{"id":97,"date":"2019-09-06T04:37:27","date_gmt":"2019-09-06T04:37:27","guid":{"rendered":"http:\/\/icp05.epgpbooks.inflibnet.ac.in\/?post_type=chapter&p=97"},"modified":"2019-09-06T04:37:56","modified_gmt":"2019-09-06T04:37:56","slug":"polity-in-ramayana","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/chapter\/polity-in-ramayana\/","title":{"rendered":"Polity in Ramayana"},"content":{"raw":"
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1.Introduction<\/strong><\/p>\r\n \r\n

The way a society organizes itself is a very important aspect when we try to understand the culture during any period. Fortunately, in the Ramayana we have a rich description of the polity, even though it is mainly a Kavya, a work of literature since many of the key incidents such as the impending coronation of Rama as Yuvaraja and his subsequent banishment are firmly within the political domain. The overarching concept which encompasses the political, administrative, social and personal planes in Ramayana is Dharma. Accordingly, we start with Dharma and the interplay amongst Dharma, King and Sabha \u2013 the other key components of the political structure \u2013 first, before examining the details of the administrative set up and the political organization of the society. Then, inter-state relationships are examined, before noting the continuity in Polity of India from the times of Ramayana to recent times.<\/p>\r\n \r\n

2. Dharma, King and the Sabha<\/strong><\/p>\r\n \r\n

Dharma is both what is upheld, and that which upholds. It is the set of principles which differentiates man from lower forms of life and which when followed by all leads to the maximum good of people. Within the political domain, Dharma is both the Constitution and Principles of Morals, Ethics and Values and the objective of the King, if it could be summarised to one sentence, was to uphold Dharma. A King who upholds Dharma was in turn supported by Dharma. Since Dharma was what ensured the maximum good of the maximum number, a Dharmic King would enjoy immense public support and was very secure. Thus while Dharma was upheld by the King, the King was in turn protected by Dharma.<\/p>\r\n \r\n

Though Dharma played a central role in the framework of polity, it was not straight forward notwithstanding the tomes composed to elucidate the same. An example would make this clear. Once the boons sought by Kaikeyi are made known to all, Rama receives three advices\u00a0<\/span>\u2013 all in line with the Dharma of Kshatriyas:<\/span><\/p>\r\n \r\n

a) Kill Dasaratha and capture the throne (Lakshmana\u2019s advice)<\/span><\/p>\r\n

b) Imprison Dasaratha and capture the throne (Dasaratha\u2019s advice)<\/span><\/p>\r\n

c) Move to another place and start a new kingdom (Vasishtha\u2019s advice)<\/span><\/p>\r\n \r\n

Vasishtha\u2019s advice was not impractical. Before Kaikeyi states here wishes, Dasaratha tests the candidature of Rama by convening a grand assembly where he proposes the coronation of Rama as Yuvaraja and seeks the views of the assembly. Those present praise Rama profusely and demonstrate the popularity that Rama enjoys. Not merely the people, Rama had the full backing of his brothers as well as the later conduct of Bharata (condemns his mother Kaikeyi) and Satrughna (threatens to kill Manthara, but lets her go once Bharata reminds him that it is a sin to kill a woman) shows.Confronted with three options, Rama does not denounce them as being Adharmic, for an argument may be made that they are in conformity with K\u1e63atriyadharma. Rather, he decides to go to exile and ensure that his father is not accused by history of not keeping his word.<\/span><\/p>\r\n \r\n

Since Dharma is not straight forward in all situations, or offers more than one option, the Sabha or sometimes a smaller council is consulted by the King in order to decide Dharma. Even though the Sabha is consulted, it is ultimately the King who decides the course of action to be followed. This is natural as sovereignty lies with the King. It is due to the King that there is order in society and law is followed. Arajakatva (anarchy) is much dreaded. For instance, immediately after the death of Dasaratha the evils of Arajakatva are bemoaned before the council of Amatyas and Mantrins requests Vasishtha to invite a prince to the King (Ramayana, 2.67).<\/span><\/p>\r\n \r\n

All aspects related to the King \u2013 training, his daily schedule, his adviser and formal assemblies such as Sabha etc. \u2013 are all designed to ensure that the King follows Dharma. The education of a prince encompassed Veda, Vedangas, sciences, arts, literature, Dhanurveda, riding and breaking of horses and elephants and military tactics and strategies. In the training of a prince self-control is emphasised. A King is advised to take a decision only after consulting with ministers; however, the decision \u2013 which is to be implemented immediately without any delay \u2013 should not be known to anybody and should be known only from results of the decision. The duties of a King ordain that the King should personally attend to royal duties, respect public opinion and must not leave the capital without making adequate arrangements for administration.<\/span><\/p>\r\n \r\n

The Sabha was consulted to resolve questions of Dharma and to decide the course of action in a given situation. We see a number of examples in Ramayana, apart from the general assembly convened to discuss the coronation of Rama as Yuvaraja:<\/span><\/p>\r\n \r\n

After Dasaratha\u2019s death, it is the Sabha which decides to invite Bharata to be the King\u00a0<\/span>Bharata rejects the offer saying it is against the Dharma of Ikshvakus for a younger brother to be King when the elder brother is alive<\/span><\/p>\r\n \r\n

When Vali does not return from his fight with a Rakshasa, it is the Sabha which decides that Sugriva should be crowned the King\u00a0<\/span>Ravana convenes a Sabha to decide the course of action once Hanuman is captured\u00a0<\/span>In each of the above instances, the Sabha discusses aspects of Dharma, but the King plays a fairly robust role in the discussion. Ravana wants unanimity but when Vibhishana offers a different view, he asks the Sabha to reconsider. Bharata outright rejects the counsel of the Sabha. Thus, while the Sabha plays an important role in discussing the various aspects of Dharma, as the sovereign, the final decision is that of the King.<\/span><\/p>\r\n \r\n

3.Administrative Structure<\/strong><\/p>\r\n \r\n

When it comes the structure of Administration, we have many instances involving the top tier and very little information regarding the grass-roots level structure. Immediately after the King, are \u0100m\u0101tyas or Sacivas, eight of whom are named as assisting both Dasaratha and Rama. These eight include Sumantra who was also the Charioteer and a sort of personal secretary of Dasaratha. Apart from the Amatyas, whom we shall refer to as Ministers, there are two Ritviks Vasishtha and Vamadeva along with seven other hereditary Mantris \u2013 Suyajna, Jabali, Kashyapa, Gautama, Markandeya, Dirghayu and Katyayana. Ritviks are usually those who conduct sacrifices; the others are also well respected Brahmins. This group, referred by us as Advisers, are less active than the Amatyas who are involved in day-to-day administration.The Amatyas and Mantris together are referred to as Rajakartarah \u2013 those who decide who the King should be. It is this group which requests Vasishtha to invite an appropriate prince to be the King after Dasaratha\u2019s death.<\/span><\/p>\r\n \r\n

The next important element of the administration is the Sabha, or assembly. This was presided over by the King. Amatyas, Ritviks and the Mantris were in attendance. The Sabha included Nobles of the Kshatriya varna and the elite among Vaisyas (Naigamas, Sreshthins etc.). Beyond that the leading citizens or Representatives of Pattanas, Nagaras, Ghoshas, Gramas etc. called Mahattaras, would be in attendance followed by the citizens of the Pura and Janapada. While this seems to be the general structure of the Sabha, its composition seems to vary depending on the situation. In the coronation assembly convened by Dasaratha, other Kings in the empire \u2013 except the Kings of Videha and Kekaya \u2013 were also invited. Ravana\u2019s war council seems to be dominated by the generals.<\/span><\/p>\r\n \r\n

Many modern scholars opine that the term \u201cpaura-j\u0101napada\u201d refers to two houses with representatives of Pura and Janapada, with a further outer (b\u0101hya) and an inner (\u0101bhyantara) division. Traditional commentators \u2013 though it must be noted that commentaries inRamayana are not more than a few hundred years old \u2013 interpret the term to mean citizens. However, there need not be a contradiction here as \u201cLeading\u201d citizens tend to be the official representatives also, as seen in many places even today. The sense of Valmiki is that people\u2019s opinion is to be gauged \u2013 it could be through an official or formal representative or a random sample.<\/span><\/p>\r\n \r\n

Regarding local administration not much information is available. When Bharata goes to meet Rama to plead with Rama to come back and take over as King, Rama in his conversation with Bharata (2.100, <\/span>Kaccitsarga<\/em>), by way of enquiry, mentions some elements in passing. From that we know that the system of 18 T\u012brthas (Department Heads) are followed. Following are the Tirthas as known from other texts such as Arthasastra:<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Mantrin (Minister)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Purohita (Priest)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Yuvaraja (Prince)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Sen\u0101pati (Commander-in-Chief)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Dauv\u0101rika (Lord Chamberlain)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Antarva\u1e43\u015bika (Palace Manager)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 K\u0101r\u0101g\u0101r\u0101dhik\u1e5bt (Jail Superintendent)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Arthasa\u1e43cayak\u1e5bt (Treasurer)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 K\u0101ryaniyojaka (Commissioner of Communications)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Pr\u0101\u1e0dviv\u0101ka (Judge)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Sen\u0101n\u0101yaka (Army Paymaster)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Nagar\u0101dhyak\u1e63a (Mayor of Capital)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Karm\u0101ntika (Civil Paymaster)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Sabhya (Council Secretary)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Dharm\u0101dhyak\u1e63a (Chief Justice)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Da\u1e47\u1e0dap\u0101la (Police Commissioner)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 Durgap\u0101la (Commander of Forts)\r\n\r\n\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 R\u0101\u1e63\u1e6dr\u0101ntarap\u0101la (Frontier Governor)<\/span>\r\n\r\n<\/div>\r\n
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From other aspects of Ramayana, we can say the following about the local administration:<\/p>\r\n \r\n

The Intelligence Department occupied an important place.<\/p>\r\n \r\n

Rama asks whether Bharata is spying on his own Tirthas (except the first three) and those of the surrounding Kings \u2013 with three mutually unknown spies attached to each Evidently there was a strong municipal administration which kept the city clean, provided street lighting and controlled the crowds Ayodhya had an irrigation system and did not depend on rains; there were roads across the kingdom on which chariots could travel; different types of water bodies are mentioned \u2013 there must have been some local administration taking care of all these Being a Kavya, more details are not available \u2013 but, there is nothing to contradict the details found in other ancient works<\/p>\r\n \r\n

4.\u00a0 <\/strong>Social and Political Organization of Society<\/strong><\/p>\r\n \r\n

Socially, it is very clear that the society was organized along the Var\u1e47a-\u0100\u015brama axes. The four Var\u1e47as, as is well known, are Br\u0101hma\u1e47a, K\u1e63atriya, Vai\u015bya and \u015a\u016bdra varnas. The four Asramas are Brahmacarya, G\u1e5bhasta, V\u0101naprastha and that of the Yati or Parivr\u0101jaka (usually called Sanny\u0101sa) corresponding respectively to the stages of being a student, householder, a retiree in a forest, and a mendicant who has renounced the world. Dharmas relevant to the four Varnas and the four Asramas are laid down in Dharmasastra and the King took the responsibility for enforcement of these Var\u1e47\u0101\u015brama-dharmas.<\/p>\r\n \r\n

olitically at the top was the Empire, which had many States. Within the State, geographically the division was amongst Pura (city, i.e. the capital) and the countryside (Janapada). The countryside had smaller units like Gr\u0101ma, agricultural village; Gho\u1e63a, pastoral village; and Nagaras and Pattanas (towns). The urban areas usually had guilds (\u015are\u1e47is) and traders (Naigamas), with their leaders.<\/p>\r\n \r\n

Regarding the question of Empire, many modern scholars opine that there was no \u201cIkshvaku empire\u201d because the Imperialism of the later years (say, as seen in the Mauryan empire) is not seen. However the text itself asserts the existence of an empire. Dasaratha specifically states (to Kaikeyi) that he has control over Sindhu, Sauvira, Saurashtra, Dravida, Dakshinapatha, Vanga, Anga, Kosala, Magadha and Matsya States. Rama declares that he is acting as a representative of Bharata in killing Rakshasas in the unsettled areas of Dandakaranya. Rama is recorded in Ramayana as having installed his own children and those of his brothers as Kings of various Kingdoms. Tribute from \u201cS\u0101manta\u201d Kings is recognized as a source of\u00a0revenue. Textual evidence like this leads us to conclude that there indeed was an empire, even if its characteristics differed from the later versions of what constitutes an empire.<\/span><\/p>\r\n \r\n

5. Inter-state Relationships<\/strong><\/p>\r\n \r\n

In the Ramayana, we see that there were wars between States (under different pretexts). Sometimes the relative of the vanquished King was installed. Often, the relatives of the conqueror were established as the King. In the Kaccit-sarga (2.100), Rama touches many aspects of Dandaniti, from which we see that\u00a0<\/span>Gathering intelligence was a well established practice The Prakritis of a Kingdom are mentioned\u00a0<\/span>There is a reference to the Mandala theory<\/span><\/p>\r\n \r\n

The six strategies of Inter State Relations \u2013 together known as Sadgunya \u2013 are clear mentioned. These are also individually mentioned in the text<\/span><\/p>\r\n \r\n

The above references establish that the Mandala theory (see the module on Arthasastra for an extensive presentation on the same) was broadly followed. The Mandala theory classifies neighbouring kings into twelve types and recommends an evaluation of six Prakritis (King, Minister, Countryside, Fort, Treasury and Army) of each of these twelve.Based on the analysis of these 72 (12 x 6), six types of actions are recommended:<\/span><\/p>\r\n\r\n