Part 4 - Rājadharma in the Matsyapurāṇa

The Matsyapurāṇa has extensive discourse on rājadharma. King Vaivasvata Manu has requested Matsya, the Fish incarnation of Lord Viṣṇu to instruct him about the duties of a king after ascending the throne.^[1] The chief duties of a king, according to the Matsyapurāṇa, are to protect his subjects, to serve the Brāhmaṇas and also the distressed, orphans, the old and the widows along with providing provisions for acquiring and preserving properties for the same. It is the foremost duty of a king to fight without retreating from the battlefield. He should make special arrangements for observing the varṇāśrama rules and restoring the fallen ones in their respective dharmas. He himself should bring food, oil and utensils for the hermits. The one, who has done good for the king should never be disrespected. The king should worship the ascetics like gods and even should be ready to offer his life and kingdom if necessity arises.^[2] A king should always serve the learned brāhmaṇas who are well versed in the Vedas. He should always admire and follow such persons and avoid those who have studied bad scriptures and are dull witted. The Matsyapurāṇa has given stress on the moral obedience of a king as the well behaved kings rule the world and could gain the lost throne whereas there are many instances of ruin of a king for his ill behaviour or being devoid of obedience.^[3]

A well educated king could discharge his duties efficiently with proper implementation of work in every sphere of state policy. Therefore, the Matsyapurāṇa has pointed out that a king should learn the threefold science (vidyās), the science of governance, logic and metaphysics or philosophy (daṇḍanīti, ānvīkṣikī & ātamvidyā [ātmavidyā?]) from those who are well-versed in the three Vedas. From the ordinary people he should learn about agriculture or commercial undertaking.^[4]

According to the Matsyapurāṇa, the primary duty of the king is to protect his state with all state resources with great effort as well. It is said that a king should protect gold, grain and land of his territory very carefully with every possible means and bring them under his control. Just as parents guard their children so also a king should safeguard his senses from his own person and from others too.^[5] The responsibility of protecting the people of his state lies in the shoulders of the king only. He should look after them in such a way that they would be capable to maintain their responsibilities towards their state just as a nourished calf becomes able to do works. A king with his kindness to his subjects assures the prosperity and progress of himself and the state as well.^[6] He should make arrangements for the comforts of the subjects in his state. The contentment of the subjects towards their king is the key point to the rise and success of the king. That is why, a king should act in such a way that he can please the people.^[7] Thus, it is clear that the Matsyapurāṇa has given utmost importance to dealing of the king with the countrymen, because if the citizens become unhappy or dissatisfied with the king then they could bring rebellion against the administration which may lead even to the dethroning of the king. So it is the duty of a king to take endeavour for winning the hearts of the citizens. The Matsyapurāṇa has emphasised on winning over both internal and external disturbances. The source of anger and enmity coming from internal factors viz., his queen or prince or prominent ministers are more dangerous than the external factors like other kings. So in order to suppress these evil sources from raising revolution against the king, he should take preventive measures. The Matsyapurāṇa has given advice that a king should pay special attention to the internal disturbances raising from internal factors. If the king can dominate the internal provocations with satisfaction and commitment then the external enemies can easily be conquered by him.^[8] And for this he should satisfy his servants first, then his country and countrymen and after that he should triumph over the external foes. These enemies are of three categories according to the Matsyapurāṇa. First is the one who is equal to the king in everywhere, second class includes that enemy who is below or under the control of the king and the third is the one who becomes the enemy of the king accidentally only. But whatever be the category or scope of danger all should be suppressed with proper concern. Therefore, the foremost duty of a king is to safeguard his state both from internal and external threats.

Along with the subjects of his state, the king’s office and its members are regarded as the powerful forces for proper functioning of the government and for the prosperity of the state. So, the king’s liability towards them is markedly discussed in the Matsyapurāṇa. It is said that after ascending the throne a king should first select his helpers and companions for proper administration of the state.^[9] The king should employ all classes of his subjects according to their merit only and in which they are best suited after having a close examination.^[10] Obedient persons should be employed in various departments of the state and at first they should be engaged in small offices and after a while it should be expanded.^[11] If the king has clever, skilled and reliable workers at various departments then he will soon proper.

Serving the brāhmaṇas was regarded as one of the highest duties of a king. The Matsyapurāṇa has advocated the performance of sacrifice by the king for the prosperity of his subjects where brāhmaṇas should be given proper donations. Moreover, gifts should be given to brāhmaṇas for the sake of righteousness.^[12] He should also honour those brāhmaṇas who were returning from their preceptors’ house, i.e., educational institutions. This was said to be the unfailing duty of the king ordained by Brahmā. Proper observance of this duty can prevent all troubles caused by thieves, wicked people and enemies.^[13]

It is said here that a king should have control over his senses for having power over his subjects and for this he should practice yoga regularly.^[14] He is also advised to avoid lust, anger, intoxication, vanity, greed and too much pleasure.^[15] Moreover, the king has to abstain from hunting, drinking, gambling, useless travel and sleeping by day. Being addicted to these vices many kings were destroyed in the past.^[16] Hence, the king should avoid these ill practices. Only by avoiding them the king can win his subjects and the country.

The Matsyapurāṇa has suggested that a king should not impose severe punishment and should not utter harsh words and avoid back biting. He should be attentive in using wealth properly because wealth not being used properly and being used improperly bring evils to the king.^[17] A king should not always show mildness also. A mild king may be disregarded and a harsh king may create fear in the hearts of his subjects. So it is advised in the Matsyapurāṇa that a king should be mild or harsh depending on the demand of the situation.^[18] The subjects never entertain a king with haughty nature. Therefore, he should communicate with everyone with a smile on his face.^[19] He should not show anger to anyone and always be dignified, since a generous monarch win the earth. A king should not make joke with his servants because that may lead to his insult or disregard by the latter. Moreover, it is said here that though a king should renounce all the passionate habits yet for the welfare of his subjects he may sometimes feign indulgence to these passions.^[20]

Taxes are the sources of revenue source for the state. Collection of taxes annually from the subjects was prevalent in those days also which was again included among the duties of a king.^[21] The king should not be slow in his activities; he should always be prompt in doing his works.^[22] The Matsyapurāṇa has advised that a king should keep his policy confidential because the disclosing of policy may bring total annihilation to him. On the other hand, if he succeeds in its concealment till its accomplishment then victory touches his feet. If the state policy is handed down on some unreliable sources then the fear of its leaking arises and to prevent this, the king should share his policy with trustworthy persons only. A king who has sound knowledge on politics can bring the universe under his command. The Matsyapurāṇa further points out that the king should neither take any decision alone, nor he should deliberate with many.^[23] It means only after proper judgment he should discuss his policy with selective and loyal persons. In his state policy, the king should take care of his weakness without getting them divulged and keep them secret just as the tortoise conceals its limbs.^[24] Again, at the same time he should try to know the weaknesses of others. The king should take utmost care in the matter of trusting a person while inspiring others to have confidence on his genuineness.^[25]

It is pointed out in the Matsyapurāṇa that a king will not be able to protect his country and countrymen until and unless he has protected himself. Hence he should live in a palace guarded by jewels, mantra and medicine. And as he is the source of prosperity for all and as under his royal protection the whole state thrives, so he should be well protected by all.^[26] It is prescribed in the Matsyapurāṇa that a king should not take his meals, go to bed or use clothes, flowers and ornaments without any prior investigation. Again only after proper inspection done previously he should go to a public place or in the midst of a crowd or dive into a water body.^[27] These measures should ne taken for security reasons as the prime aim of enemy’s attack was always the king. That is why he should constantly stay in the midst of his royal paraphernalia.^[28]

The prince is one of the important assets of a state as the prince will become the next ruler of the state soon after the king. So it is the duty of the king to protect the prince from all dangers and also to make the prince eligible for kingship. The Matsyapurāṇa has enjoined that the king should appoint reliable servants for guarding the prince against all types of dangers or evils. It also lays importance on the appointment of faithful teachers for him so that he could get proper training in the right direction.^[29] According to the Purāṇa, the prince should be well educated in different branches of knowledge like Dharmaśāstras, Arthaśāstras, Kāmaśāstras etc. Moreover, he should be trained in archery, riding of chariots, horses and elephants, in various physical exercises and other technical arts too. The Matsyapurāṇa has prescribed that prince should be instructed in such a way that he is not very truthful and whenever necessity arises or situation demands he could speak sweet words that need to be rigorously true. Moreover, it is the duty of the king to employ some guardians for the prince under the pretext of guarding his person.^[30] There is possibility of poisoning the mind of the prince by the interested persons. Much stress should be laid upon the environment or the company of the prince in which or with whom he is mixing. Therefore, it is the advice of the Matsyapurāṇa that a prince should be imposed with ban from the company of angry or greedy persons or men who had been humiliated before. It is also advised that he should be surrounded by caretakers who would train him to be gentle, to walk in the difficult path of virtue and not being led away by passions of youth.^[31] In spite of such good instructions, if the prince is proved to be uncooperative to the good qualities he should be kept in a secret place with all kinds of accommodations or comforts.^[32] Hence, this Purāṇa has emphasised on proper course of instruction of the prince in the art of statesmanship in such a way that he would get mastery over administering the state.

Though the king was provided with various rights and duties, yet the scope of his autocracy was limited by the Dharmaśāstras. The king had no power to make laws but only to execute the laws which are already laid down by the Dharmaśāstras for him. Only after consultation with his councils, the Matsyapurāṇa says, a king should impose punishments according to the policies prescribed by the ancient texts on virtue.^[33] Otherwise he has to reap the fruit of his own action.

Footnotes and references:

[1]:

rājño’bhiṣiktamātrasya kiṃnu kṛtyatamaṃ bhavet/ etanme sarvamācakṣva samyagvetti yato bhavān// Matsyapurāṇa , 215.1

[2]:

Matsyapurāṇa , 215.60-65

[3]:

brāhmaṇān paryupāsīta trayīśāstrasuniścitān/ nāsacchāstravato mūḍāste hi lokasya kaṇṭakāḥ// vṛddhān hi nityaṃ seveta viprān vedavidaḥ śucīn/ tebhyaḥ śikṣeta vinayaṃ vinītātmā ca nityaśaḥ// samagrāṃ vaśagāṃ kuryyāt pṛthivīṃ nātra saṃśayaḥ/ bahavovinayādbhraṣṭā rājānaḥ saparicchadāḥ// vanasthāścaiva rājyāni vinayātpratipedire/ Ibid., 215.50-53

[4]:

traividyebhyastrayīvidyāṃ daṇḍanītiṃ ca śāśvatīm// ānvīkṣikīṃ tvātmavidyāmvārtārambhāśca lokataḥ/ Ibid., 215.53-54

[5]:

Ibid., 215.44-45

[6]:

Ibid., 220.40-41

[7]:

tathā ca rāgaprabhavā hi lakṣmī rājñāṃ matā bhāskaravaṃśacandra/ tasmātprayatnena narendramukhyaiḥ kāryo’nurāgo bhuvi mānaveṣu// Ibid., 215.99

[8]:

Ibid., 223.7-10

[9]:

Ibid., 215.2

[10]:

samottamādhamai rājā hyāhūya pālayetprajāḥ// Ibid., 215.59; yasmin karmaṇi yasya syādviśeṣeṇa ca kauśalam/ tasmin karmaṇi taṃ rājā parīkṣya viniveśayet//., 215.83

[11]:

, 220.7

[12]:

yajeta rājā bahubhiḥ kratubhiśca sadakṣiṇaiḥ// dharmārthaṃ caiva viprebhyo dadyādbhogān dhanāni ca/ Ibid., 215.55-56

[13]:

āvṛttānāṃgurukulād dvijānāṃ pūjako bhavet// nṛpāṇāmakṣayo hyeṣa vidhirbrāhmo’bhidhīyate/ tatastenānavā mitrā haranti na vinaśyati// Ibid., 215.57-58

[14]:

indriyāṇāṃ jaye yogaṃ samātiṣṭheddivāniśam// jitendriyo hi śaknoti vaśesthāpayituṃ prajāḥ/ Ibid., 215.54-55

[15]:

kāmaḥ krodho mado māno lobho harṣastathaiva ca/ ete varjyāḥ prayatnena sādaraṃ pṛthivīkṣitā// Ibid., 220.14

[16]:

mṛgayā pānamakṣāṃśca varjayet pṛthivīpatiḥ/ etāṃstu sevamānāstu vinaṣṭāḥ pṛthivīkṣitaḥ// bahavo naraśārdūla teṣāṃ saṅkhyā na vidyate/ divā svāpaṃ kṣitīśastu viśeṣeṇavivarjayet// Ibid., 220.8-9

[17]:

Ibid., 220.10-11

[18]:

Ibid., 220.22-24

[19]:

Ibid., 220.27

[20]:

Ibid., 220.24-26

[21]:

sāmvatsarikamāptaiśca rāṣṭrādāhārayedbalim//., 215.56

[22]:

, 220.29

[23]:

Ibid., 220.31-37

[24]:

gūhetkūrma ivāṅgāni rakṣedvivaramātmanaḥ/ Ibid., 215.67

[25]:

Ibid., 215.68

[26]:

Ibid., 219.33-34

[27]:

nāparīkṣitapūrvañca bhojanaṃ śayanaṃ vrajet/ vastraṃ puṣpamalaṅkāraṃ yaccānyanmanujottama// na gāhejjanasaṃbādhaṃ nacājñātajalāśayam/ aparīkṣitapūrvañca puruṣairāptakāribhiḥ// Ibid., 215.72-73

[28]:

narendralakṣmyā dharmajña trātā yatto bhavennṛpaḥ/ Ibid., 215.75

[29]:

rājan putrasya rakṣā ca kartavyā pṛthivīkṣitā/ ācāryaścātra kartavyo nityayuktaśca rakṣibhiḥ//., 220.1

[30]:

, 220.2-3

[31]:

navāsya saṅgo dātavyaḥ kruddhalubdhāvamānitaiḥ/ tathā ca vinayedenaṃ yathā yauvanagocare// indriyairnāpakṛṣyeta satāṃ mārgātsudurgamāt/ Ibid., 220.4-5

[32]:

guṇādhānamaśakyantu yasya kartuṃ svabhāvayaḥ// bandhanaṃ tasya kartavyaṃ guptadeśe sukhānvitam/ avinītakumāraṃ hi kulamāśu viśīryate// Ibid., 220.5-6

[33]:

Ibid., 225.2-4