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representatives rule, what they normally do would automatically serve his interests. In this way, democracy may be said to eliminate the need for any special training or education in the basic exercise of sovereignty. It is for this reason, in fact, that no moral or educational qualifications have been laid down for our legislators. Even for administrators hardly any moral qualifications have been laid down. From the point of view of niti-sastra this is an unhappy situation because even the common man needs education and training to understand his own true interests and happiness. The need for such education and training is obviously much more in the case of those who seek to represent or administer the interests of others. If this was so in the simpler conditions of ancient times, it is much more so in the complex conditions of today where most affairs have to be managed indirectly. The ancient principle was that rajaniti is a part of niti. Every man needs to manage his affairs with reason and prudence. Those who rule need such guidance even more. The famous Pancatantra brilliantly illustrates how the same basic principles are relevant to the management of affairs, private as well as public. That these principles can be taught, is of course, a basic assumption of niti-sastra. It assumes that there is an art of management in life with which political management is continuous. Proficiency in this art, given the initial qualifications, is amenable to training.
A number of general rules are prescribed for the ruler. One of these is that he should not bow down to anyone except the gods, his teachers, the Brahmanas, the elders of the family and the ascetics. This apparently was a kind of protocol which showed the superiority of the king to all others. Some of the rules mentioned are from the point of view of king's safety. He should avoid contact with others in his food, clothes, bed, seat etc.
The king was expected to be lenient towards women, Brahmanas and ascetics. Even if they commit a thousand faults, they should neither be mutilated nor killed. The maximum punishment for them should be turning out of the country. Virtue, wealth and pleasure should not be pursued to the point of contradiction. The king should always think of the people and see that they are not being exploited by the officials. No one should be punished out of greed or anger or pride. Punishment should be strictly in accordance with one's fault. The king should work hard, the treasury should be kept full, the welfare of the country and the protection of the people should be accomplished by niti. Those who seek welfare should never abandon the path of niti. The king must remember that if he is unjust, he should suffer both here as well as hereafter. There are in short, five principal duties of the king and these constitute his five sacrifices. These are curbing the wicked,
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