Theory of Government in Ancient India (Post-Vedic) c13.85

c13.85

Kalhaṇa’s Râjatarangiṇî, or chronicles of the kings (of Kashmir), is the most valuable of the few Sanskrit historical works though here and there it indulges in myths. The writer flourished in the twelfth century. His narration of events is interspersed with maxims on government. The desecration of holy shrines provokes divine vengeance. Oppression and avarice lead to the destruction of king. Wealth, acquired through oppression, will be destroyed by fire or fall into the hands of rivals and enemies. Kalhaṇa pauses to applaud the building of temples, the excavation of canals, relief of famines and similar beneficent projects. But in one passage we are told that ill-gotten wealth is purified if it is spent on pious objects such as gifts to Brâhmaṇas. Liberality and kind speech bring everything under the power of the king. Kings who revel in evil find their life, household and glory, aye, their very name, destroyed in a moment. Illicit love leads to numerous tragedies in royal dynasties. Among the maxims which Lalitâditya enunciates, there are a few which disregard the principles of justice and are meant to apply to the peculiar exigencies of Kashmir. It would be difficult to control the tribes in the mountain fastnesses if they accumulated wealth. They should be "punished," even if they had committed no offence. Villages should not be left more than the food supply necessary for the year. If they had wealth they would disobey the government. Nor should villagers be allowed to live in an urban style. Troops should not be raised from a single district. Officers should not be allowed to contract marriage alliances. Here is a philosophy of reason of state overriding all other considerations. It is interesting to observe that at first the Kashmir kings had seven principal officers—the judge, the revenue superintendent, the treasurer, the commander-in-chief, the envoy, the priest and the astrologer. But king Śachinava raised the number to eighteen.¹