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The Early Indian Polity
THE
principle of popular rule is the possession of the reins of government by the
mass of the people, but by the possession is not intended necessarily the actual
exercise of administration. When the people are able to approve or to disapprove
of any action of the Government with the certainty that such approval or
disapproval will be absolutely effective, the spirit of democracy is present
even if the body is not evolved. India in her ancient polity possessed this
spirit of democracy. Like all Aryan nations she started with the three great
divisions of the body politic, King, Lords and Commons, which have been the
sources of the various forms of government evolved by the modern nations. In the
period of the Mahabharata we find that the King is merely the head of the race,
possessed of executive power but with no right to legislate and even in the
exercise of his executive functions unable to transgress by a hair's breadth the
laws which are the sum of the customs of the race. Even within this limited
scope he cannot act in any important matter without consulting the chief men of
the race who are usually the elders and warriors; often he is a cipher, a
dignified President, an ornamental feature of the polity which is in the hands
of the nobles. His position is that of first among equals, not that of an
absolute prince or supreme ruler. We find this conception of kingship continued
till the present day in the Rajput States; at Udaipur, for instance, no
alienation of land can take place without the signature of all the nobles;
although the Maharaja is the head of the State, the sacred descendant of the
Sun, his power is a delegated authority. The rule of the King is hereditary, but
only so long as he is approved of by the people. A tyrannical king can be
resisted, an
unfit
heir can be put aside on the representation of the Commons. This
idea of kingship is the old Aryan idea, it is limited monarchy and not the type
of despotism which is called by the Western
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Oriental, though it existed for centuries in Europe and has never been universal
in Asia.
The Council of Chiefs is a feature of Indian polity universal in the time
of the Mahabharata. That great poem is full of accounts of the meetings of
these Councils and some of the most memorable striking events of the story are
there transacted. The Udyoga Parva especially gives detailed accounts of
the transactions of these Council meetings with the speeches of the princely
orators. The King sits as President, hears both sides and seems to decide partly
on his own responsibility, partly according to the general sense of the
assembly. The opinion of the Council was not decided by votes, an invention of
the Greeks, but as in the older Aryan systems, was taken individually from each
Councillor. The King was the final arbiter and responsible for the decision,
except in nations like the Yadavas where he seems to have been little more than
an ornamental head of an aristocratic polity.
Finally, the Commons in the Mahabharata are not represented by any
assembly, because the times are evidently a period of war and revolution in
which the military caste had gained an abnormal preponderance. The opinion of
the people expresses itself in public demonstrations of spontaneous character,
but does not seem to have weighed with the proud and self-confident nobles who
ruled them. This feature of the Mahabharata is obviously peculiar to the times,
for we find that the Buddhist records preserve to us the true form of ancient
Indian polity. The nations among whom Buddha lived were free communities in
which the people assembled as in Greek and Italian States to decide their own
affairs. A still more striking instance of the political existence of the
Commons is to be found in the Ramayana. We are told that on the occasion of the
association of Rama as Yuvaraj in the government, Dasaratha summoned a sort of
States General of the Realm to which delegates of the different provinces and
various orders, religious, military and popular were summoned in order to give
their sanction to the act of the King. A speech from the throne is delivered in
which the King states the reasons for his act, solicits the approval of his
people and in case of their refusal of sanction, asks them to meet the situation
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a counter proposal of their own. The assembly then meets "separately and
together", in other words, the various Orders of the Realm consult first
among themselves and then together and decide to give their sanction to the
King's proposal.
The growth of large States in India was fatal to the continuance of the
democratic element in the constitution. The idea of representation had not yet
been developed, and without the principle of representation democracy is
impossible in a large State. The Greeks were obliged to part with their
cherished liberty as soon as large States began to enter into the Hellenic
world; the Romans were obliged to change their august and cherished institutions
for the most absolute form of monarchy as soon as they had become a great
Empire; and democracy disappeared from the world until the slow development of
the principle of representation enabled the spirit of democracy to find a new
body in which it could be reborn. The contact with Greek and Persian absolutism
seems to have developed in India the idea of the divinity of Kinghood which had
always been a part of the Aryan system; but while the Aryan King was divine
because he was the incarnate life of the race, the new idea saw a divinity in
the person of the King as an individual, — a conception which favoured the
growth of absolutism. The monarchy of Chandragupta and Asoka seems to have been
of the new type, copied perhaps from the Hellenistic empires, in which the
nobles and the commons have disappeared and a single individual rules with
absolute power through the instrumentality of officials. The Hindu King,
however, never became a despot like the Caesars, he never grasped the power of
legislation but remained the executor of laws over which he had no control nor
could he ignore the opinion of the people. When most absolute, he has existed
only to secure the order and welfare of society, and has never enjoyed immunity
from resistance or the right to disregard the representations of his subjects.
The pure absolutist type of monarchy entered India with the Mahomedans who had
taken it from Europe and Persia, and it has never been accepted in its purity by
the Hindu temperament.
Bande Mataram, March 20, 1908
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