The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c10.48

c10.48

In the Jâtakas the hereditary succession and primogeniture are firmly established (I, 127, 395; II, 87, 116, 212; IV, 124, 176). In Thusa Jâtaka (III, 121) a prince imprisoned for treason is set at liberty on the death of his father and duly placed on the throne. So not even treason, one of the darkest of crimes in ancient India, was deemed serious enough for a departure from the rule. In Succaja Jâtaka (III, 67) a king says to the prince, "My dear son, so long as I am living, you shall not live in the town; remove your residence elsewhere and accept the reins of government after my death." A few similar incidents occur elsewhere in the Jâtakas (II, 203, 229; VI, 158) It appears, however, that in certain localities or periods reflected in the Jâtakas, a slightly different practice prevailed. The hereditary principle was qualified by that of capacity. In II, 297, the ministers tell a rather young prince that he will be consecrated only on satisfying certain tests which pertain to the administration of justice. In the Pâdañjali Jâtaka (II, 264) King Brahmadatta of Benares—the usual Jâtaka hero—leaves a stupid son behind. The ministers propose to instal him on the throne, but the Bodhisatta, who happened to be the late king's spiritual and temporal adviser, said "the prince is a fool and a good-for-nothing fellow; we will first examine him and then instal him as king." The nature of the test proposed shows that the king must, above all, be qualified to administer faultless justice. The ministers held two courts and gave once the correct and