Good Governance in Ramayana (रामायणे शासनधर्मः)

Good Governance in Ramayana (Samskrit: रामायणे शासनधर्मः) primarily elucidates the various facets of leadership and good governance that is enumerated in the Kacchit Sarga of the Ramayana.

परिचयः ॥ Introduction

The 100th Sarga in the Ayodhya Kanda of the Ramayana, known as the 'Kacchit Sarga', enumerates Rama's dialogue with Bharata in Chitrakuta that delineates the criteria for good administration. In this sarga, Rama puts certain questions, inquiring Bharata about his administration and in course of the same, instructs Bharata with regards to the duties of a Raja and the polity under an ideal monarch. Since Rama’s inquiry starts with the word ‘Kacchit’, meaning ‘have you’, at the beginning of every verse, this sarga is known as Kacchit Sarga.

Some of the themes related to the Ruler and his Governance reflected in the Kachhit Sarga are described herewith.

राज्ञः व्यवहारः ॥ Leader's Conduct

The concerns expressed by Rama, at the outset, highlights the importance of

• Honouring one's teachers.

स कच्चिद्ब्राह्मणो विद्वान् धर्मनित्यो महाद्युतिः। इक्ष्वाकूणामुपाध्यायो यथावत्तात पूज्यते || २-१००-९

कच्चिद्विनयसम्पन्नः कुलपुत्रो बहुश्रुतः। अनसूयुरनुद्रष्टा सत्कृतस्ते पुरोहितः || २-१००-११

इष्वस्त्रवरसम्पन्नमर्थशास्त्र विशारदम्। सुधन्वानमुपाध्यायं कच्चित्त्वं तात मन्यसे || २-१००-१४

sa kaccidbrāhmaṇo vidvān dharmanityo mahādyutiḥ। ikṣvākūṇāmupādhyāyo yathāvattāta pūjyate || 2-100-9

kaccidvinayasampannaḥ kulaputro bahuśrutaḥ। anasūyuranudraṣṭā satkr̥taste purohitaḥ || 2-100-11

iṣvastravarasampannamarthaśāstra viśāradam। sudhanvānamupādhyāyaṁ kaccittvaṁ tāta manyase || 2-100-14

In the aforementioned verses, Rama enquires about the honour being accorded to their family preceptor viz. Sage Vashishta, family priest viz. Suyajna (son of Vasistha) and Sudhanva (their archery teacher).

• Holding in high esteem the deities, father (ancestors), mother, teachers, relations equal to one's father, aged people, physicians and brahmanas.

कच्चिद्देवान्पित्रून् मातृर्गुरून्पितृसमानपि। वृद्धांश्च तात वैद्यांश्च ब्राह्मणांश्चाभिमन्यसे || २-१००-१३ kacciddevānpitrūn mātr̥rgurūnpitr̥samānapi। vr̥ddhāṁśca tāta vaidyāṁśca brāhmaṇāṁścābhimanyase || 2-100-13

• Protecting the capital city, Ayodhya.

  वीरैरध्युषितां पूर्वम् अस्माकं तात पूर्वकैः | सत्यनामां दृढद्वारां हस्त्यश्वरथसङ्कुलाम् || २-१००-४० ब्राह्मणैः क्षत्रियैर्वैश्यैः स्वकर्मनिरतैः सदा | जितेन्द्रियैर्महोत्साहैर्वृतामार्यैस्सहस्रशः || २-१००-४१ प्रासादैर्विविधाकारैर्वृतां वैद्यजनाकुलाम् | कच्चित् समुदितां स्फीताम् अयोध्यां परिरक्षसि || २-१००-४२ vīrairadhyuṣitāṁ pūrvam asmākaṁ tāta pūrvakaiḥ | satyanāmāṁ dr̥ḍhadvārāṁ hastyaśvarathasaṅkulām || 2-100-40 brāhmaṇaiḥ kṣatriyairvaiśyaiḥ svakarmanirataiḥ sadā | jitendriyairmahotsāhairvr̥tāmāryaissahasraśaḥ || 2-100-41 prāsādairvividhākārairvr̥tāṁ vaidyajanākulām | kaccit samuditāṁ sphītām ayodhyāṁ parirakṣasi || 2-100-42

  This also highlights the features of a capital city, its infrastructure and citizens viz. the city being impregnable, furnished with everything and flourishing, inhabited by heroic ancestors, with fortified gates, endowed with elephants, horses and chariots (military prowess), populated by brahmanas, kshatriyas, vaishyas who are ever engaged in their respective duties, noble citizens who are self-controlled and full of energy, abounding in learned people and endowed with palaces in various shapes.

• Protecting the citizens of the nation in accordance with righteousness especially, those who live by the profession of agriculture and cattle-rearing that brings prosperity; nourishing them by affording protection and preventing adversities.

कच्चित् ते दयिताः सर्वे कृषिगोरक्षजीविनः | वार्तायां संश्रितः तात लोको हि सुखम् एधते || २-१००-४७

तेषां गुप्तिपरीहारैः कच्चित् ते भरणं कृतम् | रक्ष्या हि राज्ञा धर्मेण सर्वे विषयवासिनः || २-१००-४८

kaccit te dayitāḥ sarve kr̥ṣigorakṣajīvinaḥ | vārtāyāṁ saṁśritaḥ tāta loko hi sukham edhate || 2-100-47

teṣāṁ guptiparīhāraiḥ kaccit te bharaṇaṁ kr̥tam | rakṣyā hi rājñā dharmeṇa sarve viṣayavāsinaḥ || 2-100-48

• Appeasing the aged, children and the foremost physicians through dana (gifts), affection and kind words.

कच्चिद् वृद्धांश्च बालांश्च वैद्यमुख्यांश्च राघव | दानेन मनसा वाचा त्रिभिरेतैर्बुभूषसे || २-१००-६० kaccid vr̥ddhāṁśca bālāṁśca vaidyamukhyāṁśca rāghava | dānena manasā vācā tribhiretairbubhūṣase || 2-100-60

• Honouring teachers, the elderly, ascetics, deities, guests, shrines and accomplished brahmanas.

कच्चिद् गुरूंश्च वृद्धांश्च तापसान् देवतातिथीन् | चैत्यांश्च सर्वान् सिध्दार्थान् ब्राह्मणांश्च नमस्यसि || २-१००-६१ kaccid gurūṁśca vr̥ddhāṁśca tāpasān devatātithīn | caityāṁśca sarvān sidhdārthān brāhmaṇāṁśca namasyasi || 2-100-61

• Allocating adequate time for attending to all the three viz. dharma, artha and kama.

कच्चिद् अर्थं च धर्मं च कामं च जयतां वर | विभज्य काले कालज्ञ सर्वान् वरद सेवसे || २-१००-६३ kaccid arthaṁ ca dharmaṁ ca kāmaṁ ca jayatāṁ vara | vibhajya kāle kālajña sarvān varada sevase || 2-100-63

This emphasises that greatest priority was given to doctrine of trivarga.

• Understanding and appropriately dealing with

1. The ten evils viz. hunting, gambling, sleeping during the day, lustfulness, drunkenness, pride, slander, lounging about idly or aimlessly, diversions such as singing and dancing.
2. Five kinds of fortifications viz. Hill forts, Water forts, Desert forts, Earthen forts, Forest forts.
3. Four stratagems viz. Sama, Dana, Bheda and Danda.
4. Seven limbs of state viz. the ruler, ministers, friends, treasure, territory, forts and army.
5. Eight evils born of anger
6. The three objects of human pursuit viz. Dharma, Artha and Kama or the three kinds of power viz. energy, power of dominion and power of counsel.
7. The three kinds of knowledge viz. the three Vedas, knowledge relating to agriculture, commerce and other vocational pursuits and political science.
8. Victory over the senses
9. The six strategic expedients viz. Coming to terms with the enemy, waging war against them, marching against them, biding one's time to seek a favourable opportunity, causing dissension in the enemy's ranks, seeking protection of a powerful ally.
10. Adversity brought about by destiny viz. fire, water in the shape of excessive rains or floods, epidemic or endemic diseases, famine, earthquakes and tsunamis and adversity brought about by human agencies like officials, thieves, enemies, ruler's favourites and the rulers themselves, when triggered by greed.
11. The twenty types of rulers (who are not worth-negotiating with) viz.

1. A ruler who is yet a child
2. Aged
3. Who has been ailing for a long time
4. Who has been shun by his own kith and kin.
5. Who is characterized by a cowardly attitude.
6. Who is surrounded by cowards.
7. Who is greedy.
8. Has greedy associates.
9. Who has estranged his ministers and others.
10. Who confers with fickle-minded people
11. Who speaks ill of divine beings and brahmanas
12. Who is extremely indulgent in sensuous pleasures and luxuries
13. Who is ill-fated
14. A fatalist ie. one who believes that all things are pre-determined or subject to fate.
15. Who is afflicted by famine
16. Who is afflicted by military reverses
17. Who mostly remains away from home
18. Who has numerous enemies
19. Who is in the clutches of adverse times
20. Who is not devoted to truth and piety.

The entire population of the kingdom

Setting about an expedition and drawing up an army in a battle-array

Peace and war

दशपञ्चचतुर्वर्गान् सप्तवर्गं च तत्त्वतः | अष्टवर्गं त्रिवर्गं च विद्यास्तिस्रश्च राघव || २-१००-६८

इन्द्रियाणां जयं बुद्ध्या षाड्गुण्यं दैवमानुषम् | कृत्यं विंशतिवर्गं च तथा प्रकृतिमण्डलम् || २-१००-६९

यात्रादण्डविधानं च द्वियोनी सन्धिविग्रहौ | कच्चिदेतान् महाप्राज्ञ यथावदनुमन्यसे || २-१००-७०

daśapañcacaturvargān saptavargaṁ ca tattvataḥ | aṣṭavargaṁ trivargaṁ ca vidyāstisraśca rāghava || 2-100-68

indriyāṇāṁ jayaṁ buddhyā ṣāḍguṇyaṁ daivamānuṣam | kr̥tyaṁ viṁśativargaṁ ca tathā prakr̥timaṇḍalam || 2-100-69

yātrādaṇḍavidhānaṁ ca dviyonī sandhivigrahau | kaccidetān mahāprājña yathāvadanumanyase || 2-100-70

• Walking the auspicious path of truth (virtue) followed by one's ancestors.

यां वृत्तिं वर्तते तातो यां च नः प्रपितामहाः | तां वृत्तिं वर्तसे कच्चिद्या च सत्पथगा शुभा || २-१००-७४ yāṁ vr̥ttiṁ vartate tāto yāṁ ca naḥ prapitāmahāḥ | tāṁ vr̥ttiṁ vartase kaccidyā ca satpathagā śubhā || 2-100-74

मन्त्रणायाः महत्त्वम् ॥ Importance of Counsel

It is gleaned from Rama's expressions that those who are valiant, learned, masters of their senses, of noble birth and skilled in interpreting internal sentiments by external gestures should be appointed as ministers as the source of victory for Rajas indeed comes from a concealed counsel by ministers, who are well-versed in political sciences and who can hide their thoughts within themselves. Infact he advices that one should neither deliberate alone nor with numerous people. And the decision arrived at through such deliberation should not be exposed to the public (before it is fulfilled).

कच्चिद् आत्म समाः शूराः श्रुतवन्तो जित इन्द्रियाः | कुलीनाः च इङ्गितज्ञाश्च कृताः ते तात मन्त्रिणः || २-१००-१५

मन्त्रो विजय मूलम् हि राज्ञां भवति राघव | सुसम्वृतो मन्त्र धरैर् अमात्यैः शास्त्रकोविदैः || २-१००-१६

कच्चिन् मन्त्रयसे न एकः कच्चिन् न बहुभिः सह | कच्चित् ते मन्त्रितो मन्त्रो राष्ट्रं न परिधावति || २-१००-१८

kaccid ātma samāḥ śūrāḥ śrutavanto jita indriyāḥ | kulīnāḥ ca iṅgitajñāśca kr̥tāḥ te tāta mantriṇaḥ || 2-100-15

mantro vijaya mūlam hi rājñāṁ bhavati rāghava | susamvr̥to mantra dharair amātyaiḥ śāstrakovidaiḥ || 2-100-16

kaccin mantrayase na ekaḥ kaccin na bahubhiḥ saha | kaccit te mantrito mantro rāṣṭraṁ na paridhāvati || 2-100-18

Rama urges rulers to consult with three or four ministers on any proposal both collectively as well as separately in secret with each one as laid down in the scriptures.

मन्त्रिभिस्त्वं यथोद्दिष्टैश्चतुर्भिस्त्रिभिरेव वा | कच्चित्समस्तैर्व्यस्तैश्च मन्त्रं मन्त्रयसे मिथः || २-१००-७१

Rama also advocates secrecy within the counsel. He states that one's endeavours must become known to others only after they are successful or are about to succeed, and not in an intentional or proposed state. Therefore, without being revealed either by the Raja himself or his ministers, the details of the counsel with ministers should not be known to others through conjecture, inference or anyother means.

कच्चित् तु सुकृतान्येव कृतरूपाणि वा पुनः | विदुः ते सर्वकार्याणि न कर्तव्यानि पार्थिवाः || २-१००-२०

कच्चिन् न तर्कैर्युक्त्या वा ये च अप्यपरिकीर्तिताः | त्वया वा तव वा अमात्यैर्बुध्यते तात मन्त्रितम् || २-१००-२१

kaccit tu sukr̥tānyeva kr̥tarūpāṇi vā punaḥ | viduḥ te sarvakāryāṇi na kartavyāni pārthivāḥ || 2-100-20

kaccin na tarkairyuktyā vā ye ca apyaparikīrtitāḥ | tvayā vā tava vā amātyairbudhyate tāta mantritam || 2-100-21

Rama also iterates that it is important to solicit the help of one wise person instead of a thousand fools because it is a wise person who is of great help in difficult times. He says that while thousands of fools fail to render the required help, one wise, valiant, discerning and efficient minister alone is capable of securing the prosperity of those in authority.

कच्चित् सहस्रान् मूर्खाणाम् एकम् इच्छसि पण्डितम् | पण्डितो ह्यर्थकृच्छ्रेषु कुर्यान् निश्रेयसं महत् || २-१००-२२

सहस्राण्यपि मूर्खाणां यद्युपास्ते महीपतिः | अथ वा अप्ययुतान्येव न अस्ति तेषु सहायता || २-१००-२३

एको अप्यमात्यो मेधावी शूरो दक्षो विचक्षणः | राजानं राजपुत्रं वा प्रापयेन्महतीं श्रियम् || २-१००-२४

kaccit sahasrān mūrkhāṇām ekam icchasi paṇḍitam | paṇḍito hyarthakr̥cchreṣu kuryān niśreyasaṁ mahat || 2-100-22

sahasrāṇyapi mūrkhāṇāṁ yadyupāste mahīpatiḥ | atha vā apyayutānyeva na asti teṣu sahāyatā || 2-100-23

eko apyamātyo medhāvī śūro dakṣo vicakṣaṇaḥ | rājānaṁ rājaputraṁ vā prāpayenmahatīṁ śriyam || 2-100-24

राज्ञः दैनिकानुशासनम् ॥ Raja's Routine

Rama, in the discourse, also emphasises the do-s and dont's in the daily routine of a Raja. He highlights that,

• A Raja should not fall a prey to excess of sleep and should wake up at appropriate time. So that, the later half of the night can be utilised to contemplate on the means of judicious statecraft.

कच्चिन्निद्रावशं न एषि कच्चित् काले विबुध्यसे | कच्चिच्चापररात्रिषु चिन्तियस्यर्थनैपुणम् || २-१००-१७ kaccinnidrāvaśaṁ na eṣi kaccit kāle vibudhyase | kacciccāpararātriṣu cintiyasyarthanaipuṇam || 2-100-17

• A Prince should rise and appear before the people on the great highway everyday, in the forenoon, being regally adorned.

कच्चिद् दर्शयसे नित्यं मनुष्याणां विभूषितम् | उत्थाय उत्थाय पूर्वाह्णे राजपुत्रो महापथे || २-१००-५१ kaccid darśayase nityaṁ manuṣyāṇāṁ vibhūṣitam | utthāya utthāya pūrvāhṇe rājaputro mahāpathe || 2-100-51

निर्णयनीतिः ॥ Decision Making

Rama clearly outlines determining endeavours involving a little effort but yielding great results and embarking on their execution without procrastination.

कच्चिद् अर्थम् विनिश्चित्य लघुमूलं महोदयम् | क्षिप्रम् आरभसे कर्तुं न दीर्घयसि राघव || २-१००-१९ kaccid artham viniścitya laghumūlaṁ mahodayam | kṣipram ārabhase kartuṁ na dīrghayasi rāghava || 2-100-19

He also warns the leaders to never think lightly and always remain alert about opponents who were weak, defeated and then rise back after the defeat.

कच्चिद् व्यपास्तान् अहितान् प्रतियातामः च सर्वदा | दुर्बलान् अनवज्ञाय वर्तसे रिपुसूदन || २-१००-३७ kaccid vyapāstān ahitān pratiyātāmaḥ ca sarvadā | durbalān anavajñāya vartase ripusūdana || 2-100-37

निर्वाहकगणनियोजनम् ॥ Delegation

Rama's suggestions regarding delegation of tasks and appointments are as follows:

कच्चिन् मुख्या महत्सु एव मध्यमेषु च मध्यमाः | जघन्याः च जघन्येषु भृत्याः कर्मसु योजिताः || २-१००-२५

अमात्यान् उपधातीतान् पितृपैतामहान् शुचीन् | श्रेष्ठान् श्रेष्ठेषु कच्चित् त्वं नियोजयसि कर्मसु || २-१००-२६

kaccin mukhyā mahatsu eva madhyameṣu ca madhyamāḥ | jaghanyāḥ ca jaghanyeṣu bhr̥tyāḥ karmasu yojitāḥ || 2-100-25

amātyān upadhātītān pitr̥paitāmahān śucīn | śreṣṭhān śreṣṭheṣu kaccit tvaṁ niyojayasi karmasu || 2-100-26

Meaning:

• Highly competent servants should be assigned with important tasks, mediocre servants with mediocre tasks and people with low competency should be assigned subservient tasks.
• Ministers who are unyielding to bribery and other temptations, holding positions hereditarily and who are full of integrity and eminence should be appointed in matters of great importance.

With respect to appointment of ambassadors, Rama suggests that a knowledgeable person living in one's own country, who is wise, skilled, endowed with presence of mind and reports exactly what is spoken to him must be chosen as an ambassador.

कच्चिज्जानपदो विद्वान् दक्षिणः प्रतिभानवान् | यथोक्तवादी दूतः ते कृतो भरत पण्डितः || २-१००-३५ kaccijjānapado vidvān dakṣiṇaḥ pratibhānavān | yathoktavādī dūtaḥ te kr̥to bharata paṇḍitaḥ || 2-100-35

Rama mentions delegating 3 spies each, who are unrecognisable and unacquainted with each other, to watch over the 18 categories of officials in the enemy kingdom and 15 categories of officials in his own.

कच्चिद् अष्टादशान्येषु स्वपक्षे दश पञ्च च | त्रिभिः त्रिभिरविज्ञातैर्वेत्सि तीर्थानि चारकैः || २-१००-३६ kaccid aṣṭādaśānyeṣu svapakṣe daśa pañca ca | tribhiḥ tribhiravijñātairvetsi tīrthāni cārakaiḥ || 2-100-36

The 18 categories of officials mentioned here are:

1. The Chief Minister
2. The Royal Family Priest
3. The Crown Prince
4. The Leader of the Army
5. The Chief Warder
6. The Chamberlain
7. The Superintendent of Jails
8. The Chancellor of the Finances
9. The Ambassador
10. The Government Advocate
11. The Judge
12. The Auditor
13. The Officer disbursing salaries to army men
14. The officer drawing money from the state tresurer to disburse the workmen's wages
15. The superintendent of public works
16. The Protector of the borders of a kingdom, who also performed the duties of a forester
17. The Judicial Officer
18. The officer entrusted with conservation of waters, hills, forests and tracts difficult of access.

The fifteen functionaries of one's own side are the last fifteen of this very list, omitting the first three; viz. the chief ministers, the family priest and the crown prince.

सैन्यव्यवहारः ॥ Army Proceedings

Rama emphasizes on

• Appointing an army-chief who is cheerful, brave, steadfast, wise, honest, born in a good family, loyal and efficient.
• Duly honouring and respecting those prominent soldiers who are courageous, powerful, skilled in war and who have proven heroic exploits.
• Endowing the army with daily provisions and suitable salaries at regular intervals without any delay.

For, it is said that, when provisions and wages are delayed, servants get enraged with their master and become corrupt leading to great calamity.

कच्चिद्द् हृष्टः च शूरः च धृतिमान् मतिमान् शुचिः | कुलीनः च अनुरक्तः च दक्षः सेनापतिः कृतः || २-१००-३०

बलवन्तः च कच्चित् ते मुख्या युद्धविशारदाः | दृष्टपदाना विक्रान्ताः त्वया सत्कृत्य मानिताः || २-१००-३१

कचिद् बलस्य भक्तं च वेतनं च यथोचितम् | सम्प्राप्तकालं दातव्यं ददासि न विलम्बसे || २-१००-३२

कालातिक्रमणाच्चैव भक्तवेतनयोर्भृताः | भर्तुः कुप्यन्ति दुष्यन्ति सो अनर्थः सुमहान् स्मृतः || २-१००-३३

balavantaḥ ca kaccit te mukhyā yuddhaviśāradāḥ | dr̥ṣṭapadānā vikrāntāḥ tvayā satkr̥tya mānitāḥ || 2-100-31

kacid balasya bhaktaṁ ca vetanaṁ ca yathocitam | samprāptakālaṁ dātavyaṁ dadāsi na vilambase || 2-100-32

kālātikramaṇāccaiva bhaktavetanayorbhr̥tāḥ | bhartuḥ kupyanti duṣyanti so anarthaḥ sumahān smr̥taḥ || 2-100-33

अर्थव्यवस्था ॥ Treasury

Rama pinpoints to the various parameters for the abundance of a nation by enquiring if 'the income is sufficiently more than the expenditure' and if 'there is supply of water to the residents of Ayodhya in plenty'. He says,

कच्चित् सर्वाणि दुर्गाणि धनधान्यायुधोदकैः | यन्त्रैः च परिपूर्णानि तथा शिल्पिधनुर्धरैः || २-१००-५३

आयः ते विपुलः कच्चित् कच्चिद् अल्पतरो व्ययः | अपात्रेषु न ते कच्चित् कोशो गच्छति राघव || २-१००-५४

देवतार्थे च पित्रर्थेब्राह्मणाभ्यागतेषु च | योधेषु मित्रवर्गेषु कच्चिद् गच्छति ते व्ययः || २-१००-५५

kaccit sarvāṇi durgāṇi dhanadhānyāyudhodakaiḥ | yantraiḥ ca paripūrṇāni tathā śilpidhanurdharaiḥ || 2-100-53

āyaḥ te vipulaḥ kaccit kaccid alpataro vyayaḥ | apātreṣu na te kaccit kośo gacchati rāghava || 2-100-54

devatārthe ca pitrarthebrāhmaṇābhyāgateṣu ca | yodheṣu mitravargeṣu kaccid gacchati te vyayaḥ || 2-100-55

Meaning: Oh Bharata, I hope,

• All the forts are adequately provided with wealth, foodgrains, weapons, water, machines of war, craftsmen and archers.
• The income is abundant, expenditure is minimum and the treasure does not reach undeserving people.
• The expenditure goes for the cause of divinity, ancestors, brahmanas, guests, warriors and hosts of friends.

न्यायव्यवस्था ॥ Judiciary

Rama stresses on ensuring that ministers decide impartially between rich and the poor, thieves caught red handed are being punished without fail and no innocent person is being punished. He says,

कच्चिद् आर्यो विशुद्धात्मा क्षारितः च अपरकर्मणा | अपृष्टः शास्त्रकुशलैर्न लोभाद् बध्यते शुचिः || २-१००-५६

गृहीतः चैव पृष्टः च काले दृष्टः सकारणः | कच्चिन् न मुच्यते चोरो धनलोभान्नरर्षभ || २-१००-५७

व्यसने कच्चिद् आढ्यस्य दुर्गतस्य च राघव | अर्थं विरागाः पश्यन्ति तव अमात्या बहुश्रुताः || २-१००-५८

kaccid āryo viśuddhātmā kṣāritaḥ ca aparakarmaṇā | apr̥ṣṭaḥ śāstrakuśalairna lobhād badhyate śuciḥ || 2-100-56

gr̥hītaḥ caiva pr̥ṣṭaḥ ca kāle dr̥ṣṭaḥ sakāraṇaḥ | kaccin na mucyate coro dhanalobhānnararṣabha || 2-100-57

vyasane kaccid āḍhyasya durgatasya ca rāghava | arthaṁ virāgāḥ paśyanti tava amātyā bahuśrutāḥ || 2-100-58

Meaning: Oh Bharata, I hope

• A man who is honest, purehearted and venerable, falsely accused of some offence is not slain impatiently without enquiry by those well-versed in law-books.
• A thief, caught redhanded and interrogated with sufficient proof is not set free, out of greed for money.
• Well-informed ministers examine cases dispassionately when a contention occurs between a rich man and a poor man, after studying the situation carefully.

For it is said that tears fallen from the eyes of those who are victims of false accusations and are punished merely for the pleasure of those in command has the power to destroy their progeny and cattle.

यानि मिथ्या अभिशस्तानां पतन्त्यश्रूणि राघव | तानि पुत्रान्पशून्घ्नन्ति प्रीत्यर्थम् अनुशासतः || २-१००-५९ yāni mithyā abhiśastānāṁ patantyaśrūṇi rāghava | tāni putrānpaśūnghnanti prītyartham anuśāsataḥ || 2-100-59

व्यक्तित्वोद्धारः ॥ Personality Development

Rama enlists 14 shortcomings that must be avoided by a leader viz.

1. atheism or disbelief in the authority of the Vedas
2. falsehood
3. anger
4. carelessness
5. procrastination
6. disregarding the wise
7. laziness
8. bondage to the five senses
9. thinking by oneself regarding state affairs (without counsel)
10. taking counsel from those devoid of wisdom
11. failure to implement decisions
12. inability to keep counsel secrets
13. omission of auspicious practices
14. setting out against all the enemies at once

नास्तिक्यम् अनृतं क्रोधं प्रमादं दीर्घसूत्रताम् | अदर्शनं ज्ञानवताम् आलस्यं पञ्चवृत्तिताम् || २-१००-६५

एकचिन्तनम् अर्थानाम् अनर्थज्ञैश्च मन्त्रणम् | निश्चितानाम् अनारम्भं मन्त्रस्य अपरिरक्षणम् || २-१००-६६

मङ्गलस्य अप्रयोगं च प्रत्युत्थानं च सर्वतः | कच्चित् त्वं वर्जयस्येतान् राजदोषांश्चतुर्दश || २-१००-६७

nāstikyam anr̥taṁ krodhaṁ pramādaṁ dīrghasūtratām | adarśanaṁ jñānavatām ālasyaṁ pañcavr̥ttitām || 2-100-65

ekacintanam arthānām anarthajñaiśca mantraṇam | niścitānām anārambhaṁ mantrasya aparirakṣaṇam || 2-100-66

maṅgalasya aprayogaṁ ca pratyutthānaṁ ca sarvataḥ | kaccit tvaṁ varjayasyetān rājadoṣāṁścaturdaśa || 2-100-67

धर्मशासनफलम् ॥ Fruit of Good Governance

Towards the end of the counsel, in the Kachchit Sarga, Rama suggests that the counsel given by him to Bharata, if conformed to, is conducive to long life, fame, righteousness and legitimate pleasure and prosperity.

कच्चिदेषैव ते बुद्धिर्यथोक्ता मम राघव | आयुष्या च यशस्या च धर्मकामार्थसंहिता || २-१००-७३ kaccideṣaiva te buddhiryathoktā mama rāghava | āyuṣyā ca yaśasyā ca dharmakāmārthasaṁhitā || 2-100-73

It is also said that a wise and learned ruler, having obtained and ruled the entire earth, properly by righteousness and by administering justice to the people, indeed ascends to heaven when released from the mortal body.

राजा तु धर्मेण हि पालयित्वा महामतिर्दण्डधरः प्रजानाम् । अवाप्य कृत्स्नां वसुधां यथावदितश्च्युत स्स्वर्गमुपैति विद्वान् || २-१००-७६ rājā tu dharmeṇa hi pālayitvā mahāmatirdaṇḍadharaḥ prajānām । avāpya kr̥tsnāṁ vasudhāṁ yathāvaditaścyuta ssvargamupaiti vidvān || 2-100-76

संहृतिः ॥ Synopsis

From the discussions in the Kachchit Sarga, it is seen that greatest priority was given to the doctrine of trivarga. It also indicates the functions of a good Government. This advice given by Rama to Bharata at Chitrakuta contains within itself the importance of observing Dharma that is considered essential in exercising political power.

The substance of this very discussion has been brought out in the celebrated work “Sitayana” by Dr.K.R.Srinivasa Iyengar in his inimitable language. An excerpt:

“Bharata, commandments of Dharma like nature's laws, admit of no meddling ......... When Dharma’s imperatives determine legitimacy, and say, this is right and thus must you act; it’s wrong to look round for escape routes; All power, Bharata, is like poison; We need the sovereign Grace of the Lord, both to exercise power and be immune from its deadly poison; in our total submission to Dharma, there’s the sure promise of Grace; but those that rely on power alone must perish by its poison.”

This advice by Rama is of eternal value for all those who exercise political power under any system of government. It means, just as those who handle electric power wear rubber hand gloves for safety, those who exercise political power must wear the hand gloves of Dharma.