View source for Good Governance (शासनधर्मः)

Good Governance (Samskrit: शासनधर्मः)

== Ramayana ==
In the course of the dialogue with Bharata at Chitrakuta, being under the impression that Bharata had already become the emperor and has been ruling the kingdom of Ayodhya, Rama puts certain questions to Bharata, which at ones indicates the criteria for good administration. Some of them are.
# Are you following the rule of Trivarga - namely, the rule that Artha and Kama shall be subject to Dharma.
# 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.).
# Are you avoiding eight evils born out of anger ?
# Are the forests well preserved ?
# Is the income sufficiently more than expenditure ?
# Do your ministers decide impartially between rich and the poor ?
# Are the thieves caught red handed are being punished without fail ?
# I hope that no innocent person is being punished.
# I hope agriculture does not depend only on rain water but they are well irrigated.
# I hope you are paying wages to officers and servants of the state in cash or kind in time and wages are not delayed.
# I hope you are fully protecting the Capital City Ayodhya.   
# I hope there is supply of water to the residents of Ayodhya in plenty.
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 Chitrakut 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. The excerpts are:

“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>

Ayodhya Kanda, Sarga 100 - Rama gives instruction to Bharata as regards the duties of a Raja and the polity under an ideal monarchy.

मन्त्रो विजय मूलम् हि राज्नाम् भवति राघव | सुसम्वृतो मन्त्र धरैर् अमात्यैः शास्त्र कोविदैः || २-१००-१६

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.

सहस्राण्य् अपि मूर्खाणाम् यद्य् उपास्ते मही पतिः | अथ वा अप्य् अयुतान्य् एव न अस्ति तेषु सहायता || २-१००-२३

एको अप्य् अमात्यो मेधावी शूरो दक्षो विचक्षणः | राजानम् राज मात्रम् वा प्रापयेन् महतीम् श्रियम् || २-१००-२४

Even if a king employs thousands or tens of thousands of fools, they will not be helpful to him.

Even one wise, valiant sagacious and efficient minister alone can cause to secure a great prosperity to the king or to one who enjoys royal authority.

कचिद् बलस्य भक्तम् च वेतनम् च यथा उचितम् | सम्प्राप्त कालम् दातव्यम् ददासि न विलम्बसे || २-१००-३२

काल अतिक्रमणे ह्य् एव भक्त वेतनयोर् भृताः | भर्तुः कुप्यन्ति दुष्यन्ति सो अनर्थः सुमहान् स्मृतः || २-१००-३३

I hope you are regularly giving your army, the daily provisions and the suitable salary to them, without any delay.

When there is delay in giving bread and wages, the servants become incensed against their master and become corrupt; and that is said to be a great unfortunate occurrence.

कच्चित् ते दयिताः सर्वे कृषि गो रक्ष जीविनः | वार्तायाम् संश्रितः तात लोको हि सुखम् एधते || २-१००-४७

तेषाम् गुप्ति परीहारैः कच्चित् ते भरणम् कृतम् | रक्ष्या हि राज्ना धर्मेण सर्वे विषय वासिनः || २-१००-४८

Are you cherishing all those who live by agriculture and cattle-rearing, O, dear borhter! The people living on agriculture and cattle-rearing indeed prosper well.

I hope their maintenance is being looked after by you, in providing what they need and eschewing what they fear. All the citizens are indeed to be protected by a king through his righteousness.

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

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.

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

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.

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

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.

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!

नास्तिक्यम् अनृतम् क्रोधम् प्रमादम् दीर्घ सूत्रताम् | 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

Do you eschew the following fourteen for 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.

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

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.

अवाप्य कृत्स्नां वसुधां यथाव | दितश्छ्युतः स्वर्गमुपैति विद्वान् || २-१००-७६

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>Valmiki Ramayana, Ayodhya Kanda, [http://valmikiramayan.pcriot.com/utf8/ayodhya/sarga100/ayodhya_100_frame.htm Sarga 100].</ref>

== 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. 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 :-

धर्मादर्थश्च कामश्च किमर्थं न सेव्यते ॥

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 laws is the ULTIMATE authority and those who exercise sovereign power of the state are PENULTIMATE authorities.<ref name=":0" />

त्रिवर्गो हि समासक्तो राजधर्मेषु कौरव। मोक्षधर्मश्च विस्पष्टः सकलोऽत्र समाहितः।।12.55.4 (12.56.4)

यथा हि रश्मयोऽश्वस्य द्विरदस्याङ्कुशो यथा। नरेन्द्रधर्मो लोकस्य तथा प्रग्रहणं स्मृतम्।। 5

Need for Raja Dharma

आदावेव कुरुश्रेष्ठ राज्ञा रञ्जनमिच्छता। देवतानां द्विजानां च वर्तितव्यं यथाविधि।। 12

गुणवाञ्शीलवान्दान्तो मृदुदण्डो जितेन्द्रियः। सुदर्शः स्थूललक्ष्यश्च न भ्रश्येत सदा श्रियः।। 19

Characteristics of a Raja

मृदुर्हि राजा सततं लङ्घ्यो भवति सर्वशः। तीक्ष्णाच्चोद्विजते लोकस्तस्मादुभयमाचरेत्।। 21

तस्मान्नैव मृदुर्नित्यं तीक्ष्णो वाऽपि भवेन्नृपः। वसन्तेऽर्क इव श्रीमान्न शीतो न च घर्मदः।। 40

Balance

यथा हि गर्भिणी हित्वा स्वं प्रियं मनसोऽनुगम्। गर्भस्य हितमाधत्ते तथा राज्ञाऽप्यसंशयम्।। 45

वर्तितव्यं कुरुश्रेष्ठ सदा धर्मानुवर्तिना। स्वं प्रियं तु परित्यज्य यद्यल्लोकहितं भवेत्।। 46

== References ==
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