Rajdharma - The concept of Good governance in Indian

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Governance Issues Introduction 17

Rajdharma as a concept constitutes the judicious duties of the King towards his subjects. The Add to Study Deck
basic concern of the rajdharma is welfare of the people. The King and Kingship is associated
with the concept and concern of the prajapalanah. In ancient Indian classics the spirit of rajdharma was to ensure
peace, justice and prosperity to the people. Rajdharma is described as an essential element of state even in saptanga
theory but it was expected from the King to perform his duties in such a righteous manner so that the state should be
called as dharmarajya and King as the dharmrajah. Practice of Dharma and maintaining impartiality are the only means
through which rajdharma may be practiced and dharmarajya or Ramrajya is achieved. The concept of rajdharma as
enunciated in the past still holds value as orderly, peaceful and prosperous life for society and good ethical conduct in
polity. Society has changed much even then the tenor or norms of political life require the basic principle of rajdharma
for better governance of the society. Unethical, unprincipled politics is reality of the political life to regulate the affairs of
the governance and justice. It is essential to observe the rajdharma.

Study Of political traditions and civilisational values reveal an unbroken continuity of Indian culture and civilisational
practices. C. Rajgopalachari rightly philosophised in very lucid words: “There is no country which can be governed
more easily than India. You have only to appeal to traditions. All the great old kings of the past, Janaka and Shri Rama
are still alive and governing our hearts. I am not the Governor General, Shri Rama is”. Political tradition of India has
been referred to as one of the most ancient and most extensive and varied one. The keynote of Indian political culture
is its eternal values and Sanatana Dharma.

Dr. Arnold Toynbee, after surveying the history of the entire mankind in his book; A Study of History observed, “it is
already becoming clear that a chapter which has a western beginning will have to have an Indian ending if it is not the
end in the self-destruction of the human race..... At this supremely dangerous moment in human history, the only way of
salvation for mankind is the Indian way, emperor Ashoka’s and Mahatma Gandhi’s principle of non-violence and Sri
Ramakrishna’s testimony to the harmony of religions. Here we have an attitude and spirit that can make it possible for
the human race to grow together into a single family and, in the Atomic Age, this is the only alternative, to destroy
ourselves.” Here Toynbee was actually echoing the idea placed before the mankind by India’s ancient Rishis –
Vasudhaiva Kutumbakam - “The World is one Family.” This Indian way has come to us in unbroken continuity through
Vedas, Upanishadas, Puranas, Smrities, Dharma-Sutras, Dharma-Sastras, Niti- Sastras, Epics, Arthasastras, Rishies,
Maharishies and Brahmarishies from the ages. Moreover, India’s culture is primarily concerned with spiritual
development and is of special significance in our age which is marked by the materialistic civilisation. In the words of
Sri Aurobindo: “India of the ages is not dead, nor has she spoken her last creative word, She lives and has still
something to do for herself and the human race”.

The Ramayana and the Mahabharata, the two great epics are replete with sound political and economic theories.
Today’s most resonating term 'good governance’ and its veracities had sufficient traces in these two texts in varied
forms.
The Ramayana, which is the earlier of the two epics, contains references to principles of good governance, diplomacy,
war and peace. It contains prescriptions regarding the manner in which the king should consult his ministers, learned

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men, and the chief officer of the army in formulating the policies of the state on various issues and matters. Valmiki’s
main theme is inner perfection, virtuous actions, overcoming evils and transforming the evildoers. In this epic, stress is
laid everywhere on the importance of moral values.

The Ramayana has perennial influence on the minds and attitudes of men and women in India down the centuries.
Even today the teachings of Ramayana as moral values obedience, simple living, high thinking, sacrifices, devotion,
dedication, commitment, charity and humanity, etc. are highly significant in changing modern societies. Being a society
having religious bent, these texts bear great importance for its social as well as political life. Ramrajya/ Dharmrajya,
contrary to its meaning often misconstrued, is equivalent to present day's well-ordered political society, good
governance, su-rajya and swarajya as its driving principles. However, this appears to be still a distinct dream. It is
pertinent to argue that Ramrajya is not associated with any kind of worship method, but it advocates ethical governance
with principles of morality, justice to all, peace, prosperity and Lok-kalyana (welfare). The benefits of good government
and democracy are exemplified in the Rama- Rajya. According to Mahatma Gandhi, Ram-Rajya means a return of the
ultimate Indian values of Dharma, upheld since time immemorial. The pictures drawn in the Ramayana, of happiness,
harmony and understanding in domestic and social spheres are ideal. It provides detailed guidelines for rulers, for
statesmen, for policy-makers and for the persons belonging to the four stages (Ashramas) of life.

Like the Ramayana, the Mahabharata also has been the source of spiritual strength to the people of India. The
authorship of the Mahabharata is attributed to Vedvyasa. According to Vedvyasa (200 B.C. -200 A.D.) the epic is
intended to be a treatise on life itself, including Dharma and ethics, polity and government, philosophy and the pursuit
of salvations. In the Mahabharata among all the parva, Shantiparva is more relevant to our present study because this
parva deals with the duties of the king and the obligations of the subject, which is known as Raj dharma. It provides a
theory of state which is remarkable for the age as it deals with such fundamental questions as the importance of the
state and science of politics, the origin of state, the functions of the government, welfare state, obligation, etc. This
section of the Mahabharata contains the most profound body of political ideas in our ancient literature. For example, we
can refer these texts (slokas) from Shantiparva
Sarve Dharma rajyadharmpradhanah, sarve varnah palyamana bhavanti \
Sarvstayago rajdharmeshu rajasyatyagandharmechaurgr ayapuranam \\

The king is vested with the authority and power of governance, the true sovereignty belongs to dharma, not to King.
The Mahabharata states it again and again that in all the acts of the governance, the goal of the king, or the state is the
protection of the people. Protection supports the world, protected people prosper, prospering they endow the king in
turn. The text (sloka) says:
Dharmo Yat raja rakshati prajah Bhutanam hiyatha dharmo rakshanamparma daya\\

In other words, protecting of all living beings with kindness towards them is the highest Dharma. In Shantiparva,
Bhishma said to Yudhishtira, “He is the best of kings in whose dominations men live fearlessly like sons in the house of
their sire”. If the king did not exercise the duty of protection, the strong would forcibly appropriate the possessions of
the weak, and if the latter refused to surrender them with ease, their very lives would be taken. Wives, sons, food and
other kinds of property would not then exist. The text (sloka) says:

Putra eevpitugrahe vishyeyasya manvah Nirbhaya vicharishyanti sa raja rajasattam \\

In Shantiparva like other Indian classics danda is also described as a means rajdharma because the fear of
punishment is the basis of governance; and the purpose of governance is to secure the people’s freedom from fear.
The text (sloka) says:
Dandah shasti prajah, sarva danda evami rakshati \
Dandah sapteshu jagarti dandam dharm vidurvdha \\

Accroding to Yudhisthir, rajadharmas are the refuse of all creatures; and not only the threefold end of life, but salvation
itself depends upon them.16 The Mahabharata contrary to the Arthasastra postulations, categorically declares the
fulfillment of righteousness to be bounden duty of the king.17 Dharma is the fundamental principle of human conduct.
The King upholding dharma is the very epitome of ethical conduct. The creatures are grounded in the King. The King
who rightly upholds dharma is indeed a King. The text (sloka) says:
Dharme tishthanti bhutani dharmo raajani tishthanti \
Tarn raja sadhuyah shasti sa raja prithvipatiah\\

It is clearly stated in Shantiparva “Dharme vardhanti vardhanti sarvbhutani sarvada”. In reference to it we can say that
the royal power should obtain power through dharma because it nourishes and enhances. The prosperity that comes
through dharma neither decreases nor dies; all living beings have dharma as the foundation of their existence, and
dharma exists over and above the King. Only he remains the King, who lives and governs in accordance with dharma.
When dharma prospers, all living beings prosper. Scores of references can be cited from the Ramayana and the
Mahabharata to establish the practices of rajdharma at the time of Rama and Krishna.

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Rajdharma as explained above suggests that it contains some universal principles of governance. It means a body of
principles such as providing security and safety to the its subjects displacing the law of jungle (matsyanyaya) by
equitable law and justice in society. Rajdharma is not limited to the safety and security alone rather it is extended to
secure material prosperity and peace to the people as text (sloka) says that praja kite hetang rajyah, praja sukhe
sukhah rajyah. In other words, happiness of the king lies in the happiness his people and their welfare lies in his
welfare. This reflects the ideals of rajdharma.

Both the texts, the Ramayana and the Mahabharata, provide a theory of the state which is remarkable for this age. It
deals with every fundamental question as the importance of dharma, importance of governance and art of politics. Both
the texts are focused on welfare of the people and clearly define the obligations of the king towards his subjects. It is
important to recognise a new conception of rajdharma which is required for present day politics where moral crisis is
writ on every facet of our social and political life. In this context an honest evaluation of Indian classics such as the
Ramayana and the Mahabharata can be more meaningful.

By: Abhishek Sharma

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