REVISITING GOOD GOVERNANCE IN ANCIENT INDIAN POLITICAL THOUGHT

Author(s): Jhumpa Mukherjee

Source: The Indian Journal of Political Science , JAN. - MAR., 2010, Vol. 71, No. 1 (JAN.
- MAR., 2010), pp. 53-58
Published by: Indian Political Science Association

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The Indian Journal of Political Science
Vol. LXXI, No. 1, Jan.-Mar., 2010, pp. 53-58

REVISITING GOOD GOVERNANCE IN ANCIENT INDIAN

POLITICAL THOUGHT

Jhumpa Mukherjee
The present paper tries to delineate the fundamental principles of good governance and
endeavours to re-locate some aspects of Mahabharata, Arthashastra and Manusmriti by
way of finding the elements of good governance in these treatises.

Introduction

Since the inception of the State, the task of the government has been to govern, to cater
to the needs of the society. Such was the crucial role of government that almost 2500 years
ago Aristotle classified different types of government on the criterion of 'number' and 'purpose'.
Whilst today government is integral to each and every country, 'government" has shifted to
'governance' since the wake of globalization. The dawn of globalization, it is said has brought
about notion of 'good governance' and has imposed upon the governments that their task is
not simply to govern but govern effectively and efficiently, in a manner receptive to the needs
of the citizenry.

Fundamental implications of good governance

The quintessence of good governance appears to be a set of principles towards

maximization of citizen welfare - efficiency, effectiveness, participation, accountability, rule of
law. With political scientists, economists, policy makers emphasizing on different criterions of
good governance and with burgeoning scholarly discourse on it, courtesy, the World Bank
funding different projects for good governance, it is widely contemplated that the notion is a
western and a modern one. This is more so because, presumption was that ancient governments
were mainly monarchial and the times did not favour good governance rather it was all dependent
on the sweet will of the king, law was the command of the sovereign, the king personified the
state. And citizens had no role in rule making. The government consisted of numerous organs
but the king was supreme. It is strongly contended that citizen responsive administrative is a
western model and a product of globalization.

The motivation behind the paper is to analyse the different administrative mechanisms in
vogue in yester years as reflected in the ancient Hindu scriptures, texts and how far they are in
contrivance with the modem notion of welfare statism. Do these scriptures provide models of
good governance? We may begin with an attempt to analyse the different conceptions related to
good governance as is found in the Vedas, Mahabharata, Arthashatra and the Manusmriti.

In the ancient Hindu works on political thought, a comprehensive and theoretical

observation has been provided to the different political problems faced in those days and
interestingly, unlike contemporary theoretical studies, the Vedas, smritis etc were laced with

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The Indian Journal of Political Science 54

moral and spiritual values. Ancient Hindu wr

administration as interlinked with the intimate
This implies a human touch in administration.

VEDAS : The earliest record of governanc

hymns of worship but they also give us an
during that period. The Vedic literature consist
and the subjects for the maintenance of pe
emphasized on Dharma (righteousness) as the
theme of all ancient scriptures - vedas, Veda
rather it was a code of conduct which governed
meant by Dharma not a creed or religion b
regulated a man's work and activities as a m
intended to bring about the gradual developmen
deemed to be the goal of human existence.1 T
principles but their emphasis on Dharma as the
importance of rule of law and the king whilst
good of the greatest number".

MAHABHARATA : The Shantiparva of Mah

by Bhiswa to Yudhistir, comprehensively descr
during normal times and during period of crisis
statism in an era where usually, most commonl
citizens had to obey the dictates of the king. D
of sarvajana sukhino bhavantu? The king had a
for good governance though the concept was
ancient India may be termed as 'benevolent
instructions of service to the people. King w
king was expected to devote his life to the serv
He should assume different roles in accordan
enemies, inflicting punishments upon the w
offenders etc. All duties of the king should be p
which are to be respected in every eventuality,

The Shantiparva emphatically maintains that

their respective duties and instruct them to
dharma".4 The Mahabharata, like Kautilya's S
of the state-Raja, mantra, kosa, danda, mit
council of ministers, treasury, punishment,
today. The Mahabharata emphasized on allies

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Revisiting Good Governance in Ancient Indian Political Thought 55
essential aspect of contemporary governance wherein we find treaties and forging alliances to
be strategic to international peace and cooperation.

The Mahabharata, although emphasizing upon normal and emergency functions of the
king, indicating totalitarian powers, yet assigns importance to a coterie of advisers to help the
king in his day to day activities, well reflective of the modem cabinet system. In an age when
birth, caste dominated occupations and service, the Shantiparva directs the king to appoint
people of caliber, integrity, reason, compassion, efficiency, reliability, justice and knowledge
as his counsels.

A careful study of the Shantiparva revealed that the king was powerful but not omnipotent.
The Mahabharata explicitly sanctions revolt against a king who is oppressive or fails in his
function of protection, saying that such a ruler is no king at all, and should be killed like a mad
dog. Is it not interesting that as early as third century B.C. the question of political obligation
finds predominance in an age of absolute monarchy? In the vein of contemporary theorists,
T.H.Green, Harold Laski, Mahabharata gives the citizens the right to resist unjust laws and
remove a ruler if he acts contrary to the welfare of the subjects. Nowhere in the different
theories of political obligation do we find mention of such an ancient theory so contemporary in
orientation.

ARTHASHASTRA : The Arthashastra is decidedly the most important work in Hindu

political thought. The comprehensiveness and richness of content of both Chanakyaniti and
Arthashastra is depicted by the elaborate analysis of domestic and international politics. It '
deals not only with administration, law and order, political problems but also with such
contemporary issues such as war and diplomacy.

The concept of welfare state is embedded in Kautilya's guidelines of statecraft wherein

it is stated that "in the happiness of the subjects lies his happiness; in their welfare his welfare;
whatever pleases himself he shall not consider as good, but whatever makes his subjects
happy, he shall consider good".5 Arthashastra gives to the welfare of the citizens, the first
place in all considerations of policy; the common good of the people and their sustained
happiness are considered as main ends for the service of which Kautilya called out an elaborate
administrative system.6

His emphasis on welfare state is well reflected in his Saptanga theory, diplomacy, dandaniti.
Kautilya lived and wrote at a time India was divided in to a number of principalities, Kautilya was
the first to emphasize the need for a strong political centre in India. To him state consists of seven
key elements- Swami, Amatya, Janapada, Durga, Kosa, Danda, Mitra and each of these elements
had a significant role in statecraft since they are correlated and loss of one means loss to another.
Aware of calamities/prakiities that may afflict a State, Arthashastra has a solution to disaster
management too, a component of modem governance. He was of the view that out of the seven

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The Indian Journal of Political Science 56

elements of the state, the calamity of each prec

immediately following. The principles of admin
bear resemblance with the modern day concept
tasks, duties, socio-administrative organizations

An able ruler was one who not only provided

saw that law breakers were punished. Dandan
similar to our modern notion of politics as the
is necessary for the security and wellbeing o
that too much or too little punishment defeats
imposes severe punishment exasperates peopl
is defeated. Hence danda or punishment shou
proportion to the gravity of the offence.8 Thus
was very much evident in Kautilya's writings.

To Kautilya internal administration was as im

relations with neighbouring states. He believed
right laws and duties and an honest administrat
states. It is interesting to note that Kautilya
enabling a ruler to become chakravartin invo
double policy and he meticulously explains w
"Whoever is inferior to another shall make peac
wage war; whoever thinks, 'No enemy can hu
enemy,' shall observe neutrality; whoever is pos
his enemy; whoever is devoid of necessary stren
of another; whoever thinks that help is neces
one and wage war with another".9

All these principles indicate that Kautilya's

and well comprehensive reflecting the overa
bhavantu.

MANUSMRITI The code of Manu is the first b

the British East India Company when enunciatin
of Rajadharma, civil and criminal law. While elabor
maintained that the king is enjoined to protect
that strong are not able to exploit the weak. A ki
How realistic he was! The present day concept of
of protection and beneficial measures for the un
of socio-economic justice, aid to the poor by the

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Revisiting Good Governance in Ancient Indian Political Thought 57

of administration. Can it be conveniently said that modern norms of welfare stateism in India
reflected in our Directive Principles of State Policy are not borrowed from the west but very mu
indigenous and formed the ethos of ancient political system.

Manu's ideas on social organization aimed at establishment of order in terms of a certain

notion of proportionate justice. He envisaged courts of justice in which judges are appoint
on the basis of their character and experience by the king. The decisions of the judges should
be based not only on equity (dharmam sasvatam asritya) but also takes into account diver
customs and practices of different castes, regions and even families.11 This once again
highlights the fact that our judicial system owes a lot to our ancient legacy than to the America
system as is widely professed. Manu says if the king did not wield the sceptre of punishment
then "the stringer would roast the weaker, like fish on a spit".12 In reality, danda is the king, t
manager of affairs, the ruler and the guarantee for the observance of dharma by the fo
orders. Danda alone governs and protects and keeps watch over the people.13

Manu places emphasis on decentralization, autonomy for the village and district
authorities and welfare activities. Interestingly, Manusmriti also speaks of the importance
the contemporary notion of public opinion. In the absence of the audio-visual and print media
in those days, for organization of public opinion, Manu contemplates an assembly of the learne
as well as the officers of the state. In the assembly they are expected to decide issues on t
basis of dharma. The prevalence of the notion of rule of law also finds place in the Manusmiti
where it is directed that the king is subject to law which is framed by the learned, not by the kin
himself, and anyone who defies this law deserves to be punished-thus the king was no
above or beyond law but circumscribed by law. Notion of political obligation also is stress
where it is observed that obedience to the king is necessary but it is conditional on the king's
performance of these functions.14

Conclusion

The Vedas, Dharmashastras, Manusmriti, Mahabharata, Arthashastra provide an

interesting insight into the prevailing conditions and nature of governance of ancient times.
Good governance has been on the agenda of the Hindu rulers and very much discussed,
analysed by the then political thinkers.

It has been argued that "some rigorous analytical attempts and in-depth study would
indicate that writers, philosophers, thinkers, poets, historians, rishis and others in ancient
India had delved into minute and logical examination of the issues related to the overall
development and growth of individual, society and state."15

The purpose of this work is not to argue that ancient Hindu political thought possess
emphatic solutions to all the present day evils afflicting governance, yet it can be stated forthwith
that serious studies of ancient Indian literature from a social science viewpoint would definitely

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 The Indian Journal of Political Science 58

pave the way for a better understanding of the Ind

helpful in shaping our socio-political values and insti
primarily though religious in nature and believi
operationally possessing the potential to solve c
tribulations. It's high time that we need to reinforce
Hindu political thought in our endeavour towar
governance.

References :

1. Brown, D.M., Indian Political Thought: From Manu to Gandhi, Jaico Publishing House, 1964, pp. 15-16.

2. Sharma, S.K., Good Governance in Ancient India: Remembering Kingship in Shantiparva of Mahabharata,
Meerut Journal of Political Science and Public Administration, Vol. VI, No. 1, Jan-June 2003, p. 11 5.

3. Ibid, p. 119.

4. Mahabharat, Vth Part Shantiparvan, Geeta Press, Gorakhpur, Reprint 2001, 60. 19.

5. Arthashastra, Book I, Chapter XIX, p. 39.

6. Sharan, P., Ancient Indian Political Thought and Institutions, Meenakshi Prakhashan, Meerut, 1978, p. 1

7. Sharma, S. K, Indian Idea of Good Governance : Revisiting Kautilya's Arthashastra, Dynamic

Administration, Lucknow, Vol. XVII, No. 1-2, 2005, p. 17

8. Varma, V.P., Studies in Hindu Political Thought and its Metaphysical Foundations, Motilal Banarsid
Delhi, p. 86.

9. Brown, D.M., Indian Political Thought: From Manu to Gandhi, Jaico Publishing House, 1964 , p. 59.

10. Mehta, V.R., Foundations of Indian Political Thought, Manohar Publishers, New Delhi, 1996, p. 36.

11. Ibid, p. 36.

12. Varma, V.P., Studies in Hindu Political Thought and its Metaphysical Foundations, Motilal Banarsidass,
Delhi, p. 105.

13. Ibid, p. 106.

14. Ibid, p. 38.

15. Sharma, Sanjeev Kumar, Ancient Indian Democracy - Studies, Research and Some Modem Myths,
Indian Journal of Politics, Aligarh, Vol. XXXIX, No. 3, July-Sept. 2005, pp. 160-161

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