INTRODUCTION

Brihaspati, an ancient sage and scholar in Hinduism, is often associated with political
philosophy and statecraft. His ideas are predominantly outlined in the ancient Indian
texts, particularly in the Arthashastra and Manusmriti.
The Mahabharata claims that the sage Brihaspati was Angiras’ son. He is described as
the son of the fire god Agni in several Puranas. He was referred to as the gods'
instructor. According to tradition and Vedic literature, there are two books in the name
of Brihaspati. The Brihaspati Sutra is one, and the Brihaspati Smriti is another.
Brihaspati Smriti dates to eleventh or twelfth century and Brihaspati Sutra likely to
second century. Scholars has observed significant differences between the two volumes.
Renowned instructor of politics and ancient writers have referred to him as a great
expert on statecraft.
The background of Brihaspati’s writings have been times of unrest and often violent
power grabs. He has also made references to the golden state of nature and operation of
matsyanyaya and how it resulted in the need to establish kingship
BRIHASPATI’S IDEA OF STATECRAFT
According to Brihaspati, there can be no order without respect for authority; in its
absence,
people fight and obliterate one another. Brihaspati emphasizes the scientific approach
and materialistic viewpoint when establishing the structure of the states. The causes of
state formation were both pragmatic and ideal, and they were intended to achieve a
great objective.
As a result, Brihaspati's ideas about the state might be characterized as a great living
system rather than a state of mind. For the origin and functioning of this system, the
collective efforts of seven separate limbs or Prakriti are required. A Saptang theory like
that of Manu and Kautilya can be found in the writings of Brihaspati. Few of these
seven Prakriti have been fully evaluated by Brihaspati.
Here are some of them:

 THE RAJA - According to him. people choose a king to escape situation of

tyranny. It is important to note here that the focus now moves from contract to
divine ordination. He thus shares the traditional belief that human greed and
cupidity are what lead to the state and this was the purpose for which state was
established. All of this is a reiteration of the Mahabharata's axiom that the state
is unified by the objectives it serves, with the main goal being to ensure that
people carry out the obligations of their station. He views the raja as the supreme
authority to govern and impetus of all economic activity. He has given the 'Raja'
the highest and most significant position and responsibility of maintaining the
socio - economic fabric
 Brihaspati doesn’t have a philosophy of political obligation, and he disregarded
the contract component of the origin of the state and relied on state intervention.
He places larger emphasis on Raja’s divine birth. According to Brihaspati, any
raja who disregards their welfare is acting against God's will. In fact, he
continues by asserting that the raja's activities, rather than himself, are what
give him divinity. Especially those deeds that result in the righteous being
punished and the virtuous being protected. A virtuous raja must perform
charitable deeds, safeguard the people's wealth, aid in the growth of their wealth,
and establish a reign of justice, love, and charity.
According to Brihaspati, the selection process of Raja is significant. He
supported the monarchy .The raja is expected to have good officials, riches, and
knowledge within this constrained framework. There are in-depth references to
the prince's upbringing, his coronation, and the raja's obligations. The raja is
supposed to be made the people's leader so that everyone performs the tasks
associated with their status.

He argued that the Raja had three responsibilities: defense against external
threats, defense against thieves and dacoits, and defense against the more
powerful.The raja must promote increased trade, commerce, and agriculture. He
ought to take part in neighborhood social activities and safeguard the educated.

 MANTRIPARISHAD - Raja needs capable mantriparishad and aides to carry

out his directives. It is seen as one of the key components of the state and carries
out the raja’s duties.Brihaspati presents the concept of administering tests to
choose the best mantriparishad and officials based on merit while considering
their excellence and virtues
 It must be emphasized that, despite references to merit, the emphasis on merit
does not imply equality of opportunity. The Sukraniti does not follow the
traditional pattern of hereditary office-holding, neither in terms of employing
the sons of the officials nor, most definitely, in terms of distributing the offices
based on varna. In fact, in contrast to the Sukraniti, the political structure of the
Brihaspati Sutra is one in which the verna is dominant, with Brahmanas holding
the highest and most eminent standing. However, in the upper varnas talent is
chosen. Politics that solely favor family members and close companions is
something Brihaspati would detest.

 RASTRA - It is the third constituent part of state, with Raja and

Mantriparishad being the first and second.Brihaspati's thinking and perception
of Rastra give a disguised vision of the economic system. Rastra is nothing more
than an integrated economic system. He believes in the perfection of the state,
and emphasizes integrity of the land that makes up Rastra.This is recognized as
a key component by contemporary states with state power and sovereignty.

1.
o KOSHA OR TREASURY - The kosha or treasury is yet another crucial
component of the statecraft. Nothing can exist as a kingdom without
wealth. It aids in the kingdom’s stabilization, the construction of dams,
the promotion of trade, and the formation of state loyalty. Brihaspati
provided thorough explanations of how the finance department is set up.
To prevent income streams from drying up and to boost the state's
wealth, he also proposed a system of graduated taxes. He placed treasury
at the top of state’s economic hierarchy. To keep track of treasury and
maintain statement of accounts of income and expenditure, a
representative named Dhanadhyaksha was hired. He acknowledges that
wealth is the origin of all activities and advises people to put in a lot of
effort and amass ever - increasing wealth.

To strengthen public treasury, Brihaspati underlines importance of a

proper framework for tax collection and wealth accumulation. Brihaspati
asserts that the three elements—Mantra-Guna, Artha-Guna, and Sahaya
Guna—when taken together, are essential for the effective operation of
the entire Rastra system.Brihaspati's ideas make it plainly clear that
"Artha-Guna" had a big say in how the Rastra ran its finances. The
State's budgetary policy's worthlessness cannot be addressed until a plan
is made to carry it out. To enhance the financial status and welfare of the
public, Brihaspati advocates for an administration that must function in
accordance with state norms and rituals.

o VARTA - Anvikhsiki, Vedatrayee, Varta, and Danda Niti are the four
unique schools of thought that Brihaspati supports. The Brihaspati Smriti
has underlined the significance of researching a subject considering the
right time and completing a critical analysis of the Nakshatra, day, and
date. Jyotisha, Ganita, Samudrika, and Nakshatra Vidya have received
much prominence in comparison to other forms of education. The moral
percepts strongly affected Brihaspati’s economic decisions.
2.
o JUSTICE AND JUDICIAL SYSTEM - What makes Brihaspati's political
beliefs noteworthy is how he articulates a complex judicial system. He
claims that justice is so crucial that the raja's future determines how it
should be administered. He contends that justice must be carried out in
accordance with the laws and scriptures, and no one who disobeys the law
—even a brother or sister of the raja himself— should not escape
punishment. The rules for crime detection, evidence gathering, witness
examination, etc. are all covered in great depth. He offers a complex
judicial system with a hierarchy.
o The administration of justice is decentralized, and the local and district
legislatures are treated with sufficient deference. Raja's court serves as
the system's pinnacle. Lower courts have the authority to hear fresh cases
and revisit previous ones. The district and subordinate courts' rulings
may be subject to review by the top court. The raja’s order is the final
source.

Brihaspati considers the following aspects of the judicial system: the

review of the evidence, the opportunity for questioning, the production of
new evidence, the cross-examination of witnesses, and oaths. Brihaspati
suggests a method of proportionate punishment.

Brihaspati considers four different forms of retribution: warning,

dishonor to remind individuals of their obligations, penalties, and the
death penalty. The Raja’s court had authority over the last two while the
other courts had jurisdiction over the first two. Brihaspati places equal
emphasis on crime prevention and criminal reform, and he offers
methods to that end.

o HIERARCHY OF COURTS - Brihaspati Smiriti maintains that there

existed a hierarchy of courts in Ancient India, with the family courts at
the bottom and the Raja at the top. The family arbitrator was the least
effective. The court of the judge was the next higher court, followed by
the Chief Justice, also known as Praadivivaka or adhyaksha, and finally
Raja's court. The severity of the problem determined which court had
jurisdiction over it; the raja had authority over the most significant
conflicts while the lowest court had control over minor ones.Each higher
court’s judgment superseded that of the lower court.
o For the Raja, a highly rigorous code of judicial conduct was established.
He had to make decisions during open hearings and in the courtroom,
and he had to conduct himself in a way that did not intimidate the parties.
o He was required to take an impartial oath and rule on matters without
prejudice or allegiance. The Raja should approach the courtroom
modestly attired, take a seat facing east, and listen intently to his people's
cases. He shall follow the advice of his Chief Justice (Praadvivaka),
judges, the mantriparishad, and the Brahmin members of his council
before taking any action. In accordance with the law, a raja who
administers justice in this way occupies heaven. These boundaries are
important.
o Integrity, which includes impartiality and a complete lack of bias or
connection, is a judge's top responsibility. According to Brihaspati, judges
should make decisions without considering personal gain or any other
form of bias, and they should follow the steps outlined in the texts.
According to Brihaspati, a judge who accepts bribes, commits injustice,
and undermines the public's faith in him shall be exiled from the
kingdom.
o The judges were compelled to address the witness while administering the
oath, praising truthfulness as a virtue and denouncing perjury as a
terrible evil. According to Brihaspati, judges who are knowledgeable
about the Dharmashastra should speak to the witness in a way that
promotes the truth and drives deception (from his mind). Instead of using
predetermined phrases, the judge’s address to the witness was more of a
moral admonition meant to instill a sense of dread in him
o INTER - STATE RELATIONS

Brihaspati's views on inter-state relations are characterized by:

o Alliance and Diplomacy: He emphasizes the importance of alliances

through treaties and diplomatic negotiations. Building relationships with
neighboring states through peaceful means was seen as crucial for mutual
benefit and security.
3.
o Conflict Resolution: Brihaspati advocates for the resolution of conflicts
through negotiation and diplomacy rather than resorting to war, which
was considered a last resort.
4.
o Ethical Conduct: In inter-state relations, ethical conduct and adherence
to dharma were important. Treaties were to be honored, and deceitful
practices were discouraged.
5.
o Balance of Power: He might not have explicitly mentioned it, but the idea
of maintaining a balance of power among neighboring states seems to be
implied in his emphasis on diplomacy and alliances.
6.

Brihaspati's ideas on statecraft and inter-state relations reflect a pragmatic

approach rooted in moral and ethical principles. His emphasis on dharma, good
governance, and ethical conduct in both domestic and foreign affairs serves as a
foundational aspect of ancient Indian political thought.