The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c9.s3.13.1

c9.s3.13.1

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.