After our preceding article on Rajadharma II: Governance & Administration, it becomes imperative to focus on a foundational aspect of Rajadharma that is often given short-shrift. The reality is, Bharatiyas have become entitled but incompetent, over-emotional but low action, super-knowledgeable but utterly stupid. They claim to be uber-patriotic, but are slavish to videshis, even including them in the deepest dharmic & strategic matters. In such a samudra of stupidity, it has become crucial to conduct an exegesis on that level of governance that individually appears minuscule, but on the macro-scale determines the destiny of nations and civilizations: The Vamsa.

Introduction

Indians may be past (and present…) masters of petty politics, and exult in games of “chanakyan!” intrigue, but have become pathetic at governance. Governance, especially dynastic governance, is at the heart of Rajadharma. While some may argue that Arthasastra does discuss dynastic governance  because it is covered in Dharmasastra and Itihasa-Purana, this is not fully valid. Statecraft, Bureaucracy, and Geo-politics are all important, but are not at the heart of Rajadharma.

As the experience of the Sikh Gurus demonstrated, before Poorna Bharatiya Swarajya is possible, sometimes states exist within states, and must get the basics correct. When the fundamentals are right, then geopolitical games can be played. Arthasastra did not fully cover even this as there was minimal interest to study cultures and civilizations outside India—and certainly anywhere near the level that some global empires have done in the last 1000 or so years. Therefore, get Rajadharma (Governance) right, and Arthasastra (Statecraft) and Rajaniti (Politics) will both follow. That is why Rajadharma is superior to Arthasastra and Rajaniti, and guides both of them.

No text better explains this than that masterpiece of Maharishi Valmiki: The Ramayana. If long before Kautilya, Krishna had demonstrated strategy and cunning, then long before Chandragupta Maurya, Rama demonstrated how to secure and govern a royal dynasty. If The Mahabharata must be the mind of Governance, then The Ramayana is its heart.

Emperors, Rulers, & Rajas do not govern for themselves, but for their subjects’ well-being. After the subjects, comes the King’s dynasty as a whole. It is only in the end, that he can consider his own interest. In an instant, Bhagvan Sri Ram could give up the throne, and in an instant, his younger brother Bharata could reject it. Both were legitimate sons of the ruling King, both had cases upon which to claim the throne, both had qualities of an ideal ruler, but Bharata knew that Ram deserved it more, as the eldest, as the chosen heir of Dasaratha, and as greatest in Dharma. Despite Dasaratha’s promise to Kaikeyi’s father, Ashvapathi, to give the throne to her son, Bharata knew that before that promise, came the interests of the kingdom of Kosala and its citizens.

“The kingly righteousness is one component among the four primary concerns of the kingcraft as said at: nyaayena aarjanam arthasya varthanam paalanam tathaa | sat paatre pratipattiH ca raaja vR^ittam catur vidham ||  ‘monies are to be earned righteously, they are to be enriched righteously, and safeguarded righteously, and they are to be endowed to righteous deeds or persons, for welfare of the state, righteously…’ “[1-52-6]

नाश्रेयसि रतो विद्वान्न विरुद्धकथारुचिः |
उत्तरोत्तरयुक्तौ च वक्ता वाचस्पति र्यथा || २-१-१७

“Rama was not interested in actions, which were not beneficial. He was a scholar. He had no taste in tales opposing righteousness. Like vaachaspathi, his eloquent speech contained a series of strategies for action.”

सत्संग्रहप्रग्रहणे स्थानविन्निग्रहस्य च |
आयकर्मण्युपायज्ञः संदृष्टव्ययकर्मवित् || २-१-२६

“He identified good men and protected them. He knew the people worthy of reprimand. He knew the ways and means of getting income as well as the system of spending, as perceived by economic sciences.”

वैहारिकाणां शिल्पानां विज्ञातार्थविभागवित् |
आरोहे विनये चैव युक्तोवारणवाजिनाम् || २–१–२८

“Rama was acquainted with the fine arts useful for entertainment. He knew how to distribute the wealth. He was efficient in riding and taming of elephants and horses.” [1]

When the needs of a dynasty are prioritised over an individual claimant, and the needs of the kingdom prioritised over the dynasty, then succession wars and even succession crises are minimised and avoided. This is imperative even in planning for Royal Marriages.

Crisis is when a family shows its culture. Marriage is creating a culture.

Terminology

• Vamsa—Dynasty
• Parivaara/Kutumba—Family
• Vamsa Vrksha—Dynastic/Family Tree
• Raja Pita—Retired/Abdicated King. Should be in Vanaprastha
• Raja Maata—In Vanaprastha with Raja Pita. Otherwise Retired in Palace.
• Raja—King. Patriarch
• Rani/Mahishi—Queen. Matriarch
• Yuvaraja—Crown Prince
• Raja Kumaara—Prince
• Raja Kumaari—Princess
• Kshatriya Dharma—Dharma of Aristocrats/Nobility/Royalty
• Sheela/Udhaarabhaava/Aryabhaava—Character
• Shaili/Sishtachara/Paddhathi/Anusarana—Custom
• Samarthah—Able
• Saahasam—Adventure
• Bhaagyaa—Prosperity
• Vipath—Adversity
• Manorathah—Aspiration
• Mahatvakaankshah—Ambition
• Ekta—Unity

• Raja Bhavana—Royal Palace
• Dvarapaala/Dauvaarika—Chamberlain
• Raja Rakshin—King’s Own Guards
• Antarvamsika—Palace Commandant
• Vamsa Rakshin—Palace Guards
• Desadeeshvara/Mahamatra—Temporary Regent
• Kulaguru—The Acharya of a Family & Educator of Princes
• Raja Vaidhya—Royal Doctor
• Raja Sooda—Royal Chef
• Shuddh Anthah—Pure Interior/Family Apartment
• Anthapurah—Outer Apartment/Seraglio
• Prasaadhya—Pleasure Palace/Atelier
• Vilaasam—Dynastic Residence
• Vamsa Grha—Family Home
• Uthaja—Cottage

• Prabhutva—Government
• Praamaanya—Authority
• Prasaasana—Administration
• Prasaasaka/Prasaasikaa—Administrator
• Parisahaaya—Aide de Camp
• Niti—Principles
• Naya—Policy, Sunaya—Good policy, Kunaya—Bad policy
• Netr/Neta/Nayaka—Leader, Netri—Female leader
• Netrtva/Netatva/Nayakatva—Leadership
• Aadhesa/Aagnya—Order/Command
• Nirdhesa—Direction
• Upadhesa—Instruction
• Soochana—Advice
• Soochaka/Soochaki—Advisor
• Rajanka—King’s Mark/Brand
• Raja Mudra—King’s Seal or Signature
• Raja Laanchana—Royal Crest

Qualities of Governance & Royalty

1. Sheela/Aryabhaava/Udhaarabhaava—Good character
2. Dheerya/Samutsaaha/Drdhanischaya—Fortitude/reliability
3. Sujanata—Gentlemanliness/Lady-like Behaviour
4. Maryada—Propriety/Courtesy
5. Saujanya—Etiquette/consideration for others
6. Sabhyata—Civility
7. Samarthata—Competence (in Weapons, War, Strategy, & Governance, etc)
8. Anurakti—Loyalty

Though the present era is one dominated by Republics and Democracies, ruling classes in any system (and Royal Families above all) must inculcate and inspire certain qualities.

It is often said that Leaders are not born, but made. Therefore, the education of future leaders, especially state, national, and civilizational leaders is crucial.

Leadership(Nayakatva/Netrtva) must be taught not just to the ruler, but to his lieutenants, ministers, and even family, so that they understand the burdens of governance, and if adversity demands, take on such burdens. Effective countries are those with depth in leadership. A true elite knows not only how to rise to the occasion, but also to step aside when there is someone more qualified. Qualification is not simply a matter of credentials, but rather, is determined by competence and character. The succession crisis between Yudhisthira and Duryodhana (both legally credentialed) could have been easily solved by simple question: who is best in Rajadharma?

धर्मज्ञो गुरुभिर्दान्तः कृतज्ञ सत्यवाक्चुचि |
रामो राज्ञः सुतो ज्येष्ठो यौवराज्यमतोऽर्हति || २-८-१४

“Rama knows all righteousness. Elders trained him. He has a proper gratitude. He speaks truth. He has a clean conduct. He is the eldest son of king Dasaratha and hence eligible for the kingdom.”

While manoratha (aspiration) is good, mahatvakaanksha (ambition) is not. While sheela (moral character) is excellent, saukrtya (piety) is not. Sheela is good moral character, and dedicated interest in performance of duties, and respect for custom balanced by dharma. But piety is about feeling superior to others. Piety breeds sanctimony & superciliousness, paving the path to stupidity. Sajjanaah do practice and guard their sheela and perform their svadharma scrupulously. Sujanaah (gentlemen and ladies) do not make a pompous public production out of it.

When there is good character, Susheela, then the burdens and self-sacrifice demanded of governance even in a noble family become possible. Kusheela (bad character) breeds disputes, dissension, and dynastic destruction. Aryabhaava (nobility) is required. Even if one is not of a Royal house, and lacking dheerya (fortitude), one can still be a Sujana/Sujani (Gentleman/Lady). Fools engage in Saukrtya (piety) and Sukrtodheerana (trumpeting of one’s own good actions to show superiority to others). A Sukrtodheera (pious or pompously ritualistic ‘do gooder’) can set a clan or kingdom on the path to Destruction. Therefore, one who does dharma for appearances rather than sincerity,  may not be qualified for the throne. Sajjanaah & Sujanaah give importance to adherence to Dharma, Rta, & Satya.

This is why Maharishi Vishvamitra said that one must be cautious on both the paths of Dharma & Adharma. This is because Adharma automatically leads to a fall, and Dharma can cause pride (ahankara) from piety (saukrtya), again leading to a fall. That is why the ego (Aham) must ultimately be rejected. This is true refinement. Yudhishitra was not a sukrtodheera, but he was a punyatman (devout soul) compulsive truth-teller in a time when kings no longer could be, and had to be a dharmatman instead.

Members of a Royal or Noble family are expected to show the refinement of Aristocracy as well. If the Royal Qualities cover the soul, then refinement covers the alankara.

• Sishta—Good habits & traditional discipline. Spiritual living & observance of custom
• Sthiraasamskaara—Very Cultured
• Basic understanding of Dharma, Niti & Itihasa
• Skilled in 1 or many Arts and/or learned in Literature
• Trained in 1 or many types of self-defence
• Fashionable in Dress & Appearance

As one can see, there is a spectrum of behaviour to be demonstrated by Aristocrats. Mere clothes, as Swami Vivekananda said, do not make a gentleman, character does. But ladies and gentlemen, meaning kshatriyas and other prominent citizens in society, understand that value of fashion, and dress accordingly. Sadly, in the present time, it is considered that “clothes make the man”. Be that as it may, they do not make a gentleman, and certainly not a kshatriya. Therefore, training in hand-to-hand combat at a minimum should be expected of kshatriyas and members of lower nobility, male and female alike. Beyond that, training in arms is advisable.

It is the foremost duty of our leaders to enable children to know about our own heriditory cultural assets. Otherwise India will become a prey to moral degradation. #Periyava #Hinduism

— Sage of Kanchi (@haraharasankara) February 10, 2018

Those who wish to conduct the business of the state must also cultivate themselves. An Emperor such as Krishna Deva Raya was styled as “Andhra Bhoja” for his achievement in literature, much like the original one, Paramara Bhoja, who was a polymath. But there must be balance. Over-dedication to Arts & Culture or even literature results in diversion from Dharma. Despite being dedicated to vidya and learned in many arts & sciences,  the soldier-king Bhoja was ultimately defeated and killed in battle by fellow countrymen, at a time when the country was beset by invaders. Krishna Deva Raya demonstrated the right balance between Cultivation & Statecraft. He exercised with weights and went riding daily.

Understanding of Dharma results in the correct use of literature, which should primarily revolve around the Dharmasastra, Purana, and Charitra. That way, Dharma, Niti, & Itihasa are all covered in balance. Beyond that, Kshatriyas had the ancient right to the rite of upanayana, and therefore, to a basic education in Vedas. Unlike the brahmana, however, his proper focus is not on karmakanda, but jnanakanda.

Kshatriya boys should get their Yajnopaveetam by 12 years of age. Krishna who was born in Yadhu Kula had His at His 12th year of age.

— Sage of Kanchi (@haraharasankara) January 24, 2017

Education in sastra will also result in good habits, and traditional discipline, which is mandatory of a king. A king is surrounded by temptation. In performing sandhya, and following nitya karma as appropriate to a kshatriya, appetites for luxuries will be tempered. Having achieved the preceding factors and following (as much as realistically possible) the stipulations of sastra, kshatriyas (and others who join them in governance) will attain sthirasamskaara, and be very cultured in the Bharatiya sense.

Dynastic Governance—The Vamsa

From the Raghuvamsa to the Nimivamsa and the Chandravamsa to the Agnivamsa, dynastic governance has been a critical component of Administration. Ruler or general, noble or country gentleman, a Kshatriya’s role is not just proficiency at arms, but also at administration.

As the Ramayana demonstrated, this is arguably the most critical category of administration. Fairly or unfairly, a King is judged by how well he governs his family. It is said in Cheena desha that one should govern a family as one governs a fish…gently.

The Dauvaarika (also known as Dvarapaala) was a critical position here. As a veritable chief-of-staff, he was entrusted with management of the Raja’s schedule, coordinating members of the Royal Family, and above, all overseeing the security of the royal family. The Antarvamsika was of additional importance, tasked with managing the day-to-day palace operations and general palace security and resource supply. The Culture of Bharatavarsha and Dharma demands protection of Stree (women), Go (cow) & Brahmana. Thus, the Vamsa must prioritise the protection of its women above all. The House of Mewar did all three.

Those practicing Rajadharma should marry one of similar rank. Although the rare statesman of aspiration or ambition often marries above his station in life, it is more beneficial to marry equally, and if competent to do so, rise.

Some will point out that there were brahmin dynasties, and this is true, but as we have stated before, Sharmas have to become Varmas to become eligible to rule or administer. For others of non-kshatriya castes, similar pujas would have to be conducted. For those previously considered as vratya, marital alliances can be conducted after 3 generations of observing Arya Dharma. This is similar to the Manava Dharma Sastra’s rule of a non-brahmin being accepted as a brahmana after 7 previous generations of marrying within brahmins. Those who claim to be traditionalists must remember that though it was neither encouraged nor the norm, in Manu’s time itself there were cases of inter-varna marriage, what of the present mixed age? Therefore, it becomes incumbent to provide flexibility particular in times of Apad. Aim for the astika and the ideal, but consider alternatives when necessary, in order of priority.

House of Mewar correctly asserted daughters of their house would only marry other Vaidika/Arya Bharatiyas per Astika tradition. Despite being a Kshatriya, Rani Durgavati would rather marry a Dharmika Bharatiya Nishada than a mleccha vidharmi. And even a Chola Kshatriya Princess was given in marriage to a Dharmic Sudra Reddi King in Andhra. These three examples demonstrate the outer limits of flexibility for noble families, and Maharana Pratap was willing to eat grass to defend this honour.

It is also important to observe sabhyata & saujanya when presenting or receiving marriage proposals. These are occasions to gain allies, not enemies. It should be remembered, however, that sabhyata and saujanya can be broken for maryada, maryada can be broken for achara, and achara can be broken for Dharma. Dharma too is ultimately synonymous with order Rta, and the spirit of Satya.

Entourage

Any ancient and noble family, let alone a Royal one, will typically have its entourage. This includes not only a respected Kulaguru and Purohita, but also hangers-on such as vidusaka (court wit/jester), vidvaan (scholars/poets), vita (courtier friends), & pitamarda (parasite/flatterer). There will be disinherited  male or unprotected female relatives, as well as loyal family servants. They may not be formally part of the vamsa, but they are to be factored into consideration, and looked after.

A Vamsa must also be wary of all these parties. This is why the Panchatantra must be studied. Kaakollukiyam is all too critical a lesson to be learnt. Mandala theory applies here as well. Shakunis may be ever present, seeking to supplant a family or even destroy it. The Sisodias underwent such a threat when Ran Maal sought to supplant them in Mewar. In the Gandikota Nayakas case, their minister Podali Linganna, poisoned them to take power at the behest of Mlecchas at Golkonda.

Therefore, for its own security, a family must be united, and that too under Dharma. This is the lesson of the Raghuvanshis.

Education

Education is pivotal, but comes in many varieties. The best education is spiritual in nature, and should be conducted by Acharyas who are sattvic not only in lineage, but also in conduct. To protect princes from temptation and hedonism, a gurukul environment is advisable in their youth. However, unlike the past, they should be allowed to return home often (around 3 times a year) so they are not disconnected from their future duties.

They are to respect the Gurumata, however youthful she may be, as their own mother. She herself may be requested (accompanied by the Guru) to instruct Princesses once a year, in suitable environs on Palace grounds. In this way, Princes and Princesses will not be pure ego, and will have the correct balance of sattvo-rajas required for rulers.

Our desire will never be satiated with the increase of facilities and luxury. It is like the fire that grows with every additional feeding.#Periyava #Hinduism

— Sage of Kanchi (@haraharasankara) June 4, 2018

Gurukul

The Kulaguru, or Kulacharya, is the spiritual educator of the family and per Veda & Sastra, should be a srotriya (though exceptions apply for other panths and exigencies). Unlike Laukika Brahmanas (who live materialistic lives), a Srotriya is one who is learned in Veda & Sastra and lives the traditional way, and therefore, qualified for special positions, privileges, and protection. The highest class of this is the Yati, Sannyaasi and Jeevanmukta (i.e. Ramana Maharshi), followed by the saamaanya Veda Brahmana (who maintains the sacred fires), and thirdly assorted Pandits, Purohits, Acharyas, and Archakas. Regardless, as the head of society, a King must govern all these classes, therefore, the ancient distinction between Srotriyas and Laukikas should stand to ensure proper dharmic respect for the former.

Though princes (and princesses) often go on to higher studies, the Kulaguru is entrusted with the spiritual/primary education of a dynasty. The Kulaguru is there for the entire dynasty, and may even serve as an arbitrator in times of dynastic dissension. A Kulaguru   must be dispassionately dedicated to the dynasty as a whole, and Dharma in general.

Contrary to dharma-virodhis preaching the merits of Chanakya-Chandragupta, this was not the norm. Neither did Janaka have a Rajaguru in Yagnavalkya let alone Ashtavakra (who was a mere boy of 10, and was in fact tested by the Rajarishi). Maharishi Shatananda was the Kulaguru of the Nimivamsa. Thus, the notion of a Rajaguru in official capacity was a rather self-serving “reform” of Kautilya. As one could see in the time of Yudhisthira, Bheeshma did not consider even Ritviks as brahmanas, but legally kshatriyas because they served the king. Even Drona was considered merely a dependent of Dhritarashtra.

Nevertheless, in the Kali Yuga, this distinction may be unfair to Purohits & Ritviks, given the numerous Laukika brahmanas in actual ‘secular’/non-brahmin professions. The true Rishis, such as Maharishi Veda Vyasa remained distant from the state, and would only involve themselves if invited for mediation, or if Dharma itself were in peril. Kings would in fact go to Rishis to seek spiritual discourse, but alas, as stated in the Apastamba Dharmasutra, there are no rishis in the present era. Therefore, the role of brahmanas who wish to be legally treated as such, is to preserve knowledge, perform Vedic ritual, & provide moral example through conduct and character.

As Bheeshma said, while Acharyas and Kulgurus are to be respected, even they can be countered if they seek to subvert the King. They exist to teach and explain Dharma to the King, not to wield power themselves. They themselves are not synonymous with Dharma. In a way, Acharya Vishnusarman provides the best example. He was able to educate the duffer princes of the King of Mahilaropya in Niti & Dharma, and left after completing their education.

Dharma, Niti, & Itihasa should be the yuva Trayi that the family teacher teaches. Teaching itihasa is good, teaching Niti is better, and teaching Dharma is best. Best of all is to teach all three and educate moral & rooted princes and princesses of character.

Even as a child, the future Hindu King was convinced that the welfare of the people was most sacrosanct. #Periyava

— Sage of Kanchi (@haraharasankara) July 28, 2017

Akshara (which includes the “3Rs” of reading, writing, and arithmetic (i.e basic Ganita), should also be taught to blend the spiritual with the practical and numerical. As part of Dharma, Upanayana should also be performed to initiate Kshatriyas into Vedic study, appropriate to their svadharma.  The Kulaguru is the ideal instructor of Nara Dharma. Princes and noblemen must be taught (as emphasised by Bheeshma) that a lineage’s continuity and integrity is secured where men implement Dharma first, looking after women’s happiness second, and his own happiness third. A man’s happiness, particularly a patriarch’s, comes only after he has ensured the first two.

The appropriate preceptress of princesses is the Gurumata (i.e. Wife of the Kulaguru) or a female relative, or a learned woman similarly placed and familiar with marital duties. Education of princesses, in general, should be supervised by the Rajamata or Mahishi or each individual queen. Stree Dharma must be inculcated in noble women in girlhood. When a princesses’ education is complete, and she has attained her majority, she should be prepared for marriage.

During Sri Rama's marriage, Sita's father King Janaka told Sri Rama, “Sita, this child of mine, will follow you like your own shadow”.

— Sage of Kanchi (@haraharasankara) June 11, 2016

Praudashaala

Higher education of princes (and princesses) should continue, but closer to home and at palace grounds. Once a spiritual education has been completed, the higher education involving the finer points of Rajadharma and Dhanurveda must take place. It should be remembered that royals are not mere ashvarohas (cavaliers). More than skill at arms and duels, they must learn leadership both in war and administration.

Mahavidyalaya

While srotriyas (Vedic Brahmanas) must go to Veda Patashalas and Ghatikas, a College & University level education is essential for governance. This is the pragmatic worldly education that builds upon the moral and spiritual education of the primary years. A Vidyavihaara should be established, such as a Sainyaara-vidyavihaara (defence academy).

Kalaashaala

The Arts are a significant aspect to be cultivated, but have been reduced merely to the Crafts, and the Fine Arts (Silpa) have been forgotten. While the priority should be given to pragmatism, a finishing school in finer manners and arts must be developed for the development of a dynasty’s future upholders. Therefore instruction in Chitra, Sangeeta, and Kavya are crucial to securing the next generation’s culture. Sthaapatya Veda and even Sringaara are also final topics to be presented at the completion of one’s education. This is also the place where royal etiquette and the polish of sabhyata & saujanya must be impressed.

These can be taught at a Kalaashaala dedicated to the Royal Family and members of the Ministerial/Bureacratic classes. One each should be set aside for Princes and Princesses respectively, and should remain open to unmarried and married alike.

Succession

राजप्रभावजुष्टाम् हि दुर्वहामजितेन्द्रियैः |
परिश्रान्तोऽस्मि लोकस्य गुर्वीं धर्मधुरं वहन् || २–२–९

“This burden of worldly righteousness is very heavy. This can be sustained only by royal power with qualities like courage and valor. A person who has no control of senses can not carry this burden. I have become tired while carrying this burden of righteousness. ” [1]

Succession is always a difficult question, hence the disquisition in the sections above. Who is qualified for the throne is a question which vexed even the great Vidhura. In Vedic society a King was elected by the Ratnin (vedic Jewels-holders who were kingmakers). Following the establishment of a royal dynasty, succession was hereditary and based on primogeniture and mental/physical health, as primary determinants, followed by  competence, and character. But what of younger princes and collateral branches?

Members of the royal family are entitled to royal allowances, and dynastic relations must be managed wisely, typically by a patriarch. Should there be inter-dynastic disputes, they should be determined by a patriarch with appeals for arbitration made to apolitical Acharyas. Araveeti Rama Raya will forever be remembered as the fool-Emperor who out of ambition, asked the mlecchas of Bijapur to arbitrate in Vijayanagara’s succession dispute. He eventually paid the price. If arbitration from another king is to be sought out, he can only be a bharatiya dharmika; otherwise, his decision is non-binding. The Ratnins, Nobility, and the people above all, ultimately sanction succession.

In ensuring smooth succession, it is wise for a crown prince to make an effort to keep good relations with his siblings. Even if they are denied the throne, they should be made to feel that their interests will be looked after. Petty disputes and minor contests should not be allowed to spiral out of hand. The crown prince should be generous, and the others should not challenge his authority and should be amenable to seeing out his wishes. An elder brother who is disinherited can be made Raja-Bhraata and be seen as a Vamsa Vrddha, much like the Raja-Maata, or Gangaputra Bheeshma were.

A wise king also prepares for succession well in advance. The qualities listed previously determine qualification. Being a wise ruler and a great and chivalrous warrior are not the same thing. The House of Mewar produced chivalrous warriors, but they all too often prioritised maryada (even to mlecchas of Mandu, etc) over their sworn duty to destroy the kingdom’s enemies. Maryada comes after Dharma, not before.

Furthermore, as demonstrated in the Ramayana, succession is often affected by intrigue and politicking queens, in-laws, and distant relatives. Wise kings, therefore, are careful to sniff out and snuff out plots (after calm deliberation) and marry intelligently, and for character. There may be benefits to polygyny, but as the sons of Dasaratha demonstrated, the benefits of monogyny outweigh them. The husband may be the head of the family, but the wife is the neck that turns the head.

The House of Mewar tragically repeated the mistake of Dasaratha during the time of Udai II. It was as though Kaikeyi herself had incarnated as the Rana’s favourite wife. Fortunately, vamsa-vrddhas took up the cause of Maharana Pratap, and restored him to the throne, not without cost, and loss of precious time and cohesion.

Even before that, Maharana Mokha’s father, like Kunti with respect to Draupadi, was careless in his speech when presented a marriage proposal, and ended up disinheriting his well-qualified Crown Prince Chombha. Old rulers should not marry young brides, but should match them with bridegrooms who still have youth.

Finally, if succession does not go as intended, royal princes and princesses must ask whether it is worth going over to the enemy. Time and again during succession crises, disputants would go over to mlecchas. Were there not other Rajput kingdoms to seek shelter with? Could they not be retired to a comfortable country cottage? This is why Dharma, and not Maryada, must be the guide for conduct, and ultimately, succession.

Regimen

The Arthasastra of Kautilya is instructive in the general and daily regimen of the King. It cannot be stressed enough that a king must not only exercise his body, but also his mind. Emperor Krishna Deva Raya exercised with weights daily & also authored the Amuktamalyada. But even more crucial than literature is studying Strategy (Koota Niti).

A King is not a mere cavalier or knight, but a general tasked with victory, and a wielder of Statecraft. This is not the Satya Yuga of Satya Harishchandra, but the Kali Yuga, where Krishna Niti, prioritising the defeat of the enemy and restoration of Dharma, is the priority. For the mleccha, victory is the only morality. Dharmic Kings must practice a regimen in line with facing this.

“A rajarishi (a king, wise like a sage) is one who

• has self control
• cultivates the intellect by association with elders
• keeps his eyes open through spies
• is ever active in promoting the security and welfare of the people
• ensures the observance [by the people ] of their dharma by authority and example
• improves his own discipline by [continuing his] learning in all branches of knowledge
• and endears himself to his people by enriching them and doing good to them

such a disciplined king should

• keep away from another’s wife
• not covet another’s property
• practice ahimsa [in line with dharma and niti and praja rakshana]
• avoid daydreaming, capriciousness, falsehood and extravagance and association with harmful persons & indulging in [harmful] activities.

There is no need for such a king to deprive himself of all sensual pleasures [and lead a life of total austerity] so long as he does not in-fringe his dharma or harms his own material well-being.” [5, 145]

Thus, the King & Vamsa must balance all Purusharthas, using Dharma and Niti as guide.

Daily Regimen

“If the King is energetic, his subjects will be equally energetic. If he is slack [and lazy in performing his duties] the subjects will also be lax and, thereby, eat into his wealth. Besides, a lazy king will easily fall into the hands of his enemies. Hence, the king should himself always be energetic. He shall divide the day and the night, each into eight periods of one and a half hours and perform his duties as follows:” [5, 147]

Day

1. Receive reports on defence, revenue, and expense
2. Personal bath, meals, exercise, study
3. Grant public audience to hear petitions
4. Receive revenue, gifts, and tribute. Make appointments
5. Confer with Officials. Write letters and send dispatches.
6. Personal recreation time. Contemplation & Meditation
7. Inspect and Review Security and Armed Forces
8. Consult with Senadipathi and Raksha Mantri
9. Day Concludes with Evening Prayers

Night

• Personal and Family time. Bath, meals, study
• Interview with covert agents
• Retire to Bed Chamber and Sleep
• Wake before sunrise. Consultation with councillors, kulaguru, and purohita

Protocol

State Occasions

There are numerous state occasions on which the Vamsa must be on its best behavior, and present a united front.

“The King seated on the throne is surrounded by the Ratnin sitting below, by Brahmins as an estate of the realm, by Brahmins as priests, by nobles, by the Graamanee, and others. The homage to the king is first paid by the Brahmins both as an estate and as priest in the council of the Ratnins. The homage of the estates is proceeded by the homage of the King to the Prithivee, the Earth or the Land:”

Prthivi maatharmaa maa hi seermaa aham tvaam |

‘Mother Prithivee, injure me not, nor I thee.” [8, 209]

“The idea is that the Brahmin may not now be addressed by his privi-leged designation of superiority. The superiority which is given to the king by the whole nation including the Brahmin makes the Hindu king legally and constitutionally superior to all classes and castes.” [8, 209]

Thus protocol aligns with this social superiority, and now places the Raja above Brahmana. This is the case at various state and dynastic ocassions. The most important is Coronation.

• Raja
• Brahmana
• Kshatriya
• Vaisya
• Sudra

Coronation (Rajabhisheka).

Once the succession is decided, a coronation date (or at least year) should be announced. A Yuvaraja must attain legal majority before being crowned. A Vamsa-vrddha or Desadheesvara can serve as loyal regent until that time.

Abhisheka is necessary for shishiksha rajyena (investment with sovereignty). There are a number of different ceremonies for Coronation, from simple Abhisheka, to Indrabhisheka, to Rajasuya.

Our country was an example for the world, in its morally upright citizens. This was due to our Kings' faith in Scriptures & power to punish.

— Sage of Kanchi (@haraharasankara) April 24, 2017

“In the Srutis there are three ceremonies for consecrating heads of society. There is the first and foremost, the Raajasooya, or the inaugura-tion of a king, there is secondly, the Vaajapeya used for, consecrating a king or a high functionary as the royal priest, and thirdly, there is the Sarva-medha, ‘a sacrifice for universal rule’.” [8, 192]

“The Raajasooya is comprised of three distinct parts; the first is a series of preliminary sacrifices, the second is the Abhishechaneeya, ‘the sprinkling’, or ‘the anointing’, the third is a number of post-anointing ceremonies.” [8, 193]

“The King-elect himself as representing the Kshatra or ‘rule’; in the Taittireeya we have ‘Raajanya’ in the place of the king-elect.” [8, 193]

“The same principle of completing the spiritual self of the king-elect is extended by other schools of the Yajur-Veda who make the king-elect do worship also to his other wives of lower castes, Vaavaataa and Parivrikti. In the Ashvamedha ceremony even the wife of the lower Soodra caste (Paalaagata) takes part.” [8, 194]

“The Abhishechaneeyam or the Sprinkling Ceremony starts with sacrifices to a set of deities for instilling in the king-elect certain virtues necessary for his office. Savitaa is prayed for energy, the family fire for family virtues, Soma for capacity to protect forests. Brihaspati for eloquence, Indra for the ruling capacity, Rudra for power to protect cattle-wealth, Mitra for truth, and lastly Varuna for the protection of law.” [8, 199]

Religious Occasions

These include Nitya and Naimittika Karma. In the present time, people have forgotten that weddings are religious occasions. The spiritual quality attached to this provides not only a certain ritual order, but a certain protocol as well.

Vivaaha

Royal marriages, particularly of the main line, are religious occasions that are default state occasions. Collateral branch marriages and that of lesser nobility may be treated as dynastic ones, but the King and his family is the embodiment of the state.

Yagnas

From Chandi Homas to Rajasuya Yagnas to Ashvamedha Yagnas, there is a litany of Yagnas that characterise the responsibilities and standing of a Vaidika Raja Vamsa. Appropriate protocol must be followed, in line with sastra and the spirit of Dharma.

Utsava

There are numerous festivals that are religious in spirit, if not practice. These include Vasant Utsav, Sri Rama Navami, and so on.

Dynastic Occasions

It must be understood that the ministers, generals, merchants, and commoners, even the Acharyas are there to assist and serve the King. And the Royal family exists to serve the State and Dharma. Protocol must be representive of this.

Births, deaths, reunions, are some of the many dynastic occasions that will bring royal families together. Succession is also often decided here, particularly when distant relatives or scions are the next in line to the throne.

Vamsa & Rajya: Dynasty & State

• Raja Vamsa—Royal Family
• Mantri Parishad—Council of Ministers
• Raja Sabha—Royal Court
• Rashtra Vidatha—National Assembly
• Praja Samithi—Popular Assembly
• Jana/Janata/Vis—People
• Jaana—Public
• Janapaada—Countryside
• Mahajanapaada—Ancient Polities. Great Clan feet
• Parishad—Cabinet/Council
• Varga—Council/Meeting

“The purpose for which ‘the State is given’ is defined, ‘for culture, well-being, prosperity, development’ and is generally summed up in the expression; ‘for the weal’; as the Commenta-tor explains (saadhave tvaa). It is not a gift; it is a trust, and a trust made sacred by the most sacred rites.” [8, 208]

Beyond a family’s governance of itself and its entourage, is its interaction with the state in general. The role of Rajanya was foundation in a rajya. “Raajanyas being leaders of families consecrated to rulership.” [8, 35] There are various elements of a traditional Rajya, which have been observed in parts. Here is a comprehensive representation of the whole.

“Ancient Indian political thinkers’ conception of the state was largely based on the principle of an organic unity. They regarded the state as an organic whole like a human body and looked upon its constituent parts as its limbs.” [8, 21]

Rajya

“The king is the root of the tree of state; the ministry is its trunk; the military chiefs are branches; the army are the leaves of the tree and the subjects are its flowers; prosperity of the country its fruits and the whole country the final seed.” [8, 30]

Mantri Parishad—King’s Council of Ministers

The Mantri Parishad refers to the King’s Council of Executive Ministers. Contrary to modern murkhapanditas, there was an ancient division in amatyas. “NEXT in importance to the king were the ministers, also known as amaatyas, mantrins and sacivas. However, the connotation of the terms does not seem to be uniform.” [8, 62] There are karmasacheevas (executive officials) and matisacheevas (deliberative officials). Amatya referred to councillor in general, a mantri is superior to him, being an executive official with a portfolio. Mantrins per Rajadharma are meant to be Kshatriyas. This is because he has “skin in the game” and may have to back up his policy with his life. The Mantri Parishad and Raja Sabha exist at the pleasure of the King.

“The king should make every possible efforts to protect himself, mantri, kosha, danda, mitra, janapada, and pura—constituting the state.” [8, 30-31]

Raja Sabha—King’s Royal Court

The King’s Royal Court is presided by the King. It is attended not only by the Mantri Parishad, but also his Amatyas (councillors) and other deliberative officials and scholars. These deliberative officials are led by the Purohita (a brahmana function) while the Mantri Parishad on the right is preceded by the Pradhan Mantri (a kshatriya function).

Rashtra Vidatha—National Assembly

There is often confusion between what consists of a varga (advisory body),  parishad (council/cabinet), Samiti (Popular Assembly), and Rashtra Vidatha (Leadership Assembly). A varga is self-explanatory, and generally has no suo motu powers, whereas a parishad does (mantriparishad is often equated with a cabinet), while a Samiti (popular body) and Vidatha (representing provincial/district leadership), ensure representation and accountability of government.

Praja Samiti—Popular Assembly

The Samiti was an important institution in the Vedic period. Though it had a reduced governmental role in later periods, it was still critical for the King to consult with and give audience to common people—men and women.

“The word Samiti (sam + iti) means ‘meeting together,’ i.e., an assembly. The Samiti was the national assembly of the whole people or Visah; for we find the whole people’ or Samiti in the alternative electing and re-electing the Raajan  or ‘King’.  [8, 12]

Sanghas

Dynasties existed in the ancient Republics of India, known as Gana Sanghas.  In later periods, this was adapted into Bauddha Dharma as a religion governing body, known as the Buddhist Sangha. Interestingly, those practicing Jina Dharma established Ganas. Regardless of whether a republican, monarchical, or democratic system of government is followed, prominent families are the bastion of the state, and the political elite is entrusted with its civic virtue.

Elite Prominent Families

Since ancient times, eminent Noble families had responsibilities beyond their own well-being and luxury. Indeed, with their wealth and influence came responsibility to govern the state, or at least contribute to its governance and administration. They had dependents, from pandits and jyotishas, to their servants, whom they were obligated to maintain in old age. Public works were endowed by these noble families, and their wealth was also to be allocated in the public interest. The whole wealth of the state did not belong to individual vamsas to plunder. Elite women also had responsibility to do their duty, reject selfishness, observe maryada and dharma, and intelligently advise their husbands and sons.

“The king had his civil list defined which was called his ‘salary’ and which had to be fixed with reference to the income of the State and the position of the Monarch and Country. The whole revenue was not his salary. Salaries of the Queen and junior queens, of Queen Dowager and Princes and other members of the royal family were also fixed.” [7, 339]

Conclusion

If there is a book that guides Royal Dynasties, Noble Clans, and even normal families on how to govern themselves, it is the Ramayana. From raising royal princes, to marrying intelligently, to determining a crown prince, to handling succession crises, and ensuring familial unity, Maharishi Valmiki’s masterpiece is the timeless instruction manual on how all members of a family must play their part. A place for everyone, and everyone in their place.

Rather than ambition checking ambition, it is duty & dharma which must determine all. It secures the throne for qualified crown princes, it keeps harmony even between disputing queens, it safeguards the country from foreign interference, & protects Bharatiya Sabhyata from the covetous hands of mlecchas. But all of this has been forgotten today.

Instead, we have younger challenging older, fathers behaving arbitrarily, mothers priortising sentiment, gurus coveting power, and all parties becoming ego-maniacs. Is it any wonder Bharatavarsha has become a playground for videshis? Rather than constantly pointing fingers at politicians, it is time Bharatvaasis, of all varnas, start evaluating themselves. To govern a family requires not only authority and learning, but also wisdom and love. Justice is what ultimately establishes and maintains harmony within a family. And what is a nation, but a family writ large, bound by blood and culture.

“Tyajet ekam Kulasyarthe, Gramasyarthe Kulam tyajet; Gramam Janapadasyarthe, Atmarthe prithivim tyajet”

If we cannot soon learn to organise and manage ourselves, others will and continue to do so, in spite of us and with spite for us. Therefore, it is better to take a page from Bharata of the Ikshvakus, and understand that the Family & Nation comes before the individual.

Raja exists for Praja, not the other way around.

References:

1. The Ramayana. http://www.valmikiramayan.net/
2. The Mahabharata.Santi Parva. Rajanusasana Parva. http://www.sacred-texts.com/hin/m12/
3. Vidura Niti
4. Aiyyangar, K.V. Rajadharma. Adyar Library. 1941
5. Rangarajan, L.N. Edit, Kautilya. The Arthashastra. New Delhi. Penguin.1992
6. Mitra, Rajendralala & Sisir Kumar Mitra. The Nitisara or The Elements of Polity.Kolkata: The Asiatic Society. 2008
7. Jayaswal, K.P. Hindu Polity: A Constitutional History of India in Hindu Times. Delhi: Chaukhamba Sanskrit Pratishthan. 2005
8. Singh, G.P. Political Though in Ancient India. New Delhi: DK Printworld. 2005
9. Olivelle, Patrick. Dharmasutras. Delhi: MLBD.2013
10. Sastri, Nilakantha K.A. Age of the Nandas & Mauryas. MLBD.1996
11. Sastri, K.A.Nilakantha. A History of South India. New Delhi: Oxford. 2015