Theory of Government in Ancient India (Post-Vedic) c6.s1: The Rāmāyaṇa
Theory of Government in Ancient India (Post-Vedic) c6.s1
- Language
- English
Contents
- c6.s1.t1 An Ideal King — 9 parts
The Rāmāyaṇa
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The Rāmāyaṇa of Vālmīki ranks with the Mahābhārata as one of the two great epics of India. The story of Rāma, surcharged with pathos and tender affection, and culminating in his struggle with Rāvaṇa, the king of demons in Laṅkā or Ceylon, has enjoyed even greater vogue than the tragedy of the great Civil War. But the Rāmāyaṇa contains singularly few ideas on government. It is valuable for Hindu social and ethical theory but to the student of politics it yields little. In his first book, the poet draws a character sketch of Daśaratha, king of Ayodhyā, and paints the condition of his realm, obviously as ideals to be admired and followed.
An Ideal King
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The king was well-versed in sacred lore. He had subdued his passions as his foes. He was always intent on the welfare of his subjects. There was no poverty or misery in his realm. Every man had ample possession of grain and gold, kine and steeds. For a day’s labour the smallest pay was a piece of gold. Every one wore bracelets on his arms. In short, every one was rich, happy and jovial. In the city of Ayodhyā, ramparts, moats, gates, squares, palaces and houses, all were laid out according to plan. Material prosperity went hand in hand with moral perfection. There was no unkindness, no bragging, no slandering, no faithlessness and no conjugal infidelity. Every one was noble and high-souled. The Kṣatriyas honoured Brāhmaṇas: both were honoured and obeyed by Vaiśyas while Śūdras obeyed them all. Members of every caste were content with their lot and passed their days in blissful quiet. Saints and sages were worshipped by all, even by the mightiest of kings.¹ The king had two priests and eight ministers. They combined noble birth and learning with discipline and modesty. Efficient in administration, they were fair and just to all and won the love and confidence of the people. On all castes, on high and low alike, they looked with an equal eye. Among themselves they always worked harmoniously. Without resorting to oppression, they swelled the treasury of their master. They realised the importance of knowing what men were doing or were about to do. For this purpose they employed numerous spies who furnished timely reports. In the Râmâyaṇa even gods employ spies.² The king tries to carry public opinion with him. He summons people from far and near, from town and country, and presents his son Râma to them as their future sovereign. But, curiously enough, when Râma is exiled at the behest of queen Kaikeyi, public opinion goes unheeded. By the way, it falls to the priests to conduct the installation ceremony.³ In foreign policy, caution is the governing motive. The chances of war are delusive. One should not strike a blow at an equal and should never attack an enemy more powerful than oneself. The lives of envoys are always sacrosanct.⁴
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¹ The Râmâyaṇa, Book I, Cantos, V—VIII, Canto I. See also Canto I for Nârada's description of Râma to Valmiki.
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² Ibid., Book I, Canto VII, Book V, Canto I.
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³ Ibid., Book II, Cantos I—III, XXXIII. For an assemblage Canto LXXXII.
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⁴ Ibid., Book I, Canto VII; Book V, Cantos LII-LIII.
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In a passage of marvellous poetic beauty, Vâlmiki paints the horrors of anarchy and brings out the imperative
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The Importance of Government.
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necessity of government. The very gods frown over kingless territories. There is no rain and no agriculture. Trade disappears. None can feel secure about his property or even his life. The very idea of law goes to the winds. Men prey on each other, like fishes, from hour to hour. Family life and morality suffer to an extent which is simply horrible. For instance, father and son fight each other, and husbands fail to control their wives. Religious practices decay in a woeful manner. Brâhmaṇas do not keep their vows. No one performs sacrifices with text and prayer. Sages are not sure of anything. In short, a kingless realm is perfectly wretched. It can see no happiness, no festivity, no joviality. From such misery, the monarch rescues the people. He is the universal benefactor, father, mother and friend, the hope and mainstay of all; he is the right, he is the truth.¹
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¹ Ibid., Book II, Canto LXVII.
Linked texts (2)
- Mānava Dharmaśāstra — Manu & Bhṛgu, Sanskrit
- Vālmīkirāmāyaṇa — Vālmīki, Sanskrit