Understanding Raj-Dharma
This post on Raj-Dharma should be read as a sequel to my recent post on Dharma. Like the previous one, this too is a collection of excerpts and notes on the subject from a variety of sources. I am currently reading a long and thought-provoking article on Raj-Dharma by Dr V Nagarajan. I will post excerpts from that too – perhaps as Part III.
My first note is from a site curiously called Indian Officer. The excerpt below is a precis of Chapter XIX, “The Duties of a King†in Book I of ArthaShastra by Chanakya (emphasis added).
*** Excerpts from The Duties of a King (Raj-Dharma) ***
IF a king is energetic, his subjects will be equally energetic. If he is reckless, they will not only be reckless likewise, but also eat into his works. Besides, a reckless king will easily fall into the hands of his enemies. Hence the king shall ever be wakeful.
He shall divide both the day and the night into eight nálikas (1½ hours), or according to the length of the shadow (cast by a gnomon standing in the sun): the shadow of three purushás (36 angulás or inches), of one purushá (12 inches), of four angulás (4 inches), and absence of shadow denoting midday are the four one-eighth divisions of the forenoon; like divisions (in the reverse order) in the afternoon.
Of these divisions, during the first one-eighth part of the day, he shall post watchmen and attend to the accounts of receipts and expenditure; during the second part, he shall look to the affairs of both citizens and country people; during the third, he shall not only bathe and dine, but also study; during the fourth, he shall not only receive revenue in gold (hiranya), but also attend to the appointments of superintendents; during the fifth, he shall correspond in writs (patra-sampreshanena) with the assembly of his ministers, and receive the secret information gathered by his spies; during the sixth, he may engage himself in his favourite amusements or in self-deliberation; during the seventh, he shall superintend elephants, horses, chariots, and infantry, and during the eighth part, he shall consider various plans of military operations with his commander-in-chief.
At the close of the day, he shall observe the evening prayer (sandhya).
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During the first one-eighth part of the night, he shall receive secret emissaries; during the second, he shall attend to bathing and supper and study; during the third, he shall enter the bed-chamber amid the sound of trumpets and enjoy sleep during the fourth and fifth parts; having been awakened by the sound of trumpets during the sixth part, he shall recall to his mind the injunctions of sciences as well as the day’s duties; during the seventh, he shall sit considering administrative measures and send out spies; and during the eighth division of the night, he shall receive benedictions from sacrificial priests, teachers, and the high priest, and having seen his physician, chief cook and astrologer, and having saluted both a cow with its calf and a bull by circumambulating round them, he shall get into his court.
Or in conformity to his capacity, he may alter the timetable and attend to his duties. When in the court, he shall never cause his petitioners to wait at the door, for when a king makes himself inaccessible to his people and entrusts his work to his immediate officers, he may be sure to engender confusion in business, and to cause thereby public disaffection, and himself a prey to his enemies.
He shall, therefore, personally attend to the business of gods, of heretics, of Bráhmans learned in the Vedas, of cattle, of sacred places, of minors, the aged, the afflicted, and the helpless, and of women;—all this in order (of enumeration) or according to the urgency or pressure of those works.
All urgent calls he shall hear at once, but never put off; for when postponed, they will prove too hard or impossible to accomplish.
Having seated himself in the room where the sacred fire has been kept, he shall attend to the business of physicians and ascetics practising austerities; and that in company with his high priest and teacher and after preliminary salutation (to the petitioners). Accompanied by persons proficient in the three sciences (trividya) but not alone lest the petitioners be offended, he shall look to the business of those who are practising austerities, as well as of those who are experts in witchcraft and Yóga.
Of a king, the religious vow is his readiness to action; satisfactory discharge of duties is his performance of sacrifice; equal attention to all is the offer of fees and ablution towards consecration.
In the happiness of his subjects lies his happiness; in their welfare his welfare; whatever pleases himself he shall not consider as good, but whatever pleases his subjects he shall consider as good. Hence the king shall ever be active and discharge his duties; the root of wealth is activity, and of evil its reverse. In the absence of activity acquisitions present and to come will perish; by activity he can achieve both his desired ends and abundance of wealth.
***
Next, brief excerpts from an email by Shri RamGopal on Raj-Dharma:
In search of answers to a Gandhian truth seeker, I had to turn the pages of the Mahabharata, Shanti-Parva, once again. I found numerous gems on Raj-dharma, which I think must be shared with my Hindu friends and teachers.
It may be recalled that Shrimad Bhagvad-gita is a dialogue between Arjun and Lord Krishna, before commencement of the Mahabharata war.
Contrary to it, Shanti-parva is a dialogue between Yudhishthir on the one hand and his brothers, wife Draupadi, Lord Krishna and Bhishma pitamah on the other, after the war. Having won the great war, Yudhishthir was so full of remorse due to the unprecedented bloodshed that he decided to take Sanyas, instead of kingship. After prolonged persuasion of his brothers, Draupadi, Shri Krishna and Mahrishi Ved Vyas, Yudhishthir accepted the coronation. Even then, sensing that Yudhishthir could still go astray, Shri Krishna prevailed upon him to meet Bhishma Pitamah to learn lessons of good governance. Here are a few gems from the mouth of Bhishma Pitamah –
O, King, just as the foot of an elephant covers every other foot, so does Rajdharma cover every aspect of Dharma, in all conditions, (chap.63/25).
Among all Dharmas, Rajdharma is supreme, as it provides nourishment to people of all Varnas (professions). Rajdharma encompasses all sacrifices. The sages, since ancient period, praise sacrifice as the best form of Dharma, (63/27).
The Sanatan Dharma got destroyed hundreds of time, but (each time) it was redeemed and spread again by Kshatra-dharma. In every age, Kshatra-dharma has to be active. Therefore, Kshatra-dharma is the best in the world, (64/26).
Sages praise sacrifice or renunciation, but the greatest sacrifice is that of the kings who lay down their body in fulfillment of their Raj-dharma, (65/3).
O, Yudhishthir! Whatever fruits are available to righteous persons after fulfilling obligations of all the four Ashramas, they are all available to those kings who perform Rajdharma selflessly, following the prescribed code of crime and punishment, and who treat their subjects even-handedly. Such kings get the highest position that may be available to a true sanyasin, (66/4-5).
In his email, Sh RamGopal-ji wonders whether Hindu Dharmacharyas, Swamis and Priests will take note of the lessons of Rajdharma and make them part of their sermons. That would be a very good thing to happen (I believe Swami Ramdeva has made a beginning)
***
And finally, courtesy KrishnaBhakt, a brief dialogue between Vasudeva Shri Krishna and BheeshmaPitamah in the Maha Bharat on Raj-Dharma:
Vasudeva: Tell them something about Dharma and Rajdharma too Pitamah.
Bheeshma Pitamah: Dharma is not confined to rites and rituals. It is a balance of your duties and others’ rights. Thus, you must follow Dharma.
Raj Dharma (Dharma towards your nation) is the same. But a king’s duties are more than that of a citizen’s. If a situation calls for the partition of a nation, then call for war, but never partition the nation. Can you five brothers cut your mother into five and distribute amongst yourselves? If not, then how can you divide the motherland? I have committed this sin. Which is why I’m telling this. To delay war, I even agreed to the partition of the nation. Do not fall for this move Yudhisthir. Now I’m tired Vasudeva and won’t say anything more…
***
Important: Pl. note that these are excerpts from interpretations of various ancient texts. I do not understand Sanskrit and am therefore unable to verify (or validate) the accuracy of the interpretation. It is also very likely that some nuances may have been lost in translation. Nevertheless, I am posting these excerpts as I believe they will help in improving our understanding of these concepts and terms.
Pl. do share your thoughts and comments below. As before, I am particularly interested in comments from those who have read these texts in Sanskrit and/or done a study of this particular topic. Thanks.
Related Posts:
A humble attempt at understanding “Dharma†– Part I
If our politicians had some inkling to follow Arthashasthra instead of quacks who design the foreign policy currently, the country would be a much better place today.
Indeed, DD…Such a shame…but in the true tradition of Macaulay, ancient texts in India are relegated to dusty libraries (at best) while we run around in circles trying to formulate “policy”.
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Separately, I am somewhat disappointed and suprised that this post has not received more comments…I will probably wait until morning and make this a sticky one to push it right to the top…
The message of the dharma and what the Italian leaders of renaissance Italy understood have some parallels. Machiavelli wrote a book of his experience as a diplomat which compares with the ArthaShastra. His defining contribution to politics was the phrase he coined, “the ends justifies the means”.
Raj Dharma is a tame affair in comparison to the way ancients of Bharat conducted their affairs. The conduct of war in ancient Bharat appears to be a chivalrous affair in the manner of the knights of the Middle Ages Europe. Despite Raj Dharma, Hindu women did not rise in the same esteem to the leading women of Europe because of the civilising influence of Christianity.
Dharma has been able to define the obligations of the people in varying degrees of their positions in Hindu society but it paints a static landscape. Hindu society based on the Khastriya caste as the country’s defenders found itself defenceless when Islam found their elimination the surest way to their conquest of Bharat.
We know all too well that Bharat has been betrayed time and time again and the country has paid a heavy price in blood and treasures. There is an ingredient in the Hindu character that needs to be added which no amount of dharma can rectify and that is sufficient self-worth to defend to the last breath what is more precious than all the possessions in the world, liberty. Liberty also means opportunity to prosper in including from the spoils of war. Framing dharma as ethics has taken the vitality out of the dynamics of what constitutes power play.
The problem is that those who are doing the raj are either unaware of, or unwilling to follow raj dharma. Whereas we are waxing eloquent about raj dharma. How to either elect those who consider themselves public servants; or how to make those who are currently elected, follow raj dharma, is the question.
Shantanu, this is more in response to your observation – “Separately, I am somewhat disappointed and surprised that this post has not received more comments…”
Honestly, i can’t think of any thing ‘that sustains’ good governance (raj dharma) or is ‘nyaya’ or is the social and political ‘doing the right things right’ – beyond looking at the exercise of Reason with a commitment to individual freedoms (as guaranteed by the Constitution) within the boundaries of a democratic process…
Individuals, who are disturbed by what they see despite living in constitutional democracy, need to engage in life with the adhering to the values they want to see in society
– the ‘inside-out’ approach and invoke the rights and freedoms enshrined in the constitution for the ‘outside-in’ part..
@ Khandu Patel
Despite Raj Dharma, Hindu women did not rise in the same esteem to the leading women of Europe because of the civilising influence of Christianity.
What does this statement mean?
@ Khandu Patel, you do know what kind of devices the civilizing influence of Christianity had made for women in Europe, don’t you? In comparison, Hinduism/Sanatana/Vedic Dharma has been pretty liberal.
That said, many thanks to B Shantanu to include one of our works on this blog. As for Raj Dharma, looks like besides a parallel press, we also need a parallel education system privately funded by like minded individuals which teaches such gr8 gems of our experiences to the newer generation.
Raj-Dharma is the original concept for Rule of Law. Mahabharata, Arthashastra and other sources of Raj-Dharma though relevant today were written in the period when monarchy and the varna system were practiced. But in the modern period, along with rule of law, we also have democracy and equality before law. A major challenge in India is to make all these three coincide.
@ Salil: Raj-Dharma though relevant today were written in the period when monarchy and the varna system were practiced
This is not quiet true…Women had equal rights at the time of MahaBharata and there is enough evidence to suggest that men were not “born” into professions that their fathers/ancestors practised.
But more on this when I post excerpts from Dr Nagarajan’s research sometime over the next few weeks.
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Khandu, Kaffir, Nikhil and Kalidas: Thanks for sharing your thoughts…will respond to your comments later.
True, women had equal rights, but Arthashastra recommends different laws depending on varna.
@ Salil: but Arthashastra recommends different laws depending on varna...
That is interesting…Can you please point me in the direction of some references?
@Shantanu:
Some excerpts from Arthashastra translation here: http://www.hinduwebsite.com/history/kautilya.asp
Specifically, it prescribes a variation in punishments for crimes as per the varna. Quoting from the link:
The selling or mortgaging by kinsmen of the life of a Shudra who is not a born slave, and has not attained majority, but is an Arya in birth shall be punished with a fine of twelve panas; of a Vaisya, twenty-four panas; of a Kshatriya, thirty-six panas; and of a Brahman, forty-eight panas
…
He who causes a Brahman to partake of whatever food or drink is prohibited shall be punished with the highest amercement. He who causes a Kshatriya to do the same shall be punished with the middlemost amercement; a Vaisya, with the first amercement; and a Shudra, with a fine of 54 panas.
…
A Kshatriya who commits adultery with an unguarded Brahman woman shall be punished with the highest amercement; a Vaisya doing the same shall be deprived of the whole of his property; and a Shudra shall be burnt alive wound round in mats.
There are some limited preview editions at Google Books like this one: http://books.google.com/books?id=K85NA7Rg67wC&printsec=frontcover&source=gbs_v2_summary_r&cad=0
Thanks for the link Salil…Interesting indeed…Will have a closer look later.
This is how Bhishma try to explain RAJ-DHARMA:-
When approached by Yudhisthira for his blessings, just before the battle started at Kurukshetra, Bhishma said:
Man is a slave to money which, however, is nobody’s slave. This being the Truth, O King, I am tied to the Kauravas for money.
Later on when BHISHMA PITMAH on death bed and imparting the knowledge about all the Dharmas – Daana Dharma, Raja Dharma, Moksha Dharma, Stree Dharma, Bhagavat Dharma – to Dharmaputra.
Than DRUPADI asked a question from BHISHMA PITAMAH that when Dhuschasana ill-treated her in the court of Dridarashtra and Bhishma did not speak a word then!
Bhishma replied that he had been fed by Duryodhana and Dridarashtra then, and as that blood was flowing in his body, he could not oppose them. Now, with Arjuna’s arrows piercing Bhishma’s body, all the bad blood had flown out, and the new blood in his body was devoid of any impurity of Adharma.
Bhisma also pronounced that the king should be transparent in all his works except the following three: suppressing his own weaknesses, investigating weaknesses of adversaries and secret counseling.
“Bhishma replied that he had been fed by Duryodhana and Dridarashtra then, and as that blood was flowing in his body, he could not oppose them. Now, with Arjuna’s arrows piercing Bhishma’s body, all the bad blood had flown out, and the new blood in his body was devoid of any impurity of Adharma.”
Although BHISHMA said that impurity of Adharma was in his blood before , but at the same time he is practicing his KARMA.
So both are the conflicting stage all together which in the end lead to MOKSHA DHARMA.
Duryodhana’s policy “Not even a needle point of land to the enemyâ€
Well we all know this famous incident which happens before the kurushetra war, when Krishna asks duryodhana to give at least five villages to the pandavas and to make peace, duryodhana replies that he won’t give even a needle point of land to them. So, if we analyze this statement we can get two conclusions,
Before you read both the conclusions I want to make one point which is “I’m not considered about who is the right full owner to the kingdom. I’m only considerd about the policy of duryodhana is it right or is it wrong?.â€
A) One conclusion is that duryodhana’s decision was wrong which is why he died in the war, and he is a miser and egoistic, so only he refused to the offer made by Krishna.
B) The other conclusion is that duryodhana’s decision is right, he is not a miser as he is known for his charity and he also donated a part of his kingdom anga to karna, So donating five villages is not a big thing for duryodhana. Duryodhana took that decision just because he believed that dying for his country is better than giving a part of his country to the enemy.
Since all land of duryodhana’s by ill bill but think about a situation when we have to make policy and we have Indo-China war or we have Indo-Pak war.
It was his RAJDHARMA to protect and die for land.
if we don’t bother about the past deeds of duryodhana, the deeds of duryodhana may be wrong or it may be right but i’m not considered about it. I’m only considerd about the application of duryodhana’s policy in the Indo-China war or Indo-Pak war and the future of our nation.
Also see this comment on the ArthaShastra post