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Line 179: − − == राज्यस्य उत्तराधिकारत्वम् ॥ Rule Of Succession == − The implicit faith of the Rajas in Raja Dharma (Constitutional Law of ancient Bharata) has been the basis of the smooth functioning of the State as also the peaceful transfer of power from a Raja/emperor to his successor since ancient times. − − The rule of succession prescribed as part of 'Raja Dharma' was that of Primogeniture. According to this, the eldest son of a Raja alone was entitled to royal succession. This rule which has been in existence from the most ancient times has been incorporated in Shukraniti. It says,<blockquote>राजकुले तु बहवः पुरुषा यदि सन्ति हि ||341|| तेषु ज्येष्ठो भवेद्राजा शेषास्तत्कार्यसाधकाः |<ref name=":2">Jivananda Vidyasagar Bhatt (1860), [https://docs.google.com/viewer?a=v&pid=sites&srcid=dmVkaWNncmFudGgub3JnfHd3d3xneDo3NzYxMGU1Mzc5MmQwN2Rm Shukranitisara], Kolkata.</ref></blockquote><blockquote>''rājakule tu bahavaḥ puruṣā yadi santi hi | teṣu jyeṣṭho bhavedrājā śeṣāstatkāryasādhakāḥ ||''</blockquote>Meaning: If a Raja has many male children, the eldest among them is to be the Raja (in succession); the others are to assist him.<blockquote>ज्येष्ठोऽपि बधिरः कुष्ठी मूकोऽन्धः षण्ड एव यः | स राज्यार्हो भवेन्नेव भ्राता तत्पुत्र एव हि ||343||<ref name=":2" /></blockquote><blockquote>''jyeṣṭho'pi badhiraḥ kuṣṭhī mūko'ndhaḥ ṣaṇḍa eva yaḥ | sa rājyārho bhavenneva bhrātā tatputra eva hi ||''</blockquote>Meaning: If the eldest prince is deaf, dumb, blind, leprous or an eunuch, he is unfit to rule and, in such a case, the Raja's brother or grandson (the son of the eldest son) should succeed to the throne. − − Arthashastra of Kautilya which codified Raja Dharma also declared that, except in exceptional cases of calamity, sovereignty falls on the eldest son while the sons of the deceased persons were entitled to equal share in the property of the father. Shukraniti indicated the reason for the difference between the succession to the property of the father and the Rajya. It said that in case of the former, as it was the property of the father, the sons became entitled to it in equal shares but the Rajya was not the property of the Raja. He was only a person entrusted with the power of ruling the State and there should be only one ruler and therefore, the Rule of Primogeniture was evolved. − − It is true that there was no constitutional court wherein usurpation of the power by anyone not entitled to succeed to kingship could be challenged. But in view of the implicit faith in and allegiance to Raja Dharma, the rule of primogeniture was being obeyed by all concerned and as a result there used to be smooth transfer of power. This Dharma abiding instinct in the rulers and the people was more powerful and effective than the power of the courts. And it was on this basis that Bharata refused to be crowned even though he was requested by all to do so. − − === राजधर्मनिष्ठा ॥ Allegiance to Raja Dharma === − According to the story of the Ramayana, Sri Rama being the eldest son of Dasharatha was to be crowned as the Raja of Ayodhya in accordance with the Rule of Primogeniture incorporated in Raja Dharma. However, it so happened that on account of the demand made by Kaikeyi, the mother of Bharata, in terms of the promise to grant her whatever she asked for by Raja Dasharatha and the latter being firmly committed to keep up his words, had no other alternative but to cancel the coronation ceremony of Sri Rama and to ask him to go away to the forest for fourteen years and also to crown Bharata as the Raja of Ayodhya. Bharata had the golden opportunity of securing political power and becoming the Raja of Ayodhya by superseding the claim of Rama, once and for all, if allurement of power prevailed in his mind over Raja Dharma or constitutional convention. The general impression is that it was the intense love of Bharata towards his elder brother Sri Rama, which prevented Bharata from ascending the throne. It may be partly true, but the real reason for Bharata to refuse to ascend the throne was the Rule of Primogeniture laid down as part of Raja Dharma and his firm commitment not to transgress Raja Dharma. This is discernible from the firm stand taken by him when he was requested to become the Raja of Ayodhya. − − After the return of Bharata from Mithila, the Council of Ministers appraised him of the unfortunate events which had already taken place during his absence, which had led to the cancellation of the coronation of Rama and his exile to the forest and the death of Dasharatha and the proposal to crown Bharata as the Raja of Ayodhya. Bharata unaffected by the lure of office of kingship stated, <blockquote>ज्येष्ठस्य राजता नित्यम् उचिता हि कुलस्य नः । न एवम् भवन्तः माम् वक्तुम् अर्हन्ति कुशला जनाः ॥२-७९-७॥</blockquote><blockquote>रामः पूर्वो हि नो भ्राता भविष्यति मही पतिः । अहम् तु अरण्ये वत्स्यामि वर्षाणि नव पन्च च ॥२-७९-८॥<ref>Ramayana, Ayodhya Kanda, [https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83_%E0%A5%AD%E0%A5%AF Sarga 79].</ref></blockquote><blockquote>''jyeṣṭhasya rājatā nityam ucitā hi kulasya naḥ । na evam bhavantaḥ mām vaktum arhanti kuśalā janāḥ ॥2-79-7॥''</blockquote><blockquote>''rāmaḥ pūrvo hi no bhrātā bhaviṣyati mahī patiḥ । aham tu araṇye vatsyāmi varṣāṇi nava panca ca ॥2-79-8॥''</blockquote>Meaning: The convention that the eldest son of the Raja alone should succeed to the throne has been firmly established and has been regarded as a commendable rule of succession. Therefore, you, being well versed in the convention ought not to request me to ascend the throne. Sri Rama being the eldest son of the Raja, he alone shall be the ruler. I would rather reside in the forest for fourteen years (instead of Sri Rama). − − Having firmly stated as above to the council of ministers, Bharata proceeded to Chitrakoota where Sri Rama was staying. Here again, Sri Rama, the eldest son and the rightful heir exhorted Bharata to agree to be crowned and become the Raja respecting the words of 'mother Kaikeyi and father Dasharatha. However, Bharata's faith in and allegiance to the Raja Dharma very firm and he was of the view that it could not be changed or amended. He thus replied,<blockquote>रामस्य वचनं श्रुत्वा भरत: प्रत्युवाच ह । किं मे धर्माद्विहीनस्य राजधर्म: करिष्यति ।। २.१०१.१ ।।</blockquote><blockquote>शाश्वतोऽयं सदा धर्मः स्थितोऽस्मासु नरर्षभ । ज्येष्ठपुत्रे स्थिते राजन्न कनीयान् नृपो भवेत् ।। २.१०१.२ ।।</blockquote><blockquote>स समृद्धां मया सार्द्धमयोध्यां गच्छ राघव । अभिषेचय चात्मानं कुलस्यास्य भवाय न: ।। २.१०१.३ ।।<ref>Ramayana, Ayodhya Kanda, [https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83_%E0%A5%A7%E0%A5%A6%E0%A5%A7 Sarga 101].</ref></blockquote><blockquote>''rāmasya vacanaṁ śrutvā bharata: pratyuvāca ha । kiṁ me dharmādvihīnasya rājadharma: kariṣyati ।। 2.101.1 ।।''</blockquote><blockquote>''śāśvato'yaṁ sadā dharmaḥ sthito'smāsu nararṣabha । jyeṣṭhaputre sthite rājanna kanīyān nr̥po bhavet ।। 2.101.2 ।।''</blockquote><blockquote>''sa samr̥ddhāṁ mayā sārddhamayodhyāṁ gaccha rāghava । abhiṣecaya cātmānaṁ kulasyāsya bhavāya na: ।। 2.101.3 ।।''</blockquote>Meaning: How can the rule prescribed for succession be violated ? I am outside the range of that code. I have no right to occupy the throne being the younger son of the Emperor. The rule is that the eldest son alone can succeed to the throne. Oh jewel among men ! so long as the eldest son is alive, I can never be the Raja. Therefore, return with me to Ayodhya. − − Despite the advice of the council of ministers, the desire of mother Kaikeyi granted by Raja Dasharatha and, more than all that, the exhortation by Sri Rama himself, who was the constitutional successor to the throne, Bharata would not budge, as none of these could alter Raja Dharma. − − This firm commitment to Raja Dharma and the refusal to secure or accept power by Bharata is all the more relevant now and serves as an example even to present day rulers to remain true to their Dharma. − − == Training of Princes == − Since the ancient times, the duties and responsibilities of the Raja were regulated by Raja Dharma. To inculcate the desire to implicitly to obey Raja Dharma was part of the education of the princes, who were to succeed to the throne. − − The Dharma Shastra and Smrti texts laid great stress on the character and qualities a Raja should possess. The aforesaid directives were invariably followed both in letter and spirit by the royal families. − − 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. − − The princes, who were in the line of succession to kingship, underwent strenuous courses under their teachers (in Gurukula - ashramas). In addition to education, a Rajakumara/Raja 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 public welfare. − − The outstanding rulers in the history of Bharata are known to have exhibited remarkable ability in administration, skill in warfare and mastery of the arts. This was possible due to the training imparted to them in and about Raja Dharma. Manu enjoins rulers 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 Rulers 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 people in power and position and prevent them from swerving from the path of righteousness. And 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 Raja 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 Raja's chief concern.<blockquote>प्रजासुखे सुखं राज्ञः प्रजानां च हिते हितम् । नात्मप्रियं हितं राज्ञः प्रजानां तु प्रियं हितम् ॥०१.१९.३४॥<ref name=":5">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%AF Adhyaya 19].</ref></blockquote><blockquote>''prajāsukhe sukhaṁ rājñaḥ prajānāṁ ca hite hitam । nātmapriyaṁ hitaṁ rājñaḥ prajānāṁ tu priyaṁ hitam ॥01.19.34॥''</blockquote>Meaning: In the happiness of the subjects lies the Ruler's happiness, in their welfare his welfare; what pleases himself the Ruler shall not consider good but whatever pleases his subjects the Ruler shall consider good. − − Every prince before assuming office as Raja was required to take an oath that he would rule the Rajya strictly in accordance with Dharma. − − The more important aspect relating to assumption of office as Raja at the coronation ceremony was, it was regarded as 'Samskara' for the commencement of selfless discharge of duty as a Raja during his entire tenure of office and not assumption of power. On this aspect K.M.Panikkar observes,<blockquote>''"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.''</blockquote><blockquote>''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)."''</blockquote>The Mahabharata has expressed this ideal with great clarity and precision. The Shanti Parva says,<blockquote>धर्माय राजा भवति न कामकरणाय तु ।...3<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 Raja is to rule according to Dharma (the law) and not to enjoy the luxuries of life. − − This directive principle laid down five thousand years ago is of eternal value and is very much relevant even now. It 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.
→राज्यस्य उत्तराधिकारत्वम् ॥ Rule Of Succession
This account in the Rajatarangini is an inspiring example of the Raja upholding the rule of law at his own initiative thereby, granting relief to a poor man against the arbitrary action of his own officers. It establishes that the commendation of a poor subject is more valuable to a Raja than the flattery of selfish individuals.
This account in the Rajatarangini is an inspiring example of the Raja upholding the rule of law at his own initiative thereby, granting relief to a poor man against the arbitrary action of his own officers. It establishes that the commendation of a poor subject is more valuable to a Raja than the flattery of selfish individuals.
In conformity with this spirit of Raja Dharma, Kautilya, in his famous "Arthashastra" summed up the duties of the Raja<ref name=":0" /> thus,<blockquote>प्रजासुखे सुखं राज्ञः प्रजानां च हिते हितम् । नात्मप्रियं हितं राज्ञः प्रजानां तु प्रियं हितम् ॥<ref name=":5" /></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 ruler's happiness, in their welfare his welfare; what pleases himself the ruler shall not consider good but whatever pleases his subjects the ruler shall consider good.
In conformity with this spirit of Raja Dharma, Kautilya, in his famous "Arthashastra" summed up the duties of the Raja<ref name=":0" /> thus,<blockquote>प्रजासुखे सुखं राज्ञः प्रजानां च हिते हितम् । नात्मप्रियं हितं राज्ञः प्रजानां तु प्रियं हितम् ॥<ref name=":5">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%AF Adhyaya 19].</ref></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 ruler's happiness, in their welfare his welfare; what pleases himself the ruler shall not consider good but whatever pleases his subjects the ruler shall consider good.
The Raja was required to conform to this 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 erratically 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.<ref name=":0" />
The Raja was required to conform to this 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 erratically 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.<ref name=":0" />
== राज्यस्य उत्तराधिकारत्वम् ॥ Rule Of Succession ==
The implicit faith of the Rajas in Raja Dharma (Constitutional Law of ancient Bharata) has been the basis of the smooth functioning of the State as also the peaceful transfer of power from a Raja/emperor to his successor since ancient times.
The rule of succession prescribed as part of 'Raja Dharma' was that of Primogeniture. According to this, the eldest son of a Raja alone was entitled to royal succession. This rule which has been in existence from the most ancient times has been incorporated in Shukraniti. It says,<blockquote>राजकुले तु बहवः पुरुषा यदि सन्ति हि ||341|| तेषु ज्येष्ठो भवेद्राजा शेषास्तत्कार्यसाधकाः |<ref name=":2">Jivananda Vidyasagar Bhatt (1860), [https://docs.google.com/viewer?a=v&pid=sites&srcid=dmVkaWNncmFudGgub3JnfHd3d3xneDo3NzYxMGU1Mzc5MmQwN2Rm Shukranitisara], Kolkata.</ref></blockquote><blockquote>''rājakule tu bahavaḥ puruṣā yadi santi hi | teṣu jyeṣṭho bhavedrājā śeṣāstatkāryasādhakāḥ ||''</blockquote>Meaning: If a Raja has many male children, the eldest among them is to be the Raja (in succession); the others are to assist him.<blockquote>ज्येष्ठोऽपि बधिरः कुष्ठी मूकोऽन्धः षण्ड एव यः | स राज्यार्हो भवेन्नेव भ्राता तत्पुत्र एव हि ||343||<ref name=":2" /></blockquote><blockquote>''jyeṣṭho'pi badhiraḥ kuṣṭhī mūko'ndhaḥ ṣaṇḍa eva yaḥ | sa rājyārho bhavenneva bhrātā tatputra eva hi ||''</blockquote>Meaning: If the eldest prince is deaf, dumb, blind, leprous or an eunuch, he is unfit to rule and, in such a case, the Raja's brother or grandson (the son of the eldest son) should succeed to the throne.
Arthashastra of Kautilya which codified Raja Dharma also declared that except in exceptional cases of calamity, sovereignty falls on the eldest son while the sons of the deceased persons were entitled to equal share in the property of the father. Shukraniti indicated the reason for the difference between the succession to the property of the father and the Rajya. It said that in case of the former, as it was the property of the father, the sons became entitled to it in equal shares but the Rajya was not the property of the Raja. He was only a person entrusted with the power of ruling the State and there should be only one ruler and therefore, the Rule of Primogeniture was evolved.
It is true that there was no constitutional court wherein usurpation of the power by anyone not entitled to succeed to kingship could be challenged. But in view of the implicit faith in and allegiance to Raja Dharma, the rule of primogeniture was being obeyed by all concerned and as a result there used to be smooth transfer of power. This Dharma abiding instinct in the rulers and the people was more powerful and effective than the power of the courts. And it was on this basis that Bharata refused to be crowned even though he was requested by all to do so.
=== भरतस्य राजधर्मनिष्ठा ॥ Bharata's Allegiance to Raja Dharma ===
According to the story of the Ramayana, Sri Rama being the eldest son of Dasharatha was to be crowned as the Raja of Ayodhya in accordance with the Rule of Primogeniture incorporated in Raja Dharma. However, it so happened that on account of the demand made by Kaikeyi, the mother of Bharata, in terms of the promise to grant her whatever she asked for by Raja Dasharatha and the latter being firmly committed to keep up his words, had no other alternative but to cancel the coronation ceremony of Sri Rama and to ask him to go away to the forest for fourteen years and also to crown Bharata as the Raja of Ayodhya. Bharata had the golden opportunity of securing political power and becoming the Raja of Ayodhya by superseding the claim of Rama, once and for all, if allurement of power prevailed in his mind over Raja Dharma or constitutional convention. The general impression is that it was the intense love of Bharata towards his elder brother Sri Rama, which prevented Bharata from ascending the throne. It may be partly true, but the real reason for Bharata to refuse to ascend the throne was the Rule of Primogeniture laid down as part of Raja Dharma and his firm commitment not to transgress Raja Dharma. This is discernible from the firm stand taken by him when he was requested to become the Raja of Ayodhya.
After the return of Bharata from Mithila, the Council of Ministers appraised him of the unfortunate events which had already taken place during his absence, which had led to the cancellation of the coronation of Rama and his exile to the forest and the death of Dasharatha and the proposal to crown Bharata as the Raja of Ayodhya. Bharata unaffected by the lure of office of kingship stated, <blockquote>ज्येष्ठस्य राजता नित्यम् उचिता हि कुलस्य नः । न एवम् भवन्तः माम् वक्तुम् अर्हन्ति कुशला जनाः ॥२-७९-७॥</blockquote><blockquote>रामः पूर्वो हि नो भ्राता भविष्यति मही पतिः । अहम् तु अरण्ये वत्स्यामि वर्षाणि नव पन्च च ॥२-७९-८॥<ref>Ramayana, Ayodhya Kanda, [https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83_%E0%A5%AD%E0%A5%AF Sarga 79].</ref></blockquote><blockquote>''jyeṣṭhasya rājatā nityam ucitā hi kulasya naḥ । na evam bhavantaḥ mām vaktum arhanti kuśalā janāḥ ॥2-79-7॥''</blockquote><blockquote>''rāmaḥ pūrvo hi no bhrātā bhaviṣyati mahī patiḥ । aham tu araṇye vatsyāmi varṣāṇi nava panca ca ॥2-79-8॥''</blockquote>Meaning: The convention that the eldest son of the Raja alone should succeed to the throne has been firmly established and has been regarded as a commendable rule of succession. Therefore, you, being well versed in the convention ought not to request me to ascend the throne. Sri Rama being the eldest son of the Raja, he alone shall be the ruler. I would rather reside in the forest for fourteen years (instead of Sri Rama).
Having firmly stated as above to the council of ministers, Bharata proceeded to Chitrakoota where Sri Rama was staying. Here again, Sri Rama, the eldest son and the rightful heir exhorted Bharata to agree to be crowned and become the Raja respecting the words of 'mother Kaikeyi and father Dasharatha. However, Bharata's faith in and allegiance to the Raja Dharma very firm and he was of the view that it could not be changed or amended. He thus replied,<blockquote>रामस्य वचनं श्रुत्वा भरत: प्रत्युवाच ह । किं मे धर्माद्विहीनस्य राजधर्म: करिष्यति ।। २.१०१.१ ।।</blockquote><blockquote>शाश्वतोऽयं सदा धर्मः स्थितोऽस्मासु नरर्षभ । ज्येष्ठपुत्रे स्थिते राजन्न कनीयान् नृपो भवेत् ।। २.१०१.२ ।।</blockquote><blockquote>स समृद्धां मया सार्द्धमयोध्यां गच्छ राघव । अभिषेचय चात्मानं कुलस्यास्य भवाय न: ।। २.१०१.३ ।।<ref>Ramayana, Ayodhya Kanda, [https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83_%E0%A5%A7%E0%A5%A6%E0%A5%A7 Sarga 101].</ref></blockquote><blockquote>''rāmasya vacanaṁ śrutvā bharata: pratyuvāca ha । kiṁ me dharmādvihīnasya rājadharma: kariṣyati ।। 2.101.1 ।।''</blockquote><blockquote>''śāśvato'yaṁ sadā dharmaḥ sthito'smāsu nararṣabha । jyeṣṭhaputre sthite rājanna kanīyān nr̥po bhavet ।। 2.101.2 ।।''</blockquote><blockquote>''sa samr̥ddhāṁ mayā sārddhamayodhyāṁ gaccha rāghava । abhiṣecaya cātmānaṁ kulasyāsya bhavāya na: ।। 2.101.3 ।।''</blockquote>Meaning: How can the rule prescribed for succession be violated ? I am outside the range of that code. I have no right to occupy the throne being the younger son of the Emperor. The rule is that the eldest son alone can succeed to the throne. Oh jewel among men ! so long as the eldest son is alive, I can never be the Raja. Therefore, return with me to Ayodhya.
Despite the advice of the council of ministers, the desire of mother Kaikeyi granted by Raja Dasharatha and, more than all that, the exhortation by Sri Rama himself, who was the constitutional successor to the throne, Bharata would not budge, as none of these could alter Raja Dharma.
This firm commitment to Raja Dharma and the refusal to secure or accept power by Bharata is all the more relevant now and serves as an example even to present day rulers to remain true to their Dharma.
== Training of Princes ==
Since the ancient times, the duties and responsibilities of the Raja were regulated by Raja Dharma. To inculcate the desire to implicitly to obey Raja Dharma was part of the education of the princes, who were to succeed to the throne.
The Dharma Shastra and Smrti texts laid great stress on the character and qualities a Raja should possess. The aforesaid directives were invariably followed both in letter and spirit by the royal families.
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.
The princes, who were in the line of succession to kingship, underwent strenuous courses under their teachers (in Gurukula - ashramas). In addition to education, a Rajakumara/Raja 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 public welfare.
The outstanding rulers in the history of Bharata are known to have exhibited remarkable ability in administration, skill in warfare and mastery of the arts. This was possible due to the training imparted to them in and about Raja Dharma. Manu enjoins rulers 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 Rulers 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 people in power and position and prevent them from swerving from the path of righteousness. And 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 Raja 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 Raja's chief concern.<blockquote>प्रजासुखे सुखं राज्ञः प्रजानां च हिते हितम् । नात्मप्रियं हितं राज्ञः प्रजानां तु प्रियं हितम् ॥०१.१९.३४॥<ref name=":5" /></blockquote><blockquote>''prajāsukhe sukhaṁ rājñaḥ prajānāṁ ca hite hitam । nātmapriyaṁ hitaṁ rājñaḥ prajānāṁ tu priyaṁ hitam ॥01.19.34॥''</blockquote>Meaning: In the happiness of the subjects lies the Ruler's happiness, in their welfare his welfare; what pleases himself the Ruler shall not consider good but whatever pleases his subjects the Ruler shall consider good.
Every prince before assuming office as Raja was required to take an oath that he would rule the Rajya strictly in accordance with Dharma.
The more important aspect relating to assumption of office as Raja at the coronation ceremony was, it was regarded as 'Samskara' for the commencement of selfless discharge of duty as a Raja during his entire tenure of office and not assumption of power. On this aspect K.M.Panikkar observes,<blockquote>''"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.''</blockquote><blockquote>''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)."''</blockquote>The Mahabharata has expressed this ideal with great clarity and precision. The Shanti Parva says,<blockquote>धर्माय राजा भवति न कामकरणाय तु ।...3<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 Raja is to rule according to Dharma (the law) and not to enjoy the luxuries of life.
This directive principle laid down five thousand years ago is of eternal value and is very much relevant even now. It 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.
== Importance of Raja Dharma ==
== Importance of Raja Dharma ==
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 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.
Justice Rama Jois observes that this principle holds good for every system of government and is capable of standing guard against not only abuse of political power with selfish motives and out of greed but also against arbitrary exercise of political power.
Justice Rama Jois observes that this principle holds good for every system of government and is capable of standing guard against not only abuse of political power with selfish motives and out of greed but also against arbitrary exercise of political power.
== Importance of Dharma-abiding nature ==
== Importance of Dharma-abiding nature ==
The various references exemplifies 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 the internal check in the form of Dharma, which can destroy immoral 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.
The various references exemplifies 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 the internal check in the form of Dharma, which can destroy immoral 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.