The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c9.s2.t1.42.2

c9.s2.t1.42.2

Much earlier when Dhṛtarāṣṭra had first inquired if his newly-born son Duryodhana would be king, ‘Jackals and other animals began to howl ominously.’² The minor episodes of the epic also point to hereditary succession and popular acceptance of the king. In the Aśvamedha Parvan the people dethrone a king but immediately proceed to invest his son Suvarcā with the rights of sovereignty.³ In the myth of the early kings when the tyrant Veṇa is bereft of life by the Ṛiṣis, the sceptre is entrusted to his son Pṛthu.⁴ In extraordinary contingencies the people practically elect a King. Thus, in the Ādi Parvan all the people chose Kuru, son of Saṃvaraṇa to be their king, for, they said, “he is a virtuous man.”⁵ Again, Janamejaya, though a mere boy, is elected king by the united voice of the people of the city. He ruled with the help of his priests and ministers.⁶ The practice of installing a prince as heir-apparent and even king during the lifetime of his father is in evidence. Thus, in the Ādi Parvan, Nahuṣa instals his son when he has secured the consent of the people of the city and the country.⁷ It is clear that in spite of the recognition of hereditary succession and primogeniture, a king has to be formally accepted by the people. Protest and tumult follow if there is anything radically wrong with the king-designate. In the epic, indeed, people appear on the stage on all extraordinary occasions.