Shantiparva, indian potical thought-1 PDF

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assignment on Shantiparva, indian potical thought-1 , 5 semester...

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ASSIGNMENT Subject – Indian political thought Topic - Evaluate the contemporary debate over capital punishment on the light of shantiparva .

Made by.

– kautilya chhawal

Roll no.

– 7163

Department – Political science hons.(sec-A)

The term ‘violence’ is employed primarily to signify the application of an intense, forceful and often destructive physical action so as to cause harm or injury to another person. For instance, Oxford Dictionary of English defines violence as “behaviour involving physical force intended to hurt, damage, or kill someone or something.“Shanti

Parva,” also known as the “Book of Peace,” forms the twelfth “parva” (meaning an “episode” of Mahabharata). The parva narrates the crowning of Yudhishthira as the new king of Hastinapur after the Pandavas’ defeat of the Kauravas in the war of Kurukshetra. It gives an account of the instructions given by Bhishma to the newly anointed King, Yudhishthira. Here Bhishma focusses on the issues of economics, politics, and social relations among human beings. Also known as “wisdom literature,” Yudhishthira wishes that he had led the life of a mendicant so as to avoid the unnecessary slaughter of innumerable men. He considers being born as a Kshatriya to be the greatest curse of his life. Yudhishthira views the desire for sovereignty to be the primary cause for all sinful acts on earth. He expresses shame and disgust over his qualities of strength and combating prowess. He wants every human being to uphold the virtues of forgiveness, sense, self-control, purity, renunciation, nonviolence, and humility. Yudhishthira feels that the only atonement for his acts of violence is the

renunciation of the kingdom of HastinapurYudhishthira’s decision to renounce his sovereignty rouses different reactions among his relatives.His younger brother Arjuna objects vociferously to his decision to abdicate the throne. In Arjuna’s view, this provide dishonest men with an opportunity to carry out more acts of violence. Yudhishthira’s second brother Bhima states that forgiveness, compassion, and non-violence do not have any relevance in the life of the ruling elite. An individual who usurps the property of another deserves to be slain. According to bhishma a kshatriya ruler must never indulge in an act of violence against womankind. A sovereign must also never allow a woman to be present during political consultations Shanti 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 rules, 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. 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. Shantiparva is

collection of political philosophy of Bhishma, Vyasa and various other sages of that time. This parva of Mahabharata incorporates major ideas of Bhishma on various dimensions of politics. 1. Origin of State This can be said that in the state of nature, the necessity to uphold dharma, protection of property, family and varnashram by the king lead to the creation of state. The essence of ruler ship lies in dharma, the king should realise that there is nothing higher than dharma and always abide by it. 2. duties of king The most important aspect of this parva is concerned with the dandniti, dharma and the king. It is only through dand that the king can manage the affairs of the state in very smooth manner and can guide everyone to be on the path of dharma.These are the virtues like, the king should follow his duties without malice, he should earn wealth without persecution and cruelty, he should seek pleasure without attachment, he should be

liberal, he should be pure, and he should never strike in ignorance and so on. 3. Dand (Justice) and Dandniti According to Bhishma, if the dandniti is destroyed, the essence of the will disappear and the social system based on four varnas will be disturbed. On the destruction of dandniti and instability in Rajdharma, all people will suffer from many evils. Therefore it is the basic requirement for a person to be the king that he should be well versed in dandniti or the art of administration. When all are asleep, it is the dand and the fear of dand (punishment) which is awake and ultimately it is the concept of dand which regulates the behaviour of all in the society. The dand is the synonym of dharma. On account of fear of dand (punishment), one never involves himself in the sinful activities. If dand is not observed everything will be eclipsed by darkness. People can live happily only if they live under the law and abide by the rules and regulations of the state. 4. Government

All the aspects of governance have been dealt in such a religious manner that if followed even today it will enhance the spirit of good governance in present democracies. As a treatise of statecraft, the Mahabharata attempts to show that even in changed times, the political theories of the epic are worth following for maintaining the territorial integrity of state and for promoting welfare of people. It is not only a religious text but a text on politics, diplomacy, governance and philosophy fully embodied with the spirit of dharma ultimately heading towards the concept of good governance ....