21. Rājadhammo
Kingly Duty This chapter was written at a time when the norm was a country ruled by a king and his court. Those times have gone, of course, but still the advice can be applied to leaders (presidents, prime ministers, etc) of various sorts and at various levels of society (ministers, heads of organisations, etc.).
(22 Verses)
266 [adm.]
Dānaṁ sīlaṁ pariccāgaṁ ajjavaṁ maddavaṁ tapaṁ
akodhaṁ avihiṁsañ-ca khantī ca avirodhanaṁ—
das’ ete dhamme rājāno appamattena dhāreyyuṁ.
Giving, virtue, charity, sincerity, humility, austerity, non-anger, non-violence, patience and non-confrontation—uphold these ten kingly ethics with heedfulness.
The ten royal duties begin with giving and virtue, the bases of generosity and moral authority. Charity is self-sacrifice for the people. Sincerity and humility ensure honesty and approachability. Austerity is self-restraint. Non-anger, non-violence, patience, and non-confrontation are the pacific virtues that prevent tyranny. A king must uphold these with heedfulness, as they are the Dhamma that transforms power from a curse into a blessing for the realm.
267 [stm.]
Dānaṁ atthacariyā piyavācā attasamaṁ pi ca—
saṅgahā caturo ime, munindena pakāsitā.
Generosity, helpful conduct, friendly speech and impartiality—these four constituents of sympathy Saṅgaha here, and in the parallel verse, is short for saṅghavatthu. were declared by the lord of sages.
Generosity wins hearts through material support. Helpful conduct provides assistance and service. Friendly speech uses kind, truthful, and unifying language. Impartiality means treating others as oneself and with consistency. For a king, these are not mere kindnesses but statecraft: they are the methods to unify the populace, foster loyalty and create a harmonious society where people feel seen, supported and respected by their ruler.
268 [ana., stm.]
Vane migā na labhanti mahābhayā niddāsukhaṁ,
rājāno pi na labhanti uttarathāmabhītato,
saṁsārabhayabhītena na ramanti ye paṇḍitā.
Deer in the forest, having great fear, do not find the happiness of sleep, kings frightened by a superior strength also do not find it, those who are wise, frightened by the dangers of transmigration, do not take delight.
Deer in the forest are prey, perpetually anxious. Kings live in fear of rivals, rebels or superior powers. But the most significant comparison is with the wise. They are frightened by the dangers of transmigration—the endless cycle of birth, suffering and death. This fear is not paralysing but motivating; it drives them to seek liberation. Thus, the king’s existential insecurity is likened to the seeker’s spiritual urgency, both rooted in a correct understanding of danger.
269 [adm.]
Khamā jāgariy’ uṭṭhānaṁ saṁvibhāgo day’ ikkhaṇā—
nāyakassa guṇā ete, icchitabbā hitatthino.
Forgiveness, wakefulness, exertion, sharing, sympathy, observation—these are the virtues of a leader, to be wished for by one seeking benefit (for the people).
Wakefulness is vigilance against threats and negligence. Exertion is diligent effort. Sharing is generosity with wealth and credit. Sympathy is compassion for the suffering. Observation is the discernment to understand situations and people accurately. Together, these form the character of a ruler who is strong, generous, compassionate, and perceptive—a leader who truly seeks the benefit of those he governs.
270 [adm.]
Paribhūto mudu hoti, atitikkho ca veravā,
etañ-ca ubhayaṁ ñatvā, anumajjhaṁ samācare.
A mild one is contemptible, one too harsh is an enemy, knowing these two, he should practice without going to extremes. Lit: along the middle.
If a king is excessively mild, he is despised and his law is flouted. If he is excessively harsh, he is feared as an enemy and invites rebellion. Absolute mildness or absolute harshness cannot establish greatness. Therefore, the wise king must avoid both, by employing measured severity only when necessary and being merciful when appropriate. This is the Middle Path applied to governance: knowing the two extremes, he acts at the right time without going to either extreme.
271 [adm.]
Nekantamudunā sakkā ekantatikhiṇena vā
mahatte ṭhapituṁ attaṁ, tasmā ubhayam-ācare.
It is not possible to establish oneself in greatness by absolute mildness, or absolute harshness, therefore one should practice both.
A king cannot achieve true greatness by adhering exclusively to absolute mildness. Unwavering gentleness, while kind, invites contempt, exploitation and chaos; people cease to respect or obey. Conversely, absolute harshness breeds only fear, resentment and rebellion; people oppose rather than follow. Neither extreme alone can establish enduring authority or respect. The wise leader cultivates the discernment to be gentle when gentleness is effective and firm when necessary. This is not inconsistency but contextual mastery.
272–273 [adm.]
Kassako vāṇijo ’macco samaṇo sutasīlavā
tesu vipulajātesu raṭṭhaṁ pi vipulaṁ siyā.
Tesu dubbalajātesu raṭṭhaṁ pi dubbalaṁ siyā,
saraṭṭhaṁ vipulaṁ tasmā dhāreyya raṭṭhabhāravā.
The farmer, the merchant, the minister, the ascetic, the learned and virtuous, when these are abundant and productive, the kingdom will be abundant too. When these are weak the kingdom will be weak also, therefore one who has the burden of the kingdom should uphold the kingdom’s abundance.
The king does not create prosperity in isolation; he depends on the vitality of these foundational pillars: the farmer, the merchant, the minister, the ascetic, the learned and virtuous. When these groups are abundant and productive, thriving in their respective functions, the entire kingdom flourishes. Conversely, if they are weak or oppressed, the kingdom becomes weak. Therefore, the ruler’s primary duty is not to extract from these groups, but to actively uphold their abundance, to create policies and maintain justice that allows them to prosper.
274–275 [sim., stm.]
Mahārukkhassa phalino āmaṁ chindati yo phalaṁ
rasañ-c’ assa na jānāti, bījañ-c’ assa vinassati.
Mahārukkhūpamaṁ raṭṭhaṁ adhammena pasāsati
rasañ-c’ assa na jānāti, raṭṭhañ-cāpi vinassati.
He who cuts the unripe fruit from a great tree does not get to know the fruit’s essential nature, and its seed is destroyed. Like the great tree, the one who rules a kingdom unrighteously does not get to know its essential nature, and the kingdom is destroyed.
A king who governs unrighteously is like a foolish man who cuts a green, unripe fruit from a great tree. His actions are premature and destructive. Similarly, a king never gets to know the kingdom’s essential nature, the prosperity and joy that a mature, well-ruled kingdom yields. The seed represents the future, the continuity of the dynasty, the legacy of his rule and the potential for future growth. Unrighteous rule thus commits a double crime: it robs the present of its potential goodness and ensures there is no viable future.
276–277 [sim., stm.]
Mahārukkhassa phalino pakkaṁ chindati yo phalaṁ
rasañ-c’ assa vijānāti, bījañ-c’ assa na nassati.
Mahārukkhūpamaṁ raṭṭhaṁ, dhammena yo pasāsati,
rasañ-c’ assa vijānāti, raṭṭhañ-cāpi na nassati.
He who cuts the ripe fruit from a great tree gets to know the fruit’s essential nature, and its seed is not destroyed. Like the great tree, the one who rules a kingdom righteously gets to know its essential nature, and the kingdom is not destroyed.
A king who governs righteously is like a wise man who patiently waits and harvests only the ripe fruit. This king truly gets to know its essential nature. He experiences the true rewards of kingship: a stable, prosperous, and harmonious realm where Dhamma prevails. Furthermore, by acting with justice and foresight, he preserves the seed. The future stability of the kingdom, the loyalty of the people, and the rightful succession is not destroyed. Righteous rule is thus an act of cultivation and preservation, securing well-being for both the present and generations to come.
278–279 [stm.]
Yo ca rājā janapadaṁ adhammena pasāsati,
sabbosadhīhi so rājā viruddho hoti khattiyo,
tatheva negame hiṁsaṁ, ye yuttā kayavikkaye,
ojadānabalīkāre sa kosena virujjhati.
The king who rules the state unrighteously, and likewise, who opposes the treasury (by allowing) those householders oppressively engage in buying and selling, and exacting taxes and labour, that king the nobles oppose with all remedies. We have to take these pādas in the order: abhefgcd. The prose order would be: Yo rājā janapadaṁ adhammena pasāsati, tatheva ye negame hiṁsaṁ, kayavikkaye yuttā, ojadānabalīkāre ca, sa kosena virujjhati, so khattiyo rājā sabbosadhīhi viruddho hoti.
The king who rules unrighteously here is not merely passively unjust; he actively permits or engages in economic oppression. This includes allowing merchants to engage in exploitative buying and selling, meaning price gouging or monopolistic practices that harm the people. It also includes the unjust exaction of taxes and forced labor. When the king fails in his duty to protect the people from such exploitation he betrays the very purpose of kingship. The nobles, as defenders of the social order, will then oppose him with all remedies.
280 [stm.]
Pahāravarakhettaññū saṅgāme katanissame
ussite hiṁsayaṁ rājā sa balena virujjhati.
The king who, when violence has arisen, opposes those who know the best place to strike and are accomplished in battle is opposed by his own army.
If, in a time of conflict or unrest, if the king harms his most capable subjects, specifically those who know the best place to strike and are accomplished in battle, he commits a fatal error. These are the very men upon whom his power and security depend. By acting with ingratitude, jealousy or cruelty towards his own best defenders, he severs his most vital support. His greatest strength becomes his greatest enemy, ensuring his defeat by the very force meant to protect him.
281 [stm.]
Tatheva isayo hiṁsaṁ, saṁyame brahmacāriyo,
adhammacārī khattiyo, sa saggena virujjhati.
Likewise, the unrighteous warrior (king) who harms the restrained, celibate seers, is opposed by heaven.
If an unrighteous king uses his power to harm seers who are restrained and celibate, he violates a sacred trust. These individuals represent the moral and spiritual conscience of the kingdom. Their well-being is seen as linked to the blessings of heaven. Therefore, the king who attacks them is said to be opposed by heaven. This means he loses all divine favor, his actions generate the worst possible result and he forfeits the moral legitimacy that underpins his rule. His transgression is cosmic, guaranteeing his ultimate ruin.
282 [ana., stm.]
Sayaṁ katā na parena mahānajjo ’juvaṅkatā,
issarena tathā raññā saraṭṭhe adhipaccattā.
Great rivers are not made straight or crooked by another, similarly for a king who, through power, becomes sovereign in his own kingdom.
Just as a great river’s course, whether straight or crooked, is determined by its own nature and flow, not by an external force, but by their own inherent nature, so a king’s sovereignty and the quality of his rule are forged by his own power and choices. His virtue or vice, his success or failure, is self-made. The kingdom responds to his will and character as the land responds to the water. This is both an empowerment and a solemn warning: the king is the architect of his own reign.
283 [ana., stm.]
Putto pāpaṁ kato mātā, sisso pāpaṁ kato garu,
nāgarehi kato rājā, rājaṁ pāpaṁ purohito. The case relations in this verse are incorrect, which is probably why Bechert and Braun have flagged it as unreconstructable. Putto and sisso are in the nominative case, and rājaṁ is accusative, where genitives or instrumentals are required in all three instances, leaving the predication to be inferred.
A mother (is blamed) for the wrongs of her child, a teacher for the wrongs of his pupil, a king for what is done by the citizens, a chaplain for the wrongs of the king.
A mother is held responsible for the wrongs of her child, a teacher for those of his pupil. By this logic, the king is held responsible for the misdeeds of his citizens—their corruption and suffering reflect his failure to rule justly. Furthermore, the royal chaplain is held responsible for the moral and ritual failings of the king himself. This creates a hierarchy of accountability: spiritual guide, king, people. It emphasises that leadership at every level bears the social burden for the conduct of those in their charge.
284 [adm.]
Puññāpuññaṁ karontesu chabhāgo ekadesakaṁ
rājā labhati sabbehi, tasmā pāpāni vāraye,
puññam-eva pavaḍḍhento—janakāyaṁ pasāsaye.
Amongst those performing merit and demerit the king receives one part out of six, therefore he should prevent demerit, and promote merit—(so) should he rule the population.
The king is said to receive a sixth part of the merit and demerit generated by all his subjects. This makes the moral health of the populace his direct personal concern. Therefore, his duty is not passive: he must actively prevent demerit and promote merit. His own fortune is inextricably linked to the ethical climate of his kingdom. Righteous rule is thus the ultimate act of self-interest and public good.
285 [stm.]
Bālassa jīvitaṁ appaṁ, paṇḍitassa bahutaraṁ,
janakāyassa rājā va rājadhammo va rājunaṁ.
The king has a duty to the people and to (other) kings, the life of a foolish king is short, the life of a wise king much longer.
A foolish king’s life is short in length because it ignores the duties to his people and to other kings provoking disorder and opposition; whereas a wise king’s life is much longer, because he fulfils these duties. This implies a code of conduct in regard to the people he governs, and towards other kings and countries, based on the virtues of justice, honesty, and non-aggression. Wisdom extends one’s influence in both personal and political spheres, and leads to a longer life and greater influence.
286 [stm.]
Anāyakā vinassanti, nassanti bahunāyakā,
thīnāyakā vinassanti, nassanti susunāyakā.
Without a leader they perish, with many leaders they perish, with a female leader they perish, with a young leader they perish.
Without a leader, a group falls into anarchy. With many leaders, it suffers from conflicting commands and factionalism. With a female leader, it was traditionally thought to be weak. With a young leader, it lacks experience and maturity. The ideal, implied but not stated, is a single, mature, male leader of wisdom and virtue. The quality, unity and appropriateness of leadership are existential factors for any community, but especially for a kingdom.
287 [sim., stm.]
Kacchapīnañ-ca macchīnaṁ kukkuṭīnañ-ca dhenunaṁ
puttaposo yathā hoti, tathā maccesu rājunaṁ.
Just as amongst turtles, fish, chickens and cows, there is the nurturing of children, so amongst men there is a nurturing (provided by) kings.
Just as turtle, fish, hen, and cow mothers naturally nurture and protect their offspring, so too is it the natural duty of kings to nurture their people. The king is the parent of the populace. This nurturing involves protection from external enemies and internal crime, provision in times of famine, and the fostering of conditions for growth and prosperity. The king’s power is legitimised not by conquest, but by this paternal, caring function.