Theory of Government in Ancient India (Post-Vedic) c13.38

c13.38

The Vikramorvaśî also reveals a royal harem but, otherwise, politically it is disappointing. Śakuntalâ, too, the most charming product of a Hindu genius, which won Goethe's deep admiration, has singularly few political ideas. The King is the protector of all. He takes one-sixth of the produce of the soil in return for the functions he performs in society. He receives one-sixth of the merits and demerits of his subjects.² The king has to labour incessantly for his subjects as for his children.³ The king, like a tall tree, has to bear the heat and brunt, to shelter those under his charge. Royalty, like an umbrella in hand, makes more for inconvenience than for enjoyment. The king has to protect, adjudicate and to chastise. The king ought to be the nearest of kin to all.⁴ In a charming dialogue, Duṣyanta regrets to hear of the death of a childless merchant whose property must escheat to the state. He instructs his minister to ascertain if any of the wives of the deceased was pregnant. He rejoices to learn that one of them had just undergone the ceremonies on pregnancy. He ends by proclaiming the right of the unborn child to the property.¹ In the Kumâra Sambhava oppression leads the oppressed to crave for divine intervention which is readily granted. The Megha Dûta, the cloud messenger—the finest of Sanskrit lyrics, has nothing political.