Hindu Administrative Institutions c6.s1.1

c6.s1.1

So far the discussion has been about the nature and scope of *daṇḍa nīti*. As to its origin, our one source of information is tradition as embodied in ancient literary works. Here both the divine and human origins of the state and society find mention in a form apparently historical. More and fuller details as to the origin of the state are given in the *Mahābhārata*. Bhīṣma says to Yudhiṣṭhira: ‘Listen how the state came into being at first in the Kṛta Yuga. Then, there was no kingdom or king, *daṇḍa* or *dāṇḍika*. It was a state of nature when all people without exception pursued the path of *dharma* and conducted themselves towards one another in an absolutely righteous manner; but in course of time poverty and delusion possessed the minds of the people and this led to embarrassment and affliction of all kinds: Covetousness (*lopa*), lust (*kāma*) and desire (*rāga*) preponderated in the minds of the people. In such a state there was no distinction between right and wrong, between what is moral and the opposite. People yielded to all sorts of unhealthy feelings, spoke what should not be spoken, ate all kinds of food prescribed or prohibited. It appeared that King Dharma was completely dethroned. Devas became subjected to fear and appealed to Brahma for help and grace. The creator composed a science for the social advancement and well-being of the world in a hundred thousand chapters.¹ It included not only the science of *daṇḍa nīti* but also the *trayī*, *ānvīkṣikī* and *vārttā*. It further dealt with the *trivarga*, namely, *dharma*, *artha* and *kāma*; and *ṣaḍvarga*, namely *ātma* (a clear and free mind), *deśa* (country capable of being turned into a good one), *kāla* (time well used), *upāyas* (means), *kṛtyam* (good deeds resulting in profit) and *sahāya* (allies).²