Hindu Administrative Institutions c7.s2.t2.2

c7.s2.t2.2

In this connection we cannot refrain from referring to the oft-quoted passage in the *Dīgha Nikāya*.¹ At first there was the original state of nature when everything was perfect and people lived in comfort. When decline began in the perfect state of innocence in nature, people assembled together to elect a king—a powerful individual from among them. He was called the Great Elect (*Mahāsammata*). A somewhat similar conception is seen in the *Mahāvastu Avadāna*.² These ideas correspond roughly to our modern conception of social contract. The idea of taxation and protection is involved here. Ghosal says that the Buddhist theory of contract virtually exists as an isolated phenomenon in the history of Hindu political thought.³ We quote Jayaswal in reply. ‘This theory of contractual monarchy found support in Vedic hymns and songs of royal election, in rituals of royal consecration which were based on elective principles, and in the coronation oath which made the king swear that he would rule according to law.'¹