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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.

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]].

== परिचयः ॥ Introduction ==

== 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">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>  

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 described herewith.

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

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.  

* 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

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

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

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 Vashishta, family priest viz. Suyajna (son of Vasistha) and Sudhanva (their archery teacher).

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 deities, father (ancestors), mother, teachers, relations equal to one's father, aged people, physicians and brahmanas.

* 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.

<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>

<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>

* 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.<ref name=":12" /><ref name=":14" />

* 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.<ref name=":12" /><ref name=":14" />

* 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.

* 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  

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

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

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

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

* Appeasing the aged, children and the foremost physicians through [[Dana (दानम्)|dana]] (gifts), affection and kind words.

<blockquote>कच्चिद् वृद्धांश्च बालांश्च वैद्यमुख्यांश्च राघव | दानेन मनसा वाचा त्रिभिरेतैर्बुभूषसे || २-१००-६०<ref name=":12" /><ref name=":14" />

<blockquote>कच्चिद् वृद्धांश्च बालांश्च वैद्यमुख्यांश्च राघव | दानेन मनसा वाचा त्रिभिरेतैर्बुभूषसे || २-१००-६०<ref name=":12" /><ref name=":14" />

kaccid vr̥ddhāṁśca bālāṁśca vaidyamukhyāṁśca rāghava | dānena manasā vācā tribhiretairbubhūṣase || 2-100-60</blockquote>

kaccid vr̥ddhāṁśca bālāṁśca vaidyamukhyāṁśca rāghava | dānena manasā vācā tribhiretairbubhūṣase || 2-100-60</blockquote>

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

* Honouring teachers, the elderly, ascetics, deities, [[Atithi Satkara (अतिथिसत्कारः)|guests]], shrines and accomplished brahmanas.

<blockquote>कच्चिद् गुरूंश्च वृद्धांश्च तापसान् देवतातिथीन् | चैत्यांश्च सर्वान् सिध्दार्थान् ब्राह्मणांश्च नमस्यसि || २-१००-६१<ref name=":12" /><ref name=":14" />

<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>

kaccid gurūṁśca vr̥ddhāṁśca tāpasān devatātithīn | caityāṁśca sarvān sidhdārthān brāhmaṇāṁśca namasyasi || 2-100-61</blockquote>

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

* Allocating adequate time for attending to all the three viz. [[Dharma (धर्मः)|dharma]], artha and kama.

<blockquote>कच्चिद् अर्थं च धर्मं च कामं च जयतां वर | विभज्य काले कालज्ञ सर्वान् वरद सेवसे || २-१००-६३<ref name=":14" />

<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.<ref name=":0" />

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" />

* Understanding and appropriately dealing with  

* 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.  

* 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.

# Four stratagems viz. Sama, Dana, Bheda and Danda.

* Five kinds of [[Fort (दुर्गः)|fortifications]] viz. Hill forts, Water forts, Desert forts, Earthen forts, Forest forts.

# Seven limbs of state viz. the ruler, ministers, friends, treasure, territory, forts and army.

* Four [[Upayas in Indian Diplomacy|stratagems]] viz. Sama, Dana, Bheda and Danda.

# Eight evils born of anger

* Seven [[Saptanga Siddhanta (सप्तांग सिद्धांत)|limbs of state]] viz. the ruler, ministers, friends, treasure, territory, forts and army.

# 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.

* Eight evils born of [[Krodha (क्रोधः)|anger]]

# The three kinds of knowledge viz. the three Vedas, knowledge relating to agriculture, commerce and other vocational pursuits and political science.  

* 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.

# Victory over the senses

* 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]].

# 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.

* Victory over the [[Indriyas (इन्द्रियाणि)|senses]]

# 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 [[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.

# The twenty types of rulers (who are not worth-negotiating with) viz.

* 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.

* The twenty types of rulers (who are not worth-negotiating with) viz.

{{Columns-list|#A ruler who is yet a child

{{Columns-list|#A ruler who is yet a child

#Aged  

#Aged  

#Who is in the clutches of adverse times  

#Who is in the clutches of adverse times  

#Who is not devoted to truth and piety.|colwidth=14em}}

#Who is not devoted to truth and piety.|colwidth=14em}}

# The entire population of the kingdom

* The entire population of the kingdom

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

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

# Peace and war

* Peace and war

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

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

yātrādaṇḍavidhānaṁ ca dviyonī sandhivigrahau | kaccidetān mahāprājña yathāvadanumanyase || 2-100-70</blockquote>

yātrādaṇḍavidhānaṁ ca dviyonī sandhivigrahau | kaccidetān mahāprājña yathāvadanumanyase || 2-100-70</blockquote>

* Walking the auspicious path of truth (virtue) followed by one's ancestors.<ref name=":14" />

* Walking the auspicious path of [[Satya (सत्यम्)|truth]] (virtue) followed by one's ancestors.<ref name=":14" />

<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" />

<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" />

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

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<ref name=":12" /><ref name=":14" /></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

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<ref name=":12" /><ref name=":14" />

 

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

कच्चिन् न तर्कैर्युक्त्या वा ये च अप्यपरिकीर्तिताः | त्वया वा तव वा अमात्यैर्बुध्यते तात मन्त्रितम् || २-१००-२१<ref name=":12" /><ref name=":14" />

कच्चिन् न तर्कैर्युक्त्या वा ये च अप्यपरिकीर्तिताः | त्वया वा तव वा अमात्यैर्बुध्यते तात मन्त्रितम् || २-१००-२१<ref name=":12" /><ref name=":14" />

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 च धर्मकामार्थसंहिता || २-१००-७३<ref name=":12" /><ref name=":14" />

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 च 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 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" />

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>

rājā tu dharmeṇa hi pālayitvā mahāmatirdaṇḍadharaḥ prajānām । avāpya kr̥tsnāṁ vasudhāṁ yathāvaditaścyuta ssvargamupaiti vidvān || 2-100-76</blockquote>