Part 5 - Political System in the Mālatīmādhava and 8th-century India

The elimination of conflict, strife and the avoidance of interference with another man’s right to happiness and peace, undisturbed by a neighbour’s violence are objectives of polity.^[1] In ancient India, the source of political authority was the king. At that time the king was primarily a military leader.^[2] According to Altekar the position, powers and privileges of the king varied from age to age.^[3] The law and order to be maintained by him was the dharma, or right order of the world, which was generally equated with ancient divine rules and age-long usage.^[4]

The most common name used for a king in Sanskrit is rājan.^[5] . Kauṭilya says -in the happiness of his subjects lies the king’s happiness, in their welfare his welfare and whatever pleases himself he shall not consider as good, but whatever pleases his subjects he shall consider as good.^[6] According to the Mahābhārata, one becomes a king for advancing the cause of dharma and not for acting capriciously. All creatures depend on dharma and dharma depends on the king. Therefore he is considered as the true king who maintains dharma.^[7]

The King’s Duties and Functions:

In the Mālatīmādhava, Bhavabhūti has given a short-sketch of political system during 8^th century A.D. In the Mālatīmādhava, Bhavabhūti has used the term mahārāja^[8], narendra^[9], parameśvara^[10], rājā^[11] etc. to indicate king. In the 6^th act of the Mālatīmādhava, it is known that the kings performed their duties according to their directions of the elders.Again in the 10^th act when Kāmandakī asked Mādhava what he had wished more than his union with Mālatī then Mādhava replied that the kings guard the earth ever abiding by law. Manu says that the king should behave towards his subjects as a father to his children.^[12] It is well reflected in the Mālatīmādhava, when the king had sent a numerous troop of chosen foot-soldiers for searching Mālatī after hearing the abduction of his minister’s daughter.^[13] He treated Mālatī as his own daughter.

In the Mahābhārata, it is stated that the most impregnable fortress of a king is the love of his subjects and therefore it is essential that he should be merciful and if he is always forgiving, the lowest of men may regard him as an elephant. He should not be ferocious and he should be like the vernal sun, neither too hot nor too cold.^[14] In the 8^th act it is revealed in the speech of Mādhava that though Mādhava and Makaranda had offended, yet the king had treated them as if they had not done any offence.^[15] Having learnt from Kalahaṃsaka, about their noble descent, the king showed exceptional and great respect to them.^[16] Thus the king showed his goodness.

Ministers:

The ministers form an important and indispensable part of the state constitution. The Mahābhārata says that it is impossible for a king to look after all his duties, and hence he should devolve his duties on his ministers.^[17] Kauṭilya also points out that sovereignty is possible only with the assistance, as a single wheel can never move. Hence a king should employ ministers and hear their opinion.^[18] Manu says that the king may appoint seven or eight ministers who are learned in the sciences, heroes, skilled in the use of arms, descended from noble families, and well.^[19]

During Bhavabhūti’s time also the king had appointed number of ministers for his assistance. As in the Mālatīmādhava, Bhavabhūti used the word amātya, narmasaciva to signify the minister. It has been observed that Bhūrivasu, the minister of the king has gifted his daughter to the king’s dear friend Nandana.^[20] Bhūrivasu did not hesitate to give his daughter to an ugly -looking and past youth bridegroom only for the sake of king’s pleasure.^[21] It has shown that how the ministers have acted for the sake of mere king’s pleasure. Moreover, the ministers were found very efficient during Bhavabhūti’s time. As it is found in the 2^nd act that the king of Vidarbha had a minister, Devarāta by name who was the crest jewel of the whole circle of eminent statesmen and who was holy and laudable to the whole world with his greatness.^[22]

From the above discussion it is understood that the contemporary society of Mālatīmādhava was king centred and his authority and powers were however exercised after constant consultation with a ministry.The ministers were obliged to the king.

Footnotes and references:

[1]:

Vide, Aiyar, Ramaswami, C.P., Op, cit, p.496

[2]:

Spellman, John W., Political Theory of Ancient India, p.21

[3]:

Altekar,A.S. State and Government in Ancient India, p.104

[4]:

Āpastamba Dharmasūtra, I.1.2.1

[5]:

Vide, Aiyar, Ramaswami ., op.cit., p.501

[6]:

Arthaśāstra,I.19

[7]:

Mahābhārata,XII.90.3-5

[8]:

Mālatīmādhava,II.p.52

[9]:

Ibid.,I. p.55

[10]:

Ibid.,X.23

[11]:

Ibid.,X.p.215

[12]:

Manusmṛti,VII.80

[13]:

mahārājoapi kila mantriduhitrorvipralambhavṛtāntaṃ śrutvā /
saṃjātamatsarādhikṣepastatkṣaṇavisarjitānekaprauḍhapadātini vahaścandrātapena//
Mālatīmādhava,VIII.p.169

[14]:

Mahābhārata, XII.56.39-40

[15]:

smartavyaṃ tu saujanyamasya narapateryadparādhvayorapyanaparādhvayoriva
sāṃprataṃ ceṣṭitavān/
Mālatīmādhava,VIII.p.172

[16]:

kalahaṃsakādabhijanaṃ jñvātvā nivartitamahārghaguruvadumānaḥ/
Ibid., VIII.p.171

[17]:

Mahābhārata, XII.93.76

[18]:

amātyautpattiḥ
Arthaśāstra,I.6

[19]:

Manusmṛti,VII.54

[20]:

astyetatnarendravacanānurodhināmātyena nandanasya pratipannā mālatīti /
Mālatīmādhava,II.p.55

[21]:

rājārādhanaṃ khalu tātasya gurukaṃ na punarmālatī /
anyathā tasminvare durdarśane‟atikrāntayauvane kimiti na vicāritamātyena //
Ibid.,II.p.56

[22]:

asti vidarbhādhipateramātyaḥ samagradhuryapuruṣaprakāṇḍac akracūḍām
anir devarāto nāma yamaśeṣabhuvanamah anīyapuṇyamahimānam//
Ibid,II.p.58