Introduction

Now more than ever is the Spirit of Rajadharma required.

In the present time, Rajniti has become the be-all-end-all and ideology (i.e. ‘Hindutva’) all-pervasive, when it is the philosophy of Rajadharma that should unite and motivate us. Make no mistake, Rajaniti is important, as it protects the spirit of Rajadharma just as Sri Krishna used Niti to protect Dharmaraja Yudhisthira.  As such, Rajaniti protects Rajadharma and Rajadharma gives purpose to Rajaniti.

If Dharma is on 1 leg today (and that too, bent), it is because those who should not only be defending Dharma, but also speaking up for correct dharma, prefer to be silent.

If various varnas are infighting today and sampradayas are sniping at each other, it is because those explaining “dharma” are occluding and twisting it for selfish aims.

If Dharmik society is unable to rally around the Dharma dhvaja today, it is because ideology is being used to advance casteism in the garb of nationalism.

Casteism (jati-dvesha) is punishable per Niti no matter which varna commits it. Yet today, it has become a spectator sport, with each side seeking to outdo the other in divisiveness. The offence is “he hit him back” rather than than “he hit him“. Dharma and even Raajadharma are being reduced to mere slogans rather than genuine driving principles.

If Bhaarathavarsha is to be protected, if Bhaarathavaasis are to unite, and if Bhaarathiya Dharma is to be preserved, it is only under the auspices of Raajadharma…not Hindutva. Any such  ideology whose progenitor provided apologia for gau-hatya cannot be a Raaja, let alone, Raajguru. Our traditional Dharma reveres gurus. But by that same Dharma, Gurus cannot and do not rule, only the Raja does. Therefore, to properly understand Raajadharma, one must understand it through the conduct of Dharmic Rajas of yore.

Ancient Hindu Society, and even the foundational Vedic Society had spiritual leadership and political leadership. Those who conflate both are pushing agendas. There are no Popes in Arya Dharma, and there are no Kings “of their own church“. Kings cannot be custodians of the Veda, and Rishis cannot rule unless they themselves are Rajarishis. The Maharishis featured in Puranas were powerful beings with preternatural powers. If you can find such men today, let us know…Furthermore, where there are Vasisthas and Brihaspathis, there are also Sukracharyas and Raavanas. Being a Rishi or a Rishivanshaj does not guarantee Dharma. Sukra aligned with Asuras, Durvasa gave in to Ego, and even the noble Vasishta found himself cursed by the Raja Nimi over a disagreement.

Bhagvaan Raam receiving instruction from Dasaratha on Raajadharma, and it is here we should begin.

https://youtu.be/q7ynug8lgBg?t=23m49s

Who is a Kshatriya?

It has become fashionable of late to conflate any soldier or warrior with a kshatriya. Veeron ka veers should honoured, those who attained veergathi should be revered, but a Kshatriya is not a simple sainik. Two other varnas were anciently permitted to take up arms, and many served as soldiers. And a brahmana taking up arms forsakes his traditional protections. Therefore, who then is a Kshatriya? He who is of the royal/aristocratic class. A nobleman.

Plain and simply, per Varnashrama Dharma, the ruling class is the Kshatriya Varna. They were not only kings, generals, and warriors, but also administrators and ministers. That a section of brahmins left traditional spiritual vocations to take up laukika professions cannot be a pretext for proxy rule. In the present era, one has seen such conduct, though as the Mahabharata demonstrated, Neo-Dronas have been, must, and will be demolished to restore Dharma.

Whatever birth caste one comes from, it is Kshatriya Dharma that must be followed if one wishes to wield power.  Shivaji famously came from the Shudra varna, as did other great Kings and Nayakas in Andhra. But Sharmas (and all others) in such duties must become Varmas (either ceremonially or in conduct) to properly implement the difficult nature of Kshatriya Dharma, and especially, Raajadharma.

In fact, while many historical legends have been invented, motivated by various parochial biases, there is in fact a long & valid history of Sharmas becoming Varmas. But there is a difference between that and proxy rule, hence the trenchant restatement here of the nature of Raajadharma. Although the attitude today must be one of public service, administration, or governance, if there has been an ancient ruling class it is the Kshatriya Varna. Therefore, all administrative functions (especially governing ones) must have this mindset, and whatever their birth caste, must practice this Rajadharma.

Therefore, we present to you this Restatement of Raajadharma for the times.

Sarve Dharma Raj-dharma-pradhana

Bhishma also said O, King, just as the foot of an elephant covers every other foot, so does Rajdharma cover every aspect of Dharma, in all conditions,  . 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. 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. 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.

https://youtu.be/DiYtYT2yHLA?t=22m47s

Terminology

• Satya—Truth
• Rta—Cosmic/Moral Order
• Dharma—Righteous upholding of the moral order Rta which expresses Truth (Satya)
• Niti—Practical Principles of Life
• Nitisastra—Practical Principles of Policy & Politics
• Rajadharma—Governance
• Arthasaastra—Statecraft
• Artha Vyavastha—Political Economy
• Koota Niti—Strategy
• Rajaniti—Politics
• Dhanurveda—Study of War
• Sainyaaravidya—Science of Military Operations
• Samgraam/Vigraha—War
• Yuddha—Battle
• Yuddhaniti—Tactics
• Kanikaniti/Upaaya—Strategem
• Dandaniti—Principles of Punishment. Rules of Law & Order
• Krama—Political & Social Order
• Vyavahaara—Law
• Saasana—Royal Decree. Edict.
• Aadesa—Command

• Loka/Bhuloka—The Earth
• Jambudveepa—The Island of the Rose-apple Vine. Continent of Asia.
• Sabhyatha/Samskrithi—Civilization/Culture
• Bhaarathavarsha/Bhaarathakhanda—The Subcontinent of Bharata
• Samaaja—Society of People (i.e. Bharata Samaaja).
• Rashtra—State/Nation
• Desa/Pradesa—Country/Province
• Praantha—Region
• Naadu/Visaya—District
• Mandala—Sub-District/County
• Nigama—Township consisting of 1 Major town & 10+ villages
• Nagaree—City
• Kharvata—Town
• Graama—Village
• Ghatika—Academy of higher education
• Rajadhaani—Capital
• Nagara—Large walled City with Barracks
• Pura—Walled City with no Royal Palace
• Pattanam—Citadel near a river
• Durgam—Fort
• Dronaka—Fortified Town
• Skandhaavara—Fortified village or semi-permanent Encampment
• Shivira—Camp or Outpost
• Thaarangana—Watchtower/Gazebo
• Rajapatha—Royal Highway

• Prabhuthvam—Government
• Rajanya—Kingship/King
• Raja Sangha—Association of Kings
• Rajamandala—Circle of Kings/Strategic Space
• Ramarajya—Rule of Rama
• Dharmarajya—Rule of Dharma
• Saamrajya—Empire
• Rajya—Kingdom
• Ganarajya—Republic
• Janarajya—Democracy
• Atavirajya—Forest tribe/Forest Kingdom
• Janapaada—Ancient Polity/Clan State
• Rajashaala/Aasthaana—Hall of Public Audience
• Antharaala—Hall of Private Audience/Vestibule
• Mantri Parishad—King’s Council of Ministers
• Raja Sabha—King’s Public Court
• Raja Samithi—King’s Assembly of the People
• Dharmasabha— Judicial Court
• Vis—Tribe
• Gana—Group/Host
• Janaah—People
• Sena—Army
• Naava/Nau Sena—Navy
• Vayu/Vimaana Sena—Air Force
• Senapathi—General
• Sataghni—Artillery
• Gaja—Elephantry
• Ashva—Cavalry
• Patti—Infantry
• Aarakshaalaya—Police Station
• Spashaayoga—Intelligence Department
• Prayuj—Team

Theoretical Foundations

Sources of Rajadharma are numerous, and many of the claims may be litigious. Nevertheless, to understand its nature we must understand its origin. Raajadharma, like all Dharmas, originates in the Veda. Dharma upholds the cosmic order Rta, which is the expression of truth (Satya). Veda is that all-encompassing Truth.  Attached to Shruthi is Smrithi and Saastra. The Manava Dharma Sastra is obviously the most legendary (and currently the most contested), but there are many other Smrithis and Sutras that compose Dharmasastra.

Dharmasastra, like religion, dealt with the whole life, not with only a part of it. No one was outside its jurisdiction: the individual, the family, the corporations, and the king were all under it. It upheld the ideal of an indissoluble union between state and society, and king and subject. The welfare of the king was held to be rooted in the well-being of the people.” [3, 34]

Other sources include the national epics, Ramayana & Mahabharata, the Puranas, and various commentaries, and finally legal digests (such as the vyavahaara-nirnaya). Raajadharma, of course, emerges from Dharma itself. Some may quibble saying it emerges from Kshatriya Dharma, but the reality is, it is simply attached to it. Raajadharma equates to Governance, so how can governance be subject to the social system at all times?

The imperatives of Government necessitate adaptation. Varnashrama Dharma certainly applied up until very recently, but even the great sutrakaaras adapted it to the exigencies of the Age. Starting with Apastamba himself (who permitted brahmanas to take up other vocations—but only temporarily if the circumstances necessitated it…), down to bhaashyakaaras of the medieval period, who permitted the consecration of non-birth Kshatriyas as kings (particularly when they conducted the vraatyastoma), Raajadharma has pushed the bounds of varnashrama dharma. This in turn has demonstrated that in distressing times, even Raajadharma is subject to Apad Dharma. The relationship between Dharma and Niti naturally accommodates this as well.

Traditional

Dharma→Rajadharma→Rajaniti→Dhanurveda→Kootaniti→Kanika Niti

Apad- Distressing Times

Dharma→Apad Dharma→Rajadharma→Koota Niti→Rajaniti→Dhanur Veda→ Kanika Niti

Principles of Rajadharma

1. Prajasukhe sukham hitham raajnya prajaanaamcha hithe hitham | Naathmapriyam hitham raajnya prajaanaamthu priyam hitham.
2. Yatha Raaja Tatha Praja.
3. Raksha Paalana Yogakshema
4. Aachaara prabhaavo Dharma Dharmasya prabhur Achyuthaha
5. Kshatre balam-adhyayanaya-jana-dhaana-shastra-kosha-bhootarakshana-samyuktham- kshatrasya vruddhyau || 1.18.2
6. Shad-bhaage-bhrutham-raaja rakshet-prajaah || 1.18.1
7. Maunameva Ucchitam
8. Streeya Maryada Uttama
9. Dushtadaasyuchoradibhya saadhu-samrakshanam dhammethah | Praja-paalanam Dhanurvedasya Prayojanam ||
10. Parasparaanurakthaa ye yodhaah shaarnga dhanurdharaah | yuddha-jnaasthuragaarudaasthe jayanthi rano ripun ||
11. Akrutvaa parasanthaapam agathvaa khalanamruthaam | Anutsrjya sathaam vaarthma, mat svalpamapi tat bahu ||
12. Koshtaagaaraayudhaagaaraih kruthvaa sanni chayaan bahoon|| 2-3-44 Tushtaanurakthaprakruthiryah paalayathi medineem|                                                     Tasya nandanthi mithraani labdhvaamrthamivaamaraah || 2-3-45        Tasmaattvamapi chaatmaanam niyamyaivam samaachara|
13. Tasmaad dharma puraskrithya yathethaarthaaya parthibah| Dharmena vardhathe raajyam thasya svaadhru phalam shriya|| S.1, P.1, Sl.17
14. Aanveekshikee trayeem vaartham dandaneethim cha paathivah|Thadvidaisthath-kreeyopethai-sranthayedh vinayaanvithah|| S.2, P.3, sl.1
15. Naya-vikrama-sampannah soothathhaanasrinthayeth shriyam|Nayasya vinayo moolam vinayah saastranisrayah|| S.1,P.1,sl.21
16. Dayaamaasthaaya paramaam dharmaadhavichalan nrupah|Peedithaanaamanaathaanaam kuryaadhasrupramaarjanam|| S.2, P.5, sl.5
17. Sukhasya moolam Dharmah| Dharmasya moolam Arthah| Arthasya moolam Rajyam | Rajasya moolam Indriya Vijayam | Indriya vijayasya moolam Vinayam
18.   Vijayasya Moolam Koota Niti Upayogam
19. Prathama Kumaara Uttaradhikaarin
20. Apramattho daaraannireekshet | 358
21. Dharma eva hatho hanthi| Dharmo Rakshati Rakshitaha||

Rajadharma Principles & Explanation

1.This famous quote from the Arthasastra establishes the nature of Kingship. Its meaning is as follows:

In the happiness of his subjects lies the King’s happiness| In their welfare his welfare|

He shall not consider as good only that which pleases him| But treat as beneficial to him whatever pleases his subjects (Arthashastra 1.19.34) [4]

The relevance is not that the Raaja should merely cave in to every request of his Prajas, but rather, that he should consider their good governance and happiness as that which secures his reign. A wise governor secures his administration through the well-being of his citizens.

2. This is a well-known adage which demonstrates the nature of Kingship.

“Raja kaalasya kaaranam |

He is the maker of the age [3, 34]

“An Arjuna was given the name of the Hero of the Golden Age (Kaarta-veerya [his father’s name was Krtaveerya]) because he was so vigilant that he corrected in his subjects even the impulse to wrong-doing” [3, 34]

The Raaja, therefore, leads by example, and the Praja naturally follows.

3. These are the trifold purposes of Government as explicated by Acharya Chaanakya: Protection, Law & Order, and Well-being.

4. Good conduct begets Dharma, and Dharma is the path to Achyuta (Naaraayana). By encouraging good conduct, and himself demonstrating it, a good King secures his place in Svarga and can attain Moksha.

Maryada/Saujanya (propriety/etiquette/courtesy) *Rama was called “Maryada Purushottam” for precisely this reason

• Polite speech-i.e. not abusing people for their caste, race or vulnerability
• Proper and Respectable behavior in public-i.e. respecting the laws & customs & etiquette of the place
• Courtesy to others, especially elders and pregnant women. Chivalry/Gentlemanliness.
• Consideration for others and their feelings

Praja dharma (societal duty as citizen worker, businessman, ruler, or priest/teacher)

Dama (temperance/self-restraint—distinct  from and more basic than self-control)

Saucha (cleanliness)

5. “In Ksatriyas he placed his strength along with the duties of studying, offering sacrifices, giving gifts, using weapons, and protecting the treasury and creatures, for the enhancement of government.” [10, 233]

As stated by Acharya Baudhayana, Kshatriyas in general, and Raajas in particular, must be well-educated and wise, so that they may rein in their ministers and amaatyas, choose the correct policy, know when to apply force, and understand how to protect their administration. An uneducated or unwise Raaja becomes a plaything for dushtamaatyas.

6. Receiving one sixth as taxes, a king should protect his subjects.

This is a self-explanatory sloka from Baudhyana Dharmasutra, as taxes are a King’s wages. He must earn his keep. Niti is the means to attaining this.

7. Using prudence as his watchword, the wise King keeps counsel with only himself.

8. The Dignity of Women should be among the Highest considerations of the King. In preserving the dignity of women, Dharma is upheld. As Svayambhuva said, where Women are honoured, there the Gods dwell. There, lineages are preserved, chastity is encouraged, Shakti is venerated, families remain united, kingdoms understand what is to be protected, and prosperity abounds. In preserving the maryada of the stree, the king is blessed by Ashta-Lakshmi.

9.The purposes of learning [Dhanurveda] are to protect the virtuous people from the evil persons, robbers and thieves and also to protect and defend the subjects. 

In becoming a master of sastra and suhstra, the Raja learns not only how to use weapons, but even when to apply force. The purpose of Dhanurveda is not for his own entertainment or self-glorification, but for the protection of his polity and prajas.

10. The Warriors even armed with Saarnga bow (made of horn) who co-operate with each other and know battle-craft may beat enemies fighting them on horseback.

While quality of arms, skill of warriors, and multitudes of soldiers are foundational considerations for armies, a King who understands the importance of cooperation and unit cohesion among his commanders can defeat superior forces. That is the importance of understanding Dhanurveda, Sainyaaravidya, and Koota Niti. War is no longer merely a sacrifice of warriors, but the means of imposing decision upon those who would do the desh harm.

11.“What little (is earned), without causing torments to others, without surrendering to the vile people and without giving up the ways of the righteous people, is indeed a lot”.

What describes the great King Pratap Singh more than this? The Maharana of Mewar has become the most celebrated representative of this protection of Society. That is the purpose of the King and, verily, Kingship itself.

12. “Like the celestials becoming happy after obtaining the nectar, friends of a king (ruler of earth) are delighted when he fills the granaries and armories to the brim, making the common people delightful and happy. Hence, you too act like this.” [1]

Advice given by Maharaja Dasaratha to Sri Raama.

13. “It is advisable therefore for a king to show due regard to righteousness (dharmam puraskrthya) even in matters of acquisition of wealth.Because a kingdom flourishes only by means of righteousness, the fruits of which (all around welfare or shreeyah), are also highly delicious (i.e. enjoyable both in this world and the next.)” [5, 8]

This is the counsel of Kamandaki, pupil of Kautilya, per the Nitisara.

14. “Aanveeksikee(science of reasoning), Trayee (the three Vedas), Vaartaa(agriculture, cattle rearing and trade) and Dandaneeti (laws of government) are the essential sciences to be learnt from those well versed in theories and practical applications of these by a disciplined ruler, and he should deliberate on them.” [5, 35]

This is the counsel of Kamandaki, pupil of Kautilya, per the Nitisara.

15. “Well-versed in the laws of polity, possessing courage (valour) an ever-energetic king should exert for the attainment of prosperity. For, discipline (vinaya) is the root of polity (naya) or in other words, perfect knowledge of the laws of polity can be acquired only through discipline.” [5, 11]

This is the counsel of Kamandaki, pupil of Kautilya, per the Nitisara.

16. “In spite of sincere feelings of kindness a king should not flinch from the path of his dharma (i.e., protection of his royal interest). Other-wise he should take steps in wiping out the tears of the afflicted and the helpless.” [5, 54]

This is the counsel of Kamandaki, pupil of Kautilya, per the Nitisara.

17.  The root of Happiness is Dharma. The root of Dharma is Wealth. The root of Wealth is Power. The root of Power is Victory over the Senses. Humility is the root of Sense control.[11,129]

This is a famous quote from Chaanakya Neethi echoed by his predecessors…

…as well as his successors.

Prakeernavishayaaranye dhaavantham vipramaathinam|

Jnaanaankusena kurveetha vasyamindriyadanthinam || S.1,P.1,sl.27

“The mind (under the influence of sense organs) roaming wildly like the tusker elephant (indriya-dantinam) in the dense forest of sensual pleasures (visayaaranye) should be brought under control by means of the goad of knowledge (jnaanaakusena).”[5, 14]

18. Application of Strategy is the root of Victory.

This is a corollary of Kautilya’s well-known quote above. In the Kali Yuga, Power, Wealth, and even having Dharma on one’s side is no guarantee of victory. The King must be competent in Koota Niti in order to understand the motivations of others, even his own amaatyas and mantris. The Kaakollukiyam episode in the Panchatantra exemplifies this.

Strategic thinking is crucial, especially in the current age. Fools conflate strategem (kutopaaya) with strategy. But they are not the same. Strategy, or strategic thinking, is the essence of Krishna Niti.

The man who united independent India was epitome of Gujjuness. Do learn the art of strategic checkmating. This is land of Shri Krishna. pic.twitter.com/tNnUrpmLVX

— Dharmik Nyaya Shastra (@MohMayaaism_) May 15, 2017

19. Eldest Son is the first claimant to Heir-apparent.

Seniority & Competence are the twin qualifications for the Yuvaraaja, per Sukra. The value of primogeniture preserves order within families, though exceptions may apply (rarely).

20. “Examine the potential wife with utmost care.” [11,169]

In the present age, men are wont to take wives for pleasure rather than for dharma. Companionship is more than just about physical or emotional pleasure, but also about fulfilling one’s duties together. It is the same with Raajadharma. A wise king learning the lesson of Dasaratha of 3 wives, & aims to be an anukoola like Rama, taking only 1 wife, based on her excellent character first. Other qualities are of secondary consideration. In doing so, a noble queen (or noble political wife) assures the citizens of harmony in the home and reduced possibility of succession crisis.

21. “Dharma destroys those who destroy it. Dharma protects those who protect it.”[2]

Rajanya

Raja Uddesya

The purpose of a king may be questioned and even questionable in the current time. After all, in this day and age of democracies, republics, and democratic-republics, why would one desire dharmic monarchy, especially in an era of equal rights? Questions about absolute equality aside, Raajadharma is more than just about the Dharma of Raajas. It is about governance, specifically dharmic governance. But when a constitution explicitly calls for “dharm-nirpeksh” (essentially, adharmic government) rather than panth-nirpeksh (religion-less government) is it any wonder why corruption reigns in the body politic?

Therefore, whether one espouses the form of democracy or “traditional vedic” monarchy, it is Dharmocracy that is the need of the hour. That is the importance of Saadhaarana Dharma, and why, whether one is a Raaja or Praja, Raajadharma is crucial for the construction and operation of just government. Praja dharma buttresses it.

Aiyyangar aptly states; “specialization has its limitations.” [3,xiv]

“Today we, under the obsessions of political studies, regard Rajadharma as king-craft or polity. This meaning was not unknown in the past but the wider sense of the term was in general use.” [3,xv]

“Among personal and functional obligations those which lay upon the head of society (e.g.Raja) hinged round his duty to maintain each person in his duty or Dharma. The king’s Dharma, Rajadharma, was thus the sum of the knowledge of all particular duties, i.e. the whole Dharma, Dharmasastra.” [3,xv]

Much is often made about the superiority of one class to another rather than understanding connection between duties and rights (dharmas and adhikaaras). Traditionally the brahmana varna is considered the topmost and the kshatriya secondary. In the topsy turvy Kali Yuga, The Buddha inverted this order and placed the Kshatriya as topmost. But our tradition has always recognised spiritual power as superior to political power. How then to reconcile?

The answer is a common brahmana is considered greater than a common kshatriya, but as the head of society, the King is superior to all. As Raajadharma commands that the Raaja protect Dharma, he may oppose and chastise all who transgress it, as Ambareesha could oppose even Durvasa—if the situation merits it, and Dharma mandates it.

But the king can be no tyrant. He may chastise or imprison one, two, or many brahmanas, but if the body of brahmanas (real aadhyaathmik braahmanas) becomes opposed to him on justifiable cause, his legitimacy may come into question. Only a truly dharmic Raja can withstand such spiritual opposition in the event of such a dharam sankat, without risking a revolt or a rebellion by civilian population-at-large. Therefore, it is in the ruler’s own interest to preserve Dharma and punish and govern in harmony with it.

As Rangaswami Aiyangar highlighted, in the play Mahaveeracharita, Lakshmana addresses Rama stating:

Dharmaprakrsyamaano vaa goptaa Dharmasya vaa bhavan | (MV, A.V, sl.30)

The king is the subject as well as the protector of Dharma. [3, xvi]

As the the head of society, the Raja is not an ordinary kshatriya, but a ruler of men. Even sages in his domain may thus be sent to him for punishment, as Likhita was sent to King Sudyumna. But it is best to wield the rod of chastisement lightly. The Raaja too, should know when to punish and when to pardon, and when to put aside pride before genuine Maharishis, should they grace the court of mere mortals.

There are no Rishis born in the Kali Yuga, but spiritual Acharyas without fault should be respected. Whether spiritual power is considered potent or not, those of pure conduct and genuine virtue spread the Dharma and should be honoured. Dambhins (hypocrites), Charvakas, and Marjaaras maybe chastised, but those venerable and blameless sages and acharyas must be given the high regard that they deserve. It is character that makes the brahmana.

Yajur Veda 20.25:
"Where Brahma & Kshatra march united in thought & action, that society has merit and wisdom, like the Devas with Agni." pic.twitter.com/89h9vl0D4V

— Allama 1ball (@Parikramah) July 6, 2017

“The interdependence of the nobility and the priesthood is stressed time and again in the Vedic literature. The priest, called the purohita, accompanies the king and his army to the field of battle, and prays with charms and spells to ensure his master’s success.”[7, 141]

As the Brihad Aranyaka Upanishad asserts, the purohit is seated lower than the king, but like a sinful husband who callously harms his wife, only a fool oppresses his source of power. Understanding the nuance of knowing when to chastise and when to praise chastity, the Raja who governs all four classes correctly wins both prithvi and svarga.

As Acharya Kautilya has written, the purpose of Governance is 3-fold:

Raksha (protection from external threat), Palana (internal law & order), & Yogakshema (well-being of the Populace).

This, in turn, is echoed in the Nitisara, by  Kamandaki.

“An essential duty of the king is to protect the subjects of his dominion (aayattam), particularly their gainful occupations (vaartaa i.e., agriculture, cattle rearing and trade), which flourish only under royal protection. Disruption of economic vocations causes the most distressing condition of the people when they gasp for breath with difficulty (on the verge of death) and ultimately cannot survive.” [5, 7]

Rather than mere enjoyment (bhoga), the purpose of the Raja is to ensure that the wealth that comes to him is applied prudently and generously to the needs of the Rajya.

Dharmaadhartho.arthah kaamah kaamaath sukhaphalodayah |

Aathmaanam hanthithan hathvaa yukthyaayona nishevathe || S.1, P.1, sl.51

“Taxes are the king’s wages; he must earn them by good government. His freedom to do what he likes ends with his coronation (abhiseka). Thence forward his life is dedicated to the maintenance of Dharma.” [3, 35]

In general, Dharma necessitates obedience to the king, but as the Mahabharata showed, when it is obvious to all the command is adharmic not only in appearance but in design (particularly regarding the dignity of women…particularly married women) then this obedience to social superiors is not absolute. This is apparent in the Raamaayana when Bharatha disregarded the guidance of gurus and reinstated Raama on the throne.

“The fire engendered in the hearts of men by tyrannical rule will burn the king and his dynasty. If God (Visnu) is in the king, He is no less in the subject.” [3, 35]

However, this fact is balanced by the reality that those who have the most cause to rebel are the ones least likely to do so. The perennially rebellious malcontent cannot use this exception for his misdeeds, nor can obedience to the rule be the basis to justify willful sin or exploitation of the vulnerable and gullible. This is the subtle nature of Dharma, and especially, Raajadharma.

“These high conceptions of duty lead to the proposition that good government requires a correct knowledge of Dharma on the part of the ruler. He should know not only his own duties but fully visualise those of every one else in the kingdom. Unhappiness is a sign of error in governing; and as it springs often from social misfits, the discovery and correction of such misfits is a primary duty of the state.” [3, 35]

Raja Guna

A necessary element of Raaja guna is Raajo guna. The nature of the king’s duty necessitates activity, not sloth. Therefore, the ideal king is sattvo-raajasic in nature as he is predominantly sattvic, but has the requisite measure of Raajo guna to perform his duties.

Who better to use as example than that greatest of kings, the Uttama Purusha.

धर्मजज्ञः सत्यसन्धश्च शीलवाननसूयकः |
क्षान्तः सान्त्वयिता श्लक्ष्ह्णः कृतज्ञो विजितेन्द्रियः || २-२-३१

“Rama knows all righteousness. He is true to his word and has good character. He has no envy. He has patience. He consoles those who are in troubles. He speaks good words. He has gratitude. He keeps senses under control.” [1]

सत्येन लोकान् जयति दीनान् दानेन राघवः |
गुरून् शुश्रूषया वीरो धनुशा युधि शात्रवान् || २-१२-२९

“Rama the valiant, conquers men by virtue, the poor through charity, the elders by service, the enemies in battle by his bow.” [1]

Important point regarding primogeniture & succession delivered by Dasaratha himself:

न कथंचि दृते रामाद्भरतो राज्यमावसेत् || २–१२–६१
रामादपि हि तम् मन्ये धर्मतो बलवत्तरम् |

“With out Rama, Bharata will not in any case take possession of the kingdom of Ayodhya as I think him to be stronger in virtue than even Rama.” [1]

Raama was verily the greatest of the brothers, but Bharata’s understanding of Dharma made him recognise the importance of primogeniture to preserving order in succession. This is what ultimately made possible Raama’s return to his rightful throne and protected the Ikshvakus from a catastrophic succession crisis. Either way, as explained in Nara Dharma, where qualification is wanting in the eldest (obviously not the case here), there is a solution as well (nominal promotion upstairs…i.e. Raaja-maatha, Raaja-pitha, Raaja-bhraata) that preserves harmony (provided all follow the precepts of Dharma). This too is Rqajadharma, and why it is the true equivalent to Governance.

And for those sophists who advance the theory of neo-hinduism and consider sanatana dharma a neologism, here is the counter:

स माम् पिता यथा शास्ति सत्य धर्म पथे स्थितः |
तथा वर्तितुम् इच्चामि स हि धर्मः सनातनः || २-३०-३८

38. ichchhaami = i desire; vartitum = to obey; tathaa = in the same manner; yathaa = as to how; saH pitaa = such a father; sthitaH = abiding; satyadharma pathe = in truthful and righful way; shaasti = commands; maam = me; saH = that itself; dharmaH hi = is indeed righteousness; sanaatanaH = which is eternal.

“I desire to obey in the same manner as to how my father, abiding in truthfulness and virtue, commands me. That itself is indeed the law of morality, which is eternal.” [2]

Sri Rama naturally represents the epitome of Kingship. For lesser mortals, this standard may appear daunting. So here is some of the more pragmatic advice provided by Kamandaki:

Yathpruthivyaa breehiyavam hiranyam pasavah striyah|

Ekasyaapina paryaaptham yasmaad thithrusham thyajet krodah|| S.1, P.1, sl.41

“41a.The earth has various kinds of material resources in the form of grains, gold and precious metals, cattle and women, and as possession of them never satisfies any body, so the wise gives up hankering for them” [5, 21]

He also describes the requisite authority of a leader of men.

“15-19 Qualities enumerated below constitute aatmasampat (or Svaami-sampat, the personal possessions) of a king:—eloquence and frugality of speech (as necessary for refutation of others’ arguments), memory (or power of retention), stately physical form (or domineering personality), strength (mental and physical), self-restraint (power of self-control), power of leadership, skill in the application of danda (coercive measures), perfection in all arts and sciences (krtasilpa, krtavidhah),…

…ability to win over the anti-social elements, steadiness during enemy action, knowledge of ultimate results or possible reactions (of all actions drstasarvapartikriya), promptness in detecting the weak points of enemies, acquaintance with the laws of peace and war (sandhivigraha tatvavid), observance of strict secrecy of decisions or counsels as well as actions (goodamantra-pracaara), ability to take advantages of place and time, collection of money (taxes) at stan-dard rates (i.e., without imposing irregular levies) and utilization of it in deserving cases (for the development of the state and its people),…

…res-traint of passions like anger, greed, fear, malice, obstinacy, and fickle-mindednes and avoidance of oppression (on others), spitefulness, avarice, jealousy and falsehood, respectfulness to counsel of the elders (the learned), agreeableness in speech and appearance, appreciation of merit (of the meri-torious) and practice of using measured dialogue.” [5, 72]

Finally, there are those who wish to play king-maker or justify the exercise of political power by those assigned to spiritual power. But commentators on Dhanurveda decry this:

“a Brahmana is ex-pressly stated to be unsuitable for kingship. The king is the sum-mit of the ksatra; he is the protector of his people.The clashing interests of the people were harmonised” by the monarch who ruled for the benefit of all. [7, 136]

Those who risk their lives in public life or on the field of battle, those who truly have “skin in the game” are the ones best qualified to exercise power. A ruler is given authority not because being one is easy, but because it is hard:

“Even peace was armed; military preparedness was imperative to avoid or resist an enemy’s strike. The king became the keystone of the military and administrative arch.” [7,137]

Finally, humility in a King is an excellent quality. Being surrounded by flatterers, courtiers, and peetamardas (parasites), the Raja who is inured to nara-stuti himself becomes narapathi, especially through the application of Niti.

Saastram prajna vruthirdhaakshyam praagalbhyam dhaarayishnuthaa|

Utsaaho vaagmitha dhaardhyamaapath klesasahishnutha||

Prabhaavah suchithaa maithri tyaagah sathyam kruthajnatha|

Kulam sheelam damaschethi gunaah sampattihetavah|| S.1,P.1, Sl.24

“In the following couple of verses the author enumerates the essential qualities of a king as constituting his aatmasampad or Svaami-sampad). Knowledge of the Saastras (laws of polity), wisdom, composure, (in all circumstances), skillfulness (in taking actions), dauntlessness, power of comprehension and retention in memory, energy, eloquence, firmness (in the pursuit of actions decided upon), capacity in patiently bearing troubles and difficulties (if any), majesty (prabhaava or prabhu-sakti), purity of conduct, amity (with all concerned), rewarding the deserving persons, truthfulness, gratefulness (in acknowledging services rendered by others), (consciousness of ) the high lineage, good conduct and self restraint (in a circumstances) are the qualities essential for a king worth the name. These qualities go to constitute the wealth (sampatti or aatmasampad) of a king.”[5, 13]

Raja Vamsa

The family of the Raaja traditionally consists of the Raani (or in the ancient case of many Ranis, his Chief Queen (Mahishi)), the abdicated/retired King (Raja-Pitr), the Queen Mother (Raja Matr), princesses (Raajakumaris) and princes (Raajakumaras), the foremost of whom is the Yuvaraaja (Crown Prince).

Beyond the household, his support structure includes the following:

Mantris (ministers), typically of the Kshatriya class (or others showing Kshatriya guna),  Adhyakshas (officials), and Senapathis (generals ) also of the same.

Purohithas, Kulagurus, and assorted Acharyas naturally had an important place. So too did common Brahmanas as amaatyas (counselors), but not as mantris (ministers). The preceptor had no political power, but was a source of counsel and spiritual strength to explain the finer points of Purushartha and Puraana, Smrithi and Saastra.

Here the generosity of Rantideva, the gratitude of Rama, and gaurav of Ambareesha are all required. The purpose of the Brahmana is Truth. Where Truth is preserved, the Raaja prospers. Veda verily is Truth.

सर्वेषाम् स हि धर्म आत्मा वर्णानाम् कुरुते दयाम् || २–१७–१५
चतुर्णाम् हि वयह्स्थानाम् तेन ते तम् अनुव्रताः |

“Rama, the virtuous, had compassion towards all the four classes of men and towards the aged people. Hence, they were all devoted to him.” [1]

Raksha

 

Mahaveer Hari Singh Nalwa

Essential to Rajadharma is protection of the population. From the days of Rama to Ranjit Singh, Kings and Generals alike were tasked foremost with praja raksha. This attitude must begin with the ruler and descend through the ranks of officers and enlisted men alike. Perhaps no figure represents the fearsome approach necessary towards Raksha than that hero of Jamrud, Jarnail Hari Singh Nalwa.

Raja Sena

That king who, realising his tribute of a sixth, doth not protect his kingdom, taketh a fourth part of the sins of his kingdom [2, 43]

If the King’s armies are led by his generals, the highest among them is the Senadipathi, or Commander-in-Chief. This is a very critical appointment which must be made after much critical thinking. Here competence must be balanced with loyalty. It is thus best for a ruler to maintain interest in military affairs, and a close watch on the conduct of arms. While a praetorian guard is not advisable, a King’s Personal Guard, funded by his demesne is.

https://www.youtube.com/watch?v=LIybdJBA7Cs

Paalana

Maintaining internal law and order is not for the faint-hearted. As the great Chola Emperors of Tamizh Nadu demonstrated, the bell of justice may be rung by even the most humble and demand the humbling of even the most high-born. Law and Order is rooted in Justice (Yukthata), and justice rooted in Righteousness (Dharma). All these ultimately beget harmony in a polity.

Rajadanda

Restraining the wicked, cherishing the honest, and never retreating from battle,—these are the highest duties of kings.  [2, 24]

Dandaniti is an essential aspect of Raajadharma. Equated with “Crime & Punishment” it is a fundamental aspect of Paalana (law and order). The Raajadanda, the King’s rod of chastisement, must be wielded lightly, but effectively.

The rod of chastisement (danda) has been so named by the wise because it restrains the ungovernable and punishes the wicked, The chastisement of Brahmanas should be by word of mouth; of Kshatriyas, by giving them only that much of food as would suffice for the support of life; of Vaisyas, by the imposition of fines and forfeitures of property, while for Sudras there is no punishment. [2, 26]

The meaning here is not that there is no punishment for misbehaviour, but rather that hard labour is best for those who have neither wealth nor luxuries nor exalted position. Depending on the misbehaviour, a light reproach for first offence, with progressively increased punishments is optimal. Hardened crime and hardened criminals, of whatever caste, have a more severe law code to face.

Everyone in this world is kept straight by chastisement. A person naturally pure and righteous is scarce. Yielding to the fear of chastisement, man becomes disposed to observe rules and restraints. Chastisement was ordained by the Creator himself for protecting religion and profit, for the happiness of all the four orders, and for making them righteous and modest. [2, 26]

In this era of fake babas and fraudacharyas, an important point by Maharishi Veda Vyaasa regarding Charvakas and the like:

“O Bharata,–men that were always engaged in gifts and sacrifice and action, were of this opinion. O Bharata! There are some fools who, accomplished in the science of argumentation, deny the existence of the Soul, in consequence of the strength of their convictions of a previous life. It is very difficult to make them accept this truth about final emancipation. Those wicked men, though possessed of great learning, travel all over the earth, making speeches in assemblies, and deprecating the true doctrine about emancipation [moksha]

“Vyasa continued, ‘…Wielding the rod of chastisement, O king, is the duty of kings and not the shaving of the head.'” [2, 42]

But preservation of Law & Order is more than just about fear. It also necessitates the sowing of a culture that promotes harmony. Saamaanya Dharma secures this harmony.

Ahimsaa sunruthaa vaanee sathyam shaucham dayaa kshamaa|

Narninaam linginaanchaiva saamaanyo dharma uchyathe || S.2, P.4, sl.32

“Ahimsa (non-injury to beings), excellence of speech, truthful-ness, purity (external and internal), mercy and forgiveness are the common duties of men of all castes.” [5, 47]

Breakdowns of law and order often occur during times of vyasana. It is a culture of law-abiding citizens, the dharma of prajas, that ensures not only safety for women & the vulnerable alike, but a culture of internal collaboration as well.

It is this collaboration, this cooperation among all sections of society for the common welfare of the state that secures the interest of a king, a kingdom, and its common population. Welfare may have a different connotation in our time, but promoting the welfare of one’s subjects/citizens, and the well-being of all its members is the third of the tri-fold dharma of Rajadharma.

Yogakshema

Ko hi naama kule jaathah sukhalesen lobhithah |

Alpasaaraani bhoothaani piidayedhavichaarayan || S.2,P.5, sl.8

“Which man of noble birth out of lust for his own happiness would like to persecute unjustly a poor man of little means”? [5, 55]

This is the third of the trifold duties of Raajadharma. To seek out the safety, prosperity, and morality of the subjects is the duty of a good governor of men. The King must give justice, but he must also wipe tears from the eyes of those suffering genuine pain, and seek out their welfare.

Raja Praja

A prudent king will never repose his confidence upon one individual, however accomplished. That king who does not protect his subjects, whose passions are ungovernable, who is full of vanity, who is stained with haughtiness and malice, incurs sin and earns the reproach of tyranny. If the subjects of a king, O monarch, waste away from want of protection and are afflicted by the gods and ground down by robbers, the sin of all this stains the king himself. There is no sin, O Yudhishthira, in doing an act with heartiness, after full deliberation, and consultation with men capable of offering good advice. Our tasks fail or succeed through destiny. If exertion, however, be applied, sin would not touch the king. [2,44]

If prudence is the handmaiden of victory, it is also the byword of wise kings.  He must be prudent in all things, especially dealings with subjects. Respect is rooted in both fear and love. But a ruler cannot rule by fear alone, or he will devolve to tyranny. The true Raaja must earn the love and fealty of his prajas, by seeking their yogakshema.

Relations between Raaja and Praja are never easy, particularly in this era. But if Raajas must treat their Prajas well, the Praja too must understand the difficult nature of governing, and give due consideration to the governor’s time and travails and of course, taxes. There is a dharma for prajas too.

This is what makes Raajadharma so difficult. It is easy to demand taxes, but harder to distribute them wisely and proportionately. It is easy to give punishment to those who have wronged, but the same person who is hard-of-heart before wrong-doers, must be able to console victims in grief. As one Emperor said, “All men are my children, and I am their father“. Paternalistic as that may literally seem, that is the nature of Rajadharma—to seek out the good of others, even when there is no direct profit to the politician. Greed is not Good. Raajaniti secures hitham, but Raajadharma is long term Raajaneethi.

Important Texts

Ramayana

Mahabharata

Dharmasastra

Yoga Vasishta

Arthasastra

Nitisara

Rajadharma-prakaasa of Mitramisra

Rajanitimayookha of Nilakantha

Rajadharmakaustubha of Anantadeva

Krtyakalpataru (Rajadharma-kaanda)

Rajanitiratnakara of Chandesvara

Chaturvargachintaamani of Hemadri

Yuktikalpataru of Paramara Bhoja

Personalities

Ambareesha

Sagara

Shibi

Rajarishi Janaka

Sri Rama

Sri Krishna

Bharata Dausanti

Yudhisthira

Tunjina & Vakpustavi from Kashmir

Sriharsa Vikramadithya

Chandra Gupta II Vikramadithya

Skanda Gupta

Vikramaditya Panwar

Pratihara Mihira Bhoja

Rajendra Chola

Paramara Bhoja

Maharana Kumbhakaran Singh

Krishnadeva Raya

Maharana Pratap Singh

Chhatrapathi Shivaji Bhonsle

Ahilyabai Holkar

Maharaja Ranjit Singh

Prithvi Narayan Sah

Conclusion

Why is a Restatement of Rajadharma required in a time of Arajataa? There are no Hindu Kings left, even in the Last Official Hindu Kingdom. While there may be those disillusioned with democracy demanding a dictator for the democratic-republic, there are also others again clamouring for Kings.

Irrespective of whether Bharat remains a Ganaraajya or Bhaaratavarsha sees the return of a Chakravarthi Maharaajadiraaja, rulers (democratically elected or otherwise) must understand and follow Raajadharma. From the petty politician of a municipal corporation, to the ambitious MLA, to the chafing Chief Minister, to the Prime Minister himself, Raashtra and Desa must see the return of Raajadharma.

Arts & Literature may be the body of a culture, but its Soul is seen in values. The Soul of Indian Culture is Dharma. Whatever religion (panth) or sampradaaya you hew to, all must hew to the mandates of Dharma for there to be a harmonious Society. If Dharma is, as Bheeshma Pitamaha said, Athi-sookshmam, then Raajadharma is the subtlest.

As we have demonstrated, while there are numerous “Breaking India” efforts relying on the deepening of divisions, both regional and caste, through various efforts (such as “dravidianism“), there is also much detritus that has attached itself to Dharma as the demon Kali’s power increased in this Age.

While there certainly is the leftist and padre concocted casteism of the masses, there is also much execrable casteism (jaathi-dvesha) among elites. In particular, we have demonstrated how various eugenics theories and unseemly power grabs in the guise of dharma have taken place on the pretext of “guidance”.  These charvakas of course showed no compunction or bashfulness in this blatant butchery of history, which is precisely why this restatement on the true nature of Rajadharma has become necessary.

Here spoke Maharishi Veda Vyasa:

I shall now tell thee the duties of Kshatriyas. They are not unknown to thee. Sacrifice, learning, exertion, ambition, wielding ‘the rod of punishment,’ fierceness, protection of subjects., knowledge of the Vedas, practise of all kinds of penances, goodness of conduct, acquisition of wealth, and gifts to deserving persons,—these, O king, well performed and acquired by persons of the royal order, secure for them both this world and the next, as heard by us. Amongst these, O son of Kunti, wielding the rod of chastisement has been said to be the foremost. Strength must always reside in a Kshatriya, and upon strength depends chastisement. [2.41]

There are some insisting on pretext of “guidance” a type of proxy rule & undue authority, where kings remain as servant to their ministers, amaatyas, & preceptors. But this too must be remembered:

Lobhaath viprah pranashyathi |

Brahmin perishes from greed

Material life is not for Brahmanas. As Mahaperiyava wrote, those rishiputras who live material lives are Brahman-bandhus, and cannot claim the status, privilege, or respect due only to those living a restricted, ascetic life.

“Those ordinances, however, have been laid down only for believers (in God) and those that have faith. They are not for atheists or those that have no faith, or those in whom pride and malice predominate. ” [2,73]

Veda was known as Brahma. One who knows Vedas was a 'Vediyar' or 'Brahmana'. Thus Brahmin is not a caste name, but a professional title.

— Sage of Kanchi (@haraharasankara) May 31, 2016

There are those claiming that since some Brahmins once occupied ministerial positions, there is precedent for this privilege and exception, but this too is a result of the Kali Yuga.  First, Apastamba provided the first justification with the caveat that the vocations of a Kshatriya, Vaisya, or Sudra could be followed if there were no alternative.

Poverty and non-possession of anything more than the minimum essential requirements are the defining characteristics of a true Brahmin, as per Sastras.#Periyava

— Sage of Kanchi (@haraharasankara) January 16, 2018

Second, Brahmin prime ministers only came into vogue following a cycle of Kshatriya prime ministers (beginning with Pradyota) and commanders-in-chief assassinating the incumbent king (whether on justifiable grounds or not). As such, it was felt that since Brahmins were barred from power (which they could not aspire to), they could be trusted with such positions. This has obviously changed with the subsequent rise of Brahmin Kings, starting with Pushyamitra Sunga.

As proven with the last of his dynasty (and later kings), people are ultimately people. Power corrupts and absolute power corrupts absolutely. Therefore, it is critical to establish who exactly was (and still is) a brahmana and who could still be entitled to such traditional privileges, protections, and respect. Expectations can now be reset by understanding the division between Brahmanas and Brahmin-bandhus. Brahmanas refer to adhyatmika srotriyas living the traditional ascetic way of life.  Brahmin-bandhus include virtuous laukika brahmanas, normal bhogi brahmanas and charvaka/dushta-brahmanas.

He who is born in a Brahmin family that gave up Gayatri mantra is not a Brahmin. At best he is a 'Brahmana Bandhu', a relative of Brahmins.

— Sage of Kanchi (@haraharasankara) September 14, 2017

In establishing this distinction, those brahmanas who follow their traditional dharma of preservation and recitation of Veda in ascetic life, can again be protected by all society.

In this way, Raajadharma becomes not only the duty of King’s but a matter of Governance for all of society to seek out, for their own well-being. This is because true brahmanas perform yagna for the sake of all of society.

The Brahmin must live the life of dispassion devoting all his time for the welfare of the society and to protect the Vedas. #Periyava #Hinduism

— Sage of Kanchi (@haraharasankara) February 17, 2018

Having established the criteria of Kings required to protect women, brahmanas, and cows as the most sacred priorities, having clarified the spirit of the ancients for application in the present time, the aspects of those fit not only for political leadership, but of administration in general, can be explicated in subsequent articles.

Modern India is at a crossroads. In this time of ambiguous ethics and dubious ‘dharmas’, and changing gunas, how to preserve the ancient Dharma? Simply pretending that no wrong-doing ever occurred, or that competitive caste politics can continue under the garb of ‘Hindutva’ is no way forward. The great ages of the Suryavanshis and Chandravanshis may have passed, but whatever caste the leaders of contemporary Bharatavarsha come from, they must learn from the mistakes of the past and hold fast to Raajadharma.

Whether born-blue blood, or Kshatriya by guna and conduct, governance (as with strategy & politics) is the province of the Kshatriya. Whether Politician, Municipal Corporator, MLA, MP, Minister, Chief Minister, Prime Minister, or Raashtrapati, all are Kshatriya functions. Therefore, whatever your caste, if you seek to govern, understand that Governance— Raajadharma—is the kartavya of Kings.

Therefore, O son of Kunti, do thou observe this religion with care. That Kshatriya, who, conversant with the truths or royal duties, takes sovereignty upon himself, restraining his soul at all times, equally regarding that which is dear and that which is not, and subsisting upon the remains of sacrificial feasts, who is engaged in restraining the wicked and cherishing the righteous, who obliges his subjects to tread in the path of virtue and who himself treads in that path, who at last transmits his crown to his son and betakes himself to the woods, there to live on the products of the wilderness and act according to the ordinances or the Vedas after having cast off all idleness, that Kshatriya who conducts himself thus, conforming in everything to the well-known duties of kings, is sure to obtain excellent fruits in both this world and the next.  [2, 38]

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References:

1. The Ramayana. http://www.valmikiramayan.net/
2. The Mahabharata. Santi Parva. Rajanusasana Parva. http://www.sacred-texts.com/hin/m12/
3. Aiyyangar, K.V. Rajadharma. Adyar Library. 1941
4. Rangarajan, L.N. Edit, Kautilya. The Arthashastra. New Delhi. Penguin.1992
5. Mitra, Rajendralala & Sisir Kumar Mitra. The Nitisara or The Elements of Polity.Kolkata: The Asiatic Society. 2008
6. Radhakrishnan, Sarvepalli. The Principal Upanisads. London: Unwin Brothers.1968
7. Arya, Ravi Prakash. Dhanurveda – The Vedic Military Science. Rohtak. Indian Foundation for Vedic Science. 2014
8. Sukra Niti
9. Vidura Niti
10. Olivelle, Patrick. Dharmasutras. Delhi: MLBD.2013
11. Chaturvedi, B.K.Chanakya Neeti.Diamond: New Delhi.2015