A History of Hindu Political Theories from the Earliest Times to the End of the First Quarter of the Seventeenth Century A.D. c8.s3.49

c8.s3.49

Although Rājadharma was specially a concept of the sacred canon, there was one secular teacher who treated the similar concept of Kṣatriyadharma in his own system, and made it the basis of comparison with the parallel groups of duties (dharmas). This estimate was naturally coloured by the limited outlook of the author whose horizon was bounded by his subject.∗ In the Śāntiparvan Bhīṣma quotes a remarkable address uttered by the god Indra who, it will be remembered, is elsewhere mentioned as an author of the science of polity,† and is quoted by Kauṭilya in the person of his follower.‡ In the passage in question king Māndhātā addressing the god says, "I have attained immeasurable worlds and spread my fame by following the extensive duties of the Kṣatriyas. I do not know how to fulfil the chiefest duty which emanated from the primeval God." Indra replies that those who are not kings and seek for virtue do not attain the highest felicity. The duty of the Kṣatriya was first produced out of the primeval God, and then came the other duties which are its parts, as it were. The remaining duties have been created as possessing a limit, but the duty of the Kṣatriya has no limits and has many systems. Since all the duties are absorbed in this duty, it is declared to be the highest. As the classes (varṇas), Indra goes on, observe their respective duties by the help of the Kṣatriya duty, the former duties are declared to be useless. Those who do not observe the established usage and are constantly engaged in the pursuit of desirable objects, are declared to be persons having the nature of beasts : as the duty of the Kṣatriyas secures for them the right course by the application of means contributing to their welfare (arthayogāt), it is better than the duty of the orders (āśramas).¹ In this extract, it will be noticed, the author brings the concept of Kṣatriyadharma into relation with other branches of dharma, and awards it the palm of excellence. This, it is urged, subsumes the other dharmas : it is the mainspring of the duties of the classes (varṇadharma), and it is the instrument for directing the untamed man to the pursuit of the good life.