A Comparative study of universal political structure in Kauṭilya’s Arthasāstra and Buddhism

Abstract

Kauṭilya’s Arthasāstra (4th century B.C) is considered as one of the foremost and sophisticated volumes that gives a perfect definition on the reign. For him a state is an integration of sevenfold theories(saptāṅga nyāya).They are,1) the King (svāmi),2)the ministers(amātyaya),3) endemic (janapada),4)capital city(durga),5)treasury(kōṣa),6)law(Danḍa) and 7) diplomacy or international relation(Mitra). Kauṭilya’s seven fold theories on reign emphasize that there is no a state where there is no above ingredients. Furthermore, he highlighted four forms of cardinal attributes that must have a king.viz, 1) birthright or purity of birth (abhigāmikaguna), 2) wisdom (praññāguna),3) endeavour (utsāhaguna) 4)personal skills (ātmasampat). It is quite obvious that kauṭilya’s sevenfold theories on reign have parallel with Buddhist concept of universal monarch. According to Cakkavattisīhanāda sutta universal monarch has sevenfold of jewels (saptaratna). they are 1) cakka (wheel of power=kingship), 02) hatti, 03) assa (elephant and horse=diplomacy or authority), 04mani (wealth), 5) itthi (wife),6) gahapati(steward=treasurer) and 7) parināyaka (ministers). Prima facie, above two categories of a reign appeared as two different types of classifications on a reign, but when it is comparatively studied, it is possible to realize that the above two categories are analogical. Accordingly, kauṭilya’s svāmi janapada and mitra is similar with cakkaratna in Buddhism, and kōṣa and amātya respectively parallel with gahapati ratna and parināya ratna. Furthermore, hatti and assa represent diplomacy or authority of a reign. Therefore, these two components are comparable with the category of mitra in Arthasāstra. Thus, it is an understandable fact that the above two categories which were put forwarded by the Buddha and Kauṭilya on a reign are considerably parallel to each other. In addition to above similarities, Kauṭilya’s explanation of fourfold cardinal attributes of a king is similar to Buddha’s explanation about the king. Buddha has mentioned that the king should be a member of a virtuous family. ( ubatō sujatō).This statement similar to the attribute of abhigāmikaguna of Arthasāstra. Moreover, praññaguna utsāhaguan and ātmasampat are similar to Buddha’s statements such as; “king should be skilled and cleaver in her duties” (rañña khattiyanaṅ sippatthānāni tattha sikkhitō hōti anavayō) and the king should be intelligent too. ( panḍitō hōti vyatte mēdavi…). Considering all the above facts it can be mentioned that the Buddha, who was a great philosopher in 6th century B.C. presented a universally applicable hierarchy for the state, and that view has been innovated by Kauṭilya in 4th century B.C.