Ved Vyasa

UNIT 5 VEDA VYASA RAJDHARAMA Rajdharma

(Shantiparva)
(SHANTIPARVA)*
Structure
5.0 Objective
5.1 Introduction
5.2 Vyas and Mahabharata
5.3 Origin of State
5.4 Kinship
5.5 Government
5.6 Justice and Dandaneeti
5.7 Inter –State Relations
5.8 Let Us Sum Up
5.9 References
5.10 Answers to Check Your Progress Exercises

5.0 OBJECTIVES
The epic Mahabharata is full of political advice that a person requires in his life.
It supports real-world approach. People commonly figure out this epic to say that
pure idealism does not work in real life. Even if somebody look at real political
advice, The Mahabharata is not very far from realist thinkers like Sun Tzu and
Machiavelli. It has real-world strategies. It emphases on political power and
military conquest. Lord Krishna essentially justifies use of plans in national
interest and inevitability of war in times of crises. A number of political
strategies, policies and approaches emerge from The Mahabharata. Our
politicians, leaders, ministers, officers, policy makers and Indians at large can
remain Indian in spirit and succeed at diplomacy and other fronts of authority.
The question is from where we draw our inspiration. A simple reference makes
us at comfort and confident.
 To understand the relevance of Mahabharata in Historical, Political
and Cultural Aspect.
 To identify the political thought in Mahabharata and comparison with
the modern political theories.

*
Dr Pramod Kumar, Assistant Professor, Dept. of Politics and International Studies,
Pondicherry University

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Political Concerns  Mahabharata represented as cultural education transmitting
and Key Ideas
knowledge from one generation to other generation.

5.1 INTRODUCTION
There is always a question comes to our mind that our great epics are having any
relevance in political thought? The answer is certainly yes. Mahabharata is a
great epic, which is not only a historical text but also it, is a text for educators.
Researchers have an opinion that Mahabharata has been used to educate by one
generation to other generation as a knowledge system. It is a philosophical text,
which shows the multiple viewpoints about the society, human relations, and
politics. It treats human beings as a multilayered being.
The Shantiparva of Mahabharata, a discourse on statecraft conveyed by Bhisma
to Yudhishthira, largely describes the functions, duties of a good king, both
during normal times and a during period of emergency, finally signifying the
importance of a welfare state. In the ancient time when "law was the command
of the sovereign" and citizens had to obey the orders of the king. Does the
Shantiparva contain principles on the lines of sarvajana sukhino bhavantu?
Kingship in ancient India characterized as 'benevolent, patriarchal autocracy
bound down by many instructions of service to the people. The duties of King
considered a servant of the people. It expected that the king devote his life to the
service and welfare of the people of his state. He was expected to assume
different roles in accordance with the situations, such as abolishing the enemies,
imposing punishments upon the wicked, giving rewards upon the good, sacking
offenders etc. All duties of the king should be performed according to the
provisions of dharma, which are to be respected in every possibility, not by the
king but also by his public. The Shantiparva definitely maintains, "The king
should involve all the public in their respective duties and instruct them to
perform their allocated functions according to dharma". The Mahabharata, like
Kautilya's Saptanga theory believes in the seven elements of the state-Raja,
Mantri, Kosa(Treasury), Danda(Militory), Mitra(Friend), Rashtra and Nagar. The
head of the state, council of ministers, treasury, punishment, allies etc were as
important in ancient times as today.

5.2 VYAS AND MAHABHARATA

The Vedas, the Upanishads, and the Smirities represent ancient Indian Political
Thought. The political ideas found in the great epics Mahabharata is very
complex and comprehensive. Vyasa, the author is a mythical figure of uncertain
identity. Vyasa means arranger or compiler. Though various authors of ancient
time are so designated, the term is used especially as a title of the compiler of
Vedas, who has also been the author of Mahabharata. Just as we find the series
of fourteen different Manus, so the Puranas tell of twenty-eight Vyasas who
compiled wisdom in different periods. The arranger of Mahabharata is Krishna
Dwapayan Vyasa and it is between the decedents of his two sons Dhritrastra and
98 Pandu, that the Mahabharata was contested.
Mahabharata is a historical Text, some of the noted historians as DD Koshambi Ved Vyasa
consider Mahabharata to be a historical text. It is a longest epic that has also Rajdharma
(Shantiparva)
been used for educating the general public for their day to day life. It is a
compilation of existing knowledge that was available at that period of time.
Mahabharata is important in the point of view of politics, because it discuss
broadly in ancient Indian Political thought. The Shantiparva and the
Rajdharmanusasana chapters which present a man-made and systematic view of
the political thought of ancient India. In the Shantiparva of Mahabharta
Dandniti, Rajdharma, Shasanpadhiti, Mantri Parishada and Kar-Vyavstha is
discussing more about Duties of king and government system, different organs of
the government and so on. Shantiparva establishes the principles of origin of
monarchy-Rajtantra, and it is in the Shantiparva of Mahabharata that we come
across the political thought of Bhishma, which forms the subject-matter of this
chapter. Bhishma's discourses in the Shantiparva as his most convincing
description of Rajadharma. Yudhishthira at the end of the Great War asked Vyasa
about the duties of kings as well as those of the four varna’s. The sage referred
him to the well-informed and great intellectual Bhismhma, who was well versed
in all the duties. Rajdharma, as given by Yudhishthira interpreting the basic ideas
of Bhishma. Just as the rising sun scatters unholy darkness, so does the
Rajdharma destroy all evil significances in this world. Shantiparva consists of
365 chapters and 13,716 numbers of Verses, and it further divided into three sub-
parvas:
(i) Rajadharmanushasana Parva: This part describes the duties of the king and
his governance.
(ii) Apaddharmaanushasana Parva: This part describes the rules of conduct
when one faces emergency.
(iii) Mokshadharma Parva: This Parva describes the behavior and rules to
achieve moksha or salvation.

5.3 THE ORIGIN OF STATE

The origin of state, which is a major aspect of politics, has been defined in the
Vana parva in Mahabharata. The Shantiparva clarifies that in the state of nature,
the institution of state did not exist. There was no kingly office and the people
there had sense of thine and mine. The point towards the fact that the absence of
the ruler coincided with the absence of private property. Nearly all classical
works and anthropological evidence make us determine that there was a golden
age of harmony and happiness when people led happy and peaceful lives. This
harmonious and happy life was destroyed by the discovery of the art of
agriculture, which empowered people to produce more than they could consume.
For the first time, they established houses, stored rice, and divided the fields with
boundaries naming them as individual properties, but people began to snatch
away the rice of others without their consent. This led to a search for some
authority to protect their fields and properties.
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Political Concerns Shantiparva speculates at one place that people went in search of a king in order
and Key Ideas
to protect their property, family and Varna’s. They were also prepared to give
him a certain share of their own property. Under such circumstances, Manu,
finally accepted kinship to protect property, family and Varnas. From the 67th
chapter of Shantiparva, we come to know that there was a contract of people to
get rid of sinfulness. Shantiparva also explores the origin of the state on the
grounds that when sinfulness prevails in the world, men cannot own and enjoy
their own wives, animals, fields and houses. Shantiparva states that in the
absence of the king, inter-mixture of castes would take place. Further,
Shantiparva also stated that Dharma is meant to aid the acquisition and
preservation of wealth - if Adharma increases, it causes confusion among the
varnas. Therefore, it is believed that the king's preservation of Dharma signified
nothing but the defense of the social order based on family, property and the
caste system. We can see the conditions existing in the state of nature, the
necessity to uphold Dharma, protection of property, family and Varna system by
the King.
This might have resulted in the creation of the state. From the above there are
two points that come out clearly – (i) First, in the Shantiparva, we find the origin
of the state or kinship, (ii) second, two theories of origin of state have been given
- (i) the divine origin theory and (ii) the social contract theory. When Manu
became the king with a large army, he set out to make conquest. People began to
fear King and observe Dharma. This theory contains three elements - (1) the
people lived under the law of jungle. (2) with the object of improving the
situation, Brahma created the King, who was chosen by the people, (3) a contract
was made between the King and the people.
Society and state are institutions which are very closely inter related. Ancient
Indian political thinkers while dealing with the subject took recourse to legends
and mythology and regarded the state as a divine institution which was created by
god to ensure security and justice for mankind against the law of the jungle,
which had somehow set in among them at the end of the golden age. The theory
of divine origin speculates that the state is the creation of God, and the king rules
in his name. The origins of this theory found in the Rigveda, which mentions that
Brahma created the Kshatriyas or protectors. The Mahabharata also refers to it
many times. The divine origin of state is further elaborated though the story of
Prthu Vainya. His supernatural appearance, coronation by the Gods, and the
entrance of Vishnu into his body, clearly indicate the divine origin of Kingship.
Matsyanyaya is known as the theory of force, and it pre-supposes an inherent
propensity of man to encroach upon his weaker neighbor, and to be prone to
commit acts of disorder and aggression. The Shantiparva refers to the seven
elements of state, but it does not enumerate them in the same order as mentioned
in other works like those of the Kautilya’s Arthasastra and the Manusmrti.
All the experts admit that the Atman (king) is an important element of the state.
The king is the head of the state; He is the fountain of justice. He has to deal with
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judicial, taxation, religious and cultural problems. He has to protect and regulate Ved Vyasa
the Varna organization and Ashram system. Rajdharma
(Shantiparva)
Amatya (minister and officials) is the second constituent of the state. In the
Shantiparva, a sachiva is king's helper and Amatya is regarded as his private
secretary. The Amatya is an important element of formation of state in ancient
India.
Treasury (Kosa) is another constituent of the state. The co-relation of king and
his treasury is emphasized. The king should take care of seven limbs and Kosa is
one of them. The rich treasury depends up on the righteous king.
Durg was considered the strength of the sovereign. It was believed that with a
well-equipped fort, a king could defend his country against stronger enemy.
The next element Mitra (ally, Friend) is an important principal of state. Ally
refers to different kinds of friends. Bhishma in the 80th chapter of the Santiparva
says that there are four kinds of friends or allies-(l) Sahartha are those who are
hereditary friends (2) Bhajamana (3) Sahaja are the kin-related ones and (4)
Kritrima are the ones who had been turned into friends by gifts etc. In the 69th
chapter of Shantiparva, it is said that when a king is attacked, then for his
defence against the aggressors, he should see that the bridges over rivers are
destroyed and water from ponds is not taken out.

Check Your Progress Exercise 1

Note: i) Use the space given below for your answer.
ii) Check your progress with the model answer given at the end of
the unit.
1. Discuss the three sub-parvas in Shantiparva.
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5.4 KINSHIP
As R.S. Sharma says that "the cardinal supposition of Shantiparva in Chapter 67
is the appropriate theory of the origin of state. It is scientific because it involves
the King and people. The people's obligation to pay taxes and render military
services to the King clearly implies the presence of the elements of Kosha and
Danda. Thus, four important elements of the state out of seven can be clearly
distinguished in the statement of the contract theory of the origin of the state."
Altekar observes that "the state was regarded as a divine institution; the King's
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right to govern was partly due to his divine creation and partly due to the
Political Concerns agreement of the subjects to be governed by him, in order to eliminate anarchy. "
and Key Ideas
The aims of the state in Mahabharata was to safeguard property, to maintain law
and order in society. The main aim of man's life was fourfold as Dharma, Artha,
Kama & Moksha. Therefore, state's main aim is to give help to people to attain
all these aims. The 59th chapter of Shantiparva deals with danda and dandniti. It
states that God helped humanity to escape from the law of the jungle by giving it
a King. The King became a tyrant and the enraged sages destroyed him with their
supernatural powers and asked Prathu (after him the whole world was named
Prithvi) and swear to rule according to the principles of Dandniti. The sages
asked Prathu, particularly, to consider the Brahmins above punishment and save
the world from inter-mixture of castes. The duty of the King was to uphold
Dharma and Varna Vyavastha.
According to Mahabharata the creation of the word, 'Raja' refers to the origin of
'Rajya'. To begin with, Bhishma bases the Kings authority in the first chapter of
Shantiparva upon a rigid understanding of the King's origin. The Shantiparva
contains a list of five spheres of activity - orientations for a very good King - (1)
defense (2) War (3) administration according to the Dharma (4) formulation of
policies (5) the promotion of the happiness of the people. A King should be
generous, modest and pure and should never refuse the performance of his duties
towards his subjects. The protection of the people from outside ecological threats
and internal enemies is the pre-eminent duty of the power in the political system.

5.5 GOVERNMENT
The king was the real executive. He has to perform the executive functions
as established by dharma. The king was both an appointing and a removal
authority. The Shantiparva suggests to the appointment of the ministers by the
king. He has to keep in view one's long administrative experiences and code of
conduct. In inter-state relations, it was the duty of the king to appoint the spies
and ambassadors. It was his duty to get information about the defense of state.
The king had to perform some financial duties. He must realize one-sixth tax
from the subjects in lieu of giving protection. On this ground, king has been
treated as the servant of the people. Personal safety is an important duty of the
king. He must be safe from external threats. The protection of all the Varna’s was
one of the important duties of the king. There are some welfare duties of the king.
The occupation of Trade and commerce also contribute to the economic
prosperity of state, so the king have to treat the merchants harmoniously. For the
defense of country and promotion of trade and commerce, the easy means of
communications are essential, so the king has to build roads throughout his
empire. It is the king's duty to help the subjects with financial assistance during
draught, flood and famine, as during such periods, they suffer more. The Vedas
are the supreme source of dharma, so, their preservation is essential. Preservation
of Vedas may be done by punishing those who create difficulties in the way of
Vedic studies.

102 In Shantiparva, Rajdharma is understood as the duties and obligations relevant to

political and administrative activities. Through government, peace, law and order
essential to maintain in the state. The main work of government is the happiness Ved Vyasa
of the people, ensuring to provide justice is the other aim of the government. In Rajdharma
(Shantiparva)
the state, the King is the head of the government. In good governments,
administration people sleep carefully, fearlessly. Executive was made of the
combination of King, ministers and other officials. Besides executive, legislature
and judiciary were two other organs of government. However, importance given
to the executive mainly. In Shantiparva, there was a great emphasis on the above
ministers. In the absence of the dutyful and able ministers, King cannot run
government properly.
In Shantiparva, King advised to keep the intelligent, dutiful ministers. Bhishma's
general attitude towards the standard of the King government. In Sabha Parva,
there is description about purohits. The duty of these Purohits was to bring King
on 'Sanmarg' by these good sentences and speeches. These Purohits were
intelligent, polite and belonged to high families. The Rajpurohits were fearless,
Dharma followers and guided the King on various occasions. Therefore,
protection of the people, in a wide sense, material and moral alike, was the chief
function of the government.

5.6 JUSTICE AND DANDNITI

Dandniti, the term used in Mahabharata means the science of coercion. Viewed
in the context as a whole, it is best rendered as the science of governance. As the
reins check the steed or as an iron hook controls an elephant, so dandniti keeps
the world under restraints. It destroys every evil as the sun destroys the darkness.
About the importance of dandniti, Bhishma says, that if dandniti is destroyed, the
three Vedas will disappear and the duties of the four varnas well mix up. On the
destruction of dandniti and instability of Rajadharma, all people suffer from
many evils. It is the prime duty of the king to be fully versed in dandniti. Danda
protects the people and it awakes those who sleep; hence, Dand is called as
Dharma. Because of the fear of danda (punishment), the sinners do not indulge in
sin, people do not kill others. If danda is not observed, everything will be
enveloped by darkness. There are four ends of life-Dharma, Artha, Kama,
Moksha. Dharma is regarded as human justice and the set of duties. The concept
of Dharma is the truth; it is the morality in true sense. All religious exercise is
Dharma and it is the law. Artha includes all the means necessary for acquiring
worldly prosperity. Artha refers to one of the ends of life on one hand, and on the
other to one of the purusharthas that satisfies human desires. Kama refers to the
desires in man including the sexual urge. Moksha in the fourth and the highest
end of life. It paves the path for the progress of soul. Bhishma explains the
fundamental importance of the king’s office for justice and dandaniti. According
to Bhisma, people can live happily only if they live under the law. He also
describes the four sources of law- Devasammat, Arsha Srota, Lok Sammat and
Sanstha-Sammat. In the time of emergency, the ordinary rules must be
suspended. If the people are in distress, the king must come to their aid with his
treasure. If government face a crisis, as on the outbreak of war, it is justified
adopting financial measures. In emergency, king should take his subjects into 103
Political Concerns confidence. He should explain the whole situation to them and then impose extra
and Key Ideas
tax. For the sake of saving life, it is right to make a treaty with an enemy. The
treasure and the army are the sole root of the government. Shantiparva is one
extended argument for the assigned interest of the community in the welfare of
the king and government.

5.7 INTER-STATE RELATIONS

It is an important division of the polity of inter-state relations that discussed by
Bhishma. The king should breakup the enemy's ranks by straightforward as well
as cunning and diplomatic means. The powerful king must not neglect even his
weak enemy, for even a small spark causes a flame and even a slight poison
causes death, while the enemy taking refuge in a fort even if he is equipped with
a single horse troubles the kingdom even of a prosperous king. Even after making
a treaty with the enemy, he should not trust him. In the 95th chapter of Shanti
Parva, it is said that Svayambhu Manu has included the practice of Dharma
Vijaya. If a king obtains victory through recourse to Adharma, then only he
prepares the ground for his own eventual destruction. Virtuous people, by taking
choice to Dharma, can certainly defeat the evil-doers.
In Inter-State relations, spy system and ambassadors are a must. In the Santi
Parva of Mahabharata, we see the Indian soul and culture. Various political ideas
discussed very well through the epic. Duties of kings, citizens, ministers and
rights of them discussed equally in Santi Parva. Origin of state, foreign policy,
inter-state relations discussed well in Shanti Parva. To conclude, we say that
Shanti Parva in Mahabharata is considered an unperishable treasury of history,
religion, diplomacy, polity, philosophy & thought not only for us, but for the
whole humanity.

Check Your Progress Exercise 2

Note: i) Use the space given below for your answer.
ii) Check your progress with the model answer given at the end of
the unit.
1. What do you understand by Dandniti?
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5.8 LET US SUM UP Ved Vyasa
Rajdharma
(Shantiparva)
Bhishma's theories of Rajdharma and Dandniti in the context of his remarkable
development of the old Smriti concept of the whole duty of the King are notable.
Rajdharma is used in Mahabharata in two meanings, the royal duties and the
political (dandniti). Its later sense is confirmed by the fact that one whole section
of the Shantiparva, dealing with the rules, relating specifically to the art of
government, is known as the Rajdharmanushasana Parva. Therein, it has been
regarded as the most important science and as the refuge of all other branches of
knowledge. Dandniti's full knowledge is indispensable for a ruler. If strictly
followed by the rulers, it leads to prosperity and wellbeing of the rules. So
Rajadharma is not only related to dandniti, but the performance of the former is
wholly dependant upon the latter. Among his most notable and original
contributions are his theories of Rajadharma and Dandniti, his theory of the
king's authority, his theory of public rights of the social clases and the
community, his view of the principles of government, his discussion of the moral
standards of the king's policy in exceptional circumstances. The functional
importance of Rajdharma is supported by its ethical significance. Rajdharma that
is the Kshatriya's dharma is the foremost of all dharmas and that without it,
people would be ruined.
Indian political thought is recognizing the Shantiparva, which dealt with every
aspect of human life. It deals with political institutions and entire panorama of
human life it deals with the concept of state and the concept of Dharma. Both
these terms are the backbone of Indian political thought and these concepts was
supported by Indian philosophy. Therefore, contemporary Indian political
thinkers have unanimously accepted raj dharma as the basis of Indian polity. It
provides multiple viewpoints about governance. It leaves the conclusions to the
reader to accept any of the viewpoint. It is a dialogical text. Shantiparva is
capable of addressing the issues of governance even today.

5.9 REFERENCES
 Altekar, A. S. (1949). State and Government in Ancient India: From
earliest times to C. 1200 AD. Motilal Banarsidass.
 Bhagdikar, P. S. (2019). Relevance of Ancient Indian Political Thought
with Special Reference to Mahabharata. Sanshodhan, 8, 141–146.
 Bhattacharya, S. C., Dalmiya, V., & Mukherji, G. (2018). Exploring
Agency in the Mahabharata: Ethical and Political Dimensions of
Dharma. Taylor & Francis.
 Budkuley, K. (2010). Mahabharata myths in contemporary writing:
Challenging ideology. Sahitya Academy, Delhi.
 Chakrabarty, Bidyut. 1994. “Foundations of Indian Political Thought: An
Interpretation (from Manu to the Present Day). By VR Mehta. Manohar:
New Delhi, 1992. Pp. 303.” Modern Asian Studies 28(2):431–38.
 Goldie, M. (2019). The ancient constitution and the languages of political 105
thought. The Historical Journal, 62(1), 3–34.
Political Concerns  Mukherjee, J. (2010). Revisiting Good Governance in Ancient Indian
and Key Ideas
Political Thought. The Indian Journal of Political Science, 53–58.
 Nehru, Jawaharlal. 2008. Discovery of India. Penguin UK.
 Pandey, P. (2019a). Rajadharma in Mahabharata: With Special
Reference to Shanti-Parva. DK Printworld (P) Ltd.
 Parekh, B. (1992). The poverty of Indian political theory. History of
Political Thought, 13(3), 535–560.
 Rajagopalan, S. (2014). ‘Grand Strategic Thought’in the Ramayana and
Mahabharata. In India’s Grand Strategy (pp. 45–76). Routledge India.
 Sharan, P. (1983). Ancient Indian Political Thought and Institutions.
Meenakshi Prakashan.
 Singh, S. P. (2015). Concept of Rajdharma in Adi-Kavya: Ramayana and
Mahabharata. Indian Journal of Public Administration, 61(1), 132–138.
 Singh, Mahendra Prasad, and Himanshu Roy. 2011. Indian Political
Thought: Themes and Thinkers. Pearson Education India.
 Varma, V. P. (1986). Ancient and Medieval Indian Political Thought.
Agra: Lakshmi Narain Agarwal Publishers.
 Pandey, P. (2019b). Rajadharma in Mahabharata: With Special
Reference to Shanti-Parva. DK Printworld (P) Ltd.
 Thapar, Romila. 2015. The Penguin History of Early India: From the
Origins to AD 1300. Penguin UK.

5.10 ANSWERS TO CHECK YOUR PROGRESS

EXERCISES
Check Your Progress Exercise 1
1. Your answer should highlight following points
Rajadharmanushasana Parva: describes the duties of king and governance
Apaddharmaanushasana Parva: describes the rules of conduct in an
emergency
Mokshadharma Parva: describes the behaviour and rules to achieve moksha
or salvation

Check Your Progress Exercise 2

2. Your answer should highlight following points
 Dandniti, is the term used in Mahabharata means the science of coercion
 It is the best rendered as the science of governance
 As the reins check the steed or as an iron hook controls an elephant,
similarly dandniti keeps the world under restraints
 It destroys every evil as the sun destroys the darkness
 Danda protects the people and it awakes those who sleep
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