Hindu Administrative Institutions c6.s3.60

c6.s3.60

Thus from a study of both the extant Sanskrit and Tamil literature it is clear that these three aims of life are inter-dependent and each by itself cannot stand by itself alone. Kālidāsa in his inimitable style says चतुर्वर्गफलज्ञानं.¹ This *chaturvarga* includes the fourth end, namely, *mokṣa* to which reference has already been made. The *Amara Kōsa* says ² these three ends, it has been realized, cannot be separated if life were to sail smoothly on the waters of this world-ocean. In order that these may flourish unhampered there must be an efficient exercise of *daṇḍa* and this, to be effective, must be administered with unflinching righteousness. Else as it is stated in the famous historical play *Mudra-Rākshasa*,³ *durnaya* or evil policy would root out the principles of *trivarga*. Thus if the plant of *trivarga* is to grow unfettered and luxuriant, the state must pursue a righteous policy. On the state alone depends the successful prosecution of the three ends of life. This was clearly felt by the ancient Hindus and the superstructure of these objects of life was made deliberately to rest upon the solid rock of the state pledged to pursue righteousness at all times and in all places.