MIRANDA HOUSE
BRIHASPATI
Statecraft in Bṛhaspati – Five Core Principles
Bṛhaspati’s theory of statecraft (Rājadharma or Nīti) forms a bridge between the ethical
orientation of the Smṛtis and the pragmatic realism of Kauṭilya’s Arthaśāstra. According to
P.V. Kane, Bṛhaspati harmonizes Dharma and Danda, moral law and practical governance,
presenting a holistic model of righteous rule.
1. Origin and Purpose of Kingship – Moral & Cosmic Order
Kingship, according to Bṛhaspati, arose to end Matsyanyāya (anarchy) when moral order
declined. The gods created the king to uphold Dharma, ensure Rakṣā (security), and
maintain Pālana (order). The king is Dandadhara—the bearer of Danda, the moral force of
justice. His kingship is not personal privilege but a sacred trust to sustain the balance
between divine and social order.
2. The Power of Danda – Instrument of Justice and Discipline
Danda is the foundation of the king’s authority. It represents just punishment, discipline,
and law enforcement. Bṛhaspati insists that Danda must be Yathārtha—proportionate,
lawful, and impartial. When used rightly, it protects Dharma and the weak; when misused, it
destroys both ruler and realm. Thus, Danda is both a moral and administrative principle.
3. Duties of the King – Upholding Dharma and Welfare
The king’s foremost duty is to uphold Dharma. He must protect citizens, secure property,
encourage agriculture and trade, and promote justice. He performs sacrifices, honours
Brahmanas, and ensures social harmony. Bṛhaspati, as cited by Kane, presents the ruler as
both a moral guide and a pragmatic administrator, blending ethics with efficiency.
4. Duties of the Prajā – Rājasva and Ṣaḍbhāga
Citizens have reciprocal duties toward the king and the Devas. Through Rājasva (royal
dues) and Ṣaḍbhāga (one-sixth share of produce), they sustain the moral and material
order. Payment of these was considered a sacred act—a Yajña ensuring collective
Yogakṣema (welfare and security). This mutual relationship between king and Prajā defines
the cooperative essence of governance.
5. Qualities of the King and the Art of Governance
The ideal ruler is Jitendriya (self-controlled), wise, compassionate, and guided by Naya
(prudence). He should consult learned ministers, maintain secrecy (Guhya), and act with
foresight (Mati). Moderation, consultation, and restraint form the essence of Nīti. For
Bṛhaspati, governance is a moral art—the harmonization of Dharma and Danda in pursuit of
justice and prosperity.
The king rules as the Dandadhara—divinely empowered to protect, discipline, and guide
his people. Through just governance and mutual duty, both ruler and ruled sustain the
rhythm of Dharma and the welfare of the realm.
Kingship in Bṛhaspati
According to Bṛhaspati, kingship was not an original institution but a social creation that
evolved gradually through distinct stages of human moral decline.
1. The First Stage – Dharma in Its Natural Form
In the earliest period, identified with the Satya Yuga, people lived according to Dharma
spontaneously. There was no need for a ruler, law, or coercive authority. Society was self-
regulated through righteousness, and individuals respected their duties and limits. The
natural order was maintained through moral consciousness alone.
2. The Second Stage – Partial Decline of Dharma
During the Tretā and Dvāpara Yugas, Dharma began to decline gradually. Desires, greed,
and conflict grew, weakening the moral fabric of society. In this period, the self-regulating
moral order started breaking down, and a need emerged for central authority to check
disorder and injustice. Kane observes that this was the beginning of political consciousness
in society, marking the transition from natural Dharma to regulated order.
3. The Third Stage – Total Decline (Matsyanyāya)
In the final stage, there was complete moral collapse—known as Matsyanyāya, the 'law of
the fish,' where the strong devour the weak. Agriculture, animal rearing, and trade suffered,
and chaos prevailed due to the absence of authority. To restore order, the Devatās (gods)
combined their powers and created the king (Rājā). This act symbolized the divine sanction
behind kingship.
Divine Kingship and the Power of Danda
Each deity contributed a portion of his own power—Indra gave courage, Yama justice,
Varuṇa control, and Agni energy—thus creating a ruler who embodied divine attributes.
The king became the Pratinidhi (representative) of the Devatās on earth and was entrusted
with the power of Danda, the symbol of justice and moral authority. He was called the
Dandadhara, 'the bearer of the rod,' responsible for maintaining Dharma and social stability.
Yathārtha Danda – Just and Proportionate Power
Danda, in the Bṛhaspati tradition, is not mere punishment but disciplined, proportionate
enforcement of moral and legal order. The king must use Yathārtha Danda—punishment
that is just, appropriate, and free from anger or partiality. When wielded properly, Danda
upholds Dharma; when misused, it destroys it. The balance of Danda ensures social
harmony and cosmic order (Rita).
Rājasva and Ṣaḍbhāga – Duties of the Prajā Toward the King and the Devas
In Bṛhaspati’s framework, kingship is a moral covenant — not only the king’s duty
(Rājadharma) toward the people but also the Prajā’s duty toward the king and the cosmic
order. P.V. Kane notes that this relationship is expressed through two fundamental
concepts: Rājasva and Ṣaḍbhāga.
Rājasva refers to the rightful revenue or offering due to the king. It symbolizes the subjects’
acknowledgment of the king as the earthly representative of the gods (Devatā-pratinidhi).
Paying Rājasva was both an economic contribution and a sacred act of gratitude for
protection, justice, and welfare. It reaffirmed the bond of Dharma between ruler and ruled.
Ṣaḍbhāga, literally 'the one-sixth share,' denotes the king’s share of agricultural produce.
This share was ordained as a just portion, not taxation by force. It maintained
administration, defence, and ritual functions, ensuring that prosperity circulated among
king, priests, and people. Kane observes that payment of the sixth share was considered a
yajña-like act — participation in sustaining cosmic and social balance.
Thus, the Prajā’s duty was to contribute through Rājasva and Ṣaḍbhāga so that the king
could perform his duties as Dandadhara and Dharma-pāla (protector of Dharma). This
exchange was reciprocal: the king protected the subjects, while the subjects supported the
moral and material order that upheld both the kingdom and the gods.
Bṛhaspati’s theory presents an organic evolution of governance: from moral self-restraint
to divine moral authority. Kingship is portrayed as a Dharma-based institution, created not
for domination but for protection and restoration of order. The king, as Dandadhara, stands
as a moral and cosmic mediator—linking the divine realm with the earthly community.
Through just rule and right conduct, he maintains the welfare of subjects, secures justice,
and ensures that Dharma prevails.
Thus, in Bṛhaspati’s conception—kingship is both a social necessity and a spiritual
responsibility. The king embodies the collective will of the gods, the moral strength of
Dharma, and the disciplined use of power for the greater good of society.
So two types of kingship- daivya and anubandh janit or hereditary
Justice (Vyavahāra / Daṇḍa-Nīti)
1. Dharma as the Source of Law:
Bṛhaspati roots justice in Dharma but accommodates Vyavahāra (custom and practice).
Kane notes that both divine injunctions (Śāstra-vidhi) and social conventions (Samaya-
vyavahāra) are valid sources of law.
2. King as the Fountain of Justice
The king embodies Daṇḍa—the moral force of law. He must punish to correct, not to avenge.
His authority is ethical, not arbitrary (Kane III.ii, p.85).
3. Judicial Procedure and Evidence
Trials rest on Yukti (reason), Śruti (scripture), Smṛti (custom), and Sākṣin (witness).
Bajpayee notes that Bṛhaspati’s legal method anticipates rational jurisprudence, balancing
proofs, documents, and oaths systematically.
4. Equality Before Law
Though social duties vary by Varṇa, the same principle of justice applies to all. A ruler who
dispenses partial justice destroys Dharma itself (Kane III, p.95).
5. Yathārtha Daṇḍa – Proportionate Punishment
Punishment must fit intent and context; reforming the offender is the aim. Both Kane and
Bajpayee emphasize that Daṇḍa is moral medicine—too much destroys, too little breeds
anarchy.
Inter-State Relations (Rājadharma / Mandala-Nīti)
1. Sixfold Policy
Sandhi (alliance), Vigraha (war), Āsana (neutrality), Yāna (march), Saṃśraya (seeking
shelter), and Dvaidhibhāva (double policy). Bṛhaspati adopts Kauṭilya’s six policies but
moralizes them—each act must serve Dharma and Loka-kṣema (public welfare).
2. Righteous War :
War is justified only for the protection of Dharma and the weak. Bajpayee calls this
‘defensive realism,’ where force is used under moral restraint.
3. Ambassadors and Diplomacy :
The Dūta (envoy) represents both political strategy and moral character. Truth, restraint,
and devotion to peace outweigh deceitful success.
4. Balance of Power :
A king must discern friend (Mitra), enemy (Ari), and neutral (Madhyama). Kane notes that
Bṛhaspati, unlike Kauṭilya, emphasizes cooperation among righteous kings as a higher
Mandala-Dharma.
5. Treaties and Ethical Conduct :
A treaty (Sandhi) is a sacred vow (Śapatha) that must be honoured, even toward weaker
allies. Breaking faith is Adharma, leading to loss of divine favour; diplomacy must rest on
Satya (truth) and Śraddhā (faith).
