A History of Hindu Political Theories from the Earliest Times to the End of the First Quarter of the Seventeenth Century A.D. c10.129

c10.129

Much as the monarchic State forms in the Manusamhitā and the Mahābhārata the centre of the canonists' speculation, the author of the latter work steps in one place out of the beaten track and addresses himself to the problem of non-monarchical communities (gaṇas).[^\dagger] In Chapter CVII of the Śāntiparvan Yudhiṣṭhira tells Bhīṣma, "I want to hear, O chief of the wise, the course of conduct of the gaṇas, how they prosper and are not torn by dissensions, (how they) conquer their enemies and acquire allies?" Bhīṣma begins his lengthy reply by tracing to their roots the causes of the destruction of the gaṇas. Among the gaṇas as well as the royal [families which form their unit], he says, it is desire and anger that kindle hostilities. First, one [of two parties] harbours desire, and [when this is not gratified], becomes filled with indignation. Then [these two] incur the loss of men and money and crush each other. [A number of such parties] oppress one another by means of espionage, intrigues and force, by applying the threefold policy of conciliation, dissension and gift, and by the methods involving the loss of men and money as well as intimidation. In such a case it is by receiving [spies and the like] that the gaṇas that live by unity are torn asunder, and they, being divided and dispirited, succumb to the enemy through fear. From this Bhīṣma concludes that the gaṇas should always put forth their effort in unison, for, as he explains, those who put forth their strength and effort in combination are capable of acquiring wealth and they win the friendship of external powers. Reverting to the earlier theme he says in the concluding lines of his address that the quarrels among the families, when ignored by the family elders, produce the ruin of the clan as well as disunion in the gaṇa. Contrasting the effect of disunion with that of foreign aggression, he urges in the same connection that the external danger is of no consequence, but the internal danger is to be guarded against, for it cuts at the root. Further on he says, referring to the special nature of the gaṇas, that all their members are alike in respect of caste and family, but not in the qualities of energy, intelligence and physical accomplishments. Bhīṣma closes his argument with the same practical advice as before. “By means of dissensions as well as gift, the gaṇas are torn asunder by the enemies: hence unity is declared to be their principal refuge.”