POLITICAL IDEAS OF SHANTI PARVA
Author(s): Sushma Garg
Source: The Indian Journal of Political Science , Jan.-March, 2004, Vol. 65, No. 1 (Jan.-
March, 2004), pp. 77-86
Published by: Indian Political Science Association
Stable URL: http://www.jstor.com/stable/41855798
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The Quarterly Indian Journal of Political Science
Vol. 65, No.l, Jan.-March, 2004
POLITICAL IDEAS OF SHANTI PARVA
Sushma Garg
Shan ti Parva of Mahabharat has its own significance because of
its political ideas. The Mahabharat theorists appraises
Bhishma s discourses in the Shanti Parva as its most
authoritative exposition of rajadharma , Dandniti,
Shasanpadhiti, origin of state etc. The purpose of this paper is to
make deep study of these political ideas in the context of political
systems and historical institutions. Rajdharma is used in
Mahabharata in two meanings, the royal duties and politics
(Dandniti). Its later sense is confirmed by the fact that one whole
section of Shanti parva dealing with the rides, relating specially
to the art of government , is known as the Rajdharmanushasan
parva. Bhishma bases the kings authority upon a dogmatic
interpretation of the kings origin. Dand is the lord on whom
depends everything. In the 1 5th chapter of Shanti Parva , the
various objects that can be acquired with the instrumentality of
riches are categorized. Almost all the political ideas given in
Shanti Parva makes us conclude that there prevailed a golden
age of happiness when people led happy and peaceful lives. This
happy life was disturbed. Therefore there arose the necessity to
uphold Dharma, protection of property etc. by the King. Defence
war, administration formulation of policies and promotion and
fostering of the happiness of the people were the five spheres of
activity of the good king according to Shanti Parva.
The Mahabharata as called by its author's is an Itihas, a Purana,
an Akhyana, a Samhita, a Kavya and the source and basis of all the
legends. Besides this, it is a Dharmashastra, Arthshastra etc. etc.
Mahabharata is equally important from the point of view of politics,
because herein we get a comprehensive account of ancient Indian
Political thought, the highest watermark being reached in the
Shantiparva and the Rajdharmanusasana chapters which present a
synthetic and systematic view of the political thought of ancient Indians.
In the Shantiparva of Mahabharta Dandniti, Rajdharma,
Shasanpadhiti, Mantri Parishada and Kar-Vyavstha is given mainly
Duties of king and government system, different organs of the
government are described. Shantiparva establishes the principles of
origin of monarchy-Rajtantra. And it is the Shantiparva of Mahabharata
that we come across the political thought of Bhishma, which forms the
subject-matter of this chapter. The Mahabharata theorist appraises
aBhishma's discourses in the Shantiparva as his most authoritative
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The Quarterly Indian Journal of Political Science 78
exposition of Rajadharma and connected topics when Yudhishthar
end of the Great War asked Vyasa about the duties of kings as
those of the four castes, the saga referred him to the omn
Bhishma, who was versed in all the duties and this advice of the s
fully backed Sri Krishna. Sage Narada also advised the sur
warriors to make no delay in questioning tha aged Bhishma, wh
all the varied duties of the four castes. Rajdharma, as giv
Yudhishthira interpreting the basic ideas of Bhishma, in the re
living creatures. It is not only the three fold end of the life but s
itself depends upon it. Just as the rising sun dispels unholy dark
does the Rajdharma destroy all evil consequences in this world.
Bhishma's theories of Rajdharma and Dandniti in the con
of his remarkable development of the old Smriti concept of th
duty of the King, Rajdharma is used in Mahabharata in two me
the royal duties and the politics (dandniti). Its later sense is con
by the fact that one whole section of the Santiparva, dealing w
rules, relating specifically to the art of government, is known
Rajdharmanushasana Parva. There in it has been regarded as the
important science and as the refuge of all other branches of kno
Dandniti's full knowledge is indispensable for a ruler. If s
followed by the rulers it leads to prosperity and well being of th
So Rajadharma is not only related to dandniti, but the perform
the former is wholly dependant upon the latter. Among his most
and original contributions are his theories of Rajadharma and Da
his theory of the king's authority, his theory of public rights of t
clases and the community, his view of the principles of governm
discussion of the moral standards of the king's policy in the exc
circumstances. The functional importance of Rajdharma is supp
by its ethical significance. Rajdharma that is the Kshatriya's dh
the foremost of all dharmas and that without it people would be
In the next chapter of Santiparva (XII, 66) the warrior sa
shows by a series of elaborate parallels how the king attains the f
different orders (Ashramas) severally and collectively by fu
different groups of his duties. The king is following his d
protection, Bhishma concludes ; wins a hundred times as much m
is required by those (ascetics) who live in the forest and tho
belong to the four orders.
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Political Ideas of Shanti Parva 79
ORIGIN OF STATE
About the origin of state given in Santiparva the one theory
deals with Rajdharma which implies the duties of King to wards his
subjects and vice-versa. The other theory covered the spy system, inte
state relations and Apad (emergency), dharma & dandniti, The
Santiparva clarifies that in the state of nature, the institution of state d
not exist. There was no kingly office and the people thereof had sense
thine and mine. This implies that the absence of the ruler coincided wi
the absence of private property. Almost all classical works and
anthropological evidence make us conclude that there prevailed a golde
age of harmony and happiness when people led happy and peaceful liv
on account of their inmate virtues deposition, though no governmen
existed to see that laws of nature were respected and followed. This
harmonious and happy life was destroyed by the discovery of the art
agriculture which enabled people to produce more that they cou
consume. For the first time they established houses and stored rice an
derived the fields with boundaries naming them as individual properti
but people began to snatch away the rice of others without their conse
This led to a search for some authority to protect their fields a
properties.
Shantiparva speculates at one place that people went in search
of a king in order to protect their property, family and varnas. They were
also prepared to give him certain share of their own property and
beautiful maidents in marriage. Under such circumstances, Manu,
finally accepted kinship to protect property, family and Varnas. From
the 67th chapter of Santiparva we came to know that there was a contract
of people to get rid off sinfulness. Santiparva 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.
Santiparva 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 of casts. Therefore, it can be affirmed that the king's
maintenance of Dharma signified nothing but the defence of the social
order based on family, property and casts system. We can see that the
conditions existing in the state of nature, the necessity to uphold
Dharma, protection of property, family and Varana system by the King
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The Quarterly Indian Journal of Political Science 80
might have resulted in the creation of the state.
From above account two points came out clearly - First, in
Shantiparva, we find the origin of the state or kinship, second
theories of origin of state have been given - (i) the divine origin
and (ii) the social contract theory when Manu became the king wi
army, he set out to make conquest. People began to fear Ki
observe Dharma. This theory contains three elements - (1) the p
lived under the law of jungle. (2) With the object of improv
situation, Brahma created the King, who was chosen by the peo
a contract was made between the King and the people.
KINSHIP
R.S. Sharma says that "the Cardinal Supposition of
Shantiparva in Chapter 67 is the appropriate theory of 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 distinctly discerned
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 right to govern was partly due to his divine
creation and partly due to the agreement of the subjects to be governed
by him, in order to terminate anarchy. "
The aims of the state in Mahabharata to safeguard property,
maintain law and order in the society. The main aim of man's life was
told - Dharma, Artha Kana & Moksha. So 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 tyrant and the enraged sages
destroyed him with their supernatural powers and asked Prathu (after
him the whole world was named Prithavi) 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. The Kingdom prospers only so long as the purity of
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Political Ideas of Shanti Parva 81
castes is maintained, otherwise it
it is also stated that Dharm
preservation of wealth. Therefo
maintenance of Dharma signified
order based on family, property
According to Mahabharat t
related with the origin of 'Rajy
Kings authority in the first c
interpretation of the King's o
anarchy. Being fed up with this
prayed to God for a King. So an
Manu & people. Another theory
tells Yudhishthir that in the Krit
but all the people protected the
(Dharma) alone. But after som
confusion and anarchy set in. S
requested Vishnu to ordain so
existence. Prithu was called th
constantly been proclaimed by the
are equal. Origin of Kinship is d
The main duty of King was t
Shantiparva while discussing
Bhishma tells that the King mu
should act fearlessly and perf
impartially. For a king a clear
important aspect of this discours
of danda, law (Dharma) and the
all human affairs on the path o
significance of coercion, in
Shantiparva contains a list of 5
very good King -
(1) defence (2) War (3) admini
formulation of policies (5) th
happiness of the people.
A King should be charitable,
renounce the performance of
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The Quarterly Indian Journal of Political Science 82
protection of the people from external environmental dangers
internal foes is the pre-eminent duty of the power in the political syst
Government
In santiparva Rajdharma is a compendious term to comprehend
the duties and obligations relevant to political and administrative affairs.
Through government peace, law and order can be maintained in the
state. The main work of government is the happiness of the people, to
provide justice is the another aim of the government. In 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. But importance was given to executive mainly. In
Santiparva, there was a great emphasis on the above ministers. In the
absence of the dutyful and able ministers, King can not run government
properly. In Santiparva King was advised to keep the intelligent, dutiful
ministers. Bhishma's general attitude towards the standard of the Kings
government, he not only defends it by reference to one his characterstic
principles, namely, that the law of the Kshatriya order is above and
beyond morality but he magnifies it as the highest of all such standards
by virtue of another principle namely, that the Kings function of
protection has the utmost ethical significance. 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 belong to high family. The Rajpurohits were
fearless, Dharmafollower and guide the King. So protection of the
people, in wide sense, material and moral alike, was the chief function of
the government.
Justice and Dandniti:-
Dandniti, is the term used in Mahabharat means the science of
coercion. Viewed in the context as a whole it is the 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 four vernas well mixup. On
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Political Ideas of Shanti Parva 83
the destruction of dandniti and in
suffer from many evils. It is the pr
in dandniti. Danda protects the pe
hence Dand is called Dharma. On account of the fear of
danda(punishment) the sinners do not indulge in sin, people do not kill
others. If danda is not observed every thing will enveloped by darkness.
There are four ends of life-Dharma, Artha, Kama, Moksha.
Dharma is also regarded as human justice and the set of duties. Dharma
is the truth, it is the morality. All religions exercise is Dharma and it is
the law. Artha includes all the means necessary for acquiring worldly
prosparity. 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 kings office
for justice and dandaniti. According to him people can live happlity 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 distress, the king must come to their aid with his money.
If government is faced with a crisis, as on the outbreak of war, it is
justified adopting financial measures. Adversity has a morality of its
own. In emergency time, king should take his subjects into his
confidence. He should explain the whole situation to them and then
impose extra tax. For the sake of saving life, it is right to make a treaty
with an enemy. Those who make treaty with the enemies and oppose
allies for the sake of treasure, they get good reward. The treasure and the
army.are the sole root of the goernment or king, so the root of all things-
the treasury should be increased. ShantiParva is one long argument for
the vested interest of the community in the welfare of the king and
government.
Inter-State Relations
In important branch of the policy of inter-state relations is
discussed by Bhishma under the head of the kings policy towards his
enemies. The king should breakup the enemy's ranks by straight forward
as well as deceitful means, the powerful king must not disregard even
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The Quarterly Indian Journal of Political Science 84
his weak enemy, for even a small spark causes a flame and even
poison causes death, while the enemy taking refuge in a fort even
equipped with a single horse afflicts the kingdom even of a pros
king. It is through exigencies of circumstances according to time
the enemy becomes a friend and the friend is alienated and the
policy should be adjusted accordingly, hence self-interest sh
powerful.Even after making a treaty with the enemy, he should no
him. In the 95th chapter of Shanti Parva, it is said that Svayambh
has included the practice of Dharma Vijaya. If a king obtains vi
through recourse to Adharma then only he prepares the ground
own eventual distruction. Adharma Yuddha is restored to by the
people. Virtuous people, by taking recourse to Dharma, can c
defeat the evil-doers. Dharma is the categorical factor in th
political process for the consummation of goals and realisation of
of the participants. The eventual out come of Adharma is
disillusionment and final distruction. The cast sentiment is so str
Mahabharata that it is said that no other person except the Ksh
should hurl weapons on the king.
In the 100th chapter of Santi Parva, it is said that the mon
chaitra is the proper time for the mobilisation of the army because
this time there is plenty of grains and there is equable amount of c
heat. But it is said whenever the enemy is seized with troubles, a
maybe launched against him Yudhishther asks Bhishma-w
powerful king tries to attack helpless king, how should the later
situation? With whom should a king make a treaty and against w
should go to war? Bhishma replied-for the sake of saving life, it
to make a treaty even with an enemy, those who make treaty w
enemies and oppose allies for the sake of treasure, they ge
rewards. Those allies who are extremely afraid and are disturbe
account of fear, should be protected. In this world no one is an
ally or enemy without reason, as a matter of fact it is for the sake
interest that enemies and allies are united. According to time a
becomes an enemy and vise-versa, so strong is self-interest.
Bhishma in the 80th chapter of Santi Parva says that ther
four kinds of friends or allies-(l) Sahartha are those who are her
friends (2) Bhajamana (3) Sahaja are the kin-related ones an
Kritrima are the ones who had been turned into friends by gift
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Political Ideas of Shanti Parva 85
the 69th chapter of Santiparva it
for his defence against the aggre
rivers are destroyed and water f
possible then they shouldbe p
defence even cruel techniques
relations spy system and ambass
In Santi Parva of Mahabharat we see the Indian soul and
culture. Various political ideas are discussed very well through the epic.
Duties of kings, citizens, ministers and rights of them also are discussed
equally in Santi Parva. Origin of state, foreign policy inter state relations
are discussed well in Santi parva. To conclude, we say that Santi Parva
in Mahabharata is considered unperishable treasury, history, religion,
diplomacy, polity, philosophy & thought not only for us but for the whole
humanity & world.
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The Quarterly Indian Journal of Political Science 86
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