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The seven elements are enumerated in accordance with their relative importance. It is, no doubt, added at the end that if a Vyasana of any Prakrti brings about the ruin of all the other Prakrtis, that Vyasana must be regarded as most serious, whatever the place of that Prakrti in the order of enumeration. That does not, however, affect the general proposition that each earlier Prakrti in the list is more important than each later one. And of course, there can be no doubt that the ruler is 4 the most important of all the Prakrtis. It is significant 3. Dr.Krishna Murari. The Chalukyas of Kalyani, Concept Publishing Company, Delhi, 1977, p.1. 4. manusmrti 9.295. saptanam prakrtinam tu rajyasyatam yathakramam | purva purva gurutaram janiyadvacasanam mahat || |

31 that the word used for the ruler in this context is Prabhu or Svamin, which primarily means the owner or the master. The king is considered to be the pivot of state, and is the centre of all political, military, administrative and judicial activities. In Nitivakyamrta of "Without King not a single Somadeva it is stated Prakrti can function properly, however well it may be 5 equipped. The King is regarded as the supreme deity, for he protects the mortals as well as the gods; the gods are not able to protect even themselves. 6 A good king is expected to be a man of religious temperament, with good family traditions, endowed with pure character, dignity and valour. His livelihood should be based on 5. asvamika prakrtayah samrddha api nistaritum na saknuvanti | Somadeva's Nitivakyamrta - (Manikyachandra Digamber Jain Granthamala), p.221. 6. Ksatracudamani, I.46-48. rajanah praninam pranastesu satsve jivanat | tattatra sadasatkrtyam loke eva krtam bhavet | evam rajaduham hanta sarvadrohitvasambhave | rajadhameva kim na syatpancapatakabhajanam | raksantyevatra rajano devan dehabhrto'pi ca | devastu natmano'pyevam raja hi paradevata ||

32 rightful means. A king should have certain virtues, such as contentment, forgiveness, self-control, abstention from unrighteously appropriating anything, purification, control of sense organs, wisdom, knowledge of the supreme soul, truthfulness and abstention from anger. These virtues in the king are most important. Somesvara says that he is the king or master who has these qualities. "The king, who is able and strong fon his own, and whose orders are obeyed by all, is called a king or master."7 He should be free to wield his power of wrath and mercy and should be able to display the superiority of himself over others. He should be strong and free from disease. A large number of qualities expected in an ideal ruler are enumerated in the IInd chapter of Manasollasa. 8 7. svayam samartho yo raja svajna caiva nirargala | nijasaktya samayuktah sa prabhuh prabhurucyate || 8. satyam sattvam kulam silam tasyam ca surupata | daksinyamavisamvado vrddhaseva krtajnata || aksudraparivaratvam buddhirdevasahayata | vasyasamantata saktirdaksatvam ksiprakarita || saurya dhairyam ksamaudarya sucitvam priyavadita | udyogitvamanirvedah sarvada dharmakarita | jananuragah saubhagyam sastrasastrastra naipunam | viveko drdhacittatvam kalakusalata dhanam || dosarupadandatvam sarvasattvahitaisita | dayalutvam prasannatvam bhrtyanam sukhadarsita || 2.8.695.

33 A king should get himself trained in four branches of learning which are Anviksiki, Traya, varta and Dandaniti. 9 Stressing the importance of these four Vidyas, Somesvara says that one who studies Anviksiki, examines with reason the strong and the weak points of the practicable and impracticable, does not dispair in arjavam tattvadarsitvam sadotsaho nayajnata | mangalacara ityetairgunairyukto varo nrpah || satyam saurya ksama danam pancami syad gunajnata | avasyambhavinah panca gunastvete mahibhujam || vibhutim ca tatha kirti dharma ca vijayam sukham | yasascet satatam raja gunanetan vidharayet || 2.1.1-9. yajnavalkya smrti - rajadharma prakarana 309. mahotsahah sthulalaksah krtajno vrddhasevakah | vinitah satvasampannah kulinah satyavaksucih || kamandakiya nitisarah- caturtha sargah, 8, 240 6, kulam satvam vayah silam daksinyam ksiprakarita | asamvivadita sattvam vrddhaseva krtajnata || tyagah satyasca sauryasca traya ete mahagunah | prapnoti hi gunatsava nitairyukto naradhipah || maharaja-bhoja-viracitah yuktikalpataruh nitiyuktih 14. sadacarah kusaladhih sarvasastrartha- paragah | nityanaimittikanam ca karyanam karakah sucih || 9. Cf. Dasakumaracarita, ed. G.Buhler and P.Peterson, (Bombay, 1981); p.191; Avantisundarikatha ed. K.S.Mahadeva Sastri, (Trivandrum 1954), pp.205, 224; Kautilya's Artha- sastra, ed. R.P.Kangle, (Bombay 1960), I.2.1 ff; Kamandakaya nitisara, ed.with Hindi trans. ( Bombay 1952 ), II. 2. 鈽�

34 climates, and is not spoilt by good fortune. And as an intelligent man he obtains clearness of insight. By studying the Tray] he becomes exceedingly confident in respect of the duties of the castes and stages of life. And he also knows the whole system of right and wrong. By studying the Varta properly he can make happy all his subjects and can achieve all the desired objects. studying the Dandaniti he can properly control his 10 By subjects. Somesvara has given a detailed description www 1 of the Trayi and Varta but most of the points are quite vazd in agreement with those dealt by his two predecessors, viz., Kautilya and Kamandaka. Regarding the Dandaniti (Science of Government) he says that the end of it should be to protect the subjects and not merely to draw money. In Dandaniti he says that the punishment by a king ought as to be like the ministration of medicine by a physician. He is a bad king and bad physician who eagerly looks out for disorders with a view to selfish gratification. By the help of danda the king proceeds on the religious path. 10. dando raksati maryadam dando dharmam pravartayet | nivarayedadharmacca tasmad dandam prayojayet || 2. 20. 1294. yathokta - dandavinyasad bhupaterdharmacarinah | yaso dharmastatha rastram kosasca parivardhate || 2.20.1298. mahabharata - santiparvah 140.9. evam dandam prasamsanti panditastattvadarsinah | tasmaccatustaye tasminpradhano danda ucyate || 11. samadinam prayoktaramasaktam manvate dvisah | tasmada dandam prayunjita dando hi vasakrnnrnam || 2.20 1032. 11

35 The Manasollasa refers to three Saktis or powers that operate in a state. They are Utsahasakti, the personal energy and drive of the ruler himself, Prabhusakti, the power of the army and treasury, and Mantrasakti, the 12 power of counsel and diplomacy. These powers are thought of in connection with a state's relations with other states and have no bearing on the internal structure of a state's organisation. Power and Function of the King鈥擳he power and function of the king as laid down in the Smrtis, Arthasastra and Kamandakiya Nitisara, do not in any way differ from what we find in the Manasollasa. The monarchs of king Somesvara's period were not autocrats. They were fully conscious of their responsibilities and duties to the state and their subjects. The realization of Trivarga was an ideal of a state. The king was advised to follow, Dharma, Artha, and Kama in their moderate limitations without injuring the interests of one another. The first duty of the king was to protect his subjects dandapatabhayalloko dharme nisthati sutritah | kariva vijayo matto'pyakusena vasikrtah || 2.20 1296. | 鈥� 12. sad gunah saktayastistrah prabhavotsahamantrajah | 1.1.22.

36 13 and his own children. Somesvara has given a full exposition of the religious duties of a king without deviating from the hereditary point of view. Somesvara had many works of public utility to his credit. He was a great builder in every sense of the term, builder of great empire, a glorious army, prosperity, peace and plenty. Buildings, which have an architectural value, will be referred to later. Here, we may note that he constructed lakes, tanks and irrigation-canals for the welfare of his citizens. By protecting the Svadharma of his subjects the king fulfils Trivarga. Svadharma is the particular duty of each individual in every group. Though Somesvara on the whole acknowledges Svadharma, yet he enumerates Samanya Samana-Dharma, the duties common to all castes and groups. Somesvara discusses them in the Manasollasa in the first Prakarana. These are kindness, truthfulness, abstainappertricting ing from the property of others, controlling one's desires, avoiding marriage against the order of the castes, and chastity. The king's duty is to promote these practices among his subjects. By By protecting the Svadharma of his subjects, the king receives one sixth of the fruits of the religious merits of his subjects. 13. Factor aimugetar yor: yarfaqtzara | caurebhyo'matyakebhyasca tathaivarthadhikaritah || 2.3.155.

37 The next set of duties of the king is political or administrative, that is, the protection of life and 14 property is the main duty of the king. The king's duty is to punish the wicked and protect the learned and well-behaved; hence the king should adopt all the possible 15 16 measures to protect the people. According to Manu "As the servants of the king, who are appointed to protect the people, generally become knaves who seize the property of others, let him protect his subjects against such men." To ensure law and order, he should wield his danda neither sternly nor tenderly but 14. caraih sahasikaiscarairduracaraistatha paraih | visesena ca kayasthaih piditah palayet prajah || 2.3.156. yajnavalkya smrti - rajadharma prakarana 336. corataskara - durvrttamahasahasikadibhih | piiminah praja raksatkatayasyaisca visesatah || 15. dandahina, yato rastre matsyo nyayah pravartate | tasmad dandam prayunjita dustanam dharmiko nrpah || 2.20.1295. 16. manusmrti 7.123. - rajno hitaraksadhikrtah parasvadayinah sathah | bhrtya bhavanti prayena tebhyo rachedimah prajah ||

38 impartially. 17 18 Injustice is never to be tolerated. "Unjust punishment destroys reputation among men, and causes even in the next world the loss of heaven. Hence let him, beware of inflicting it." In the course of the discussion on the relative importance of the king and the minister, Somesvara refers to duties which devolve on the king himself. He is (the one who appoints or removes ministers and assigns tasks to them, who sees to it that none of the Prakrti suffers from a drawback or defect and who honours or punishes according to deserts. It is the king who sets the tone 17. tivradandabhyalloke bhrsamudvijate janah | tasmanmrdu prayogena prajapalanamacaret || 2.20.1297. dosanurupadandatvam sarvasattvahitaisita | dayalutvam prasannatvam bhrtyanam sukhadarsita || 2.1.6. 18. adosan dusayan raja dosayuktanadandayan | akirti mahatimeti durgatim cadhigacchati || 2.10.12440 manusmrti 8.127. adharmadandanam loke yasoghnam kirtinasanam | asvargyam ca paratrapi tasmattat varivavarjayet || kamandakiya nitisara - caturdasah sargah 16. mahatsvapyaradhesu dandam pranantikam tyajet | te rajyapaharattu yukta-dandah prasasyate || 鈥�

39 of the whole administration. As he is, so do the other Prakrtis become. For, he is the head of the State. The supremacy of the ruler is brought out in the clearest possible terms. But no ruler, however competent or ,powerful, can run the state single-handed. He is to have helpmates in his task. The most important of these are, of course, the ministers, constituting the second Prakrti, called Amatya. There is, however one dignitary, the Purohita, who apparently is not a part of the actual administrative machinery; but who occupies a very important position in the counsels of the king. It is said, indeed, that the king should be guided by the Purohita, as a pupil is by his teacher or a son by his father or 19 a servant by his master. This idea is very old. But though the Purohita in practice must have wielded great influence over the king, and through him, over the administration, he does not seem to occupy any position in the administrative set up. It is no doubt required that he should be well-versed in Trayi, Dandaniti, 20 santikarma, and Atharvaveda. But it is not even certain 19. Cf. J.Gonda. The Purohita, Kirfel Comm. Vol. (Bombay 1955), pp.107-124. 20. trayyam ca dandanityam ca santikarmani paustike | atharvana ca kusalah sa syad rajapurohitah || 2.2.60. :

40 that he is included in the council of ministers with whom the king is to hold secret consultation. So far as can be made out, his official functions seem restricted to the sphere of religious and allied ritual. Only when the king looks into the affairs of learned men and ascetics, is the presence of the Purohita by his side considered essential. The Purohita claims an authority superior to that of the secular power. The Purohita is appointed by the king, and his dismissal as well as 21 punishment, is by the king. "Neither a father, nor a teacher, nor a friend, nor a mother, nor a wife, nor a son, nor a domestic priest must be left unpunished by a king, if they do not keep within their duty." He was looked upon as a source of strength to the state, and kamandakiya nitisarah caturtha sarga 32. trayyam ca dandanityamca kusalo'sya purohitah | atharvavihitam karmma kuryacchantika paustikam || kautiliya arthasastra 1.3.1. 鈥� samargyajurvedastrayastrayi ruo 21. rtvik purohitah putro bhata bandhustatha suhrt | manusmrti adandyo nrpaternasti svadharmaccalito narah || 2.20.1245. 8.335. pita''caryah suhrnmata bharya putrah purohitah | nadandyo nama ra'sti yah svadharme na tisthati || mahabharata santiparva 132.17. - arsamanyatra pasyanti vikarmasthasya patanam | na tadrksadrsam kimcitpramanam drsyate kvacit ||

41 his very appointment to the Purohitaship, not to speak of his active participation in the duties attached to it, were regarded as conducive to the prosperity of the realm. Side by side with this reverence for the domestic priest is found a counter-current of feeling, not perhaps very strong, tending to belittle him. He is put by 22 Manu in the middling rank. "Kings and Ksatriyas, the domestic priests of kings, and those who delight in the warfare of disputation constitute the middling rank of the states caused by activity." But on the whole his influence predominated and grew even greater.