Theory of Government in Ancient India (Post-Vedic) c9.37

c9.37

Vaśiṣṭha generally accepts the received ideas on the social order and government; only here and there he adds something of his own. In the absence of revealed texts, the laws of castes, countries and families are to be followed. Vaśiṣṭha offers the usual explanation of caste. He admits that the bearing of arms is the constant duty of Kṣatriyas alone but he allows Brāhmaṇas and Vaiśyas to resort to force in self-defence and in order to prevent a confusion of castes. He forbids both Brāhmaṇas and Kṣatriyas to practise usury.¹ His principles and methods of taxation are the same as those of Manu and others but he gives a long list of exemptions. Not only Śrotriyas or Vedic scholars but all students, very old men, royal servants and children are free from taxes. So, too, unmarried women, wives of servants and widows who return to their parental homes. No taxes should be levied on the use of rivers, dry grass, forests, mountains and places of cumbustion.² In the next clause, however, we are told that those who draw their sustenance from these sources may pay something. Artizans are to be taxed monthly.³ The property of a Brāhmaṇa should never be taken. It is the deadliest poison. It destroys him who takes it with all his descendants. Again, no guilt ever attaches to a Brāhmaṇa who possesses learning, practises austerities and repeats the sacred texts. Vasiṣṭha provides that the property of eunuchs and lunatics should escheat to the king.⁴ On social law, justice, warfare, diplomacy and other matters Vasiṣṭha follows the traditional line. He allows a man to follow the occupation of the next inferior caste in times of need but does not permit the adoption of a higher vocation under any circumstances.⁵