Foundations of Indian Political Thought 2nd Revised Edition is a comprehensive book, which covers the political outlook of almost all the great thinkers and politicians of India. The book comprises of chapters which deal with the complex subject of political evolution in India through its continuities and discontinuities. In addition, the book consists of political thoughts from Manu to the present day thinkers. This book is essential for undergraduate students of history, polity and sociology.
\r \tFoundations of Indian Political Thought 2nd Revised Edition is a comprehensive book, which covers the political outlook of almost all the great thinkers and politicians of India. The book comprises of chapters which deal with the complex subject of political evolution in India through its continuities and discontinuities. In addition, the book consists of political thoughts from Manu to the present day thinkers. This book is essential for undergraduate students of history, polity and sociology.
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Politics is an activity between human beings by which diverse andconflicting claims of various wholes in a polity are conciliated, redirected and, at times, reorganized for the welfare of all. The need for suchreconciliation arises because, as the ancients thought, the more powerfulwholes are apt to transgress into the spheres of the less powerful and theright is often identified with the interest of the strong. Although there ispolitics in all wholes and structural arrangements of society, in family,village and industry, the one whole in which political activity is preeminent in relation to community is the State for in it alone politicsacquires unique importance: it seeks to mediate between order, changeand history. Each conciliation, reconciliation and reorganization maynot be final but so long as it endures it secures some order by means ofwhich men relate to each other in society; when this order is lacking lifecannot go on smoothly. The role of political activity can indeed becompared to the activity of the stomach in the human body, which is toreconcile the demands and needs of different organs of the body and tosupervise productive and distributive activities in accordance withgeneral rules of hygiene. Political activity is a managerial activity of thissort which seeks to organize and conciliate different interests, claims anddemands of the various wholes in society by supervising its productiveand distributive apparatus.It is, therefore, natural that people must have thought about anddebated issues pertaining to it right from the beginning of consciousexistence on this planet. There was Chinese political thought, Greekpolitical thought and Roman political thought. We speak of modernWestern political thought. Likewise Indians also developed their ownkind of political thought which in due course acquired its own identity.When we emphasize the separate identity of Indian society or traditions
FOUNDATIONS OF INDIAN POLITICAL THOUGHTof thought in India, we do not mean that Indian society exists or hasexisted in isolation from other societies. Indeed, in diverse ways thegrowth and development of Indian society, as well as its decay, have beenshaped by outside influences which have come to us from time to time.We can mention the influence of earlier prehistoric civilizations such asthe Egyptian, the Persian, the Chinese with all of which there is a closeresemblance. Then came the Greeks, various tribes, people from Persia,Iran and other Arabic countries which brought with them the richness oftheir culture, and finally the Western culture which has enriched the everflowing stream of national consciousness in so many ways. In certaincases, the influence was decisive in giving a new direction to the alredyexisting thought. But pervasive influence from outside does not mean thenon existance of our own personality. Each society has a personality ofits own. It can develop only when it accepts those influences which suitits requirement at a particular point of time and which it is in a positionto assimilate. When the external influences become overpowering, or thebody is not able to assimilate them, certain tensions are generated whichin due course lead to its decay. The subject of the interaction of outsideinfluences with the total personality of the society and various traditionswithin it can be a fascinating subject of study. This interaction helps eachsociety to be conscious of its distinct personality, gives a new meaningto its own civilizational experience, and suggests various ways andmeans, options and choices by which the society can cope with its ownproblems. The study of western political thought is therefore importantnot only because in a certain measure it is already part of our totalpersonality but also because its very creativity suggests ways and optionsopen to us after a century of give and take. What is, however, unfortunateis the little attention being paid in university courses to the developmentof social and political thought in india. Our students know more aboutRome and England than about their own country with the result that theyremain largely ignorant about their own traditions of thought. This is responsible for much of the alienation of the Indian intellectual from hisown society.It would be worthwhile here to ponder a little more deeply in orderto identify the distinct features of the Indian civilization, particularly interms of political thought. Such distinctness comes to light only at thedeepest level and not on a superficial appraisal. The peculiar situation ofIndia which makes it a neat geographical unit as well as the socioreligious structure in the country have provided a certain stamp of unity.This unity is to be found at the deepest level in the social and philosophi-
INTRODUCTIONintelligible only in terms of the historical context of an ancient societyawakening itself to new light and glory in a colonial situation. This wastrue of Aurobindo, Gandhi, Ranade and Tilak right down to the presenttime. It must be confessed that the continuity of the socio-religioustradition is quite in contrast to the breaks in political traditions, 2 wherethere are tensions, short cuts, regressions as well as jumps. The foundational experience received a severe setback first with the advent of Islamand then with the introduction of English education in the nineteenthcentury. The adoption of the Westminster model with its justificatoryliberal theory was yet another departure from existing thought andpractice. It is from this angle that one can say that tension between societyand politics is one of the unresolved problems facing us even today. It isas a result of so many ups and down, twists and turns that we cannot sharethe western notion of history as progress. In our case it has been acyclical, almost a zigzag movement in which earlier insights are given upunder pressure of a new wave of thought and reintroduced and reinterpreted at a subsequent moment to accommodate yet another set ofchanges which have come upon society. This has made the developmentof the Indian personality a far more complicated process than in the Westwhere one can legitimately speak of progress through the Reformation,the Renaissance, and the industrial revolution to the present space age.This complexity becomes all the more glaring when one is told of manuscripts lost or still untranslated, making one wonder whether thesemanuscripts had any importance, and if so why they were lost or condemned to oblivion. Obviously if they were important once and then lost,one may be inclined to think there were breaks in the development whichmade them irrelevant or unsafe. Recently there has once again been talk of the absence of unity inthis tradition, or traditions, in India, thus discrediting the view ofcontinuity in or cohesiveness of a social centre in society such as emergedin the late nineteenth and early twentieth century. But on the wholeIndian society has upto the time of Gandhi, worked and operated with aconviction of such a continuity. In other words, we have always takenIndia to be a case of unity in diversity. 3 Throughout our history we haveconstantly referred to the past writers, habitually quoting or citing Manu,Valmiki or Vyasa, as though these people shared the same idiom ofthought. Even Abul Fazal undertook the translation of the Mahabharata.The influence of earlier ideas is writ large in his writings. Similarly,writers like Aruobindo and Gandhi constantly referred to the past view; e24fc04721
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