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Good Governance in Ramayana (रामायणे शासनधर्मः) (view source)

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== कच्चित् सर्गः ॥ Kacchit Sarga ==
 
== कच्चित् सर्गः ॥ Kacchit Sarga ==
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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.
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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" />
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# Are you following the rule of Trivarga - namely, the rule that Artha and Kama shall be subject to Dharma.
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# 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.).
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Some of them are.
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# Are you avoiding eight evils born out of anger ?
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* 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
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# Are the forests well preserved ?
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# Is the income sufficiently more than expenditure ?
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एक चिन्तनम् अर्थानाम् अनर्थज्नैः च मन्त्रणम् | निश्चितानाम् अनारम्भम् मन्त्रस्य अपरिलक्षणम् || २-१००-६६
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# Do your ministers decide impartially between rich and the poor ?
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# Are the thieves caught red handed being punished without fail ?
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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.
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# I hope that no innocent person is being punished.
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* Are you avoiding eight evils born out of anger ?
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# I hope agriculture does not depend only on rain water but they are well irrigated.
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<blockquote>दशपंचचतुर्वर्गान् सप्तवर्गं च तत्त्वतः | अष्टवर्गम् त्रिवर्गं च विद्यास्तिस्रश्च राघव २-१००-६८ 
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# I hope you are paying wages to officers and servants of the state in cash or kind in time and wages are not delayed.
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# I hope you are fully protecting the capital city Ayodhya.
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इन्द्न्द्रियाणां जयं बुद्ध्यं षाड्गुण्यं दैवमानुषम् | कृत्यं विंशतिवर्गं च तथा प्रकृतिमण्डलं || २-१००-६९ 
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# I hope there is supply of water to the residents of Ayodhya in plenty.
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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
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# the ten evils
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# the five kinds of fortifications
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# the four expedients
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# the seven limbs of state
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# '''the eight evils (born of anger)'''
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# the three objects of human pursuit
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# the three branches of learning
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# subjugation of the senses,
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# the six strategic expedients
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# adversity brought about by divine agencies and by human agencies
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# the twenty types of monarches
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# and the entire population of the kingdom,
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# setting about an an expedition,
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# drawing up an army in a battle-array and
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# the two bases viz, peace and war.
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* Is the income sufficiently more than expenditure ?
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* I hope there is supply of water to the residents of Ayodhya in plenty.
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** Treasury
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<blockquote>
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कच्चित् सर्वाणि दुर्गाणि धन धान्य आयुध उदकैः | यन्त्रैः च परिपूर्णानि तथा शिल्पि धनुर् धरैः || २-१००-५३
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आयः ते विपुलः कच्चित् कच्चिद् अल्पतरो व्ययः | अपात्रेषु न ते कच्चित् कोशो गग्च्छति राघव || २-१००-५४
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देवता अर्थे च पित्र् अर्थे ब्राह्मण अभ्यागतेषु च | योधेषु मित्र वर्गेषु कच्चिद् गग्च्छति ते व्ययः || २-१००-५५</blockquote>
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Meaning: '''I hope all your citadels are quite full of money, grain, weapons, water''' and mechanical contrivances as well as artisans and archers.
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'''I hope your income is abundant and expenditure, minimum.''' I hope your treasure does not reach undeserving people.
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O, Bharata! I hope that your expenditure goes for the cause of divinity, manes, brahmins, unexpected visitors, soldiers and hosts of friends.
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* Do your ministers decide impartially between rich and the poor ?
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* Are the thieves caught red handed being punished without fail ?
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* I hope that no innocent person is being punished.
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** Judiciary
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<blockquote>कच्चिद् आर्यो विशुद्ध आत्मा क्षारितः चोर कर्मणा | अपृष्टः शास्त्र कुशलैर् न लोभाद् बध्यते शुचिः || २-१००-५६
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गृहीतः चैव पृष्टः च काले दृष्टः सकारणः | कच्चिन् न मुच्यते चोरो धन लोभान् नर ऋषभ || २-१००-५७
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व्यसने कच्चिद् आढ्यस्य दुगतस्य च राघव | अर्थम् विरागाः पश्यन्ति तव अमात्या बहु श्रुताः || २-१००-५८
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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.'''
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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.'''
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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.'''
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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.
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* I hope agriculture does not depend only on rain water but they are well irrigated.
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<blockquote>कच्चिच् चैत्य शतैर् जुष्टः सुनिविष्ट जन आकुलः | देव स्थानैः प्रपाभिः च तडागैः च उपशोभितः || २-१००-४३
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प्रहृष्ट नर नारीकः समाज उत्सव शोभितः | सुकृष्ट सीमा पशुमान् हिंसाभिर् अभिवर्जितः || २-१००-४४
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अदेव मातृको रम्यः श्वा पदैः परिवर्जितः | परित्यक्तो भयैः सर्वैः खनिभिश्चोपशोभितः २-१००-४५
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विवर्जितो नरैः पापैर्मम पूर्वैः सुरक्षितः | कच्चिज् जन पदः स्फीतः सुखम् वसति राघव || २-१००-४६</blockquote>Meaning: I hope that the kingdom, adorned with peaceful places rich in temples and sheds where water stored for distribution to passers-by in tanks, with happy men and women, graced by social festivities, with land well-tilled, abiding in cattle which are totally free from cruelties, the '''agricultural land not exclusively fed by rains,''' which is beautiful and is purged of beasts of prey, which is completely rid of fears, studded with mines, a destitute of sinful men, and well-protected by our fore-fathers, is prosperous and an abode of happiness.
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* I hope you are paying wages to officers and servants of the state in cash or kind in time and wages are not delayed.
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** Army
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<blockquote>कच्चिद्द् हृष्टः च शूरः च धृतिमान् मतिमान् शुचिः | कुलीनः च अनुरक्तः च दक्षः सेना पतिः कृतः || २-१००-३०
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बलवन्तः च कच्चित् ते मुख्या युद्ध विशारदाः | दृष्ट अपदाना विक्रान्ताः त्वया सत्कृत्य मानिताः || २-१००-३१
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कचिद् बलस्य भक्तम् च वेतनम् च यथा उचितम् | सम्प्राप्त कालम् दातव्यम् ददासि न विलम्बसे || २-१००-३२
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काल अतिक्रमणे ह्य् एव भक्त वेतनयोर् भृताः | भर्तुः कुप्यन्ति दुष्यन्ति सो अनर्थः सुमहान् स्मृतः || २-१००-३३</blockquote>Meaning: I hope an army-chief, who is cheerful, wise, courageous, valiant, well-behaved, born in a good family, who is beloved by his subordinates and efficient, is selected by you.
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I hope those warriors, who are excellent strong, skilled in war-face, whose excellent actions were seen before and the most courageous ones are duly honoured and respected by you.
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'''I hope you are regularly giving your army, the daily provisions and the suitable salary to them, without any delay.'''
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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.
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* I hope you are fully protecting the capital city Ayodhya.
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<blockquote>वीरैर् अध्युषिताम् पूर्वम् अस्माकम् तात पूर्वकैः | सत्य नामाम् दृढ द्वाराम् हस्त्य् अश्व रथ सम्कुलाम् || २-१००-४०
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ब्राह्मणैः क्षत्रियैर् वैश्यैः स्व कर्म निरतैः सदा | जित इन्द्रियैर् महा उत्साहैर् वृत अमात्यैः सहस्रशः || २-१००-४१
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प्रासादैर् विविध आकारैर् वृताम् वैद्य जन आकुलाम् | कच्चित् समुदिताम् स्फीताम् अयोध्याम् परिरक्षसि || २-१००-४२</blockquote>Meaning: I hope you preserve the City of Ayodhya, furnished with everything and flourishing, that was formerly inhabited by our heroic ancestors, O my dear brother, that is worthy of its name, with its fortified gates, its elephant horses and chariots that fill it, with its brahmins, warriors and merchants in thousands, ever engaged in their respective duties, with its noble citizens self-controlled and full of energy, with its palaces in various shapes and the learned who abound there.
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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.
 
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.
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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>
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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>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.  
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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
 
* Importance of Counsel
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* Raja's routine
 
* Raja's routine
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I hope you do not fall a prey to excess of sleep and do wake up at appropriate time. I hope you contemplate during the later half of the night, about the adroitness of an action. <blockquote>कच्चिन् निद्रा वशम् न एषि कच्चित् काले विबुध्यसे | कच्चिन् च अपर रात्रिषु चिन्तयस्य् अर्थ नैपुणम् || २-१००-१७</blockquote>O, Prince! Do you, regally adorned, appear before the people on rising each morning, on the great high way?<blockquote>कच्चिद् दर्शयसे नित्यम् मनुष्याणाम् विभूषितम् | उत्थाय उत्थाय पूर्व अह्णे राज पुत्रो महा पथे || २-१००-५१</blockquote>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>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.<blockquote>नास्तिक्यम् अनृतम् क्रोधम् प्रमादम् दीर्घ सूत्रताम् | अदर्शनम् ज्नानवताम् आलस्यम् पन्च वृत्तिताम् || २-१००-६५
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I hope you do not fall a prey to excess of sleep and do wake up at appropriate time. I hope you contemplate during the later half of the night, about the adroitness of an action. <blockquote>कच्चिन् निद्रा वशम् न एषि कच्चित् काले विबुध्यसे | कच्चिन् च अपर रात्रिषु चिन्तयस्य् अर्थ नैपुणम् || २-१००-१७</blockquote>O, Prince! Do you, regally adorned, appear before the people on rising each morning, on the great high way?<blockquote>कच्चिद् दर्शयसे नित्यम् मनुष्याणाम् विभूषितम् | उत्थाय उत्थाय पूर्व अह्णे राज पुत्रो महा पथे || २-१००-५१</blockquote>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>
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एक चिन्तनम् अर्थानाम् अनर्थज्नैः च मन्त्रणम् | निश्चितानाम् अनारम्भम् मन्त्रस्य अपरिलक्षणम् || २-१००-६६
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मन्गलस्य अप्रयोगम् च प्रत्युत्थानम् च सर्वशः | कच्चित् त्वम् वर्जयस्य् एतान् राज दोषामः चतुर् दश || २-१००-६७</blockquote>O, the very wise Bharata! I hope you understand the following and deal them properly the ten evils
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# the five kinds of fortifications
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# the four expedients
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# the seven limbs of state
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# the eight evils (born of anger) the three objects of human pursuit
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# the three branches of learning
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# subjugation of the senses, the six strategic expedients
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# adversity brought about by divine agencies
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# and by human agencies
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# the twenty types of monarches
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# 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.<blockquote><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></blockquote>
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* Army
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I hope an army-chief, who is cheerful, wise, courageous, valiant, well-behaved, born in a good family, who is beloved by his subordinates and efficient, is selected by you.
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I hope those warriors, who are excellent strong, skilled in war-face, whose excellent actions were seen before and the most courageous ones are duly honoured and respected by you.
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I hope you are regularly giving your army, the daily provisions and the suitable salary to them, without any delay.
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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.<blockquote>कच्चिद्द् हृष्टः च शूरः च धृतिमान् मतिमान् शुचिः | कुलीनः च अनुरक्तः च दक्षः सेना पतिः कृतः || २-१००-३०
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बलवन्तः च कच्चित् ते मुख्या युद्ध विशारदाः | दृष्ट अपदाना विक्रान्ताः त्वया सत्कृत्य मानिताः || २-१००-३१
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कचिद् बलस्य भक्तम् च वेतनम् च यथा उचितम् | सम्प्राप्त कालम् दातव्यम् ददासि न विलम्बसे || २-१००-३२
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काल अतिक्रमणे ह्य् एव भक्त वेतनयोर् भृताः | भर्तुः कुप्यन्ति दुष्यन्ति सो अनर्थः सुमहान् स्मृतः || २-१००-३३</blockquote>
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* Foreign Policy  
 
* Foreign Policy  
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* Agriculture  
 
* Agriculture  
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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.  
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Are you cherishing all those who live by agriculture and cattle-rearing, O, dear bother! 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.
 
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.
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कच्चित् ते दयिताः सर्वे कृषि गो रक्ष जीविनः | वार्तायाम् संश्रितः तात लोको हि सुखम् एधते || २-१००-४७
 
कच्चित् ते दयिताः सर्वे कृषि गो रक्ष जीविनः | वार्तायाम् संश्रितः तात लोको हि सुखम् एधते || २-१००-४७
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तेषाम् गुप्ति परीहारैः कच्चित् ते भरणम् कृतम् | रक्ष्या हि राज्ना धर्मेण सर्वे विषय वासिनः || २-१००-४८
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तेषाम् गुप्ति परीहारैः कच्चित् ते भरणम् कृतम् | रक्ष्या हि राज्ना धर्मेण सर्वे विषय वासिनः || २-१००-४८<blockquote>कच्चिद् अर्थेन वा धर्मम् धर्मम् धर्मेण वा पुनः | उभौ वा प्रीति लोभेन कामेन न विबाधसे || २-१००-६२
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* Treasury
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I hope all your citadels are quite full of money, grain, weapons, water and mechanical contrivances as well as artisans and archers.<blockquote>कच्चित् सर्वाणि दुर्गाणि धन धान्य आयुध उदकैः | यन्त्रैः च परिपूर्णानि तथा शिल्पि धनुर् धरैः || २-१००-५३</blockquote>I hope your income is abundant and expenditure, minimum. I hope your treasure does not reach undeserving people,
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O, Bharata! I hope that your expenditure goes for the cause of divinity, manes, brahmins, unexpected visitors, soldiers and hosts of friends.<blockquote>आयः ते विपुलः कच्चित् कच्चिद् अल्पतरो व्ययः | अपात्रेषु न ते कच्चित् कोशो गग्च्छति राघव || २-१००-५४
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देवता अर्थे च पित्र् अर्थे ब्राह्मण अभ्यागतेषु च | योधेषु मित्र वर्गेषु कच्चिद् गग्च्छति ते व्ययः || २-१००-५५</blockquote>
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* Judiciary
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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.
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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.
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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.<blockquote>कच्चिद् आर्यो विशुद्ध आत्मा क्षारितः चोर कर्मणा | अपृष्टः शास्त्र कुशलैर् न लोभाद् बध्यते शुचिः || २-१००-५६
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गृहीतः चैव पृष्टः च काले दृष्टः सकारणः | कच्चिन् न मुच्यते चोरो धन लोभान् नर ऋषभ || २-१००-५७
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व्यसने कच्चिद् आढ्यस्य दुगतस्य च राघव | अर्थम् विरागाः पश्यन्ति तव अमात्या बहु श्रुताः || २-१००-५८</blockquote><blockquote>यानि मिथ्या अभिशस्तानाम् पतन्त्य् अस्राणि राघव | तानि पुत्र पशून् घ्नन्ति प्रीत्य् अर्थम् अनुशासतः || २-१००-५९</blockquote>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.<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!
 
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!
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* Self development
 
* Self development
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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>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>
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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 ==
 
== 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 :-
 
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 :-
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