Theory of Government in Ancient India (Post-Vedic) c15.47

c15.47

Thus the worldly life has to be cared for if the excellence of souls is to be promoted. In proportion to the importance of worldly life is the importance of government. It is true that in the Brâhmanic, Buddhist and Jaina Golden ages when life was ethereal or perfect, government was conspicuous by its absence. But those days were long past; the times had deteriorated; and the conditions were totally different. On all hands government was now admitted to be necessary, essential and indispensable. There was a psychological reason which made government doubly important. The Mahâbhârata, Manu, Kauṭalya and others take a rather low view of human nature, justifying it on the degeneracy of the present Kali Age. There is only too much ignorance to be removed, too much wickedness to be repressed. Government stands forth as the Saviour of Society. The worldly life has a three-fold aim, Dharma, Artha and Kâma,—duty or religion, profit and pleasure. There are those who would restrict it to one or two of these objects, but the general consensus of opinion favoured the comprehensive idea.² Dharma, of course, takes precedence of the other two aims. For as the Mahâbhârata and Matsya Purâṇa put it, Dharma sustains, ennobles and fulfils the whole life.¹ For one thing, it restrains the selfishness of man and makes good social life possible. Manu expressly interdicts pleasures and profits which are contrary to Dharma.² Government is concerned with all the three aims. As such, it touches human happiness at every point. Real happiness on earth is bound up with that excellence which is summed up in Dharma. According to the Vaiśeṣika Sûtras, that which enables us to achieve happiness here and hereafter is Dharma.