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Raja Dharma regulated the power and duties of the Raja. The Atri Samhita declared that there were five fundamental duties of a Raja.<blockquote>दुष्टस्य दण्डः सुजनस्य पूजा न्यायेन कोषस्य च संप्रवृद्धिः । अपक्षपातोऽर्थिषु राष्ट्ररक्षा पञ्चैतेव यज्ञाः कथिता नृपाणाम् ॥{{Citation needed}}</blockquote><blockquote>''duṣṭasya daṇḍaḥ sujanasya pūjā nyāyena koṣasya ca saṁpravr̥ddhiḥ । apakṣapāto'rthiṣu rāṣṭrarakṣā pañcaiteva yajñāḥ kathitā nr̥pāṇām ॥''</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 Rajya - these are the five [[Yajna (यज्ञः)|yajnas]] (selfless duties) to be performed by a Raja.

Raja Dharma regulated the power and duties of the Raja. The Atri Samhita declared that there were five fundamental duties of a Raja.<blockquote>दुष्टस्य दण्डः सुजनस्य पूजा न्यायेन कोषस्य च संप्रवृद्धिः । अपक्षपातोऽर्थिषु राष्ट्ररक्षा पञ्चैतेव यज्ञाः कथिता नृपाणाम् ॥{{Citation needed}}</blockquote><blockquote>''duṣṭasya daṇḍaḥ sujanasya pūjā nyāyena koṣasya ca saṁpravr̥ddhiḥ । apakṣapāto'rthiṣu rāṣṭrarakṣā pañcaiteva yajñāḥ kathitā nr̥pāṇām ॥''</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 Rajya - these are the five [[Yajna (यज्ञः)|yajnas]] (selfless duties) to be performed by a Raja.

It was mandatory for the Raja to give equal protection to all his subjects without discrimination. On this subject, Manusmrti on Raja Dharma<ref name=":0" /> says,<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 Raja should give support to all without any discrimination.

It is important to note here that the five fundamental duties were described as “Five Yajnas” to be performed by a Raja, which means they were required to be discharged with absolute selflessness. The assumption of office of a Raja was not to be regarded as assumption of power but was to be regarded as undertaking the performance of a “Vrata” (sacred duty) in accordance with Raja Dharma. It is this basic attitude towards “Political power” that constitutes an internal check and stands as a guarantee against abuse of power.

 

Also, it was mandatory for the Raja to give equal protection to all his subjects without discrimination. On this subject, Manusmrti on Raja Dharma<ref name=":0" /> says,<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 Raja should give support to all without any discrimination.

In fact, the Narada Smrti states<ref name=":0" /> that,<blockquote>पाषण्डनैगमश्रेणी पूगव्रातगणादिषु । संरक्षेत्समयं राजा दुर्गे जनपदे तथा ॥१०.२॥<ref>Narada Smrti, Vyavahara Padani, [https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BE%E0%A4%B0%E0%A4%A6%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%B5%E0%A4%B9%E0%A4%BE%E0%A4%B0%E0%A4%AA%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A4%BF/%E0%A4%B8%E0%A4%AE%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%A8%E0%A4%AA%E0%A4%BE%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE Samasyanapakarma].</ref></blockquote><blockquote>''pāṣāṇḍanaigamaśrēṇīpūgavrātagaṇādiṣu | saṁrakṣētsamayaṁ rājā durgē janapadē tathā ||''</blockquote>Meaning : The Raja should afford protection to compacts of associations of believers of [[Vedas (वेदाः)|Veda]] (Naigamas) as also of disbelievers in Veda (Pashandis) and of others.

In fact, the Narada Smrti states<ref name=":0" /> that,<blockquote>पाषण्डनैगमश्रेणी पूगव्रातगणादिषु । संरक्षेत्समयं राजा दुर्गे जनपदे तथा ॥१०.२॥<ref>Narada Smrti, Vyavahara Padani, [https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BE%E0%A4%B0%E0%A4%A6%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%B5%E0%A4%B9%E0%A4%BE%E0%A4%B0%E0%A4%AA%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A4%BF/%E0%A4%B8%E0%A4%AE%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%A8%E0%A4%AA%E0%A4%BE%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE Samasyanapakarma].</ref></blockquote><blockquote>''pāṣāṇḍanaigamaśrēṇīpūgavrātagaṇādiṣu | saṁrakṣētsamayaṁ rājā durgē janapadē tathā ||''</blockquote>Meaning : The Raja should afford protection to compacts of associations of believers of [[Vedas (वेदाः)|Veda]] (Naigamas) as also of disbelievers in Veda (Pashandis) and of others.

This shows that in a land where the Vedas were regarded as Supreme, the non-believers in the Vedas were also to be respected and protected.

This shows that in a land where the Vedas were regarded as Supreme, the non-believers in the Vedas were also to be respected and protected.<ref name=":6" />

Further more, Kamandaka specifically called upon the Rulers to protect people against his officers and favourites.<ref name=":0" /> He says,<blockquote>आयुक्तकेभ्यश्चौरेभ्यः परेभ्यो राजवल्लभात् | पृथिवीपतिलोभाच्च प्रजानां पञ्चधा भयम् ||5.8.81|| पञ्चप्रकारमप्येतदपोह्य नृपतिर्भयम् |<ref>T. Ganapati Sastri (1912), [https://archive.org/details/in.ernet.dli.2015.281069/page/n113/mode/2up Nitisara of Kamandaka], Trivandrum Sanskrit Series no.14, Trivandrum.</ref></blockquote><blockquote>''āyuktakebhyaścaurebhyaḥ parebhyo rājavallabhāt | pr̥thivīpatilobhācca prajānāṁ pañcadhā bhayam ||5.8.81|| pañcaprakāramapyetadapohya nr̥patirbhayam |''</blockquote>Meaning: The subjects require protection against wicked officers of the Raja, thieves, enemies of the Raja, royal favourites (such as the queen, princes etc.), and more than all, against the greed of the Raja himself. The Raja should ensure that the people are free from these fears.

Further more, Kamandaka specifically called upon the Rulers to protect people against his officers and favourites.<ref name=":0" /> He says,<blockquote>आयुक्तकेभ्यश्चौरेभ्यः परेभ्यो राजवल्लभात् | पृथिवीपतिलोभाच्च प्रजानां पञ्चधा भयम् ||5.8.81|| पञ्चप्रकारमप्येतदपोह्य नृपतिर्भयम् |<ref>T. Ganapati Sastri (1912), [https://archive.org/details/in.ernet.dli.2015.281069/page/n113/mode/2up Nitisara of Kamandaka], Trivandrum Sanskrit Series no.14, Trivandrum.</ref></blockquote><blockquote>''āyuktakebhyaścaurebhyaḥ parebhyo rājavallabhāt | pr̥thivīpatilobhācca prajānāṁ pañcadhā bhayam ||5.8.81|| pañcaprakāramapyetadapohya nr̥patirbhayam |''</blockquote>Meaning: The subjects require protection against wicked officers of the Raja, thieves, enemies of the Raja, royal favourites (such as the queen, princes etc.), and more than all, against the greed of the Raja himself. The Raja should ensure that the people are free from these fears.

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">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.

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.<ref name=":6" />

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" />

The smrtis laid down a code of conduct to be diligently observed by the Rajas which applies to every kind of rulers and officers exercising governmental powers even today. They are are as follows:

The smrtis laid down a code of conduct to be diligently observed by the Rajas which applies to every kind of rulers and officers exercising governmental powers even today. They are are as follows:

The Manusmrti mentions that a Raja must subdue his senses.<ref name=":0" /> It says,<blockquote>इन्द्रियाणां जये योगं समातिष्ठेद्दिवानिशम् | जितेन्द्रियो हि शक्नोति वशे स्थापयितुं प्रजाः ||७.४४||<ref name=":3" /></blockquote><blockquote>''indriyāṇāṁ jaye yogaṁ samātiṣṭheddivāniśam | jitendriyo hi śaknoti vaśe sthāpayituṁ prajāḥ ||7.44||''</blockquote>Meaning: Day and night the Raja must strenuously exert himself to conquer his senses for, he alone who has conquered his own senses can keep his subjects in obedience.

The Manusmrti mentions that a Raja must subdue his senses.<ref name=":0" /> It says,<blockquote>इन्द्रियाणां जये योगं समातिष्ठेद्दिवानिशम् | जितेन्द्रियो हि शक्नोति वशे स्थापयितुं प्रजाः ||७.४४||<ref name=":3" /></blockquote><blockquote>''indriyāṇāṁ jaye yogaṁ samātiṣṭheddivāniśam | jitendriyo hi śaknoti vaśe sthāpayituṁ prajāḥ ||7.44||''</blockquote>Meaning: Day and night the Raja must strenuously exert himself to conquer his senses for, he alone who has conquered his own senses can keep his subjects in obedience.<ref name=":6" />

Elaborating on the need to uphold good qualities, the Katyayani Smrti mentions that a Raja must guard himself against going astray.<ref name=":0" /> It says,<blockquote>वश्येन्द्रियं जितात्मानं धृतदण्डं विकारिषु । परीक्ष्यकारिणं धीरं अत्यन्तं श्रीर्निषेवते ।। ००३ ।।<ref>Katyayana Smrti, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83#%E0%A4%B0%E0%A4%BE%E0%A4%9C%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%BE%E0%A4%83 Raja Gunas].</ref></blockquote><blockquote>शौर्यविद्यार्थबाहुल्यात्प्रभुत्वाच्च विशेषतः । सदा चित्तं नरेन्द्राणां मोहं आयाति कारणात् ।। ००४ ।।</blockquote><blockquote>तस्माच्चित्तं प्रबोद्धव्यं राजधर्मे सदा द्विजैः । पवित्रं परमं पुण्यं स्मृतिवाक्यं न लङ्घयेत् ।। ००५ ।।</blockquote><blockquote>आत्मीये संस्थिता धर्मे नृपाः शक्रत्वं आप्नुयुः । अवीचिवासिनो ये तु व्यपेताचारिणः सदा ।। ००९ ।।<ref>Katyayana Smrti, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83#%E0%A4%B0%E0%A4%BE%E0%A4%9C%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%83 Raja Dharma].</ref></blockquote><blockquote>''vaśyendriyaṁ jitātmānaṁ dhr̥tadaṇḍaṁ vikāriṣu । parīkṣyakāriṇaṁ dhīraṁ atyantaṁ śrīrniṣevate ।। 003 ।।''</blockquote><blockquote>''śauryavidyārthabāhulyātprabhutvācca viśeṣataḥ । sadā cittaṁ narendrāṇāṁ mohaṁ āyāti kāraṇāt ।। 004 ।।''</blockquote><blockquote>''tasmāccittaṁ praboddhavyaṁ rājadharme sadā dvijaiḥ । pavitraṁ paramaṁ puṇyaṁ smr̥tivākyaṁ na laṅghayet ।। 005 ।।''</blockquote><blockquote>''ātmīye saṁsthitā dharme nr̥pāḥ śakratvaṁ āpnuyuḥ । avīcivāsino ye tu vyapetācāriṇaḥ sadā ।। 009 ।।''</blockquote>Meaning:  

Elaborating on the need to uphold good qualities, the Katyayani Smrti mentions that a Raja must guard himself against going astray.<ref name=":0" /> It says,<blockquote>वश्येन्द्रियं जितात्मानं धृतदण्डं विकारिषु । परीक्ष्यकारिणं धीरं अत्यन्तं श्रीर्निषेवते ।। ००३ ।।<ref>Katyayana Smrti, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83#%E0%A4%B0%E0%A4%BE%E0%A4%9C%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%BE%E0%A4%83 Raja Gunas].</ref></blockquote><blockquote>शौर्यविद्यार्थबाहुल्यात्प्रभुत्वाच्च विशेषतः । सदा चित्तं नरेन्द्राणां मोहं आयाति कारणात् ।। ००४ ।।</blockquote><blockquote>तस्माच्चित्तं प्रबोद्धव्यं राजधर्मे सदा द्विजैः । पवित्रं परमं पुण्यं स्मृतिवाक्यं न लङ्घयेत् ।। ००५ ।।</blockquote><blockquote>आत्मीये संस्थिता धर्मे नृपाः शक्रत्वं आप्नुयुः । अवीचिवासिनो ये तु व्यपेताचारिणः सदा ।। ००९ ।।<ref>Katyayana Smrti, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83#%E0%A4%B0%E0%A4%BE%E0%A4%9C%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%83 Raja Dharma].</ref></blockquote><blockquote>''vaśyendriyaṁ jitātmānaṁ dhr̥tadaṇḍaṁ vikāriṣu । parīkṣyakāriṇaṁ dhīraṁ atyantaṁ śrīrniṣevate ।। 003 ।।''</blockquote><blockquote>''śauryavidyārthabāhulyātprabhutvācca viśeṣataḥ । sadā cittaṁ narendrāṇāṁ mohaṁ āyāti kāraṇāt ।। 004 ।।''</blockquote><blockquote>''tasmāccittaṁ praboddhavyaṁ rājadharme sadā dvijaiḥ । pavitraṁ paramaṁ puṇyaṁ smr̥tivākyaṁ na laṅghayet ।। 005 ।।''</blockquote><blockquote>''ātmīye saṁsthitā dharme nr̥pāḥ śakratvaṁ āpnuyuḥ । avīcivāsino ye tu vyapetācāriṇaḥ sadā ।। 009 ।।''</blockquote>Meaning:  

# Hunting, gambling, sleeping during the day, hyper-criticism, lust, drunkenness, an inordinate love for dancing, singing and music, and useless travel are the ten vices flowing from love of pleasure.

# Hunting, gambling, sleeping during the day, hyper-criticism, lust, drunkenness, an inordinate love for dancing, singing and music, and useless travel are the ten vices flowing from love of pleasure.

# The four vices - drinking liquor, gambling, lust and hunting arising out of love of pleasure are the most detrimental in the same order.

# The four vices - drinking liquor, gambling, lust and hunting arising out of love of pleasure are the most detrimental in the same order.

# Gossip, violence, treachery, envy, defamation, unjust seizure of property, reviling and assault are the set of eightfold vices flowing from wrath; out of these, doing bodily injury, reviling and seizure of property are the most destructive.

# Gossip, violence, treachery, envy, defamation, unjust seizure of property, reviling and assault are the set of eightfold vices flowing from wrath; out of these, doing bodily injury, reviling and seizure of property are the most destructive.<ref name=":6" />

This great stress laid on the character and discipline of Rulers is applicable to all persons who exercise political and administrative power under any system of government as it facilitates the welfare of the people. They act as 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, though their importance cannot in any way be minimised.<ref name=":0" />

This great stress laid on the character and discipline of Rulers is applicable to all persons who exercise political and administrative power under any system of government as it facilitates the welfare of the people. They act as 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, though their importance cannot in any way be minimised.<ref name=":0" />

== उत्तराधिकारिणः प्रशिक्षणम् ॥ Training of Princes ==

== उत्तराधिकारिणः प्रशिक्षणम् ॥ Training of Princes ==

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.   

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. Although the form of government was Rajatva (Kingship), the substance was Praja Prabhutva (democracy). While people were told to look upon the Raja as deity in human form ie. राजा प्रत्यक्षदेवता । ''rājā pratyakṣadevatā ।'' the Rajas were told to look upon the people as incarnation of Lord Vishnu and serve them selflessly ie. प्रजा विष्णुः । ''prajā viṣṇuḥ ।''<ref>M.M.Pandurang Vaman Kane (1946), [https://archive.org/details/in.ernet.dli.2015.291330/page/n73/mode/1up History of Dharmasastra (Vol.III)], Poona: Bhandarkar Oriental Research Institute.</ref>  

The princes, who were in the line of succession to kingship, underwent strenuous courses under their teachers (in [[Gurukula (गुरुकुलम्)|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.  

The princes, who were in the line of succession to Rajatva, underwent strenuous courses under their teachers (in [[Gurukula (गुरुकुलम्)|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.  

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.  

=== राज्याभिषेकः ॥ Coronation ===

=== राज्याभिषेकः ॥ Coronation ===

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 '[[Samskaras (संस्काराः)|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<ref name=":0" />,<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.

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 '[[Samskaras (संस्काराः)|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<ref name=":0" />,<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.<ref name=":6" />

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.<ref name=":0" />

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.<ref name=":0" />

It further adds that Artha (the wealth) and Kama (desire) must stand the test of Dharma. <blockquote>धर्मेण कामार्थौ परीक्ष्यौ ॥ 2.44 ॥{{Citation needed}} ''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 त्रिवर्गनिष्पत्तिमुपैति शाश्वतीम् || 4.7 ||{{Citation needed}} </blockquote><blockquote>''gr̥hītametatripuṇena mantriṇā trivarganiṣpattimupaiti śāśvatīm || 4.7 ||''</blockquote>Meaning: The state administered with the assistance of wise 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 ॥{{Citation needed}} ''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 त्रिवर्गनिष्पत्तिमुपैति शाश्वतीम् || 4.7 ||{{Citation needed}} </blockquote><blockquote>''gr̥hītametatripuṇena mantriṇā trivarganiṣpattimupaiti śāśvatīm || 4.7 ||''</blockquote>Meaning: The state administered with the assistance of wise ministers secures the three goals (Trivarga) in an enduring manner.

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.  

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.<ref name=":6" />

The Dharma Shastra 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'.  

The Dharma Shastra 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'.  

Having evolved the concept of enforceability of the law through the institution of kingship, ancient Indian jurists proceeded to define law. Law was recognised as a mighty instrument necessary for the protection of individual rights and liberties. Whenever the right or liberty of an individual was encroached upon by another, the injured individual could seek protection from the law with the assistance of the Raja, however, powerful the opponent (wrong doer) might be. The power of the Raja (state) to enforce the law or to punish the wrong doer was recognised as the force (sanction) behind the law which could compel implicit obedience to law.  

Having evolved the concept of enforceability of the law through the institution of kingship, ancient Indian jurists proceeded to define law. Law was recognised as a mighty instrument necessary for the protection of individual rights and liberties. Whenever the right or liberty of an individual was encroached upon by another, the injured individual could seek protection from the law with the assistance of the Raja, however, powerful the opponent (wrong doer) might be. The power of the Raja (state) to enforce the law or to punish the wrong doer was recognised as the force (sanction) behind the law which could compel implicit obedience to law.  

After declaring how and why the Kshatra power i.e. the Raja was created, the Brhadaranyakopanishad states, <blockquote>''<nowiki/>'finding that the mere creation of kingship was not enough; Dharma (law), a power superior to that of the Raja, was created to enable him protect the people''' </blockquote>''<nowiki/><nowiki/><nowiki/><nowiki/>''

After declaring how and why the Kshatra power i.e. the Raja was created, the Brhadaranyakopanishad states, <blockquote>''<nowiki/>'finding that the mere creation of kingship was not enough; Dharma (law), a power superior to that of the Raja, was created to enable him protect the people''' </blockquote>''<nowiki/><nowiki/><nowiki/><nowiki/><nowiki/>''

And defines Dharma as follows<ref name=":0" />,<blockquote>तदेतत्-क्षत्रस्य क्षत्रं यद्धर्मः | तस्माधर्मात्परं नास्ति | अथो अबलीयान् बलीयांसमाशंसते धर्मेण | यथा राज्ञा एवं ||१,४.१४||<ref>Brhadaranyakopanishad, [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1].</ref></blockquote><blockquote>''tadetat-kṣatrasya kṣatraṁ yaddharmaḥ | tasmādharmātparaṁ nāsti | atho abalīyān balīyāṁsamāśaṁsate dharmeṇa | yathā rājñā evaṁ ||''</blockquote>Meaning: The law (Dharma) is the king of kings. No one is superior to the law (Dharma); The law (Dharma) aided by the power of the Raja enables the weak to prevail over the strong.

And defines Dharma as follows<ref name=":0" />,<blockquote>तदेतत्-क्षत्रस्य क्षत्रं यद्धर्मः | तस्माधर्मात्परं नास्ति | अथो अबलीयान् बलीयांसमाशंसते धर्मेण | यथा राज्ञा एवं ||१,४.१४||<ref>Brhadaranyakopanishad, [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1].</ref></blockquote><blockquote>''tadetat-kṣatrasya kṣatraṁ yaddharmaḥ | tasmādharmātparaṁ nāsti | atho abalīyān balīyāṁsamāśaṁsate dharmeṇa | yathā rājñā evaṁ ||''</blockquote>Meaning: The law (Dharma) is the king of kings. No one is superior to the law (Dharma); The law (Dharma) aided by the power of the Raja enables the weak to prevail over the strong.