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== शासकशासितधर्मः ॥ Dharma of the Rulers and the Ruled ==

== शासकशासितधर्मः ॥ Dharma of the Rulers and the Ruled ==

Propounders of Dharma realised that fulfillment of human desires was essential to secure happiness but were of the opinion that unless the desires were regulated by Dharma, they would bring about undesirable results.<ref name=":0" /><ref name=":2" />Therefore, the doctrine of Trivarga was evolved to secure happiness to all without discrimination and in an enduring manner. There was no difference between the ideals kept before the State by Raja Dharma and those enshrined in the hearts of individuals through the Shrutis and other works on Dharma. The ideals placed before the individual, for purposes of welfare and happiness of himself and all others in this World, were Dharma, Artha and Kama (Trivarga or the three Purusharthas). While, the ideals of Raja Dharma placed before the State were to assist and support the achievement by individuals of the threefold ideals (Trivarga). In this regard, the Barhaspatya Sutra says,<blockquote>नीतेः फलं धर्मार्थकामावाप्तिः ॥ 2.43 ॥{{Citation needed}} ''nīteḥ phalaṁ dharmārthakāmāvāptiḥ ॥'' 2.43 ''॥''</blockquote>Meaning: The goal of polity (Rajaniti) is the fulfillment of Dharma, Artha and Kama.

Propounders of Dharma realised that fulfillment of human desires was essential to secure happiness but were of the opinion that unless the desires were regulated by Dharma, they would bring about undesirable results.<ref name=":0" /><ref name=":2" />Therefore, the doctrine of Trivarga was evolved to secure happiness to all without discrimination and in an enduring manner. In fact, the Ramayana, Mahabharata, Manusmrti, Kautilya’s Arthashastra, Brhaspati Smrti, Somadeva’s Nitivakyamrta, Kamandaka's Nitisara all unanimously declare that the rule of Trivarga should be followed by both, the rulers and the ruled and that alone is a guarantee for peace and happiness of human beings. There was no difference between the ideals kept before the State by Raja Dharma and those enshrined in the hearts of individuals through the Shrutis and other works on Dharma. The ideals placed before the individual, for purposes of welfare and happiness of himself and all others in this World, were Dharma, Artha and Kama (Trivarga or the three Purusharthas). While, the ideals of Raja Dharma placed before the State were to assist and support the achievement by individuals of the threefold ideals (Trivarga). Thus, the doctrine of Trivarga is referred to as an enduring system of values that holds good in the social, political, domestic and international planes of human business. And thus, has been the guiding principle for both, the rulers and the ruled.<ref name=":0" />

 

The Ramayana, Mahabharata, Manusmrti, Kautilya’s Arthashastra, Brhaspati Smrti, Somadeva’s Nitivakyamrta, Kamandaka's Nitisara all unanimously declare that the rule of Trivarga should be followed by both, the rulers and the ruled and that alone is a guarantee for peace and happiness of human beings. In fact, the doctrine of Trivarga is referred to as an enduring system of values that holds good in the social, political, domestic and international planes of human business. And thus, has been the guiding principle for both, the rulers and the ruled.<ref name=":0" />

 

=== राजनीत्याः आधारः ॥ Basis for Rajaniti ===

=== राजनीत्याः आधारः ॥ Basis for Rajaniti ===

The view that Trivarga is the basic structure of the Bharatiya social and political system is unanimously expressed in all the important ancient works on polity incorporated as part of Raja Dharma in the Ramayana, Mahabharata, Manu Smriti, Kautilya's Arthashastra, Kamandaka's Nitisara, Somadeva’s Nitivakyamrita etc. A careful study of these granthas shows that all of them lay down the fundamental duty of the State as 'ensuring both the rulers and the ruled acquire wealth (Artha) and fulfill their desires (Kama) without violating the rules of Dharma, which is the “Trivarga” doctrine'. Thus, Trivarga with Dharma as the controlling factor has been the most important element of the basic structure of Bharatiya Rajaniti from times immemorial. This is expressed in the Ramayana as follows: <blockquote>त्रिवर्ग फल भोक्ता च राजा धर्मेण युज्यते । ४.३८.२३ ।<ref>Ramayana, Kishkindha Kanda, [https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%95%E0%A4%BF%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%BE%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83_%E0%A5%A9%E0%A5%AE Sarga 38]</ref> ''trivarga phala bhoktā ca rājā dharmeṇa yujyate । 4.38.23 ।''</blockquote>Meaning: The essence of Raja Dharma is that the Ruler must conform to rule of Trivarga.

The view that Trivarga is the basic structure of the Bharatiya social and political system is unanimously expressed in all the important ancient works on polity incorporated as part of Raja Dharma in the Ramayana, Mahabharata, Manu Smriti, Kautilya's Arthashastra, Kamandaka's Nitisara, Somadeva’s Nitivakyamrita etc. A careful study of these granthas shows that all of them lay down the fundamental duty of the State as 'ensuring both the rulers and the ruled acquire wealth (Artha) and fulfill their desires (Kama) without violating the rules of Dharma, which is the “Trivarga” doctrine'. Thus, Trivarga with Dharma as the controlling factor has been the most important element of the basic structure of Bharatiya Rajaniti from times immemorial.

In fact, Mahabharata calls Danda that is representative of Raja's regulatory powers as ‘Trivarga Rupa' since it protects Trivarga ie. Dharma, Artha and Kama (the law, lawful wealth and lawful desires of human beings).<ref name=":0" /> <blockquote>दण्डः संरक्षते धर्मं तथैवार्यं जनाधिप । कामं संरक्षते दण्डस्त्रिवर्गो दण्ड उच्यते ।।१२.१५.३<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%B5-015 Adhyaya 15]</ref></blockquote><blockquote>''daṇḍaḥ saṁrakṣate dharmaṁ tathaivāryaṁ janādhipa । kāmaṁ saṁrakṣate daṇḍastrivargo daṇḍa ucyate ।।12.15.3''</blockquote>

In fact, the Barhaspatya Sutra declares that the goal of polity (Rajaniti) is the fulfillment of Dharma, Artha and Kama. <blockquote>नीतेः फलं धर्मार्थकामावाप्तिः ॥ 2.43 ॥{{Citation needed}} ''nīteḥ phalaṁ dharmārthakāmāvāptiḥ ॥'' 2.43 ''॥''</blockquote>And Kamandakiya Nitisara, after an elaborate discussion on the seven constituents of the State, concludes that it is the state that is administered with the assistance of wise ministers that secures the three goals (Trivarga) in an enduring manner.<blockquote>गृहीतमेतत्रिपुणेन मन्त्रिणा त्रिवर्गनिष्पत्तिमुपैति शाश्वतीम् || 4.7 ||{{Citation needed}}</blockquote><blockquote>''gr̥hītametatripuṇena mantriṇā trivarganiṣpattimupaiti śāśvatīm || 4.7 ||''</blockquote>While Mahabharata calls Danda that is representative of Raja's regulatory powers as ‘Trivarga Rupa' since it protects Trivarga ie. Dharma, Artha and Kama (the law, lawful wealth and lawful desires of human beings).<ref name=":0" /><blockquote>दण्डः संरक्षते धर्मं तथैवार्यं जनाधिप । कामं संरक्षते दण्डस्त्रिवर्गो दण्ड उच्यते ।।१२.१५.३<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%B5-015 Adhyaya 15]</ref></blockquote><blockquote>''daṇḍaḥ saṁrakṣate dharmaṁ tathaivāryaṁ janādhipa । kāmaṁ saṁrakṣate daṇḍastrivargo daṇḍa ucyate ।।12.15.3''</blockquote>Thus, the essence of Raja Dharma is that the Ruler must conform to rule of Trivarga.<blockquote>त्रिवर्ग फल भोक्ता च राजा धर्मेण युज्यते । ४.३८.२३ ।<ref>Ramayana, Kishkindha Kanda, [https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%95%E0%A4%BF%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%BE%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83_%E0%A5%A9%E0%A5%AE Sarga 38]</ref> ''trivarga phala bhoktā ca rājā dharmeṇa yujyate । 4.38.23 ।''</blockquote>And therefore, Kautilya also declares that a Raja must strive for the achievement of Trivarga.

Kautilya declares that a Raja must strive for the achievement of Trivarga. Kamandakiya Nitisara, after an elaborate discussion on the seven constituents of the State, concludes thus:-<blockquote>गृहीतमेतत्रिपुणेन मन्त्रिणा त्रिवर्गनिष्पत्तिमुपैति शाश्वतीम् || 4.7 ||{{Citation needed}}</blockquote><blockquote>''gr̥hītametatripuṇena mantriṇā trivarganiṣpattimupaiti śāśvatīm || 4.7 ||''</blockquote>Meaning: The state administered with the assistance of wise ministers secures the three goals (Trivarga) in an enduring manner.<ref name=":6">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref>

Acharya Somadeva in his Nitivakyamrita stresses the importance of enforcement of Trivarga by the State in the following words:-<blockquote>अथ धर्माय काम फलाय राज्याय नमः । ''atha dharmāya kāma phalāya rājyāya namaḥ ।''</blockquote>Meaning: My Salutation to the State, which ensures acquiring of wealth and fulfillment of desires without violating Dharma.

Acharya Somadeva in his Nitivakyamrita stresses the importance of enforcement of Trivarga by the State in the following words:-<blockquote>अथ धर्माय काम फलाय राज्याय नमः । ''atha dharmāya kāma phalāya rājyāya namaḥ ।''</blockquote>Meaning: My Salutation to the State, which ensures acquiring of wealth and fulfillment of desires without violating Dharma.