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Line 51: − − This is equivalent to the modern Constitutional Law, Raja dharma regulated the power and duties of the King. The Atrisamhita declared that there were five fundamental duties of a king :-<blockquote>दुष्टस्य दण्डः सुजनस्य पूजा न्यायेन कोषस्य च सम्प्रवृद्धिः | अपक्षपातोर्थिषु राष्ट्ररक्षा पञ्चैव यज्ञाः कथिता नृपाणाम् ||</blockquote><blockquote>''ahiṁsā satyaṁ astēyaṁ śaucaṁ indriyanigrahaḥ । ētaṁ sāmāsikaṁ dharmaṁ cāturvarṇyē'bravīnmanuḥ । । 10.63 । ।''</blockquote>Meaning: To punish the wicked, to honour (protect) the good, to enrich the treasury by just methods, to be impartial towards the litigants and to protect the kingdom -these are the five yajnas (selfless duties) to be performed by a king. − − Even in the hoary past, the duties and responsibilities of the king were regulated by Raja Dharma. To inculcate the desire to implicitly to obey Rajadharma was part of the education of the princes, who were to succeed to the throne. While the form of Government was kingship the substance was Democratic. − − In conformity with this spirit of Raja Dharma, Kautilya, in his famous " Artha Shastra" (P-39) (the Constitutional Law of ancient India (compiled around 300 B.C) summed up the duties of the king (State) thus ;-<blockquote>प्रजासुखे सुखं राज्ञः प्रजानां च हिते हितम् | नात्मप्रियं हितं राज्ञः प्रजानां तु प्रियं हितं ||</blockquote><blockquote>''prajāsukhē sukhaṁ rājñaḥ prajānāṁ ca hitē hitam | nātmapriyaṁ hitaṁ rājñaḥ prajānāṁ tu priyaṁ hitaṁ ||''</blockquote>Meaning: In the happiness of the subjects lies the king's happiness, in their welfare his welfare; what pleases himself the king shall not consider good but whatever pleases his subjects the king shall consider good. − − The king was required to conform to the above rule of Raja Dharma and act only in the interests of the people and not according to his likes or dislikes or whims and fancies. He was directed not to act capriciously or arbitrarily. It was pointed out that his interests and the interests of his subjects were inseparable. What was good for the people was to be regarded good for him irrespective of any disadvantage or inconvenience caused to him. − − Every prince before assuming office as king was required to take an oath that he would rule the kingdom strictly in accordance with Dharma. − − The more important aspect relating to assumption of office as king at the coronation ceremony was, it was regarded as 'Samskara' for the commencement of selfless discharge of duty as a king during his entire tenure of office and not assumption of power. On this aspect K.M.Panikkar observes: − − Great importance was, therefore, attached to the coronation ceremony. Not only was it a dedication to the service of the people but also an affirmation of the covenant between the people and the ruler. − − The coronation was a Diksha, a dedication, and a king bearing the crown became a Vrati, i.e., a person devoting his life to a cause (in this case, the service of the people. − − The Mahabharata has expressed the ideal with great clarity and precision. Shanti Parva Verse 3(1), Chapter-90, says:-<blockquote>धर्माय राजा भवति न कामकरणाय तु।<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-090 Adhyaya 90].</ref> ''dharmāya rājā bhavati na kāmakaraṇāya tu।''</blockquote>Meaning: The proper function of the king is to rule according to Dharma (the law) and not to enjoy the luxuries of life. − − The above directive principle laid down five thousand years ago is of eternal value. It is very relevant now as many consider that securing political power is the golden opportunity to amass wealth indulging in extravagant and ostentatious living, enjoying all luxuries of life, conferring privileges on their kith and kin, undertaking foreign tours etc., misusing the power and position of the office, disregarding the law and morals, which is the root cause of rampant corruption, misappropriation of public funds and abuse of power which are prevailing now. − − The above ideal is worthy of emulation by all those who take oath of office in different capacities according to the relevant Constitution under the present day Democratic system of Government; and they would do well to remember always that they are not merely wielders of power but they stand charged with the duty of rendering selfless service to the people in conformity with the constitution and the laws of the land. − − It was also made obligatory for the king to give equal protection to all his subjects without discrimination. On this subject, '<nowiki/>'''Manu Smriti'''' on Raja Dharma (IX-31) says :- − <nowiki/><blockquote>यथा सर्वाणि भूतानि धरा धारयते समम् । तथा सर्वाणि भूतानि बिभ्रतः पार्थिवं व्रतम् । । ९.३११ । ।<ref name=":1">Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A8%E0%A4%B5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 9]. </ref></blockquote><blockquote>''yathā sarvāṇi bhūtāni dharā dhārayatē samam । tathā sarvāṇi bhūtāni bibhrataḥ pārthivaṁ vratam । । 9.311 । ।''</blockquote>Meaning: Just as the mother earth gives equal support to all the living beings, a king should give support to all without any discrimination. − − Narada Smriti vide Dharmokosha P-870 laid down thus:<blockquote>पाषाण्डनैगमश्रेणीपूगव्रातगणादिषु | संरक्षेत्समयं राजा दुर्गे जनपदे तथा ||</blockquote><blockquote>''pāṣāṇḍanaigamaśrēṇīpūgavrātagaṇādiṣu | saṁrakṣētsamayaṁ rājā durgē janapadē tathā ||''</blockquote>Meaning: The king should afford protection to compacts of associations of believers of Veda (Naigamas) as also of disbelievers in Veda (Pashandis) and of others. − − These most ancient provisions, show how, in this land, where the Vedas were regarded as Supreme, the disbelievers in the vedas were to be respected and protected. 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Values Based On Dharma (धर्माधिष्ठितगुणाः) (view source)
Revision as of 15:34, 13 August 2020
, 15:34, 13 August 2020→RAJA DHARMA: Moving content to Raja Dharma page and editing
=== RAJA DHARMA ===
=== RAJA DHARMA ===
Apart from the specific provision of the Raja Dharma, it has been the fundamental practice to pray individually as, well as collectively for the well being of all. This is evident from the following popular Sanskrit verse:<blockquote>सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः । सर्वे भद्राणि पश्यन्तु मा कश्चिद् दुःखभाग्भवेत् ॥ (Vajasaneyi Samhita)</blockquote><blockquote>''sarvē bhavantu sukhinaḥ sarvē santu nirāmayāḥ । sarvē bhadrāṇi paśyantu mā kaścid duḥkhabhāgbhavēt ॥''</blockquote>Meaning: Let all be happy, let all be free from diseases, let all see auspicious things and let nobody suffer from grief.
Apart from the specific provision of the Raja Dharma, it has been the fundamental practice to pray individually as, well as collectively for the well being of all. This is evident from the following popular Sanskrit verse:<blockquote>सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः । सर्वे भद्राणि पश्यन्तु मा कश्चिद् दुःखभाग्भवेत् ॥ (Vajasaneyi Samhita)</blockquote><blockquote>''sarvē bhavantu sukhinaḥ sarvē santu nirāmayāḥ । sarvē bhadrāṇi paśyantu mā kaścid duḥkhabhāgbhavēt ॥''</blockquote>Meaning: Let all be happy, let all be free from diseases, let all see auspicious things and let nobody suffer from grief.
The above verses also indicate the utmost consideration given to women in Manusmriti. The normal duty of Grihastashrama{the state of the house holder) is to feed guests first and only thereafter the owner of the house, his wife and other members of the family have to have food. The above provision shows that a young daughter who had been recently married and a young daughter-in-law as also young girls and pregnant women were given such an importance and priority in that they were to be provided with meals even earlier than the guests. This indicates the highest concern shown to women in view of their great importance to the happiness of the family.
The above verses also indicate the utmost consideration given to women in Manusmriti. The normal duty of Grihastashrama{the state of the house holder) is to feed guests first and only thereafter the owner of the house, his wife and other members of the family have to have food. The above provision shows that a young daughter who had been recently married and a young daughter-in-law as also young girls and pregnant women were given such an importance and priority in that they were to be provided with meals even earlier than the guests. This indicates the highest concern shown to women in view of their great importance to the happiness of the family.
However, there is a verse on the basis of which Manu Smriti is criticized and condemned as being against women. It reads:<blockquote>पिता रक्षति कौमारे भर्ता रक्षति यौवने । रक्षन्ति स्थविरे पुत्रा न स्त्री स्वातन्त्र्यं अर्हति । । ९.३ । ।<ref name=":1" /></blockquote><blockquote>''pitā rakṣati kaumārē bhartā rakṣati yauvanē । rakṣanti sthavirē putrā na strī svātantryaṁ arhati । । 9.3 । ।''</blockquote>Meaning: The father protects the girl in her childhood, the husband protects her after marriage and her sons protect her in old age. At no stage should a woman be left free.
However, there is a verse on the basis of which Manu Smriti is criticized and condemned as being against women. It reads:<blockquote>पिता रक्षति कौमारे भर्ता रक्षति यौवने । रक्षन्ति स्थविरे पुत्रा न स्त्री स्वातन्त्र्यं अर्हति । । ९.३ । ।<ref name=":1">Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A8%E0%A4%B5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 9]. </ref></blockquote><blockquote>''pitā rakṣati kaumārē bhartā rakṣati yauvanē । rakṣanti sthavirē putrā na strī svātantryaṁ arhati । । 9.3 । ।''</blockquote>Meaning: The father protects the girl in her childhood, the husband protects her after marriage and her sons protect her in old age. At no stage should a woman be left free.
On the basis of the last part of the above verse, without reference to the earlier parts and other verses in Manu Smriti, referred to earlier, the criticism levelled against Manu Smriti is that it wanted women to live like slaves of man through out their life.
On the basis of the last part of the above verse, without reference to the earlier parts and other verses in Manu Smriti, referred to earlier, the criticism levelled against Manu Smriti is that it wanted women to live like slaves of man through out their life.