Kautilya-Theory of State:-

In the period between 321 BC to 185 BC there were speculations on politics.

Several records of Megasthanis are found as he wrote accounts of the period of
around 300 bc in which we find reflections and records of the Kautilya’s
Arthashastra. Kautilya gave his famous book Arthashastra that consists of several
chapters in which subjects like justice politics statecrafts ethics biology
astronomy astrology have been discussed upon
Chanakya also known as Kautilya or Vishnu Gupta was born into a Brahman
family and received his education at Takshila that is now in Pakistan he was the
prime minister under the reason of Chandragupt Maurya and the founder of
Mauryan Empire.In his writings we get an account of the Mauryan Empire.He
gives us a preview into the structure of society ,economy of state.the society
was based on Varna system ashram system where the 4 varna’s are mentioned
and the ashrams were the division of lifestyle into four phases Kautilya’s
Arthashastra made a significant break with this tradition by stipulating that state
would make laws of its own kautilya gave the Saptang theory or the seven organ
theory of state comprising of Swami ,Amatya,Janpad,Durga,Kosh,Mitra &
Danda.these were the seven constituents of the state that were organically
interdependent or interlinked

Kautilya’s focus was on a centralized state where society focused on

Dharmashastra tradition and focused on Rajdharma. Rajdharma spoke about the
rules for the king which he implemented in the state that was for the
betterment of the state.He gave the concept of Rashtra and Raj Mandal.
The role of Swami was of an absolute monarch who worked with assistance of
the ministers the bureaucratic structure was similar to what we have today the
king was above all the elements king used to select the officials, give rewards,
punishment ,justice and was storehouse of knowledge head of the armed forces
and his position could not be compared with anyone he was strong belong to
royal family was embodiment of morals values and worked for the betterment of
the kingdom he was to give honest clear advice and it also was to denote
himself four public welfare Kautilya also gave the concept of Chakravardhan ie
one who rules the entire land of south of Himalayas
“A kingdom should be attained or expanded through peace or war

According to Kautilyastates should be based on unity rigidity and integrity.

1. The Supreme Position of that is the king.
2. Coordination between the seven elements of state
3. The two main components of states are the king and the subjects.
4. The state is necessary for the development of individual all the elements
are necessary for the development of the state.
5. Cotelia has given a picture of state as a complete institution king or Swami
is a symbol of sovereignty consumer of power he carries out the Executive
or administrative function with the help of Minister or hierarchy officials
he has a well knit Aspirenage (spy) system it is the responsibility of the king
to maintain sovereignty peace order in the state.
6. Kings look after the judicial and the legal system.
7. King is the source of Finance
8. King or the Swami formulates the foreign policy or principle of diplomacy
9. Swami is also the fountain head of Legislature Power Judicial Power and
Public Weapon Activities king has unlimited power he is the source of law
but beyond the law.
10. Cotillion through arts has livid to introduce the present day concept
of separation of power and theory of checks and balance.
11. The ministers helped the king to take decisions and the king indulge
in meetings on Mantrana king should work for the public welfare and
should always fear peoples dissatisfaction.
12. The King should have undergone training before the coronation oath
and the ministers were appointed with high qualification a person who
werer careless addictive lazy colonisers cowards disloyal were not given
position.

In the closed circle of King Amartya had to be a person with qualities of

intelligence knowledge virtues high caste presence of mind to act under
pressure or emergency in the hierarchy of ministers there were prime minister
followed by a layer of ministers, Purohit and bureaucracy thus the state was to
have the following function-

 Protection of the state and its boundaries.

 To maintain peace and order
 Protection or defence of people population
 Agriculture related work
 Establishment of strong and definite economic system
 Social security measures
 The state establish education system
 The king on the state should analyse for social religious and moral work
 The King’s main focus should be on the expansion of state as the state that
do not expand Perish
 All the work related to development of the industries mines forests
Law and judiciary according to Kautilya
Kautilya spoke about codification of love but in Arshadra spoke about various
punishment which were assigned for various wrongdoings or crimes a list of
duties were also made the judicial system based on four things
first Dharma second behaviour third character and 4th obedience of King
Dharma was based on Truth behaviour was based on evidences witness
character was based on customs traditions and rajagya was based on obedience
to the legal system.
Kautilya believed that laws were man made and the civil laws gives power to
them he divided the judicial system by hierarchy of courts.

Types of Courts-
Dharmasthya courts
Kashtak Sodhan
Jana Court
In Dharmasthya court they took up cases related to disputes among people their
behaviour nature who lived within the territory for example marriages or
divorce property disputes weights or measures.

Kasthakshodhan court were related to laws and orders corruption traders

malpractices domestic violence theft ultimately death murder rape.

Janakot or the public court justice was given in this court by the experienced
seniors this court took up cases related to agriculture animal husbandry roads
maintenance of might shelters covered a very small area.

RajMandal:-
The Interstate relations have been dealt by kautilya Under Mandal theory a
group of states is Called Mandala theory or mandala Siddhant today we can
relate these to foreign policy or relationship between countries mandala theory
is based on certain assumptions.

1. Swami or the king in his very nature believed in expansion and calls him
vijigishu/king/swami.Their basic nature and duties .
2. The adjacent state to vijigishu is natural energy .
3. Enemies next adjacent state would king’s natural friend or allie.
4. Relationship between state is dependent on diplomacy.
5. Defence and security of the state is dependent on balance of power.
In Kautilya’s Mandala theory there are different things apart from Vijigishu.
All the enemies who could affect vijigishu are arimitra Vijigishu are mitra and
Mitra’s mitra .
In Raj Dharma there is a scheme of alternate friend and alternative enemy .
Features of Mandala
Amatya
Janpad
Durga
Kosha
Danda

Importance of Mandala theory

mandala theory forms the basis of international relation it also explains to us
concepts of hegemony power relations it tells us about power relations
diplomacy world peace and security
 mandala theory validates that military power or military strength is the
most important power
 power is at the core of national interest
 in order to reduce the chance and probability of war balance of power is a
most
 Geographical factor is an important policy determinant of foreign policy
 foreign policy is made keeping the national interest in mind
 diplomatic relations should be maintained between all the states
 the smaller states should have friendly alliance with bigger states in order
to increase their power
Shadgunya Or the six fold policy of diplomacy as suggested by Cotilla gave
theory of foreign policy diplomacy as an important tool or instrument in his
theory of state
Kautilya’s theories on statecraft for example Arthashastra is often compared
with machaveli theory of practical fragmentation which he discussed in his book
the prince

ArtthaShastra was a perfect culmination of the Aryan policy or political

philosophy.Kautilya said that “one skilled in diplomacy wins the world”
description of foreign policy is based on the dictum “piece is preferable to war”
the policy of Sandhya or making peace is based on the rule that a state when
faced with a more powerful advisory must try to negotiate a peaceful pact in
order to survive it can be a temporary alliance or a permanent alliance where
the small state may bargain to leave by rendering service to the more potent
alloy or living in alliance with the mightier one.

The six fold policy of coexistence is neutrality,alliance, double/alley,policy March

and War
The four tactics of conciliation gift bribery deceit & and pretence, attack or war

the six principles have been discussed in volume of Arthashastra-

 Peace(Sandhi)
 War(Vigraha)
 Neutrality(Asana)
 Marching(Yana)
 Alliance(Samashraya)
 Making peace with one and making war with other.
The policy of Ashan can be described as maintaining neutrality is considered a
practical option only for strong state as a weak state would be unable to
maintain a neutral position.

The policy of yana takes into consideration that when the state elements are on
a rise and there is an increase in capabilities the state should engage and
mobilise its resources to prepare for war.

According to Kautilya Samashraya Or seeking support or shelter is often used by

many states by alliance with a more powerful in order to increase one’s own
strength.
According to Kutilya when the 20th elements of a street are more sustainable
than that of an enemy the state should wage a war.
However he favoured resolution of conflict by diplomacy so far as negotiable
and resorting To weapons should be the last remedy .
The sixth facet or the duel policy is for a nation of moderate strength it is
nothing but restoring to peace and to war at the same time with two different
state .

Please Sadhgunya or the six faced foreign policy is made effective by 4 fold
upayas or devices which are considered so doctrine of setting conflicts among
the politicians powers
the devices are-
 Sama(Consolidation over act of gentle persuasion )
 Dama(Giving gifts or appeasing )
 Danda(punishment )
 Bhed(the art of aggression division amongst the parties opposed to each
other )

Manu:Social Law, Customs &Classification

Manu Smriti or the law of Manu is considered to be one of the most
authoritative tent in the Brahmanical tradition which lays out social and civic
laws and code of conduct which is necessary for maintenance of Dherma it
prescribes the conduct for men and women of a social classes or Varna for eg-
Brahmanas, Kshatriya’s, Vaishyas and Shudras and rules of interaction between
them it lays rules of conduct four people in the 4 stages of life called Ashram-
Brahmacharya Ashram(0-25)Bachelorhood
Grihasth ahsram (married)26-50
Vanprastha ashram 51-75
Sanyash 76-100

Manu Smriti also prescribes rules and regulations for the king ie Rajdharma and
laws related to civic matters like trade and business . The purpose behind this
rigidity was to preserve dharma the social order marked by hierarchical warna
system where the Brahmanas enjoy more social privileges and Sudra the least.
The proper sphere of activity for the Brahman is the study of Vedas for
Kshatriya’s the statecraft for Vasiya’s trade and money lending and shudras’s
duties to serve the above three.the Sudharas were not entitled to education all
the four Verna’s enjoyed complete control over the women of their social
category.
Social laws dominate the political and personal sphere the aim was the
preservation of social order.Manu Smriti had 2694 stanzas divided in 12 chapters
that cover range of issues like-
 Cast restriction
 Dietary restriction
 restriction on women
 rites of marriage
 rites of death
 rites of sacrifice ceremonies
 purification rituals
 penalties of breaking these rules and
 rules of polity is the followed by king
Thus Manu social laws provides a glimpse as to how a society ought to be
organized.Manu Smriti appears to be an attempt by socially powerful section of
Indian societies to retain and preserve this social order of their privilege at the
same time when rapid historical changes were taking place.

Sources of law-
Manu Smriti is a part of several Smritis. One of the smriti of Hindu religion which
refers to knowledge received from tradition and the other source is Shruti’s
which refers to revealed knowledge or divine knowledge with as belong to the
Shruti Group and occupy a superior position thus we say there are two sources
of now 1st is the divine source and other is the traditional source.

According to Manu there are four sources of sacred laws-

Vedas which guides the conduct of virtuous men and other sources are Smriti
Shruti and customs.

Rajdharma (the duties of the king) described by Manu:-

The King was created to protect and control the chair and fear in the society
which existed without the ruler.Kshatriya who had received training in Vedic
tradition and had gone through religious practices from childrenhood Was fit to
be king according to Manu.

Hawking is superior to all the living beings because he is made out of divine
elements from Veds. manu demanded total obedience to the laws of the king.
king preserved and protects the social order of the four vernas.ie- King
preserves the Dharma. Hence disobedience to King invites severe
puninsment(Danda).
Manu says that Danda is applied with due consideration is in order to lead
towards happiness.Reckless application of punishment destroys everything.
Manu fears that in absence of punishment the Verna system can also crumble
down as intercaste marriages would lead to pollution of the society.An ideal king
therefore has to be truthful to the social order and should observe justice to the
Dharma by making sure that social economic restriction placed by the Verna
order are not broken.

The king should always remember to be strict observer of caste order worship
the learned and aged Brahmins and culminate or shutdown Gambling,addiction
of alcohol, women or any objectivity. Manu Involves the divine theory of
kingship and takes about Dunda as the instrument of Rajdharma.Manu advises
the king should employ 7 to 8 minister who belong to upper caste noble family
and trained in weapon and kings should consult them in matters of peace war
and administration of the king, treasury revenue and defense etc.

Kings should have skillful knowledgeable ambassador for conduct of diplomacy

he is the representative of the king to negotiate for peace on war they can use
various instrument-Sham,Dam,Danda, Bhed, Conciliation bribery dissensation or
use of force to carry out their wisdom.After the war if king managed to win he
should aim to win friends rather than acquire wealth and lands.Manu advises
the king to be intimally conscious of getting --poisoned or assassinated therefore
King would have an elaborate system of spy to watch over internal and external
enemies.

The twice born man who In their family used women of lower caste will soon
degrade their family and their children to the state of Sudra’s but technically
laws of Manu states that women are permitted to marry those of their own cast
or those of the higher caste. a Man may marry within his caste or two women of
lower caste or to women of their own caste .
Manu Smriti talks about eight types of marriages that are recognized by
Brahmanical traditions-

1. Brahma
2. Daiva
3. Arsha
4. Prajapatya
5. Ashura
6. Gandharva
7. Rakshasa
8. Paishacha
Brahma Vivah
When the daughter marriages a wealthy and learned man in Vedas. And is given
jewellery.
Daiva
A form of marriage when the man is a priest. Here the daughter along with
ornaments is given.
Arsha
When father gives away the daughter in return of a pair of Buri and cow from
bridegroom.
Prajapatya
The father gives away their daughter with due honor and blessing
Ashura
When bridegroom received the women after giving wealth
Gandharva
It’s mutual love between a man and a woman or the modern they love marriage
Rakshasa
Forcible abduction of the women from her home after killing or slaying her
kingdom
Paishacha
Seduction of a woman who is intonigated or sleepy(unconscious) and having a
relation with her.It is the most sinful of marriage

The punishment described by Manu Smriti reflects the caste order observed
balance for Brahmins and severity for the lower Varnas. The minimum
punishment for Brahmins was that he could be banished he was exempted from
torture and capital punishment.
Shudra who insulted twice born man will have his tongue cut sudras were given
severe corporal punishment.
Social laws in Manusmriti:-
Manu idealized the social system where each caste worked as per its allotted
profession and the interaction between them was bare minimum it was a king’s
duty to maintain social order it restricted marriages with caste and saw mixed
caste with contempt additional restriction were placed on women.

Marriage-
Marriage laws prescribed by Manu Smriti wear strictly as broadcast ranking
brahman’s first marriage should take place with the women of equal cast for
subsequent marriage he can have wife from lower three varnas but a Brahmin is
strongly advised against marrying a sutra women as the union will result in
misfunction for men..

Manu on Women-
Manu has depicted women as being who need to be guarded and controlled
primarily by the men of their family order.Manu Smriti sees them entities who
can lead a virtuous man as tray from Dharma and down the path of decise they
have been portrayed as assets which if suitably controlled can lead to pleasure
and prosperity of the owner ie the husband.

The duties prescribed by Manusmriti four women expect women to train

themselves and learn to take pleasure in their position as property owned by
men “in childhood a female must be subject to her father; in youth to her
husband; when her lord is dead to her sons a women must never be
independent” Says the laws of Manu.
A woman who leads her family over women who perceive her freedom will
bring contempt hatered social abuse upon herself and her family.

Manus Marathi prescribes that the women should manage their household with
cheerfulness she should be cheerful in her duties she must be always cheerful,
clever on management of her household affairs. Careful in cleaning her utensils
and economical in her expenditures.
Women should be cultivated to be treated in such a manner as it her dharma it
is the duty of married women to be loyal to her husband even if the husband
posses no good qualities the wife should stay with him and obey him. A faithful
wife must be devoted to her husband in life and in death even after the death of
her husband a woman should not remarry and maintain her chastity no such
burden is placed upon men who lose their wife.

The control of the women must be exercised by men of all caste. Our women’s
desired needs to be controlled no men can completely guard the women by
force women should be engaged in Household work take up household and
religious duties women and her labor should be controlled across Verna
boundaries women’s body and labor are for the exclusive enjoyment used by
men.

In the mixed casts order women were not honored.Women in intercastes

marriages were subjected to violence and fear.

Manusmriti rejected intercaste marriages thought Manu has offered several

combination of marital relation between various Verna’s and try to place them
in various social categories but intercaste marriages between men and women
of different caste led to the birth of mixed castes .
in Anulom marriages between a higher caste men and lower caste women the
children of the family takes the father’s caste and the offspring of Pratilom Vivah
where a lower caste men and higher caste women is considered further
debates.

However on contrary at Some point Manus Priti has given reference and shown
respect for women and said “women must be honored and adored” God smiles
on the families where females are honored or held in respect.Families and
societies are respected and prosper if women are respected mother’s position
was higher than that of father and guru women as a wife was husband’s
ardhangini. The best marriage was the Brahma marriage where there was no
dowry manusriti also talks about Stridharan, inheritance rights to unmarried
daughters a daughter only had the rights over the personal property of a mother
women .
Pregnant women widows or old women or Sikh women were not to be given
severe punishment they were to be protected and it was the duty of the
menfolk to give her protection.

Abul Fazl:-
 Court poet
 Liberal,Forward
Abul Fazl(1551-1602) Was a historian, officer chief secretary, Confident of the
Mughal Emperor Akbar he was an eminent historian of medieval India along
with Ziauddin Barni. His writings appeal to reason against religion and cultural
traditions his interpretations of history was linked to political social economic
and religious realities of the period and addressed the plurality and diversity of
the Indian society.

He was against the hardline Islam and challenged the conservative narrow views
of the ole mas he was with Akbar four 2 and half decades. Abu Fazal was
influenced by the works and thoughts of Ibn Arabi Who spoke about
transcendental unity. Once its reality is recognised the differences seen in the
sensory world It is bound to lose its significance and became illusory. Abulfazal
introduced Akbar to this spiritual views in his Ain-i-Akbari through these ideas
he erased the superior position of the religious leader and the focus came to the
king the religious leader interpret the religious tend but the king is the Master of
worldly affairs.

AkbarNama opens with the praise of Allah and traces Akbar’s lineage Into 53
generations of his ancestors.Akbarnama is divided into three parts-
 1. In the first part Akbar Nawa contains an account of Akbar’s ancestors
including his father Humayun.
2. In the second part gives a complete account of Akbar's reign up to his 46th
year.
3. The third part of AkbarNama called Aini Akbari which is unique
compilation of the system of administration and control over various
departments of government it has details about resources conditions
population wealth religious and philosophical system of the Hindus and
their customs etc thus Abul Fazal gave a comprehensive account of Mughal
administration and state structure.
Abu Fazal’s ideas on governance. Abu Fazal as a theorist developed an ideology
not only for Akbar but for the Mughal civilisation abul Fazal’s approach was fold
and revolutionary.
As he considered all credits possessing the same universal truth hence
propagating equality among all the religions he also spoke about separating
politics from religion this he did by elevating Akbar’s position from a leader of a
religious community to that of an emperor.

Abu Fazal’s approach was rational and secular which is a hallmark of his writings
he adopted new methodologies to collect the facts and made them the basis of
his political investigation he recorded the facts pertaining to socio economic
political life he collected material facts after careful enquiries and investigation
and presented them in a clear and systematic order he questioned the validity of
sources and explained them and then reached to the conclusion. Reports
memorandum of all the offices imperial farmers were consulted by him before
he reached conclusion.

Abul Fazl’s views on sovereignty and social contract:-

In political field Abu Fazal can be compared to Burney of Delhi Sultanate Abul
Faza’s view as expressed in the Ain-i-Akbari, created the theory of sovereignty
based on social contract and not the shariat law. He drew a picture of society
that existed before and explained how sovereignty emerged.He emphasised that
without a strong ruler there will be lawlessness and rebellion in the society it
was similar to the negative picture of the state of nature as given by Thomas
Hobbes before the social contract thus Abul Fazl says that basis of sovereignity is
in the needs of social order so our native was like the divine right FARR I IZADI
Which was for the sovereign on the king.

Abul Fazl’s view on secularism:-

Abul Fazl like several other scholars wanted to debart religion from politics his
secular ethos highlighted in Din-i-ilahi Which was propounded by Mughal
Emperor Akbar Akbar was not satisfied with limited power to narrow view of
religion he wanted a larger concept of religion and Abu Fazal provided him with
the same Abul Fazl told him about the new meaning of sovereignity as a divine
right and portrait himself as the messenger of God Abul Fazl wanted to and do
the office of Emperor with all powers he wanted the emperor to suppress the
traditional critics ie The conservative ullemas and wanted the emperor to be
breaker of all customs “Khariq-I- Adat”. this was a remedy in the troubled state
of affairs abul Fazl was very critical of the traditionalist and fond to progress and
stability of the state according to Abul Fazl Baadshahat or paadshahat means on
established owner where the word pad Stands for stability and Shah stand for
owner.
Padshah—Powerful stabilised owner who cannot be eliminated by anyone he
was the ultimate authority on socio economic political judicial powers. The
concept of Badshahat was a combination of Mughal,Turkish,Iranian, Islamic and
Indian political traditions.
Abu Fazal said “Baadshahat is the light derived from God Which has been sent
by God himself”. God throws his kindness on Badshah who works as the agent of
God.
Temporal sovereignty or kingship was the highest station in hierarchy of
positions and it received the light emanating from God “Farr-i-izadi” Hence the
king is the possessor of illuminated wisdom and Reflector of godly light, Badshah
had absolute power of a controller and a guide Abul fazl considered badshah as
the father of his people so it was the duty of the people to respect him and obey
his orders but if the badshah discriminates on the basis of religion caste class
then he could not be considered as a good king Abul fazl has distinguished
between just and unjust ruler the king was therefore deemed to be divinely
appointed divinely guided abd divinely protected.He was not the product of any
religion but had the authority of God.

Abul Fazl said “A just ruler who is able to convert like a salt impure into pure bad
into good the just ruler was characterised by tolerance respect for reason and a
fatherly love to all his subjects regardless of their religion or creed.

As the Badshah has divine sanctity wisdom he banished from his heart
everything that is conflicting god guides him to be like a son like rain maintain
harmony to rise above mean conflicts differences and this is what makes him a
perfect man and a spiritual guide to his subjects for Abul Fazl Akbar was the
ideal king and that why he looked at Akbar as a complete man who could never
be wrong.

He also talks about Sulekha known as universal peace it was the spirit of
universal peace that Akbar could integrate divorce culture groups into a stable
administrative and military system it was due to Sulekha that a monarch could
be an absolute monarch with undivided and ultimate powers a Ac to Abul Fazl
King was an epitome or symbol of divine tolerance the agent of God who could
not practise discrimination among various faiths present in the society sulh-i-kul
was a principle of universal peace religious tolerance social harmony Abul Fazl
also talk about universal love which is Mohabbat-i-kul which means universal
love for Brotherhood and humans race He advised Akbar on both these policies
of Mohabbat-i-kul and Sulh-i-kul so that he could win the hearts of people Abul
Fazl binds the rulers with elements of natural powers or father figure he says
that the king must understand the spirit of the age exercise and act accordingly
the rule of the ideal king is longlasting, just and peaceful only when the king
considers justice as the highest virtue.

An Individual should keep company of good men from all faiths make peace with
people should speak to silence and through these ideas sulh-i-kul became the
base for modern secular state based on tolerance and universal brotherhood.
Abul Fazl’s view on administrative reforms:-

Akbar revived and reconstructed the government system and done

administrative reforms on the advice of Abul.Fazal He did not only make changes
at the district and subdistrict level also the land revenue system saw various
changes however new policies were introduced so that the king could govern
the large empire in stable and long lastic manner.Strong and well planned
administrative structure is Link to the great Governance it is necessary for
welfare, and peace in the state and the people should not fear on enemies
attack.Akbar changed the designation of the officials.
He developed the provincial administration on the lines of central system of
government ManSabdari was introduced and a hierarchy of Mansabs were
made.
detailed rules and regulations were introduced for better control.the ideas of
Abul Fazal is articulated thought and vision that was followed by Akbar but not
by the later Mughals Akbar divided his empire into Suhas, Larkhas and Mahals
he appointed chain of officers who were controlled by ministers at the centre.
The religion of the ministers did not interfere with administrative work.
Akbar wanted a sovereign rule or systematic and centralised administration.Tthe
ranks of the hierarchies in the mansabdari system was borrowed from Persia
thus we see that the ranks and the status where on the basis of military
powers.Abul Fazl had a strong belief in hierarchy and advised Akbar to value
talent the major reforms taken by Akbar had Abul Fazal’s inspiration eg-
abolition of Zazia,Stopping the payment of pilgrimage tax by non Muslims,
Regulations of Prince wages, fination of ministers, Prohibition of forced
conversion prohibition of cow slaughter etc

Criticism of a Abul Fazl-

 He was criticised for not being a true Muslim.He did not considered Islam
to be the superior to all the religion he spoke about discotic monarchy
based on Mystic ideas
 He gave contradictory theory of sovereignty as he talks both about the
both of them divine right theory and social contract theory.
  Many of the ideas proposed by Abul Fazl were only followed by Akbar and
not by the later Mughals.
 Ideas like Sulh-i-kul and Mohabbat-i-Kul as well as King being a paternal
figure were only restricted to Akbars.
Conclusion-
Abul Fazl was considered as an intellectual thinker who believed in the goodness
of all religions.He linked rationality and innovations in every field.He was against
Orthodox traditional and customary values.He said if traditions were sufficient
for all the Times then why did Prophet bring new thoughts.He argued that key
changes in laws and religious must be initiative with passage of trueth. His
modernity and religious rationality were reflection in the thoughts of Akbar who
possessed him the highest noblest due to which Abdul Fazl found in him a king
and a philosopher he was one of the greatest thinker of mediaeva Period Who
laid a strong foundation of secularism in India.