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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.<ref name=":0">Justice Mandagadde Rama Jois (1997), [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma: The Global Ethic], Bharatiya Vidya Bhavan.</ref>

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.<ref name=":0">Justice Mandagadde Rama Jois (1997), [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma: The Global Ethic], Bharatiya Vidya Bhavan.</ref>

== राजधर्मोत्पत्तिः ॥ Origin of Raja Dharma AND ITS PURPOSE ==

== राजधर्मोत्पत्तिः ॥ Origin of Raja Dharma ==

Raja Dharma refers to the law that confers power on the Raja to maintain the rule of law and the directives for the exercise of power. The origin of the concepts of Rajya, Rajya Sabha as well as the evolving Raja Dharma has been explained in Shantiparva of the Mahabharata.

Raja Dharma refers to the law that confers power on the Raja to maintain the rule of law and the directives for the exercise of power. The origin of the concepts of Rajya, Rajya Sabha as well as the evolving Raja Dharma has been explained in Shantiparva of the Mahabharata.

Kautilya, who was the Prime Minister of the powerful Magadha Emperor, Chandragupta Maurya, in his celebrated work on Polity named Arthashastra, also explains the origin of the institution of Kingship. He says,<blockquote>मात्स्यन्यायाभिभूताः प्रजाः मनुं वैवस्वतं राजानं चक्रिरे ॥ धान्यषड्भागं हिरण्यं चास्य भागधेयं प्रकल्पयामासुः ॥ तेन भृता राजानः प्रजानां योग-क्षेम-आवहाः ॥ तेषां किल्बिषं अदण्ड-करा हरन्त्ययोग-क्षेम-आवहाश्च प्रजानां ॥ ०१.१३.०५-०८ ॥<ref>Arthashastra, Adhikarana 1, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A9 Adhyaya 13].</ref></blockquote><blockquote>''mātsyanyāyābhibhūtāḥ prajāḥ manuṁ vaivasvataṁ rājānaṁ cakrire ॥ dhānyaṣaḍbhāgaṁ hiraṇyaṁ cāsya bhāgadheyaṁ prakalpayāmāsuḥ ॥ tena bhr̥tā rājānaḥ prajānāṁ yoga-kṣema-āvahāḥ ॥ teṣāṁ kilbiṣaṁ adaṇḍa-karā harantyayoga-kṣema-āvahāśca prajānāṁ ॥ 01.13.05-08 ॥''</blockquote>Meaning : People suffering from anarchy, as illustrated by the proverbial tendency of the bigger fish to devour the small ones, first elected Manu, the Vaivasvata, to be their Raja, and allotted one-sixth of grains grown and one-tenth of merchandise as sovereign dues. Being fed by this payment, the Rajas took upon themselves the responsibility of assuring and maintaining the safety and security of their subjects (''yoga-kṣema-āvahāḥ'') and of being answerable for the wrongdoings of their subjects when the principle of levying just punishment and taxes had been violated.<ref name=":0" />

Kautilya, who was the Prime Minister of the powerful Magadha Emperor, Chandragupta Maurya, in his celebrated work on Polity named Arthashastra, also explains the origin of the institution of Kingship. He says,<blockquote>मात्स्यन्यायाभिभूताः प्रजाः मनुं वैवस्वतं राजानं चक्रिरे ॥ धान्यषड्भागं हिरण्यं चास्य भागधेयं प्रकल्पयामासुः ॥ तेन भृता राजानः प्रजानां योग-क्षेम-आवहाः ॥ तेषां किल्बिषं अदण्ड-करा हरन्त्ययोग-क्षेम-आवहाश्च प्रजानां ॥ ०१.१३.०५-०८ ॥<ref>Arthashastra, Adhikarana 1, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A9 Adhyaya 13].</ref></blockquote><blockquote>''mātsyanyāyābhibhūtāḥ prajāḥ manuṁ vaivasvataṁ rājānaṁ cakrire ॥ dhānyaṣaḍbhāgaṁ hiraṇyaṁ cāsya bhāgadheyaṁ prakalpayāmāsuḥ ॥ tena bhr̥tā rājānaḥ prajānāṁ yoga-kṣema-āvahāḥ ॥ teṣāṁ kilbiṣaṁ adaṇḍa-karā harantyayoga-kṣema-āvahāśca prajānāṁ ॥ 01.13.05-08 ॥''</blockquote>Meaning : People suffering from anarchy, as illustrated by the proverbial tendency of the bigger fish to devour the small ones, first elected Manu, the Vaivasvata, to be their Raja, and allotted one-sixth of grains grown and one-tenth of merchandise as sovereign dues. Being fed by this payment, the Rajas took upon themselves the responsibility of assuring and maintaining the safety and security of their subjects (''yoga-kṣema-āvahāḥ'') and of being answerable for the wrongdoings of their subjects when the principle of levying just punishment and taxes had been violated.<ref name=":0" />

== IDEAL AND PURPOSE OF THE STATE ==

== राजधर्मस्य प्रयोजनम् ॥ Purpose of Raja Dharma ==

There was no difference between the ideals kept before the state by Rajadharma and those enshrined in the hearts of individuals. The ideals placed before the individual, for purposes of the welfare and happiness of himself and all others in this world, were Dharma, Artha and Kama (Trivarga or the three Purusharthas. See Ch-ill). Every individual was asked to reject Artha and Kama (material wealth and desires) if they were in conflict with Dharma. The ideal of Rajadharma placed before the state was to assist and support the achievement by individuals of the threefold ideals (Trivarga) and to ensure that they secure wealth (Artha) and fulfil their desires (Kama) in conformity with Dharma and do not transgress Dharma.<blockquote>नीतेः फलं धर्मार्थकामावाप्तिः | ''nīteḥ phalaṁ dharmārthakāmāvāptiḥ |'' Barhaspatya Sutra 11-43</blockquote>Meaning: The goal of polity (Rajaniti) is the fulfillment of Dharma, Artha and Kama.

The ideals placed before an individual for the welfare and happiness of oneself and all others in this world were Dharma, Artha and Kama which were known as Trivarga. And every individual was asked to reject Artha and Kama (material wealth and desires) if they were in conflict with Dharma. These were the same ideals kept before the state by Raja Dharma. The ideal of Raja Dharma placed before the state was to assist and support the achievement of the threefold ideals (Trivarga) by individuals and to ensure that they secure wealth (Artha) and fulfil their desires (Kama) in conformity with Dharma; and that they do not transgress Dharma. In this regard, the Barhaspatya Sutra says,<blockquote>नीतेः फलं धर्मार्थकामावाप्तिः ॥ 2.43 ॥ ''nīteḥ phalaṁ dharmārthakāmāvāptiḥ ॥'' 2.43 ''॥'' </blockquote>Meaning: The goal of polity (Rajaniti) is the fulfillment of Dharma, Artha and Kama.

Barhaspatya Sutra 11-44 adds that Artha (the wealth) and Kama (desire ) must stand the test of Dharma. Kautilya declares that a king must strive for the achievement of Trivarga. Kamandakiya, after an elaborate discussion of the seven constituents of the state, concludes thus:<blockquote>गृहीतमेतत्रिपुणेन मन्त्रिणा त्रिवर्गनिष्त्रिवर्गनिष्पत्तिमुपैति शाश्वतीम् || Kamandakiya IV-7</blockquote><blockquote>''gr̥hītametatripuṇena mantriṇā trivarganiṣtrivarganiṣpattimupaiti śāśvatīm ||''</blockquote>Meaning: The state administered with the assistance of sagacious ministers secures the three goals (Trivarga) in an enduring manner.

It further adds that Artha (the wealth) and Kama (desire) must stand the test of Dharma. <blockquote>धर्मेण कामार्थौ परीक्ष्यौ ॥ 2.44 ॥ ''dharmeṇa kāmārthau parīkṣyau ॥ 2.44 ॥''</blockquote>Kautilya also declares that a Raja must strive for the achievement of Trivarga. While Kamandakiya Nitisara, after an elaborate discussion of the seven constituents of the state, concludes that,<blockquote>गृहीतमेतत्रिपुणेन मन्त्रिणा त्रिवर्गनिष्त्रिवर्गनिष्पत्तिमुपैति शाश्वतीम् || IV-7</blockquote><blockquote>''gr̥hītametatripuṇena mantriṇā trivarganiṣtrivarganiṣpattimupaiti śāśvatīm ||''</blockquote>Meaning: The state administered with the assistance of wise ministers secures the three goals (Trivarga) in an enduring manner.

Somadeva begins his Nitivakyamrita in a characteristic way when he performs obeisance to Rajya (the state) which yields the three fruits of Dharma, Artha and Kama. The Dharmasastra authors held that Dharma was the supreme power in the state and was above the king who was only the instrument to realize the goal of Dharma.

Infact, Somadeva begins his Nitivakyamrta in a characteristic way by performing obeisance to Rajya (the state) which yields the three fruits of Dharma, Artha and Kama.  

The theory about the origin of kingship and its purpose and of Raja Dharma as set out above is reiterated by all the works on Rajadharma which declare with one voice that the highest duty of a king is to afford 'protection to his subjects (praja) and to dedicate himself to their welfare and happiness'.

The Dharmasastra authors held that Dharma was the supreme power in the state and was above the Raja who was only the instrument to realize the goal of Dharma. This purpose of Raja Dharma is reiterated by all the works on Raja Dharma. All of them declare with one voice that the highest duty of a Raja is to afford 'protection to his subjects (praja) and to dedicate himself to their welfare and happiness'.

== RAJADHARMA IS THE PARAMOUNT DHARMA ==

== RAJADHARMA IS THE PARAMOUNT DHARMA ==