Noida Institute of Engineering and Technology, Greater Noida

Indian Literature, Culture, Tradition, and Practices

ESSENCE OF INDIAN TRADITIONAL

KNOWLEDGE
(ANC 0502)

Mr. Arun Bhati

B. Tech - VI Semester
MBA

Mr. Arun Bhati ESSENCE OF INDIAN TRADITIONAL (ANC-602) SEM - 6

1
06/28/2025
 Noida Institute of Engineering and Technology, Greater Noida

Mr. Arun Bhati completed Post Graduation (PGDM) with International

Business specialization (AICTE) in 2011. He also completed M Com in
International Business Specialization. Along with this he has presented various
papers in national and international conferences / Seminars. He also has
applied for Patent on a Management Process. At present he is working as an
Assistant Professor in MBA, Department, NIET Greater Noida.
He has around 11 years of experience, in Industry as well as in academic Area
whereas he had taught various Graduate and under graduate students. His field
of research is International Business.

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 Evaluation Scheme ([Link] - 6th Sem Non
Credit)

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 Syllabus

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 Syllabus(Continue….)

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 Text Books

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 Applications of Essence of Indian
Traditional Knowledge

1. Can apply the old designing concept with blend of new trends in
building construction
2. Learn the ancient living style
3. Indian Traditional knowledge modern scientific perspective
4. Apply the ancient advanced architectural wonders in current trends

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 Course Objective

Course Objectives:
The student will try to learn about:
• To imparting the basic principles of thought process, reasoning and
inference to identify the roots and details of some of the contemporary
issues faced by our nation and try to locate possible solutions to these
challenges by digging deep into our past.
• To enable the students to understand the importance of our surroundings
and encourage the students to contribute towards sustainable
development.

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 Course Objective(Continue…)

• To sensitize students towards issues related to ‘Indian’ culture,

tradition and its composite character.
• To make students aware of holistic life styles of Yogic-science and
wisdom capsules in Sanskrit literature that are important in modern
society with rapid technological advancements and societal
disruptions.
• To acquaint students with Indian Knowledge System, Indian
perspective of modern scientific world-view and basic principles of
Yoga and holistic health care system.

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 Course Outcome

At the end of this course students will able to:

• CO 1: Understand the basics of past Indian politics and state
polity.
• CO 2: Understand the Vedas, Upanishads, languages & literature
of Indian society.
• CO 3: Know the different religions and religious movements in
India.
• CO 4: Identify and explore the basic knowledge about the
ancient history of Indian agriculture, science & technology &
Ayurveda.
• CO 5: Identify Indian dances, fairs & festivals, and cinema.

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 Program Outcomes
• Program Outcomes are narrow statements that describe what the students are
expected to know and would be able to do upon the graduation.
• These relate to the skills, knowledge, and behavior that students acquire through the
programmed.
1. Engineering knowledge
2. Problem analysis
3. Design/development of solutions
4. Conduct investigations of complex problems
5. Modern tool usage
6. The engineer and society
7. Environment and sustainability
8. Ethics
9. Individual and team work
10. Communication
11. Project management and finance
12. Life-long learning
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 Program Specific Outcomes
• Program Specific Outcomes (PSOs) are what the students should be able to do at the time
of graduation. The PSOs are program specific. PSOs are written by the department offering
the program.
• On successful completion of B. Tech. (EC) Program, the Electronics and Communication
engineering graduates will be able to:

PSO1: To apply the knowledge of mathematics, science and electronics & communication
engineering to work effectively in the industry based on same or related area.

PSO2: To use their skills to work in modern electronics & communication engineering tools,
software and equipments to design solutions for complex problems in the related field
that meet the specified needs of the society.

PSO3: To function effectively as an individual and as a member or leader of a team by

qualifying through examinations like GATE (Graduate Aptitude Test in Engineering),
IES (Indian Engineering Services), PSUs (Public Sector Undertakings), TOEFL (Test of
English as a Foreign Language), GMAT (Graduate Management Admission Test) and
GRE (Graduate Record Examinations in US) etc.
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 CO-PO and PSO Mapping
CO PO P PO PO PO PO PO PO PO PO PO PO PS PS PS
1 O2 3 4 5 6 7 8 9 10 11 12 O1 O2 O3

CO1 - - - - - - - 3 - - - 3 - - -

CO2 - - - - - - - 3 - - - 3 - - -

CO3 - - - - - - - 3 - - - 3 - - -

CO4 - - - - - - - 3 - - - 3 - - -

CO5 - - - - - - - 3 - - - 3 - - -

Avg - - - - - - - 3 - - - 3 - - -

*3= High *2= Medium *1=Low

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 Program Educational Objectives

• The Program Educational Objectives (PEOs) of an engineering degree program are the
statements that describe the expected achievements of graduates in their career, and what the
graduates are expected to perform and achieve during the first few years after graduation.

PEO1: To have an excellent scientific and engineering breadth so as to comprehend, analyze,

design and solve real-life problems using state-of-the-art technology.

PEO2: To lead a successful career in industries or to pursue higher studies or to understand

entrepreneurial endeavours.

PEO3: To effectively bridge the gap between industry and academics through effective
communication skill, professional attitude and a desire to learn.

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 Result Analysis

Faculty Subject Section A Section B Section C Section D

Name Code
Mr. Anshu KNC 100 % 100 % 100 % 100 %
Kumar 602

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 Question Paper Template

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 Question Paper Template (Cont……)

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 Prerequisite and Recap

• Basic knowledge of Indian traditions, culture & society.

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 Brief Introduction about the subject with Video

• The course aims at imparting basic principles of thought process, reasoning and
inference & to identify the roots and details of some of the contemporary issues
faced by our nation and try to locate possible solutions to these challenges by
digging deep into our past. To enable the students to understand the importance of
our surroundings and encourage the students to contribute towards sustainable
development. To sensitize students towards issues related to ‘Indian’ culture,
tradition and its composite character.
• [Link]

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Mr. Arun Bhati ESSENCE OF INDIAN TRADITIONAL (ANC-602) SEM - 6
 Module 1 content
• State in Ancient India: Evolutionary Theory, Force Theory, Mystical Theory &
Contract Theory,
• Stages of State Formation in Ancient India,
• Kingship , Council of Ministers Administration
• Political Ideals in Ancient India
• Conditions’ of the Welfare of Societies,
• The Seven Limbs of the State,
• Society in Ancient India: Purusārtha,Varnāshrama System, Āshrama or the Stages of
Life, Marriage,
• Understanding Gender as a social category,
• The representation of Women in Historical traditions,
• Challenges faced by Women.

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 Module 1 Objective

• To imparting the basic principles of thought process, reasoning and

inference to identify the roots and details of some of the contemporary
issues faced by our nation and try to locate possible solutions to these
challenges by digging deep into our past.

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 Topic Objective

•To study the different theories of the formation of society

•To study the different theories of the formation of state
•To study the different stages of state formation in Ancient India
•To understand the theory of Kingship

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 Topic Mapping
[Link]. Topic Course
Outcome
1 Different theories of society formation in Ancient India CO1
2 Stages of State Formation in Ancient India CO1
3 Kingship , Council of Ministers & Administration CO1

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 Culture (CO1)
• Meaning of culture: Culture is a way of life. The food you eat, the
clothes you wear, the language you speak in and the God you worship
all are aspects of culture.
• Culture is the belief of a community that is transmitted from one
generation to another through what is shown(plastic arts, symbols),what
is told (stories, philosophy, literature) and what is done (performing arts,
customs rituals).
• Culture is the expression of our nature in our modes of living and
thinking. It may be seen in our literature, in religious practices, in
recreation and enjoyment.
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 Culture
• Culture has two distinctive components, namely, material and non-
material. Material culture consists of objects that are related to the
material aspect of our life such as our dress, food, and household goods.
Non-material culture refers to ideas, ideals, thoughts and belief.
• ART: Art is the expression of culture. Art can be divided into two parts:
1. The Tangible (Literature, fine arts, sculptures, fashion, architecture,
coins, pots, carving, etc.)
2. The Intangible (performing arts, music, dance and theater).
• Art reveals what a culture values and admires, and what it is capable of
and has a capacity for, and what it promotes and what it does not.
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 Art and Culture
• What is the difference between Culture and Art?

Answer: Art is a subset of culture, a part of it. Therefore ,there must be

some elements of ‘culture’ that are not considered as ‘art’. Here are few of
them:
1. Language
2. Food habits
3. Knowledge system
4. Religious belief
5. Economic and political pattern

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 Bharata

Source : Vishnu Puran 2.3.1

• Meaning: The country that lies north of the ocean and south of the
snowy mountains(Himalaya) is called Bharatam there dwellers are
called as Bharata or Bhartiya.

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 State in Ancient India (CO1)

• To look into the origin and evolution of the state has been one of the

greatest issues in Political Science.

• In ancient India also thinkers like Bhisma, Narada, Brihaspati,

Kautilya, Kamandaka have looked at the problem.

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 State in Ancient India
• On the basis of the writings of these thinkers we can detect four
important theories regarding the origin of the state in ancient India,
namely—
a) Evolutionary Theory
b) Force Theory
c) Mystical Theory
d) Contract Theory

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 Theory of Evolutionary Origin

• This is the oldest theory of the origin of the state in India and has
been mentioned in the Atharva Veda. According to this theory the
state is the result of evolutionary progress and it didn’t originate at
a fixed time.
• The tenth hymn of the eighth chapter of the Atharva Veda gives a
picture of the evolutionary origin of the state.
• On the basis of Atharva Veda several stages of the evolution of the
state can be traced.

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 Theory of Evolutionary Origin

• The hymns of the Atharva Veda state that the earliest phase of
human life was the stage of vairājya or stateless state. It was a state
of complete anarchy.
• But subsequently, with the emergence of agriculture, stable life
became possible.
• To fulfil the needs of agricultural society the family emerged and the
head of the family became the first wielder of authority. Further, the
need of co-operation in the different realms of society led to the
emergence of sabhā and samiti.

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 Theory of Evolutionary Origin

• Sabhā was the organisation of elderly people and samiti was the
general assembly of common people.
• With the emergence of sabhā and samiti organised political life
began which finally culminated in the emergence of the state.
• A.S. Altekar, N.N. Law and H.C. Raychaudhuri somehow favour the
theory of evolutionary origin.
• Altekar opines that as with other Indo-Aryan communities, the state
also evolved in India in pre-historic times out of the institution of
the joint family.

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 Force Theory

• Though ancient Indian political thinkers did not propound force

theory in a systematic way, force was considered to be an important
factor in the evolution of the state in India.
• Earliest Aryan clans fought among themselves for pet animals
(specially for the cow), pastureland (charagrah), settlements
(Bastiya) and sources of drinking water.
• Only a strong and able warrior could lead the clan in such wars. So
he was given special status and the members of clan started obeying
him.

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 Theory of Mystical Origin

• This was the most popular theory of origin of the state in ancient
India.
• Kingship was given divine sanction (Divya) and the king was
considered not to be the representative of God but himself a God
who contained the powers of important Gods like Indra, Varuna
and Agni.
• According to A.L. Basham the doctrine of royal divinity was
explicitly proclaimed.
• It appears first in the epics and the law books of Manu.

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 Theory of Mystical Origin

• John Spellman also favours the view that the theory of divine origin
was the dominant and popularly accepted theory regarding the
origin of the state in ancient India.
• According to Spellman “The king was appointed by the God and
ruled through divine grace.”
• The king would be punished only by divine powers.
• The king was supposed to follow the divine laws and not man-made
laws.
• Spellman concludes that in ancient India, the basic notion of the
origin of the state was based on divine creation
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 Contract Theory

• Contract theory is the most extensively discussed theory of the

origin of the state in ancient India.
• The reference to contract theory can be seen in the Buddhist texts
like Dīgha Nikāya and Mahāvastu and other texts like Shānti
Parva and Arthashāstra of Kautilya.
• According to Buddhist text Dīgha Nikāya there was a time when
people were perfect, and lived in a state of happiness and tranquility.
• This perfect state lasted for ages, but at last the pristine purity
declined and there set in rottenness.

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 Contract Theory

• But slowly slowly heavenly life degenerated into earthly life. Now
shelter, food and drink were required.
• People gradually entered into a series of agreements among
themselves and set up the institutions of the family and private
property.
• But this gave rise to a new set of problems, for there appeared theft
and other forms of unsocial conduct.
• Therefore, people assembled and agreed to choose as chief a person
who was the best favoured, the most attractive and the most capable.
In return they agreed to contribute to him a portion of their paddy.
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 Contract Theory

• According to the Arthashāstra of Kautilya, It states that overtaken

by a state of anarchy the people elected Manu Vaivasvata as their
king and undertook to pay 1/6th of their grain, and 1/10th of their
articles of merchandise in addition to a portion of their gold.
• In return for these taxes the king guaranteed social welfare to the
people by undertaking to suppress acts of mischief, afflicting the
guilty with taxes and coercion.
• Even the inhabitants of the forest were required to give him 1/6th of
the forest produce. This account of the origin of the state closes with
the moral that the king should not be disregarded.
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 Stages of State Formation in Ancient India
(CO1)
• Six main stages in the history of ancient Indian polity can be
identified.
1. First stage:- Tribal military democracy
2. Second stage:- Break-up of the tribal polity
3. Third stage:- Formation of the full-fledged state
4. Fourth Stage(Maurya phase):- Bureaucratic centralisation
5. Fifth Stage:- Decentralised administration
6. Sixth stage(Gupta Period):- Proto-feudal polity.

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 Stages of State Formation in Ancient India

• First stage:- Tribal military democracy

 The earliest stage was that of tribal military democracy in which
tribal assemblies, which had some place for women were mainly
pre-occupied with war.
 The age of Rig Veda was primarily a period of assemblies.

• Second stage:- Break-up of the tribal polity

 The second stage saw the break-up of the tribal polity under the
stress of constant conflicts between the rājanyakshatriya and the
ordinary businessman called the vis.

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 Stages of State Formation in Ancient India

 The chiefs were helped by the priesthood called the brahmins. This
stage saw the beginning of taxes and classes or varnas which came
to be firmly established in the third stage.
• Third stage:- Formation of the full-fledged state
 The third stage was marked by the formation of the full-fledged
state.
 There arose large territorial monarchies of Kosala and Magadha and
tribal oligarchies in North-Western India and at the foot of the
Himalayas. For the first time large standing armies and organised
machinery were used for the of collection of land revenue.
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 Stages of State Formation in Ancient India

• Fourth Stage(Maurya phase):- Bureaucratic centralisation

 The fourth or the Maurya phase saw bureaucratic centralisation
based on the expanding economic activities of the state.
 The state with the help of its bureaucracy controlled various aspects
of the life of its subjects.
• Fifth Stage:- Decentralised administration
 The fifth stage was marked by the process of decentralised
administration in which towns, feudatories and military elements
came to the forefront in both the Deccan and North India. This was
partly neutralised by the emphasis on the divinity of the king.
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 Stages of State Formation in Ancient India

• Sixth stage(Gupta Period):- Proto-feudal polity.

 The last stage, identical with the Gupta period, may be called the
period of proto-feudal polity.
 Land grants now played an important part in the formation of the
political structure.
 Those made by the Gupta feudatories conferred fiscal and
administrative privileges on priestly beneficiaries.

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 Kingship (CO3)

• The king was the most important figure in the body politic. In the
Saptānga theory of the state, developed by Kautilya the king has
been described as the head or the most important organ of the state.
• The earliest legend on the origin of kingship occurs in the Aitareya
Brdhmana one of the later Vedic texts, perhaps of the 8 th or 7th
century B.C.
• The king was evidently the fellow of the gods, if not a god himself.
• The legend suggests that in the earliest times kingship in India was
thought to be based upon human need and military necessity, and
that the king's first duty was to lead his subjects in war.
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 Kingship

• But the later stage the king performed multi-dimensional functions.

• The king’s functions involved the protection not only of his
kingdom against external aggression, but also of life, property and
traditional custom against internal foes.
• He protected the purity of class and caste by ensuring that those who
challenged the system were excommunicated(punished).
• He protected the family system by punishing adultery and ensuring
the fair inheritance of family property.
• He protected widows and orphans by making them his wards.

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 Kingship

• He protected the rich against the poor by suppressing robbery, and

he protected the poor against the rich by punishing extortion and
oppression.
• The Arthashāstra suggests a time-table for the king’s day, which
allows him only four and a half hours sleep and three hours for
eating and recreation, the rest of the day being spent in state affairs
of one kind or another.
• No doubt such a programme was rarely kept in practice, but it at
least shows the ideal at which the king was expected to aim.

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 Kingship

• According to Altekar the position, powers and privileges of the king have
varied from age to age.
• When in the prehistoric period, the king was only the senior-most member
in the council of peers, when he often owed his position to an election,
either real or formal, when there was a popular council (samiti) to actively
supervise his administration, his position was often insecure and powers
were limited.
• After 500 B.C.E. the office of king was elevated to new heights. During
this period the king became the effective head of the executive
administration and there was no popular assembly like samiti to check him.
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 Recap
•Different theories of society formation in Ancient India
•In this topic, we have learned the Stages of State Formation in Ancient
India, the different theories of the formation of state.
• We also learned, the Kingship.

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 Topic video link
YouTube/other Video Links

• [Link]
• [Link]
• [Link]
• [Link]
• [Link]
• [Link]

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 Daily Quiz
• Dīgha Nikāya is the text of ______.
A. Jainism
B. Buddhist
C. Hindus
D. Muslim
• How many stages of state formation in Ancient India were existed?
A. Four
B. Five
C. Six
D. Seven
• Which period called the proto-feudal polity period?
A. Maurya
B. Gupta
C. Vedic
D. Harappan
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 Daily Quiz
• Which philosopher depicted the individual as noble savage in the state of
nature?
A. Hobbes
B. Rousseau
C. Locke
D. V.A. Smith
• Which philosopher depicted the individual as noble savage in the state of
nature?
A. Hobbes
B. Rousseau
C. Locke
D. V.A. Smith
• There are six stages of state formation existed.
A. True
B. False

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 Daily Quiz
• “The king was appointed by the God and ruled through divine grace”-this
is the statement of which historian?
A. Hobbes
B. John Spellmen
C. Locke
D. V.A. Smith
• “The king was appointed by the God and ruled through divine grace”-this
statement related to which theory of state formation?
A. Evolutionary theory
B. Force Theory
C. Mystical Theory
D. Contract Theory
• King punished by divine power (in context of Mystical theory)
A. True
B. False

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 Weekly Assignment

• Describe the different theories of the origin of state in Ancient India.

• What are the stages of state formation in ancient India? Also explain
Kingship.

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 Prerequisite

• Basic knowledge of Indian society

• Mauryan Empire history
• Gupta period ruler’s history

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 Topic Objective

•To study the different theories of the formation of society

•To study the formation of council of state and its administration
•To study the political ideals & condition of welfare state in Ancient
India

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 Topic Mapping
[Link]. Topic Course
Outcome
4 Council of Ministers & Administration CO1
2 Political Ideals in Ancient India CO1
3 Conditions’ of the Welfare of Societies, CO1

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 Council of Ministers (CO1)

• Ministers or council of advisors have been regarded by ancient

Indian political thinkers as a very vital organ of the body politic.
• The Mahābhārata observes at one place that the king is as vitally
dependent upon ministers as animals are upon clouds, brahmins on
the Vedas and women upon their husbands.
• The size of the council of ministers varied, and the authorities
suggested figures ranging from seven to thirty-seven. It seems that
the body was divided into two parts mantrina and mantriparishad.

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 Council of Ministers

• Mantriparishad was the large body resembling a modern council of

ministers. It consisted of all the ministers.
• Mantrina was a smaller body or a core organisation within the
mantriparishad largely resembling the modern cabinet. It included the
few most important ministers like the purohita (priest), senāpati
(supreme commander of army) and yuvarāj (the crown prince).
• R.C. Majumdar has compared the Mauryan council of ministers with the
Council of Britain and viewed it as a political body which formulated
the policies of government.

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 Council of Ministers

• The council's purpose was primarily to advise the king, and not to
govern, but it was no mere rubber stamping body.
• For all authorities stress that councilors should speak freely and openly
and that the king should give full consideration to their advice.
• In fact, the council often exerted great powers. It might transact business
in the king's absence, and the Ashokan inscriptions show that it might
take minor decisions without consulting him.
• Ashokan edicts (Shilalekh) III and VI throw further light upon the
working of the council of ministers.

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 Council of Ministers

• The third edict shows that the council's orders were to be duly recorded
and expounded to the public by local officers.
• The sixth edict discloses that the oral orders of the emperor, as well as
the decisions of the departmental heads taken in urgent cases were
subject to review by the council of ministers.
• On the basis of Ashokan edicts Altekar concludes that the council of
ministers was not merely a recording body, for very often it used to
suggest amendments to king's orders or even recommended their total
reversal.

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 Administration (CO1)

• With the beginning of the Mauryas on the political stage of India,

bureaucracy developed as a well organised, hierarchical, cadre-based
administrative system.
• If we rely on the Arthashāstra of Kautilya the establishment of a large
and complex bureaucracy was a remarkable feature of the Mauryan
government.
• The Arthashāstra of Kautilya mentions 18 tirthas who are probably
called mahāmātras or high functionaries.

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 Administration
• The Although the term mahāmātra is used only on a few occasions in
the Arthashāstra, its real counterpart being amātya it is familiar enough
in Ashokan inscriptions.
• In addition to the 18 trithas Kautilya provides in some detail accounts of
27 superintendents concerned mostly with economic functions and some
military duties though social functions are not ignored.
• Although Megasthenes & Ashokan inscriptions have nothing to say on
rules of recruitment, Kautilya lays down certain qualifications for the
cadre of high officers known as amātyas, the emphasis being on noble
birth.

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 Administration

• The Mauryas developed a well organised bureaucracy. With the help of

this centralised bureaucratic structure not only did the government
regulate the economic life of the country, but it also took an important
part in it.
• All mines including pearl beds, fisheries and salt pans, were owned by
the state, and were either worked directly with the labour of criminals or
serfs (agricultural slaves), or let out to entrepreneurs, from whom the
king claimed a percentage of their output as royalty.
• On this ground, A.L. Basham opines that "there was no question of
laissez-faire (Tax relaxation) in ancient India."
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 Political Ideals in Ancient India (CO1)

• Political ideals like liberty, justice, fraternity (Brotherhood) and

nationalism are a product of the modern age.
• Showing the importance of freedom the Vedas state that independence is
necessary for mankind and those who are not independent are worse
than dead.
• For disposal of justice the Mauryan state had a system of judiciary.
• Dharmasthīya was the civil court and kantakashodhana was organised
to deal with a large number of economic crimes.
• The Rāmāyana extols this country as a karmabhūmi, the land of
(Dharmanisth) pious acts.
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 Political Ideals in Ancient India

• This shows the belongingness of people to land and their fellow beings.
The early seeds of nationalism can be traced in this instance.

• Similarly, the ideal of ancient Indian thinkers was

vasudhaivakutumbakam (treating the whole world like a family.) This
was the concept of universal brotherhood or fraternity.

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 Conditions’ of the Welfare of Societies (CO1)

• The term ‘welfare’ can be understood as a state or condition of well

being, good fortune, happiness or prosperity of an individual in a
community.
• Welfare in the life of the state indicates a guarantee of collective social
care of its citizens.
• The Kautilyan concept of ‘Yogakshema’-welfare of citizens was based
on the practical concerns of good governance.
• Kautilya’s concept in its scope was a holistic one in which the social
responsibility of welfare was not only for the individual or the society
but for the whole of humanity, nature and cosmos.
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 Conditions’ of the Welfare of Societies

• In the ancient scheme of thought human welfare was to be ensured

through an organised form, be it the society or the state.
• The Kautilyan state was to make optimum use of all possible resources
for the benefits of the state and its citizens.
• The ruler was both the master and the servant of his people.
• He, as master, had to protect the people by virtue of law; as servant, he
served the people by following his ‘svadharma’ or duties of protecting
the life, property and territory of his people and kingdom.
• Kautilya sought a centralised government by experts because the
dispension of welfare was one of the chief duties of the administration.
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 Conditions’ of the Welfare of Societies

• In the Kautilyan state duties had precedence over rights. Working

towards the well being of the people was the concurrent duty of the
individual, society and state.
• Observance of ‘Svadharma’ one’s own duty was the pillar of socio-
political life and everyone from king to the humblest person had to
observe one’s ‘Svadharma’.
• Kautilya also held that observance of proper balance between privileges
and duties alone could lead to social harmony.
• Rather than making incessant demand for more and more rights, people
could enjoy them within a limit without forgetting their duties.
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 Recap
•Different theories of society formation in Ancient India
•In this topic, we have learned the formation of council of state and its
administration.
•We have also learned, the political ideals & condition of welfare state in
Ancient India.

06/28/2025 Mr. Arun Bhati ESSENCE OF INDIAN TRADITIONAL (ANC-602) SEM - 6 69

 Topic video link
YouTube/other Video Links

• [Link]
• [Link]

• [Link]

• [Link]

06/28/2025 Mr. Arun Bhati ESSENCE OF INDIAN TRADITIONAL (ANC-602) SEM - 6 70

 Daily Quiz
• Which period called the proto-feudal polity period?
A. Maurya
B. Gupta
C. Vedic
D. Harappan
• Which one is not the part of condition of welfare of state in Ancient India?
A. Judiciary
B. Nationalism
C. Secularism
D. Independence
• Amātya was the minister in the Mauryan Darbar.
A. True
B. False

06/28/2025 Mr. Arun Bhati ESSENCE OF INDIAN TRADITIONAL (ANC-602) SEM - 6 71

 Daily Quiz
• According to Arthashastra of Kautila, what is Dandanīti?
A. The code of conduct of Amatya
B. The administration of force
C. The conduct of kings
D. The essence of Politics
• "Where the land is kingless die cloud, lightning wreathed and loud voiced,
gives no rain to the earth”, is described about _____.
A. Administration of any state
B. Mantrina
C. Political ideals in ancient India
D. Kingship
• Priest was not the member of mantrina during Mauryan period.
A. True
B. False

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 Daily Quiz
• What is ‘mahāmātras’ mentioned in the Kautila’s Arthashāstra?
A. Tirthas
B. Amātya
C. Adhyaksas
D. Yogakshema
• What is Dharmasthīya in the Mauryan state?
A. Court deal with a large number of economic crimes
B. Criminal Court
C. Civil court
D. Welfare organisation of Widow and orphan child
• Arthashastra was written by Kautilya.
A. True
B. False

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 Weekly Assignment

• What were the Conditions of the Welfare of Societies in ancient

India?
• What were Political Ideals in Ancient India?

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 Prerequisite
•Different theories of society formation in Ancient India
•Basic Knowledge of Indian Society.
•Knowledge of Vedas
•Knowledge of Manusmriti

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 Topic Objective

•To study the different theories of the formation of society

• To understand the seven limbs of the state and the society in ancient
India.
• To study the Purusartha and the Varnashrama system
• To study the Ashrama or the stage of life system and Marriage.

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 Topic Mapping
[Link]. Topic Course
Outcome
1 The Seven Limbs of the State & Society in Ancient India CO1

2 Purusārtha & Varnāshrama System CO1

3 Āshrama or the Stages of Life & Marriage CO1

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 The Seven Limbs of the State(CO1)

• Kautilya enumerated seven prakritis or essential organs of the state.

They are as follow:
(i) Swami (The Ruler or The King)
(ii) Amatya (The Minister)
(iii) Janapada (The Population)
(iv) Durga (The Fortified Capital)
(v) Kosha (The Treasury)
(vi) Danda (The Army)
(vii) Mitra (Ally and Friend)

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 The Seven Limbs of the State

• Swami(The Ruler) :- It is the first and the most important element.

Swami means the monarch (Head of the state).
• He should be a native of the soil and born in a noble family. He should
be brave and well learned. He makes all the important appointments and
supervises the government. He has to be virtuous (Religious) and should
treat his subjects like his own children.
• Kautilya has given extensive powers to the monarch but those powers
are meant for the welfare of them subjects. In the welfare and happiness
of his subjects, lies his own happiness.

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 The Seven Limbs of the State

• Amatya (The Minister) :- It refers to the council of ministers as well as

the supporting officials and subordinate staffs. They are meant for
assisting the monarch in day to day affairs of the state.
• Amatya gives suggestions to king, collects taxes, develops new villages
and cities, ensures defense of the state and all other tasks as assigned by
the king.
• Janpada (The Population):- It refers to territory and people of the state.
The territory of the state should be fertile and should have abundance of
forest, rivers, mountains, minerals, wild life etc. It should have good
climate.
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 The Seven Limbs of the State

• People should be loyal to their king, hard working, disciplined,

religious, ready to fight for their motherland, should pay taxes regularly
and happily.
• Durga (The Fortified Capital) :-It refers to forts. The state should have
sufficient number of forts across its territory at strategic locations for
ensuring defense against foreign invasions.
• Forts should be built near hills/mountains, deserts, dense forests and big
water bodies. They garrison soldiers (Reserved soldier in fort), store
food grains for emergency and also serve as a hideout for the king when
his life in danger.
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 The Seven Limbs of the State

• Kosha(The Treasury) :- This means treasury of the state. Finance is life

blood of any state without which it is almost impossible to run it. Money
is needed for paying salaries, building new infrastructure, etc.
• The treasury should be full of money and valuable metals and gems.
• It can be increased through taxation and plundering enemy states in war.
• Danda(The Army) :- It refers to military. The state should have a
regular, large, disciplined and well trained military. It is crucial for the
security of the state.
• The soldiers should be recruited from those families which are
traditionally associated with military.
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 The Seven Limbs of the State

• The soldiers should paid well and their families should be taken care of
in most suitable way. Proper training and equipment should be made
available. Well fed and well trained soldiers can win any battle.
• The king should take care of the soldiers and the soldiers will be ready
to sacrifice even their life for him.
• Mitra (Ally and Friend) :- It refers to friends of the king. The monarch
should maintain friendly relationship with traditional friends of his
forefathers. He should also make new friendships.
• He should send gifts and other pleasantries for his friends. They should
be helped in times of emergency.
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 The Seven Limbs of the State

• They should be loyal. Friends add to the power of the state. They are
also important from foreign trade view point.
• These theory also known as “THE SAPTANGA THEORY:
ELEMENTS OF STATE”.
• In Manusmriti, Manu deals with seven Prakritis of the state like king,
the ministers, the capital, the realm, the treasure, the army and ally.
• But Kautilya in his Arthashastra put the same in a different order like the
swami, the Amatyas, the Janapada, the Durgas, the Kosha, the Danda,
the Mitra and the enemy.

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 Society in Ancient India (CO1)

• Society in ancient India had several distinguishing features. It was

arranged in the form of four varnas.
• The life of individual was divided into four stages or āshramas.
• There were rules regarding marriage, family etc.
• The purpose of life was to attain four goals called purusārthas.
• These four purusārthas are —

(a) Dharma,
(b) Artha,
(c) kāma and
(d) moksha.
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 Purusārtha

• The concept of purusārthas is the fundamental principle of Indian social

ethics. The word purusārtha means “attainments” or “life purposes”.
• The aim of every person is to attain the four noble ends or purusārtha.
• These four purusārthas are — dharma, artha, kāma and moksha.
 Dharma :- Dharma or the principle of righteousness is considered to be
the supreme of the purusārthas.
• It is derived from the Sanskrit root dhr, which connotes to sustain,
support or uphold. Dharma in ancient India was a code of conduct for
members of the society.

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 Purusārtha

• The various forms of dharma in the sense of duty in ancient India like-

1. Sāmānya Dharma--Some general rules which are universal in nature

like truth, non-violence and non-stealing.
2. Rāj Dharma— Duties of the king.
3. Stree Dharma— Duties of woman.
4. Dāmpatya Dharma— Duties of husband and wife.
5. Varna Dharma— Duties of varnas.
6. Āshrama Dharma— Duties in the different stages of life.
7. Āpad Dharma— Duties during the crisis period.

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 Purusārtha

 Artha :-

• Artha is the second purusārtha.

• The term artha refers to worldly prosperity or wealth.
• It includes all the material means of life.
• Kautilya maintains that wealth is the basis of human requirements and
that social well-being depends ultimately on material prosperity.
• Indian thinkers had recognised the pursuit of wealth as a legitimate
human aspiration. But artha must be acquired by right means.

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 Purusārtha

 Kāma:-

• Kāma means worldly pleasures or sensual pleasures.

• It refers to some of the innate desires and urges in human beings.
 Moksha

• It is the ultimate purusārtha.

• Moksha means salvation or liberation from the cycle of birth and death.

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 Varnāshrama System (CO1)

• Various texts talk of varnāshrma dharma or the dharma of different

classes and dharma in the different stages of life.
• In ancient India there was a common dharma for all members of society
which must be followed by all equally.
• But at the same time there were different codes of conduct for different
classes or varnas called varna-dharma. Similarly, it was desired to follow
different dharma at the different stages or āshrama of life called
āshrama-dharma.
• First reference of varna is seen in the Rig Veda.

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 Varnāshrama System

• Types of Varnashrama system

 Brahmins:-

• Brahmins were at the top of varna hierarchy.

• They were believed to possess great spiritual powers.
• Thus they had a divine existence. In law, they claimed great privileges.
Normally brahmins were exempt from execution, torture and corporal
punishment.
• The main functions prescribed for brahmins were learning, teaching and
priesthood.

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 Varnāshrama System

 Kshatriya:-

• The second class was the ruling class described as kshatriya or rājanya.
Kshatriyas represented heroism, courage and strength. They constituted
the warrior class.
• The duty of kshatriyas was protection which had both internal and
external aspects.
• External protection meant to protect the society from external invasion
where as internal protection meant governance in peace and protection
from anarchy.
• Kshatriyas had the right to possess arms.
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 Varnāshrama System

 Vaishyas:-

• Vaishyas represented the trading and commercial class.

• According to Manu the main task of the vaishya was to keep and
maintain cattle. But it seems that later on vaishyas became economically
a very important class of society.
• The ideal vaishya possessed the expert knowledge of jewels, metals,
cloth, threads, spices, perfumes etc. In this sense vaishyas were the
ancient Indian businessmen.

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 Varnāshrama System

 Shudras

• Shudras were at the bottom of the social hierarchy. They pursued the
task of serving the other three varnas.
• They were deprived of various rights.
• Later on the four varnas were divided into various subcategories called
caste.

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 Āshrama or the Stages of Life (CO1)

• The ashrama system denotes the Hindu scheme of life according to

which different stages in the life of an individual are well ordered.
• The average life span of an individual is considered to be 100 years and
it is divided into four stages each stage having a time span of 25 years.
These four āshramas are:
 Brahmacharyāshrama or the Stage of Studentship :-

• This is the first stage of life. It is meant for acquiring knowledge,

developing discipline and moulding character.
• This stage starts with the ceremony called upanayanama or investiture
(Sanskar) with the sacred thread.
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 Āshrama or the Stages of Life

• Now the person became a brahmachārina, leading a celibate and

austere life (Simple Life) as a student at the home of his teacher.
 Grihasthāshrama or the Stage of Householder :-

• This stage starts at marriage when the student has completed his
studentship and is ready to take up the duties and responsibilities of
household life.
• In this stage the individual gets married, earns money and begets
children.
• The individual pursues wealth (artha) and pleasure (kāma) within the
limits of the moral law (dharma).
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 Āshrama or the Stages of Life

 Vānaprasthāsharma or the Stage of Retirement from Active Life—

• After discharging all the duties and obligations as a householder, the

individual enters into the Vānaprastha stage.
• It consists of the third quarter of person’s life.
• In this phase, after retiring from active life, the individual dedicates
himself to a life of spiritual contemplation.
• He leaves his home and goes to the forest to become a hermit (Alone).

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 Āshrama or the Stages of Life

 Sanyāsāshrama or the Stage of Renunciation (Tyag) or Wandering

Mystic—
• This is the last stage of life.
• Now the individual leaves his hermitage an becomes a homeless
wanderer (sanyāsin) with all his earthly ties broken.
• The sanyāsin aspires and acts to attain liberation only.

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 Marriage (CO1)

• Marriage or vivāha was a very important sanskāra in ancient India.

• The purposes of marriage in ancient India is as follow:-
 Promotion of religion by performance of household sacrifices.
 Progency (Santan) or the happy after life of father and his ancestors and
continuation of family line or kula.
• Manu and other law givers have mentioned about eight forms of
marriage:
 Brahma Vivāha: This is considered to be the purest form of marriage.
In this form of marriage the father of the bride offers his daughter to a
man of character and learning.
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 Marriage

• The daughter who is decked with ornaments and richly dressed is given
as a gift to a man of good character and high learning.
 Daiva Vivāha: In the daiva form of marriage the father offers her
daughter as a dakshinā (sacrificial fee) to a young priest who officiates
the yajna which is arranged by him.
 Ārsa Vivāha: -

• In ārsa vivāha father of the bride gives his daughter to the bridegroom
after receiving a cow and a bull or two pairs of these animals from the
bridegroom.

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 Marriage

 Prajāpatya Vivāha:

• In this type of marriage, the father offers the girl to the bridegroom. But
neither does he offer any dowry nor does he demand bride-price.
 Asura Vivāha:

• This is a form of marriage by purchase in which the bridegroom has to

give money to the father or kinsman of the bride.
 Gandharva Vivāha:

• This was a marriage by consent of the boy and the girl. Mutual love and
consent of the bride and bridegroom was the only condition required to
bring about the union.
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 Marriage

 Rākshasa Vivāha: This was marriage by capture in which the girl was
forcibly abducted from her home, crying and weeping and her kinsmen
have been stained and their houses broken.
 Paishācha Vivāha: Paishācha form of marriage is one in which the man
seduces by force a girl who is sleeping or intoxicated or mentally
disordered.
 Out of these eight forms of marriage the first four have been described
as prashasta or approved or desirable marriage whereas the rest of the
four forms have been considered to be aprashasta or disapproved or
undesirable marriages.
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 Recap
•Different theories of society formation in Ancient India
•In this topic, we have learned the Seven limbs of the state, Society in
ancient India and Purusartha.
• We also learned the Varnashrama system, Ashrama and Marriage in
ancient India.

06/28/2025 Mr. Arun Bhati ESSENCE OF INDIAN TRADITIONAL (ANC-602) SEM - 6 103
 Topic video link
YouTube/other Video Links

• [Link]

• [Link]

• [Link]

• [Link]
• [Link]

• [Link]

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 Daily Quiz
• Marriage by consent of the boy and the girl is known as: -
A. Asura Vivaha
B. Gandharva Vivaha
C. Prajapatya Vivaha
D. Brahma Vivaha
• According to Arthashastra of Kautila, what is Dandanīti?
A. The code of conduct of Amatya
B. The administration of force
C. The conduct of kings
D. The essence of Politics
• The Stage of Renunciation, is known as______.
A. Brahmacharyāshrama
B. Grihasthāshrama
C. Vānaprasthāsharma
D. Sanyāsāshrama

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 Daily Quiz
• The Stage of Householder, is known as______.
A. Brahmacharyāshrama
B. Grihasthāshrama
C. Vānaprasthāsharma
D. Sanyāsāshrama
• The Stage of Studentship, is known as______.
A. Brahmacharyāshrama
B. Grihasthāshrama
C. Vānaprasthāsharma
D. Sanyāsāshrama
• The Stage of Retirement from Active Life, is known as______.
A. Brahmacharyāshrama
B. Grihasthāshrama
C. Vānaprasthāsharma
D. Sanyāsāshrama

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 Daily Quiz
• What is Dāmpatya Dharma?
A. Duties of woman
B. Duties in the different stages of life
C. Duties of husband and wife
D. Duties during the crisis period
• What is Raj Dharma?
A. Duties of woman
B. Duties in the different stages of life
C. Duties of husband and wife
D. Duties of king
• What is Apad Dharma?
A. Duties of woman
B. Duties in the different stages of life
C. Duties of husband and wife
D. Duties during the crisis period

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 Weekly Assignment

• Explain different types of marriage in ancient India.

• What is Purusartha? Explain its types in detail.

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 Prerequisite

• Basic knowledge of Indian Society

• Participation of women in ancient times
• Mauryan Era history
• Gupta period history
• Vedic History

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 Topic Objective

•To study the different theories of the formation of society

• To understand gender as a social category
• To understand the condition & status of women in Ancient India
• To study the four- class classification theory & slavery

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 Topic Mapping
[Link]. Topic Course
Outcome
1 Understanding Gender as a social category CO1
2 The representation of Women in Historical Traditions & CO1
Challenges faced by Women
3 Four-class Classification and Slavery CO1

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 Understanding Gender as a social category
(CO1)
• Gender studies was very much part of ancient India.
• In Buddhist literature, greater importance is given to behaviour.
• Manu lays down that brothers should separately give their shares to
unmarried sisters, failing to do so brings doom upon them.
• Gautam says that unmarried daughters not well settled in life shall
inherit the property of their deceased father.
• Girls were sometimes given some educational instructions, though Vedic
learning.

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 The representation of Women in Historical
Traditions
• Indian society, as way of life, generally attached high moral ground for
women.
• During Vedic period or early Vedic age (1500 BC–1000 BC), women
were accorded high respect and dignity.
• In fact, Rig Veda places women as central to creation of all lives in the
cosmos. In education, women enjoyed equality with men.
• Even they were allowed to spend life in ‘Gurukul'. Education is
considered as an important qualification for women’s marriage. There
were women poets like Apala, Viswavara, Ghosa and Lopamudra during
this era which is also called Rig Vedic period.
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 Challenges faced by Women

• Property inheritance is very limited.

• In Later Vedic Period (1000 BC–500 BC) , Women were denied to read
Vedic texts and Education opportunities were also denied.
• In the Medieval Period, Sati Pratha, inhuman condition of widow.
• Challenged faced by women during 18th century - Female Infanticide,
Child Marriage, Denial of Education, Menace Dowry, Spread of Sati,
Make feel ashamed of Widows, Containment of Women in House, No
Property Rights, Practice of Purdah System, Domestic Violence, Little
Religious Freedom & No to Politics.

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 Four-class Classification

• Four principal categories:-

 Brahmins (priests, gurus, etc.),
 Kshatriyas (warriors, kings, administrators, etc.),
 Vaishyas (agriculturalists, traders), and
 Shudras.

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 Slavery (CO3)

• Slavery was in (trend) during the Vedic age. Woman slaves were
used in house hold activities.
• Ashokan Inscriptions also mention existence of practice of slavery
during the Mauryan age.
• Most slaves were captured during wars.
• A slaves was liberated immediately if he/she saved the life of
his/her master.
• According to Arthashastra 9 types of slaves were there in Mauryan
period while 15 types of slaves were existed in Gupta age as
mentioned in Narada Smriti.
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 Recap
•Different theories of society formation in Ancient India
•In this topic, we have learned Understanding gender as a social category,
the representation of woman in historical tradition.
• We also learned the Challenged faced by woman, Four class classification
and slavery.

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 Daily Quiz
• _____ says that unmarried daughters not well settled in life shall inherit
the property of their deceased father.
A. Manu
B. Alteker
C. Gautam
D. Pulatsh
• Rig Veda places women as central to creation of all lives in the cosmos.
A. Rigveda
B. Samaveda
C. Vishnu Puran
D. Atharva Veda
• During Vedic period or early Vedic age women were accorded high
respect and dignity.
A. True
B. False

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 Daily Quiz
• Which one of the following is not the part of four class classification theory.
A. Brahmin
B. Feudal
C. King
D. Shudra
• Which Historian compared the Mauryan council of Ministers with the Privy
council of Britain?
A. A. S. Altekar
B. Romali Thapar
C. Bipin Chandra
D. R. C. Majumdar
• Women were not allowed to read the Vedic text during Vedic era.
A. True
B. False

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 Daily Quiz
• Which philosopher explained human nature in terms of essential social
virtues?
A. Hobbes
B. Rousseau
C. Locke
D. V.A. Smith
• James Mill divided Indian History into ____periods.
A. Two
B. Three
C. Four
D. Five
• In Later Vedic Period Women were denied to read Vedic texts.
A. True
B. False

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 Weekly Assignment

• What were the challenged faced by woman in ancient time in India?

• Explain the condition of slaves in ancient India.

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 Video Link
(Basic of Art and Culture)

https://
[Link]/watch?v=VVpq6mO_WGk&list=PLEq2lkfJdUybp8rxTH-UscWm
Sv7tSAaNZ&index=1

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 Faculty Video Links, YouTube & NPTEL
Video Links and Online Courses Details
YouTube/other Video Links

• [Link]

• [Link]

• [Link]

• [Link]

• [Link]

• [Link]

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 MCQs
• Dīgha Nikāya is the text of ______.
A. Jainism
B. Buddhist
C. Hindus
D. Muslim

• What are types of marriage as stated by Manu?

A. Six
B. Seven
C. Eight
D. Nine

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 MCQs

• James Mill divided Indian History into ____periods.

A. Two
B. Three
C. Four
D. Five

• “The Early History of India” is written by______.

A. Charles Grant
B. Henry Thornton
C. James Mill
D. Vincent A. Smith

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 MCQs
• What is Dāmpatya Dharma?
A. Duties of woman
B. Duties in the different stages of life
C. Duties of husband and wife
D. Duties during the crisis period

• What is ‘mahāmātras’ mentioned in the Kautila’s Arthashāstra?

A. Tirthas
B. Amātya
C. Adhyaksas
D. Yogakshema

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 MCQs
• According to Kautilya, what is svadharma?
A. Duty of senapati to do the welfare work and protect its people
from enemies
B. Duty of Council of minister to protect the life of king
C. Duty of King to protect the life, property and territory of his
people and kingdom
D. Duty of Amatya to suggest welfare work and establish a
training centre for army
• "Where the land is kingless die cloud, lightning wreathed and loud
voiced, gives no rain to the earth”, is described about _____.
A. Administration of any state
B. Mantrina
C. Political ideals in ancient India
D. Kingship
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 Glossary Questions

Pick the correct answer from given Glossary

Grihasthāshram Brahmacharyāshrama Vānaprasthāsharma Sanyāsāshrama
1. The Stage of Householder, is known as______.
2. The Stage of Studentship, is known as______.
3. The Stage of Retirement from Active Life, is known as______.
4. The Stage of Renunciation or Wandering Mystic is known as______.

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 Old Question Papers

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 Old Question Papers

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 Expected Questions for University Exam

• Describe the different theories of the origin of state in Ancient India.

• Explain the Kautilya’s SAPTANGA theory of state.
• What are the stages of life in ancient India? Explain each of them.
• Explain the condition of slaves in ancient India.
• Explain four class classification theory in ancient India.
• Explain different types of marriage in ancient India.
• What is Purusartha? Explain its types in detail.
• Differentiate the following

(a) Sabha & Samiti (b) Mantrina & Mantri parishad

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 Recap of unit
• The various forms of dharma in the sense of duty in ancient India like-
• 1. Sāmānya Dharma--Some general rules which are universal in nature
like truth, non-violence and non-stealing.
• 2. Rāj Dharma— Duties of the king.
• 3. Stree Dharma— Duties of woman.
• 4. Dāmpatya Dharma— Duties of husband and wife.
• 5. Varna Dharma— Duties of varnas.
• 6. Āshrama Dharma— Duties in the different stages of life.
• 7. Āpad Dharma— Duties during the crisis period.

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 References

• V. Sivaramakrishna (Ed.), Cultural Heritage of India-Course Material,

Bharatiya Vidya Bhavan, Mumbai, 5th Edition, 2014
• S. Baliyan, Indian Art and Culture, Oxford University Press, India
• Romila Thapar, Readings In Early Indian History Oxford University
Press , India
• P R Sharma ( English translation), Shodashang Hridayam
• Basham, A.L., The Wonder that was India (34th impression), New Delhi,
Rupa & co
• Sharma, R.S., Aspects of Political Ideas and Institutions in Ancient
India(fourth edition), Delhi, Motilal Banarsidass.
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