Theory of Government in Ancient India (Post-Vedic) c10.46

c10.46

The king, who incorporates the essence of all the gods, is meant primarily to protect the people. That is equivalent to a thousand horse-sacrifices. But real Protection. protection implies the punishment of the wicked and the relentless suppression of sin. Sternness is the law of nature. On earth, as in water, creatures are constantly slaying one another. If the king has to slaughter in the course of protection, he is guilty of no sin. The world comes under the control only of those who wield the rod. To the impotent belongs neither this world nor the next It is the fear of the rod alone which keeps men under control and prevents wickedness. If the rod were laid aside, all would become undisciplined.¹ Behind it all there lies, as in the Mahâbhârata, a low conception of human nature. From the capital punishment, the Purâṇa would exempt Brâhmaṇas, women, old men and children.² A few of the miscellaneous precepts of the Bṛihaddharma Purâṇa may be mentioned. The revenue should be spent on projects of Dharma, on the royal household, and on the succour of Vipras. The government should always keep itself in readiness to meet the emergency of war and should maintain its forces in perfect order. No minister should continue in office too long. The brothers of a king should not be given too great a latitude. No interest on loans should be charged from Brâhmaṇas. Śûdras should be debarred from the study of sacred literature.³