The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c9.s3.13

Language: English

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The Râmâyaṇa knows only of the monarchical form of government and recognises the succession not only as hereditary but as governed by the law of primogeniture. The heir-apparent was installed Yuvarâja and associated in the task of administration during the lifetime of his father. The yuvarâja as well as the king is formally accepted by the people who protest if any violation of the recognised custom is attempted. At the approach of age, Daśaratha desires to retire into the forest and entrust the kingdom to Râma.³ He summons a huge assembly of people from the capital and the provinces, lays his proposal before them and requests them to speak out their minds. They heartily approve of the project of Râma’s installation and paint his transcendent virtues on which their judgment was based. *Inter alia* Râma had mastered the use of all the weapons known among men, gods and Asuras. Returning from the field on horse-back or on an elephant, he had always enquired after the welfare of the people, after their sons and wives, their disciples and servants, their fire and home and all else. So he must be king.⁴ Not long after when people notice Râma on his way to his father's palace, they exhort him to protect them after the manner of Daśaratha.¹ When Daśaratha, bound by his previous promises to one of his wives, Kaikeyī, is led to exile Râma for fourteen years and to command Bharata's installation in his place, there is general consternation at the departure from the established law.

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Lakṣmaṇa advises Râma to take instantaneous possession of the government, threatens dire civil war and talks of depopulating Ayodhyâ with sharp arrows and of despatching his father in case of opposition. Râma's mother Kauśalyâ, though devoted to her husband, seriously requests her son to consider Lakṣmaṇa's proposals.² When Râma meekly accepts exile, Lakṣmaṇa is beside with rage. "People will mark this thy forsaking of the kingdom for redeeming the vows of thy father with opprobrium." "Do thou perform the rites of installation with things necessary for benediction—do thou engage in these affairs—myself alone shall be able by force to thwart the opposition of the kings."' Râma, however, explains that Daśaratha was the lord and master of all people and might do what he liked.⁴ This, however, was not the view of the minister Sumantra when he reproved Kaikeyī saying, ". . . the princes will obtain the kingdom one after another according to age,—this custom it is your study to render nugatory even while the lord of the Ikṣvâku race is still alive. . . . . . No Brâhmaṇa will dwell in your dominion."⁵ When Râma has departed for the forest and the ministers, assembled, request Bharata to "become our king," the latter replies, ". . . In our line it is over fit for the first-born alone to perform the task of government . . ." He must bring Râma back." Later when a huge assembly again presses the crown on him he reiterates that “ First-born, foremost in merit, righteous-souled . . . .

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Râma deserved the kingdom as Daśaratha did.” If he, a younger prince, accepted the offer, he would bring disgrace on the race of Ikṣvâku.¹ On meeting Râma at long last in the forest, Bharata says, “ Thou art the first-born ; and meet it is that thou shouldst get thyself installed. Râma answers that “ the monarch is competent to make me stay in the woods clad in black deer skin, as to establish me in the monarchy.” ² To this view of the case Bharata’s reply is significant. “ Deprived of the kingdom in consequence of my posteriority in point of birth, what doth regard for morality avail me ? . . . . even this morality has been established with reference to us, *viz.*, that the eldest son of the king existing, a younger one cannot be the king.³ Elsewhere, too, in the Râmâyaṇa the same rule is established. In the Bâlakâṇḍa, on the death of Sagara the people make his son Amśuman king. It will be observed that in such transactions popular opinion and feeling counted for something. Nevertheless it could sometimes be disregarded. In the episode of Râma’s proposed installation it is to be noted that the people’s will, which Daśaratha had so sedulously endeavoured to ascertain and which still favoured Râma’s installation, eventually goes unheeded. Sometimes, of course, a popular agitation could redress some grievous wrong.

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A legend in the Ayodhyâkâṇḍa recalls how a king had been compelled, by the pressure of the people, to banish his son who amused himself by throwing people into the river Sarayû.⁴