The Political Institutions and Theories of the Hindus: A Study in Comparative Politics c16.s1.t1.37

c16.s1.t1.37

'll discussions of political theory, therefore, the doctrine of *daṇḍa* most place. Some writers have even called their treatises on politics and statecraft *Danda-nîti* (Laws of Sanction, or Science of Danda). In the *Manu Samhitâ*, at any rate, no other category is calculated to command greater attention. For, is not *danda* “divine, God’s own son, the protector of all beings, and as powerful as law itself?”¹ Indeed, it keeps all created beings to their respective duties (*sva-dharma*) the “virtues” of Plato or the “functions” of Bradley and other neo-Hegelians, and makes them cooperate to the enjoyment (*bhoga*) or happiness of mankind.² Nay, it is in reality “the king, the male (compared with which all other things are female), the manager of affairs, the ruler, the surety for the four orders pursuing their own duties in life”.³ Further, it governs, protects, watches; and, last but not least, is identical with law.⁴ To crown all, the whole world is rectified by *danda*⁵ and even the gods and demigods are subject to its authority.⁶