Chanakyashreyika Chapter 5 Adarsha – Idealism and Chanakya: Why Should We Have an Ideal?
Chanakyashreyika
Chapter 5
Adarsha
– Idealism and Chanakya: Why Should We Have an Ideal?
धर्मे
तत्परता मुखे मधुरता दाने समुत्साहता ।
मित्रेष्ववञ्चकता गुरौ विनयता
वित्तेऽपि गम्भीरता ।
आचारे शुचिता गुणे रसिकता
शास्त्रेषु विज्ञातृता ।
रूपे सुन्दरता शिवे भजनता
त्वय्यस्ति भो राघव ॥
Cha.
Ni. 12/15
श्री गणेशाय
नमः।
श्री सरस्वत्यै
नमः।
आचार्यचाणक्यम् अभिवादनम्।
चाणक्यश्रेणिकाया:-
अस्मिन् अध्याये आचार्यचाणक्येन
भगवान् रामस्य प्रशंसा लिखिता अस्ति। परन्तु आचार्यचाणक्यः अत्यन्तं व्यवहारिकः
अन्वेषकः न वा? तदा किमर्थं सः रामम् आदर्शरूपेण
पश्यति?
एतस्य
प्रश्नस्य उत्तरम् अस्ति—स्वश्रेयसे, स्वोद्धरणार्थं
च जीवने आदर्शः अनिवार्यः भवेत्। चाणक्यः महान् विचारवान् आसीत्। अतः सः अस्माकं
जीवने आदर्शस्वरूपस्य महत्त्वं निर्दिशति। अधुना
चाणक्यनीतिशास्त्रे लिखितस्य अस्य श्लोकस्य सुबोधं गृह्णीमः। वयं एकैकस्य
पदार्थस्य अर्थं पठिष्यामः।
धर्मे तत्परता—एतौ
पदौ भगवान् रामस्य धर्मं प्रति निष्ठायाः प्रकाशकौ स्तः। रामः सर्वदा धर्ममार्गे
स्थितः आसीत्। मुखे
मधुरता—इत्यनेन
रामः सुवक्ता इति ज्ञायते। सः मधुरं वदति, हितं
वदति,
सत्यं
वदति। एतादृशं वर्णनं रामस्य आदर्शरूपेण अस्मान् शिक्षयति यत् वाक्रूपेण आचरणं
सुकर्तव्यं भवेत्। दाने
समुत्साहता—इति पदेन करुणावान् रामः बोधव्यः।
दानम् अत्र केवलं धनार्थं न प्रयुज्यते, किन्तु
विद्यादानम्, समयदानम्,
सहायदानम्
इत्यादयः अपि तत्र अन्तर्भवन्ति। अत्र दातृभावः एव मुख्यः।
वयं सर्वे एतं भावं धारयेम।
मित्रेष्ववञ्चकता—इत्यर्थेन
प्रेमभावः, विश्वासः,
आर्जवं
च गृह्यते। परमार्थस्य महत्त्वम् अत्र ज्ञातव्यम्।
गुरौ
विनयता—“विद्या
विनयेन शोभते” इति सुभाषितं खलु सत्यम्। गुरोः आशीर्वादः विनयेन एव लभ्यते।
गुरुकृपा सर्वार्थसाधनाय कारणं भवति। वित्तेऽपि
गम्भीरता—इत्यर्थेन
रामः वित्तविषये विवेकी इति ज्ञायते। धर्मेण अर्थस्य उपार्जनं,
सुखोपभोगाय
धर्माचरणाय च, महत्त्वपूर्णम् इति स्मर्तव्यम्।
आचारे
शुचिता—इत्यर्थः
शुचिपूर्णविचारपूर्वकम् आचरणम्। सर्वेषां जनानां प्रति आदरेण आचरणं कर्तव्यम्।
एषः गुणः सर्वोत्तमेषु गुणेषु
गणनीयः। गुणे
रसिकता—अतः
वयं सर्वे चाणक्याचार्यस्य दृष्ट्या रामम् आदर्शं मन्यामहे। एतेषां गुणानां
समुचितप्रयोगेन एव रामः पुरुषोत्तमः भवति। शास्त्रेषु
विज्ञातृता—एतस्य पदार्थः भवति यत् ज्ञानार्थं
सदैव अभिलाषा भवेत्। विद्यानां ज्ञानार्जनं कर्तुं रामः सदैव तत्परः आसीत्।
रूपे
सुन्दरता—इत्यस्य
अर्थः केवलं शारीरिकसुन्दरता न भवति। रामस्य सर्वगुणोपपन्ना सुन्दरता एव अत्र
प्रकाश्यते। ततः
अग्रे चाणक्यः कथयति—शिवे भजनता। रामः
उत्तमगुणानां धारकः सन् अपि शिवतत्त्वे सुप्रतिष्ठितः आसीत्।
अत्र महान् सन्देशः निहितः अस्ति-
मनुष्यः सर्वेषु क्षेत्रेषु श्रेष्ठत्वं प्राप्तुं प्रयतेत्,
परन्तु
परमात्मनि अपि स्थितः भवेत्। अतः
रामप्रशंसायाः माध्यमेन वयं अत्र श्लोकात् एतत् सुबोधं गृह्णीमः यत् लोकोक्ताः
गुणाः सामान्यं मनुष्यं रामस्य समीपं नेतुं शक्नुवन्ति।
सततजीवने
वयं श्रेयसः प्राप्त्यर्थं प्रयत्नं कुर्मः। चाणक्यः एषां गुणानां प्रशंसां
लिखितवान् यतः एते गुणाः मनुष्यजीवनं सफलं कर्तुं समर्थाः भवन्ति।
एतदेव
मनुष्यजीवनस्य उद्देश्यं भवेत्। जीवनमेव एतान् गुणान् विकसितान् करोति तथा एते
गुणाः एव अस्माकम् आत्मनः उद्धारं कुर्वन्ति।
अतः
सुगुणैः प्रदीप्तः आत्मा रामस्वरूपस्य समीपं गच्छति इति जानीयाम।
प्रियमित्राणि,
मया
एषा व्याख्या विनम्रतया प्रस्तुता अस्ति। मम युष्माभ्यां प्रति सन्देशः अस्ति—
“किं
त्वं स्वात्मानम् उद्धर्तुम् इच्छसि?” यदि
उत्तरं “आम्” इति भवति, तर्हि
एकम् आदर्शं स्वीकरोतु। तस्य अनुकरणं कर्तुं प्रयत्नः करणीयः।
सरलं।
सुस्पष्टम्। सततं स्वस्य उद्धरणं कर्तव्यम्। इत्येव सुजयस्य सूत्रम्।
श्रीसीतारामचन्द्रार्पणमस्तु।
शुभं
भवतु।
I welcome you all to our next chapter on the gems of Chanakya’s thoughts.
Today, let us ponder upon a simple yet profound question: Why should we have an ideal? Human beings learn not only through instruction but also through imitation. Knowingly or unknowingly, we all look up to someone or something. The question, therefore, is not whether we have an ideal, but whether we have chosen the right one. In the Chanakya Neeti, Chapter 12, Shloka 15, Acharya Chanakya praises and describes Lord Rama. At first glance, this appears to be a devotional verse. Yet Chanakya was among the most practical thinkers of all time.
Why then does he choose Rama? Before commenting upon the verse, I would like to offer a perspective on Rama as an ideal through the ages. Lord Rama has been titled Purushottama. Have you ever wondered why? If the answer is simply that he is God, I would respectfully disagree. The answer, in fact, is that he was a complete human being. Chanakya does not merely praise Rama's divinity; he highlights those qualities that make him worthy of being an ideal. The verse begins with “Dharme Tatparata.” Rama is always ready to act upon Dharma.
His courage, compassion, kindness, and sacrifices arise from a commitment to righteousness. Dharma for him is not merely a concept but a way of life. Chanakya then speaks of “Mukhe Madhurata.” Rama's speech is gentle, thoughtful, and pleasing. He chooses words carefully, communicates with respect, and speaks without causing unnecessary hurt. His speech reflects both wisdom and compassion. “Dane Samutsahata” describes an enthusiasm for giving. Dana here does not refer merely to wealth.
Its essence is giving itself—knowledge, kindness, support, effort, guidance, or resources. The message is simple: cultivate the nature of a giver. Through “Mitreshu Avanchakata,” Chanakya highlights sincerity in friendship. Rama remains true to his word, true to his companions, and true to himself. Loyalty, honesty, and trust form the foundation of his relationships. “Gurau Vinayata” reveals Rama's humility towards his gurus and elders. Respect for those who guide us is not a sign of weakness but a sign of wisdom.
Knowledge shines brightest when accompanied by humility. Chanakya then adds a remarkably practical quality—“Vitte'pi Gambhirata.” Rama is serious regarding wealth and its management. This is perhaps one of the most Chanakyan aspects of the verse. Wealth is neither condemned nor worshipped; it is treated as a responsibility. It is Dharma to earn sufficiently and righteously, and to use wealth wisely for oneself and society. “Achare Shuchita” points towards purity in conduct. Rama's behaviour remains appropriate, respectful, and just.
Character ultimately reveals itself not through grand words but through daily conduct. The verse further praises “Gune Rasikata.” Rama is full of virtues. Yet the deeper lesson here is not merely possessing virtues. Character lies in expressing the right quality at the right time, in the right measure. That, perhaps, is what elevates a person towards Purushottama. “Shastreshu Vijnatruta” reflects a hunger for knowledge. To know, to learn, and to understand is one of the greatest gifts of being human. Knowledge remains Parama Dhana—the highest wealth.
Then comes “Rupe Sundarata.” This beauty is not merely physical. It is the beauty that naturally emerges from noble qualities, discipline, wisdom, compassion, and integrity. True beauty is often the visible reflection of invisible virtues. Yet, after describing all these qualities, Chanakya concludes with “Shive Bhajanata.” Despite excelling in every social, personal, intellectual, and material aspect of life, Rama remains devoted to Shiva. This conveys a profound message. One must strive to become the finest version of oneself while remaining connected to the Supreme.
Such a connection creates balance. It allows one to participate fully in the world while remaining detached whenever necessary. It prevents success from becoming arrogance and suffering from becoming despair. Being Shivamaya enables one to behold life in its entirety.
Om Namah Shivaya.
Such is Chanakya's description of Lord Rama. It encompasses the social, personal, intellectual, material, and spiritual dimensions of life. But is this merely praise? I do not think so. Rather, Chanakya presents Rama as a framework for human development. Through him, he shows how various virtues, when cultivated harmoniously, can shape a noble human being. More importantly, these qualities continue to evolve throughout life. No human being ever truly completes this journey. This, perhaps, is why every human being should have an ideal.
An ideal gives direction. It reminds us that we can become better than we are today. The purpose of an ideal is not perfection, but growth. Your effort to improve yourself ultimately serves humankind. A better individual contributes to a better society. There is no urgency in understanding this immediately. Take your time, dear readers. Reflect upon it. Agree with it, disagree with it, criticise it, or interpret it according to your own understanding. As a humble commentator upon Chanakya's thoughts, I merely offer a perspective. Before I conclude, I leave you with a gentle question:
Do you not wish to be at a better place than where you are today?
Perhaps the first step towards that better place is choosing someone—or something—worthy of being followed.
-Shrutika V. Patankar ⓒ
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