 The depiction or you can say the vision of the positive governance is found in the Shanti Parva of Mahabharata. So, the Shloka goes like this. There was no sovereignty, no king, no chastisement, no chastisizer. All men used to protect one another righteously by dharma. So, this is the vision of positive governance. There was no need of punishment. There was no need of instrument for punishment. That is what Nandika is. People were protecting themselves, prajah, the jana, the population was protecting themselves in the context of, with the help of, with the reference of what? With the reference of dharma. Dharma is writer's behavior arising from the experience and knowledge of harmony within oneself and harmony with oneself and social and natural surrounding or environment. So, this is the answer of the question of Yudhisthira, which he asked to Bhishma, how this system of king and kingship came into being. So, this is the positive vision of the positive governance prevalent in the Indian tradition. Yoga is suddenly the foundation of this vision. Similar thoughts are elaborated in much greater detail in the Arthashastra, Arthashastra of Gautilya or Chanakya. Arthashastra is perhaps the most ancient text about governance, about the economic system. And this was written by Acharya Vishnugut or Chanakya or Gautilya. He was the mentor of Chandragutamori, which is considered to be the golden period of human history. So, Arthashastra says that Sukhasya mulam dharma, dharma se mulam artha, artha se mulam rajyam, rajya se mulam indriya jaya, indriya jaya se mul vinaya, vinaya se mulam vraddho pa sevaya, vraddho pa sevaya vijnanam, vijnanam atmanam sampadayet, sampaditam jitatmam bhavati jitatma sarvarthe sanyu jate. The basis of Sukha or all true pleasantness is dharma or righteous conduct. That is the meaning of Sukhasya mulam dharma. Dharma se mulam artha, the basis of dharma is artha or wealth. We discussed about the meaning of artha, the power of transaction, the physical possessions, all that comes into artha. Artha se mulam rajyam, the basis of the wealth creation. The basis of artha is rajya, state. If state is weak, wealth creation will also suffer. The basis of the stability of state lies in control over indriyas or senses, sense faculties providing pleasure. And that is what it says, rajya se mulam indriya jaya. State where the rulers and subjects do not have control on their senses. If they let their sense pleasure and urge to enjoy sense pleasure, if they let loose this without conscious understanding of the harmony within and harmony around, then the state will not remain stable. Indriya jaya se mulam vinaya and how that self-control can come. The self-control can come through humility. Humility meaning understanding the limitation of my knowledge and understanding limitation of my capability. Until I understand that I have limited knowledge, I will not strive to know more. I will not get into self-reflection. I will not get into the self-introspection. So, the basis of control of senses, the sense faculties is humility. And from where humility comes? The humility comes vinaya se mulam vraddho paseva. The basis of humility is devotion. Devotion to whom? Devotion to the grown old through wisdom. Vraddha in the yogic tradition, vraddha are considered of three types. Vayovraddha means those who are vraddha or old by age. Gyanavraddha, those who are old by knowledge. And tapovraddha, those who are old because of their penance, their sacrifice, their rigor in pursuance of the dharmic objective, the pursuance of the true knowledge. So, we attain humility by taking care and respecting vraddho paseva. Those who are old because if we take care of the old, those vraddha, those grown ups can pass on their experience, their wisdom, their knowledge to the younger generation. So, that is the basis of humility. And when we receive knowledge, we realize the limitation of our own knowledge. And that makes us humble. That makes us aware that how much is there which we do not know. And that brings a sense of openness to know, examine not only external world but also examine internal world, our intrinsic tendencies. Vraddho pasevaya vijnanam. That is the important thing. When we respect experience and knowledge, vijnan, the true knowledge emerges. If we do not respect experience, if we do not respect knowledge, vijnan, the scientific knowledge cannot be discovered. Through the devotion to the wise, one attains knowledge. And what happens when we attain knowledge? More the knowledge is existing in a society, better the state will function. So, knowledge based society and knowledge based governance is the foundation of the basic tenet of the governance in the yogic tradition. Yog also talks about controlling of the senses. Yog also talks about gyan. And this most popular sutra, the most popular hymn of the Arshasth also talks about dharma, the harmony, self-control, knowledge. And it connects beautifully how knowledge is important in terms of creation and dissemination to run a state effectively. And to perform state duties with maximum efficiencies, the functionaries of the state must learn to control their sensuous need, maximize their internal potential, respect knowledge. And those who have vanquished their baser selves, the limited self, which considers my existence limited to my physical body. And when with this whole process jatatmam bhava, when this process people get the control over their sensuous pleasure, they become prosperous naturally. And then only they can retain their prosperity. And if they can retain the prosperity, then only state can be successful and individual can be successful. So, you can see in this shloka self-control, governance and generation of wealth all three aspects are interlinked.