Difference between revisions of "Good Governance in Ramayana (रामायणे शासनधर्मः)"

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Good Governance (Samskrit: शासनधर्मः)
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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 (रामायणम्)|Ramayana]].
  
== कच्चित् सर्गः Kacchit Sarga ==
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== 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.<ref name=":0" /> 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.<ref name=":12" /> 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.<ref name=":13">Valmiki Ramayana, IIT Kanpur, [https://www.valmiki.iitk.ac.in/ecommentaries?field_commnetary_tid=8&field_kanda_tid=2&field_sarga_value=100#:~:text=This%20sarga%20is%20called%20'Kacchit%20Sarga'%2C%20as,you'%20at%20the%20beginning%20of%20every%20verse. Rama's Inquiry]</ref>  
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The 100th Sarga in the Ayodhya Kanda of the [[Ramayana (रामायण)|Ramayana]], known as the 'Kacchit Sarga', enumerates Rama's dialogue with Bharata in Chitrakuta that delineates the criteria for good administration.<ref name=":0" /> 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.<ref name=":12">Valmiki Ramayana, Ayodhya Kanda, [http://valmikiramayan.pcriot.com/utf8/ayodhya/sarga100/ayodhya_100_frame.htm Sarga 100].</ref> 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.<ref name=":13">Valmiki Ramayana, IIT Kanpur, [https://www.valmiki.iitk.ac.in/ecommentaries?field_commnetary_tid=8&field_kanda_tid=2&field_sarga_value=100#:~:text=This%20sarga%20is%20called%20'Kacchit%20Sarga'%2C%20as,you'%20at%20the%20beginning%20of%20every%20verse. Rama's Inquiry]</ref>  
  
Some of the themes related to the Ruler and his Governance reflected in the Kachhit Sarga are as follows:
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Some of the themes related to the Ruler and his Governance reflected in the Kachhit Sarga are described herewith.
  
=== राज्ञः व्यवहारः ॥ Leader's Conduct ===
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== राज्ञः व्यवहारः ॥ Leader's Conduct ==
 
The concerns expressed by Rama, at the outset, highlights the importance of  
 
The concerns expressed by Rama, at the outset, highlights the importance of  
  
* Honouring one's teachers.  
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* Honouring one's [[Guru (गुरुः)|teachers]].
  
 
<blockquote>स कच्चिद्ब्राह्मणो विद्वान् धर्मनित्यो महाद्युतिः। इक्ष्वाकूणामुपाध्यायो यथावत्तात पूज्यते || २-१००-९
 
<blockquote>स कच्चिद्ब्राह्मणो विद्वान् धर्मनित्यो महाद्युतिः। इक्ष्वाकूणामुपाध्यायो यथावत्तात पूज्यते || २-१००-९
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कच्चिद्विनयसम्पन्नः कुलपुत्रो बहुश्रुतः। अनसूयुरनुद्रष्टा सत्कृतस्ते पुरोहितः || २-१००-११
 
कच्चिद्विनयसम्पन्नः कुलपुत्रो बहुश्रुतः। अनसूयुरनुद्रष्टा सत्कृतस्ते पुरोहितः || २-१००-११
  
इष्वस्त्रवरसम्पन्नमर्थशास्त्र विशारदम्। सुधन्वानमुपाध्यायं कच्चित्त्वं तात मन्यसे || २-१००-१४</blockquote>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).
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इष्वस्त्रवरसम्पन्नमर्थशास्त्र विशारदम्। सुधन्वानमुपाध्यायं कच्चित्त्वं तात मन्यसे || २-१००-१४
  
* Holding in high esteem the deities, father (ancestors), mother, teachers, relations equal to one's father, aged people, physicians and brahmanas.
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sa kaccidbrāhmaṇo vidvān dharmanityo mahādyutiḥ। ikṣvākūṇāmupādhyāyo yathāvattāta pūjyate || 2-100-9
<blockquote>कच्चिद्देवान्पित्रून् मातृ़र्गुरून्पितृसमानपि। वृद्धांश्च तात वैद्यांश्च ब्राह्मणांश्चाभिमन्यसे || -१००-१३<ref name=":14">Valmiki Ramayana, IIT Kanpur, Ayodhya Kanda, [https://www.valmiki.iitk.ac.in/sloka?field_kanda_tid=2&language=dv&field_sarga_value=100 Sarga 100]</ref></blockquote>
 
* Protecting the capital city, Ayodhya.<ref name=":0" /><blockquote>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</blockquote>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.<ref name=":12" /><ref name=":14" />
 
  
* Protecting the citizens of the nation in accordance with righteousnes especially, those who live by the profession of agriculture and cattle-rearing that brings prosperity; nourishing them by affording protection and preventing adversities.
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kaccidvinayasampannaḥ kulaputro bahuśrutaḥ। anasūyuranudraṣṭā satkr̥taste purohitaḥ || 2-100-11
<blockquote>कच्चित् ते दयिताः सर्वे कृषिगोरक्षजीविनः | वार्तायां संश्रितः तात लोको हि सुखम् एधते || -१००-४७
 
  
तेषां गुप्तिपरीहारैः कच्चित् ते भरणं कृतम् | रक्ष्या हि राज्ञा धर्मेण सर्वे विषयवासिनः || २-१००-४८<ref name=":12" /><ref name=":14" /></blockquote>
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iṣvastravarasampannamarthaśāstra viśāradam। sudhanvānamupādhyāyaṁ kaccittvaṁ tāta manyase || 2-100-14</blockquote>In the aforementioned verses, Rama enquires about the honour being accorded to their family preceptor viz. Sage Vasishta, family priest viz. Suyajna (son of Vasishtha) and Sudhanva (their [[Dhanurveda (धनुर्वेदः)|archery]] teacher).
 +
 
 +
* Holding in high esteem the [[Deva (देवः)|deities]], father (ancestors), mother, teachers, relations equal to one's father, aged people, [[Vaidya (वैद्यः)|physicians]] and brahmanas.
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<blockquote>कच्चिद्देवान्पित्रून् मातृर्गुरून्पितृसमानपि। वृद्धांश्च तात वैद्यांश्च ब्राह्मणांश्चाभिमन्यसे || २-१००-१३<ref name=":14">Valmiki Ramayana, IIT Kanpur, Ayodhya Kanda, [https://www.valmiki.iitk.ac.in/sloka?field_kanda_tid=2&language=dv&field_sarga_value=100 Sarga 100]</ref> kacciddevānpitrūn mātr̥rgurūnpitr̥samānapi। vr̥ddhāṁśca tāta vaidyāṁśca brāhmaṇāṁścābhimanyase || 2-100-13</blockquote>
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* Protecting the capital city, Ayodhya.<ref name=":0" /><blockquote>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</blockquote>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.
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 +
* Protecting the citizens of the nation in accordance with righteousness especially, those who live by the profession of [[Krshi Vijnana (कृषिविज्ञानम्)|agriculture]] and cattle-rearing that brings prosperity; nourishing them by affording protection and preventing adversities.
 +
<blockquote>कच्चित् ते दयिताः सर्वे कृषिगोरक्षजीविनः | वार्तायां संश्रितः तात लोको हि सुखम् एधते || २-१००-४७
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 +
तेषां गुप्तिपरीहारैः कच्चित् ते भरणं कृतम् | रक्ष्या हि राज्ञा धर्मेण सर्वे विषयवासिनः || २-१००-४८
 +
 
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kaccit te dayitāḥ sarve kr̥ṣigorakṣajīvinaḥ | vārtāyāṁ saṁśritaḥ tāta loko hi sukham edhate || 2-100-47
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teṣāṁ guptiparīhāraiḥ kaccit te bharaṇaṁ kr̥tam | rakṣyā hi rājñā dharmeṇa sarve viṣayavāsinaḥ || 2-100-48</blockquote>
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* Appeasing the aged, children and the foremost physicians through [[Dana (दानम्)|dana]] (gifts), affection and kind words.
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<blockquote>कच्चिद् वृद्धांश्च बालांश्च वैद्यमुख्यांश्च राघव | दानेन मनसा वाचा त्रिभिरेतैर्बुभूषसे || २-१००-६० kaccid vr̥ddhāṁśca bālāṁśca vaidyamukhyāṁśca rāghava | dānena manasā vācā tribhiretairbubhūṣase || 2-100-60</blockquote>
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* Honouring teachers, the elderly, ascetics, deities, [[Atithi Satkara (अतिथिसत्कारः)|guests]], shrines and accomplished brahmanas.
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<blockquote>कच्चिद् गुरूंश्च वृद्धांश्च तापसान् देवतातिथीन् | चैत्यांश्च सर्वान् सिध्दार्थान् ब्राह्मणांश्च नमस्यसि || २-१००-६१<ref name=":12" /><ref name=":14" /> kaccid gurūṁśca vr̥ddhāṁśca tāpasān devatātithīn | caityāṁśca sarvān sidhdārthān brāhmaṇāṁśca namasyasi || 2-100-61</blockquote>
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* Allocating adequate time for attending to all the three viz. [[Dharma (धर्मः)|dharma]], artha and kama.
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<blockquote>कच्चिद् अर्थं च धर्मं च कामं च जयतां वर | विभज्य काले कालज्ञ सर्वान् वरद सेवसे || २-१००-६३<ref name=":14" /> kaccid arthaṁ ca dharmaṁ ca kāmaṁ ca jayatāṁ vara | vibhajya kāle kālajña sarvān varada sevase || 2-100-63</blockquote>This emphasises that greatest priority was given to doctrine of [[Trivarga (त्रिवर्गः)|trivarga]].<ref name=":0" />
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* Understanding and appropriately dealing with
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** 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.
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** Five kinds of [[Fort (दुर्गः)|fortifications]] viz. Hill forts, Water forts, Desert forts, Earthen forts, Forest forts.
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** Four [[Upayas in Indian Diplomacy|stratagems]] viz. Sama, Dana, Bheda and Danda.
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** Seven [[Saptanga Siddhanta (सप्तांग सिद्धांत)|limbs of state]] viz. the ruler, ministers, friends, treasure, territory, forts and army.
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** Eight evils born of [[Krodha (क्रोधः)|anger]]
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** 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.
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** The three kinds of knowledge viz. the three [[Vedas (वेदाः)|Vedas]], knowledge relating to agriculture, commerce and other vocational pursuits and [[Arthashastra (अर्थशास्त्रम्)|political science]].
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** Victory over the [[Indriyas (इन्द्रियाणि)|senses]]
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** The [[Shadgunya (षाड्गुण्य)|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.
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** Adversity brought about by destiny viz. [[Agni (अग्निः)|fire]], [[Jala (जलम्)|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.
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** The twenty types of rulers (who are not worth-negotiating with) viz.
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{{Columns-list|#A ruler who is yet a child
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#Aged
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#Who has been ailing for a long time
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#Who has been shun by his own kith and kin.
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#Who is characterized by a cowardly attitude.
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#Who is surrounded by cowards.
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#Who is greedy.
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#Has greedy associates.
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#Who has estranged his ministers and others.
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#Who confers with fickle-minded people
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#Who speaks ill of divine beings and brahmanas
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#Who is extremely indulgent in sensuous pleasures and luxuries
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#Who is ill-fated
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#A fatalist ie. one who believes that all things are pre-determined or subject to fate.
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#Who is afflicted by famine
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#Who is afflicted by military reverses
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#Who mostly remains away from home
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#Who has numerous enemies
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#Who is in the clutches of adverse times
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#Who is not devoted to truth and piety.|colwidth=14em}}
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* Understanding and appropriately dealing with
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** The entire population of the kingdom
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** Setting about an expedition and drawing up an army in a battle-array
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** Peace and war<ref name=":12" />
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<blockquote>दशपञ्चचतुर्वर्गान् सप्तवर्गं च तत्त्वतः | अष्टवर्गं त्रिवर्गं च विद्यास्तिस्रश्च राघव || २-१००-६८ 
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इन्द्रियाणां जयं बुद्ध्या षाड्गुण्यं दैवमानुषम् | कृत्यं विंशतिवर्गं च तथा प्रकृतिमण्डलम् || २-१००-६९ 
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यात्रादण्डविधानं च द्वियोनी सन्धिविग्रहौ | कच्चिदेतान् महाप्राज्ञ यथावदनुमन्यसे || २-१००-७०<ref name=":12" /><ref name=":14" />
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daśapañcacaturvargān saptavargaṁ ca tattvataḥ | aṣṭavargaṁ trivargaṁ ca vidyāstisraśca rāghava || 2-100-68
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indriyāṇāṁ jayaṁ buddhyā ṣāḍguṇyaṁ daivamānuṣam | kr̥tyaṁ viṁśativargaṁ ca tathā prakr̥timaṇḍalam || 2-100-69
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yātrādaṇḍavidhānaṁ ca dviyonī sandhivigrahau | kaccidetān mahāprājña yathāvadanumanyase || 2-100-70</blockquote>
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* Walking the auspicious path of [[Satya (सत्यम्)|truth]] (virtue) followed by one's ancestors.<ref name=":14" />
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<blockquote>यां वृत्तिं वर्तते तातो यां च नः प्रपितामहाः | तां वृत्तिं वर्तसे कच्चिद्या च सत्पथगा शुभा || २-१००-७४<ref name=":12" /><ref name=":14" /> yāṁ vr̥ttiṁ vartate tāto yāṁ ca naḥ prapitāmahāḥ | tāṁ vr̥ttiṁ vartase kaccidyā ca satpathagā śubhā || 2-100-74</blockquote>
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== मन्त्रणायाः महत्त्वम् ॥ Importance of Counsel ==
  
=== 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).<blockquote>कच्चिद् आत्म समाः शूराः श्रुतवन्तो जित इन्द्रियाः | कुलीनाः च इङ्गितज्ञाश्च कृताः ते तात मन्त्रिणः || २-१००-१५
 
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).<blockquote>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
 
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<ref name=":12" /></blockquote>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.<blockquote>कच्चित् तु सुकृतान्येव कृतरूपाणि वा पुनः | विदुः ते सर्वकार्याणि न कर्तव्यानि पार्थिवाः || २-१००-२०
+
कच्चिन् मन्त्रयसे न एकः कच्चिन् न बहुभिः सह | कच्चित् ते मन्त्रितो मन्त्रो राष्ट्रं न परिधावति || २-१००-१८
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 +
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</blockquote>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. <blockquote>मन्त्रिभिस्त्वं यथोद्दिष्टैश्चतुर्भिस्त्रिभिरेव वा | कच्चित्समस्तैर्व्यस्तैश्च मन्त्रं मन्त्रयसे मिथः || २-१००-७१ mantribhistvaṁ yathoddiṣṭaiścaturbhistribhireva vā | kaccitsamastairvyastaiśca mantraṁ mantrayase mithaḥ || 2-100-71</blockquote>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 and its classification (अनुमानं तस्य प्रकाराश्च)|inference]] or anyother means.<blockquote>कच्चित् तु सुकृतान्येव कृतरूपाणि वा पुनः | विदुः ते सर्वकार्याणि न कर्तव्यानि पार्थिवाः || २-१००-२०
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 +
कच्चिन् न तर्कैर्युक्त्या वा ये च अप्यपरिकीर्तिताः | त्वया वा तव वा अमात्यैर्बुध्यते तात मन्त्रितम् || २-१००-२१
  
कच्चिन् न तर्कैर्युक्त्या वा ये च अप्यपरिकीर्तिताः | त्वया वा तव वा अमात्यैर्बुध्यते तात मन्त्रितम् || -१००-२१<ref name=":12" /><ref name=":14" /></blockquote>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.<blockquote>कच्चित् सहस्रान् मूर्खाणाम् एकम् इच्छसि पण्डितम् | पण्डितो ह्यर्थकृच्छ्रेषु कुर्यान् निश्रेयसं महत् || २-१००-२२
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kaccit tu sukr̥tānyeva kr̥tarūpāṇi vā punaḥ | viduḥ te sarvakāryāṇi na kartavyāni pārthivāḥ || 2-100-20
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 +
kaccin na tarkairyuktyā vā ye ca apyaparikīrtitāḥ | tvayā vā tava vā amātyairbudhyate tāta mantritam || 2-100-21</blockquote>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.<blockquote>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
 
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<ref name=":12" /><ref name=":14" /></blockquote>
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एको अप्यमात्यो मेधावी शूरो दक्षो विचक्षणः | राजानं राजपुत्रं वा प्रापयेन्महतीं श्रियम् || २-१००-२४<ref name=":12" /><ref name=":14" />
=== राज्ञः दैनिकानुशासनम् ॥ Raja's Routine ===
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 +
kaccit sahasrān mūrkhāṇām ekam icchasi paṇḍitam | paṇḍito hyarthakr̥cchreṣu kuryān niśreyasaṁ mahat || 2-100-22
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sahasrāṇyapi mūrkhāṇāṁ yadyupāste mahīpatiḥ | atha vā apyayutānyeva na asti teṣu sahāyatā || 2-100-23
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eko apyamātyo medhāvī śūro dakṣo vicakṣaṇaḥ | rājānaṁ rājaputraṁ vā prāpayenmahatīṁ śriyam || 2-100-24</blockquote>
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== 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,  
 
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.  
 
* 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.  
<blockquote>कच्चिन्निद्रावशं न एषि कच्चित् काले विबुध्यसे | कच्चिच्चापररात्रिषु चिन्तियस्यर्थनैपुणम् || २-१००-१७<ref name=":12" /><ref name=":14" /></blockquote>
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<blockquote>कच्चिन्निद्रावशं न एषि कच्चित् काले विबुध्यसे | कच्चिच्चापररात्रिषु चिन्तियस्यर्थनैपुणम् || २-१००-१७ kaccinnidrāvaśaṁ na eṣi kaccit kāle vibudhyase | kacciccāpararātriṣu cintiyasyarthanaipuṇam || 2-100-17</blockquote>
  
 
* A Prince should rise and appear before the people on the great highway everyday, in the forenoon, being regally adorned.
 
* A Prince should rise and appear before the people on the great highway everyday, in the forenoon, being regally adorned.
<blockquote>कच्चिद् दर्शयसे नित्यं मनुष्याणां विभूषितम् | उत्थाय उत्थाय पूर्वाह्णे राजपुत्रो महापथे || २-१००-५१<ref name=":12" /><ref name=":14" /></blockquote>
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<blockquote>कच्चिद् दर्शयसे नित्यं मनुष्याणां विभूषितम् | उत्थाय उत्थाय पूर्वाह्णे राजपुत्रो महापथे || २-१००-५१<ref name=":12" /><ref name=":14" /> kaccid darśayase nityaṁ manuṣyāṇāṁ vibhūṣitam | utthāya utthāya pūrvāhṇe rājaputro mahāpathe || 2-100-51</blockquote>
=== निर्णयनीतिः ॥ Decision Making ===
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== निर्णयनीतिः ॥ Decision Making ==
 
Rama clearly outlines determining endeavours involving a little effort but yielding great results and embarking on their execution without procrastination.<ref name=":14" />
 
Rama clearly outlines determining endeavours involving a little effort but yielding great results and embarking on their execution without procrastination.<ref name=":14" />
  
<blockquote>कच्चिद् अर्थम् विनिश्चित्य लघुमूलं महोदयम् | क्षिप्रम् आरभसे कर्तुं न दीर्घयसि राघव || २-१००-१९<ref name=":12" /><ref name=":14" /></blockquote>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.<blockquote>कच्चिद् व्यपास्तान् अहितान् प्रतियातामः च सर्वदा | दुर्बलान् अनवज्ञाय वर्तसे रिपुसूदन || २-१००-३७<ref name=":12" /><ref name=":14" /></blockquote>
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<blockquote>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</blockquote>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.<blockquote>कच्चिद् व्यपास्तान् अहितान् प्रतियातामः च सर्वदा | दुर्बलान् अनवज्ञाय वर्तसे रिपुसूदन || २-१००-३७<ref name=":12" /><ref name=":14" /> kaccid vyapāstān ahitān pratiyātāmaḥ ca sarvadā | durbalān anavajñāya vartase ripusūdana || 2-100-37</blockquote>
  
=== निर्वाहकगणनियोजनम् ॥ Delegation ===
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== निर्वाहकगणनियोजनम् ॥ Delegation ==
  
Rama's suggestions regarding delegation of tasks and appointments are as follows: <blockquote>कच्चिन् मुख्या महत्सु एव मध्यमेषु च मध्यमाः | जघन्याः च जघन्येषु भृत्याः कर्मसु योजिताः || २-१००-२५<ref name=":12" />
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Rama's suggestions regarding delegation of tasks and appointments are as follows:<blockquote>कच्चिन् मुख्या महत्सु एव मध्यमेषु च मध्यमाः | जघन्याः च जघन्येषु भृत्याः कर्मसु योजिताः || २-१००-२५<ref name=":12" />  
  
अमात्यान् उपधातीतान् पितृपैतामहान् शुचीन् | श्रेष्ठान् श्रेष्ठेषु कच्चित् त्वं नियोजयसि कर्मसु || २-१००-२६<ref name=":12" /><ref name=":14" /></blockquote>Meaning:
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अमात्यान् उपधातीतान् पितृपैतामहान् शुचीन् | श्रेष्ठान् श्रेष्ठेषु कच्चित् त्वं नियोजयसि कर्मसु || २-१००-२६
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kaccin mukhyā mahatsu eva madhyameṣu ca madhyamāḥ | jaghanyāḥ ca jaghanyeṣu bhr̥tyāḥ karmasu yojitāḥ || 2-100-25
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amātyān upadhātītān pitr̥paitāmahān śucīn | śreṣṭhān śreṣṭheṣu kaccit tvaṁ niyojayasi karmasu || 2-100-26</blockquote>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.
 
* 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.<ref name=":14" /><ref name=":12" />
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* 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.<blockquote>कच्चिज्जानपदो विद्वान् दक्षिणः प्रतिभानवान् | यथोक्तवादी दूतः ते कृतो भरत पण्डितः || २-१००-३५<ref name=":12" /><ref name=":14" /></blockquote>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.<blockquote>कच्चिद् अष्टादशान्येषु स्वपक्षे दश पञ्च च | त्रिभिः त्रिभिरविज्ञातैर्वेत्सि तीर्थानि चारकैः || २-१००-३६<ref name=":12" /><ref name=":14" /></blockquote>The 18 categories of officials mentioned here are:{{Columns-list|# The Chief Minister
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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.<blockquote>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</blockquote>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.<blockquote>कच्चिद् अष्टादशान्येषु स्वपक्षे दश पञ्च च | त्रिभिः त्रिभिरविज्ञातैर्वेत्सि तीर्थानि चारकैः || २-१००-३६<ref name=":12" /><ref name=":14" /> kaccid aṣṭādaśānyeṣu svapakṣe daśa pañca ca | tribhiḥ tribhiravijñātairvetsi tīrthāni cārakaiḥ || 2-100-36</blockquote>The 18 categories of officials mentioned here are:{{Columns-list|# The Chief Minister
 
# The Royal Family Priest
 
# The Royal Family Priest
 
# The Crown Prince
 
# The Crown Prince
Line 77: Line 171:
 
# The Judicial Officer
 
# The Judicial Officer
 
# The officer entrusted with conservation of waters, hills, forests and tracts difficult of access.|colwidth=22em}}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.<ref name=":12" />  
 
# The officer entrusted with conservation of waters, hills, forests and tracts difficult of access.|colwidth=22em}}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.<ref name=":12" />  
=== सैन्यव्यवहारः ॥ Army Proceedings ===
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== सैन्यव्यवहारः ॥ Army Proceedings ==
 
Rama emphasizes on
 
Rama emphasizes on
  
Line 90: Line 184:
 
कचिद् बलस्य भक्तं च वेतनं च यथोचितम् | सम्प्राप्तकालं दातव्यं ददासि न विलम्बसे || २-१००-३२
 
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<ref name=":12" /><ref name=":14" /></blockquote>
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कालातिक्रमणाच्चैव भक्तवेतनयोर्भृताः | भर्तुः कुप्यन्ति दुष्यन्ति सो अनर्थः सुमहान् स्मृतः || २-१००-३३<ref name=":12" /><ref name=":14" />
=== Others ===
 
I hope you greet your teachers, the elderly, the ascetics, the deities; the unexpected visitors, the trees standing at cross roads and all the brahmins of auspicious life and conduct.<blockquote>कच्चिद् गुरूमः च वृद्धामः च तापसान् देवता अतिथीन् | चैत्यामः च सर्वान् सिद्ध अर्थान् ब्राह्मणामः च नमस्यसि || २-१००-६१</blockquote>I hope you do not abrogate virtue by your excessive devotion to wealth or your excessive devotion to wealth or your earthly interests by your over-emphasis on religion or both your religious and secular interests by your self-indulgence in pleasure, greed and gratification of the senses<blockquote>कच्चिद् अर्थेन वा धर्मम् धर्मम् धर्मेण वा पुनः | उभौ वा प्रीति लोभेन कामेन न विबाधसे || २-१००-६२</blockquote>I hope your pursue wealth, religion and the delights of the sense dividing them all according to time, O Jewel among the victorious, the one who is conversant with the proper time and O, the bestower of boons<blockquote>कच्चिद् अर्थम् च धर्मम् च कामम् च जयताम् वर | विभज्य काले कालज्न सर्वान् भरत सेवसे || २-१००-६३</blockquote>I hope that you consult with three or four ministers as mentioned in scriptures any proposal collectively and singly with each of them in secret.<blockquote>मन्त्रिभिस्त्वं यथोद्दिष्टैश्चतुर्भिस्त्रिभिरेव वा | कच्चित्समस्तैर्व्यस्तैश्च मन्त्रं मन्त्रयसे मिथः || २-१००-७१</blockquote>
 
* Do you renounce the following failings of the Raja namely, anger, neglect of Raja Dharma, procrastination, shunning the wise, laziness, bondage of the five senses, devoting thought to the affairs of the state without seeking the advise of others (Ministers etc.).<blockquote>नास्तिक्यम् अनृतम् क्रोधम् प्रमादम् दीर्घसूत्रताम् | अदर्शनम् ज्नानवताम् आलस्यम् पन्च वृत्तिताम् || २-१००-६५
 
 
 
एक चिन्तनम् अर्थानाम् अनर्थज्नैः च मन्त्रणम् | निश्चितानाम् अनारम्भम् मन्त्रस्य अपरिलक्षणम् || २-१००-६६
 
 
 
मन्गलस्य अप्रयोगम् च प्रत्युत्थानम् च सर्वशः | कच्चित् त्वम् वर्जयस्य् एतान् राज दोषामः चतुर् दश || २-१००-६७
 
 
 
Meaning: Do you abstain from the following fourteen doshas of kings viz. atheism, falsehood, anger, carelessness, procrastination, disregard of the wise, sloth, bondage to the five senses, himself alone devoting thought to the affairs of the state (without consulting the ministers); taking counsel with those of perverted insight; failure to undertake the projects already decided, failure to keep secrets, failure to utter auspicious words (at the beginning of an undertaking); and rising from one's seat (indiscriminately) to receive all.
 
* Are you avoiding eight evils born out of anger ?
 
<blockquote>दशपंचचतुर्वर्गान् सप्तवर्गं च तत्त्वतः | अष्टवर्गम् त्रिवर्गं च विद्यास्तिस्रश्च राघव २-१००-६८ 
 
 
 
इन्द्न्द्रियाणां जयं बुद्ध्यं षाड्गुण्यं दैवमानुषम् | कृत्यं विंशतिवर्गं च तथा प्रकृतिमण्डलं || २-१००-६९ 
 
 
 
यात्रादण्डविधानं च द्वियोनी संधिविग्रहौ | कच्छिदेतान् महाप्राज्ञ यथावदनुमन्यसे २-१००-७०</blockquote>Meaning: O, the very wise Bharata! I hope you understand the following and deal them properly
 
# the ten evils
 
# the five kinds of fortifications
 
# the four expedients
 
# the seven limbs of state
 
# '''the eight evils (born of anger)'''
 
# the three objects of human pursuit
 
# the three branches of learning
 
# subjugation of the senses,
 
# the six strategic expedients
 
# adversity brought about by divine agencies and by human agencies
 
# the twenty types of monarches
 
# and the entire population of the kingdom,
 
# setting about an an expedition,
 
# drawing up an army in a battle-array and
 
# the two bases viz, peace and war.
 
* Is the income sufficiently more than expenditure ?
 
 
 
* I hope there is supply of water to the residents of Ayodhya in plenty.
 
** Treasury
 
<blockquote>
 
 
 
कच्चित् सर्वाणि दुर्गाणि धन धान्य आयुध उदकैः | यन्त्रैः च परिपूर्णानि तथा शिल्पि धनुर् धरैः || २-१००-५३
 
 
 
आयः ते विपुलः कच्चित् कच्चिद् अल्पतरो व्ययः | अपात्रेषु न ते कच्चित् कोशो गग्च्छति राघव || २-१००-५४
 
 
 
देवता अर्थे च पित्र् अर्थे ब्राह्मण अभ्यागतेषु च | योधेषु मित्र वर्गेषु कच्चिद् गग्च्छति ते व्ययः || २-१००-५५</blockquote>
 
 
 
Meaning: '''I hope all your citadels are quite full of money, grain, weapons, water''' and mechanical contrivances as well as artisans and archers.
 
 
 
'''I hope your income is abundant and expenditure, minimum.''' I hope your treasure does not reach undeserving people.
 
 
 
O, Bharata! I hope that your expenditure goes for the cause of divinity, manes, brahmins, unexpected visitors, soldiers and hosts of friends.
 
* Do your ministers decide impartially between rich and the poor ?
 
 
 
* Are the thieves caught red handed being punished without fail ?
 
* I hope that no innocent person is being punished.
 
** Judiciary
 
<blockquote>कच्चिद् आर्यो विशुद्ध आत्मा क्षारितः चोर कर्मणा | अपृष्टः शास्त्र कुशलैर् न लोभाद् बध्यते शुचिः || २-१००-५६
 
 
 
गृहीतः चैव पृष्टः च काले दृष्टः सकारणः | कच्चिन् न मुच्यते चोरो धन लोभान् नर ऋषभ || २-१००-५७
 
 
 
व्यसने कच्चिद् आढ्यस्य दुगतस्य च राघव | अर्थम् विरागाः पश्यन्ति तव अमात्या बहु श्रुताः || २-१००-५८
 
 
 
यानि मिथ्या अभिशस्तानाम् पतन्त्य् अस्राणि राघव | तानि पुत्र पशून् घ्नन्ति प्रीत्य् अर्थम् अनुशासतः || २-१००-५९</blockquote>Meaning: '''If one of noble work, despite his honesty and integrity, is falsely accused of some offence, I hope he is not killed impatiently, without enquiry by those well-versed in law-books.'''
 
 
 
O, foremost of men! '''If a thief is seen and even caught at the time of his act on sufficient ground and interrogated-I hope, he is not released from greed of wealth.'''
 
 
 
O, Bharata! '''I hope that your well-educated ministers examine a case dispassionately when a contention occurs between a rich man and a poor man, after studying the situation carefully.'''
 
 
 
The tears fallen from those who are the victims of false accusations, O Bharata, destroy their sons and herds of those who are indifferent to justice, merely for the sake of pleasure.
 
 
 
From the aforesaid questions it may be seen that greatest priority was given to doctrine of trivarga. Other questions indicate what are the functions of good Government.
 
 
 
The importance of the observance of Dharma, considered essential for the purpose of exercising political power, is contained in the advice given by Rama to Bharata at Chitrakuta while sending him back, to rule the country.
 
 
 
Substance of this 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.” [p-166-167].
 
The above advice by Rama is of eternal value for all those who exercise political power under any system of government. The meaning is, just as those who handle electric power wear a rubber hand gloves for safety, those who exercise political power must wear the hand gloves of Dharma. The consequence of the exercise of political power disregarding Dharma would be disastrous.<ref name=":0">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref><blockquote>कच्चिद् अर्थेन वा धर्मम् धर्मम् धर्मेण वा पुनः | उभौ वा प्रीति लोभेन कामेन न विबाधसे || २-१००-६२ कच्चिद् अर्थम् च धर्मम् च कामम् च जयताम् वर | विभज्य काले कालज्न सर्वान् भरत सेवसे || २-१००-६३</blockquote>I hope you do not evade virtue by your excessive devotion to wealth or your earthly interests, by your over-emphasis on religion or both your religious and secular interests, by your self-indulgence in pleasure, greed and gratification of the senses. I hope you pursue wealth, religion and the delights of the sense dividing them all according to time, O Jewel among the victorious, the one who is conversant with the proper time and O, the bestower of boons!
 
 
 
* Self development
 
 
 
Do you find advantages in your study of Vedas? Are your acts, production of fair results? Do you benefit from the company of your consorts? Has your learning been fruitful?<blockquote>कच्चित्ते सफला वेदाः कच्चित्ते सफलाः क्रियाः | कच्चित्ते सफला दाराः कच्चित्ते सफलं श्रुतम् || २-१००-७२</blockquote>A wise and learned king, having obtained and ruled the entire earth, properly by righteousness and by administering justice to the people, indeed ascends to heaven when detached from the mortal body.<ref name=":12">Valmiki Ramayana, Ayodhya Kanda, [http://valmikiramayan.pcriot.com/utf8/ayodhya/sarga100/ayodhya_100_frame.htm Sarga 100].</ref><blockquote>अवाप्य कृत्स्नां वसुधां यथाव | दितश्छ्युतः स्वर्गमुपैति विद्वान् || २-१००-७६</blockquote>
 
== Mahabharata ==
 
In Mahabharata Shantiparva also, detailed guidelines are given as to the steps, which are necessary for providing good administration. Addressing Yudhishthira, Bhishmacharya says a Raja should take the following steps for better administration of the state. He says, Yudhishthira, please note that duties of the rulers are :-
 
# To employ good detectives.
 
# To appoint ambassadors to the states.
 
# Payment of wages to the employees in time.
 
# Collection of tax cleverly.
 
# Not acquiring or confiscating the wealth of the people illegally.
 
# Collecting good people.
 
# To be brave.
 
# Efficient in doing every work.
 
# To be truthful.
 
# Always working for the welfare of the people.
 
# Repairing or rebuilding old houses and temples.
 
# To look after those who are poor and afflicted.
 
# Imposing punishment on the guilty depending upon the facts of the case.
 
# Not to desert good people.
 
# Always keeping persons from respectable family around him.
 
# Collecting articles which are worth collecting.
 
# To serve the wise and knowledgeable individuals.
 
# Improve the happiness of army personnel by giving reward and by keeping them in good humour.
 
# Everyday to look after the interests of subjects.
 
# Should never feel difficulty in doing his work and should never consider it as a burden.
 
# Enriching the treasury or exchequer.
 
# Full and perfect security for the Capital city and should not depend on others in this behalf.
 
# Suppressing any groupism against the ruler.
 
# Not to allow any groupism interse among State Servants.
 
# Personally inspect the capital.
 
# Not to depend entirely on anyone.
 
# Should always follow the rules of Dharma.
 
# Should always be vigilant and industrious.
 
# Must be alert about the activities of enemies.
 
# Desert or extern wicked people and those indulging in heinous crimes.
 
Perturbed by seeing people who were violating Dharma, Artha and Kama namely Trivarga though it was the best rule for peace and happiness and were causing miseries to themselves and others, Vyasa, expressed his dismay in the following words :-<blockquote>धर्मादर्थश्च कामश्च किमर्थं न सेव्यते ॥</blockquote>Meaning: Why people do not follow Dharma, Artha and kama!
 
 
 
Bharataratna P.V Kane, after elaborate study of Rajaneeti Shastra has observed that Dharma was the supreme power in the State and was above the rulers who were only instruments to realize the goal of Dharma (History of Dharma Sastra Vol. III P-240). In other words, Constitution and the law is the ultimate authority and those who exercise sovereign power of the state are penultimate authorities.<ref name=":0" />
 
* '''Greatness of Raja Dharma'''
 
त्रिवर्गो हि समासक्तो राजधर्मेषु कौरव। मोक्षधर्मश्च विस्पष्टः सकलोऽत्र समाहितः।।12.55.4 (12.56.4)
 
* '''Need for Raja Dharma (Governance)'''
 
यथा हि रश्मयोऽश्वस्य द्विरदस्याङ्कुशो यथा। नरेन्द्रधर्मो लोकस्य तथा प्रग्रहणं स्मृतम्।। 5
 
* '''Attitude of a Raja (Ruler)'''
 
उत्थानेन सदा पुत्र प्रयतेथा युधिष्ठिर। न ह्युत्थानमृते दैवं राज्ञामर्थं प्रसाधयेत्।। 14
 
 
 
साधारणं द्वयं ह्येतद्दैवमुत्थानमेव च। पौरुषं हि परं मन्ये दैवं निश्चित्य मुह्यते।। 15
 
 
 
विपन्ने च समारम्भे सन्तापं मा स्म वै कृथाः। घटेतैवं सदाऽऽत्मानं राज्ञामेष परो नयः।। 16
 
* '''Qualities of a Raja (Ruler)'''
 
गुणवाञ्शीलवान्दान्तो मृदुदण्डो जितेन्द्रियः। सुदर्शः स्थूललक्ष्यश्च न भ्रश्येत सदा श्रियः।। 12.55.19 (12.56.19)<ref name=":5" />
 
 
 
आर्जवेन च संपन्नो धृत्या बुद्ध्या च भारत। धर्मार्थौ प्रतिगृह्णीयात्कामक्रोधौ च वर्जयेत्।। 12.71.6<ref name=":6">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-071 Adhyaya 71]</ref>
 
 
 
'''Balance'''
 
 
 
मृदुर्हि राजा सततं लङ्घ्यो भवति सर्वशः। तीक्ष्णाच्चोद्विजते लोकस्तस्मादुभयमाचरेत्।। 12.55.21 (12.56.21)
 
 
 
'''Greater Good'''
 
 
 
यथा हि गर्भिणी हित्वा स्वं प्रियं मनसोऽनुगम्। गर्भस्य हितमाधत्ते तथा राज्ञाऽप्यसंशयम्।। 45
 
 
 
वर्तितव्यं कुरुश्रेष्ठ सदा धर्मानुवर्तिना। स्वं प्रियं तु परित्यज्य यद्यल्लोकहितं भवेत्।। 46<ref name=":5">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-055 Adhyaya 55]</ref>
 
* '''Protection of the Seven constituents of the Rajya (State) - Raja, friend, treasury, country, fort and army.'''
 
सप्ताङ्गस्य च राज्यस्य विपरीतं य आचरेत्। गुरुर्वा यदि वा मित्रं प्रतिहन्तव्य एव सः।। 12.56.4 (12.57.4)<ref name=":1" />
 
 
 
राज्ञा सप्तैव रक्ष्याणि तानि चैव निबोध मे। आत्माऽमात्याश्च कोशाश्च दण्डो मित्राणि चैव हि।। 12.68.69 (69.64)<ref name=":4">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-068 Adhyaya 68]</ref>
 
 
 
तथा जनपदाश्चैव पुरं च कुरुनन्दन। एतत्सप्तात्मकं राज्यं परिपाल्यं प्रयत्नतः।। (70) 65
 
* '''Eligibility of a Raja (Ruler)'''
 
गुप्तमन्त्रो (आत्मवांश्च) जितक्रोधः शास्त्रार्थकृतनिश्चयः। धर्मे चार्थे च कामे च मोक्षे च सततं रतः।। 12.56.13
 
 
 
त्रय्या संवृतमन्त्रश्च राजा भवितुर्महति। वृजिनं च नरेन्द्राणां नान्यच्चारक्षणात्परम्।। 14
 
 
 
यः सत्करोति ज्ञानानि श्रेयान्परहिते रतः। सतां वर्त्मानुगस्त्यागी स राजा स्वर्गमर्हति।। 38
 
 
 
यस्य चाराश्च मन्त्राश्च नित्यं चैव कृताकृताः। न ज्ञायन्ते हि रिपुभिः स राजा राज्यमर्हति।। 39
 
 
 
'''Who is a Praiseworthy Raja (Ruler) ?'''
 
 
 
अच्छिद्रदर्शी नृपतिर्नित्यमेव प्रशस्यते। त्रिवर्गे विदितार्थश्च युक्ताचारपथश्च यः।। 17
 
* '''Responsibilities of the Raja (Ruler)'''
 
कोशस्योपार्जनरतिर्यमवैश्रवणोपमः। वेत्ता च दशवर्गस्य स्थानवृद्धिक्षयात्मनः।। 12.56.18 (57.18)
 
 
 
अभृतानां भवेद्भर्ता भृतानामन्ववेक्षकः। 19<ref name=":1" />
 
 
 
राजा ह्येवाखिलं लोकं समुदीर्णं समुत्सुकम्। प्रसादयति धर्मेण प्रसाद्य च विराजते।। 12.67.9 (68.9)<ref name=":2">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-067 Adhyaya 67]</ref>
 
 
 
कृपणानाथवृद्धानां विधवानां च योषिताम्। योगक्षेमं च वृत्तिं च नित्यमेव प्रकल्पयेत्।। 12.86.24<ref name=":9" />
 
* '''Behaviour of the Raja (Ruler)'''
 
नृपतिः सुभुखश्च स्यात्स्मितपूर्वाभिभाषिता।। 12.56.19 (57.19)
 
 
 
स्वयं प्रहर्ता दाता च वश्यात्मा वश्यसाधनः। काले दाता च भोक्ता च शुद्धाचारस्तथैव च।। 22
 
* '''Raja's aids'''
 
शूरान्भक्तानसंहार्यान्कुले जातानरोगिणः। शिष्टाञ्शिष्टाभिसंबन्धान्मानिनोऽनवमानिनः।। 23
 
 
 
विद्याविदो लोकविदः परलोकान्ववेक्षकान्। धर्मे च निरतान्साधूनचलानचलानिव। 24
 
 
 
सहायान्सततं कुर्याद्राजा भूतिपरिष्कृतान्। तैश्च तुल्यो भवेद्भोगैश्छत्रमात्राज्ञयाऽधिकः।। 25
 
 
 
'''Who is a Trustworthy Raja (Ruler) ?'''
 
 
 
अक्रोधनो ह्यव्यसनी मृदुदण्डो जितेन्द्रियः। राजा भवति भूतानां विश्वास्यो हिमवानिव।। 29
 
* '''Greatest Raja'''
 
प्राज्ञो न्यायगुणोपेतः पररन्ध्रेषु लालसः। सुदर्शः सर्ववर्णानां नयापनयवित्तथा।। 30
 
 
 
क्षिप्रकारी जितक्रोधः सुप्रसादो महामनाः। अरोगप्रकृतिर्युक्तः क्रियावानविकत्थनः।। 31
 
 
 
आरब्धान्येव कार्याणि न पर्यवसितान्यपि। यस्य राज्ञः प्रदृश्यन्ते स राजा राजसत्तमः।। 32
 
* '''What should the Raja enforce ?'''
 
'''Fearlessness''' - पुत्रा इव पितुर्गेहे विषये यस्य मानवाः। निर्भया विचरिष्यन्ति स राजा राजसत्तमः।। 12.56.33 (12.57.33)<ref name=":1" />
 
 
 
स्वेषु धर्मेष्ववस्थाप्यः प्रजाः सर्वा महीपतिः। धर्मेण सर्वकृत्यानि शमनिष्ठानि कारयेत्।। 12.59.21 (60.19)<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-059 Adhyaya 59]</ref>
 
 
 
'''Law and Order'''
 
 
 
अगूढविभवा यस्य पौरा राष्ट्रनिवासिनः। नयापनयवेत्तारः स राजा राजसत्तमः।। 34
 
 
 
स्वधर्मनिरता यस्य जना विषयवासिनः। असङ्घातरता दान्ताः पाल्यमाना यथाविधि।। 35
 
 
 
वश्या यत्ता विनीताश्च न च सङ्घर्षशीलिनः। विषये दानरुचयो नरा यस्य स पार्थिवः।। 36<ref name=":1">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-056 Adhyaya 56]</ref>
 
* '''Rajya Raksha Sadhana'''
 
चारश्च प्रणिधिश्चैव काले दानममत्सरः। युक्त्या दानं न चादानमयोगेन युधिष्ठिर।। 12.57.5 (58)
 
 
 
सतां संग्रहणं शौर्यं दाक्ष्यं सत्यं प्रजाहितम्। अनार्जवैरार्जवैश्च शत्रुपक्षाविवर्धनम्।। 6
 
 
 
केतनानां च जीर्णानामवेक्षा चैव सीदताम्। द्विविधस्य च दण्डस्य प्रयोगः कालचोदितः।। 7
 
 
 
साधूनामपरित्यागः कुलीनानां च धारणम्। निचयश्च निचेयानां सेवा बुद्धिमतामपि।। 8
 
 
 
बलानां हर्षणं नित्यं प्रजानामन्ववेक्षणम्। कार्येष्वखेदः कोशस्य तथैव च विवर्धनम्।। 9
 
 
 
पुरगुप्तिरविश्वासः पौरसंघातभेदनम्। अरिमध्यस्थमित्राणां यथावच्चान्ववेक्षणम्।। 10
 
 
 
उपजापश्च भृत्यानामात्मनः पुरदर्शनम्। अविश्वासः स्वयं चैव परस्याश्वासनं तथा।। 11
 
 
 
नीतिवर्त्मानुसारेण नित्यमुत्थानमेव च। रिपूणामनवज्ञानं नित्यं चानार्यवर्जनम्।। 12<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-057 Adhyaya 57]</ref>
 
 
 
'''What should a Raja do ?'''
 
 
 
वेदानधीत्य धर्मेण राजशास्त्राणि चानघ। संतानादीनि कर्माणि कृत्वा सोमं निषेव्य च।। 12.62.16 (63.16)
 
 
 
पालयित्वा प्रजाः सर्वा धर्मेण वदतांवर। राजसूयाश्वमेधादीन्मखानन्यांस्तथैव च।। 17
 
 
 
आनयित्वा यथान्यायं विप्रेभ्यो दत्तदक्षिणः। संग्रामे विजयं प्राप्य तथाऽल्पं यदि वा बहु।। 18
 
 
 
स्थापयित्वा प्रजापालं पुत्रं राज्ये च पाण्डव। अन्यगोत्रं प्रशस्तं वा क्षत्रियं क्षत्रियर्षभ।। 19
 
 
 
अर्चयित्वा पितॄञ्श्राद्धैः पितृयज्ञैर्यथाविधि। देवान्यज्ञैर्ऋषीन्वेदैरर्चयित्वा तु यत्नतः।। 20
 
 
 
अन्तकाले च संप्राप्ते य इच्छेदाश्रमान्तरम्। सोनुपूर्व्याश्रमान्राजन्गत्वा सिद्धिमवाप्नुयात्।। 21<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-062 Adhyaya 62]</ref>
 
 
 
भूसस्कारं धर्मसंस्कारयोग्यं दीक्षाचर्यां पालनं च प्रजानाम्। विद्याद्राज्ञः सर्वभूतानुकम्पा देहत्यागं चाहवे धर्ममग्र्यम्।। 12.64.2 (65.2)<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-064 Adhyaya 64]</ref>
 
 
 
'''Raja's Kshatra Dharma'''
 
 
 
आत्मत्यागः सर्वभूतानुकम्पा लोकज्ञानं पालनं मोक्षणं च। विषण्णानां मोक्षणं पीडितानां क्षात्रे धर्मे विद्यते पार्थिवानाम्।। 12.63.26 (64.27)<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-063 Adhyaya 63]</ref>
 
 
 
Raja Dharma
 
 
 
धर्मोच्छ्रिता सत्यजला शीलयष्टिर्दमध्वजा। त्यागवाताध्वगा शीघ्रा नौस्तया सन्तरिष्यति।। 12.65.37 (66.37)<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-065 Adhyaya 65]</ref>
 
* '''Need for a Raja'''
 
राजा चेन्न भवेल्लोके पृथिव्या दण्डधारकः। जले मत्स्यानिवाभक्ष्यन्दुर्बलं बलवत्तराः।। 12.66.16 (67.16)<ref name=":3">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-066 Adhyaya 66]</ref>
 
 
 
हरेयुर्बलवन्तोऽपि दुर्बलानां परिग्रहान्। हन्युर्व्यायच्छमानांश्च यदि राजा न पालयेत्।। 12.67.14 (68.14)
 
 
 
यानं वस्त्रमलङ्कारान्रत्नानि विविधानि च। हरेयुः सहसा पापा यदि राजा न पालयेत्।। 16
 
 
 
मातरं पितरं वृद्धमाचार्यमतिथिं गुरुम्। क्लिश्नीयुरपि हिंस्युर्वा यदि राजा न पालयेत्।। 18
 
 
 
हस्ताद्धस्तं परिमुषेद्भिद्येरन्सर्वसेतवः। भयार्तं विद्रवेत्सर्वं यदि राजा न पालयेत्।। 28
 
 
 
Fearlessness - विवृत्य हि यथाकामं गृहद्वाराणि शेरते। मनुष्या रक्षिता राज्ञा समन्तादकुतोभयाः।। 30
 
 
 
स्त्रियश्चापुरुषा मार्गं सर्वालङ्कारभूषिताः। निर्भयाः प्रतिपद्यन्ते यदि रक्षति भूमिपः।। 32
 
 
 
धर्ममेव प्रपद्यन्ते न हिंसन्ति परस्परम्। अनुगृह्णन्ति चान्योन्यं यदा रक्षति भूमिपः।। 33<ref name=":2" />
 
* '''Facets of the Raja'''
 
कुरुते पञ्चरूपाणि कालयुक्तानि यः सदा। भवत्यग्निस्तथाऽऽदित्यो मृत्युर्वैश्रवणो यमः।। 12.66.41 (68.41)
 
 
 
यदा ह्यासीदतः पापान्दहत्युग्रेण तेजसा। मिथ्योपचरितो राजा तदा भवति पावकः।। 42
 
 
 
यदा पश्यति चारेण सर्वभूतानि भूमिपः। क्षेमं च कृत्वा व्रजति तदा भवति भास्करः।। 43
 
 
 
अशुचींश्च यदा क्रुद्धः क्षिणोति शतशो नरान्। सपुत्रपौत्रान्सामात्यांस्तदा भवति सोन्तकः।। 44
 
 
 
यदा त्वधार्मिकान्सर्वांस्तीक्ष्णैर्दण्‍डैर्नियच्छति। धार्मिकांश्चानुगृह्णाति भवत्यथ यमस्तदा।। 45
 
 
 
यदा तु धनधाराभिस्तर्पयत्युपकारिणः। आच्छिनत्ति च रत्नानि विविधान्यपकारिणां।। 46
 
 
 
श्रियं ददाति कस्मैचित्कस्माच्चिदपकर्षति। तदा वैश्रवणो राजा लोके भवति भूमिपः।। 47<ref name=":2" />
 
* '''Fortification'''
 
न्यसेत गुल्मान्दुर्गेषु सन्धौ च कुरुनन्दन। नगरोपवने चैव पुरोद्याने तथैव च।। 12.68.6 (69.6)
 
 
 
संस्थानेषु च सर्वेषु पुटेषु नगरस्य च। मध्ये च नरशार्दूल तथा राजनिवेशने।। 7
 
* '''Appointment of Spies'''
 
प्रणिर्धीश्च ततः कुर्याज्जडान्धबधिराकृतीन्। पुंसः परीक्षितान्प्राज्ञान्क्षुत्पिपासाश्रमक्षमान्।। 12.68.8 (69.8)
 
* '''Appointment of Ministers (Mantri)'''
 
विद्वांसः क्षत्रिया वैश्या ब्राह्मणाश्च बहुश्रुताः। दण्डनीतौ तु निष्पन्ना मन्त्रिणः पृथिवीपते।। 12.68.15 (69)<ref name=":4" />
 
 
 
कुलीनाञ्शीलसंपन्नानिङ्गितज्ञाननिष्ठुरान्। देशकालविधानज्ञान्भर्तृकार्यहितैपिणः। नित्यमर्थेषु सर्वेषु राजा कुर्वीत मन्त्रिणः।। 12.83.8
 
 
 
पर्याप्तवचनान्वीरान्प्रतिपत्तिविशारदान्। कुलीनान्सत्वसंपन्नानिङ्गितज्ञाननिष्ठुरान्।। 12.83.23
 
 
 
देशकालविधानज्ञान्भर्तृकार्यहितैषिणः। नित्यमर्थेषु सर्वेषु राजन्कुर्वीत मन्त्रिणः।। 12.83.24<ref name=":7">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-083 Adhyaya 83]</ref>
 
* '''Tax and treasury'''
 
आददीत बलिं चापि प्रजाभ्यः कुरुनन्दन। षङ्भागममितप्रज्ञस्तासामेवाभिगुप्तये।। 12.68.27 (69.25)
 
 
 
दशाधर्मगतेभ्यो यद्वसु बह्वल्पमेव वा। तन्नाददीत सहसा पौराणां रक्षणाय वै।। 28 (26)<ref name=":4" />
 
 
 
बलिषष्ठेन शुल्केन दण्डेनाथापराधिनाम्। शास्त्रानीतेन लिप्सेथा वेतनेन धनागमम्।। 12.71.10<ref name=":6" />
 
 
 
विक्रयं क्रयमध्वानं भक्तं च सपरिव्ययम्। योगक्षेमं च संप्रेक्ष्य वणिजां कारयेत्करान्।। 12.87.13
 
 
 
उत्पत्तिं दानवृत्तिं च शिल्पं संप्रेक्ष्य चासकृत्। शिल्पं प्रति करानेवं शिल्पिनः प्रति कारयेत्।। 14
 
 
 
उच्चावचकरन्यायाः पूर्वराज्ञां युधिष्ठिर। यथायथा न सीदेरंस्तथा कुर्यान्महीपतिः।। 15
 
 
 
फलं कर्म च संप्रेक्ष्य ततः सर्वं प्रकल्पयेत्। 16<ref name=":10">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-087 Adhyaya 87]</ref>
 
* '''Justice'''
 
यथा पुत्रास्तथा पौरा द्रष्टव्यास्ते न संशयः। भक्तिश्चैषु न कर्तव्या व्यवहारप्रदर्शने।। 12.68.29 (69.27)
 
 
 
श्रोतुं चैव न्यसेद्राजा प्राज्ञान्सर्वार्थदर्शिनः। व्यवहारेषु सततं तत्र राज्यं प्रतिष्ठितम्।। 30 (28)<ref name=":4" />
 
 
 
ततः साक्षिबलं साधु द्वैधवादकृतं भवेत्। असाक्षिकमनाथं वा परीक्ष्यं तद्विशेषतः।। 12.85.19<ref name=":8">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-085 Adhyaya 85]</ref>
 
 
 
Qualification
 
 
 
वेदवेदाङ्गवित्प्राज्ञः सुतपस्वी नृपो भवेत्। दानशीलश्च सततं यज्ञशीलश्च भारत।। 12.68.33 (31)
 
* '''Infrastructure'''
 
विशालान्राजमार्गांश्च कारयेत नराधिपः। प्रपाश्च विपणीश्चैव यथोद्देशं समादिशेत्।। 12.68.58 (69.53)<ref name=":4" />
 
 
 
While establishing a city, the Raja must develop the following
 
 
 
भाण्डागारायुधागारं प्रयत्नेनाभिवर्धयेत्। निचयान्वर्धयेत्सर्वांस्तथा यन्त्रकटंकटान्।। 12.86.12<ref name=":9">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-086 Adhyaya 86]</ref>
 
* '''36 Qualities of a Raja'''
 
चरेद्धर्मानकटुको मुञ्चेत्स्नेहं न चास्तिकः। अनृशंसश्चरेदर्थं चरेत्काममनुद्धतः।। 12.70.3
 
 
 
प्रियं ब्रूयादकृपणः शूरः स्यादविकत्थनः। दाता नापात्रवर्षी स्यात्प्रगल्भः स्यादनिष्ठुरः।। 4
 
 
 
संदधीत न चानार्यैर्विगृह्णीयाच्च शत्रुभिः। नानाप्तैश्चारयेच्चारं कुर्यात्कार्यमपीडया।। 5
 
 
 
अर्थं ब्रूयान्न चासत्सु गुणान्ब्रूयान्न चात्मनः। आदद्यान्न च साधुभ्यो नासत्पुरुषमाश्रयेत्।। 6
 
 
 
नापरीक्ष्य नयेद्दण्डं न च मन्त्रं प्रकाशयेत्। विसृजेन्न च लुब्धेभ्यो विश्वसेन्नापकारिषु।। 7
 
 
 
अनीर्षुर्गुप्तदारः स्याच्चोक्षः स्यादघृणी नृपः। स्त्रियः सेवेत नात्यर्थं मृष्टं भुञ्जीत नाहितम्।। 8
 
 
 
अस्तब्धः पूजयन्मान्यान्गुरून्सेवेदमायया। अर्चेद्देवानदम्भेन श्रियमिच्छेदकृत्सिताम्।। 9
 
 
 
सेवेत प्रणयं हित्वा दक्षः स्यान्न त्वकालवित्। सान्त्वयेन्न च मोक्षाय अनुगृह्णन्न चाक्षिपेत्।। 10
 
 
 
प्रहरेन्न त्वविज्ञाय हत्वा शत्रून्न शोचयेत्। क्रोधं कुर्यान्न चाकस्मान्मृदुः स्यान्नापकारिषु।। 11<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-070 Adhyaya 70]</ref>
 
 
 
'''Who should become a Raja ?'''
 
 
 
नित्यं यस्तु सतो रक्षेदसतश्च निवर्तयेत्। स एव राजा कर्तव्यस्तेन सर्वमिदं धृतम्।। 12.78.44<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-078 Adhyaya 78]</ref>
 
* '''Selection of Amatya'''
 
मेधावी स्मृतिमान्दक्षः प्रकृत्या चानृशंस्यवान्। यो मानितोऽमानितो वा न सन्तुष्येत्कथंचन।। 12.80.23 (22)
 
 
 
ऋत्विग्वा यदि वाऽऽचार्यः सखा वाऽत्यंतसत्कृतः। गृहे वसेदमात्यस्ते स स्यात्परमपूजितः।। 24 (23)
 
 
 
कुलीनः शीलसंपन्नस्तितिक्षुरविकत्थनः। शूरश्चार्यश्च विद्वांश्च प्रतिपत्तिविशारदः।। 29 (28)
 
 
 
एते ह्यमात्याः कर्तव्याः सर्वकर्मस्ववस्थिताः। पूजिताः संबिभक्ताश्च सुसहायाः स्वनुष्ठिताः।। 30 (29)<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-080 Adhyaya 80]</ref>
 
* '''Courtiers'''
 
ह्रीनिषेवास्तथा दान्ताः सत्यार्जवसमन्विताः। शक्ताः कथयितुं सम्यक्ते तव स्युः सभासदः।। 12.83.2<ref name=":7" />
 
* '''Finance Minister'''
 
एषां वैनयिकी बुद्धिः प्रकृतिश्चैव शोभना। तेजो धैर्यं क्षमा शौचमनुरागः स्थितिर्धृतिः।। 12.83.21
 
 
 
परीक्ष्य च गुणान्नित्यं प्रौढभावान्धुरंधरान्। पञ्चोपधाव्यतीतांश्च कुर्याद्राजाऽर्थकारिणः।। 12.83.22<ref name=":7" />
 
* '''Secret counselling'''
 
कृतप्रज्ञश्च मेधावी बुधो जानपदः शुचिः। सर्वकर्मसु यः शुद्धः स मन्त्रं श्रोतुमर्हति।। 12.83.41
 
 
 
ज्ञानविज्ञानसंपन्नः प्रकृतिज्ञः परात्मनोः। सुहृदात्मसमो राज्ञः स मन्त्रं श्रोतुमर्हति।। 42
 
 
 
सत्यवाक्शीलसंपन्नो गन्भीरः सत्रपो मृदुः। पितृपैतामहो यः स्यात्स मन्त्रं श्रोतुमर्हति।। 43
 
 
 
संतुष्टः संमतः सद्भिः शौटीरो द्वेष्यपापकः। मन्त्रवित्कालविच्छूरः स मन्त्रं श्रोतुमर्हति।। 44
 
 
 
पौरजानपदा यस्मिन्विश्वासं धर्मतो गताः। योद्धा नयविपश्चिच्च स मन्त्रं श्रोतुमर्हति।। 46
 
 
 
संविनीयमदक्रोधौ मानमीर्ष्यां च निर्वृताः। नित्यं पञ्चोपधातीतैर्मन्त्रयेत्सह मन्त्रिभिः।। 52<ref name=":7" />
 
 
 
'''Mantri Mandal'''
 
 
 
चतुरो ब्राह्मणान्वैद्यान्प्रगल्भान्स्नातकाञ्शुचीन्। क्षत्रियान्दश चाष्टौ च बलिनः शस्त्रपाणिनः।। 12.85.7
 
 
 
वैश्यान्वित्तेन संपन्नानेकविंशतिसङ्ख्यया। त्रींश्च शूद्रान्विनीतांश्च शुचीन्कर्मणि पूर्वके।। 8
 
 
 
अष्टाभिश्च गुणैर्युक्तं सूतं पौराणिकं तथा। पञ्चाशद्वर्षवयसं प्रगल्भमनसूयकम्।। 9
 
 
 
श्रुतिस्मृतिसमायुक्तं विनीतं समदर्शिनम्। कार्ये विवदमानानां शक्तमर्थेष्वलोलुपम्।। 10
 
 
 
वर्जितं चैव व्यसनैः सुघोरैः सप्तभिर्भृशम्। अष्टानां मन्त्रिणां मध्ये मन्त्रं राजोपधारयेत्।। 11<ref name=":8" />
 
 
 
'''Qualities of an Amatya and Senapati'''
 
 
 
धर्मशास्त्रार्थतत्त्वज्ञः सांधिविग्रहिको भवेत्। मतिमान्धृतिमान्ह्रीमान्रहस्यविनिगूहिता।। 12.85.30
 
 
 
कुलीनः सत्वसंपन्नः शुक्लोऽमात्यः प्रशस्यते। एतैरेव गुणैर्युक्तस्तथा सेनापतिर्भवेत्।। 31<ref name=":8" />
 
 
 
Additional specific qualities required in a Senapati
 
 
 
व्यूहयन्त्रायुधानां च तत्त्वज्ञो विक्रमान्वितः। वर्षशीतोष्णवातानां सहिष्णुः पररन्ध्रवित्।। 12.85.32<ref name=":8" />
 
 
 
'''Where should a Raja stay ?'''
 
 
 
यत्पुरं दुर्गसंपन्नं धान्यायुधसमन्वितम्। दृढप्राकारपरिखं हस्त्यश्वरथसंकुलम्।। 12.86.6
 
 
 
विद्वांसः शिल्पिनो यत्र निचयाश्च सुसंचिताः। धार्मिकश्च जनो यत्र दाक्ष्यमुत्तममास्थितः।। 7
 
 
 
ऊर्जस्विनरनागाश्वं चत्वरापणशोभितम्। प्रसिद्धव्यवहारं च प्रशान्तमकुतोभयम्।। 8
 
 
 
सुप्रभं सानुनादं च सुप्रशस्तनिवेशनम्। शूराढ्यं प्राज्ञसंपूर्णं ब्रह्मघोषानुनादितम्।। 9
 
  
समाजोत्सवसंपन्नं सदापूजितदैवतम्। वश्यामात्यबलो राजा तत्पुरं स्वयमाविशेत्।। 10<ref name=":9" />
+
balavantaḥ ca kaccit te mukhyā yuddhaviśāradāḥ | dr̥ṣṭapadānā vikrāntāḥ tvayā satkr̥tya mānitāḥ || 2-100-31
  
'''A Raja must protect'''
+
kacid balasya bhaktaṁ ca vetanaṁ ca yathocitam | samprāptakālaṁ dātavyaṁ dadāsi na vilambase || 2-100-32
  
आशयाश्चोदपानाश्च प्रभूतसलिलाकराः। निरोद्धव्याः सदा राज्ञा क्षीरिणश्च महीरुहाः।। 12.86.15<ref name=":9" />
+
kālātikramaṇāccaiva bhaktavetanayorbhr̥tāḥ | bhartuḥ kupyanti duṣyanti so anarthaḥ sumahān smr̥taḥ || 2-100-33</blockquote>
  
'''Governance principles'''
+
== अर्थव्यवस्था ॥ Treasury ==
  
बाह्यमाभ्यन्तरं चैव पौरजानपदं तथा। चारैः सुविदितं कृत्वा ततः कर्म प्रयोजयेत्।। 12.86.19
+
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'.<ref name=":0" /> He says, <blockquote>
  
चरान्मन्त्रं कोशं च दण्डं चैव विशेषतः। अनुतिष्ठेत्स्वयं राजा सर्वं ह्यत्र प्रतिष्ठितम्।। 20<ref name=":9" />
+
कच्चित् सर्वाणि दुर्गाणि धनधान्यायुधोदकैः | यन्त्रैः परिपूर्णानि तथा शिल्पिधनुर्धरैः || २-१००-५३
  
ग्रामस्याधिपतिः कार्यो दशग्रामपतिस्तथा। विंशतित्रिंशतीशं च सहस्रस्य च कारयेत्।। 12.87.3
+
आयः ते विपुलः कच्चित् कच्चिद् अल्पतरो व्ययः | अपात्रेषु न ते कच्चित् कोशो गच्छति राघव || २-१००-५४
  
ग्रामेयान्ग्रामदोषांश्च ग्रामिकः प्रतिभावेयेत्। तानाचक्षीत दशिने दशिको विंशिने पुनः।। 4
+
देवतार्थे च पित्रर्थेब्राह्मणाभ्यागतेषु च | योधेषु मित्रवर्गेषु कच्चिद् गच्छति ते व्ययः || २-१००-५५
  
विंशाधिपस्तु तत्सर्वं वृत्तं जानपदे जने। ग्रामाणां शतपालाय सर्वमेव निवेदयेत्।। 5
+
kaccit sarvāṇi durgāṇi dhanadhānyāyudhodakaiḥ | yantraiḥ ca paripūrṇāni tathā śilpidhanurdharaiḥ || 2-100-53
  
यानि ग्राम्याणि भोज्यानि ग्रामिकस्तान्युपाश्निया। दशपस्तेन भर्तव्यस्तेनापि द्विगुणाधिपः।। 6
+
āyaḥ te vipulaḥ kaccit kaccid alpataro vyayaḥ | apātreṣu na te kaccit kośo gacchati rāghava || 2-100-54
  
ग्रामं ग्रामशताध्यक्षो भोक्तुमर्हति सत्कुरः। महान्तं भरतश्रेष्ठ सुस्फीतं जनसंकुलम्। तत्र ह्यनेकपायत्तं राज्ञो भवति भारत।। 7
+
devatārthe ca pitrarthebrāhmaṇābhyāgateṣu ca | yodheṣu mitravargeṣu kaccid gacchati te vyayaḥ || 2-100-55</blockquote>
  
शाखानगरमर्हस्तु सहस्रपतिरुत्तमः। धान्यहैरण्यभोगेन भोक्तुं राष्ट्रीयसंगतः।। 8
+
Meaning: Oh Bharata, I hope,
  
तेषां संग्रामकृत्यं स्याद्वामकृत्यं च तेषु यत्। धर्मज्ञः सचिवः कश्चित्तत्तत्पश्येदतन्द्रितः।। 9<ref name=":10" />
+
* 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.<ref name=":12" /><ref name=":14" />
  
'''Self introspection / Self-evaluation'''
+
== न्यायव्यवस्था ॥ Judiciary ==
  
किं छिद्रं कोनु सङ्गो मे किंवाऽस्त्यविनिपातितम्। कुतो मामाश्रयेद्दोष इति नित्यं विचिन्तयेत्।। 12.89.14<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-089 Adhyaya 89]</ref>
+
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.<ref name=":0" /> He says, <blockquote>कच्चिद् आर्यो विशुद्धात्मा क्षारितः च अपरकर्मणा | अपृष्टः शास्त्रकुशलैर्न लोभाद् बध्यते शुचिः || २-१००-५६
  
'''What constitutes Raja Dharma ?'''
+
गृहीतः चैव पृष्टः च काले दृष्टः सकारणः | कच्चिन् न मुच्यते चोरो धनलोभान्नरर्षभ || २-१००-५७
  
संविभज्य यदा भुङ्क्ते नचान्यानवमन्यते। निहन्ति बलिनं दृप्तं स राज्ञो धर्म उच्यते।। 12.91.31
+
व्यसने कच्चिद् आढ्यस्य दुर्गतस्य च राघव | अर्थं विरागाः पश्यन्ति तव अमात्या बहुश्रुताः || २-१००-५८
  
त्रायते हि यदा सर्वं वाचा कायेन कर्मणा। पुत्रस्यापि न मृष्येच्च स राज्ञो धर्म उच्यते।। 32
+
kaccid āryo viśuddhātmā kṣāritaḥ ca aparakarmaṇā | apr̥ṣṭaḥ śāstrakuśalairna lobhād badhyate śuciḥ || 2-100-56
  
संविभज्य यदा भुङ्क्ते नृपतिर्दुर्बलान्नरान्। तदा भवन्ति बलिनः स राज्ञो धर्म उच्यते।। 33
+
gr̥hītaḥ caiva pr̥ṣṭaḥ ca kāle dr̥ṣṭaḥ sakāraṇaḥ | kaccin na mucyate coro dhanalobhānnararṣabha || 2-100-57
  
यदा रक्षति राष्ट्राणि यदा दस्यूनपोहति। यदा जयति संग्रामे स राज्ञो धर्म उच्यते।। 34
+
vyasane kaccid āḍhyasya durgatasya ca rāghava | arthaṁ virāgāḥ paśyanti tava amātyā bahuśrutāḥ || 2-100-58</blockquote>Meaning: Oh Bharata, I hope
  
पापमाचरतो यत्र कर्मणा व्याहृतेन वा। प्रियस्यापि न मृष्येत स राज्ञो धर्म उच्यते।। 35
+
* 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.
  
यदा सारणिकान्राजा पुत्रवत्परिरक्षति। भिनत्ति न च मर्यादां स राज्ञो धर्म उच्यते।। 36
+
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.<blockquote>यानि मिथ्या अभिशस्तानां पतन्त्यश्रूणि राघव | तानि पुत्रान्पशून्घ्नन्ति प्रीत्यर्थम् अनुशासतः || २-१००-५९<ref name=":12" /><ref name=":14" /> yāni mithyā abhiśastānāṁ patantyaśrūṇi rāghava | tāni putrānpaśūnghnanti prītyartham anuśāsataḥ || 2-100-59</blockquote>
  
यदाप्तदक्षिणैर्यज्ञैर्यजते श्रद्धयाऽन्वितः। कामद्वेषावनादृत्य स राज्ञो धर्म उच्यते।। 37
+
== व्यक्तित्वोद्धारः ॥ Personality Development ==
 +
Rama enlists 14 shortcomings that must be avoided by a leader viz.
 +
{{Columns-list|#atheism or disbelief in the authority of the Vedas
 +
#falsehood
 +
#anger
 +
#carelessness
 +
#procrastination
 +
#disregarding the wise
 +
#laziness
 +
#bondage to the five senses
 +
#thinking by oneself regarding state affairs (without counsel)
 +
#taking counsel from those devoid of wisdom
 +
#failure to implement decisions
 +
#inability to keep counsel secrets
 +
#omission of auspicious practices
 +
#setting out against all the enemies at once|colwidth=17em}}<blockquote>नास्तिक्यम् अनृतं क्रोधं प्रमादं दीर्घसूत्रताम् | अदर्शनं ज्ञानवताम् आलस्यं पञ्चवृत्तिताम् || २-१००-६५ 
  
कृपणानाथवृद्धानां यदाऽश्रु परिमार्जति। हर्षं संजनयन्नॄणां स राज्ञो धर्म उच्यते।। 38
+
एकचिन्तनम् अर्थानाम् अनर्थज्ञैश्च मन्त्रणम् | निश्चितानाम् अनारम्भं मन्त्रस्य अपरिरक्षणम् || २-१००-६६   
  
विवर्धयति मित्राणि तथाऽरींश्चापि कर्षति। संपूजयति साधूंश्च स राज्ञो धर्म उच्यते।। 39
+
मङ्गलस्य अप्रयोगं च प्रत्युत्थानं च सर्वतः | कच्चित् त्वं वर्जयस्येतान् राजदोषांश्चतुर्दश || २-१००-६७<ref name=":12" /><ref name=":14" />
  
सत्यं पालयति प्रीत्या नित्यं भूमिं प्रयच्छति। पूजयेदतिथीन्भृत्यान्स राज्ञो धर्म उच्यते।। 40
+
nāstikyam anr̥taṁ krodhaṁ pramādaṁ dīrghasūtratām | adarśanaṁ jñānavatām ālasyaṁ pañcavr̥ttitām || 2-100-65
  
ऋत्विक्पुरोहिताचार्यान्सत्कृत्यानवमत्य च। यदा सम्यक्प्रगृह्णाति स राज्ञो धर्म उच्यते।। 43<ref name=":11">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-091 Adhyaya 91]</ref>
+
ekacintanam arthānām anarthajñaiśca mantraṇam | niścitānām anārambhaṁ mantrasya aparirakṣaṇam || 2-100-66
  
'''Aishwarya vardhaka Sadhana'''
+
maṅgalasya aprayogaṁ ca pratyutthānaṁ ca sarvataḥ | kaccit tvaṁ varjayasyetān rājadoṣāṁścaturdaśa || 2-100-67</blockquote>
  
त्यजन्ति दारान्पुत्रांश्च मनुष्याः परिपूजिताः। संग्रहश्चैव भूतानां दानं च मधुरा च वाक्।। 12.91.53
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== धर्मशासनफलम् ॥ Fruit of Good Governance ==
  
अप्रमादश्च शौचं राज्ञो भूतिकरं महत्। एतेभ्यश्चैव मान्धातः सततं मा प्रमादिथाः।। 54<ref name=":11" />
+
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.<blockquote>कच्चिदेषैव ते बुद्धिर्यथोक्ता मम राघव | आयुष्या च यशस्या धर्मकामार्थसंहिता || २-१००-७३<ref name=":12" /><ref name=":14" /> kaccideṣaiva te buddhiryathoktā mama rāghava | āyuṣyā ca yaśasyā ca dharmakāmārthasaṁhitā || 2-100-73</blockquote>It is also said that a wise and learned ruler, having obtained and ruled the entire [[Prthvi (पृथ्वी)|earth]], properly by righteousness and by administering justice to the people, indeed ascends to heaven when released from the mortal body.<ref name=":12" /><blockquote>राजा तु धर्मेण हि पालयित्वा महामतिर्दण्डधरः प्रजानाम् । अवाप्य कृत्स्नां वसुधां यथावदितश्च्युत स्स्वर्गमुपैति विद्वान् || २-१००-७६<ref name=":14" /> rājā tu dharmeṇa hi pālayitvā mahāmatirdaṇḍadharaḥ prajānām । avāpya kr̥tsnāṁ vasudhāṁ yathāvaditaścyuta ssvargamupaiti vidvān || 2-100-76</blockquote>
 +
== 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.<ref name=":0">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref>
 
== References ==
 
== References ==
 
<references />
 
<references />
 +
[[Category:Ramayana]]
 +
[[Category:Ancient Indian Polity]]

Latest revision as of 19:54, 4 June 2025

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.[1] 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.[2] 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.[3]

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

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 Vasishta, family priest viz. Suyajna (son of Vasishtha) 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[4] kacciddevānpitrūn mātr̥rgurūnpitr̥samānapi। vr̥ddhāṁśca tāta vaidyāṁśca brāhmaṇāṁścābhimanyase || 2-100-13

  • Protecting the capital city, Ayodhya.[1]

    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[2][4] 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[4] 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.[1]

  • Understanding and appropriately dealing with
    • 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.
    • Five kinds of fortifications viz. Hill forts, Water forts, Desert forts, Earthen forts, Forest forts.
    • Four stratagems viz. Sama, Dana, Bheda and Danda.
    • Seven limbs of state viz. the ruler, ministers, friends, treasure, territory, forts and army.
    • Eight evils born of anger
    • 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.
    • The three kinds of knowledge viz. the three Vedas, knowledge relating to agriculture, commerce and other vocational pursuits and political science.
    • Victory over the senses
    • 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.
    • 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.
    • 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.
  • Understanding and appropriately dealing with
    • The entire population of the kingdom
    • Setting about an expedition and drawing up an army in a battle-array
    • Peace and war[2]

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[2][4]

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.[4]

यां वृत्तिं वर्तते तातो यां च नः प्रपितामहाः | तां वृत्तिं वर्तसे कच्चिद्या च सत्पथगा शुभा || २-१००-७४[2][4] 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 mantribhistvaṁ yathoddiṣṭaiścaturbhistribhireva vā | kaccitsamastairvyastaiśca mantraṁ mantrayase mithaḥ || 2-100-71

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[2][4]

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[2][4] 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.[4]

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[2][4] 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[2]

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[2][4] 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.[2]

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[2][4]

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'.[1] 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.[2][4]

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.[1] 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[2][4] 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[2][4]

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[2][4] 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.[2]

राजा तु धर्मेण हि पालयित्वा महामतिर्दण्डधरः प्रजानाम् । अवाप्य कृत्स्नां वसुधां यथावदितश्च्युत स्स्वर्गमुपैति विद्वान् || २-१००-७६[4] 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.[1]

References

  1. 1.0 1.1 1.2 1.3 1.4 1.5 M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.
  2. 2.00 2.01 2.02 2.03 2.04 2.05 2.06 2.07 2.08 2.09 2.10 2.11 2.12 2.13 2.14 2.15 2.16 Valmiki Ramayana, Ayodhya Kanda, Sarga 100.
  3. Valmiki Ramayana, IIT Kanpur, Rama's Inquiry
  4. 4.00 4.01 4.02 4.03 4.04 4.05 4.06 4.07 4.08 4.09 4.10 4.11 4.12 4.13 4.14 4.15 4.16 Valmiki Ramayana, IIT Kanpur, Ayodhya Kanda, Sarga 100