Rajadharma : The Theory of Kingship in Mahabharata

- Deepanshu Patni

Abstract

The Mahabharata is one of the world's unique literary texts or epic which possesses certain
perspectives on society, social order, human relations and kingship etc,. This particular paper
tries to understand the nature of the kingship during ancient India and with particular reference
to Rajadharma entailed in the Shanti Parva of Mahabharata. In this paper , we will particularly
focus more on the duties of the king and his administrative activities.
Considering Rajadharma the king has certain duties to perform owing to his moral position and
performs various administrative activities.
The king is bound by morality to validate and stipulate certain dharma for his subjects.However,
this authority of the king is not absolute as before demarcating what is dharma and what is not ,
he must perform his dharma diligently. This analysis takes into consideration the Shanti Parva of
Mahabharata and tries to locate them in order to understand the ancient polity of India.
Moreover , there is a contemporary perspective on Rajadharma to be taken into consideration.

The Santi Parva of Mahabharata

The twelfth part of Mahabharata with the title ‘Shantiparva’i.e. the book of peace, is a volume
related to various dimensions of politics like origin of state, dandniti, rajdharma, duties of the
king and good governance. Shantiparva is a collection of political philosophy of Bhishma, Vyasa
and various other sages of that time. The parva describes how Yudhishthira was crowned as the
new king of Hastinapur following the Pandavas' victory over the Kauravas in the Kurukshetra
War. It describes the teachings that Bhishma gave to Yudhishthira, the recently crowned King,
with a particular emphasis on social relations, politics, and economics.
Shantiparva consists of 365 chapters and 13,716 numbers of Verses, which is further divided
into three sub-parvas:

1. (i) Rajadharma anushasana Parva (Chapters: 1 to 130 & 4716 Verses. )

This passage explains the king's responsibilities and form of government.

2. (ii) Apad Dharma Anushasana Parva (Verses 1649 & Chapters 131 to 173)

The guidelines for behavior in the face of hardship are outlined in this section.

3. (iii) Moksha Dharma Parva (Verses 7351 & Chapters 174 to 365)

This parva explains the actions and guidelines needed to reach moksha, or liberation.

Rajadharma as an ancient concept

The king must be able to identify the level of each person's Purushartha Chatushtaya by
knowing how much Vidya, how strong their will is, how much mental energy they have, and how
much physical strength they have. In order to fulfill his role, the monarch must determine and
get true information inside his fold using the hearing, thinking, and grasping
techniques—theoretically known as Shravana, Manana, and Nididhyasana. Because of his
acquired knowledge to specify, authenticate, and control the unique Dharma for individual
creatures, the monarch is in this moral position. The monarch achieves this capacity of defining
and demarcating the distinctive Dharma of each creature in the state not only via authority but
also by faithfully executing his own Dharma. This essential concept serves as the foundation for
the legitimacy of the king's power. Thus, Rajadharma, according to ancient Indian thinkers, is a
unique individual quality that must be obtained by the monarch via systematic persistent efforts
in the road of promoting wellbeing of the people through observation and devotion to his own
Dharma.This essential concept serves as the foundation for the legitimacy of the king's power.
Thus, Rajadharma, according to ancient Indian thinkers, is a unique individual quality that must
be obtained by the monarch via systematic persistent efforts in the road of promoting wellbeing
of the people through observation and devotion to his own Dharma. This is merely the entryway
to excellent governance, which has historically been referred to as Sukham.
The rajadharma, as the name implies, was the king's duty to his subjects and administrative
operations in ancient Indian political thought. The intricacies of rajadharma made it obvious that
the underlying spirit of rajadharma was to preserve the people's peace and prosperity, and the
state was also supposed to maintain impartiality in doing so. At the heart of Rajdharma was the
idea that it was the king's responsibility to ensure that the people in his realm followed the laws
put down in the Smrtis for the various varnas and ashrams in order to administer justice. In
Mahabharata, Rajadharma is used with two meanings :- the royal duties and the politics (
dandniti ).

Under the impressions of academic hegemony of the English speaking and writing West, a
substantial section of Indian intelligentsia has instilled in themselves a deep sense of sheer
disregard,indifference, disbelief, apathy, hostility, and criticism for anything that could be
associated with ancient India.

The scenario is ideal for those who find it difficult to read ancient Indian writings because they
are primarily and largely written in Sanskrit, a language with a very strict scientific grammar and
significantly less elasticity than English. This has caused Indian academia to feel that any
attempt to go into our ancient history for modern challenges is fundamentally worthless. Leaving
aside the political implications of Indian academia's approach, the largest loss might very well
be witnessed in the realm of genuine research studies in social sciences. Though it cannot be
stated argued that ancient Indian writings contain definitive and all-time solutions to all
contemporary conflicts, it can be stated unequivocally that serious studies of ancient Indian
works and literature from a social science perspective would have unquestionably paved the
way for a better understanding of the Indian mindset and thus could have proven enormously
helpful in shaping our socio-political values and institutions in an indigenous manner.
In this context, we seek to uncover, locate, grasp, and tell several characteristics of excellent
governance covered at length in the Mahabharata's Shantiparvam, with a focus on Kingship.
There is an intriguing incident in Shantiparvam, chapter twenty-third of the Mahabharata.
Following the famous War, Yudhisthira discovers that he is the king of a state built on the dead
remains of millions of warriors, relatives, and famous people of the time, leaving behind
thousands of widows and orphans. The aftermath of war's slaughter generates a sense of
estrangement in Yudhisthira's mind. He proclaims his desire to abdicate the throne and travels
to the wilderness for tapasya. Bhima, Arjun, Draupadi, and others continue to persuade
Yudhisthira to ignore the effects of the battle and act as a responsible monarch to meet his
obligations to the populace. Lastly, Vyasa tells the tale of the two brothers in order to propose
the functional distinction of the various state organs as well as to advise Yudhisthira on the
proper functional duty.

Shankha and Likhit, two brothers, have two distinct ashrams at the start of the novel. The two
brothers practiced tapasya and rigorous worship. When Likhit once went to Shankha's ashram,
he noticed several trees that were laden with luscious fruits. Likhit began eating fruits, keeping
in mind that his brother was the rightful owner of the ashram. "Where did you get these fruits
from?" his brother Shankha questioned him while he was savoring these delicacies. "These are
from your ashram, my brother," Likhit said. "But since you didn't ask me for permission to eat
these fruits, you have committed theft," Shankha remarked. "How should I respond?" Likhit
inquired. Shankha made the suggestion, "You are a thief. The king has the responsibility and
power to punish the thief. You have to go to the monarch, tell him the facts, and request that he
choose how you will be punished. Following his brother's instructions, Likhit went to King
Sudyumna and told him the entire tale. The king notes, first and foremost, that Likhithas was
already a recluse and had confessed to the robbery, thus there was no need for additional
punishment. Punishment is only one aspect of repentance. However, Likhit is adamant about
playing the king, and the king ultimately gives the order for Likhit's hands to be cut.Following the
king's sentence, Likhit goes back to his brother and asks for forgiveness for his actions;
Shankha responds that he has nothing against Likhit.Since Likhit had broken the Dharma, only
the monarch could choose how much of a fee to impose for his transgression. Now that you
have the fine, I am able to provide you a new pair of hands by using my spiritual abilities.The
lesson of the story is that each member of society has certain responsibilities that are referred to
as his or her "Dharma," and that breaking the rules is against social standards and will result in
punishment from the appropriate authorities.

'एष धर्म: क्षत्रायाणांप्रजानांपरिपालनम ्।

उत्पथो§न्योमहाराजमा स्म शोकेमन: कृथा।।' 1

There is a claim that political philosophy existed in ancient India even before the Shantiparva of
the Mahabharata revealed the systematic knowledge of Rajadharma. The Mahabharata states
that it is the king's responsibility to look out for and advance the welfare of his subjects.

'प्रजानां पालनधर्मो राजां राजीवलोचन।

धर्म: प्रमाणं लोकस्य नित्यं धर्मानव
ु र्तिन: ।।'2

The welfare of the people must be the king's first priority, and he must show compassion for
members of all societal groups.

'तस्मान्नित्यं कार्या चातर्व

ु ण्यें विपशि ्चता।
धर्मात्मा सत्यवाक् चैन राजा रं जयति प्रजा:।।' 3

Intellectualism, renunciation, awareness of the enemies' weaknesses, good looks, the ability to
be fair and just to all sub-sections, quick decision-making, soft behavior, industriousness, hard
work, far-sightedness, indifference to self-pride, and control over anger are the qualities of the
best of the kings.

'प्राज्ञस्त्यागगणु ोपेत: पररनध्रेषु तत्पर: ।

सदर्श: सर्ववर्णानां नयापनयवित तथा ।।
क्षिप्रकारी जितक्रोध: सप्रु सादो: महामना: ।
आरोषप्रकृतिर्यूक्त क्रियावानविकत्थन: ।।
आरब्धान्येवकार्याणि सप ु र्यवसितानि च ।
यस्य राज्ञ: प्रदृश्यन्ति स राजाराजसत्तम: ।।'4
The monarch should play varied roles depending on the circumstances and the moment. When
necessary, he should be ruthless in eliminating the opposition, following the road of justice and
punishing the evil, rewarding the righteous, fining violators, etc. The king's first and primary
responsibility was to create an atmosphere in his state where righteousness rules and to defend
the lives and property of the people against all forms of invasion and violation.A monarch is
deemed ineffective if he is unable to defend the people.The main responsibility of the king is to
promote the material well-being of the people, and the restriction of Dharma can only help to
create the conditions necessary for the prevalence of righteousness. To make the world
habitable and comfortable for the people, the monarch must possess wisdom and bravery.

As Yudhishthira asks Bhishma to advise him on the principles of good government, he asserts
that Rajadharma is all-encompassing. Dharma, Artha, and Kama (Trivarga) are all included.
'सर्वस्य जीवलोकस्य राजधर्म: परायणम ् । Only Rajadharma has the power to rule the world and bind
people to Maryada's restrictions.

'यदा निवत्र्यते पापोदण्डनीत्या महात्मभि: ।

तदा धर्मो न चलते सद्भत ू : शाश्वत: पर: ।।'5

Rajadharma protects the general people from involving themselves in any crime or sin.

'उद्यन ् हि यथासर्यो
ू नाशयत्यशभ ु ं तम:।
राजधर्मास्तथालोक्यां निक्षिपन्त्यशभ
ु ांगतिम ् ।।'6

According to Brihaspathi ( one of the main propounders of Rajadharma ) , the reason why
Dharma endures on our planet is due to the king's omnipresence. His presence is what keeps
the populace from savagely murdering one another.

'श्राजमलू ो महाप्राज्ञ: धर्मोलोकस्य लक्ष्यते ।

प्रजाराजभयादे व न खादन्ति परस्परं ।।'7

In order to ensure that justice is done and the truth is established, the monarch should appoint
capable, educated, and visionary individuals. After all, the state can only survive as long as its
citizens get justice.

'श्रोतंु चैवन्यसेद राजाप्राज्ञानसर्वार्थदर्शन: ।

व्यहारे षु सततं तत्र राज्यं प्रतिष्ठितम ्।।'8

If the monarch does wrongs and crimes, Dandaniti may be destroyed and Rajadharma
humiliated, which would cause the populace to lose their sense of right and wrong.

'विनष्टायां दण्डनित्यां राजधर्मे निराकृते ।

सम्प्रभह
ु ान्ति भत
ू ानि राजदौरात्म्यतोऽनघ ।।'9
The people's lord is the monarch. Even the gods submit to him if he keeps his word, dutifully
assigning his people to their appropriate Dharma and safeguarding them.

'पत्र
ु वत ् पाल्यमानानि राजधर्मेण पार्थिवै: ।
लोकेभतू ानि सर्वाणि चरन्तेनात्र संशय: ।‌।'10

Mahabharata, however, fiercely opposes chaos. Since chaos is the worst evil on earth, it is
prescribed that the citizens of a state without a king greet any incoming monarch.

'अराजकेषु राष्ट्रषु धर्मो न व्यवतिष्ठते।

परस्परं च खादानि सर्वथा घिगराजकम ्।।'11

The king's rajadharma include waging war to defend the populace, having compassion for all
living things, observing public conduct, giving people security, resolving subjects' issues, and
lessening the suffering of the masses.

'सर्वे धर्मा: राजधर्मप्रधाना: सर्वेवर्णा पाल्यमाना: भवन्ति ।

सर्वस्त्यागो राजधर्मषु राजं - स्त्यागं धर्मंचाहुरग्रथंपरु ाणम ् ।।'12

Bhisma recommends five royal attendants. It's interesting to note that among these five, acting
impartially and in accordance with the Dharma is one of the most crucial aids. He who acts in an
unbiased manner; keeps information private and avoids getting involved in wrongdoing. This
clearly indicates that the recommendations made to the monarch must come from those in
whom the monarch has complete trust.

'चतर्वि
ु धाणि मित्राणि राज्ञां राजन ् भवन्त्यत
ु ।
सहार्थो भजमान्शच सहज: कृत्रिमस्तथा ।।'13

When selecting his advisors, the monarch needs to use caution and diligence. A thorough
discussion of their attributes, roles, and responsibilities has also been covered in several
Shantiparva chapters. The monarch is to designate to his council persons of distinction, moral
character, reason, empathy, moderation, effectiveness, dependability, justice, and knowledge.
And responsibilities should be delegated to these counselors based on their unique
qualifications and goals.

'नैव द्वौ न त्रयं कार्या न मष्ृ येरन परस्परं ।

एकार्थेहोवभत ू ानां भेदोभवतिसर्वदा ।।'14

The sixth section outlines the king's primary revenue streams, which include fair yield
calculations, penalties and forfeitures imposed on violators, traders, and merchants in exchange
for the protections afforded to them. There should never be an unfair or unreasonable taxation
system. Hence, the king's primary responsibilities are ensuring the people' general well-being,
upholding the Dharma with rigor, and modeling true behavior.
The monarch is destined to disappear if his Kosha, or Treasury, is not maintained safe and
secure. For this reason, the king must be extremely watchful to preserve it.

'राजकोष्स्य गोप्तारं राजकोषविलोपका: ।

समेत्य सर्वे बाधन्ते स विनश्यत्यरक्षित: ।।' 15

The monarch must carry out all of his obligations in accordance with Dharma; he is not allowed
to carry out actions that reasonable people have rejected, and he has a duty to defend both
Dharma and the populace.

Appraisal

From the above summary of the traits, roles, responsibilities, functions, and attributes of the king
that are extensively discussed and described in the Shantiparvam of the Mahabharata, we can
safely conclude that the king's primary responsibilities were the upkeep of the Varnashrama
system, the protection of the populace, the establishment of laws and general guidelines for
state activity, the hiring of royal servants, the inspection of functionaries, and the state's citizens'
social and economic welfare.
In addition, this section of the Mahabharata goes into great depth on the daily duties of the ruler.

'कृषिगोरक्ष्यवाणिज्यं यच्चान्यत ् किंचिदिदीदृशम ्।

परू
ु षै: कारयेत ् बहुभिकर्मभेदत:।।
विक्रमेणमहीं लब्ध्वा प्रजा धर्मेण पाल्येत ् ।
आवहे निधनं कुर्याद राजा धर्मपरायण: ।। 16'

References :-

● Nain, Ansuiya & Sharma, Sanjeev. (2021). Kingship as Rajdharma in Mahabharata:

Revisiting the Shanti Parva with Contemporary Perspective in The Indian Journal of
Politics A Peer-Reviewed Journal. VOL. 54, NO. 3-4. 85-98.

● Mahabharata. Vth Part. Shantiparva. Geeta Press. Gorakhpur. Reprint 200

● B. Chaturvedi. (2006) 'Dharma - The Foundation of Raja-Dharma, Law and Governance'.

in The Mahabharata : An Inquiry in the Human Condition. Delhi : Orient Longman, pp.
418-464.