After many months of hiatus, we return to the topic of Governance. Those who which to govern others, must first learn to Govern themselves. In the lottery of life, those lusting for power have a penchant for tailoring the requirements to their personalities, rather than moulding their qualities to the actual qualifications.

Over time, this is how the actual nature of not only Rajadharma, but also Arthasastra has been conflated with Kautilyan petty-politicking. Governance is not a mere Game of Thrones, Spelling Bee contests, or Trivial Pursuits. It is not simply a case of spouting theory whilst ignoring practice. Governance is fundamentally about leading by example. Those who would rather lounge around on lounge chairs are perhaps better suited as poets and bards, rather than real rulers.

A real ruler does not take orders from ministers, secretaries, and bureaucrats, but knows governance is about this relationship being the other way around. This is because unlike the theory-heavy latter three, it is the King or the leader who has the most skin in the game. It is his dynasty facing deathknell, it is his lineage on the line. Pens-for-hire merely move from one master to another, writing prashasthis for a few paise. It is the governing class that faces accountability for policy directly, and that is why accountability is what is missing most from Indic Polity today.

Continuing our Series on Rajadharma, is our next installment on the Royal Regimen.

Introduction

Those who wish to command, must first learn to obey http://t.co/T68LZIoUYh

— AndhraCulturalPortal (@AndhraPortal) September 26, 2014

Being and Becoming a king is easier said than done. Indeed, one of the great problems facing society today (and historically) is that ambitious people always ask “why not me?” rather than “why me?”. Rather than being an ambition or privilege, being a Raaja is tremendous responsibility and burden. One is all alone at the top, at best, rhetorically conversing with king’s past as to the proper course of action.

Being a Raaja is more than just about being in the right lineage or reading the right books; rather, it is about a lifetime of preparation. Some of it is timeless and some of it is time and context sensitive. Merely implementing the Ramayana today will get no leader anywhere. But even still, Sri Rama is the greatest Raaja and Raajarishi precisely because he did what was appropriate in his time. And even here, in the slaying of Vaali or in ordering the disturbance of Meghnaad’s foul rituals, Bhagvaan Raam bent the rules rather than break them. That is the difference between a Dharmaraaja and a Duryodhana.

And preparation, disciplined routine, and Royal Regimen is the true difference between a leader and a follower. True leaders, great leaders are not merely born, but made. They are made not just by parents and not just by Gurus, but also by God, peers, and friends, and enemies, and most notably, circumstance. Character is King and it is made through countless experiences and dharam sankats, testing the mettle of the man behind the mantle.

But before delving into the minutiae of the Royal Regimen, it is important to first study the qualities of what makes a King in the first place, and how Princes (who are not cannon-fodder or sybarites, but leaders-in-waiting) are in fact trained. Before moulding the man or telling him how to make himself, one must first review precisely what is in fact being made.

Royal Qualities

“At one place, the Visnudharmottarapuranam declares the king to be worthy of being worshipped by the Brahmanas. This is so, because all the Varnas can follow the duties of their respective Asramas only when there is a king to protect them properly. Although the king has a human body, there is a divine element in him. There may not be any difference between his body and that of others, yet he is worthy of being worshipped.” [4, 43]

In this era of democratic-republics, the need for a Raaja is rightly questioned. However, the ancient Hindu concept of kingship was not mere tyranny. The Raaja represented royal responsibility and protection of all society. “With a king to protect them, the bejeweled ladies, unescorted by men, can move about freely. People begin to follow their religions, do not fight amongs themselves and are kind to each other.” [4, 44]

The Vishnu Dharmottara Puraana lists the following as the gunas of the Raaja.

“Briefly the king should have all the qualities of the superior man as mentioned in the Sastras. He should have a combination of humility in his nature, impressiveness in his appearance, freedom from sloth, skillfulness in his work, religiousness in his wisdom, disciplined in his sensual enjoyment,  infinitely powerful observation and boundless enthusiasm.” [4, 45]

While it is true that varnashrama dharma specified that a Raaja be a kshatriya-by -birth (i.e. noble family), that alone was not enough according to Raajadharma. Though it was necessary, that alone was not sufficient. “He should come from a noble family. He should be softspoken, physically sufficiently strong and have the wisdom of a believer. He and his subjects should have faith in him. Disciplined speech, freedom from avarice, gracefulness of deportment, and solemnity should be special features of his character.” [4,45]

Merely being the firstborn of the King and Queen was not enough. Birth is the first factor to be sure. There was a royal rule that the eldest son was the presumptive Crown Prince. But that presumption also came with a condition of competence/personal merit. Ability to do the job also matters, and was the second factor. Both were required. The first condition merely reduced the possibility for competition, but both conditions were required.

In brief, Sukracharya provides the line of descent for Primogeniture.

Royal Regimen necessitates an understanding of succession and seniority. When there is a place for everyone and everyone is in his place, then the function of families and governments is smooth. Thus the eldest son is the presumed heir apparent. He may only be disqualified in favour of the next eldest when there is serious moral, mental, or physical defect.  In the past, the question of who was the chief queen mattered. However, the best system functions when the eldest son by any duly married queen of the king becomes the heir.

Agnatic-Cognatic Primogeniture: Eldest son onwards of Ruling Branch, then Eldest son onwards of subsequent Collateral branch

If there are no sons, then the king’s eldest brother or the king’s eldest brother’s sons are to be considered per the same schema. Should there be none again, then the king’s legitimate paternal male cousins of the dynasty will again be considered as per agnatic priority. If there are none, then the king’s eldest daughter’s son (dauhithra) may be considered if this eldest daughter duly married a kshatriya prince. If there are none, then the king’s eldest daughter can be anointed the ruler via the putrika ceremony, and become the Ruling Queen like Rani Rudrama Devi. If there are no successors, a throneless and virtuous kshatriya prince of a friendly neighbouring kingdom may be anointed. If there are no other options, or the Crown Prince is a minor in the midst of a vacant throne, then a Desadeesvara (Regent) may be appointed by the Rathnin of the Raajya. This is the requirement of the Royal Duty.

But the Royal Duty was best summed up by the Maryaadha Purushottam himself:

“Preaching the royal duty (Rajadharma) with the help of rhetorical questions, Lord Rama asks Bharata, ‘Surely, you abstain from the following fourteen common shortcomings of the kings, don’t you?-namely, atheism, falsehood, anger, carelessness, long-windedness, avoiding the company of learned people, sloth, slavery to the senses, consultation with no one or with incompetent people regarding governance, not beginning the work at the proper time, not keeping the policy secret, not finishing the auspicious works and attacking many enemies at the same time’”? [4, 63]

Royal Training

https://www.youtube.com/watch?v=VIqTmpLLc30

Royal Qualities are attained both through nature and nurture. Regardless of innate character, however, all Royal Princes (indeed, noble aristocrats in general) must be properly trained according to Saastra.

The central condition for training is discipline. Surrounded by royal luxury, it is all too easy for princes to be corrupted by the temptations of court. Wealth, women, and wine all flow like a river; only the skilled boatman knows how to navigate. Wealth in the hands of the immature, corrupt, or tyrannical is dangerous. This is why young princess must be disciplined first by their Vamsa Vrddhas, then later by their Acharyas and Kulagurus. Though they will later command Purohiths and Rtviks, the Kshatriya Raajakumaara must learn innate respect for learned men and women, especially Veda Brahmanas (Srotriyas). However, respect does not mean slavery. Separating the Satpanditha from the Murkhapanditha is of tremendous importance.

Learning alone, is not enough. As Acharya Sukra states, like a Crown Prince, a Pandit also has 2 qualifying conditions. He must be learned, yes, but must also be moral. An immoral learned man is a mere vidhvaan, a mere scholar. He should be respected yes, but he is not due the veneration that a Veda Brahmana or Pandith qualifies for, since it is the latters’ ascetism or morality that is the distinguishing factor.

Indhriya vijayasya moolam vinayam. Vinayasya moolam vrddhopaseva. Conquest of senses is achieved through humility. The root of humility/discipline is through service of elders. Princes who serve their teachers in youth, will respect them as kings who later command them.

[3, 59]

So what is it a royal prince should be taught? According to the Arthasaastra, there are 16 eyes for the future king: the 14 branches of learning, and his own 2 eyes. The synopsis of the royal curriculum or princely regimen is roughly as follows:

But if this is the princely regimen, what is the Royal Regimen? How is it that the Crown Prince should conduct himself once he eventually becomes King?

Royal Regimen

If structure is a requirement for children, it is a guidestone for kings. An undisciplined king ambles about in his anthapurah, hankering after women day-and-night like the debauched Agnivarna. But within the same Suryavamsa was born the Ikshvaku-kula-thilaka, Sri Raama. Bhagvaan Raam was the best of kings precisely due to his discipline. Despite being a man of tremendous power and virility, he channeled this all into productive work. A structured, almost ascetic life, made him not only a beloved son to Maharaaja Dasaratha, but a worthy son-in-law to Rajarishi Janaka.

While each Raaja will tailor his schedule to his own liking, and each will have his own leisure activities of choice, some things should be common to all. Irrespective of whether he is a good student, all Kings must continue their studies well into their reigns. One’s education does not end with mere schooling, but continues throughout one’s life. Even if one has mastered all the branches of knowledge, one must still learn about other parts of the world. Even if one has mastered worldly knowledge, one still has spiritual knowledge. And even if one has mastered both of these, learning about one’s family and heirs and how to manage them is also important. Therefore private study must continue throughout one’s life.

Leisure activities should also be there. Spending time with one’s womenfolk is also necessary, but must be done with caution, as trust develops only over time. No one, not even one’s beloved wife, respects a debauched king. A wise man will therefore regulate his conduct around and time with women. Beyond boudoir activities, are various games and amusements that man and wife often play, such as dice or cards.  Other leisure pursuits for a Raaja including hunting, painting, poetry, and music.

Exercise and military training is also essential. A wise Raaja will continue to keep his body fit, precisely because he basks in so much luxury. Running, lifting weights, swimming, and horse-back riding are all envigourating pursuits. He should also have a weapon of choice or train as a wrestler (with a trusted childhood friend of course).

Among rulers, Emperor Krishnadeva Raya’s Royal Regimen remains the most famous. Per one account, he would drink a kumbha of ghee, and then lift weights until he sweat it all out. Then he would go horseback-riding. This was his daily exercise routine. A foreign observer elaborated:

“He is the most feared and perfect king that could possi-bly be, cheerful of disposition and very merry; he is one that seeks to honour foreigners, and receives them kindly, asking about their affairs whatever their condition may be. He is a great ruler and a man of much justice, but subject to sudden fits fo rage.’ Krishnadeva kept up his bodily strength by hard physical exercise, he was a fine rider and his noble presence made a pleasant impression on all who came into contact with him“. [8, 251-252]

The Vishnudharmottara Puraana asserts the following regarding the Royal Regimen.

“Governance is not only a means of enjoying the luxuries of the world, but also carrying a great burden of tough, grave duties and responsibilities.

The king should divide his days and nights in a planned manner for his official and private matters. The Visnudharmottarapuranam, divides the king’s routine in three parts: –

1. Morning and forenoon

2. Noon and afternoon

3. Evening and night” [4, 90]

The King’s Regimen should be disciplined so as to ensure he has control of his senses & situation awareness. Historically, his day was divided into muhurthas (1.5 hrs). As such, here is a suggested Royal Regimen for each muhurtha, on a typical day. This may be adapted when there are festivals, yajnas, military campaigns, or diplomatic engagements.

Morning —  9 hrs

1. Sleep
2. Rise 1 Muhurta before Dawn. Aachamaneeyam. Receive reports from agents
3. Bathe, dress, worship. Private study. Consult Purohith on day.
4. Morning Meal. Household & Palace Update.
5. Consult Royal Doctor. Receive blessings from Vamsa Vrddhas & Vrddha Brahmanas
6. Public Audience at Royal Court (Aasthaana). Greet Advisors, Scholars, Visitors.

Afternoon —  9 hrs

1. Meal after Royal Taster approves
2. Private Audience (Antharaala). Receive reports from agents
3. Exercise.
4. Bathe. Leisure Activities
5. Inspection of Armed Forces
6. Consult with Ministers at Mantri Parishad (Revenue, Treasury, Defence, Foreign, etc)

Evening —  6hrs

1. Evening Prayers. Meal. Receive reports from agents
2. Private Audience. Leisure Activities in Anthapurah.
3. Sleep
4. Sleep

Leisure activities and exercise alone are not enough, the Raaja has responsibilities to both his family and society. A Vaidika Raaja will make time to perform or give patronage to the ancient Yajnas. As Krshi Sastra states, Yajnas give rain, rain gives good crops, good crops ensure happy societies. Ascetism also ensure forbearance and fortitude. “Besides a sufficient practice in charioteering, horse-riding, elephant-riding, archery and various other exercises, and a capacity to withstand hunger and thirst, he should also have interest in practice of penance and holding of Yajnas.” [4, 45]

Though kings should strive to fight honourable wars among Dharmic Kings, excessive focus on rituals is also not good, lest it lead to ritualised war of chivalrous Rajputs. A Wise Dharmic Raaja today practices Kootayuddha. His regimen should also incorporate study and practice of Koota Niti.

Royal Retinue

A Royal Retinue consists of various friends, attendants, officials, and family members. Whenever the Raaja may travel, whether locally or internationally, he would be accompanied not only by soldiers and bodyguards, but also by his near-and-dear. Attendants would be there to look after him, and ministers and other officials may often be alongside him to carry out his orders.

Entourage

The entourage of a king can vary based age and phase of life.

There is the sahaja, or childhood friend. Then  there is the vidhusaka (or clown), who might himself be the sahaja. However this role is better played by the vikata kavi (Court Wit), like Tenali Raamakrishna. There is the rakshin (bodyguard). There is also usually a  soodha (cook), kusheelava (ministrel/bard), and prasaadhaka (attendant). He might have a kuhaka (juggler) and  chitrakaara (artist ). There are, invariably, other hangers-on such as sabhyas (courtiers), veetas (bon-vivant), and peetamardas (parasites). This is the king’s personal entourage. There are also his officials, and members of his own vamsa (such as the mahishi or yuvaraaja) who would have their own entourages.

Officials

“It is the king who looks after the ministers, the priests, heads of departments and other subordinates and servants, besides dealing with the calamities of other six limbs. If his ministers become victims of addiction, the King can appoint other ministers who are free from addiction. A well-endowed king can covert other limbs to his own likeness. The limbs would be as the king himself is. The rise and fall of the limbs depends upon the king.” [4, 25]

Whether prime minister or councillor or royal governor or purohith, officials must always remember that they are subject to the king. “The criminal is punishable, no matter whether the criminal happens to be one’s father, teacher, friend, mother, wife, son or priest.” [4, 254]

Many would often travel with him frequently. While the Dvaarapaala might accompany the King at his command, he should deputise the Prasaadhaka to look after accomodations and personal arrangements for the Raaja whilst on campaign. A Shrikarana (Secretary) would carry the king’s papers and take dictation, passing along formal work to the Royal Scribe (Mahalipika). The Senadhipathi was arguably the most important of his officials. After the King, it was the commander-in-chief who was most responsible for the Armed Forces. However, a wise king paid personal attention to minding his soldiers, even if he ignored everyone else.

Krishnadeva Raaya stands out here again. “He often led his armies in person and exhibit-ed great steadfastness and courage in the face of danger. He had great care for the welfare of the rank and file of the forces, and visited the wounded after each engagement and arranged for their proper care. He was loved and respected by all” [8, 252]

All this would naturally become very expensive. Royal Expenditure per Sukra Neethi.

[3, 59]

All of this, of course, could get very expensive. Intrinsic to the maintenance of any retinue, is the revenue to finance it. With royal revenue divided as above, Sukracharya then divides King’s Personal Expediture as follows (sums converted from panas to rupees).

Conclusion

“In the context of the Sakti Traya, the Visnudharmottarapuranam includes religious belief as well as divine power; because the fountainhead of all powers is Lord Visnu. According to the Puranam, an effective and good governance can be established with the help of four powers – Utsaha (enthusiasm), Mantra (advice), Prabhusakti (sovereignty) and Devi (the divine).” [4, 46]

The king is not a mere tyrant. The Raaja is the leader of Society and the commander of all varnas. He is to be a symbol not only of royal sovereignty, but also of moral virtue. However, Raajadharma also recognises that not every Raaja is a Raama. There are protections built into to it to ensure that a Dhrtharaashtra or even a Duryodana are restrained from poor rule or even absolute oppression.

“Lest the king should become mad with power and misuse it, the creators of the Sastras declared him to be possessing the divine qualities and divine nature, and thereby stressed the need for him to introspect and to exercise self-control. They have also given stern warnings about the horrors of the misuse of administrative powers. It would not be unreasonable to hazard the guess that besides the influence of the scholarly Brahmanas, there were other factors effectively limiting the authority of the king”. [4, 51]

Even the most powerful Raaja was accountable to the Vamsa Vrddhas, as well as his Vidhatha (assembly of nobles), and finally the people themselves through the Praja Samithi. He had to take care to not only report the status of the kingdom to them annually, but also to conduct himself with dignity and not covet that which was not his. Above all, was respect for women. A true Raaja would not only avoid casting his gaze upon women who belonged to others, but would also take utmost care to safeguard the protection of all women.

“The king is ordered to provide maintenance, protection and respect to the women with high moral character. Such women have unbearable brilliance and spiritual power. Therefore, they should not be annoyed, ignored or insulted.” [4, 55]

The true Raaja was a Stree-go-brahmana prathipaalaka. However, he knew first and foremost that Dharma had to be balanced by Niti. The Raaja could not be an atheist, but he also could not be too engrossed in religious matters or too saatvik (like Yudhisthira). He had to balance all responsibilities and understand that the King’s waged were his due for protecting his subjects.

“The king who cares for the subjects has no need to perform the Yajnas or penances.” [4,65]

Irrespective of whether one is a king-by-birth or a duly elected Prime Minister or President, the Raashtrapathi must not only protect his raashtra, but he must exemplify the values of his society. And Bhaarathavarsha is exemplified by Dharma, and above all, Sathya.

References:

1. The Ramayana. http://www.valmikiramayan.net/
2. The Mahabharata. Santi Parva. Rajanusasana Parva. http://www.sacred-texts.com/hin/m12/
3. Sukra Niti
4. Polity in Visnudharmottarapuranam.
5. Vidura Niti
6. Aiyyangar, K.V. Rajadharma. Adyar Library. 1941
7. Kangle, Edit, Kautilya. The Arthashastra. New Delhi. Penguin.1992
8. Sastri, K.A. Nilakantha. A History of South India. Oxford. 2015
9. Mitra, Rajendralala & Sisir Kumar Mitra. The Nitisara or The Elements of Polity.Kolkata: The Asiatic Society. 2008
10. Arya, Ravi Prakash. Dhanurveda – The Vedic Military Science. Rohtak. Indian Foundation for Vedic Science. 2014