Sambodhi 1979 Vol 08

SR No.: 520758
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1979
Total Pages: 392
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 8 MB

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Tahasildar Singh
diction of the king extended over all and no one could claim freedom from it.27
Coercion, thus, being essential to the exercise of regal authority, the king required guidance in the matter of properly exercising his coercive jurisdiction. The canoris laid down for his guidance were not of his own creation but apart from him. The Epic thinkers attribute a divine origin to these primary laws and principles and they ascribe them either to Brahman (śāntiparva chapter 59) or to Sarasvati (Santiparva chap. 122). These came to be known as Dandaniti, a name often applied to the art of government by the Epic and the Arthasästra thinkers. The original work by Brahman being too voluminous, successive redactions were made. We find the names of such writers of dandaniti in form of an exhaustive list including Śiva, Indra, śukra, Bphaspati, Bhāradvāja, Prachetasa Manu and Bhagavān Gauraśirah.28
The Epic thinkers attribute to Daņdaniti a divine origin whereas the Dharmasūtras authors considered it as part and parcel of the divinely originated Dharma, whose primary source is found in the revealed Śruti. The Epic authors do not involve into discussions as to the Dature or origin of Dharma, though they lay down concrete maxims for the guidance of individuals of various castes and belonging to diverse states of existence. However in the absence of all such discussions and descriptions there views may be easily understood from the parable of the two sages Sankha and Likhita29 (themselves were the formulators of the highest and best code for moral discipline) the two brothers. Likhita, the younger one has eaten some fruits from his elder brother's trees in his absence. The elder brother, Sankha took it as theft and told him to go to the king and ask the latter to punish him. At first, the king hesitated but as the Brāhmaṇa demanded punishment, he had to pass sentence-mutilation of hands, and had it inflicted on him. Afterwards he returned to the elder brother and at his behest bathed in the river nearby. He regained however, bis hands on account of some miracle.
The Brahmanical concept of law and its functions in the political world is well illustrated by this allegory. According to them Dharma is self-existent and upholds the universe : in its concrete and social aspect, it comprises the complete rules guiding the relations existing between individuals and their functions. Its various functions depend on the position of the individuals in the society. The violation of Dharma causes the disruption of harmonious relations in the universal set up of nature and brings as a result the state of discord.