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The Political Institutions and Theories of the Hindus: A Study in Comparative Politics c10.s5.t1: 1. People's Control over the Crown

The Political Institutions and Theories of the Hindus: A Study in Comparative Politics c10.s5.t1

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1. People's Control over the Crown

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In at least two historic instances the attitude of the Hindu mind in regard to kingship was identical. Brihadratha, the last Maurya Emperor (B. C. 191—185), was "crushed" because, as we read in Bâṇa's *Harṣa-charita* (seventh century), he was *pratijñâ-durbala* i. e. weak in keeping his coronation oath.¹

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¹ p. 193.

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A specimen of the *pratijnâ*, promise, vow or oath made by Kings to the people is thus worded in the *Aitareya Brâhmaṇa*:² "Between the night I was born and the night I die, whatever good I might have done, my heaven, my life and my progeny may I be deprived of, if I oppress you." And the *Mahâbhârata*³ furnishes the traditional form of the oath administered to Vena's son Prithu in the following terms: "I shall always regard the *bhauma* (the country) as the Brahma (the highest God). And whatever is to be prescribed as law on the basis of statecraft I shall follow without hesitation, never my own sweet will." A *samaya*⁴ or compact was in this way entered into by the king and the people. The non-fulfilment of the *pratijnâ* was tantamount to the violation of the compact, comparable to the feudal contract introduced in Norman England, which Adams considers to be the real origin of limited monarchy in Europe.

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² VIII, 4, 1, 13.

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³ *Sânti-parva*, Ch. IX, 106, 107.

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⁴ *Ibid*, LXVII, 17, 24. The "feudal contract" theory is the special feature of Adams' *Origin of the English Constitution* and *A Constitutional History of England*. cf. Carlyle, III, 39—40.

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Another case of expulsion in Hindu history is that which resulted in the founding of the Śiśu-nâga Dynasty in B. C. 602. The populace were led to depose the reigning king, Nâgadasako the "impious", because of his parricide. Really they condemned the whole House as a "parricidal race", as another ruler of the family, Udayibhaddako, the perfidiously impious son of Ajâtasattu, had put his parent to death.⁵

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⁵ *Mahâvaṁso*, Ch. IV, p. 15. See the stories in the *Râja-taraṅgiṇî*, Supra, pp. 69—70.

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Besides, in the *Mahâbhârata* the plea for the deposition and execution of the tyrant Vena⁶ is that he was *vidharma* i. e. unlawful or unconstitutional and the "slave of wrath and malice". On these and similar grounds Vedic India also was used to the expulsion of rulers. The story of *aparuddha* or expelled kings is familiar to the readers of the *Brâlimanas* and *Samhitâs*.¹

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⁶ Sânti-parva, LIX, 94; Jayaswal's "Constitutional Aspects of the Rituals at Hindu Coronation" in the *Mod. Rev.*, January 1912; Law's "Ancient Hindu Coronation and Allied Ceremonials" in the *Ind. Ant.* (1919); Basu's *Indo-Aryan Polity*.

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¹ Atharva Veda, III, 3, 4; *Śatapatha Brâhmaṇa*, XII, 9, 3, 3; *Taittirîya Samhitâ*, II, 3, 1.

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