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Line 140: − − In the Ayodhya Kanda, Sarga 100, also known as the Kacchit Sarga as Rama’s inquiry starts with the word ‘Kacchit’, which means ‘have you’ at the beginning of every verse inquiring Bharata about his administration,<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> Rama gives instruction to Bharata as regards the duties of a Raja and the polity under an ideal monarchy. − − * Importance of Counsel − − Rama says, − − I hope that ministers who are valiant like you, learned, masters of their senses, of noble birth and skilled in interpreting internal sentiments by external gesture, are assigned to you. Because 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. − − At the same time, he also advices that, − − I hope that you do not deliberate alone nor indeed with numerous men. I hope your decision arrived at by you through such deliberation does not flow to the public (even before it is carried out)<blockquote>कच्चिद् आत्म समाः शूराः श्रुतवन्तो जित इन्द्रियाः | कुलीनाः च इन्गितज्नाः च कृताः ते तात मन्त्रिणः || २-१००-१५ − − मन्त्रो विजय मूलम् हि राज्नाम् भवति राघव | सुसम्वृतो मन्त्र धरैर् अमात्यैः शास्त्र कोविदैः || २-१००-१६ − − कच्चिन् मन्त्रयसे न एकः कच्चिन् न बहुभिः सह | कच्चित् ते मन्त्रितो मन्त्रो राष्ट्रम् न परिधावति || २-१००-१८</blockquote> − − * Secrecy in counselling − − I hope the other kings know your entire undertakings only after they have been successfully completed as well as those which have taken a shape, but not your proposed undertakings. − − My darling! I hope that others are not knowing, by their enquiries or strategies or by any other approaches not mentioned, the details of discussions you make with your ministers.<blockquote>कच्चित् तु सुकृतान्य् एव कृत रूपाणि वा पुनः | विदुः ते सर्व कार्याणि न कर्तव्यानि पार्थिवाः || २-१००-२० − − कच्चिन् न तर्कैर् युक्त्वा वा ये च अप्य् अपरिकीर्तिताः | त्वया वा तव वा अमात्यैर् बुध्यते तात मन्त्रितम् || २-१००-२१</blockquote>I hope you solicit for one wise man rather than for a thousand stupids for, a wise man can be of a great help to you in difficult matters. 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 great prosperity to the king or to one who enjoys royal authority.<blockquote>कच्चित् सहस्रान् मूर्खाणाम् एकम् इग्च्छसि पण्डितम् | पण्डितो ह्य् अर्थ कृग्च्छ्रेषु कुर्यान् निह्श्रेयसम् महत् || २-१००-२२ − − 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</blockquote>I hope you are appointing those ministers, who are eminent incorruptible, born of the fathers and for bears of good family and who are full of integrity in matters of great importance.<blockquote>अमात्यान् उपधा अतीतान् पितृ पैतामहान् शुचीन् | श्रेष्ठान् श्रेष्ठेषु कच्चित् त्वम् नियोजयसि कर्मसु || २-१००-२६</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>
Good Governance in Ramayana (रामायणे शासनधर्मः) (view source)
Revision as of 19:30, 5 May 2025
, 5 MayEditing and adding content with reference
== कच्चित् सर्गः ॥ Kacchit Sarga ==
== कच्चित् सर्गः ॥ Kacchit Sarga ==
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" />
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>
Some of them are.
Some of the themes related to the Ruler and his Governance reflected in the Kachhit Sarga are as follows:
=== राज्ञः व्यवहारः ॥ Leader's Conduct ===
The concerns expressed by Rama, at the outset, highlights the importance of
* Honouring one's teachers.
<blockquote>स कच्चिद्ब्राह्मणो विद्वान् धर्मनित्यो महाद्युतिः। इक्ष्वाकूणामुपाध्यायो यथावत्तात पूज्यते।।2.100.9।।
कच्चिद्विनयसम्पन्नः कुलपुत्रो बहुश्रुतः। अनसूयुरनुद्रष्टा सत्कृतस्ते पुरोहितः।।2.100.11।।
इष्वस्त्रवरसम्पन्नमर्थशास्त्र विशारदम्। सुधन्वानमुपाध्यायं कच्चित्त्वं तात मन्यसे।।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).
* Holding in high esteem the deities, father (ancestors), mother, teachers, relations equal to one's father, aged people, physicians and brahmanas
<blockquote>कच्चिद्देवान्पित्रून् मातृ़र्गुरून्पितृसमानपि। वृद्धांश्च तात वैद्यांश्च ब्राह्मणांश्चाभिमन्यसे।।2.100.13।।<ref>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>
=== 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
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>
* Secrecy in counselling
I hope the other kings know your entire undertakings only after they have been successfully completed as well as those which have taken a shape, but not your proposed undertakings.
My darling! I hope that others are not knowing, by their enquiries or strategies or by any other approaches not mentioned, the details of discussions you make with your ministers.<blockquote>कच्चित् तु सुकृतान्य् एव कृत रूपाणि वा पुनः | विदुः ते सर्व कार्याणि न कर्तव्यानि पार्थिवाः || २-१००-२०
कच्चिन् न तर्कैर् युक्त्वा वा ये च अप्य् अपरिकीर्तिताः | त्वया वा तव वा अमात्यैर् बुध्यते तात मन्त्रितम् || २-१००-२१</blockquote>I hope you solicit for one wise man rather than for a thousand stupids for, a wise man can be of a great help to you in difficult matters. 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 great prosperity to the king or to one who enjoys royal authority.<blockquote>कच्चित् सहस्रान् मूर्खाणाम् एकम् इग्च्छसि पण्डितम् | पण्डितो ह्य् अर्थ कृग्च्छ्रेषु कुर्यान् निह्श्रेयसम् महत् || २-१००-२२
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</blockquote>I hope you are appointing those ministers, who are eminent incorruptible, born of the fathers and for bears of good family and who are full of integrity in matters of great importance.<blockquote>अमात्यान् उपधा अतीतान् पितृ पैतामहान् शुचीन् | श्रेष्ठान् श्रेष्ठेषु कच्चित् त्वम् नियोजयसि कर्मसु || २-१००-२६</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
* 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
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</blockquote>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.
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 ?
* Are you avoiding eight evils born out of anger ?
<blockquote>दशपंचचतुर्वर्गान् सप्तवर्गं च तत्त्वतः | अष्टवर्गम् त्रिवर्गं च विद्यास्तिस्रश्च राघव २-१००-६८
<blockquote>दशपंचचतुर्वर्गान् सप्तवर्गं च तत्त्वतः | अष्टवर्गम् त्रिवर्गं च विद्यास्तिस्रश्च राघव २-१००-६८
“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].
“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>
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>
* Assigning work
* Assigning work