Changes

* By reason of their being endowed with an abundance of valour, learning and wealth, and particularly on account of the supreme power (they wield), the minds of Rajas always tend to go astray (even) for the slightest reason (or impulse).

* By reason of their being endowed with an abundance of valour, learning and wealth, and particularly on account of the supreme power (they wield), the minds of Rajas always tend to go astray (even) for the slightest reason (or impulse).

* Rajas 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 the nether world (after death).

* Rajas 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 the nether world (after death).

In fact, Manusmrti declares that death is preferable to leading a vicious life.<ref name=":0" /> It says,<blockquote>अदेश्यं यश्च दिशति निर्दिश्यापह्नुते च यः । यश्चाधरोत्तरानर्थान्विगीतान्नावबुध्यते ||८.५३||<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%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%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 8].</ref></blockquote><blockquote>''adeśyaṁ yaśca diśati nirdiśyāpahnute ca yaḥ । yaścādharottarānarthānvigītānnāvabudhyate ||8.53||''</blockquote>Meaning: In a comparison between vice and death, vice is declared to be more harmful because a vicious man sinks to the nethermost region while he who dies free from vice goes to svarga.

The Manusmrti 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. And declares that death is preferable to leading a vicious life.<ref name=":0" /> It says,<blockquote>अदेश्यं यश्च दिशति निर्दिश्यापह्नुते च यः । यश्चाधरोत्तरानर्थान्विगीतान्नावबुध्यते ||८.५३||<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%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%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 8].</ref></blockquote><blockquote>''adeśyaṁ yaśca diśati nirdiśyāpahnute ca yaḥ । yaścādharottarānarthānvigītānnāvabudhyate ||8.53||''</blockquote>Meaning: In a comparison between vice and death, vice is declared to be more harmful because a vicious man sinks to the nethermost region while he who dies free from vice goes to svarga.

The Manusmrti also enlists the vices that must be avoided, especially by a Raja.<ref name=":0" /> It says,<blockquote>दश कामसमुत्थानि तथाऽष्टौ क्रोधजानि च | व्यसनानि दुरन्तानि प्रयत्नेन विवर्जयेत् ||७.४५|| </blockquote><blockquote>कामजेषु प्रसक्तो हि व्यसनेषु महीपतिः | वियुज्यतेऽर्थ धर्माभ्यां क्रोधजेष्वात्मनैव तु ||७.४६||</blockquote><blockquote>मृगयाक्षो दिवास्वप्नः परिवादः स्त्रियो मदः । तौर्यत्रिकं वृथाट्या च कामजो दशको गणः ||७.४७||</blockquote><blockquote>पैशुन्यं साहसं द्रोहः ईर्ष्यासूयार्थदूषणम् | वाग्दण्डजं च पारुष्यं क्रोधजोऽपि गुणोऽष्टकः ||७.४८||<ref name=":3" /></blockquote><blockquote>''daśa kāmasamutthāni tathā'ṣṭau krodhajāni ca | vyasanāni durantāni prayatnena vivarjayet ||7.45||''</blockquote><blockquote>''kāmajeṣu prasakto hi vyasaneṣu mahīpatiḥ | viyujyate'rtha dharmābhyāṁ krodhajeṣvātmanaiva tu ||7.46||''</blockquote><blockquote>''mr̥gayākṣo divāsvapnaḥ parivādaḥ striyo madaḥ । tauryatrikaṁ vr̥thāṭyā ca kāmajo daśako gaṇaḥ ||7.47||''</blockquote><blockquote>''paiśunyaṁ sāhasaṁ drohaḥ īrṣyāsūyārthadūṣaṇam | vāgdaṇḍajaṁ ca pāruṣyaṁ krodhajo'pi guṇo'ṣṭakaḥ ||7.48||''</blockquote>Meaning:  

It also enlists the vices that must be avoided, especially by a Raja.<ref name=":0" /> It says,<blockquote>दश कामसमुत्थानि तथाऽष्टौ क्रोधजानि च | व्यसनानि दुरन्तानि प्रयत्नेन विवर्जयेत् ||७.४५|| </blockquote><blockquote>कामजेषु प्रसक्तो हि व्यसनेषु महीपतिः | वियुज्यतेऽर्थ धर्माभ्यां क्रोधजेष्वात्मनैव तु ||७.४६||</blockquote><blockquote>मृगयाक्षो दिवास्वप्नः परिवादः स्त्रियो मदः । तौर्यत्रिकं वृथाट्या च कामजो दशको गणः ||७.४७||</blockquote><blockquote>पैशुन्यं साहसं द्रोहः ईर्ष्यासूयार्थदूषणम् | वाग्दण्डजं च पारुष्यं क्रोधजोऽपि गुणोऽष्टकः ||७.४८||<ref name=":3" /></blockquote><blockquote>''daśa kāmasamutthāni tathā'ṣṭau krodhajāni ca | vyasanāni durantāni prayatnena vivarjayet ||7.45||''</blockquote><blockquote>''kāmajeṣu prasakto hi vyasaneṣu mahīpatiḥ | viyujyate'rtha dharmābhyāṁ krodhajeṣvātmanaiva tu ||7.46||''</blockquote><blockquote>''mr̥gayākṣo divāsvapnaḥ parivādaḥ striyo madaḥ । tauryatrikaṁ vr̥thāṭyā ca kāmajo daśako gaṇaḥ ||7.47||''</blockquote><blockquote>''paiśunyaṁ sāhasaṁ drohaḥ īrṣyāsūyārthadūṣaṇam | vāgdaṇḍajaṁ ca pāruṣyaṁ krodhajo'pi guṇo'ṣṭakaḥ ||7.48||''</blockquote>Meaning:  

# Let him shun the ten vices springing from love of pleasure and the eight proceeding from wrath, which end in misery.

# Let him shun the ten vices springing from love of pleasure and the eight proceeding from wrath, which end in misery.

# The Raja 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.

# The Raja 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.

== Training of Princes ==

== 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.  

Since the ancient times, the duties and responsibilities of the Raja were regulated by Raja Dharma. Therefore, inculcating the desire to implicitly 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.  

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 (as well as a Raja) was required to lead a disciplined life and keep the company of respectable persons who could shape his character, thought and outlook to ensure public welfare. Thus, the Dharma Shastras and Smrti texts laid great stress on the character and qualities a Raja should possess. And their directives were invariably followed both in letter and spirit by the royal families. To this extent, imparting an all round education and training to princes, and instilling in them the traits of good character and discipline was emphasised.  

In fact, the outstanding rulers in the history of Bharata are known to have exhibited remarkable ability in administration, skill in warfare as well as mastery of the arts. And this was possible due to the training imparted to them in and about Raja Dharma.  

 

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.  

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.

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.

Every prince before assuming office as Raja was required to take an oath that he would rule the Rajya strictly in accordance with Dharma.