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1 B.1 Vedic Ideals AND Indian Political Thought
Political science (BA Honours)
University of Delhi
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Vol. LXVIII, No. 1, Jan.-Mar., 2007
VEDIC IDEALS AND INDIAN POLITICAL THOUGHT
K. Sreeranjani Subba Rao
One of the most important features of Indian political thought is its relation to Vedic
ideals. The King in Indian political thought was assigned with most important functions
based on Vedic ideals to rule the people. Based on Vedic dharma Yagnavalkya, Manu,
Kautilya and others developed a healthy political tradition for the progress and welfare of
the people. That the ancient Indians, even in those early days of the Vedas the Samhitas
and the Brahmans, were aware of important concepts relating to their socio-political life
is proved by the existence of such terms like Rajya, Svaraya, Samrajya, Bahujya, Varajya,
Maharaya and Adhipatya which are referred to in ancient texts like Atharvaveda,
Taittiriyasamhita, the Aitareya Brahman and the Jaiminiya Upanishad Brahman. Based
on the Vedic ideals Indian political thought made significant contribution to the theory of
state and its organisation.
The study of ancient Vedic, classical Sanskrit, Prakriti and Pali literatures and language
by western Indologists and philosophers has also deeply contributed to the growth of a spiri
self-confidence in India. The first printed editions of the four Vedas were brought out for the
time in the world by German scholars. The Rig Veda by Max Muller in 1849-74, the Vajasaney
Samhita by Webber in 1 852, the Atharvanaveda by Roth in 1 856 brought out the deep intellec
wealth of ancient India. Raja Rammohan Roy, the initiator of modem Indian political thought
the first person to maintain that Upanishadic teachings rightly interpreted, contain eternal tr
relevant to all ages. Raja Rammohan Roy was responsible for making Vedanta a domin
philosophy in India which was later on followed by Swami Vivekananda and others. The aim o
the present article to focus light on the Vedic ideals that were fully utilized in the Indian polit
thought.
The earliest record of Indian thought and culture is found in the Vedas The Vedic literature
consists of certain ideals to be followed both by the King and the people for the prelevence of a
golden age of happiness where the people could lead a happy and peaceful life. In ancient India,
the science of politics was called 'Drishtartha' and it was based on 'fifth Veda' called 'Itihasa'. It
was so called because it suggests to interpret the world which was visible to senses In Vedic
literature Dharma and Danda was the most important ideals. In Vedic literature we find a word
'Riť in place of word 'Dharma'. 'Riť manifests a system and it also presents the stable and
established system of natural element in the materialistic context of the word 'Riť, the moral
elements are also added compulsorily because 'Surya'(Sun), 'C;handra'(Moon), 'Usha'(Dawn),
'Sandhya'(Evening) and other materialistic realities are presented in the form of vivacious elements
in the Vedas. All these materialistic realities are presented as lively power with specific virtues
which can morally effect the human life extensively. In 'Rigveda', rhymes of Usha, Surya, Varun
etc clarify both the materialistic and moral effects of these deities. As the time passed, the
moral effect of the word 'Riť was highlighted when it was declared that violation of 'Riť is a sin.
'Riť presents the stable and regular form of the materialistic elements. In Vedas these materialistic
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powers are presented in the form of deities and the elements are also expressed. The moral significance attached to 'Dharma' and it was established as a sign meaning of 'Dharma' was presented all the more cle supreme power it was said that 'Dharma' is a "Force social aspect of Dharma is also highlighted in the 'Upan the 'Dharma' as the criteria of human behaviour, it is st individual and the society and it helps the welfare of b the individual behaviour and social duties. 'Dharma' is a and it is also a base of stable and regular system. Vedanta & Indian Political Thouaht : The mass of knowledge is called Vedanta. It was described by personages called 'Rishis,. 'Shruiti' and 'Smriti' are the two ideals of truth. The eternal relations which deal with the nature of God, the souls are embodied in what we call the 'Shrutis', the Vedas. The next set of truth i what we call the 'Smritis', as embodied in the words of Manu, Yagnavalkya and other writers and also in Puranas down to the Tantras The 'Shrutis' have many sages as the recorders of th truth in them mostly men, even some women. Very little is known of their personalities, the dates of their birth and so forth, but their best thoughts, their best discoveries are preserved there, embodied in the sacred literature of our country-the Vedas. In the 'Smritis' on the other hand personalities are more in evidence. Startling, gigantic, impressive, world moving persons stand before us, as it were for the first time, sometimes of more magnitude even than their teachings The Vedas or the Shrutis are perfectly Impersonal. But the Smritis and Puranas have persons-the great Avataras, incarnations of God, prophets and so forth Ancient Indian political thought was based on one of the most important Vedic ideals "Sarve jana sukhino bhavantu"- the welfare of all. After the Vedas, Manusmriti which was written by Manu in 1 200BC is the most outstanding book on the Hindu way of life. Manu expressed his political ideas based on Vedic ideals in hi authoritative work-Manusmriti. The Manusmriti contains twelve chapters in which Manu ha depicted the systemised groups of society, religion and polity. It refers to all aspects of human life, administration, kingship and the duties and responsibilities of the King Manusmriti is als called Manudharmasastra because of its incorporation of Vedic Dharma as an ideal path to b followed by the rulers and the ruled. Manu prescribes the Vedic ideals to the King as well as the subjects for the welfare of all in the state. According to Manu, the state originated as a result o the creation of God. He says that the political organisation (Rajya) has seven constituent element (Prakriti). In other words there are seven organs of the state: 1 )Swami (the sovereign ruler), 2) Amatya (the official), 3) Pura (the capital city), 4) Rashtra (the kingdom), 5) Kosha(revenue This content downloaded from 14.139.45 on Tue, 20 Aug 2019 10:33:39 UTC
human life According to Kautilya, Anvishiki or phil economics and Dandaneeti or politics are four Vidy Vidya because with their help only one could learn wha In the T rayi or three Vedas, Kautilya included R He also included Atharva Veeda, Itishaasapurana and According to him the law laid down in the Vedic lore i duties of four varnas and asramas 6 According to Kau 1. It is the responsibility of the state to acquire, main state and proper distribution of augmented resourc 2. The King should use Danda with full considerati goals of life without hindrance. 3. Danda is a means to prevent anarchy and lawles his own against the strong. 4. Without employment of Dandaneeti philosophy c in Trayi cannot be maintained and sources of Artha Like Manu, Kautilya also believed the four class spheres of duties and rights. Kautilya says that the fu heaven and salvation. In the event of violation of duty, intermixture of castes and duties. By enforcing the ob people, the King enjoys happiness -in this world. The p of their respective groups achieve happiness and not m maintains the usages of the four castes and four order (other duties) which have a natural tendency towards d and sources of law are similar to those of Manu. Eac own particular duties (swadharma)-the Brahmin to lear the Kshatriya to soldering and protection of the comm and trade; and the Sudra to the service of all. But in cr danger, a strict observance of the code was not expect function in the community for which his nature best form of it is justice Kautilya's fundamental ideas Smriti pattern and thus helped to rehabilitate the scie canonists. It is just to say that he not only contribu superlative merit of Rajadharma in the Mahabharata bu the Arthasastra material into the old Smriti tradit This content downloaded from 14.139.45 on Tue, 20 Aug 2019 10:33:39 UTC
Vedic Ideals and Inidan Political Thought 109
characteristics of the political thought of Manu and Yajanavalkya
great epic".19 Therefore it is clear that Kautilya followed the a
efficacy of the Varnasrama ideal in order to integrate the state a
Vedic Ideals & Mahabharata :
Bhishma's discourses in Mahabharata are considered to be the most authoritative
expositions on Rajadharma and Dandaneeti besides a number of other aspects with regard to
state, society and polity. The aim of the state in Mahabharata is to safeguard property, maintain
law and order in the society. The main aim of man's life was told - Dharma, Artha, Kama and
Moksha. So state's main aim is to give help to people to attain all these aims. ... According to
Mahabharata the creation of the word 'Raja' is related with the origin of Rajya. To begin with,
Bhishma bases the King's authority in the first chapter of Shantiparva upon a dogmatic
interpretation of the King's origin. It was a state of confusion and anarchy. Being fed up with this
state of confusion and anarchy, people prayed to God for a King. So an arrangement was signed
between King Manu and people. Another theory of origin of kingship, the warrior Sages tell
Yudhishthirthat in the Krit age there was neither kingdom and King but all the people protected
themselves by the rule of righteousness(Dharma) alone. But after sometime people left Dharma.
Hence, confusion and anarchy set in. So, Brahma gave Dandaneeti and other Gods requested
Vishnu to ordain someone and so the kingship came into existence. Prithu was called the King.
The Sages conclude that it has constantly been proclaimed by the learned that Gods and the
Lords of men are equal. Origin of kingship is desired from the divine ordination.
The main duty of King was to uphold Dharma and prajahit. In Santhiparva, while discussing
the significance of King's authority, Bhishma tells that the King must give up his likes and
dislikes. King should act fearlessly and perform acts based on Dharma and behave impartially.
For a King a clear Dandaneeti has a great value. The most important aspect of this discourse is
concerned with the mutual relation of Danda, law(Dharma) and the King. By Danda, King can
run smoothly all human affairs on the path of Dharma. The Santiparva accepts the significance
of coercion, including judicial punishment. The Santiparva 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 and fostering of the happiness of the people.
A King should be charitable, modest and pure and should never renounce the performance of his
duties towards his subjects. The protection of the people from external environmental dangers
and internal foes is the pre-eminent duty of the power in the political system.
Dandaneeti is the term used in Mahabharata which means the science of coercion.
About the importance of Dandaneeti Bheeshma says that if Dandaneeti is destroyed the three
Vedas will disappear and the duties of four vamas will mix up. On the destruction of Dandaneeti
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Vedic Ideals and Initlan Political Thought 111
instrument for enhancing human happiness and feelings of
world Thus he believed in the Vedic ideals of Vasudaika Kutu
Bhavantu. His faith in Vedic literature enabled him to trans
1 820. According to him the Upanishads manifest the real spiri
but the declaration of the unity of God.
Nationalism & Vedic Ideals :
Indian nationalism drew its inspiration from Sanatana Dharma. To the Indian nationalis
India is not merely a physical entity, merely earth, mountains, rivers and valleys. To them it
a spiritual mantra, a soul, a power of the spirit and even a deity The ingredients of
Sanatana Dharma are ahimsa(non-violence), satya(truthfulness), astheya(not acquiring injustice
wealth or coverting the property of others), souchem(purity of mind and actio
indrevinigraha(control of senses). The injunction of every individual is to confirm Dharma w
acquiring wealth(artha) and enjoying desires(kama) and to reject wealth and desires which wer
contrary to Dharma. These fundamental principles manifested themselves through var
subsidiary rules which were meant to sustain and regulate the life and the relationship of indivi
and the society to ensure happiness to both It is based on the Sanatana Dharma the religio
reform movements of the 19th century or the Indian renaissance led by great personalities
India Swami Dayananda Saraswati, Aurobindo Ghosh, Rabindranath Tagore, Raja Rammo
Roy, Swami Vivekananda, Mrs. Annie Beasant and others awakened the Indian people
created feelings of nationalism and unity towards the mother country. The leaders of the In
nationalist movement found it more convenient to create the feelings of nationalism through
ideals of Sanatana Dharma.
Swami Davananda Saraswati-A Revival of Vedic Culture :
Swami Dayananda Saraswati's deep study of Vedas and other Sastras made him to
discard British rule as unethical and demand Swaraj much before the Indian National Congress
accepted this ideal in 1 906. It was he who raised the slogan "Swadesi" which at a later stage
became a powerful weapon in the hands of Mahatma Gandhi. He castigated those Indians who
had a fascination for foreign goods and clothes. He said that Indians should take pride in their
own dress, food and culture and should not imitate the British who have never felt the need to
change their own habits and culture. The concept of Swadesi created a new consciousness
among the Indians. He was also the first Indian to declare that 'Swaraj is our birthright'. According
to Dayanand the most important feature of the Indian nationhood is its orientation on the basis
of Vedic values, which constitute the central theme of all socio-religious thought in India. Dharma
was the sole ideological foundation of the Indian nationhood in ancient times. Thus Dayanand I
propagated a theory of nationalism based on spiritualism and laid stress on moral and mental
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improvement rather than material prosperity. Wit change the character and tastes of the people whic grossly materialistic western civilization and cultu new spiritual nationalism Indians started taking p India. Swami Vivekananda-The Spiritual Father of Indian Nationalism : Vivekananda considered the Upanishads paved the way for salvation of mankind. The hope of human salvation presented in the Upanishads cannot be found in any literature of the world. As a lover of Hindu-Muslim unity, Vivekananda wanted India to have an Islamic body and Vedantic heart. He stated that Vedantic spiritualism was necessary to save western humanity from the clutches of materialism. He asserted that Vedanta has been a potential factor in the advance of civilization. He thought that Vedanta presented been a potential factor in the advance of civilization. He thought that Vedanta presented the idea of spiritual oneness of the whole universe and as such it could easily become the religion of all humanity. The immense respect for all religions which the Vedanta preached which could help in overcoming religious and racial prejudices and eliminate mutual hatred and acrimony. Vivikananda taught the ideal of fearlessness and strength based on Vedic Dharma. According to him strength is religion. His espousal of strength and fearlessness had a message of tremendous political significance for India. He sought to justify the theory of fearlessness on the grounds of philosophic Vedantism. According to him Aatman was the paramount reality and hence was superiorto all kinds of earthly attractions. His objective was to teach the Indian people the immense vigour and vitality of the spirit of Aatman. He utilized the injunctions of Vedanta for building character. He emphasized that fearlessness is the essence of the Vedic and Vedantic scriptures. His powerful support for strength was meant to be the sure way of national rehabilitation. He emphasized the cultivation of strength. It is not possible to comprehend the nature of the Indian Nationalist Movement during 1 904-1 907 without bearing in mind the thoughts and writings to Vivekananda. He gave equal importance to spiritual and material well being and to Vedanta and science. Calling himself a socialist he recognized that socialism, "some form of rule by people" was inevitable. Socialism meant for him satisfaction of material needs, less work, no oppression, no war and more food. Vedantic teaching, he thought, was in harmony with such aspirations and a system which would realize them. Sri Aurobindo and his Ideal of Swarai : Like Dayananda Saraswati, Aurobindo also believed that Swaraj was the birthright of Indians. Based on the Vedic concept, Aurobindo propounded his theory of evolution-that creation began with the Supreme and absolute reality plunged into the grossest and densest matter. The This content downloaded from 14.139.45 on Tue, 20 Aug 2019 10:33:39 UTC
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- ibid. P
- Swami Vivekananda. "My India-The India Eternal". Calcutta. 1 993. P 4. Complete works of Swami Vivekananda. Volume 1 1 1 Calcutta. 1 963. P
- Ibid. P1
- Swami Vivekananda. Opcit
- HS Das, PNS Patro. Indian Political T raditions. New Delhi. 1 989. P
- Ibid. P3,
- HS Das. Opcit. P 10. MM Shankhudhar. "The misunderstood Manu". Indian Express. May 091 994.
- ibid. P
- Ibid. P 13. Ashok S Cahusalkar. Opcit. P8S
- Ibid. P
- ibid. P
- Ibid. P
- HS Das. Opcit. P
- Ibid. P
- Sushma Garg. "Polotical ideas of Santiparvan. UP. Opcit. P
- Ibid. P
- Ibid. P
- JDM Derrett. "Religion, law and the state in India". London. 1 968. P270,
- K Satchitananda Murty. "Indian philosophy since 1 498". Waltair. 1 982. P1
- HS Das. Opcit. P
- Ram Swarup. "An ideal republic". Indian Express. July
- M Ram Josis. "Secularism as Dharma". Indian Express. Jan
- KS Murty. Opcit. P
- Ibid. P
- DR Bali. "Modern Indian-political thought". Delhi. 1 989. P1
1 B.1 Vedic Ideals AND Indian Political Thought
Course: Political science (BA Honours)
University: University of Delhi
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