Public Welfare in Raghuvansham of Kalidas

Public Welfare in Raghuvansham of Kalidas

Contents

·       Introduction

·       Qualities of a King

·       Justice System

·       Public Welfare

·       Duties of Ministers

·       Ram Rajya

·     Foreign Policy

Introduction

The Raghuvansham is a famous Sanskrit mahakavya by the world-famed Sanskrit poet Kalidasa containing 1564 stanzas or 19 cantos. It describes the line or lineage of kings of the Raghu. The work contains stories of the Raghu dynasty, namely the family of Dilipa and his descendants up to Agnivarna.

Qualities of a King

While describing the characteristic features of the lineage of kings in the dynasty of Raghu, Kalidasa begins by detailing the best available qualities of the kings and says that “I will describe the line of the Raghus, though my powers of expression are scanty, being impelled to this inconsiderate act by their (transcendental) virtues coming to my ears: the Raghus, who were pure from birth, who persevered in works, until they bore fruit; who were lords of the earth bounded by the ocean; and the trance of whose cars lay as far as the celestial regions; who offered oblations to the holy fires in accordance with the prescribed rules; who honoured supplicants in way of gifts according to their desires; who inflicted punishment in proportion to the crime; and who were on the alert at the proper time; who amassed wealth for giving it away in charity; who spoke sparingly for the sake of truthfulness; who were desirous of conquest for fame alone; who consorted with their wives solely for the sake of offspring; who spent their youth; who led an anchorite’s life in their old age; and who finally resigned their bodies by means by yoga i.e. fixing their minds in meditation upon the supreme spirit.”¹

In addition to these unique qualities of the dynasty of the Raghu, Kalidasa underlined the individual merits of King Dileep in great detail; his intellect was commensurate with his bodily form, his knowledge with his intelligence, his undertakings with his knowledge, and his success with the undertakings. By these great kingly virtues which were both awe-inspiring and amiable, he was to his subjects, at once unapproachable and inviting, just as the ocean is on account of its monsters and gems. Acting like the rim of a wheel under a skillful driver, the subjects of him, swerved not even to the width of a line from the path that had been trodden from the days of Manu.”²

Kalidasa describes that his king’s modest reserve, notwithstanding his knowledge; forbearance, despite power; and absence of boasting, in the presence of beneficence; thus virtues, from their association in him with others of opposite nature, were, as it were, like brothers born of the same womb linked in a tie of brotherhood.”³

Kalidasa discusses in great detail the level of maturity and agility in decision-making and policy formulation in the persona of King Dileep. According to him the king, “who was not attracted by carnal pleasure, who had seen the very end of (mastered) the branches of knowledge, i.e. who has commanded utmost mastery over all branches of sciences and who takes delight in the discharge of his duty, has all the perfect qualities of old age without being aged. Because of his educating, protecting, and maintaining his subjects, he is virtually their father; their real fathers were merely the sources of their birth.”⁴

Justice System

Following the line of Rajadharma of Mahabharata and Manu, Kalidasa found the methodology of judicial administration adopted by King Dileep was also in line with the earlier theories of Dandaniti. He punished criminals for the preservation of order and had married only for progeny, so that, even his pursuit of wealth and sensual pleasures was simply the pursuit of Dharma i.e. the performance of his worldly duties. The king in his mind had the thought of the protection of his subjects during natural calamities and the invasions by the enemies. “He governed the earth as if it were a single city, having the shores of the seas for its line of ramparts and the seas themselves for its moats, and owning no other rule.”⁵

Describing the administrative judiciousness of King Aja, Kalidas says that “neither too severe nor yet too mild he who had adopted a middle course of policy, subdued the vassal kings without rooting them out of their thrones, and so resembled the wind that simply bends down the trees without rooting them up.”⁶

In one other case, the judicial administration of a king has been described by Kalidasa “The very moment that any evil desire entered into the inner organs of his subjects, this chastiser presenting him before them, bow in hand, prevented them from doing those immortal actions.”⁷

The appropriateness, aptness, and balance of the imposition of punishment have been highlighted in the description of Raghu “he, by the justice of his punishments, won the heart of all the people, like the southern breeze, which is neither very cold nor excessively hot and therefore delightful to everyone.”⁸

Public Welfare

Kalidasa in Raghuvansa states that a king realized revenue by spending it for the benefit of the people. The implication is that he was not to utilize the entire amount for his enjoyment. Describing the leadership qualities of King Dasharatha, Kalidasa highlights his broader acceptability amongst the subjects. In his words “Mighty as Kartikeya, he ruled according to Shastric precepts, his hereditary subjects from the country as well as the city, whereby they became more devoted to him. The material affluence of the kingdom, the law and order enforcement of the authority, acquisition of legitimacy, and the welfare of the people, ensured by the rule of law by King Dasharatha has very well been delineated in great detail by Kalidasa. In his words, “When the son of Aja whose might was like that of the immortals and who was in the full enjoyment of mental peace, was the lord of the earth, it yielded an abundance of crops, no plague stepped into his country, much less were the ravages caused by the enemies. The lord of the people imitated Yama in dealing with justice; followed the Lord of the Punya-Janas (Kubera) in raining showers of wealth; Varuna, in chastising the wicked; and the sun before whom goes Aruna, in his bright splendor.⁹

The author further adds,  “Though they were extremely prosperous by fruitful activities, such as bridge-building, agricultural operations, and decoying elephants, they did not trespass the boundaries of their mutual kingdoms like the ocean, not transgressing the shoreline. The band of artisans, appointed by the master, renovated the city of Ayodhya with ample resources, like clouds the earth, by sending showers to quench the earth scorched by heat of summer.”¹⁰

The happiness of the people of a well-governed state is obvious. One such interesting instance was when during the coronation ceremony of Raghu, the king wanted to release prisoners as a goodwill gesture but there were none. "such a protector he was- who delighted at the birth of a son, he could release; only his self was on that occasion, liberated from the bond, called ‘the ancestors debt’.”¹¹

In Raghuvansham, we find that all the efforts of King Aja were continuously directed towards the welfare of his subjects. “Thus his bodily strength, as well as his profound knowledge, were equally devoted to allay the fears of the distressed and to pay respectful salutation to the learned; so that not only the wealth of that mighty king but also his possession of virtues, was in every way useful for others.”¹²

It is worth noting that the wealth acquired by the king during conquests was distributed among the needy. This act of renunciation by the kings in ancient India made them unique. “He performed the Visvajit sacrifice in which one’s entire wealth is given away as Dakshina; the noble people are as clouds; acquisition is for the sake of distribution.”¹³

The poet states that the king was virtually the father to his people because he arranged for their training in discipline, protection, and maintenance. Thus, though people may not have been under the direct charge of the state, the king appears to have taken an interest in their education. Kalidasa finds that by protecting people the king can achieve whatever he wishes for “Know, O King, it is all well with in all respects. How can woe betide the subjects while you are king or, their protector? How can the night obstruct the sight of men while the sun is shining? “What wonder is there if the earth yields the desires of a monarch who abides by his duty? But in-comprehensible in your power, since by you even heaven itself was miled your desired object.”¹⁴

In Raghuvansham, Kalidasa has very aptly highlighted the other aspects of governance being taken care of by the kings which include the merchandise, craftsmen, theft, parks, rivers, mines, education, animals, wages, salaries, property, forests, gems, etc. following shlokas are effective displays of these dimensions of public governance. “His enemies could not draw away from him the three regal powers; but he, on his part, drew them away from them, as none can extrude the serpent’s crest-gem. Merchants and other craftsmen moved in rivers, as in their pleasure ponds; in forests, as in their pleasure gardens; and in the mountains, as in their homes. He guarded his penance against obstacles and his wealth from thieves while sharing a sixth part of his wealth with his subjects belonging to the four orders. The earth gave him remuneration in proportion to its protection by him; it produced for him jewels from mines, corn from corn fields, and elephants from forests.”¹⁵

As the moon by its power to delight is rightly called Chandra; and as the sun by its diffusing heat is correctly named Tapana; so he, by pleasing his subjects, was justly called Raja. Prosperity, wealth, and affluence of kingdom must be ensured through the prevalence of peace and this was exactly the position under Raghu. “Now as he was at ease by the pacification of establishment of order and peace in his kingdom, there came to him like a second goddess of wealth, autumn, marked by lotuses.” As the poet describes that, “Indra withdrew his pluvial bow the Raghu took up his victorious one; for they both took up their respective bows in turn for the good of the people.” Governance always entails prosperity and well-being of the people which is evident from the following description. “Women keeping watch over the fields of paddy corn seated in sugar-cane shades, sang the fame of him, the protector, springing from his merits, beginning from his heroic deeds as a boy or where of a beginning was made by even children.”¹⁶

Duties of Ministers

In Raghuvansham, the poet also refers to the secrecy of the council. The council of ministers readily performs the duties and functions that emerged instead of their being in positions of power, besides understanding the exigencies and finding and suggesting ways to face difficult situations; therefore, the depiction of the kingdom after Dasharatha’s demise is apt and wise. “That realm, whose prince was exiled and whose king was now eclipsed, became the bait for foes who eagerly watched for its flaws. Then the councilors, bereft of their lord, now persuaded Bharata, staying with his mother’s family, to come back through trusted envoys, who had checked their tears.¹⁷

Kalidasa has, time and again, underlined the significance of sane advice of the sages to the kings in the performance and execution of their duties. It is due to this that King Atithi was able to achieve everything, he wished for because his administration functioned by the consultation of his ministers “What ends were there, which the two mantras of sage Vasistha, and the arrows of the archer Atithi united could not achieve? In the company of his wise counselors, he constantly looked into the affairs of plaintiff and defendant unweariedly, which had to be necessarily decided. After the scrutiny of court affairs, he gave to his dependents what they sought, which was ripe for fruition, and announced by his pleasure.¹⁸

Ram Rajya

We as Indians have since long cherished the ideal state as Rama Rajya. The following detailed description by Kalidasa would aptly provide an answer to the question as to why Rama Rajya is to date considered the best possible idea of an ideal state. In the words of Kalidasa, “As he was free from avarice, his subjects became prosperous; as he dispelled their fears of obstacles, they performed their religious rites; as he corrected them, they had in him a father; and as he smoothed away their grief, they had in him a son as well. And, greatly was he delighted as he marked the highway lined with rich shops, the Sarayu plowed by boats, and the parks at the skirts of the town thronged with gay citizens of both sexes.”¹⁹

Foreign Policy

A political expedient was that, after vanquishing the king of Vanga, Raghu reinstated them. This was obviously to please the people who would naturally dislike new or foreign kings to rule over them. Kalidasa is also supremely aware and conscious of the principles of policy formulation by the kings. The following shlokas indicate this in intricate detail. “Mere statecraft is cowardice, and mere bravery is the struggling of a beast; hence he sought success by the two combined. There was nothing in his kingdom that he could not see; for he had stationed his secret agents everywhere- as there is nothing that the sun cannot see when the sky is cloudless.”²⁰

Following shlokas give minute details about the functioning aspects of the king including provisions of spies, forts, ministers, disaster management, etc. “Whatever duties the law-givers prescribed to be performed by kings, during the several parts of day and night he performed, unweariedly and resolutely, without leaving him any option. He took counsel with his ministers every day, and though it was debated, it did not leak as all its outlets were closed. Though he enjoyed sleep, in due time, he closely watched through his spies, who were unknown to one another, his enemies, and his friends. Though confronting his enemies, his forts were difficult to be assailed; for lions who slay elephants, lie not in caves through fright. His beneficent activities being properly reflected upon were fruitful like rice grains, which are cooked unobstructed. He was able to allay the disaffection of his subjects; he did not allow the occurrences of disasters which were counteracted forthwith.”²¹

The kings of Kalidasa were passionately conscious about their friends and foes, Saptanga, organs of the state, treasury, bridges, roads, industry, agriculture, army, and the confidentially of the decisions. The following shlokas demonstrate these functional aspects, “Nor pelf, nor desire for sensual pleasure would he allow deflecting him from religious duty, nor would he allow it to hamper temporal good and sensual pleasures, not the latter to affect the former two. He looked with an equal eye to all three. Weak friends are unable to oblige, and strong ones act in a contrary manner; he, therefore, cultivated friendships with those of medium strength. He, having determined the relative strength and weakness of the six expedients, like resources of riches, etc. would attack the enemies if he found himself stronger than them, otherwise he remained quiescent.²²

References:

1.    Kale, M.R., The Raghuvansa of Kalidasa (with the commentary Sanjivini of Mallinatha), Motilal Banarasidass Publishers Private Limited, Delhi, 2014, Canto I, 5- 9. lks·gektUe”kq)kukekQyksn;deZ.kke~A vkleqnzf{krh”kkukekukdjFkoReZuke~A5AA ;Fkkfof/kgqrkXuhuka ;FkkdkekfpZrkfFkZuke~A ;Fkk·ijk/kn.Mkuka ;Fkkdkyizcksf/kuke~AA6AA R;kxk; laHk`rkFkkZuka lR;k; ferHkkf’k.kke~A ;”klsfoftxh’kw.kka iztk;S x`gesf/kuke~AA7AA “kS”kos·H;Lrfo|kuka ;kSousfo’k;Sf’k.kke~A Okk)Zdseqfuo`Ÿkhuka ;ksxsukUrs ruqR;tke~AA8AA j?kw.kkeUo;a o{;s ruqokfXoHkoks·filu~A rn~xq.kS% d.kZekxR; pkiyk; izpksfnr%AA9AA

2.     Raghuvansham, op.cit., Canto I, 15-17. vkdkjlÌ”kizK% izK;klÌ”kkxe%A vkxeS% lÌ”kkjEHk vkjEHklÌ”kksn;%AA15AA HkhedkUrSu`Zixq.kS% l cHkwoksithfouke~A v/k`’;”pkfHkXkE;”p ;knksjRuSfjok.kZo%AA16AA js[kkek=efi {kq..kknkeuksoZReZu% ije~A u O;rh;q% iztkLrL; fu;UrqusZfeo`Ùk;%AA17AA

3.     Ibid, Canto I, 22. Kkus ekSua {kek “käkS R;kxs “yk?kkfoi;Z;%A xq.kkxq.kkuqcfU/kRokÙkL; lizlok boAA 22AA

4.     Ibid, Canto I, 23-24 vukÑ’VL; fo’k;SfoZ|kuka ikjÌ”ou%A rL; /keZjrsjklhn o`)Roa tjlk fcukAA23AA iztkuka fou;k/kkuknz{k.kknHkj.kknfiA l firkfirjLrklka dsoya tUegsro%AA24AA

5.     Ibid, Canto I, 25, 30. fLFkR;Sn.M~;rks n.M~;kUifj.ksrq% izlwr;sA vI;FkZdkekSrL;kLrka /keZ ,o euhf’k.k%AA25AA l osykoizoy;ka ifj[khÑrlkxjke~A vuU;”kklukeqohZa “k”kklSdiqjhfeoAA30AA

6.    Ibid, Canto VIII, 9. u [kjksu p Hkw;lke`nq% ioeku% i`fFkoh#gkfuoA l iqjLÑre/;Øeksue;keklu`ikuuq)ju~AA9AA

7.    Ibid, Canto VI, 39. vdk;ZfpUrkledkyesoizknqHkZoa”pki/kj% iqjLrkr~A vUr% “kjhjs’ofi ;% iztkuka izR;kfnns”kkfou;a fousŸkkAA39AA

8.    Ibid, Canto IV, 8. l fg loZL; yksdL; ;qän.Mr;keu%A vknnsukfr”khrks’.kksuHkLokfuonf{k.k%AA8AA

9.     Ibid, Canto IX, 2, 4, 6. vf/kxrafof/ko|niky;Rizfre.MyekRedqyksfpre~A vHkonL; rrksxq.koÙkjaluxjauxjU/kzdjkStl%AA2AA tuins u xn% inekn/kkofHkHko% dqr ,oliRut%A f{kfrjHkwRQyoR;tuUnus “kejrs·ejrstfl ikfFkZosAA4AA ler;kolqo`f’VfoltZuSfuZ;euknlrka p ujkf/ki%A vuq;;kS ;eiq.;tus”ojkS lo#.kko#.kkxzlja #pkAA6AA

10.  Ibid, Canto XVI, 2, Canto XV, 38 rs lsrqokrkZxtcU/keq[;SjH;qfPNrk% deZfHkjI;oU/;S%A vU;ksUFkns”kizfoHkkxlheka osyka leqnzkbo u O;rh;q%AA2AA rka f”kfYila?kk% izHkq.kkfu;qäkLrFkkxrka laHk`rlk/kuRokr~A iqjauohpØqjikafolxkZUes?kk funk?kXyfirkfeoksohZe~AA38AA

11.  Ibid, Canto III, 20. u la;rLRL; cHkwojf{krqfoZltZ;s|alqrtUegf’kZr%A _.kkfHk/kkukRLo;esodsoyarnk fir`.kkaeqeqps l cU/kukr~AA20AA

12.  Ibid, Canto VIII, 31. cyekrZHk;ksi”kkUr;sfonq’kkalRÑr;scgqJqre~A olqrL; foHkksuZdsoyaxq.koÙkkfiijiz;kstuk%AA31AA

13.  Ibid, Canto IV, 86. l fo”oftrektâs ;Ka loZLonf{k.ke~A vknkua fg folxkZ; lrka okfjeqpkfeoAA86AA

14.  Ibid, Canto V, 13, 33. loZ= uksokrZeosfg jktUukFksdqrLRo¸;”kqHka iztkuke~A lw;sZriR;koj.kk; Ì’Vs% dYisr% yksdL; dFka rfeL=kA13AA fde= fp=a ;fndkelwHkwZo`ZÙksfLFkrL;kf/kirs% iztkuke~A vfpUruh;LrqroizHkkoks euhf’kra |kSjfi ;sunqX/kkAA33AA

15.  Ibid, Canto XVII, 63-66 liZL;sof”kjksjRuaukL; “kfDr=;a ij%A l pd’kZijLekŸkn;LdkUr bok;le~AA63AA okihf’oolzoUrh’kqous’kqiousf’ooA lkFkkZ% LoSjaLodh;s’kq ps#sosZefLookfnz’kqAA64AA riksj{kUlfo?usH;LrLdjsH;”p lain%A ;FkkLoekJeS”pØso.kSZajfi ‘kMa”kHkkd~AA65AA [kfufHk% lq’kqosjRua {ks=S% lL;aouSxZtku~A fnns”kosruarLeS j{kkln`”keso Hkw%AA66AA

16.  Ibid, Canto IV, 12, 14, 16, 20. ;FkkizàknukPpUnz% izrkikÙkiuks ;FkkA rFkSolks·HkwnUoFkksZjktkizÑfrj¥~tukr~AA12AA yC/kiz”keuLoLFkeFkSualeqifLFkrkA ikfFkZoJhf}Zrh;so “kjRiadty{k.kkAA14AA okf’kZda latgkjsUnzks /kuqtSZ=a j?kqnZ/kkSA iztkFkZlk/kusrkSfgi;kZ;ks|rdkeZqdkSAA16AA b{kqPNk;fu’kkfnU;LrL; xksIrqxqZ.kksn;e~A vkdqekjdFkksn~/kkra “kkfyxksI;ks txq;Za”k%AA20AA

17.  Ibid, Canto XII, 2, 12. foizksf’krdqekjarnzkT;eLrfers”oje~A jU/kzkUos’k.kn{kk.kka f}’kkekfe’krka ;;kSAA2AA vFkkukFkk% izÑr;ksekr`cU/kqfuokflue~A ekSysjkuk;;keklqHkZjra LrfEHkrkJqfHk%AA12AA

18.  Ibid, Canto XVII, 38-40. ofl’BL; xqjkseZU=k% lk;dkLrL; /kfUou%A fdrRlk/;a ;nqHk;slk/k;s;quZ laxrk%AA38AA l /keZLFkl[k% “k”onfFkZizR;fFkZukLo;e~A nn”kZ la”k;PNs|kUO;ogkjkurfUnzr%AA39AA rr% ijefHkO;DrlkSeuL;fuosfnrS% ;q;kstikdkfHkeq[kSHk`ZR;kfUoKkiukQyS%AA40AA

19.  Ibid, Canto XIV, 23, 30. rsukFkZok¡YyksHkijkM~eq[ksursu ?kzrkfo?kzHk;afØ;koku~A rsuklyksd% fir`ekfUous=k rsuSo “kksdkiuqnsuiq=hAA23AA _)ki.kajktiFka l i”;fUoxkáekukalj;wa p ukSfHk%A foykflfHk”pk/;qf’krkfuikSjs% iqjksid.Bksioukfu jsesAA30AA

20.  Ibid, Canto XVII,47- 48. dkrs;Zadsoykuhfr% “kkS;Za “okinpsf’Vre~A vr% flf)alesrkH;keqHkkH;efUo;s’k l%AA47AA u rL; e.MysjkKksU;Lrizf.kf/knhf/krs%A vÌ’VeHkofRdafp};HkzL;so fooLor%AA48AA

21.  Ibid, Canto XVII, 49-53, 55. jkf=afnofoHkkxs’kq ;nkfn’Va eghf{krke~A rfRl’ksosfu;ksxsu l fodYiijk³~eq[k%AA49AA eU=% izfrfnua rL; oHkwo lgefU=fHk%A l tkrqlsO;ekuks·fi xqIr}kjks u lwP;rsAA50AA ijs’kqLos’kq p f{kIrSjfoKkrijLijS%A lks·iliStZtkxkj ;Fkkdkya LoiUufiAA51AA nqxkZf.knqxZzgk.;klaLrL; jksn~/kqjfif}’kke~A ufg flagksxtkLdUnhHk;kfn~Hkfjaxqgk”k;%AA52AA HkO;eq[;k% lekjEHkk% izR;os{;k fujR;;k%A xHkZ”kkfyl/kekZ.kLrL; xw<+a foisfpjsAA53AA dkea izÑfroSjkX;a l|% “kef;rqa {ke%A ;L; dk;Z% izrhdkj% l rUuSoksnikn;r~AA55AA

22.  Ibid, Canto XVII, 57-59. u /keZeFkZdkekH;kacck/ksuprsurkSA ukFkZadkesudkea ok lks·FksZau ln`”kfL=’kqAA57AA ghukU;uqidrZf.kizo`)k fu fodqoZrsA rsu e/;e”kähfufe=kf.k LFkkfirkU;r%AA58AA ijkReuks% ifjfPN| “kDR;knhukacykcye~A ;;kosfHkcZfy’V”psRijLeknkLr lks·U;FkkAA59AA

23.   

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