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== Sources, Scope and Importance of Raja Dharma ==

== Sources, Scope and Importance of Raja Dharma ==

With the establishment of the concept of Rajya and the institution of kingship, the need to define it's structure, the powers and duties of the Raja and the liability of the people to contribute a part of their income by way of taxes, which should be placed in the hands of the Raja for purposes of the defence of the realm and to maintain peace, safety and order in society and also to undertake various welfare measures for the benefit of the people was felt. The necessity was met by making provisions regulating the constitution and organisation of the state, specifying the power and duties of the Raja and all other incidental provisions and treating these provisions as part of Dharma under the title "Raja Dharma" (law governing Rajas). In the Dharma Shastras and Smrtis, Raja Dharma is dwelt upon as a topic separate and independent from civil, criminal and procedural law. In view of the great importance of the topic of Raja Dharma, several eminent writers wrote independent treatises on it under various titles such as Rajanitisara, Dandaniti, Nitisara, etc. It is also dealt with as part of Arthashastra. And the monumental work on Arthasastra is by Kautilya, who was the Prime Minister of the Magadha Empire Patalipura (modern Patna, in the State of Bihar) as its capital. P. V. Kane refers to the other extensive literature available on the subject. A few important ones among them include,

With the establishment of the concept of Rajya and the institution of kingship, the need to define it's structure, the powers and duties of the Raja and the liability of the people to contribute a part of their income by way of taxes, which should be placed in the hands of the Raja for purposes of the defence of the realm and to maintain peace, safety and order in society and also to undertake various welfare measures for the benefit of the people was felt. The necessity was met by making provisions regulating the constitution and organisation of the state, specifying the power and duties of the Raja and all other incidental provisions and treating these provisions as part of Dharma under the title "Raja Dharma" (law governing Rajas).  

 

In the Dharma Shastras and Smrtis, Raja Dharma is dwelt upon as a topic separate and independent from civil, criminal and procedural law. In view of the great importance of the topic of Raja Dharma, several eminent writers wrote independent treatises on it under various titles such as Rajanitisara, Dandaniti, Nitisara, etc. It is also dealt with as part of Arthashastra. And the monumental work on Arthasastra is by Kautilya, who was the Prime Minister of the Magadha Empire Patalipura (modern Patna, in the State of Bihar) as its capital. P. V. Kane refers to the other extensive literature available on the subject. A few important ones among them include,

* Mahabharata - Shanti Parva  

* Mahabharata - Shanti Parva  

* Manusmrti (Adhyaya 7 and 9)

* Manusmrti (Adhyaya 7 and 9)

* Rajaniti Prakasha of Mitramishra

* Rajaniti Prakasha of Mitramishra

* Dandaniti of Keshava Pandita.  

* Dandaniti of Keshava Pandita.  

The system of government envisaged by all the works on Raja Dharma was the Rajya (the State) headed by a Raja. The provisions in the Dharma Shastras, Smrtis and other works on the topic mentioned above, covered varieties of subjects such as,

The Raja Dharma laid down in Manusmrti (Adhyayas 7 and 9) and in other Smrtis and various works on Raja Dharma referred to here was the constitutional law in ancient Bharata. And the system of government envisaged by all the works on Raja Dharma was the Rajya (the State) headed by a Raja. The provisions in these Dharma Shastras, Smrtis and other works on Raja Dharma, covered a variety of subjects such as,

* The constitution and organisation of the Rajya  

* The constitution and organisation of the Rajya  

* Kingship  

* Kingship  

* The administrative divisions  

* The administrative divisions  

* The powers and duties of the Raja.

* The powers and duties of the Raja.

The propounders of Dharma Shastra declared that the Raja (State) was absolutely necessary to maintain the society in a state of Dharma which was essential for the fulfillment of Artha and Kama. Thus, Raja Dharma, which laid down the Dharma of the Raja, was paramount. Mahabharata (Shanti Parva) reinforces this. It says that 'all Dharmas are merged in Raja Dharma, and it is therefore the Supreme Dharma.'<ref name=":0" /><blockquote>सर्वे धर्माः सोपधर्मास्त्रयाणां राज्ञो धर्मादिति वेदाच्छृणोमि ॥24॥... एवं धर्मान् राजधर्मेषु सर्वान् सर्वावस्थान् सम्प्रलीनान् निबोध ।<ref>Pandit Ramnarayanadatta Shastri Pandey, Mahabharata (Khanda 5-Shantiparva), Gorakhpur: Gita Press.</ref> (Maha. Shan Parv. 63.24-25)</blockquote><blockquote>''sarve dharmāḥ sopadharmāstrayāṇāṁ rājño dharmāditi vedācchr̥ṇomi ॥24॥... evaṁ dharmān rājadharmeṣu sarvān sarvāvasthān sampralīnān nibodha । (Maha. Shan Parv. 63.24-25)''</blockquote>

The opening verse in the Raja Dharma Chapter of Manusmrti subtly enumerates this scope. It says,<blockquote>राजधर्मान्प्रवक्ष्यामि यथावृत्तो भवेन्नृपः । संभवश्च यथा तस्य सिद्धिश्च परमा यथा ॥ ७.१ ॥<ref>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%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%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 7].</ref></blockquote><blockquote>''rājadharmānpravakṣyāmi yathāvr̥tto bhavennr̥paḥ । saṁbhavaśca yathā tasya siddhiśca paramā yathā । । 7.1 । ।''</blockquote>Meaning: I will now declare Raja Dharma, the law to be observed by Rajas, how Rajya was created, how a Raja should conduct himself and how he can obtain the highest success.

The paramount importance of kingship and the profound influence a Raja has on the state of society has been pithily expressed in the Mahabharata.<blockquote>कालो वा कारणं राज्ञो राजा वा कालकारणम्। इति ते संशयो माभूद्राजा कालस्य कारणम्।।<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%B5-069 Adhyaya 69].</ref></blockquote><blockquote>''kālo vā kāraṇaṁ rājño rājā vā kālakāraṇam। iti te saṁśayo mābhūdrājā kālasya kāraṇam।।''</blockquote>Meaning: Whether, it is the king who is the maker of the age or the age that makes the king is a question about which there is no room for doubt. The king is undoubtedly the maker of the age.

 

The above affirmation is an eternal truth. The ruler, under whatever system of polity, is largely responsible for the state of the nation or society and whether people in general are virtuous or not largely depends upon the character and conduct of the ruler and his capacity to enforce Dharma, i.e., the rule of law. It is for this reason that Rajadharma was considered supreme as the protector of the people since Dharma was entirely dependent upon the effective implementation of Rajadharma.

The opening verse in Manu Smriti of the chapter of Raj a Dharma reads thus:-<blockquote>राजधर्मान्प्रवक्ष्यामि यथावृत्तो भवेन्नृपः । संभवश्च यथा तस्य सिद्धिश्च परमा यथा । । ७.१ । ।<ref>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%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%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 7].</ref></blockquote><blockquote>''rājadharmānpravakṣyāmi yathāvr̥tto bhavennr̥paḥ । saṁbhavaśca yathā tasya siddhiśca paramā yathā । । 7.1 । ।''</blockquote>Meaning: I will now declare Rajadharma, the law to be observed by kings, how kingship was created, how a king should conduct himself and how he can obtain the highest success.

The paramount importance of kingship and the profound influence a Raja has on the state of society has also been crisply expressed in the Mahabharata as follows:<blockquote>कालो वा कारणं राज्ञो राजा वा कालकारणम् । इति ते संशयो माभूद्राजा कालस्य कारणम् ॥6॥<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%B5-069 Adhyaya 69].</ref></blockquote><blockquote>''kālo vā kāraṇaṁ rājño rājā vā kālakāraṇam। iti te saṁśayo mābhūdrājā kālasya kāraṇam।।''</blockquote>Meaning: Whether, it is the Raja who is the maker of the age or the age that makes the Raja is a question about which there is no room for doubt. The Raja is undoubtedly the maker of the age.

The Rajadharma laid down in Manu VII and IX and in other Smritis and various works on Rajadharma referred to earlier was the constitutional law in ancient India.

Because, whatever system of polity, it is the ruler who is largely responsible for the state of the nation or society. Whether the people in general are virtuous or not also largely depends upon the character and conduct of the ruler and his capacity to enforce Dharma, i.e., the rule of law. <blockquote>यथा राजा तथा प्रजा | ''yathā rājā tathā prajā |''</blockquote>Since enforcement of Dharma was entirely dependent upon the effective implementation of Raja Dharma, it was considered supreme. And the propounders of Dharma Shastra declared the Raja (State) as an absolute necessity to maintain the society in a state of Dharma which was essential for the fulfillment of Artha and Kama. Thus, Raja Dharma, which laid down the Dharma of the Raja, was paramount. Mahabharata (Shanti Parva) reinforces this. It says that 'all Dharmas are merged in Raja Dharma, and it is therefore the Supreme Dharma.'<ref name=":0" /><blockquote>सर्वे धर्माः सोपधर्मास्त्रयाणां राज्ञो धर्मादिति वेदाच्छृणोमि ॥24॥... एवं धर्मान् राजधर्मेषु सर्वान् सर्वावस्थान् सम्प्रलीनान् निबोध ।<ref>Pandit Ramnarayanadatta Shastri Pandey, Mahabharata (Khanda 5-Shantiparva), Gorakhpur: Gita Press.</ref> (Maha. Shan Parv. 63.24-25)</blockquote><blockquote>''sarve dharmāḥ sopadharmāstrayāṇāṁ rājño dharmāditi vedācchr̥ṇomi ॥24॥... evaṁ dharmān rājadharmeṣu sarvān sarvāvasthān sampralīnān nibodha । (Maha. Shan Parv. 63.24-25)''</blockquote>

Politically the whole of India never came under the rule of anyone emperor or king. The territorial extent of a kingdom depended on the prowess and capability of each king. Therefore, innumerable kings ruled over different parts of the sub-continent, each of whom was independent of the others, except in cases where one became a vassal of an emperor.

Politically the whole of India never came under the rule of anyone emperor or king. The territorial extent of a kingdom depended on the prowess and capability of each king. Therefore, innumerable kings ruled over different parts of the sub-continent, each of whom was independent of the others, except in cases where one became a vassal of an emperor.