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Content from 'The code of conduct for rulers" page moved here
Meaning : All Dharmas are merged in Rajadharma, and it is therefore the Supreme Dharma.<ref name=":0" />
Meaning : All Dharmas are merged in Rajadharma, and it is therefore the Supreme Dharma.<ref name=":0" />
==Introduction==
<blockquote>"'''''Dharma is that which upholds, nourishes or supports the stability of the society, maintains the social order and secures the general well-being and progress of man-kind'''''</blockquote><blockquote>(Supreme court of India)"</blockquote>The '''smritis''' laid down a code of conduct which should be scrupulously observed by the kings and applied to every kind of political ruler and officers exercising governmental powers. Its directives were invariably followed both in letter and spirit by the royal families.
The princes, who were in the line of succession to kingship, underwent strenuous courses under their teachers (in Gurukulashramas). In addition to education, a prince/king was required to lead a disciplined life and keep the company of respectable persons who could shape his character, thought and outlook to the ensure the public good. That is how it was possible to produce outstanding kings known to history, who exhibited remarkable ability in administration, skill in warfare and mastery of the arts. A few who disregarded these guidelines became unpopular and stood condemned. Manu enjoins kings to shun vices as they lead them to excesses in the enjoyment of power and wealth resulting in the neglect of the affairs of state. The great stress laid on character and discipline on the part of kings applies with equal force to all persons who come to exercise political and administrative power under any system of government, if the people are to be really benefited. They are the internal checks which automatically control the evil propensities of men in power and position and prevent them from swerving from the path of rightenousness. These in-built traits are more effective than all the external constitutional and legal checks and inquiry commissions, though their importance cannot in any way be minimised. Apart from laying down the code of conduct, the king was also required to ensure that there was no arbitrariness in state action. In this aspect Kautilya declared that the welfare of the people was the king's chief concern.<blockquote>"
iztklq[ks lq[ka jkK% iztkuka p fgrs fgre~A<br>ukRefiz;a fgra jkK% iztkuka rq fiz;a fgre~A<br>KAUT: 9-39<br>In the happiness of his subjects lies the king's happiness: in their welfare,<br>his welfare, whatever pleases himself the king shall not consider as good,<br>
but whatever pleases his subjects, the king shall consider as good."</blockquote>The code of Conduct for Kings as mentioned in the Shastras are as follows
==Personal qualities to be acquired by the king==
<blockquote>"'''bfUnz;k.kka t;s ;ksxa lekfr"Bsfíokfu'keà ftrsfUnz;ks fg 'kDuksfr o'ks LFkkif;rqa iztk%AA''' Manusmriti"</blockquote>
====(a) The king must subdue his senses:====
<blockquote>"Day and night the king must strenuously exert himself to conquer his senses for he alone who has conquered his own senses can keep his subjects in obedience."</blockquote>
====(b) The king must shun the following vices:====
<blockquote>"'''n'k dkeleqRFkkfu rFkk·"VkS Øks/ktkfu pA O;lukfu nqjUrkfu iz;Rusu footZ;srÃA dkets"kq izlDrks fd O;lus"kq eghifr%A fo;qT;rs·FkZ /kekZH;ka Øks/kts"okReuSo rqAA e`x;k·{kkfnokLoIu% ifjokn% fL=;ks en%A rkS;Zf=da o`Fkk·VÓk p dketks n'kdks xq.k%AA iS'kqU;a lkgla nzksg% bZ";kZlw;kFkZnw"k.keà okXn.·ta p ik#";a Øks/ktks·fi xq.kks·"Vd%AA'''"</blockquote><blockquote>"(i) Let him shun the ten vices springing from love of pleasure and the eight proceeding from wrath, which end in misery."</blockquote><blockquote>"(ii) The king who is attached to vices springing from love of pleasure loses his virtue and wealth, and he who is given to vices arising from anger loses even his life. "</blockquote><blockquote>"(iii) Hunting, gambling, sleeping during day, censoriousness, libidinousness, drunkenness, an inordinate love for dancing, singing and music, and useless travel are the ten vices flowing from love of pleasure. "</blockquote><blockquote>"(iv) The four vices -drinking liquor, gambling Glibidinousness and hunting, arising out of love of pleasure, are the most pernicious in the same order. "</blockquote><blockquote>"(v) Tale bearing, violence, treachery, envy, slandering, unjust seizure of property, reviling and assault are the set of eightfold vices flowing from
wrath; out of these, doing bodily injury, reviling and seizure of property are the most pernicious.
"</blockquote>
====(c) Death preferable to vicious life====
<blockquote>"'''O;luL; p e`R;ksÜp O;lua d"VeqP;rsA O;lU;/kks·/kks oztfr Lo;kZR;O;luh e`r%AA''' Manu VIII 53"</blockquote><blockquote>"In a comparison between vice and death, vice is declared to be more harmful because a vicious man sinks to the nethermost hell while he who dies free from vice goes to heaven."</blockquote>
====(d) The king must guard himself against going astray====
<blockquote>"'''o';sfUnz;a ftrkRekua /k`rn.Ma fodkfj"kqA ijh{;dkfj.ka /khjeR;Ura JhfuZ"ksorsAA 'kkS;Zfo|kFkZckgqY;kr izHkqRokPp fo'ks"kr%A lnk fpÙka ujsUnzk.kka eksgek;kfr dkj.kkrÃA rLekfPpra izcks);O;a jkt/kesZ lnk f}tS%A ifo=a ijea iq.;a Le`frokD;a u ya?k;srÃA vkReh;s lafLFkrk /kesZ u`ik% 'kØRoekIuq;q%A vohfpokfluks ;s rq O;isrpkfj.k% lnkA''' KAT. 3-4, 5-9"</blockquote><blockquote>"Glory very much resorts (to a king) whose senses are under control, who can curb his passions, who wields (the rod of) punishment against those who fall victims to temptations, and who does (every act) after due deliberation, and who is extremely calm and steady. "</blockquote><blockquote>"By reason of their being endowed with an abundance pf valour, learning and wealth, and particularly on account of the supreme power (they wield), the minds of kings always tend to go astray ( even) for the slightest reason (or impulse). "</blockquote><blockquote>"Kings who abide by the duties especially prescribed for them attain the position of Indra, but those who go astray deviating from the path of Dharma go to hell (after death). "</blockquote>The above texts reveal the great stress laid on the character and qualities a king should possess. To this end, imparting an all round education and training to princes, and instilling in them the traits of good character and discipline was emphasised.
==King Chandrapida and the Cobbler==
'''Kamandaka''' called upon the kings to protect people against his favourites and officers.<blockquote>"vk;qDrdsH;'pkSjsH;% ijsH;ks jktoYyHkkrà i`fFkohifryksHkkPp iztkuka iŒp/kk Hk;eà iŒpizdkjeI;sr iksáa u`irsHkZ;eÃA
KAMANDAKA v 82-83 (PP.63-64)
"</blockquote><blockquote>"The subjects require protection against wicked officers of the king, thieves, enemies of the king, royal favourites (such as the queen, princes etc ), and
more than all, against the greed of the king himself. The king should ensure that the people are free from these fears.
"</blockquote>Most of the kings were very conscious of their duties towards their subjects and did provide relief to the aggrieved against actions of their own officers or favourites. There is an illuminating case recorded in '''Rajatarangini''' as to how '''Chandrapida''', the king of Kashmir who reigned between 680-688 A.D. gave protection to a poor 'charmakara' (cobbler) from the intended action of his own officers. The gist of the case is related below.
If we who are the judges of what is right and what is not right, act unlawfully, who then will abide by the law ?' Truly, the supremacy of the law (Dharma) prevailed. With the aid of the law, a 'weak' charmakara prevailed over the - 'strong' the officers of the king. Thereafter, the charmakara got an audience with the king at his own request. He represented before the king thus: "What the palace is to Your Majesty, the hut is to me. I could not bear to see its demolition. You can very well appreciate the plight of a man who is deprived of his dwelling. However, if your majesty were to come to my hut and ask for it, I shall give it up having due regard to the code of good manners".
The king with all humility went to the charmakara's hut and with his consent purchased the hut by paying a price which was far more than he had expected and to his entire satisfaction. The charmakara then spoke with folded hands thus:'''''"'''''
jkt/kekZuqjks?ksu ijoÙkk roksfprkA LofLr rqH;a fpja LFks;k /kE;kZ o`ÙkkUri)fr%A
n'kZ;TMkhn`'kh% J)k J)s;k /keZpkfj.kkeÃA Rajatarangini: IV 75-77<blockquote>"'''''Yielding to another (however low), adhering to the principles of Rajadharrna, is the appropriate course for a king. I wish you well. May you live long, establishing the supremacy of the law (Dharma). Seeing in you such faith in Dharrna others will also act accordingly.'''''"
{| about="" !"The officers of The king undertook construction a temple Lord Tribuvanaswami On certain site. portion that site there was hut belonging to charmakara (cobbler). He refused remove his in spite being asked do so by king's officers. Thereupon complained obstinacy charmakara. However, their surprise, got rebuff from king, Who censured them for lack foresight encroaching upon and starting without taking consent. ordered thus:" fu;E;rka fofuekZ.ka ;}kU;="fo/kh;rkeÃ" ijHkwE;igkjs.k lqÑra d% dy3d;srÃA ;s nz"Vkj% lnlrka rs / keZfoxq.kk% fØ;k%A o;eso fon eÜpsr ;krq U;k;su dks· oukAA Rajatarangini IV -59-60"Stop or build (the temple) somewhere else. would tarnish such pious act illegally depriving man land?
|-
!
|}
==Conclusions==
What an inspiring example for upholding the rule of law by the suo-motu exercise of judicial power by the king and granting relief to a poor man against the arbitrary action of his own officers. How valuable is the commendation of a poor subject to the king compared to the sycophancy of selfish individuals. Today it is a matter of common knowledge, that many of the political rulers as also the officers lack in moral character, and they act on collateral considerations or take bribes from the citizens, either for exercising power in favour of the citizens, which they are in duty bound to exercise, or not to exercise power, though they are in duty bound to exercise such power in law. The people crave for protection against such rulers and officers of the state which is the cause of enormous increase in litigation against the state and its officers. Now it has become clear that unless a Dharma-abiding nature is ingrained in the individuals who exercise power of the state, either as ministers or elected representatives or as bureaucrats, the whole social fabric will be torn into pieces. It is only by the internal check in the form of Dharma, which can destroy sinful thoughts in the mind of the individuals who exercise state power and inspire them to serve the people, for which purpose they are elected or appointed.
==References==
#M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan
== References ==
== References ==
<references />