The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c9.s3.5

c9.s3.5

In spite of the difference in locale, the chronological approximation makes the social and political atmosphere of the Mahâbhârata and the Râmâyaṇa much the same. Caste is present in either, but it must be added that priestly influence is stronger in the Râmâyaṇa. For instance, at the conclusion of the horse-sacrifice for the birth of a son, king Daśaratha conferred the earth upon Brâhmaṇas. The latter, however, knew their resources and interests better and said, "Thou alone art worthy to protect the earth; nor can we rule it being constantly engaged in Vedic studies. Do thou, therefore, confer on us something instead, as the price thereof. Do thou confer upon us gems or gold, or kine, or anything else, for . . . we do not want earth." Daśaratha then bestowed on them ten lacs of kine, ten koṭis of gold and twenty of silver.² Later, the king calls Viśvâmitra his guide and his god, when the latter comes to request him to depute two of his sons, Râma and Lakṣmaṇa, to fight the demons who molested his sacrifices The king is unwilling to part with his tender children for the sake of a hazardous enterprise. Viśvâmitra gets angry with the king and the earth trembles. Vasiṣṭha, the Purohita of Daśaratha, advises compliance with Viśvâmitra's demand. The king yields.³ In the course of a dialogue later on, the power of the Brâhmaṇas is affirmed to be greater than that of Kṣatriyas.⁴ Describing the ideal kingdom of Ayodhyâ, the poet specially notes that the Brâhmaṇas were obeyed by Kṣatriyas, who, in their turn, were followed by Vaiśyas, while the Śūdras occupied with their proper vocations, ministered unto the three higher orders.¹