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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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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>  
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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">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 as follows:
 
Some of the themes related to the Ruler and his Governance reflected in the Kachhit Sarga are as follows:
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<blockquote>कच्चिद् अर्थं च धर्मं च कामं च जयतां वर | विभज्य काले कालज्ञ सर्वान् वरद सेवसे || २-१००-६३<ref name=":14" /></blockquote>This emphasises that greatest priority was given to doctrine of trivarga.<ref name=":0" />
 
<blockquote>कच्चिद् अर्थं च धर्मं च कामं च जयतां वर | विभज्य काले कालज्ञ सर्वान् वरद सेवसे || २-१००-६३<ref name=":14" /></blockquote>This emphasises that greatest priority was given to doctrine of trivarga.<ref name=":0" />
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* Understanding and appropriately dealing with
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# 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.
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# Five kinds of fortifications viz. Hill forts, Water forts, Desert forts, Earthen forts, Forest forts.
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# Four stratagems viz. Sama, Dana, Bheda and Danda.
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# Seven limbs of state viz. the ruler, ministers, friends, treasure, territory, forts and army.
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# Eight evils born of anger
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# 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.
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# The three kinds of knowledge viz. the three Vedas, knowledge relating to agriculture, commerce and other vocational pursuits and political science.
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# Victory over the senses
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# 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.
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# 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.
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# The twenty types of rulers (who are not worth-negotiating with) viz.{{Columns-list|#A ruler who is yet a child
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#Aged
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#Who has been ailing for a long time
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#Who has been shun by his own kith and kin.
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#Who is characterized by a cowardly attitude.
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#Who is surrounded by cowards.
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#Who is greedy.
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#Has greedy associates.
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#Who has estranged his ministers and others.
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#Who confers with fickle-minded people
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#Who speaks ill of divine beings and brahmanas
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#Who is extremely indulgent in sensuous pleasures and luxuries
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#Who is ill-fated
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#A fatalist ie. one who believes that all things are pre-determined or subject to fate.
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#Who is afflicted by famine
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#Who is afflicted by military reverses
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#Who mostly remains away from home
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#Who has numerous enemies
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#Who is in the clutches of adverse times
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#Who is not devoted to truth and piety.|colwidth=13em}}
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# The entire population of the kingdom
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# Setting about an expedition and drawing up an army in a battle-array
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# Peace and war
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<blockquote>दशपञ्चचतुर्वर्गान् सप्तवर्गं च तत्त्वतः | अष्टवर्गं त्रिवर्गं च विद्यास्तिस्रश्च राघव || २-१००-६८ 
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इन्द्रियाणां जयं बुद्ध्या षाड्गुण्यं दैवमानुषम् | कृत्यं विंशतिवर्गं च तथा प्रकृतिमण्डलम् || २-१००-६९ 
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यात्रादण्डविधानं च द्वियोनी सन्धिविग्रहौ | कच्चिदेतान् महाप्राज्ञ यथावदनुमन्यसे || २-१००-७०<ref name=":12" /><ref name=":14" /></blockquote>
 
=== मन्त्रणायाः महत्त्वम् ॥ Importance of Counsel ===
 
=== 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
 
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
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मन्त्रो विजय मूलम् हि राज्ञां भवति राघव | सुसम्वृतो मन्त्र धरैर् अमात्यैः शास्त्रकोविदैः || २-१००-१६
 
मन्त्रो विजय मूलम् हि राज्ञां भवति राघव | सुसम्वृतो मन्त्र धरैर् अमात्यैः शास्त्रकोविदैः || २-१००-१६
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कच्चिन् मन्त्रयसे न एकः कच्चिन् न बहुभिः सह | कच्चित् ते मन्त्रितो मन्त्रो राष्ट्रं न परिधावति || २-१००-१८<ref name=":12" /></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 कच्चिन् न तर्कैर्युक्त्या वा ये च अप्यपरिकीर्तिताः | त्वया वा तव वा अमात्यैर्बुध्यते तात मन्त्रितम् || २-१००-२१<ref name=":12" /><ref name=":14" /></blockquote>Rama also iterates that it is important to solicit the help of one wise person instead of a thousand fools because it is a wise person who is of great help in difficult times. He says that while thousands of fools fail to render the required help, one wise, valiant, discerning and efficient minister alone is capable of securing the prosperity of those in authority.<blockquote>कच्चित् सहस्रान् मूर्खाणाम् एकम् इच्छसि पण्डितम् | पण्डितो ह्यर्थकृच्छ्रेषु कुर्यान् निश्रेयसं महत् || २-१००-२२
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कच्चिन् मन्त्रयसे न एकः कच्चिन् न बहुभिः सह | कच्चित् ते मन्त्रितो मन्त्रो राष्ट्रं न परिधावति || २-१००-१८<ref name=":12" /></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 कच्चिन् न तर्कैर्युक्त्या वा ये च अप्यपरिकीर्तिताः | त्वया वा तव वा अमात्यैर्बुध्यते तात मन्त्रितम् || २-१००-२१<ref name=":12" /><ref name=":14" /></blockquote>Rama also iterates that it is important to solicit the help of one wise person instead of a thousand fools because it is a wise person who is of great help in difficult times. He says that while thousands of fools fail to render the required help, one wise, valiant, discerning and efficient minister alone is capable of securing the prosperity of those in authority.<blockquote>कच्चित् सहस्रान् मूर्खाणाम् एकम् इच्छसि पण्डितम् | पण्डितो ह्यर्थकृच्छ्रेषु कुर्यान् निश्रेयसं महत् || २-१००-२२
    
सहस्राण्यपि मूर्खाणां यद्युपास्ते महीपतिः | अथ वा अप्ययुतान्येव न अस्ति तेषु सहायता || २-१००-२३
 
सहस्राण्यपि मूर्खाणां यद्युपास्ते महीपतिः | अथ वा अप्ययुतान्येव न अस्ति तेषु सहायता || २-१००-२३
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मङ्गलस्य अप्रयोगं च प्रत्युत्थानं च सर्वतः | कच्चित् त्वं वर्जयस्येतान् राजदोषांश्चतुर्दश || २-१००-६७<ref name=":12" /><ref name=":14" /></blockquote>
 
मङ्गलस्य अप्रयोगं च प्रत्युत्थानं च सर्वतः | कच्चित् त्वं वर्जयस्येतान् राजदोषांश्चतुर्दश || २-१००-६७<ref name=":12" /><ref name=":14" /></blockquote>
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=== धर्मशासनफलम् ॥ Fruit of Good Governance ===
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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" /></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" /><blockquote>अवाप्य कृत्स्नां वसुधां यथाव | दितश्छ्युतः स्वर्गमुपैति विद्वान् || २-१००-७६</blockquote>
 
=== Others ===
 
=== Others ===
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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>
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* Are you avoiding eight evils born out of anger ?
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<blockquote>दशपंचचतुर्वर्गान् सप्तवर्गं च तत्त्वतः | अष्टवर्गम् त्रिवर्गं च विद्यास्तिस्रश्च राघव २-१००-६८ 
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इन्द्न्द्रियाणां जयं बुद्ध्यं षाड्गुण्यं दैवमानुषम् | कृत्यं विंशतिवर्गं च तथा प्रकृतिमण्डलं || २-१००-६९ 
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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.
   
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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  “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><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!
 
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><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!
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* 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 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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