Theory of Government in Ancient India (Post-Vedic) c13.s1.46

c13.s1.46

The purpose of society is the perfection of human life leading to salvation. To attain this end it is essential to institute (1) an ethical code, (2) the true religion, and (3) a government. A code of righteous conduct serves to inculcate kindness to all, generosity, peace and quiet and also self-knowledge—which is the real knowledge. It corrects the propensities to jealousy, hatred, vilification and unsocial conduct in general. Religion consists, according to Râmadâsa’s philosophy, primarily in Bhakti or devotion to god to the comparative neglect of ritual. But to secure freedom for devotion and practice of righteousness, to repress those who would obstruct the wholesome way of life and who would indulge in unsocial, unrighteous, ungodly conduct, in a word, to protect Dharma and destroy its opposite, it is necessary to have a government. A true government has to enforce justice, fairness and all the rules of the social order. Here the Dâsabodha gives a philosophy of government in very clear terms.¹ But later when he proceeds to lay down political precepts, he is content with the vaguest generalities. One should win over as many people as possible and maintain one’s presence of mind in the face of entanglements. One should plan a good deal of political strategy but keep it strictly secret. One should not, however, aim at injuring others. Judgment is essential. One should break down the pride of others by measures of policy or win them over. One should console the timorous and challenge the audacious, and so on.² To Sambhâjî, the successor of Śivâjî, Râmadâsa imparted two injunctions—unite the Marâthâs and propagate the Dharma of Mahârâṣṭra.