Theory of Government in Ancient India (Post-Vedic) c9.33

c9.33

Āpastamba does not admit any absolute finality in law or morality. Their character depends on the age and circumstances. Ancient sages had committed violence and transgression of the present law but they had incurred no sin. None could, however, follow them with impunity at the present moment. Āpastamba is anxious to lay down that in a state no one should suffer from hunger, sickness, cold or heat. A king should bestow gifts of land and money on Brāhmaṇas.³ The state may provide gambling halls for "pure and truthful" members of the first three castes—a statement which seems to imply that gambling was not considered a vice in the age of Āpastamba. The public services should be recruited from the first three castes. A village officer must protect the country within a radius of one kos (nearly two miles) of his village. If he cannot recover any stolen property, he must be made to compensate the owner from his own pocket. Among those exempted from taxation are Brâhmaṇas, all women, minors, students, ascetics, the blind, the dumb, the deaf, and diseased and Śûdras, who live by washing the feet of others. That is to say, indigence is below taxation and scholarship and sanctity are above it.¹ On failure of all heirs property escheated to the king. Āpastamba would allow Brâhmaṇas, only in times of distress, to trade, and that only in certain commodities. They should give up the occupation as soon as their distress is over. A Brâhmaṇa should not handle a weapon even to inspect it. The supremacy of Brâhmaṇas is unquestioned. Even a king must give the way to them.