Theory of Government in Ancient India (Post-Vedic) c11.10

c11.10

Indian political theory generally keeps close, perhaps too close, to political facts, but there is one form of Utopianism which is occasionally met with. The philosopher was sometimes lost in the poet, and soared into a golden age with which the world began. But, as time passed, he quickly descended to the more solid earth, forgot his heavenly excursions, and busied himself with the phenomena around him. Thus, in the Digha Nikâya, one of the most important of Buddhist works, the Brâhmaṇa Vasettha (Vasiṣṭha) enquires of the Buddha, if the Brahmanic claim to supremacy was just. The Buddha, or rather the author, replied in the negative, and called a fanciful history to support his view. There was a time when people were perfect, so perfect that they had nothing corporeal about them. The ethereal beings shone in splendour, enjoyed peace and effulgence, danced in the air, and lived for long. The trance of happiness and tranquillity lasted for ages. But at last the pristine purity declined, and rottenness began. Differences of sex manifested themselves, and then came distinctions of colour. In a word, life fell from the ethereal into the physical plane. Now shelter, food and drink were required. People entered into agreements among themselves and set up the greatest of human institutions—the family and private property. But now problems arose. There appeared theft and certain other forms of unsocial conduct. Once more the people gathered together and agreed to choose a chief who would maintain the social order and judicially inflict punishment. In return they would give him a part of their paddy. So the most gracious and powerful of individuals was elected Chief. He was the Mahâ-sammata or Great Elect. He was the Râjan—one who delighted the people. The king is the leader and guide of the people. In the Kûtadanta Sûtta, a king supplied food, seed-corn, capital and wages to the followers of various occupations according to their needs and thus freed his realm from disorder, increased his revenue and brought peace and security to all. The same story occurs in a ‘mixed Sanskrit’ Life of the Buddha, the Mahâvastu Avadânam, which is full of Jâtaka and other tales and which displays strong Brahmanic influence. Here creatures gather together and raise the mightiest of individuals to the kingship in order to reward goodness and punish evil.¹