Contents
- 1. The ideal king
- 1.1 One who has mastery over his organs
- 1.2 One with an attitude that he is ‘the servitor of the subjects’
- 1.3 One surrendering everything for the happiness of his subjects
- 1.4 Transparency in administration
- 1.5 The one with the attitude that ‘I am the trustee of the wealth of the people’
- 1.6 Behaviour in prosperous and adverse times
- 1.7 One like a parent to his subjects
- 1.8 One undertaking spiritual practice
- 1.9 Some ideal kings
- 2. Difficulties in governing a kingdom
- 3. The secret of valour (blessings of sages)
1. The ideal king
1.1 One who has mastery over his organs
A. धर्माय राजा भवति न कामकरणाय तु ।। - महाभारत १२.९०.३
Meaning: A king is crowned for protection of Righteousness (Dharma); not to gratify his own desires. - Mahabharat 12.90.3
B. अप्रमत्तश्च यो राजा सर्वज्ञो विजितेन्द्रिय: ।
कृतज्ञो धर्मशीलश्च स राजा तिष्ठते चिरम् ।। - रामायण ३.३३.२०Meaning: The king who (always) remains vigilant, is omniscient, righteous and grateful and has mastery over his senses, rules the state for a long time. - Ramayan 3.33.20
C. आत्मा जेय: सदा राज्ञा ततो जेयाश्च शत्रव: ।
अजितात्मा नरपतिर्विजयेत कथं रिपून् ।। - महाभारत १२.६९.४Meaning: A king should first win over his mind, then it becomes easier to gain victory over his enemy. How will one who has not won over his own mind vanquish his enemies? - Mahabharat 12.69.4
‘Authors of the Smrutis expect the king to have control over his sense organs. Koutilya too advocates the same. The king should have control over the six defects namely desire, anger, greed, honour, pride and joy or else both the king and his kingdom are doomed. Koutilya has substantiated this with several examples. Manu and Koutilya have earnestly preached that vices like liquor, women, gambling and hunting which stem from desire; and criticism, defamation, misappropriation of funds, punishment, cruelty, etc. which originate from anger all leading to disaster should be avoided so that his rule proves pleasant to the subjects.’ (1)
‘If one tries to analyse the cause for misery in India one will realise that our leaders do not have control over their sense organs though tradition expected this of our kings. This realisation will occur if one goes through the history of the Mahabharat. Arya Chanakya has said, “राष्ट्रस्य मूलं इंद्रियनिग्रह: ।” meaning control over the senses is the basic principle of governing a state. According to Him if this is followed then the state becomes prosperous in all aspects and as a result, wealthy. Only such a state has righteous subjects with a humanitarian attitude. That is why our ancient kings ruled the entire earth surrounded by the oceans.’ - H.H. Kane Maharaj, Narayangaon, Maharashtra
1.2 One with an attitude that he is ‘the servitor of the subjects’
‘The most important concept regarding the king was that he is the servitor of the subjects. The Boudhayan states that the king is actually the servant of the subjects and that one sixth of their income which he receives in the form of tax from them, is his salary (Boudhayan Dharmasutra 10.6). Sage Narad too has commented that the taxes collected by a king from his subjects are in fact his dues for the hard work put in by him for their sake. No one gives anything to another without a purpose. The subjects too pay tax to the king with the expectation that he will protect them.’(2)
1.3 One surrendering everything for the happiness of his subjects
Some examples of this are illustrated below.
A. Shrirama: When describing Shrirama’s glory in the drama Uttarramacharit (1/12) Rama is depicted as saying ‘स्नेहं दयां च सौख्यं च यदि वा जानकीमपि । आराधनाय लोकस्य
मुञ्चतो नास्ति मे व्यथा ।।’. This means, “For the welfare of My subjects I will sacrifice not only My own happiness but even My wife Janaki (Sita), should the need arise. I will not be aggrieved at all by doing so.”When a washerman (rajak) expressed doubts about Sita’s chastity, Rama abandoned Her. Rajak was an average citizen. Rama could easily punish him but He did not do so because He was sure that if He suppressed one, a thousand others would raise the same outcry. Rama wanted to win over His subjects with affection, not with punishment. This example amply illustrates how a king should rule in times of prosperity.
B. King Shibi: When King Shibi had to save a bird who had sought refuge in him by offering his own flesh equivalent to its weight, he remained undeterred even to sacrifice his entire body.
C. King Rantidev: Despite being starved for several days, when a guest appeared at lunchtime King Rantidev offered all his food to him and subsisted only on water. Just then a very thirsty chandal (one who works in the crematorium) reached there and asked for water to quench his thirst. The king gave him that water too. The next moment The Lord manifested before him and told him to ask for a boon. The boon that the king asked for was,
न त्वहं कामये राज्यं न स्वर्गं नापुनर्भवम् ।
कामये दु:खतप्तानां प्राणिनामार्तिशनम् ।Meaning: I neither wish for a kingdom nor heaven nor aspire to attain the Final Liberation (Moksha). I only wish for the elimination of suffering of living beings.
Here one should bear in mind that limitations in the welfare of the subjects arise during adverse times.
1.4 Transparency in administration
A. Necessity: There used to be committees representing the urban and rural population. The king having framed a policy after discussion with his eight ministers would send it to these committees for their opinion. He could not take a decision about any major issue without the consent of these committees. No matter to what the policy pertains a serious or a minor issue, a king should follow the said tradition when dealing with the subjects (Mahabharat 12.85.11-15). The reason for this is that eventually it is the subjects who help the king.
B. Limitations: Transparency is not always beneficial.
कच्चिन्मन्त्रयसे नैक: कच्चिन्न बहुभि: सह ।
कच्चित्ते मन्त्रितो मन्त्रो राष्ट्रं न परिधावति ।। - रामायण २.१००.१८Meaning: (Rama asks Bharat) Do you take decisions by yourself or do you seek the counsel of several others? Does your policy get publicised much before it is implemented? - Ramayan 2.100.18
नित्यं रक्षितमन्त्र: स्याद्यथा मूक: शरच्छिरवी ।। - महाभारत १२.१२०.७
Meaning: Just as a peacock maintains silence in autumn (sharad rutu) so also a king should always keep his policies a secret. - Mahabharat 12.120.7
एकं विषरसो हन्ति शस्त्रेणैकश्च वध्यते ।
सराष्ट्रं सप्रजं हन्ति राजानं मन्त्रविप्लव: ।। - महाभारत ५.३३.४५Meaning: Both, poison and a weapon kill only one person at a time but discrepancy in a king’s secret plan becomes the cause for destruction of all the subjects along with the king. - Mahabharat 5.33.45
विजयो मन्त्रमूलो हि राज्ञो भवति भारत ।। - महाभारत २.५.२७
Meaning: (Sage Narad tells Yudhishthir) The main cause for victory of a king is secret counsel. - Mahabharat 2.5.27
C. Discerning when tranparency is required and when not required: The subjects should be informed about any controversy with an enemy or the possibility of a war. But secrecy should be maintained regarding details of the war like when and where it will begin. However they should be made aware of all things undertaken for their welfare, e.g. tenders with respect to construction work and decisions taken thereto, etc.
1.5 The one with the attitude that ‘I am the trustee of the wealth of the people’
‘This concept also existed in ancient India. Shukra has warned the king thus -
बलप्रजारक्षणार्थं धर्मार्थं कोशसंग्रह: ।
स परत्रेह सुखदो नृपस्यान्यस्तु दु:खद: ।।
स्त्रीपुत्रार्थ कृतो यश्च स्वोपभोगाय केवलम् ।
नरकायैव स ज्ञेयो न परत्र सुखप्रद: ।। - शुक्रनीति ४.२.३-५Meaning: The treasury of a king is meant for protection of the army, subjects and Righteousness (Dharma). If used for these it will prove beneficial. On the other hand, if misused it proves disastrous. Should the king use the royal treasury for his wife and children and to fulfil his own sensual pursuits it will bring him unhappiness and he will attain hell. - Shukraniti 4.2.3-5
With regard to expenditure there are two separate accounts - personal and administrative. Expenditure for the harem, kitchen, ritualistic worship of deities, rites for ancestors and donation was done through the personal account and expenditure incurred on employment of messengers, granaries, industries, weaponries, markets, servants, etc. was considered as administrative expenditure.’ (3)
1.6 Behaviour in prosperous and adverse times
In the Adiparva of the Mahabharat, discussion on how to behave in emergencies keeping aside the usual principles is given. ‘God laid the strong foundation of an ideal king and state by assuming the incarnation of Rama. The same Rama became Krushna in the next yug (era) and laid down the foundation of the code of punishment to be followed by a king in times of adversity. To understand Shrikrushna’s code of punishment it is imperative to understand Rama’s code of punishment because without understanding Rama one will not understand Krushna. How can one who cannot behave righteously in favourable times behave so in times of adversity? Rama taught how a king should behave in favourable times and Shrikrushna, in times of adversity. In fact excluding kings who are incarnations of God, favourable and adverse times of a king depend on the subjects alone.’ - H.H. Kane Maharaj, Narayangaon, Maharashtra
1.7 One like a parent to his subjects
A. A king should work for the welfare of the subjects without their requesting it (Mahabharat 12.93). In this context Bhishma has advised Yudhishthir thus -
भवितव्यं सदा राज्ञा गर्भिणीसहधर्मिणा ।। - महाभारत १२.५६.४४
Meaning: A king should protect his subjects just as a pregnant woman nurtures the foetus in her womb. - Mahabharat 12.56.44
‘Just as a pregnant woman sacrifices what is dear to her and does only what is beneficial for her baby so also O great Kuru, a righteous king should do likewise and undertake those tasks which are beneficial to his subjects, sacrificing his own interests.’(4)
B. सर्वा: समुद्धरेद्राजा पितेव व्यसनात्प्रजा: ।। - श्री भागवत ११.१७.४५
Meaning: Just as a father helps his son to tide over a crisis so also a king should deliver his subjects from difficulties. - Shri Bhagvat 11.17.45
C. मृदुरित्यवजानन्ति तीक्ष्ण इत्युव्दिजन्ति च ।
तीक्ष्णकाले भवेत्तीक्ष्णो मृदुकाले मृदुर्भवेत् ।। - महाभारत १२.१४०.६५Meaning: If a king behaves gently then people disobey him and if he is authoritarian they fear him. Hence, depending on the situation he should be authoritarian or gentle. - Mahabharat 12.140.65
D. न श्रेय: सततं तेजो न नित्यं श्रेयसी क्षमा ।। - महाभारत ३.२८.६
Meaning: Neither is the constant authoritarian nor the constant gentle approach always fruitful. - Mahabharat 3.28.6
E. ‘An ideal king becomes as worthy of reposing trust in as the great Himalay mountain, by his subjects. The king in whose kingdom the subjects function fearlessly as if they are in their father’s home, is the greatest.’ (5)
1.8 One undertaking spiritual practice
A. Importance: Rulers should undertake spiritual practice realising that they are made kings to protect Righteousness (Dharma) and not to fulfill their own aspirations.
धर्मेण राष्ट्रं विन्देत धर्मेणैवानुपालयेत् ।
धर्माच्छरण्यतां याति राजा सर्वभयापह: ।। - रामायण ७.५९Meaning: When a king acquires a state through righteous means he acquires the capacity to protect his subjects, also through Righteousness (Dharma). As the king overcomes all dangers in accordance with Righteousness he becomes worthy of granting refuge. - Ramayan 7.59
यथा दृष्टि: शरीरस्य नित्यमेव प्रवर्तते ।
तथा नरेन्द्रो राष्ट्रस्य प्रभव: सत्यधर्मयो: ।। - रामायण २.६७.३३Meaning: Just as one takes great care of one’s health, so also a king who abides by truth and Righteousness always remains alert about the welfare of his subjects. - Ramayan 2.67.33
धर्मे तिष्ठन्ति भूतानि धर्मे राजनि तिष्ठति ।
तं राजा साधु य: शास्ति स राजा पृथिवीपति: ।। - महाभारत १२.९०.५Meaning: Living beings survive with the support of Righteousness. Righteousness survives with the support of the king. The king who follows Righteousness in the best possible way reigns over the entire earth. - Mahabharat 12.90.5
B. Actual spiritual practice
1. Considering the welfare of the subjects
लोकरञ्जनमेवात्र राज्ञां धर्म: सनातन: ।। - महाभारत १२.५७.११
Meaning: Keeping the subjects happy on this earth itself is the Sanatan (eternal) code of Righteousness (Dharma) of a king. - Mahabharat 12.57.11
दुष्टस्य दंड: सुजनस्य पूजा । न्यायेन कोशस्य च सम्प्रवृद्धि: ।
अपक्षपातोऽर्थिषु राष्ट्ररक्षा । पञ्चैव राज्ञा: कथिता नृपाणाम् ।। - अत्रिस्मृति २८Meaning: Punishing evildoers, honouring the righteous, enriching the treasury lawfully, deciding the cases of petitioners and protecting the nation are the five sacrificial fires (yadnyas) of a king. - Atrismruti 28
किं तस्य तपसा राज्ञ: किं च तस्याध्वरैरपि ।
सुपालितप्रजो य: स्यात् सर्वधर्मविदेव स: ।। - महाभारत १२.६९.७३Meaning: The king who nurtures his subjects in the best possible way is certainly knowledgeable in Righteousness. Why does such a king require penance? Why at all does he need to perform sacrificial fires? - Mahabharat 12.69.73
2. Serving the earth and the subjects considering them as God.
3. Absence of ego: The scriptures state that instead of believing that he is the most powerful, a king should always bear in mind that the Brahman (priest) class is more evolved and greater than him and that he needs its support. A king should even give preference to a Brahman knowledgeable in the Vedas (shrotriya), when travelling on a road (Goutam Dharmasutra 6.21/22, Apastamba Dharmasutra 2.5.11/5/9). While going to pay obeisance to sages in their hermitages (ashrams) the king should halt his chariot outside the hermitage and walk in holding his footwear in his hands.
4. Penance undertaken to make the subjects happy
5. Surrender of even the kingdom to undertake spiritual practice: At the opportune moment the king should retire to the forest sacrificing his kingdom, to undertake austerities so as to attain the Final Liberation (Moksha).
1.9 Some ideal kings
A. Shrirama: When Lakshman asked his brother, Lord Shriramachandra, ‘What is most dear to You?’ He replied, “अपि स्वर्णमयि लंका न मे लक्ष्मण रोचते । जननी जन्मभूमिश्च स्वर्गादपि
गरीयसी ।।”Literal and implied meaning: ‘O Lakshman, you may be feeling that I have a great attraction for golden Lanka which I have conquered from Ravan after slaying him. But it is not so. I returned Lanka to Bibhishan. My mother Kousalya and My motherland (Bharat) are dearer to Me than heaven. Since the body is perishable Mother Kousalya too will die sometime but will the motherland ever perish? It is She who gave birth to Kousalya and I grew up suckling the milk from Kousalya’s breasts. That milk was created in her breasts by consumption of food grain, fruits and various other items. I love that motherland of Mine which has produced this food, fruit, etc. upon which I have survived.’ - H.H. Kane Maharaj, Narayangaon, Maharashtra
विदितश्चास्तु भद्रं ते योऽयं रणपरिश्रम: ।
सुतीर्ण: सहृदां वीर्यान्न त्वदर्थं मया कृत: ।।
रक्षता तु मया वृत्तमपवादं च सर्वत: ।
प्रख्यातस्यात्मवंशस्य न्यङ्गं च परिमार्जता ।। - रामायण ६.११५.१५-१६Meaning: (Rama tells Sita) May You prosper. You should know that whatever efforts I have made with regard to this battle and the victory attained with the help of My powerful friends were not for Your sake. I undertook this endeavour to retain My image, to avoid injustice and to overcome the fallen prestige of our renowned family. - Ramayan 6.115.15-16
न हि तद्भविता राष्ट्रं यत्र रामो न भूपति: ।
तव्दनं भविता राष्ट्रं यत्र रामो निवत्स्यति ।। - रामायण २.३७.२९Meaning: (Sage Vasishtha tells Kaikeyi) That (place) which does not have Rama (one as ideal as Rama) as the king will never become a kingdom. On the other hand even a forest inhabited by Rama will become a kingdom. - Ramayan 2.37.29
(Refer to ‘Shrirama’ in the point ‘One surrendering everything for the happiness of his subjects’ and ‘Science of Spirituality: Chapter 13 - Rama’.)
B. Shivaji Maharaj: In the recent times the monarch who was righteous and established the Hindavi kingdom is Chatrapati Shivaji Maharaj. He ruled the kingdom for which he had no attachment, obeying the directives of his Guru Samarth Ramdasswami. He had great faith in his Guru and offered his entire kingdom to Him. However Samarth who had renounced everything in life naturally did not accept it. Shivaji’s only desire was the welfare of his subjects. That is why his army was strictly warned not to harass the enemy’s subjects in the least. Irresponsible behaviour was condemned. He used to govern his kingdom believing that he was merely the caretaker of The Lord’s kingdom.
[Refer ‘Chapter 1 D A - Protecting Seekers and Destroying Evildoers (Kshatradharma)’.]
2. Difficulties in governing a kingdom
A. राज्यं हि समुहत्तन्त्रं धार्यते नाकृतात्मभि: ।
न शक्यं मृदुना वोढुमायासस्थानमुत्तमम् ।। - महाभारत १२.५८.२१Meaning: Governing a kingdom is an extremely difficult task. The one who has not trained his intellect in a particular direction will not be able to undertake this endeavour. It is a very difficult mission which cannot be shouldered by a feeble person. - Mahabharat 12.58.21
B. बिभेमि कर्मण: पापात् राज्यं हि भृशदुस्तरम् ।
विशेषतो मनुष्येषु मिथ्यावृत्तेषु नित्यदा ।। - महाभारत १२.९०.२२Meaning: (Manu says) I am scared of committing sins. Ruling a state is a very difficult task. Specially ruling people whose behaviour is always deceitful is an extremely difficult task. - Mahabharat 12.90.22
3. The secret of valour (blessings of sages)
‘The Kshatriya (warrior) kings of the ancient times justly ruled the entire earth surrounded by the oceans without any enemies. They were so courageous that in times of adversity they even rescued the king of heaven, Indra from calamities. King Raghu had offered all his wealth in the Vishvajit sacrificial fire (yadnya) and as a result was penniless. Then Koutsa, the disciple of Sage Varatantu came to ask him for assistance of 14 crore golden coins to make an offering to his Guru (gurudakshina). The king then sent Kuber, the deity of wealth a message “Send the money or be prepared for a war”. Kuber complied out of fear. The king then offered the money to Koutsa to make the offering to his Guru.
These ancient kings had acquired their valour by serving the Brahmans (priests) whom they honoured as their Gurus. We read in the Purans, etc. that kings exhausted after hunting in the forest used to halt at the hermitage of a sage on their way back to the kingdom with the intention of taking rest as well as seeking His blessings. They were fully aware that sages having renounced everything remained engrossed in austerities and offered the merits of Their penance to the universe to make creation happy and that they had acquired the capacity to rule the entire earth surrounded by the oceans solely by Their blessings.
If the effulgence of a Kshatriya (warrior) king and that of his Brahman (priest) Guru, is combined then a state is governed smoothly. There are two types of effulgences in the world - that of a Brahman and a Kshatriya. Effulgence of a Brahman is non-violence and that of a Kshatriya is the truth. Both these are not effective independently and in politics are dependent on one another.’ - H. H. Kane Maharaj, Narayangaon, Maharashtra, India
Reference:
‘Protecting seekers and destroying evildoers and code of righteousness of rulers’, published by Sanatan Sanstha.
Bharatiya Sanskrutikosh. Publisher: Pandit Mahadevshastri Joshi, Secretary, Bharatiya Sanskrutikosh Mandal, 410, Shanivar Peth, Pune 411 030.
First edition: Vol. 3 to 10
[1]. Vol. 8, Pg. 31 [2]. Vol .8, Pg. 31
[3]. Vol. 8, Pg. 31,40 [4]. Vol .7, Pg. 175
[5]. Vol. 7, Pg. 175
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