Theory of Government in Ancient India (Post-Vedic) c11.29

c11.29

in a rather narrow sense roughly corresponding to Védic Râjanyas and thus practically confined to the ruling class. They symbolise the state. But excepting a few passages in the early Brâhmaṇas, no Brahmanic writer would accord them precedence over Brâhmaṇas. It is probable that the Jâtakas only reflect the actual state of things in some part of the country, probably Eastern India, where Buddhism had obtained a firm hold.¹ It is possible to glean something further about social and political conditions from the Jâtakas, but unfortunately, these long works contain very little governmental theory. In the Daśarâjadharma or the catalogue of Ten Duties for the king, there is nothing political. The king is required to lead a religious, upright life, *inter alia*, to cultivate patience and a yielding disposition and ‘not to cause any pain to anybody.’² In other passages the king is enjoined to be truthful, righteous, and incorruptible and to refrain from cruelty and drunkenness.³ In the paucity of direct political theory, it may be permitted to refer to a tragedy in the Padakusalamānava Jātaka which illustrates the author's conception of the position and duties of the king vis-a-vis his subjects. A young Brāhmaṇa discovers a king and his purohita to be thieves and cries out to the people:—