Theory of Government in Ancient India (Post-Vedic) c10.42

c10.42

The Bṛhaddharma Purāṇa, an Upapurāṇa, gives its political theory in the form of a narration of the ancient history of the human race. The world began with the golden age called Satya Yuga which was free from all sorrow and sin, disease and disputes. It was a heaven of perfect virtue and happiness. With the advent of the second age or Tretā Yuga commenced a decline which reached an advanced stage in the Dwāpara Yuga.⁴ Of course, caste had appeared long ago in the usual orthodox style and the duties of the different orders had been laid down. Brāhmaṇas are never to bear arms, or practise agriculture, pasture, trade, etc. Otherwise they are guilty of the sin of cow-slaughter. The Purāṇas, it will be observed, are more strict on the law of caste than even the Smṛitis. The Bṛhaddharma Purāṇa, however, admits that all, even Śūdras, attain the rank of Vipras if they duly perform their duties.⁵ The course of human history was disturbed by an episode which left lasting traces on society. There arose a king called Vena who violated the law in every particular. He forbade all religious worship, exercise and gifts by beat of drum. He embarked on a course of deliberate oppression. The sages approached him and told him that Dharma was the greatest friend of men of all castes and stages. If the king renounced Dharma, the subjects would follow suit. Then nobody's wife would be his own and nobody's wealth or house would be his own. That is to say, family and property would be gone. The rule of a Dharma-less king is equivalent to anarchy. It means promiscuity which means the birth of bastards who are calculated to lead all to hell. The discourse was lost on Veṇa who wilfully intermixed the castes and thus ultimately gave rise to 360 sub-castes. At last the cup was full; the Ṛiṣis were enraged. They went forth to slaughter the wicked king. They extinguished his life by their breath and ground his hands. They set up a new king, Pṛithu. The earth obtained peace; Dharma resumed its vogue and the gods, Brāhmaṇas and cows received protection once again. The intermixture of castes was stopped but the existing half-castes were not exterminated. They were given a place in the social system and assigned different functions.¹ The story of Veṇa illustrates what a government ought not to do. It emphasises that government is the great instrument of keeping Dharma intact. It sanctions regicide as the last measure to get rid of iniquitous tyrants.