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→धर्मप्राधान्यम् ॥ Supremacy of Dharma[1]: Adding reference
However, this ideal society as described above did not last long. While, the faith in the efficacy and utility of Dharma, belief in the Supreme Being and the fear of the Supreme Being continued to dominate society, the actual state of affairs gradually deteriorated. Then a situation arose where some people, out of selfish worldly desires, began to flout Dharma, becoming immune to the fear of divine displeasure. They were infatuated with pleasure. And prompted by their own muscle power, began to exploit and torment the weaker sections of society for their selfish ends. The tyranny of the strong over the weak reigned unabated. The danger to peaceful co-existence and consequent uncertainty and anxiety about the safety of life and property of individuals came forth. It was as though the rule of 'Matsya Nyaya' (ie. big fish devouring small fish) governed the society. This situation forced the law abiding people to search for a remedy. And resulted in the creation of the institution of kingship, establishment of Raja's authority and formulation of Raja Dharma which corresponds to the modern constitutional law that specifies and limits the exercise of power of the different limbs and departments of the state.
However, this ideal society as described above did not last long. While, the faith in the efficacy and utility of Dharma, belief in the Supreme Being and the fear of the Supreme Being continued to dominate society, the actual state of affairs gradually deteriorated. Then a situation arose where some people, out of selfish worldly desires, began to flout Dharma, becoming immune to the fear of divine displeasure. They were infatuated with pleasure. And prompted by their own muscle power, began to exploit and torment the weaker sections of society for their selfish ends. The tyranny of the strong over the weak reigned unabated. The danger to peaceful co-existence and consequent uncertainty and anxiety about the safety of life and property of individuals came forth. It was as though the rule of 'Matsya Nyaya' (ie. big fish devouring small fish) governed the society. This situation forced the law abiding people to search for a remedy. And resulted in the creation of the institution of kingship, establishment of Raja's authority and formulation of Raja Dharma which corresponds to the modern constitutional law that specifies and limits the exercise of power of the different limbs and departments of the state.
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.<ref name=":0" /> 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.<ref name=":0" /> 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" /><ref name=":6" />
== राजधर्मस्य विषयाः मूलग्रन्थाश्च ॥ Scope and Sources ==
== राजधर्मस्य विषयाः मूलग्रन्थाश्च ॥ Scope and Sources ==
Great stress is also laid on the personal character and qualities which a Raja, in whom vast political power is vested, must possess for the proper and effective discharge of his functions.
Great stress is also laid on the personal character and qualities which a Raja, in whom vast political power is vested, must possess for the proper and effective discharge of his functions.
While, 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 also 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.
While, 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 also 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.<ref name=":6" />
P. V. Kane enumerates the names of a few important texts amongst the extensive literature available on the subject of Raja Dharma as follows:
P. V. Kane enumerates the names of a few important texts amongst the extensive literature available on the subject of Raja Dharma as follows:
* The appointment of council of ministers
* The appointment of council of ministers
* The administrative divisions
* The administrative divisions
* The powers and duties of the Raja.
* The powers and duties of the Raja.<ref name=":6" />
The opening verse in the Raja Dharma Chapter of Manusmrti subtly enumerates this scope.<ref name=":0" /> It says, <blockquote>राजधर्मान्प्रवक्ष्यामि यथावृत्तो भवेन्नृपः । संभवश्च यथा तस्य सिद्धिश्च परमा यथा ॥ ७.१ ॥<ref name=":3">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 Rulers, how Rajya was created, how a Raja should conduct himself and how he can obtain the highest success.
The opening verse in the Raja Dharma Chapter of Manusmrti subtly enumerates this scope.<ref name=":0" /> It says, <blockquote>राजधर्मान्प्रवक्ष्यामि यथावृत्तो भवेन्नृपः । संभवश्च यथा तस्य सिद्धिश्च परमा यथा ॥ ७.१ ॥<ref name=":3">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 Rulers, how Rajya was created, how a Raja should conduct himself and how he can obtain the highest success.
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.<ref name=":6" />
In this context, an illuminating case is recorded in the Rajatarangini.
In this context, an illuminating case is recorded in the Rajatarangini.
The story further continues with the charmakara getting an audience with the Raja at his own request where he says, "What the palace is to Your Majesty, the hut is to me. I could not bear to see its demolition. You can very well appreciate the plight of a man who is deprived of his dwelling. However, if your majesty were to come to my hut and ask for it, I shall give it up having due regard to the code of good manners."
The story further continues with the charmakara getting an audience with the Raja at his own request where he says, "What the palace is to Your Majesty, the hut is to me. I could not bear to see its demolition. You can very well appreciate the plight of a man who is deprived of his dwelling. However, if your majesty were to come to my hut and ask for it, I shall give it up having due regard to the code of good manners."
The Raja also, with all humility, then goes to the charmakara's hut and with his consent purchases the hut by paying a price which was far more than the expectation of the charmakara. The charmakara being entirely satisfied, said to the Raja with folded hands<ref name=":0" /> that,<blockquote>राजधर्मानुरोधेन परवत्ता तवोचिता ||4.75||... स्वस्ति तुभ्यं चिरं स्थेया धर्म्या वृत्तान्तपद्धतीः | दर्शयन्नीदृशीः शुद्धाः श्रद्धेया धर्मचारिणाम् ||4.77||<ref name=":4" /> </blockquote><blockquote>''rājadharmānurodhena paravattā tavocitā ||4.75||... svasti tubhyaṁ ciraṁ stheyā dharmyā vr̥ttāntapaddhatīḥ | darśayannīdr̥śīḥ śuddhāḥ śraddheyā dharmacāriṇām ||4.77||''</blockquote>Meaning: Yielding to another (however low), adhering to the principles of Raja Dharrna, is the appropriate course for a Raja. I wish you well. May you live long, establishing the supremacy of the law (Dharma). Seeing in you, such faith in Dharma, others will also act accordingly.
The Raja also, with all humility, then goes to the charmakara's hut and with his consent purchases the hut by paying a price which was far more than the expectation of the charmakara. The charmakara being entirely satisfied, said to the Raja with folded hands<ref name=":0" /> that,<blockquote>राजधर्मानुरोधेन परवत्ता तवोचिता ||4.75||... स्वस्ति तुभ्यं चिरं स्थेया धर्म्या वृत्तान्तपद्धतीः | दर्शयन्नीदृशीः शुद्धाः श्रद्धेया धर्मचारिणाम् ||4.77||<ref name=":4" /> </blockquote><blockquote>''rājadharmānurodhena paravattā tavocitā ||4.75||... svasti tubhyaṁ ciraṁ stheyā dharmyā vr̥ttāntapaddhatīḥ | darśayannīdr̥śīḥ śuddhāḥ śraddheyā dharmacāriṇām ||4.77||''</blockquote>Meaning: Yielding to another (however low), adhering to the principles of Raja Dharrna, is the appropriate course for a Raja. I wish you well. May you live long, establishing the supremacy of the law (Dharma). Seeing in you, such faith in Dharma, others will also act accordingly.<ref name=":6" />
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'.
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<ref name=":0" />,<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<ref name=":0" />,<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.
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 |{{Citation needed}} ''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. This is reinforced in the Shanti Parva of the Mahabharata. 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>
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 |{{Citation needed}} ''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. This is reinforced in the Shanti Parva of the Mahabharata. It says that 'all Dharmas are merged in Raja Dharma, and it is therefore the Supreme Dharma.'<ref name=":0" /><ref name=":6" /><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>
== राज्ञः धर्मस्य च अन्योन्याश्रयत्वम् ॥ Interdependence of Raja and Dharma ==
== राज्ञः धर्मस्य च अन्योन्याश्रयत्वम् ॥ Interdependence of Raja and Dharma ==
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.
Dharma is universal. It is a code of conduct for all human beings for all time to come. It is eternal and unalterable just as you cannot alter the property of fire of burning and of water of flowing. And the belief in the supremacy of Dharma among people was the best guarantee for the proper functioning of Rajas. In other words, 'Dharmic Supremacy' generally prevailed. Historical records prove that Raja Dharma formed the fundamental law which regulated the Constitution and the organisation of every Rajya throughout the centuries. And every Raja was required to take oath at the time of coronation that he would rule according to 'Dharma'. Thus, Dharmarajya means the Rule of Law.
Dharma is universal. It is a code of conduct for all human beings for all time to come. It is eternal and unalterable just as you cannot alter the property of fire of burning and of water of flowing. And the belief in the supremacy of Dharma among people was the best guarantee for the proper functioning of Rajas. In other words, 'Dharmic Supremacy' generally prevailed. Historical records prove that Raja Dharma formed the fundamental law which regulated the Constitution and the organisation of every Rajya throughout the centuries. And every Raja was required to take oath at the time of coronation that he would rule according to 'Dharma'. Thus, Dharmarajya means the Rule of Law.
In this regard, the famous historian R.C. Majumdar in his book "Ancient India" observes that, <blockquote>''The duty of the king was clearly defined in the Shastras. It would have created as much a sensation in those days, if the king had failed in his duties as would follow the violation of people's rights in modern days.''</blockquote>Therefore, though the observance of Dharma by every individual is essential for harmonious living, it is also a condition in conformity with which the political power was required to be exercised and that holds good for all Nations and for all times to come. Thus, following the principles of Dharma was considered essential both for the ruled and the ruler. In fact, the importance of the observance of Dharma, considered essential for the purpose of exercising political power, is also contained in the advice given by Rama to Bharata at Chitrakuta while sending him back, to rule Ayodhya. And that advice by Rama is of eternal value for it suggests that just as those who handle electric power wear a rubber hand glove for safety, those who exercise political power must wear the hand glove of Dharma.
In this regard, the famous historian R.C. Majumdar in his book "Ancient India" observes that, <blockquote>''The duty of the king was clearly defined in the Shastras. It would have created as much a sensation in those days, if the king had failed in his duties as would follow the violation of people's rights in modern days.''</blockquote>Therefore, though the observance of Dharma by every individual is essential for harmonious living, it is also a condition in conformity with which the political power was required to be exercised and that holds good for all Nations and for all times to come. Thus, following the principles of Dharma was considered essential both for the ruled and the ruler. In fact, the importance of the observance of Dharma, considered essential for the purpose of exercising political power, is also contained in the advice given by Rama to Bharata at Chitrakuta while sending him back, to rule Ayodhya. And that advice by Rama is of eternal value for it suggests that just as those who handle electric power wear a rubber hand glove for safety, those who exercise political power must wear the hand glove of Dharma.<ref name=":6" />
C. Subramaniam in Bhavans Journal dated 15th April 1995 says,<blockquote>''Gandhiji's ideal of an ideal polity was Ramarajya. It stood for a society wherein a high, ethical standard of life is characterised by the pursuit of purusharthas -Dharma, Artha, Kama and Moksha. It is the prevalence of Dharma, which characterises an ideal society. Such a society is possible only if the governance of the country is based on clear, efficient and transparent administration. In the past, the king was not only a symbol, but was the ruler and administrator and the king had to observe the Dharma of the ruler, functioning in a selfless manner for the prosperity, harmony and happiness of his people. This is Gandhijis concept of Ramarajya. Today, we have responsible governments run by elected representatives.''</blockquote><blockquote>''If the rulers do not observe Dharma, it will become a Ravanarajya. We have to make a choice, between Ramarajya and Ravanarajya.''</blockquote>The various references discussed prior also exemplify 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.
C. Subramaniam in Bhavans Journal dated 15th April 1995 says,<blockquote>''Gandhiji's ideal of an ideal polity was Ramarajya. It stood for a society wherein a high, ethical standard of life is characterised by the pursuit of purusharthas -Dharma, Artha, Kama and Moksha. It is the prevalence of Dharma, which characterises an ideal society. Such a society is possible only if the governance of the country is based on clear, efficient and transparent administration. In the past, the king was not only a symbol, but was the ruler and administrator and the king had to observe the Dharma of the ruler, functioning in a selfless manner for the prosperity, harmony and happiness of his people. This is Gandhijis concept of Ramarajya. Today, we have responsible governments run by elected representatives.''</blockquote><blockquote>''If the rulers do not observe Dharma, it will become a Ravanarajya. We have to make a choice, between Ramarajya and Ravanarajya.''<ref name=":6" /></blockquote>The various references discussed prior also exemplify 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.
== References ==
== References ==