Study Material: Short Summary

B.A. Political Science (Honours)

SEMESTER-III

POL-H-CC-T-5: Indian Political Thought (Ancient and Medieval)

Core Course; Credit-6. Full Marks-75

Course Objectives:
After completion of the course, the learners will be able to:
Understand the key concepts of ancient Indian political
thought.
Identify the key concerns of medieval Indian political thinkers

Prepared by ARIJIT CHOWDHURY

Assistant Professor
Department of Political Science
Srikrishna College

1. Ancient Indian Political Ideas: overview, Ideas on Brahmanic

and Shramanic traditions.
Ancient India has a rich history of political thought and philosophy, with diverse
ideas emerging from both Brahmanic (orthodox Vedic) and Shramanic (heterodox,
non-Vedic) traditions. These ideas have had a profound influence on the
development of Indian political philosophy and continue to shape contemporary
thought. Here's an overview of some key concepts and ideas from these
traditions:
Brahmanic Traditions:
a. Dharma: Dharma is a central concept in Brahmanic thought, including
Hinduism. It refers to the moral and ethical duties and responsibilities that
individuals must uphold in society. Dharma is often associated with one's caste,
age, and social position and is considered a key principle for maintaining social
order.

b. Rajadharma: Rajadharma is the concept of duty and morality for rulers. It

emphasizes that kings and rulers must govern justly, following dharma, and
ensuring the welfare of their subjects. It's closely related to the idea of the "divine
right of kings."

c. Arthashastra: The Arthashastra is an ancient Indian treatise on statecraft,

economic policy, and military strategy, attributed to the ancient scholar Kautilya
(or Chanakya). It provides insights into governance, diplomacy, taxation, and
espionage.

d. Monarchy: Many ancient Indian states were ruled by monarchs, and the
concept of kingship was closely associated with divine authority. The king was
often seen as a representative of the gods on Earth.

Shramanic Traditions:
a. Ahimsa: Ahimsa, or non-violence, is a central idea in Shramanic traditions like
Jainism and Buddhism. It advocates for non-violence in thought, speech, and
action, promoting peaceful coexistence and compassion.
b. Anitya (Impermanence): Shramanic philosophies emphasize the impermanence
of all things. This idea has political implications, suggesting that rulers and
societies should not become attached to power or material possessions.
c. Distributed Governance: Some Shramanic traditions advocated for more
decentralized and participatory forms of governance, challenging the hierarchical
structures of the Brahmanic order. Buddhism, for example, encouraged the
Sangha, or monastic community, to make decisions collectively.
d. Social Equality: Shramanic traditions often challenged the caste system and
emphasized the importance of social equality. Both Jainism and Buddhism
rejected caste-based discrimination and promoted the idea that anyone could
achieve spiritual liberation.
e. Secularism: Shramanic traditions tended to be more secular in nature, focusing
on individual salvation and ethics rather than divine authority and rituals.
It's important to note that these ideas were not static, and there was significant
interaction and cross-pollination between Brahmanic and Shramanic traditions.
Over time, they influenced and shaped each other, resulting in a complex and
diverse landscape of political thought in ancient India.

These ancient Indian political ideas continue to be relevant and have contributed
to the development of modern Indian political thought and the country's diverse
political and philosophical traditions.

2. Shanti Parva with special reference to Rajdharma.

The "Shantiparva" is a significant section of the Indian epic, the Mahabharata, and
it contains a wealth of teachings on various aspects of life, ethics, and governance.
Within the "Shantiparva," there are several chapters that specifically focus on the
concept of "Rajdharma," which refers to the duties and responsibilities of a king or
ruler. These chapters provide valuable insights into the principles of governance,
ethics, and leadership.
Here are some key teachings related to Rajdharma from the "Shantiparva" of the
Mahabharata:
1. Duties of a King (Raja Dharma): The "Shantiparva" elaborates on the
multifaceted duties of a king, emphasizing that a ruler's foremost
responsibility is to ensure the welfare and happiness of his subjects. This
involves maintaining law and order, upholding justice, and protecting the
weak and vulnerable.
2. Justice and Fairness: The text stresses the importance of justice and
fairness in ruling a kingdom. A king is expected to dispense justice without
bias, treating all subjects equally, regardless of their social status.
 3. Non-Aggression: The "Shantiparva" promotes the idea of avoiding wars and
conflicts whenever possible. It suggests that a king should seek peaceful
resolutions to disputes and resort to military action only when all other
means have been exhausted.
4. Alliance and Diplomacy: The text advises rulers to establish alliances and
engage in diplomacy as means of strengthening their kingdoms and
maintaining peace.
5. Counsel from Wise Ministers: A king is encouraged to surround himself
with wise ministers and advisors who can provide counsel and guide him in
making just and sound decisions.
6. Upholding Dharma: The concept of dharma is central to Rajdharma. A king
is expected to uphold dharma and act in accordance with righteous
principles. This includes respecting the dharma of various individuals and
communities within the kingdom.
7. Economic and Social Welfare: The welfare of the citizens is a key
responsibility of a king. This involves ensuring economic stability and the
well-being of the people. The text encourages the establishment of
institutions that promote economic prosperity and social harmony.
8. Protection of the Environment: The "Shantiparva" acknowledges the
importance of preserving the environment and natural resources for the
well-being of future generations. A king is advised to protect forests,
wildlife, and the environment.
9. Ethical Conduct: The text emphasizes the need for ethical conduct and self-
control on the part of the ruler. A king should be a role model for his
subjects in terms of ethical behavior.
These teachings from the "Shantiparva" of the Mahabharata provide a
comprehensive guide to the principles of Rajdharma, emphasizing the ethical and
moral responsibilities of a king or ruler. They reflect the broader Indian
philosophical and ethical traditions that have influenced governance and
leadership throughout history.
 3. Buddhist political thought: Kingship and the relations between
politics and Ethics.
Buddhist political thought, particularly as articulated in various Buddhist texts and
teachings, offers a distinctive perspective on kingship and the relationship
between politics and ethics. Here are some key aspects of Buddhist political
thought regarding kingship and ethics:
1. Righteous Kingship (Dhammaraja): Buddhist political thought envisions a
concept of righteous kingship, where a ruler is expected to govern with
compassion, wisdom, and adherence to ethical principles. Such a king is often
referred to as a "Dhammaraja." The Dhammaraja is not merely a political leader
but a moral exemplar who upholds dharma (righteousness) and fosters the well-
being of the people.
2. Ethical Conduct of the King: Buddhist texts, such as the "Jataka Tales" and the
"Cakkavatti Sihanada Sutta," provide guidelines for the ethical conduct of a king.
These include the Five Precepts, which form the foundation of Buddhist ethics:
refraining from killing, stealing, sexual misconduct, lying, and consuming
intoxicants. A king is expected to set an example by adhering to these precepts
and promoting moral conduct within the kingdom.
3. The Just Rule (Dhamma): The concept of "Dhamma" in Buddhist political
thought refers to the principles of justice, righteousness, and moral law. A ruler's
primary duty is to uphold the Dhamma, which involves ensuring justice, fairness,
and the welfare of all subjects. This concept is deeply rooted in the teachings of
the Buddha, who stressed the importance of compassion and non-harming.
4. Relationship with Advisors: Buddhist political thought emphasizes the role of
wise ministers and advisors who counsel the king in matters of state. The king is
encouraged to seek advice from those who possess wisdom and ethical
discernment.
5. Avoidance of Conflict: Buddhism encourages the avoidance of violence and
conflict. A king should explore peaceful means of resolving disputes and conflicts.
Military action is considered a last resort, and even then, it should be undertaken
with compassion and a commitment to minimize harm.
6. Non-Attachment: Buddhism teaches the principle of non-attachment, which is
relevant to a ruler's relationship with power. Kings are advised to avoid becoming
overly attached to their authority and possessions, as an attachment can lead to
corruption and unethical behavior.
7. Benevolence and Welfare: A king's role extends beyond maintaining law and
order; it includes promoting the welfare of the people. This may involve
constructing public works, supporting education, and providing for the needs of
the poor and disadvantaged.
8. Universal Compassion: Buddhism emphasizes the cultivation of universal
compassion (karuna) and loving-kindness (metta). A ruler should extend these
qualities to all subjects, regardless of their social or economic status.
Buddhist political thought places a strong emphasis on the moral and ethical
dimensions of governance. It envisions a ruler who is not just a political leader but
a moral guide and protector of the dharma. The relationship between politics and
ethics in Buddhism is intertwined, with the ethical conduct of rulers considered
essential for the well-being and harmony of the kingdom.

4. Kautilya’s Political Thought: Saptanga Theory of State – Mandala

Theory and Diplomacy.
Kautilya, also known as Chanakya, was an ancient Indian scholar, teacher, and
advisor to the Mauryan Emperor Chandragupta Maurya. He is best known for his
work, the "Arthashastra," an ancient Indian treatise on statecraft, economics, and
political science. Kautilya's political thought is multifaceted, and it includes several
key concepts, such as the Saptanga Theory of State, the Mandala Theory, and
Diplomacy. Here's an overview of these concepts:
1. Saptanga Theory of State: The Saptanga Theory of State, also known as the
Seven Limbs of the State, is a foundational concept in Kautilya's political thought.
It outlines the various components or aspects that together constitute the
functioning of a state. The seven limbs are:
a. Swami (King): The king is the central authority in the state. Kautilya believed
that the king's primary duty is to protect the kingdom and ensure the well-being
of his subjects. He should rule with wisdom and righteousness.
b. Amatya (Ministers): The ministers advise the king and assist in the
administration of the state. They are expected to be wise, loyal, and well-versed in
statecraft.
c. Janapada (Territory): The territory, comprising the land and the people, is the
foundation of the state's strength. It is the source of revenue and resources.
d. Durga (Fortification): Kautilya emphasized the importance of fortifications and
military strength for the defense of the state. He believed that a well-defended
kingdom is less vulnerable to external threats.
e. Kosha (Treasury): The treasury is crucial for financing the administration,
defense, and public welfare. Kautilya provided detailed instructions on economic
management and resource allocation.
f. Danda (Military): The military is essential for protecting the state and
maintaining order. Kautilya stressed the need for a well-trained and disciplined
army.
g. Mitra (Alliances): Building alliances with neighboring states is a strategic
imperative. Kautilya advocated diplomatic efforts to create alliances that would
enhance the security and interests of the state.
2. Mandala Theory: The Mandala Theory is a concept within Kautilya's political
thought that pertains to foreign policy and diplomacy. According to this theory, a
state's neighbors can be categorized into concentric circles, or mandalas, based on
their proximity to the state. The nature of relations with neighboring states
depends on their position within these mandalas:
• Inner Circle: States in close proximity are often considered potential threats
and, therefore, require a more cautious and assertive approach.
• Middle Circle: States in the intermediate ring may be potential allies or
neutral parties with whom diplomatic relations can be fostered.
 • Outer Circle: States in the outermost ring are typically distant and have less
immediate impact. They may be potential trading partners.
The Mandala Theory guides a state in assessing its relationships with neighboring
states and formulating diplomatic and strategic policies accordingly.
3. Diplomacy: Kautilya's "Arthashastra" provides extensive guidance on
diplomacy, including negotiations, treaties, espionage, and statecraft. He
recognized the importance of diplomacy in maintaining the interests and security
of a state. Kautilya considered diplomacy a vital tool for advancing a state's
objectives, both domestically and internationally.
In summary, Kautilya's political thought is characterized by the Saptanga Theory of
State, which outlines the key components of state governance, the Mandala
Theory for foreign policy, and an emphasis on diplomacy as an essential
instrument of statecraft. His teachings have had a profound influence on the
development of political thought and governance in ancient India.

5. Medieval Political Thought in India: A broad outline- Zia Barani:

Good Sultan and Ideal Polity. Principle of Syncretism.
Medieval political thought in India was marked by a diverse array of ideas and
philosophies, influenced by various rulers, thinkers, and religious traditions. One
prominent figure from this period is Ziauddin Barani, a 14th-century historian,
scholar, and political thinker. Barani's ideas revolved around the concept of a
"Good Sultan" and the notion of an "Ideal Polity," as well as the principle of
syncretism. Here is a broad outline of these concepts:
1. Good Sultan (Sultan-i-Kamil): Ziauddin Barani emphasized the importance of
having a just and virtuous ruler, whom he referred to as the "Good Sultan" or
"Sultan-i-Kamil." According to his political thought, the attributes and qualities of
a Good Sultan included:
• Justice: The Good Sultan was expected to uphold justice and fairness in his
rule. He should ensure that the law is applied impartially and protect the
rights of his subjects.
 • Welfare: The welfare of the people was a fundamental duty of the Good
Sultan. He should work for the betterment of his subjects, providing for
their needs and ensuring their prosperity.
• Islamic Piety: Barani's ideal ruler should be a devout Muslim who promotes
Islamic values and follows the principles of Islamic law.
• Effective Administration: The Good Sultan needed to establish a well-
organized and efficient administrative system to maintain law and order.
• Stability and Security: It was essential for the ruler to safeguard the
kingdom from internal and external threats, providing stability and security
to the state and its subjects.
2. Ideal Polity: Barani's concept of the "Ideal Polity" was closely related to the
idea of a Good Sultan. He believed that an ideal polity could be achieved when the
ruler governed in a manner that aligned with Islamic principles and moral values.
The ideal polity would be characterized by justice, well-being, and the general
welfare of the people.
3. Principle of Syncretism: One of the notable aspects of Ziauddin Barani's
thought was his promotion of syncretism, which referred to the blending or
synthesis of various cultural, religious, and political influences. Barani believed
that a successful ruler should be open to a variety of influences, including both
indigenous Hindu traditions and Islamic principles. This syncretic approach aimed
at promoting tolerance and unity among diverse religious and cultural
communities within the kingdom.
Barani's ideas had a significant impact on medieval political thought in India and
reflected the complexities of the time. His emphasis on the role of the ruler in
creating an ideal polity, his promotion of the Good Sultan concept, and his
advocacy for syncretism demonstrated his engagement with the sociopolitical
issues of the period. These ideas also highlight the interplay between Islamic and
indigenous Indian thought in the medieval context.
 6. Abul Fazl: Governance and Administration, Kabir: Syncretism.
Abul Fazl: Governance and Administration: Abul Fazl was a prominent Mughal
historian, scholar, and one of the "Navaratnas" (Nine Jewels) in the court of
Emperor Akbar, the third ruler of the Mughal Empire. His most famous work is the
"Akbarnama," which is part of the larger work known as the "Ain-i-Akbari." Abul
Fazl's contributions to Mughal governance and administration were significant.
Here are some key aspects of his ideas:
1. Centralized Administration: Abul Fazl was a proponent of a centralized
administrative system. He believed in the importance of a strong,
centralized government led by the emperor. This system allowed for better
control and coordination of various regions and reduced the power of local
nobles.
2. Religious Tolerance: One of Abul Fazl's most enduring contributions was his
advocacy for religious tolerance and a policy of Sulh-i-kul, meaning "peace
for all." He encouraged Akbar to adopt a policy of religious pluralism, which
aimed to promote harmony and cooperation among people of different
religions. This approach was in contrast to the religious intolerance of the
time.
3. Rational and Just Governance: Abul Fazl emphasized the importance of
rational decision-making and just governance. He believed that rulers
should act with wisdom, reason, and fairness, considering the well-being of
their subjects.
4. Land Revenue System: Abul Fazl was instrumental in the development of
the "Zabt" system, a land revenue system that aimed to provide a more
equitable and efficient method of revenue collection.
5. Cultural Promotion: He was a patron of the arts and encouraged the
promotion of Persian literature and culture in the Mughal court. He played
a key role in the development of the "Ain-i-Akbari," a comprehensive
account of Akbar's administration.
Kabir: Syncretism: Kabir was a renowned Indian mystic poet and saint who lived
during the 15th century. He is revered in both Hindu and Sufi traditions and is
known for his spiritual teachings that emphasized a synthesis of different religious
beliefs and practices. Here are some key elements of Kabir's philosophy of
syncretism:
1. Unity of God: Kabir emphasized the monotheistic belief in a single, formless
God who transcended religious boundaries. He believed that God could be
worshiped and understood in various ways and by people of different faiths.
2. Rejection of Rituals: Kabir was critical of rituals, dogmas, and religious
formalities that divided people. He advocated a simple and direct path to
spiritual realization that transcended the rituals of both Hinduism and
Islam.
3. Universal Brotherhood: Kabir's teachings promoted the idea of universal
brotherhood and equality. He rejected distinctions based on caste, creed, or
religious affiliation and encouraged people to see the divine in all living
beings.
4. Language of Synthesis: Kabir often used a language that combined
elements of both Hindu and Islamic traditions. His verses contain references
to Hindu deities, Islamic terminology, and metaphors that transcend
religious boundaries.
5. Spiritual Realization: Kabir believed that true spiritual realization required a
direct, personal experience of God's presence, rather than relying solely on
religious texts or rituals.
Kabir's syncretic philosophy had a profound impact on Indian spirituality and
inspired the Bhakti and Sufi movements, which emphasized a direct and personal
connection with the divine. His teachings continue to be influential and are
celebrated in the form of devotional songs and poetry in India.