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Duty of the king

Srimad-Bhagavatam

SB Canto 1

It is the duty of the king to be pious and thus look after the all-around welfare of the citizens
SB 1.3.14, Purport: Before the advent of King Prthu, there was great havoc of maladministration due to the vicious life of the previous king, the father of Maharaja Prthu. The intelligent class of men (namely the sages and the brahmanas) not only prayed for the Lord to come down, but also dethroned the previous king. It is the duty of the king to be pious and thus look after the all-around welfare of the citizens. Whenever there is some negligence on the part of the king in discharging his duty, the intelligent class of men must dethrone him. The intelligent class of men, however, do not occupy the royal throne, because they have much more important duties for the welfare of the public. Instead of occupying the royal throne, they prayed for the incarnation of the Lord, and the Lord came as Maharaja Prthu. Real intelligent men, or qualified brahmanas, never aspire for political posts. Maharaja Prthu excavated many produces from the earth, and thus not only did the citizens become happy to have such a good king, but the complete sight of the earth also became beautiful and attractive.
In modern days the people in general occupy the administration by the strength of manipulated votes, but they are never trained in the primary duties of the king, and that is also not possible for everyone
SB 1.9.27, Purport: Raja-dharma is a great science, unlike modern diplomacy for political supremacy. The kings were trained systematically to become munificent and not merely be tax collectors. They were trained to perform different sacrifices only for the prosperity of the subjects. To lead the prajas to the attainment of salvation was a great duty of the king. The father, the spiritual master and the king are not to become irresponsible in the matter of leading their subjects to the path of ultimate liberation from birth, death, diseases and old age. When these primary duties are properly discharged, there is no need of government of the people, by the people. In modern days the people in general occupy the administration by the strength of manipulated votes, but they are never trained in the primary duties of the king, and that is also not possible for everyone. Under the circumstances the untrained administrators play havoc to make the subjects happy in all respects. On the other hand, these untrained administrators gradually become rogues and thieves and increase the taxation to finance a top-heavy administration that is useless for all purposes.
It is the duty of the king to give such protection, and Mahārāja Parīkṣit was perfectly right when he prepared himself to fight
SB 1.16.10, Purport: A perfect ksatriya king is always jubilant as soon as he gets a chance to fight, just as a sportsman is eager when there is a chance for a sporting match. It is no argument that in the age of Kali such symptoms are predestined. If so, then why was there preparation for fighting out such symptoms? Such arguments are offered by lazy and unfortunate men. In the rainy season, rain is predestined, and yet people take precautions to protect themselves. Similarly, in the age of Kali the symptoms as above mentioned are sure to infiltrate into social life, but it is the duty of the state to save the citizens from the association of the agents of the age of Kali. Maharaja Pariksit wanted to punish the miscreants indulging in the symptoms of Kali, and thus save the innocent citizens who were pure in habit by culture of religion. It is the duty of the king to give such protection, and Maharaja Pariksit was perfectly right when he prepared himself to fight.
SB 1.17.10-11, Translation: O chaste one, the king's good name, duration of life and good rebirth vanish when all kinds of living beings are terrified by miscreants in his kingdom. It is certainly the prime duty of the king to subdue first the sufferings of those who suffer. Therefore I must kill this most wretched man because he is violent against other living beings.
As said before, it is the prime duty of the king or the executive head to give protection in all respects to the peaceful, offenseless citizens of the state
SB 1.17.14, Purport: Dishonest miscreants flourish because of cowardly and impotent executive heads of state. But when the executive heads are strong enough to curb all sorts of dishonest miscreants, in any part of the state, certainly they cannot flourish. When the miscreants are punished in an exemplary manner, automatically all good fortune follows. As said before, it is the prime duty of the king or the executive head to give protection in all respects to the peaceful, offenseless citizens of the state. The devotees of the Lord are by nature peaceful and offenseless, and therefore it is the prime duty of the state to arrange to convert everyone to become a devotee of the Lord. Thus automatically there will be peaceful, offenseless citizens. Then the only duty of the king will be to curb the dishonest miscreants. That will bring about peace and harmony all over human society.
SB 1.17.16, Translation: The supreme duty of the ruling king is to give all protection to law-abiding persons and to chastise those who stray from the ordinances of the scriptures in ordinary times, when there is no emergency.
The violator is subject to punishment in terms of the śāstra, and the duty of the king is to see that everyone strictly follows his occupational duty, as prescribed in the scripture
SB 1.17.16, Purport: There are regular scriptural injunctions for different persons engaged in different occupational duties, and one who follows them is called svadharma-stha, or faithful in one's prescribed duties. In the Bhagavad-gita (18.48) it is advised that one should not give up his occupational prescribed duties, even if they are not always flawless. Such sva-dharma might be violated in cases of emergency, if one is forced by circumstances, but they cannot be violated in ordinary times. The state executive head is to see that such sva-dharma is not changed by the follower, whatever it may be, and he should give all protection to the follower of sva-dharma. The violator is subject to punishment in terms of the sastra, and the duty of the king is to see that everyone strictly follows his occupational duty, as prescribed in the scripture.

SB Canto 2

Śukadeva Gosvāmī could understand his devotion. Therefore, he welcomed the questions about the King's duty
SB 2.1.invo, Purport: In the first verse, Sukadeva Gosvami replies to the questions of Maharaja Pariksit, who asked him about one's duties at the point of death. Maharaja Pariksit was glad to receive Sukadeva Gosvami, and he was proud of being a descendant of Arjuna, the intimate friend of Krsna. Personally, he was very humble and meek, but he expressed his gladness that Lord Krsna was very kind to his grandfathers, the sons of Pandu, especially his own grandfather, Arjuna. And because Lord Krsna was always pleased with Maharaja Pariksit's family, at the verge of Maharaja Pariksit's death Sukadeva Gosvami was sent to help him in the process of self-realization. Maharaja Pariksit was a devotee of Lord Krsna from his childhood, so he had natural affection for Krsna. Sukadeva Gosvami could understand his devotion. Therefore, he welcomed the questions about the King's duty. Because the King hinted that worship of Lord Krsna is the ultimate function of every living entity, Sukadeva Gosvami welcomed the suggestion and said, "Because you have raised questions about Krsna, your question is most glorious." The translation of the first verse is as follows.

SB Canto 3

It is the duty of a responsible king to protect the social and spiritual orders in human society
SB 3.21.52-54, Purport: It is the duty of a responsible king to protect the social and spiritual orders in human society. The spiritual orders are divided into four āśramas-brahmacarya, gṛhastha, vānaprastha and sannyāsa—and the social orders, according to work and qualification, are made up of the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras. These social orders, according to the different grades of work and qualification, are described in Bhagavad-gītā. Unfortunately, for want of proper protection by responsible kings, the system of social and spiritual orders has now become a hereditary caste system. But this is not the actual system.
It is the duty of the king to travel all over the country and see that everything is in order
SB 3.21.52-54, Purport: Real advancement is advancement toward spiritual realization, and the community which acted toward this end was known as the Āryan civilization. The intelligent men, the brāhmaṇas, as exemplified by Kardama Muni, were engaged in advancing the spiritual cause, and kṣatriyas like Emperor Svāyambhuva used to rule the country and insure that all facilities for spiritual realization were nicely provided. It is the duty of the king to travel all over the country and see that everything is in order. Indian civilization on the basis of the four varṇas and āśramas deteriorated because of her dependency on foreigners, or those who did not follow the civilization of varṇāśrama. Thus the varṇāśrama system has now been degraded into the caste system.
SB 3.22.5, Translation: Now I have resolved all my doubts simply by meeting you, for Your Lordship has very kindly and clearly explained the duty of a king who desires to protect his subjects.

SB Canto 4

It is the king's duty to see that there is no increase of thieves and rogues either in the government secretariat or in the departments of public affairs
SB 4.14.17, Tanslation and Purport: The saintly persons continued: When the king protects the citizens from the disturbances of mischievous ministers as well as from thieves and rogues, he can, by virtue of such pious activities, accept taxes given by his subjects. Thus a pious king can certainly enjoy himself in this world as well as in the life after death. The duty of a pious king is described very nicely in this verse. His first and foremost duty is to give protection to the citizens from thieves and rogues as well as from ministers who are no better than thieves and rogues. Formerly, ministers were appointed by the king and were not elected. Consequently, if the king was not very pious or strict, the ministers would become thieves and rogues and exploit the innocent citizens. It is the king's duty to see that there is no increase of thieves and rogues either in the government secretariat or in the departments of public affairs. If a king cannot give protection to citizens from thieves and rogues both in the government service and in public affairs, he has no right to exact taxes from them. In other words, the king or the government that taxes can levy taxes from the citizens only if the king or government is able to give protection to the citizens from thieves and rogues.
As it was the duty of the king to kill thieves and rogues, it was similarly his duty to immediately kill dishonest ministers in government service
SB 4.14.17, Purport: In other ages-in Satya-yuga, Tretā-yuga and Dvāpara-yuga-the general populace was not so degraded, and the head of government was never elected. The king was the supreme executive personality, and if he caught any ministers stealing like thieves and rogues, he would at once have them killed or dismissed from service. As it was the duty of the king to kill thieves and rogues, it was similarly his duty to immediately kill dishonest ministers in government service. By such strict vigilance, the king could run the government very well, and the citizens would be happy to have such a king. The conclusion is that unless the king is perfectly able to give protection to the citizens from rogues and thieves, he has no right to levy taxes from the citizens for his own sense gratification. However, if he gives all protection to the citizens and levies taxes on them, he can live very happily and peacefully in this life, and at the end of this life be elevated to the heavenly kingdom or even to the Vaikuṇṭhas, where he will be happy in all respects.
The duty of the king or the head of the government is described very nicely in this verse
SB 4.16.4, Tanslation and Purport: This King, Mahārāja Pṛthu, is the best amongst those who are following religious principles. As such, he will engage everyone in the pursuit of religious principles and give those principles all protection. He will also be a great chastiser to the irreligious and atheistic. The duty of the king or the head of the government is described very nicely in this verse. It is the duty of the governmental head to see that people strictly follow a religious life. A king should also be strict in chastising the atheists. In other words, an atheistic or godless government should never be supported by a king or governmental chief. That is the test of good government. In the name of secular government, the king or governmental head remains neutral and allows people to engage in all sorts of irreligious activities. In such a state, people cannot be happy, despite all economic development. However, in this age of Kali there are no pious kings.
SB 4.16.7, Purport: As an ideal king, Mahārāja Pṛthu is compared to the earthly planet, for even though some citizens might violate the rules and regulations of the state, he would still be tolerant and maintain them with fruits and grains. In other words, it is the duty of the king to look after the comforts of the citizens, even at the cost of his own personal convenience. This is not the case, however, in Kali-yuga, for in Kali-yuga the kings and heads of state enjoy life at the cost of taxes exacted from the citizens.
SB 4.16.21, Purport: As far as reputation is concerned, King Pṛthu is already known as the incarnation of the Supreme Personality of Godhead. The word ādi-rājam means "the original king." The original king is Nārāyaṇa, or Lord Viṣṇu. People do not know that the original king, or Nārāyaṇa, is actually the protector of all living entities. As confirmed in the Vedas: eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). Actually the Supreme Personality of Godhead is maintaining all living entities. The king, or naradeva, is His representative. As such, the king's duty is to personally supervise the distribution of wealth for the maintenance of all living entities. If he does so, he will be as reputable as Nārāyaṇa. As mentioned in this verse (tad-yaśaḥ), Pṛthu Mahārāja was actually carrying with him the reputation of the Supreme Personality of Godhead because he was actually reigning over the world in that capacity.
It is the duty of the king to see that everyone in the social orders—brāhmaṇa, kṣatriya, vaiśya and śūdra—is fully employed in the state
SB 4.17.10-11, Purport: It is the duty of the king to see that everyone in the social orders—brāhmaṇa, kṣatriya, vaiśya and śūdra—is fully employed in the state. Just as it is the duty of the brāhmaṇas to elect a proper king, it is the duty of the king to see that all the varṇas-brāhmaṇa, kṣatriya, vaiśya and śūdra—are fully engaged in their respective occupational duties. It is here indicated that although the people were allowed to perform their duties, they were still unemployed. Although they were not lazy, they still could not produce sufficient food to satisfy their hunger. When the people are perplexed in this way, they should approach the head of government, and the president or king should take immediate action to mitigate the distress of the people.
It is the duty of the king not to tolerate the introduction of any irreligious systems
SB 4.19.26, Tanslation and Purport: Mahārāja Pṛthu, who was celebrated as very powerful, immediately took up his bow and arrows and prepared to kill Indra himself, because Indra had introduced such irregular sannyāsa orders. It is the duty of the king not to tolerate the introduction of any irreligious systems. Since King Pṛthu was an incarnation of the Supreme Personality of Godhead, certainly his duty was to cut down all kinds of irreligious systems. Following in his footsteps, all heads of state should themselves be bona fide representatives of God and should cut down all irreligious systems. Unfortunately they are cowards who declare a secular state. Such a mentality is a way of compromising religious and irreligious systems, but because of this citizens are generally becoming uninterested in spiritual advancement. Thus the situation deteriorates to such an extent that human society becomes hellish.
It is the duty of the ideal king to see that people are properly executing religious principles
SB 4.19.38, Purport: Lord Brahmā addresses King Pṛthu as prajāpate just to remind him of his great responsibility in maintaining the peace and prosperity of the citizens. Mahārāja Pṛthu was empowered by the Supreme Personality of Godhead for this purpose only. It is the duty of the ideal king to see that people are properly executing religious principles. Lord Brahmā especially requested King Pṛthu to conquer the pseudoreligious principles produced by King Indra. In other words, it is the duty of the state or king to put a stop to pseudoreligious systems produced by unscrupulous persons. Originally a religious principle is one, given by the Supreme Personality of Godhead, and it comes through the channel of disciplic succession in two forms. Lord Brahmā requested Pṛthu Mahārāja to desist from his unnecessary competition with Indra, who was determined to stop Pṛthu Mahārāja from completing one hundred yajñas. Instead of creating adverse reactions, it was better for Mahārāja Pṛthu to stop the yajñas in the interest of his original purpose as an incarnation. This purpose was to establish good government and set things in the right order.
It is the king's duty to see that everyone perfectly executes the duties prescribed for the varṇa and āśrama divisions of society
SB 4.21.7, Purport: A responsible king or chief executive has many responsible duties to attend to in ruling over the citizens. The most important duty of the monarch or the government is to perform various sacrifices as enjoined in the Vedic literatures. The next duty of the king is to see that every citizen executes the prescribed duties for his particular community. It is the king's duty to see that everyone perfectly executes the duties prescribed for the varṇa and āśrama divisions of society. Besides that, as exemplified by King Pṛthu, he must develop the earth for the greatest possible production of food grains.
It is the duty of the king to give all living entities protection and food
SB 4.21.22, Purport: The four social orders—the brāhmaṇas, kṣatriyas, vaiśyas and śūdras—are natural divisions of human society, and as declared by Pṛthu Mahārāja, every man in his respective social order must have proper employment for his livelihood. It is the duty of the king or the government to insure that the people observe the social order and that they are also employed in their respective occupational duties. In modern times, since the protection of the government or the king has been withdrawn, social order has practically collapsed. No one knows who is a brāhmaṇa, who is a kṣatriya, who is a vaiśya or who is a śūdra, and people claim to belong to a particular social order by birthright only. It is the duty of the government to reestablish social order in terms of occupational duties and the modes of material nature, for that will make the entire world population actually civilized. If it does not observe the institutional functions of the four social orders, human society is no better than animal society in which there is never tranquillity, peace and prosperity but only chaos and confusion. Mahārāja Pṛthu, as an ideal king, strictly observed the maintenance of the Vedic social order. Prajāyate iti prajā. The word prajā refers to one who takes birth. Therefore Pṛthu Mahārāja guaranteed protection for prajānām—all living entities who took birth in his kingdom. Prajā refers not only to human beings but also to animals, trees and every other living entity. It is the duty of the king to give all living entities protection and food. The fools and rascals of modern society have no knowledge of the extent of the responsibility of the government. Animals are also citizens of the land in which they happen to be born, and they also have the right to continue their existence at the cost of the Supreme Lord.
In the Vedic literature there is much information, and of course there is information about the execution of a king's duty
SB 4.21.23, Purport: Evidence from the Vedic literature should be accepted as final authority. In the Vedic literature there is much information, and of course there is information about the execution of a king's duty. A responsible king who executes his appointed duty by giving proper protection to all living entities on his planet is promoted to the heavenly planetary system. This is also dependent upon the pleasure of the Supreme Lord. It is not that if one executes his duty properly he is automatically promoted, for promotion depends upon the satisfaction of the Supreme Personality of Godhead. It must ultimately be concluded that one can achieve the desired result of his activities upon satisfying the Supreme Lord.
SB 4.21.50, Tanslation and Purport: Our dear lord, it is your occupational duty to rule over your citizens. That is not a very wonderful task for a personality like you, who are so affectionate in seeing to the interests of the citizens, because you are full of mercy. That is the greatness of your character. A king's duty is to give protection to his citizens and levy taxes from them for his livelihood. Since the Vedic society is divided into four classes of men—the brāhmaṇas, kṣatriyas, vaiśyas and śūdras—their means of livelihood are also mentioned in the scriptures.
SB 4.22.57, Purport: It is the duty of a king to give protection to the citizens and to fulfill their desires. At the same time, the citizens must obey the laws of the state. Mahārāja Pṛthu maintained all the standards of good government, and he was so invincible that no one could disobey his orders any more than a person could stop heat and light emanating from a fire.
SB 4.23.18, Purport: Since Pṛthu Mahārāja was a power incarnation of the Supreme Personality of Godhead, śaktyāveśa-avatāra, why did he have to execute the regulative principles in order to become a prabhu? Because he appeared on this earth as an ideal king and because it is the duty of the king to instruct the citizens in the execution of devotional service, he followed all the regulative principles of devotional service in order to teach others.
SB 4.23.21, Purport: Mahārāja Pṛthu is described here as dayita, for not only was he the king of the earth, but he treated the earth as his protected child. Similarly, he protected his wife also. It was the duty of the king to give protection to everyone, especially to the earth or land which he ruled, as well as the citizens and his family members. Since Pṛthu Mahārāja was a perfect king, he gave protection to everyone, and therefore he is described here as dayita.

SB Canto 5

It is the duty of the king to rule the citizens according to Vedic principles
SB 5.4.5, Purport: When Mahārāja Nābhi saw that his son Ṛṣabhadeva was popular with the general populace and the governmental servants, he chose to install Him on the imperial throne. In addition, he wanted to entrust his son into the hands of the learned brāhmaṇas. This means that a monarch was supposed to govern strictly according to Vedic principles under the guidance of learned brāhmaṇas, who could advise Him according to the standard Vedic scriptures like Manu-smṛti and similar śāstras. It is the duty of the king to rule the citizens according to Vedic principles. According to Vedic principles, society is divided into four categories—brāhmaṇa, kṣatriya, vaiśya and śūdra. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. After dividing society in this way, it is the king's duty to see that everyone executes Vedic principles according to his caste. A brāhmaṇa must perform the duty of a brāhmaṇa without cheating the public. It is not that one attains the name of a brāhmaṇa without the qualifications. It is the king's duty to see that everyone engages in his occupational duty according to Vedic principles. In addition, retirement at the end of life is compulsory. Mahārāja Nābhi, although still a king. retired from family life and went with his wife to a place called Badarikāśrama in the Himalayas, where the Deity Nara-Nārāyaṇa is worshiped. The words prasanna-nipuṇena tapasā indicate that the King accepted all kinds of austerity very expertly and jubilantly.
The duty of the king is to rule his citizens in such a way that they can become Kṛṣṇa conscious
SB 5.10.23, Purport: As long as one is engaged in māyā's service, he cannot be happy. Our Kṛṣṇa consciousness movement aims at engaging people in Lord Kṛṣṇa's service. That will help them become freed from all material contamination and sinful activity. This is confirmed in Bhagavad-gītā (4.10): vīta-rāga-bhaya-krodhāḥ. By becoming detached from material activities, we will be freed from fear and anger. By austerity, one becomes purified and eligible to return home, back to Godhead. The duty of the king is to rule his citizens in such a way that they can become Kṛṣṇa conscious. This would be very beneficial for everyone. Unfortunately the king or president engages people in sense gratification instead of the Lord's service, and such activities are certainly not beneficial for anyone. King Rahūgaṇa tried to engage Jaḍa Bharata in carrying the palanquin, which is a form of sense gratification for the King. However, if one is engaged as a palanquin carrier in the Lord's service, that is certainly beneficial. In this godless civilization, if a president engages people somehow or other in devotional service or the awakening of Kṛṣṇa consciousness, he renders the very best service to the citizens.
According to the Vedic principles, the king should be advised by learned sages, brāhmaṇas and scholars, who advise him according to the injunctions given in the dharma-śāstra; the duty of the king is to follow these instructions
SB 5.12.7, Purport: Actually the king should be the representative of the Supreme Personality of Godhead. For this reason he is called nara-devatā, the Lord among human beings. However, when a king thinks that because he is the head of the state, he can utilize the citizens for his sense gratification, he is in error. Such an attitude is not appreciated by learned scholars. According to the Vedic principles, the king should be advised by learned sages, brāhmaṇas and scholars, who advise him according to the injunctions given in the dharma-śāstra. The duty of the king is to follow these instructions. Learned circles do not appreciate the king's utilizing public endeavor for his own benefit. His duty is to give protection to the citizens instead. The king should not become such a rogue that he exploits the citizens for his own benefit.

SB Canto 6

The trees are also considered prajās, subjects of the king, and therefore the duty of the monarch is to protect even the trees, not to speak of others
SB 6.4.12, Purport: By the supreme will of the Personality of Godhead, there are various protectors and maintainers for helpless living entities. The trees are also considered prajās, subjects of the king, and therefore the duty of the monarch is to protect even the trees, not to speak of others. The king is duty-bound to protect the living entities in his kingdom. Thus although the parents are directly responsible for the protection and maintenance of their children, the duty of the king is to see that all parents do their duty properly. Similarly, the king is also responsible for overseeing the other protectors mentioned in this verse. It may also be noted that the beggars who should be maintained by the householders are not professional beggars, but sannyāsīs and brāhmaṇas, to whom the householders should supply food and clothing.

SB Canto 7

When a citizen agitates the public against the king, the duty of the king is to call him and try to pacify him with sweet words
SB 7.5.19, Purport: It is essential for a student who is going to be a ruler or king to learn the four diplomatic principles. There is always rivalry between a king and his citizens. Therefore, when a citizen agitates the public against the king, the duty of the king is to call him and try to pacify him with sweet words, saying, "You are very important in the state. Why should you disturb the public with some new cause for agitation?" If the citizen is not pacified, the king should then offer him some lucrative post as a governor or minister-any post that draws a high salary—so that he may be agreeable. If the enemy still goes on agitating the public, the king should try to create dissension in the enemy's camp, but if he still continues, the king should employ argumentum ad baculum—severe punishment—by putting him in jail or placing him before a firing squad. The teachers appointed by Hiraṇyakaśipu taught Prahlāda Mahārāja how to be a diplomat so that he could rule over the citizens very nicely.
The Lord advised Prahlāda to perform sacrifices through bhakti-yoga, for this is the duty of a king
SB 7.10 Summary, Purport: The Supreme Personality of Godhead was greatly pleased with Prahlāda Mahārāja for his unalloyed devotion, yet the Lord provided him one material benediction-that he would be perfectly happy in this world and live his next life in Vaikuṇṭha. The Lord gave him the benediction that he would be the king of this material world until the end of the manvantara millennium and that although in this material world, he would have the facility to hear the glories of the Lord and depend fully on the Lord, performing service to Him in uncontaminated bhakti-yoga. The Lord advised Prahlāda to perform sacrifices through bhakti-yoga, for this is the duty of a king.

SB Canto 9

It is the duty of the king to see that food grains are produced even in desert countries, what to speak of elsewhere
SB 9.4.22, Purport: Without properly performed yajñas to satisfy the Supreme Personality of Godhead, there will be scarcity of rain (yajñād bhavati parjanyaḥ [Bg. 3.14]). Therefore the performance of yajña is essential. Without yajña there will be a scarcity of rain, and because of this scarcity, no food grains will be produced, and there will be famines. It is the duty of the king, therefore, to perform different types of yajñas, such as the aśvamedha-yajña, to maintain the production of food grains. Annād bhavanti bhūtāni. Without food grains, both men and animals will starve. Therefore yajña is necessary for the state to perform because by yajña the people in general will be fed sumptuously. The brāhmaṇas and yājñika priests should be sufficiently paid for their expert service. This payment is called dakṣiṇā. Ambarīṣa Mahārāja, as the head of the state, performed all these yajñas through great personalities like Vasiṣṭha, Gautama and Asita. Personally, however, he was engaged in devotional service, as mentioned before (sa vai manaḥ kṛṣṇa-padāravindayoḥ [SB 9.4.18]). The king or head of state must see that things go on well under proper guidance, and he must be an ideal devotee, as exemplified by Mahārāja Ambarīṣa. It is the duty of the king to see that food grains are produced even in desert countries, what to speak of elsewhere.
SB 9.22.16-17, Translation: When the brāhmaṇas said this, Mahārāja Śāntanu went to the forest and requested his elder brother Devāpi to take charge of the kingdom, for it is the duty of a king to maintain his subjects. Previously, however, Śāntanu's minister Aśvavāra had instigated some brāhmaṇas to induce Devāpi to transgress the injunctions of the Vedas and thus make himself unfit for the post of ruler. The brāhmaṇas deviated Devāpi from the path of the Vedic principles, and therefore when asked by Śāntanu he did not agree to accept the post of ruler. On the contrary, he blasphemed the Vedic principles and therefore became fallen. Under the circumstances, Śāntanu again became the king, and Indra, being pleased, showered rains. Devāpi later took to the path of mystic yoga to control his mind and senses and went to the village named Kalāpagrāma, where he is still living.

Sri Caitanya-caritamrta

CC Antya-lila

The governmental officials of the kāyastha community would sometimes chastise the citizens, and thus it was the duty of the king to protect the people in general from the atrocities of the kāyasthas
CC Antya 6.23, Purport: The members of the kāyastha community in India are generally very intelligent and expert in business management. Formerly they were mostly government officers. They were mentioned even by Yājñavalkya, as quoted by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya:
cāṭa-taskara-durvṛttair mahā-sāhasikādibhiḥ
pīḍyamānā prajā rakṣet kāyasthaiś ca viśeṣataḥ
From this verse it appears that the governmental officials of the kāyastha community would sometimes chastise the citizens, and thus it was the duty of the king to protect the people in general from the atrocities of the kāyasthas. In Bengal the kāyastha community is honored almost as much as the brāhmaṇa community, but in the up-country of India the kāyasthas are considered śūdras because they generally eat meat and drink wine. In any case, from history the kāyasthas appear very intelligent. Thus the Muslim caudhurī was afraid of Raghunātha dāsa because he belonged to the kāyastha community.

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 1.20 -- London, July 17, 1973: Formerly the king used to see whether a brāhmaṇa is acting like a brāhmaṇa. Otherwise he will be stopped. Then he will be designated as he is working. This was the duty of the king to see that everyone is employed according to his profession. It was the duty of the king to see. Everyone must be employed.
So the king's duty is, as representative of Kṛṣṇa, to make every citizen Kṛṣṇa conscious
Lecture on BG 1.31 -- London, July 24, 1973: So the king's duty is, as representative of Kṛṣṇa, to make every citizen Kṛṣṇa conscious. Then he is doing nice duty. And because the monarchs did not do so, therefore now monarchy is abolished everywhere. So again the monarchs, where there is monarchy, little, at least show of monarchy, just like here in England there is, actually if the monarch becomes Kṛṣṇa conscious, actually becomes representative of Kṛṣṇa, then the whole face of the kingdom will change. That is required. Our Kṛṣṇa consciousness movement is for that purpose. We don't very much like this so-called democracy. What is the value of this democracy? All fools and rascals.
A criminal was brought before the king, and if the king thought it wise, he would take his own sword, immediately cut his head. That was the duty of king
Lecture on BG 2.3 -- London, August 4, 1973: Parantapa is, this word, very word, is used that "You are a kñatriya, you are king. Your business is to chastise the mischief mongers. That is your business. You cannot excuse the mischief monger." Formerly the kings were so... The king himself used to judge. A criminal was brought before the king, and if the king thought it wise, he would take his own sword, immediately cut his head. That was the duty of king. Even not many, about hundred years ago in Kashmir, the king, as soon as a thief was caught, he would be brought before the king, and if he is proved that he was a thief, he has stolen, immediately the king will cut off his hands personally, chopped off. Even hundred years ago.
So this was the king's duty, government's duty
Lecture on BG 2.3 -- London, August 4, 1973: Sometimes in disguise the king used to see whether this varṇāśrama-dharma is being maintained, properly being observed, whether somebody is simply wasting time like hippies. No, that cannot be done. That cannot be done. Now in your government there is some inspection that nobody is employed, but unemployed. But so many things are not practically inspected. But it is the duty of the government to see everything. Varnāśramācaravatā, everything is practicing as brāhmaṇa. Simply by falsely becoming brāhmaṇa, falsely becoming kṣatriya—no. You must. So this was the king's duty, government's duty. Now everything is topsy-turvied.
So who will see that everyone engaged in discharging his occupational duty; it is the duty of the king, government
Lecture on BG 2.32 -- London, September 2, 1973: So, it is the duty of the kṣatriya to see that everyone is executing his proper professional or occupational duty. We have discussed this point yesterday, sva-dharmam api cāvekṣya. Sva-dharma. This is very important. At the present moment there is no sva-dharma. Therefore according to Vedic injunctions, dharmeṇa hīna paśubhiḥ samāna. One who is not executing his own religious principle, he is no better than the animals. So who will see that everyone engaged in discharging his occupational duty? Sva-dharmam means occupational duty. It is the duty of the king, government. In the beginning it is the duty of the father, of the teacher, to train children to the principles of sva-dharma. A brāhmaṇa, it is the duty of the brāhmaṇa to see that his son is being properly trained up as a brāhmaṇa. Satyaṁ śamo damas titikṣā ārjavaṁ brahma-karma svabhāva-jam [Bg. 18.42]. Everything is there.

Srimad-Bhagavatam Lectures

If there was any difficulty, then it was the duty of the king to give them employment
Lecture on SB 1.2.8 -- Bombay, December 26, 1972: So everyone, brāhmaṇa must be qualified and must be engaged in his particular duties. Kṣatriyas also, they should be engaged in their particular duties. Vaiśyas and śūdras also. And it is the duty of the government that everyone is discharging his duties. That is king's business, rāja-daṇḍa. If one does not observe the regulative principle, then he should not declare himself as brāhmaṇa, kṣatriya, vaiśya, śūdra. So, just like at the present moment, the government has got inspectors to see, inspect the schools, whether the teachers are duly discharging their educational curriculum, similarly, formerly the king, he was rāja-daṇḍa-vit. So not only he was inspecting that everyone is discharging his professional or particular duties, but everyone has got employment. That was also the king's duty. No one should be unemployed. The brāhmaṇa should be employed, the kṣatriya should be employed, the vaiśya should be employed, and the śūdra should be employed. If there was any difficulty, then it was the duty of the king to give them employment. So since we have lost our responsible monarchical government, the four divisions of social order—means brāhmaṇa, kṣatriya, vaiśyas and śūdra—they are deviated due to unemployment. The brāhmaṇa could not get sufficient engagement in their duties, yajana yājana paṭhana pāṭhana dāna pratigraha.
It was the duty of the king to see that not a single man is unemployed
Lecture on SB 1.2.16 -- Vrndavana, October 27, 1972: We find from Vedic literature. There were committees, privy council committees of great sages and brāhmaṇas. They would give the king advice that "You rule in this way." And if the king is disobedient, sometimes the brāhmaṇas would dethrone them. Or kill them. That was the Vedic system. We find from the life and ruling of Mahārāja Pṛthu, how he was ruling over the world, how he was observing that every community, either brāhmaṇa or kṣatriya or vaiśya or śūdra, they were properly employed. There was no unemployment question. It was the duty of the king to see that not a single man is unemployed. He must be engaged. So they made arrangement like that.
This is the duty of the king or the government—to see that the citizens are in peaceful condition
Lecture on SB 1.7.32-33 -- Vrndavana, September 27, 1976: Prajopadravam ālakṣya. This is the duty of the king or the government—to see that the citizens are in peaceful condition.
Many things—religion, king's duty, so many instruction was taken
Lecture on SB 1.7.43 -- Vrndavana, October 3, 1976: When Bhīṣmadeva was in the bed of arrows, śara-śayyā, so the Pāṇḍavas, the Kurus, they took many advices about politics, sociology. Many things—religion, king's duty, so many instruction was taken. In that instruction he also confirmed the Vedic injunction that woman should be always protected very carefully.
The king's duty is to see as representative of Kṛṣṇa, as representative of God
Lecture on SB 1.8.43 -- Los Angeles, May 5, 1973: Therefore original supplier is God. Eko yo bahūnāṁ vidadhāti kāmān. He's person. He has got brain. He knows that all of them will require everything, such and such thing—heat, light, water. Without water you cannot produce foodstuff. Even the animal eaters, without God's arrangement, how he can eat animal? The animal also must be provided with food, with grass; then you can take it to the slaughterhouse by your expert intelligence. God is supplying food. Still you are creating a rebellious condition. That's an avani-dhruk. These rascals who are going against the law of God, they're rebellious. So they're rebellious. The king's duty is to see as representative of Kṛṣṇa, as representative of God. Otherwise he, what right he has got to take so much honor from the citizens? He has no right. And because the kings, formerly every country there were kings, monarchy, they violated, they rebelled against God, they became themselves God, that "I have got so much property, kingdom. I am God. I am the Lord of all I survey." So when they usurped the power of God, the all monarchies in the world is now finished. Because they did not act as representative of God. They thought their personal property, the kingdom. No. That is not actually fact. Fact is everything belongs to God.
So a king must be very responsible for the citizens how they are happy; it was the duty of the king to see
Lecture on SB 1.8.51 -- Los Angeles, May 13, 1973: So a king must be very responsible for the citizens how they are happy. So Yudhiṣṭhira Mahārāja was that type of king. Every king was like that. It was the duty of the king to see. You have read already that during Yudhiṣṭhira Mahārāja's time there was no excessive heat or excessive cold, neither there was disease in the country. Because the king was so perfect, so pious, so God-conscious, that these things would not disturb. And the citizens, also, would abide by the orders of the king. So everything was very peaceful. Very peaceful. So without king, not like the present government officers, all rogues and simply take taxes and let the citizens go to hell. There is no protection for anyone, either for the children, either for the brāhmaṇas or for the women. No protection. "You go to hell. If you like, we can give you some contribution. That's all." No. The king must be so responsible that he should see to the comfort of the citizens, especially the brāhmaṇas, the children and the women. This was the duty of the king. Go on reading. Gṛhamedhī, the purport, gṛhamedhī.
Women, children, brāhmaṇa and old men and cows, they must be taken first care; that was the king's duty
Lecture on SB 1.9.2 -- Los Angeles, May 16, 1973: So these promises, they simply promise. Actually, there is nothing. But king was very responsible, as we are discussing. Now, Mahārāja Yudhiṣṭhira was thinking of the woman: "Now their husbands and their sons or their fathers, so many have died. Now how to take care of them?" He was perplexed. So responsible, for children, for the brāhmaṇas, those who are helpless. Women, children, brāhmaṇa and old men and cows, they must be taken first care. That was the king's duty. Children. And who is taking care of the children? Who is taking care of the women? And who is taking care of the brāhmaṇas? There is no brāhmaṇa. Even there are some brāhmaṇas, we are creating now, who is taking care of us? It was the duty of the government to see to this Kṛṣṇa consciousness movement, "Oh, such an important movement is going on? Our first attention should be how this movement can go on." So nice character, so nice behavior, so nice knowledge, so nice consciousness of God, so pure, and the government has no attention. They are thinking it is something sentimental. And all the politicians, going to the brothel and drinking and dancing naked, they are all first-class men. This is the position of the society. No care for the living entities who are very important. Just like in this verse, vipra. Mahārāja Yudhiṣṭhira is always accompanied by brāhmaṇas. Without brahminical culture, what is the value of the society? There is no value. It is animal society.
This is very important verse: the king's duty and how a king is recognized
Lecture on SB 1.9.49 -- Mayapura, June 15, 1973: Prabhupāda: This is very important verse: the king's duty and how a king is recognized. The first recognition was made by Dhṛtarāṣṭra, his uncle. Why? Because there was fight between two section of cousin-brothers, the Pāṇḍavas and the Kauravas. So the Kauravas were all killed. The Pāṇḍavas also, except the five brothers, their sons were all killed. So it is not that by force... There was force, but it was dharma-yuddha. Kṣatriyas, they would claim by strength, by fight, not by high-court judgment. By strength, by bodily strength.
So it is the king's duty to observe his dharma, kñatriya
Lecture on SB 1.9.49 -- Mayapura, June 15, 1973: But the human beings, however fallen he may be, if he is properly guided, if he is properly instructed, he can become God conscious. This is the special privilege of the human life. Animal cannot do. You can train one animal how to dance. That also you can do. So many things. Just like in circus, the animals are trained up to do so many things. But an animal cannot be trained to be God conscious. Sometimes also, by proper guidance, the animal also becomes, but that is very rare case. So it is the king's duty to see that his citizens are becoming God conscious. That is king's duty. First of all father's duty, spiritual master's duty, ultimately, king's duty. King's, king's duty. Therefore it is said, dharmeṇa, cakāra rājyaṁ dharmeṇa. Dharmeṇa means "by religious principles." What is that religious principle? Religious principle means to guide everyone to become God conscious. This is religious principle. Dharmeṇa. Therefore varṇāśrama-dharma. In the Vedic culture the varṇas and āśrama, they are accepted as dharma. Dharma means duty which you must execute. That is called dharma. Compulsory. If you don't do it, then you will suffer. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. And wherefrom this dharma comes? It comes from Bhagavān, God. He gives these dharmas. And the king, the spiritual master, being representative of God, it is their duty how to guide people to develop that God consciousness. This is called human civilization, dharmeṇa. So it is the king's duty to observe his dharma, kṣatriya. Kṣatriya's duty is to give protection to the citizens, security of life and property, and guide them gradually to develop Kṛṣṇa consciousness. This is kṣatriya's duty.
Lecture on SB 1.9.49 -- Mayapura, June 15, 1973: It is the duty of the state to see whether you are qualified as a brāhmaṇa. "You are claiming as brāhmaṇa. Whether you are actually qualified as a brāhmaṇa? Whether you are working as a brāhmaṇa?" It is the state's duty to see. It is the king's duty. He may not misguide others.
So at the end of life, one must retire from family life; that is king's duty
Lecture on SB 1.15.37 -- Los Angeles, December 15, 1973: Now question may be: "Such a king, why he should retire?" That question was raised by the Naimiṣāraṇya ṛṣis about Parīkṣit Mahārāja. But the answer is that you have to do your duty. So long you are, you must try your best to do things according to the prescription, according to the injunction. But it is also your duty to retire from family life. Therefore Yudhiṣṭhira Mahārāja... It is not that he has to work up the end point of his life. No. The life is divided... That is Vedic civilization: brahmacārī, gṛhastha, vānaprastha, sannyāsa. So at the end of life, one must retire from family life. Therefore Yudhiṣṭhira Mahārāja decided, "Now things are deteriorating." But that was taken care of, Parīkṣit Mahārāja, his next descendant. That is king's duty. But so far Yudhiṣṭhira Mahārāja is concerned, he did not like to bother any more, because he has his personal duty also. That is retirement, completely engage himself to the service of the Lord. So everyone should retire at a certain age. Pañcāśordhvaṁ vanaṁ vrajet. As soon as one is fifty years old, he must retire. He must retire. Not that he will say, "I have got this duty, that duty, that duty." No. Within this age, whatever duty you can perform, that's all right. Next, to retire. That is Vedic civilization. So Yudhiṣṭhira Mahārāja concluded to retire from the service.
So it is the duty of the king to see, to give protection from this onslaught of nature, to make the life successful
Lecture on SB 1.15.45 -- Los Angeles, December 23, 1973: So Yudhiṣṭhira Mahārāja and his brothers, they say, "Now the Kali yuga has begun." Dṛṣṭvā and spṛṣṭāḥ prajāḥ, "All the citizens and all the land. Now... We have done our duty. Now let us retire. The next king, Mahārāja..." He's their grandchild, Mahārāja Parīkṣit. "He will do his duty." So it is the duty of the king to see, to give protection from this onslaught of nature, to make the life successful. That is the duty of the king. That is the duty of the father. That is the duty of the spiritual master. That is the duty of friends and relatives. Then one should cooperate, one should give protection. Just like these children are there. If the father, mother and the teacher, they do not give these children protection, then what is their future hope?
That was the king's duty, to see that "This man is not falsely representing himself."
Lecture on SB 1.15.46 -- Los Angeles, December 24, 1973: So now in Kali-yuga, actually there is no brāhmaṇa. That will be also described, how a brāhmaṇa is. So janma ācāra, birthright. Birthright was there, but according to the behavior. If a man is born in a brāhmaṇa family or kṣatriya family or vai..., he must behave like that. That was the king's duty, to see that "This man is not falsely representing himself." Just like in England there is lord family. So to maintain their aristocracy, the family had to deposit some money with the government so that they may not deteriorate in their aristocratic behavior. Still, it is going on. But now things are finished.
It is the duty of the king, government, to give all opportunities, that "No more birth. This is the last birth
Lecture on SB 1.16.1 -- Los Angeles, December 29, 1973: Just like I began that this human form of life is the only opportunity to become free from this material entanglement, to become perfect. So it is the duty of the father, it is the duty of the guru, it is the duty of the king, government, to give all opportunities, that "No more birth. This is the last birth. Now you go back to home, back to Godhead." That is government.
It was the duty of the king to go on tour and see persons who are actually not abiding by the laws of Vedic principles
Lecture on SB 1.16.4 -- Los Angeles, January 1, 1974: So it was the duty of the king to go on tour and see persons who are actually not abiding by the laws of Vedic principles. This is the duty of the king. Just like in the Bhagavad-gītā it is said that cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: [Bg. 4.13] "In the human society I have divided four classes of men." Cātur-varṇyaṁ mayā sṛṣṭam [Bg. 4.13]. Kṛṣṇa says, "I have done it."
It is the king's duty to see that you are acting as a brāhmaṇa
Lecture on SB 1.16.4 -- Los Angeles, January 1, 1974: So the king, his duty was that if you are professing yourself as a brāhmaṇa, then it is the king's duty to see that you are acting as a brāhmaṇa. Brāhmaṇa is not by birth but guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Guṇa means quality. And karma, and work also. Simply "I have got now sacred thread, I have become brāhmaṇa, doubly initiated; now my business is finished. I can work, I can do whatever we like, like less than śūdra, caṇḍāla." No, sir. If you are initiated as a brāhmaṇa, you must act as a brāhmaṇa.
The king's duty is to see that actually one who is presenting himself as brāhmaṇa, he's acting as a brāhmaṇa, he has acquired the qualities of a brāhmaṇa
Lecture on SB 1.16.4 -- Los Angeles, January 1, 1974: So it was the duty of the king to see that if a man is professing himself as a brāhmaṇa, he must act as a brāhmaṇa. That was the duty. Otherwise, he should be punished. Just like here. This śūdra, he was presenting himself as a kṣatriya, nṛpa-liṅga-dharam. Therefore he was punished. Not that the king is callous: "Let him do whatever he likes." Just like now our, everywhere, the government, it doesn't care whether you are acting as a brāhmaṇa, śūdra, or whatever nonsense you are doing. Doesn't care. "You pay me tax, that's all." Bring your tax, income tax, and everything, then you are free, whatever you are doing. That was not the duty of the king. The king's duty is to see that actually one who is presenting himself as brāhmaṇa, he's acting as a brāhmaṇa, he has acquired the qualities of a brāhmaṇa. Guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. He has got the quality and acting.
So it is the duty of the king, emperor...Immediately detected that "Why these poor animals are being killed?
Lecture on SB 1.16.4 -- Los Angeles, January 1, 1974: So if that is the law, that anyone born in this land should be treated as national, what is this law that the cows and the bulls born in that land, they are to be slaughtered? What is this law? So it is the duty of the king, emperor... Immediately detected that "Why these poor animals are being killed? They are also subject to the laws of the state. As the human being requires protection, similarly, the cows... Not only cows, everyone requires protection by the government. Why they should be not protected? Therefore because the protection was not given to the cows and the bulls, he immediately took him, that "This rascal is not a kṣatriya; he's a śūdra. In the dress of a king, he's doing mischievous activities." Immediately punished him. This is government's duty.
Every planet there is king, and the king's duty is to see that everyone is executing his professional occupational duty
Lecture on SB 1.16.4 -- Los Angeles, January 1, 1974: So we are firmly convinced that in the sun planet there is also living entity, and the king or the president there is called Vivasvān, his name is Vivasvān. And our gāyatrī-mantra is worshiping the sun planet. Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi. So this is the Vedic conception. Every planet there is king, and the king's duty is to see that everyone is executing his professional occupational duty. So Mahārāja Parīkṣit also, he used to go for examining. Therefore it is said, digvijaye kvacit. Not that at a particular time he went out to, for touring. But he was going, say, yearly, or six-monthly. And one of his tour he found that a person dressed like a king was attempting to kill cows, and he punished him.
Because a king is supposed to be the representative of God to develop Kṛṣṇa consciousness of the people, that is king's duty
Lecture on SB 1.16.5 -- Los Angeles, January 2, 1974: And another point is nṛdeva-cihna-dhṛk. Nṛdeva. Nṛ means "human being," and deva means "God." So the king is considered as God in the human society. Just see what should be the position of the king. And how much qualified he must be. Because a king is supposed to be the representative of God to develop Kṛṣṇa consciousness of the people. That is king's duty. Therefore he's called nṛdeva. Anyone who is trying for Kṛṣṇa, to make people Kṛṣṇa conscious, he is a representative of Kṛṣṇa, real representative. Therefore guru is offered the respect exactly like Kṛṣṇa. Sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata **. Because he is kintu prabhor yaḥ priya eva tasya, he's the..., doing the most confidential service, Kṛṣṇa. Kṛṣṇa wants everyone to surrender to Him, and the spiritual master is doing the same: "Please surrender to Kṛṣṇa." Therefore he's the most confidential servant of Kṛṣṇa. He should be honored as Kṛṣṇa. That is the duty of the king also. Everyone should come forward. The father, the mother, the king, the spiritual master. Upon whom the instruction of the disciples, of the subordinate wards, is depending, they should be all Kṛṣṇa conscious. Therefore it is said nṛdeva..., nṛdeva-cihna-dhṛk. And he was punished because, although he dressed himself like a king, but he had no responsibility. Therefore nṛdeva-cihna-dhṛk śūdrakaḥ. He was actually śūdra, and he was taking the place of a king. Therefore he should be punished. This is the duty of the government.
So if one is killed because he was drinking, then others will be very careful; that was king's duty
Lecture on SB 1.16.10 -- Los Angeles, January 7, 1974: Just like Parīkṣit Mahārāja. As soon as he heard that Kali, these four principles of Kali has already entered, he immediately took his bows and arrows and... "Who is that rascal, he is drinking? Kill him." That was king. "Kill him, that rascal." So if one is killed because he was drinking, then others will be very careful. That was king's duty. "Anyone who has got illicit sex, kill him. Anyone who is drunkard, kill him. Anyone who is eating meat, kill him. No other consideration. Directly kill him." Then you see within a few years all these things will stop. Within a few years. But the government must be strong. But the government wants that "You go to hell by drinking, but we are making profit. One rupee cost, we are getting sixty rupees. Go on with this business." This is Kali-yuga. Everyone is doing his own personal interest.
It is the duty of the king that there will be no more death
Lecture on SB 1.16.10 -- Los Angeles, January 7, 1974: So it is the duty of the king, it is the duty of the government, it is the duty of the father, it is the duty of the guru, it is the duty of the husband to see that his subordinate is being trained up in Kṛṣṇa consciousness in this life, so that there will be no more death.
King's duty is to subdue the miscreants who will create disturbance
Lecture on SB 1.16.11 -- Los Angeles, January 8, 1974: Parīkṣit Mahārāja went out of home not king, simply drinking and enjoying the dancing of the young girls just like the Muhammadan kings when they deteriorated. Still there are so many fools. No. King's duty is to subdue the miscreants who will create disturbance. So Parīkṣit Mahārāja was such a nice, what is called, hero, that he got out of his home. Sva-senayā digvijayāya nirgataḥ. Nirgataḥ means went out of home, not simply enjoying comfortably at home.
King's duty is to see that everyone is following the brahminical culture
Lecture on SB 1.16.21 -- Hawaii, January 17, 1974: Real problem is how to stop the birth, death, old age and disease, and that is Vedic civilization, and that is depending on the brahminical culture. So the king's duty is to see that everyone is following the brahminical culture. The brāhmaṇa is executing his occupational duties nicely, the kṣatriyas are doing nicely in their occupational duties; similarly, vaiśyas, śūdras. That is the duty of the government, that everything is going on nicely. Otherwise, it will be a great concern and people will be always filled up with anxieties.
It is the duty of the king to see that there should be no thieves
Lecture on SB 2.9.10 -- Tokyo, April 26, 1972: So actually if there is no thief, where is the cause of anxiety? If there is no burglar, thieves, rogues. It is the duty actually. It is the duty of the king to see that there should be no thieves. People should be anxiety-free. That is nice government. Yudhiṣṭhira Mahārāja, when he was ruling, there was not even scorching heat. People were so anxiety-free.
That was the duty of the king, to see that things are going on nicely in order
Lecture on SB 5.5.29 -- Vrndavana, November 16, 1976: So Ṛṣabhadeva, after giving charge of the government to Bharata Mahārāja, He Paraṁ bhāgavata. That we have explained yesterday, that the king should be paraṁ bhāgavata, not a debauch. That was the system in Vedic age, the ideal king, ideal person. If one person is educated sufficiently he can, being the executive head of the state, he can take care of the whole population because his order is supreme. That was the duty of the king, to see that things are going on nicely in order. The order is that everyone should be educated to the final goal of understanding Kṛṣṇa. That is education. Vedaiś ca sarvair aham eva vedyam [Bg. 15.15]. This is education. Veda means knowledge.
That is the duty of the king, to protect
Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971: Formerly the kings and the executive heads were very responsible to protect religion. That is the duty of the king, to protect. Just like Parīkṣit Mahārāja, when he was on tour. As soon as he saw that one man is trying to kill a cow, immediately he became fire: "Oh, in my kingdom there is killing of cow? Who are you? I shall immediately kill you." You know this? The kings were taking. The kings were so responsible. But here they have declared... The so-called kings, they are themselves debauch, and they do not know what is religion. Therefore, in the Kali-yuga there is no other alternative than to chant peacefully, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare... There is no protection. And what does the executive heads, the presidents or secretaries? They simply manipulate some votes, third-class men.
It is the duty of the king to train up the citizens
Lecture on SB 7.6.14 -- New Vrindaban, June 28, 1976: It is the duty of the guardians, family, natural guardian, father and mother, and political guardian, the government, the teacher, the guru; it is the duty to give facility, facility for achievement of the highest goal of life. Unfortunately, it is always... But at the present moment, on account of Kali-yuga, they do not know what is the aim of life, how the dependents should be trained up. It is the duty of the king to train up the citizens. This is... Everything is explained in the Śrīmad-Bhāgavatam. And the first business is how to lead men to the highest perfection of life. That is called siddhi. Siddhi means highest perfection of life.

Nectar of Devotion Lectures

So it is the duty of the king to give protection all prajās
The Nectar of Devotion, Bombay, January 4, 1973: In Sanskrit word it is called prajā. King, and..., the, the rāja, and prajā. Prajā means who takes birth, prajāyate. Anyone who takes birth in that country, in that kingdom, he's called prajā. So it is the duty of the king to give protection all prajās. Not that only human beings or my brother or my sister, and not the animals—not the cows, not the goats, not the chickens. No. They're also prajā. But because there is no Kṛṣṇa consciousness, they think that prajā means only the human beings. That's all. Imperfect knowledge.

Sri Isopanisad Lectures

The king's duty was to supply them food
Lectures on Sri Isopanisad, text 1, Los Angeles, October 30, 1968: The temple is transcendental. According to Vedic civilization, to live in the forest is residential quarter in goodness, to live in the forest. Therefore, formerly, great sages and saintly persons, they used to go to the forest and live there. And the government would give them protection. The king's duty was to supply them food. What sort of food? The king used to give them in charity cows, nice cows. So they would take little milk, and whatever fruits are available in the forest, that was sufficient for them. And the king would sometimes hunt ferocious animals so that they may not disturb.

Festival Lectures

Festival Lectures, SB 7.5.22-34 -- Los Angeles, May 27, 1972: And a king, the king has to see that everyone is employed. Not that hundreds of people are unemployed, and government has to give welfare, subsidy. Not like that. The king's duty is that everyone is independently earning his livelihood. That is king's duty.

Philosophy Discussions

Philosophy Discussion on Hegel::

Śyāmasundara: He says it is the purpose of the state and king to apply the moral law.

Prabhupāda: Yes. That is the duty of the king, that is the king but the modern democracy state, they're simply concerned with the tax. That's all. But in the śāstra it is said that if you keep the citizens blind in the matter of morality and immorality and levy tax only, you will be satisfied with tax, then you will also go to ruin and they also go to ruin.

Conversations and Morning Walks

1971 Conversations and Morning Walks

Room Conversation with Dr. Karan Singh , -- November 25, 1971, Delhi: Prabhupāda: So king should give protection to all living entities. That is king's duty, state's duty. Everyone should have living right. Why the animals should be killed? They are also prajā. Is it not duty of the king to give protection? And that was being done up to the Mahārāja Parīkṣit.

1973 Conversations and Morning Walks

Room Conversation -- July 9, 1973, London: Prabhupāda: Yes, as far as possible you should help everyone how to be, how to become enlightened about his future. That is real humanitarian work—to save a human being from the future disastrous condition of life. Just like a father thinks of his son, that he may not be unhappy in his future life. So it is the duty of the king, it is the duty of the father, it is the duty of the spiritual master to see that his subordinate is not falling a victim of future disastrous life.
It is the king's duty to see that every citizen becomes God conscious
Room Conversation -- July 9, 1973, London: Prabhupāda: That king should be a representative of God. That is ideal king. But if he thinks that "This kingdom is my property, and let me enjoy for my sense enjoyment," then it is all gone. If he thinks himself as representative of God... Just like we think. Therefore we are after our disciples: "Do this, do that, do that, do that." We want to see that my disciples also become Kṛṣṇa conscious. Similarly, it is the king's duty to see that every citizen becomes God conscious. Then he is representative of God. That is the first duty. The division must be there, and the, it is the duty of the king to see that everyone is discharging according to his responsibility. That is king's duty. A brāhmaṇa is acting exactly like brāhmaṇa. The kṣatriya is acting exactly like kṣatriya. A vaiśya is... Like that. It is the duty of a king to see that nobody's unemployed, everyone is engaged in his own occupational duty. That is the... And they must feel security of life, property, anxiety. That is perfect king.
So it is the duty of the king to take his life so that he may be relieved from other sinful reaction
Room Conversation with Reporter from Researchers Magazine -- July 24, 1973, London:

Prabhupāda: Just like if one has got money, he cannot... He can utilize it for good purposes, and he can utilize it for bad purposes. So money is not bad. It is bad when the purpose is bad. It is good when the purpose is good.

Reporter: Yes, yes.

Prabhupāda: Similarly hiṁsā, it is used for... Just like in Manu-saṁhitā it is said that the murderer should be hanged. So this is also hiṁsā, to get him a man hanged. But Manu-saṁhitā says that this kind of hiṁsā is necessary. Because the man who's committed murder, if he's hanged, then in this life all his sinful activities finished. Otherwise, in his next life he has to suffer so many things. So it is the duty of the king to take his life so that he may be relieved from other sinful reaction. So according to śāstra, hiṁsā..., ahiṁsā is good, but when there is necessity, hiṁsā is also good.
Just like the king, it is the government's duty to see that nobody cheats
Room Conversation with Reporter from Researchers Magazine -- July 24, 1973, London:

Prabhupāda: I'm speaking the principle. The king must be representative of God. Therefore we offer so much honor to the King. Exactly like God. Why? Because King is supposed to be representative of God. Our Vedic conception is cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Brāhmaṇa, kṣatriya, vaiśya, śūdra. This catur-varṇa. It is the king's duty, government's duty, to see that a person claiming to be brāhmaṇa, whether he's acting as a brāhmaṇa. Nowadays that... Such supervision is not there. Therefore a man acting as śūdra, but he's claiming to be brāhmaṇa.

Reporter: Yeah, yeah, yeah. (laughs)

Prabhupāda: Isn't it?

Reporter: Yeah.

Prabhupāda: So it is the king's duty. Just like the king, it is the government's duty to see that nobody cheats. If a person without any medical qualification, if he writes "Doctor, Medical practitioner," he should be punished. Similarly, if one is claiming to be brāhmaṇa, he must act as brāhmaṇa. If one is claiming to be kṣatriya, he must act as a kṣatriya. Now, what are the qualifications of brāhmaṇa, what are the qualifications of kṣatriya, they are there already in Bhagavad-gītā.
Room Conversation with Mister Popworth and E. F. Schumacher -- July 26, 1973, London: Prabhupāda: Women should be treated as mother. They should be given protection. They should not be advertised for prostitution. All living (beings) should be given protection. This is the government's duty. A king's duty is government duty, that anyone who has taken birth on the land, he must be protected. It doesn't matter whether he's human being or animal or tree.
Room Conversation with Sanskrit Professor, Dr. Suneson -- September 5, 1973, Stockholm:

Paramahaṁsa: The Protestant movement also, when they broke away from the Catholic church, the kings would protect the movement and fight to protect.

Prabhupāda: It is king's duty.

1976 Conversations and Morning Walks

Evening Darsana -- December 3, 1976, Hyderabad: Prabhupāda: There is medicine; there is beating with shoes. That is going on. Mūrkhasya laktansadhiḥ,(?) argumentum baculum. You cannot mildly speak to the animals, "My dear cow, my dear dog, please do not bark. Do not go this way." No, you require lāṭhi, stick, and they will behave. Can you stop dog's barking by simply request? But you take the stick and beat it, and he will stop. Mūrkhasya laktausadhiḥ.(?) So there is no king. There is no kṣatriya. Therefore these rascals are talking all nonsense. There is no śāsana. This is king's duty, to see that they are acting according to śāstra. But there is no such king.

1977 Conversations and Morning Walks

Morning Walk -- January 25, 1977, Puri: Prabhupāda: ...there the injunction of the śāstra, kṛṣi-go-rakṣya. Go-rakṣya. Cow should be protected. Kṛṣṇa said, kṛṣi-go-rakṣya. Kṛṣṇa did not say chāgala-rakṣya or hog-rakṣya. Go-rakṣya. So it is the duty of the king or the state or the government to give protection to the cows. This is śāstric injunction. But nowadays neither the state or government is giving protection to the cow. They are becoming implicated with so many problems. I heard that India again is not slaughtering cows.
Morning Walk -- January 29, 1977, Bhuvanesvara:

Satsvarūpa: No. The king, if the king is a devotee, but one of the subjects says, "I still don't believe in Kṛṣṇa, but I want to live here also."

Prabhupāda: So king has the power to chastise him. Just like if this child says, "I don't believe in education," shall I have to accept? He must be punished. He's a child. He can say, "Father, I don't believe in education. Let me play." Will the father allow? Chastise him. That is king's duty.
So king has the power to chastise him
Morning Walk -- January 29, 1977, Bhuvanesvara:

Prabhupāda: No, Bible... But if they follow Bible, that is religion, approved. But they do not follow. Bible says, "Thou shall not kill." They are killing. So what kind of Christian he is? He's a nonsense.

Satsvarūpa: They should be chastised.

Prabhupāda: Yes. They should be punished. That is the duty of the king. You follow any bona fide religion; you get all protection. But you don't follow; you must be chastised. That is king's duty. A king has no objection whether you are following Christian method or Hindu method. It doesn't matter. But you must have some religion. If you have no religion, then you are animal. You must be chastised. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Religion means you believe in God and love Him. That's all, three words, religion. "You believe in God" means know God, what is God. And love Him. That's all. This is religion. So it doesn't matter whether you understand God through Christian method or Hindu method.
Morning Walk -- January 29, 1977, Bhuvanesvara:

Hari-śauri: One cannot say that he does not believe in the power of the state.

Prabhupāda: Then that is not leadership. That is misleader. These are very intelligent questions, nice. King means he has to see that the citizens are doing nicely, and that is king's duty.
Democratic means "demoncratic"
Morning Walk -- January 29, 1977, Bhuvanesvara:

Prabhupāda: Democratic means "demoncratic."

Satsvarūpa: That's why they revolted against the kings, so that they wouldn't have to be forced. "Give me liberty or give me death."

Hari-śauri: But under that banner of saying "This is good for you," you can force me to do all kinds of things.

Prabhupāda: Yes. Yes, that is king's duty. Then force. Otherwise why there is military force?
Page Title:Duty of the king
Compiler:Syamananda, Anasuya
Created:23 of feb, 2008
No. of Quotes:85
Totals by Section:BG=5, SB=63, CC=1, OB=0, Lec=0, Con=16, Let=0