The Matsya Purana (critical study)

by Kushal Kalita | 2018 | 74,766 words | ISBN-13: 9788171103058

This page relates ‘components of the State (the saptanga theory)’ of the English study on the Matsya-purana: a Sanskrit text preserving ancient Indian traditions and legends written in over 14,000 metrical verses. In this study, the background and content of the Matsyapurana is outlined against the cultural history of ancient India in terms of religion, politics, geography and architectural aspects. It shows how the encyclopedic character causes the text to deal with almost all the aspects of human civilization.

Part 2 - The components of the State (the saptāṅga theory)

However, whatever might be the reason behind the origination of king in ancient India, monarchy was the prevailing form of government under whom people felt protected. Therefore, the polity of ancient India centered round the king, his executive, legislative and judiciary. The king was regarded as the chief component of the state along with other six constituents which was known as the saptāṅga theory of state.

The Arthaśāstra has enumerated the saptāṅga theory in detail.[1] The Manusmṛti[2] and the Yājñavalkyasmṛti[3] also refer to this theory. In later times Purāṇas like Matsya[4] and Agni have discussed about this theory.[5]

The seven elements of a state are:

  1. svāmin (ruler or sovereign),
  2. amātya (minister),
  3. janapada or rāṣṭra (territory of the state and its people),
  4. durga (fortified city or capital),
  5. koṣa (accumulated wealth in the king’s treasury),
  6. daṇḍa (army) and
  7. mitra (friends or allies).[6]

But there are divergent views regarding the number of constituent elements of a state. The Śāntiparva of the Mahābhārata says about eight aṅgas of state but it nowhere mentions about the eighth element.[7]

The Viṣṇudharmottarapurāṇa has accepted seven limbs but it substitutes sāma and dāna for svāmi and amātya at one place.[8]

Again, the sequence of the seven elements also varies in narrations but the traditional enumeration follows the order, viz.,

  1. svāmin,
  2. amātya,
  3. janapada,
  4. durga,
  5. koṣa,
  6. daṇḍa and
  7. mitra.

The Matsyapurāṇa places the king very first of its order as the king is regarded as the root of the state.[9] Therefore, he should be well guarded and in return, he should protect the other six components of his state.[10] And if any of these elements raises any revolution, it is the duty of the king to take any step in order to maintain the balance. So, it can be inferred now that the saptāṅga theory of a state was a very scientific method for a smooth and proper functioning of a polity and administration in which all the constituent parts work in mutual accordance with each other with the king as their head. This again is very important from the standpoint of the existence of a state.

Footnotes and references:

[1]:

Arthaśāstra, 6.1

[2]:

Manusmṛti , 9.294

[3]:

Yājñavalkyasmṛti, 1.353

[4]:

Matsyapurāṇa, 220.19

[5]:

Agnipurāṇa, 233.12

[6]:

svāmyamātyo janapado durgaṃ daṇḍastathaiva ca/ kośomitrañca dharmajña saptāṅgarājyamucyate// Matsyapurāṇa, 220.19

[7]:

Mahābhārata, 12.122.8

[8]:

Viṣṇudharmottarapurāṇa, 2.145.3

[9]:

saptāṅgasyāpi rājyasya mūlaṃ svāmī prakīrtitaḥ/ Matsyapurāṇa, 220.20

[10]:

ṣaḍaṅgarakṣā kartavyā tathā tena prayatnataḥ/ Ibid., 220.21

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