The Saptang Theory Of Manu

Manu builds up his theory of the State as an organic unity on the basis of
seven elements. The seven elements despite being enumerated separately, stand in
the closest possible relation to one another. Together, they constitute the State as an
organism, "like a chariot composed of (seven parts fitted and subservient to one
another". Though Manu likens the State to a Chariot, he conceives it essentially as
a living, not a dead, organism in which the Swami (the king) is the spirit that
regulates and guides the remaining constituents of the body- politic. This harmony
is essential not only to their own existence, but also to that of the whole which they
constitute together. Further, according to him, of these seven elements, each
subsequent element is inferior to the proceeding ones. Thus, the Swami or the
King (first prakriti or elements) becomes superior to the remaining six elements.
His righteousness and other qualities would result in the righteousness and
prosperity of other elements, whereas his vices would multiply the troubles and
calamities of the other elements.
Seven Angas, Prakritis or elements of the state are:

1. The Swami, the sovereign King;

2. The Amatyas, the Ministers;
3. The Janapada, the people and the territory;
4. The Durga, the fortification;
5. The Kosha, the treasury;
6. The Sena, or the Danda, the army; and
7. The Mitra, the allies.

All these elements establish the nature of State. The seven characteristics that
emerge from these seven elements are :

1 Unity, uniformity and solidarity of the state;

2. Stable and systematic administration
3. Definite territory, able to protect and support both the king and the subjects;
4. Planned system of security and defence;
5. System of just and proportionate taxation:
6. Strong and powerful state; and
7. Freedom from alien rule.
Through these elements, Manu is able to depict the various facets of the state
of his conception. As a matter of fact, in incorporating all these elements as
constituents of his body politic, he is only according recognition to all the agencies
which contribute to the "moral and political existence of the community."

(1) Swami (The King)

Manu has accorded to the king, "the highest place in the body politic." The
king was an embodiment of the state. The former symbolized the latter.
The Swami was the chief executive head of the State. Thus the king was not only
the source of the origin of the state that consisted of seven organs, but also the
chief among all its organs. Thus the king and the state epitomize the prakritis (the
seven limbs). The rise and fall of the prakritis very much depended on the king. All
the prakritis were guided and moulded by him.
The word Swami is derived from the word swayam which refers to
'self-determining'. The swami, therefore became a living and animate embodiment,
which was subjected to be ruled by none, does not follow any external rulings and
is liable only to self-imposed restrictions. He was, thus the symbol of legal and
political authority and power. However, it was not possible for the king to ignore
his ministers, and other advisers, friends, rastra or janapada, treasury, forts and
army. He had to extend an equal treatment to all for maintaining the existence of
the state. The state was meant for all and, hence, it was absolutely necessary to
protect people by all means. The welfare of the society is a compulsion on the
leadership and responsibility of the king for he is the protector of the helpless,
provider of the homes to the homeless, the son of the sonless, and the father of the
fatherless.
The King or Swami has been accorded the pride place, as the prime owner of
the ship of the state. As the king occupies the central position in the theory of
Manu, most of the activities of the state are controlled by him. The king is the main
pillar of the state and the master of the state."The state is sovereign and within it
the king must be supreme".

(2) Amatyas (The Minister)

No ruler, however competent or powerful, can rule the state alone. As one
wheel alone does not turn and keep the cart in motion. The helpmates in his task
are the ministers constituting the second prakriti called the amatyas. The king
appoints ministers to share the burden of administration.

The most important function of the mantrin was to render advice to the king.
He describes an elaborate system of recruitment of the Amatyas and other officials
 were to be Dharmopashuddha (morally and ethically
pure), Arthopashuddha (honest in financial matters) and Charitropashudda (of
good or pure character). The king expected to appoint only wise men to these
offices as they were to be his most trusted advisers. In fact, administrative ability,
knowledge of scriptures and higher character were essential for the minister. The
amatyas have been called the heart and soul of the king. All the works relating to
the agriculture and forts, king and the state, establishment of the colonies and their
progress, punishment of the culprits, collection of state taxes, the growth of
Janapada etc. are performed by the amatyas.

(3) Janapada (The Territory and the People)

The Janapada falls in order as third important organ of the state after the king
and the ministers. This unique element of saptanga is the symbol of state, which
stands for a 'territorial society'. Here Jana' denotes people and Pada is the symbol
of territory where these inhabitants permanently reside. Thus land and the people
denoting a Janapada constituted an essential element of the state.

Janapada comprised several villages and towns (pura).

Unlike Plato and Aristotle, Manu did not suggest specific size of territory or
population. His emphasis more on quality than quantity.

He wanted the people to be energetic, industrious a followers of the

Dharma. They should also be Bhakta Shuchi Manushya (people who are pure and
devoted)He emphasised that loyalty of the subjects is greatest of all assets that a
king could possess. He further suggested that the subjects should not only have the
tendency to pay their taxes but also to undertake punishment for violating laws and
orders. They should have respect for the rule of law and the government
commanding popular support. The people should present a sort of unity in diversity
in as much the state should have people of all castes, including men of the higher
orders. In his order of things the State, occupied a definite territory, which was the
chief physical basis of existence. In order to carve out or set up a Janapada and to
ensure its all round progress and prosperity the king used to select such a territory
:

● -which would accommodate and support the people and was extensive and
productive;
● -was surrounded by rivers, mountains, forests (including the forest of elephants and
beautiful gardens, where climate was conducive for the good health of the
citizens);
● -which had manageable neighbours;
● -which was free from destruction of wild animals;
● -which provided pastures;
● -which had arable land, mines;
● -which provided good internal communication i.e. rivers, roads and outlets to sea;
● -which produced varieties of merchandise;
● -which would be a repository of resources for the common good; and
● -which was inhabited by Aryans, Vaishyas, Shudras, artisans, craftsmen, traders
and merchants and other lower class people.
Thus on the whole, we find that the settlement of population of various grades
in Janapadas comprising several units proved to be very helpful factor in the state
formation process.

(4) Durgas (The Forts)

Manu regarded fortification as essential for the defence and protection of the
state. It is on the fort that much of the security of kingdom both in times of peace
and war depended. He has described four types of fortification which include :

● Audaka – durga (surrounded by water on all four sides looking like a delta);
● Parvat - durga ( made of the mountains or ,made of rocks )
● Dhanvana - durga ( on the plane surrounded by desert ); and
● Vana - durga (near thick forest).
In the first category was included those forts which were built on islands
surrounded by streams of tanks and pools. In the second category were included
the forts which were surrounded and overlaiden by mountain rocks. In the third
106 category came the forts built on barren or waste lands. Under the fourth
category came the forts which were surrounded forests, swamps and shrubs.
The first two durgas were useful for protecting Janapada' in case of emergency
and the following two provided shelters to the king and others in the event of any
emergency. It has also been said that on the frontiers of Janapada on all four sides
the king should get such natural forts erected, which may be suitable particularly
from the defensive point of view. These fortifications thus, would not only protect
the people and the capital, but also would h suitable for fighting purposes, i.e. for
both defensive and offensive purposes.
He also urges upon the king to build his fortified capital in the centre of the
kingdom as the seat of his sovereignity. The forts should be constructed by the king
at a place where it can be constructed with minimum labour, economically and
easily. Forts constructed on or along the boundary must be connected with roads or
traffic so that movement can be maintained between the boundary and the capital.
Forts are also constructed for strong agricultural produce and such forts with grain
store-houses have to be used in times of natural calamities.

(5) Kosha (The Treasury)

The defence of the country and the proper discharge of the constituents and
ministrant functions of the state required ample resources and so kosha (treasury)
is also regarded as indispensable to the every existence of the state. Though Manu
wanted a prosperous treasury, he specifically directed the king to earn the wealth of
nation only by legitimate and righteous means. Proper management of agriculture,
trade and commerce also make the treasury prosperous. It helps the king not only
to make the people prosperous but also to control and contain its enemies.
He said that without treasury, it is extremely difficult to maintain the army and
keep it loyal. He while admitting its importance has also emphasized the fact that
in absence of kosha the army cannot do anything rather they can go against their
own king and join the hostile force. He considers both kosha and army equally
important, but comparatively the former is more important than the latter. He says
that the army protects only kosha, but the latter protects both army and durgas.
The treasury fully replenished with different kinds of wealth, gold, silver
and precious gems and providing protection to all the subjects in emergency, was
called Rajakosha.

(6) Danda (The Army or The Force)

Next important element of sovereignty in order of priority is the army. He

insisted on the army, which was not only be skilled, well-contended and obedient
to the king's will, but also be free from duplicity. Such an army would serve both
the defensive and offensive purposes of the king. It would not only protect the
people, but also keep the enemy away. The army must be invincible and endowed
with the power of endurance, training in fighting of various kinds of battles,
skillful in handling various forms of weapons. Hence it was obvious for Manu to
pay great attention to the maintenance and organisation of the army.

The soldiers were recruited on the basis of their qualities like competence,
efficiency, faithfulness etc. The seniority juniority and other criterias were also
applied. They were recruited according to the needs of each department of the
army and for the purpose of suppressing the hostile forces. " The army should be
composed of soldiers of Kshatriya caste. However, Manu also recommended the
enlistment of other castes (Vaishyas, Shudras) into the army on consideration of
their numerical strength.
Manu has pointed out that on the strength of a well- organised army not only
a friend of the king continues to be a friend but even an enemy is converted into a
friend.

(7) Mitra (The Allies)

Having realized that "political isolation means death", Manu proceeded to

consider the Mitra or the ally as a vital factor. In fact, it is the quality and quantity
of the state's allies that determines its position in the political world. Manu has
described six types of friends in connection with saptang theory : (1)
traditional; (2) permanent; (3) who could exercise restrain upon himself; (4) who is
not of hostile attitude, (5) who is endowed with courage and ability to offer worthy
advice; and (6) those, who could help in need.

A friend equipped with all these qualities was, indeed, a real friend.

Manu makes it clear that the elements of sovereignty very much depended
on the character and the potentiality of the king. A wise but intelligent king can
change the poor and miserable elements of sovereignty into happy and prosperous
elements. Possessing a small territory, a wise king trained in the art of politics,
conquers the whole earth with the best fitted elements of his sovereignty and will
never be defeated but a wicked king with an unrighteous character brings about the
destruction of his elements of sovereignty and his kingdom.