IIIPT

Question. Theory of Statecraft.

I. Introduction

II. What is State?

• Political Institution: sovereign, fixed territory, effective govt., etc.
• Political Community (Weber): Successful Claimed monopoly
• Autonomy of people along with political and social independence

III. What is Statecraft?

• Skilful Management of state
• Origin of state
• Theory of kingship/ rule
• Virtues which a king should have
• Political Obligation

IV. Matsya Nyaya

• Logic of the fish
• Logic of monster
• Strong prevail over weak
• Survival of the fittest
• Tyranny of robbers
• Psychology of men
• Non state to state: logical conversion

V. Doctrine of Danda
• No Danda, No State
• Why restrain: Original nature of man
• Curved twigs need straightening. (heating and bending)
• Moral laws and institutions needed.
• Spare the rod, and spoil the child.
• Danda: two handed sword.
• Dandaniti
• Essential to maintain Dharma and nyaya.

VI. Kautiliya’s Saptang theory of State

• Seven Organs Theory, collection of seven components.
• Kautiliya: Indian Machiavelli
• Total anarchy: Might was right
• No explicit theory of social contract.

VII. Theory of Origin by Manu

• Pre statal conditions
 • Divine origin of state and king
• Divine theory of Obligation
• King as protector of subject and linchpin
• Threat of punishment
• Tax for social welfare and building treasury

VIII. Duties and Obligations of the King/Ruler

• Protection from internal and external dangers
• Proper Dandaniti to upload dharma.
• Sacrifice for maintenance
• Expansion and prosperity of state
• Council of minister

IX. Conclusion
Question. Nyaya and Niti

I. Introduction

II. Concept of Nyaya

• Justice or righteousness
• Embedded in the moral and philosophical framework of Indian
political thought.
• Just society
• Political, social and economic justice.
• Wellbeing of the society
• Integral part

III. Concept of Niti

• Synonyms to Policy and governance
• Set of ethical, fair and just rules, regulations, institutional
arrangements, etc.
• Abstract framework to achieve and maximise public welfare and
Nyaya.
• Required a sovereign state.
• Basis of statecraft and its maintenance.

IV. Kautiliya’s View on Nyaya and Neeti

• Emphasis on observance of existence of every religion or social
category
• Improvement of present along with future
• Concept of Danda for law violators.
• Nyaya is the life blood of the state
• Decentralisation of legal system : fair nyaya
• Worthy, dutiful and public welfare: king

V. Manu’s View on Nyaya and Niti

• Rule making in the hands of public through fedral institutions.
• Includes all castes and categories
• Composition of intellectuals in legislation and council for just and fair
policies and nyaya
• Concept of Danda is necessary
• Divine origin of king

VI. Rawls View on Nyaya and Niti

• Alternative to the classical utilitarian principle
• Mutual benefit of individual
• Individuals as most sacroscant entity
• Tradeoff of justice is not allowed at any cost
• Original position and Veil of ignorance
• Greatest benefit of the least advantaged.
VII. Amartya sen on Nyaya and Niti
• The idea of Justice(book)
• Holistic Approach
• More focus on social well-being and maximising people capacities
rather than economic.
• Focus on social issues in policy framing
• Active engagement of Public in governance
• Criticise Transcendental Institutionalism
• Profound Critique to Rawls Theory of justice: Veil of ignorance

VIII. Conclusion
Question. Sabha and Samiti

I. Introduction

II. Sabha
• Reference in Rigveda and Atharvaveda
• People in the conclave as well as the hall
• Body if influential and wealthy men
• Sabhapati
• Role of women: Sabhavati
• Clan character of Sabha
• Political ans administrative functions of Sabha
• Judicial functions of Sabha
• Role of King in Sabha

III. Samiti
• Mentioned in Rigveda and Atharvaveda
• Assembly of Commons, Representatives
• Samiti as integral part of state
• Discussion on public issues
• Dicussion on philosophical matters
• Election and selection of officials
• Participation in military

IV. Relation between Sabha and Samiti and it’s Evolution

1. Govt. Without Sabha and Samiti
• Vis: Body composed of head of the family
• Earliest version of govt.
• Ruler chosen by Vis
• Non hereditary ruler
• Vis: real authority

2. Govt. of Sabha
• Conversion of Vis into Sabha
• Aristocratic Council
• Sabhapati: First among the equals, main Coordinator

3. Govt. of Sabha and Samiti

• Sabha and Samiti as daughters of prajapati, divine origin
• Check and balance on each other
• Joint Session
• Raja work on the advisory given by Sabha and samiti
• In terms of judicial functions Sabha is more powerful and
also it is composed of rich nobles, on the other hand samiti
is more representative
 • Later the sabha became a small aristocratic body and samiti
cease to exist.

V. Conclusion
Question. Rajya and Rashtra

I. Introduction

II. Concept of Rashtra

• Mentioned in Vedic tradition: Rigveda.
• National identity of the people of Bharatvarsha
• Beyond the territorial identity, transcends the physical attributes
• Sense of spirituality, divinity, sacredness and motherhood
• Common historicity,culture, tradition, aspirations, etc.
• Mentioned in buddhist texts as symbol of people’s inherent cultural
entity
• Synonymous with Nation State
• Concept of Nationalism

III. Concept of Rajya

• Mentioned in Vedic tradition, Buddhist text
• Originated to end Matsyanyaya and establish peace and order.
• Theory of origin of state.
• Concept of Danda
• Essential elements of state: Saptang theory
• Political and territorial conception, tangible entity, fixed land, govt,
sovereignty
• Security of people along with preservation of dharma
• Types of Rashtra: monarchial, non monarchial, etc.
• State in Ashoka’s Dhamma
• Concept of State in Medieval era (Ain-i-akbari)

IV. Concept of Rajya and Rashtra as State and Nation State in Modern Era

V. Conclusion
Question. Dharma Dhamma and Danda

I. Introduction

II. Concept of Dharma

• Righteousness, duty, Virtue, Moral code of conduct, Universality
• Mentioned in Vedas, Upnishads, Mahabharata, Puranas, etc.
• Part of purushartha: Dharma, Artha, Kama, Moksha
• 9 rules of Dharma mentioned in Shanti parva.
• 10 tenants of Dharma in manusmriti
• Dharma According to Varna System, duties of each Varna
• 4 Ashrams: Brahmcharya, Grihastha, Vanaprastha and Sanyasa

III. Concept of Dhamma

• Dhamma is a Buddhist conception of the Concept of Dharma
• Permanence of Universal “truth”
• 8 fold Path to salvation
• Natural law or order
• Rationality, Reason and logic is necessary
• Ashokas Dhamma
• Sence of Divinity or divine origin is missing, concept of Ashramas and
division of varna is not mentioned (as compared to Dharma)

IV. Concept of Danda

• Same as Unit 1

V. Significance of Dharma, Dhamma and Danda

• Integral and inseparable part of any society
• Necessary to end Matsyanaya and establish law and order
• Essential to Govern and establish Nyaya

VI. Conclusion
Question. Varna and Jati

I. Introduction

II. Varna and Varna System

• Different theories of Origin of Varna
• Mentioned in Purush Sukta(Rigveda), Mahabharata, Vedas, etc.
• Concept of Chaturvarna: Brahmins, Kshatriyas, Vaishyas, Shudras
• Hierarchical order of Varnas
• Dvijya and Eka-jati
• Each Varna have to follow their Dharma or duties.
• Detailed difference between all three varnas
• Initially migration between varnas were allowed, not much rigid.
• Criticism of varna system

III. Jati and jati system

• Related to English term Caste.
• Initially division was based on a hereditary occupation
• Collection of families bearing a common name, occupation, hierarchical
position, character, cultural practice etc.
• Innumerable jatis
• Marriage within jaati(endogamy)
• Concept of purity and pollution.
• Jati panchayats
• Specified localised types of jati and their unique set of rituals.
• Uniqueness of Indian jati system

IV. Difference between Varna and jaati

V. Conclusion