Pranam MATSYA PURANAM THEORY OF RAAJAANGAM
Theories of origin of Kingship Polity in the Matsyapurāṇa <https://www.wisdomlib.org/hinduism/essay/matsya-purana-critical-study/d/doc628478.html> Monarchy <https://www.wisdomlib.org/definition/monarchy#history> was the form of government in ancient India <https://www.wisdomlib.org/definition/india#purana> as is clearly evident from early and later Vedic literature, from epics <https://www.wisdomlib.org/definition/epic#hinduism>, Purāṇas <https://www.wisdomlib.org/definition/purana#purana> etc. Different theories have been propounded by ancient political thinkers of India to account for the origin of the King and the State. The theories relating to the origin of Kingship may be accepted as the evidence for the origination of the State also, as there is no such theory on the origin of the State. Kauṭilya <https://www.wisdomlib.org/definition/kautilya#purana> declared that the king is the State[1] <https://www.wisdomlib.org/hinduism/essay/matsya-purana-critical-study/d/doc628480.html#note-e-172196> and therefore, the king is maintained as the head of the polity as he represents the State and thus it can be said that the theories related to the origin of the State ultimately ends up with the origination of the king. The State may be in existence from the same time the king came into existence. The earliest reference to the theory of origin of king can be traced to the *Brāhmaṇa <https://www.wisdomlib.org/definition/brahmana#purana>* literature. The *Aitareyabrāhmaṇa* has a passage where it is said that during the *mahābhiṣeka <https://www.wisdomlib.org/definition/mahabhisheka#purana>* ceremony, the gods with Prajāpati <https://www.wisdomlib.org/definition/prajapati#purana> as their head agreed with the fact that Indra <https://www.wisdomlib.org/definition/indra#purana> should be installed as the sovereign as he is the most vigorous, strong, valiant and perfect among the gods. This indicates the sovereignty of Indra through election. Regarding the origin of Indra’s sovereignty another passage from the *Taittirīyabrāhmaṇa* informs us that Prajāpati created Indra and sent him to the celestial world to rule over there From these two passages the idea of divine origin of kingship can be gathered. The same theory of divine origin of kingship is emphasised in the passages of the *Śāntiparva* of the *Mahābhārata <https://www.wisdomlib.org/definition/mahabharata#purana>* where Bhīṣma <https://www.wisdomlib.org/definition/bhishma#purana> told Yudhiṣṭhira <https://www.wisdomlib.org/definition/yudhishthira#purana> how Pṛthu <https://www.wisdomlib.org/definition/prithu#purana> was crowned by the gods and sages for the protection of the people. This account, according to P.V.Kane highlights the divine origin of kingship. The *Śāntiparva* again contains passages to which the origin of kingship can be traced. Being devoid of a ruler when people went to Brahmā <https://www.wisdomlib.org/definition/brahma#purana>, he appointed Manu <https://www.wisdomlib.org/definition/manu#purana> for this purpose to which Manu did not agree at first but later when people promised to offer him the shares of their produce Manu agreed and became the ruler P.V.Kane has opined that this theory points to the divine origin of kingship and not to a theory of contract. On the other hand <https://www.wisdomlib.org/definition/hand#hinduism>, Bhandarkar has accepted this same account as the Social contract theory of kingship where people afflicted with anarchy elected Manu as their king for safety and protection with the agreement of giving shares from their productions to the king.[ <https://www.wisdomlib.org/hinduism/essay/matsya-purana-critical-study/d/doc628480.html#note-e-172203> Kauṭilya has also given reference to Manu who was made king by the people suffering from anarchy like that of a large fish swallowing the small ones and the people even agreed to give share of their production to the king in return of protecting them. This refers to the well-known maxim *mātsyanyāya <https://www.wisdomlib.org/definition/matsyanyaya#purana>* which is employed in describing the necessity of a king in anarchy. According to the ancient Indian political thinkers, there was a golden age when people were enjoying a harmonious life which was, in course of time, converted to the age of *mātsyanyāya* when people were degraded by evils of life. The *Śāntiparva* of the *Mahābhārata* puts forth the necessity of enthroning a person as a king for ending the evils of anarchy. It is said here that people living in an anarchical country cannot enjoy the wealth. Even the robbers of wealth can not enjoy their wealth as some other will again snatch the wealth and the process continues. So a king must be installed for protecting all or else the strong would have killed the weak like the way fishes do in the water.[11] <https://www.wisdomlib.org/hinduism/essay/matsya-purana-critical-study/d/doc628480.html#note-e-172206> . The *Rāmāyaṇa <https://www.wisdomlib.org/definition/ramayana#purana>* has said that in a country devoid of a king no one could own anything, as people swallow each other like the fish. Likewise, Manu in his *Manusmṛti <https://www.wisdomlib.org/definition/manusmriti#purana>* has said that in anarchy due to the absence of a king people kill the weak like fish do to other fish. Therefore, it can be summarised here from the above discussion that the kingship arose as a social need. That was the time of anarchy when people, run by the law of nature transformed to the law of inequality where distinction was made to strong and weak or rich and poor. When strong started extorting the weak, the balance of the society broke down and as a need the king was made who could govern all people under one roof. The *Ṛgveda <https://www.wisdomlib.org/definition/rigveda#purana>* has also shown the failure of a society in the absence of a king It is also said that the concept of kingship came into existence from military necessity. The *Aitareyabrāhmaṇa* has recorded a passage where it is described that when gods were defeated in a war against the demons they approached Soma <https://www.wisdomlib.org/definition/soma#purana> and asked him to be their king. They pointed out that the reason behind their defeat was nothing but the absence of a king. This shows that the kingship arose due to military necessity The components of the State (the saptāṅga theory) However, whatever might be the reason behind the origination of king in ancient India <https://www.wisdomlib.org/definition/india#purana>, monarchy <https://www.wisdomlib.org/definition/monarchy#history> was the prevailing form of government under whom people felt protected. Therefore, the polity of ancient India centered round the king, his executive, legislative and judiciary. The king was regarded as the chief component of the state along with other six constituents which was known as the *saptāṅga <https://www.wisdomlib.org/definition/saptanga#purana>* theory of state. The *Arthaśāstra <https://www.wisdomlib.org/definition/arthashastra#purana>* has enumerated the *saptāṅga* theory in detail. The *Manusmṛti <https://www.wisdomlib.org/definition/manusmriti#purana>* and the *Yājñavalkyasmṛti* also refer to this theory. In later times Purāṇas <https://www.wisdomlib.org/definition/purana#purana> like *Matsya <https://www.wisdomlib.org/definition/matsya#purana>* and *Agni <https://www.wisdomlib.org/definition/agni#purana>* have discussed about this theory. The seven elements of a state are: 1. *svāmin <https://www.wisdomlib.org/definition/svamin#hinduism>* (ruler or sovereign), 2. *amātya <https://www.wisdomlib.org/definition/amatya#purana>* (minister), 3. *janapada <https://www.wisdomlib.org/definition/janapada#purana>* or *rāṣṭra <https://www.wisdomlib.org/definition/rashtra#purana>* (territory of the state and its people), 4. *durga <https://www.wisdomlib.org/definition/durga#purana>* (fortified city or capital), 5. *koṣa <https://www.wisdomlib.org/definition/kosha#purana>* (accumulated wealth in the king’s treasury), 6. *daṇḍa <https://www.wisdomlib.org/definition/danda#purana>* (army) and 7. *mitra <https://www.wisdomlib.org/definition/mitra#purana>* (friends or allies) But there are divergent views regarding the number of constituent elements of a state. The *Śāntiparva* of the *Mahābhārata <https://www.wisdomlib.org/definition/mahabharata#purana>* says about eight aṅgas <https://www.wisdomlib.org/definition/anga#purana> of state but it nowhere mentions about the eighth element. The *Viṣṇudharmottarapurāṇa* has accepted seven limbs but it substitutes *sāma <https://www.wisdomlib.org/definition/sama#purana>* and *dāna <https://www.wisdomlib.org/definition/dana#purana>* for *svāmi <https://www.wisdomlib.org/definition/svami#hinduism>* and *amātya* at one place. Again, the sequence of the seven elements also varies in narrations but the traditional enumeration follows the order, viz., 1. *svāmin*, 2. *amātya*, 3. *janapada*, 4. *durga*, 5. *koṣa*, 6. *daṇḍa* and 7. *mitra*. The *Matsyapurāṇa <https://www.wisdomlib.org/definition/matsyapurana#purana>* places the king very first of its order as the king is regarded as the root of the state. Therefore, he should be well guarded and in return, he should protect the other six components of his state. And if any of these elements raises any revolution, it is the duty of the king to take any step in order to maintain the balance. So, it can be inferred now that the *saptāṅga* theory of a state was a very scientific method for a smooth and proper functioning of a polity and administration in which all the constituent parts work in mutual accordance with each other with the king as their head. This again is very important from the standpoint of the existence of a state. III Rājadharma (the duty of a king) The king was the head of the state and he was made a king for protecting the people and their lives. The meaning of the term *rājadharma <https://www.wisdomlib.org/definition/rajadharma#purana>* is very wide as it covers the entire responsibility of a king in administering the whole state. Etymologically the term *rājadharma* means the duty of a king or a law or rule relating to kings. Emphasizing on *rājadharma* the *Mahābhārata <https://www.wisdomlib.org/definition/mahabharata#purana>* has maintained that *rājadharma* is greater than all the dharmas <https://www.wisdomlib.org/definition/dharma#purana> which is the principal of other dharmas. It has advocated that all castes should be protected and all renouncements are included in *rājadharma* only. *Rājadharma* has been a topic of discussion from very early time especially in the texts of dharmaśāstras <https://www.wisdomlib.org/definition/dharmashastra#purana>. The *Āpastambadharmasūtra* has covered the whole topic on *rājadharma* in a brief discussion. The *Manusmṛti <https://www.wisdomlib.org/definition/manusmriti#purana>* has discussed about the duties of a king in seven long chapters. The *Rāmāyaṇa <https://www.wisdomlib.org/definition/ramayana#purana>* has dealt with the duties of a king in the *Ayodhyākāṇḍa* where Rāma <https://www.wisdomlib.org/definition/rama#purana> gave advice on *rājadharma* to Bharata <https://www.wisdomlib.org/definition/bharata#purana>. He said that the duty of a king is not towards the human beings only but to the whole creature also Some other aspects of king’s duty have been specified in the *Laṅkākāṇḍa*[ <https://www.wisdomlib.org/hinduism/essay/matsya-purana-critical-study/d/doc628482.html#note-e-172226> and *Araṇyakāṇḍa*. The *Mahābhārata* has carried a long discussion on *rājadharma*. This epic <https://www.wisdomlib.org/definition/epic#hinduism> has given *rājadharma* the most important place among other sciences while saying it as the refuge of all branches of knowledge[7] <https://www.wisdomlib.org/hinduism/essay/matsya-purana-critical-study/d/doc628482.html#note-e-172228> . The kingly duty, which is called *rājadharma*, is the highest duty[8] <https://www.wisdomlib.org/hinduism/essay/matsya-purana-critical-study/d/doc628482.html#note-e-172229> and it is the shelter of all living beings. The *Mahābhārata* has also presented a conversation between Bhīṣma <https://www.wisdomlib.org/definition/bhishma#purana> and Yudhiṣṭhira <https://www.wisdomlib.org/definition/yudhishthira#purana> where Bhīṣma has told about *rājadharma* in detail. It is said there that the main responsibility of a king is to protect his country and countrymen and be ready to die in war. The essential qualifications and duties of a king, the education system and the administrative abilities of a king are the other subjects included in *rājadharma* as described therein. The *Viṣṇupurāṇa <https://www.wisdomlib.org/definition/vishnupurana#purana>* has said that anarchy prevails in a state without a king. The king should perform sacrifices for the betterment of its people and at the same time he should implement punishment and reward to the guilty and the good one respectively. The *Vāyupurāṇa <https://www.wisdomlib.org/definition/vayupurana#purana>* also states about the duties of a king The *Mārkaṇḍeyapurāṇa <https://www.wisdomlib.org/definition/markandeyapurana#purana>* has stated that a king should assume the five forms of five deities viz., the sun, the moon, Indra <https://www.wisdomlib.org/definition/indra#purana>, Yama <https://www.wisdomlib.org/definition/yama#purana> and the wind while governing the state. The *Agnipurāṇa <https://www.wisdomlib.org/definition/agnipurana#purana>* has also dealt with the topic of *rājadharma* where it has maintained that a king should protect the life of his subjects. Thus, it can be assumed that the ancient texts have given importance to *rājadharma* as because the accomplishment of the responsibilities and duties by a king could only secure the strength and scientific development of a state and its people as a whole. As the head of a state the king and his performance of the duty can bring good or ill fate to the state in general and its habitants in particular. Even if the example of today’s world is taken, it is seen that the prosperity and progress of a state or country are achieved through the personality of its working ruler be it the king, president or the prime minister. So, to maintain the duties entrusted to a king is the responsibility of the king himself. If the king neglects his duty then the world becomes confused and disorderly situation will arise. Hence, the kingly duty, i.e., *rājadharma* destroys all evils just as the sun dispels the darkness. Just as the rein controls the horse and the hook controls the elephant so also the king controls all. This *dharma <https://www.wisdomlib.org/definition/dharma#purana>* was created and followed by Lord Viṣṇu <https://www.wisdomlib.org/definition/vishnu#purana> and hence no one can ignore it. IV Taxes are the sources of revenue source for the state. Collection of taxes annually from the subjects was prevalent in those days also which was again included among the duties of a king. The king should not be slow in his activities; he should always be prompt in doing his works. The *Matsyapurāṇa* has advised that a king should keep his policy confidential because the disclosing of policy may bring total annihilation to him. On the other hand <https://www.wisdomlib.org/definition/hand#hinduism>, if he succeeds in its concealment till its accomplishment then victory touches his feet. If the state policy is handed down on some unreliable sources then the fear of its leaking arises and to prevent this, the king should share his policy with trustworthy persons only. A king who has sound knowledge on politics can bring the universe under his command. The *Matsyapurāṇa* further points out that the king should neither take any decision alone, nor he should deliberate with many. It means only after proper judgment he should discuss his policy with selective and loyal persons. In his state policy, the king should take care of his weakness without getting them divulged and keep them secret just as the tortoise conceals its limbs Again, at the same time he should try to know the weaknesses of others. The king should take utmost care in the matter of trusting a person while inspiring others to have confidence on his genuineness. It is pointed out in the *Matsyapurāṇa* that a king will not be able to protect his country and countrymen until and unless he has protected himself. Hence he should live in a palace guarded by jewels, *mantra <https://www.wisdomlib.org/definition/mantra#purana>* and medicine <https://www.wisdomlib.org/definition/medicine#hinduism>. And as he is the source of prosperity for all and as under his royal protection the whole state thrives, so he should be well protected by all. It is prescribed in the *Matsyapurāṇa* that a king should not take his meals, go to bed or use clothes, flowers and ornaments without any prior investigation. Again only after proper inspection done previously he should go to a public place or in the midst of a crowd or dive into a water body. These measures should ne taken for security reasons as the prime aim of enemy’s attack was always the king. That is why he should constantly stay in the midst of his royal paraphernalia. V The king and his Council (pariṣad) *Amātya <https://www.wisdomlib.org/definition/amatya#purana>* comes second in the list of seven constituents of the state. This term generally refers to a minister but confusion arises from the words *mantrī <https://www.wisdomlib.org/definition/mantri#purana>* and *saciva <https://www.wisdomlib.org/definition/saciva#purana>* which, according to the scholars, are used to mean minister in general and sometimes with distinguishable features. The scholars maintain that the term *amātya* is not to be confined to ministers only but it means high officials of the state The *Matsyapurāṇa <https://www.wisdomlib.org/definition/matsyapurana#purana>* has used the term *mantrī* in the places where it has given reference to *mantraṇā* only. It is noteworthy that the *Matsyapurāṇa* has used the term *sahāya <https://www.wisdomlib.org/definition/sahaya#purana>* which generally means helper, in connection with the persons to be chosen by the king to run the kingdom properly. Therefore, from the passages of the *Matsyapurāṇa* it can be inferred that the assistants who support and assist the king in the functioning of the state administration are termed as *sahāya* or the ministers, whereas the persons with whom a king could discuss his state policy and be guided by them are known as *mantrī*. The members of king’s Council [i.e., *pariṣad <https://www.wisdomlib.org/definition/parishad#hinduism>*] included ministers as well as other revered or well versed persons who are not ministers. But whatever be their title or position, everyone who helps and supports the king directly or indirectly is indispensable for the progress and development of the state and also for the smooth running of the state polity. The *Matsyapurāṇa* has said that the prosperity of the kingdom depends on the persons from whom the king gets help in the state functioning. As without any help a person cannot execute even a small task, hence it is certainly very difficult for a king to administer a whole state without the help of other persons. A state cannot function properly without the aid and contribution of the befitting councils. So after ascending the throne a king must choose the competent persons for his assembly as advisors and helpers and place them in various departments in order to bring progress and prosperity to the state through which the prosperity of his rule will be determined.[5] <https://www.wisdomlib.org/hinduism/essay/matsya-purana-critical-study/d/doc628484.html#note-e-172275> The *Matsyapurāṇa* has suggested that a king himself should select the ministers and helpers from respectable families who are brave, strong, approaching, handsome, having *sattvaguṇa <https://www.wisdomlib.org/definition/sattvaguna#hinduism>* and forbearance, good, capable of bearing hardship, enthusiastic, virtuous, used to gentle speaking, able to give friendly advices to the king, loyal and eager for a good name. Only after proper investigation the person should be selected as the king’s helper.[6] <https://www.wisdomlib.org/hinduism/essay/matsya-purana-critical-study/d/doc628484.html#note-e-172276> The other texts of ancient India <https://www.wisdomlib.org/definition/india#purana> have also insisted on the significance of council of ministers [i.e., *pariṣad*] for the uninterrupted working of a state along with progress and development. The *Mahābhārata <https://www.wisdomlib.org/definition/mahabharata#purana>* has said that without getting the assistance from his ministers a king cannot rule even for three days. Moreover, just as animals are dependent upon clouds, brāhmaṇas <https://www.wisdomlib.org/definition/brahmana#purana> on Vedas <https://www.wisdomlib.org/definition/vedas#hinduism> and women are dependent on their husbands, so the king is dependent on his councils Kauṭilya <https://www.wisdomlib.org/definition/kautilya#purana> is of the opinion that without the efficient ministers a king does not achieve victory. The successful functioning of a state depends on both the king and the council. One alone cannot administer a government just as the carriage cannot move on one wheel. In the *Manusmṛti <https://www.wisdomlib.org/definition/manusmriti#purana>*, Manu <https://www.wisdomlib.org/definition/manu#purana> has condemned a king as unfit and called him fool who even attempts to carry out the state functioning alone According to him, a king must possess a good council of ministers with whom he has to discuss the matters of the state -both ordinary and extraordinary. Manu is also of the same view as the *Matsyapurāṇa* that even a small task cannot be achieved single-handedly. Hence, it is not possible for a king to accomplish the great issues of a state without any kind of help of others. The *Śukranītisāra <https://www.wisdomlib.org/definition/shukranitisara#hinduism>* has mentioned that in spite of his brilliancy in the science of polity, a king should not take any political decision without seeking advices from his ministers. A king’s Council [i.e., *pariṣad*] forms an integral part in the whole set-up of ancient Indian polity. Their advice is of high importance. Though the king is the ultimate decision maker still he is highly influenced by the opinion given by the Council. The *Matsyapurāṇa* has said that the rise of the state is strongly dependent on a sound policy and that is why a king should always take the help of judicious and wise statesmen. However, it is the duty of the king to take proper care while discussing it with his Council. He should try his best to keep his policy secret until it is accomplished. There always prevails a risk for its leaking if it is put down in fickle hands <https://www.wisdomlib.org/definition/hand#hinduism>, as many kings have been devastated by the bad advices of the Council and for letting others know their policies.[13] <https://www.wisdomlib.org/hinduism/essay/matsya-purana-critical-study/d/doc628484.html#note-e-172283> So, the Council who acts as the pillar in this regard must be consisted with noble and honest persons. The members of his Council should be eminent and respectable, who can contribute fully towards his duty and do justice to his position. VI Qualifications of Ministers (amātya) The *Matsyapurāṇa <https://www.wisdomlib.org/definition/matsyapurana#purana>* has advocated that after duly examined, people should be employed in respective offices in accordance with their merits and if one is found lacking in some qualities then he should be transferred to other departments where he can make himself useful. The persons of the highest, mediocre and inferior efficiency should be appointed on highest, mediocre and inferior posts <https://www.wisdomlib.org/definition/post#hinduism> respectively. Any reversal to this in case of appointment will be dangerous. Salaries should be fixed on the basis of the candidate’s need, manliness, devotion, erudition, valour, family and conduct. The *Matsyapurāṇa* has emphasised that the candidates should be appointed in the posts in which they are best suited. For example the pious or virtuous persons should be appointed in the activities related to righteousness; the brave, in warfare; the skilful, in financial matters; the honest, in any post <https://www.wisdomlib.org/definition/post#hinduism>; eunuchs, in the ladies apartment of a harem and the stern persons should be employed in cruel task. It has already been mentioned that the high officials related to the mainstream of the state administration as well as the persons employed in the various departments of the state are termed as *sahāya <https://www.wisdomlib.org/definition/sahaya#purana>* in the *Matsyapurāṇa*, the help of which is of high importance. These persons contribute to the advancement of the state. That may be the reason why the *Matsyapurāṇa* has included all the workers whether of high or low order under the term *sahāya* and not as *amātya <https://www.wisdomlib.org/definition/amatya#purana>, saciva <https://www.wisdomlib.org/definition/saciva#purana>* or anything else. However, an interesting point to be marked here is that the *Matsyapurāṇa* has clearly mentioned about the *saptāṅga <https://www.wisdomlib.org/definition/saptanga#purana>* of a state where *amātya* is ranked second. In the following lines the qualifications of the helpers otherwise known as ministers [i.e., *amātya*, *mantrī <https://www.wisdomlib.org/definition/mantri#purana>* or *saciva*] as laid down by the *Matsyapurāṇa* will be discussed. *a) Senāpati (Commander-in-chief):* A king should appoint a *brāhmaṇa <https://www.wisdomlib.org/definition/brahmana#purana>* or a *kṣatriya <https://www.wisdomlib.org/definition/kshatriya#purana>* as his commander-in-chief. He should be born of a good family. He should possess good character or manner and should be skilled in the science of archery. He should be expert in examining and managing elephants and horses. Other qualifications of the *senāpati <https://www.wisdomlib.org/definition/senapati#purana>* are: he should be soft spoken and also should be able to understand the science of omens and medicine <https://www.wisdomlib.org/definition/medicine#hinduism>. He should be grateful, able to appreciate the skills of the brave, used to bear hardships, honest and having a knowledge of military affairs and he should also know what is essential or what is unessential *b) Sandhivigrahaka (Minister for war and peace):* This person should be expert in the six-fold expedients (*sāḍguṇyavidhi*) of the king. These six expedients are *sandhi <https://www.wisdomlib.org/definition/sandhi#purana>* (peace), *vigraha <https://www.wisdomlib.org/definition/vigraha#purana>* (war), *yāna <https://www.wisdomlib.org/definition/yana#purana>* (morals), *āsana <https://www.wisdomlib.org/definition/asana#purana>* (halt), *dvaidhibhāva* (duplicacy) and *āśraya <https://www.wisdomlib.org/definition/ashraya#purana>* (seeking shelter). He should also be an expert in the planning of state policy and be acquainted with the languages of the country. *c) Dhanādhyakṣa (Treasurer):* King’s treasurer should have knowledge of iron, cloth, deer-skin and jewels and also be able to distinguish between the real and the fake and ascertain their values too. He should be honest, clear in mind, vigilant and free from avarice. The *Matsyapurāṇa* enjoins that on such posts related to financial and connected transactions, candidates having above qualities should only be selected for the appointments. The officials from the department of disbursement should also have the same qualifications. *d) Dharmādhikārin (Judge):* The Judge should maintain equality towards friends and foe when justice to be imparted. It means he should not support favoritism. Moreover, he should be well versed in *dharmaśāstra <https://www.wisdomlib.org/definition/dharmashastra#purana>*. He should be from noble family as well as best of the brāhmaṇas <https://www.wisdomlib.org/definition/brahmana#purana>. This kind of person should be in the Council of the king. *e) Gajādhyakṣa (Superintendent of royal elephants):* The foremost qualification for this position is to know the art of training elephants. He should be aware of the races of wild beasts and should be capable of bearing hardships.*f) Aśvādhyakṣa (Superintendent of royal horses):* That person should be the *Aśvādhyakṣa <https://www.wisdomlib.org/definition/ashvadhyaksha#purana>* who knows the science of horses and knows how to train the horses. The person should also be expert in the treatment of horses. *g) Durgādhyakṣa (Commander of royal fort):* The commander of royal fort should be a man who cannot be easily corrupted by any intrigue. He should also be courageous, learned, of noble family and persevering. He should be ready for and energetic in all actions.[ <https://www.wisdomlib.org/hinduism/essay/matsya-purana-critical-study/d/doc628485.html#note-e-172301> *h) Antaḥpurādhyakṣa (Superintendent of harem):* The superintendent of harem should be a man of advance age, of noble family, well spoken, devoted to his ancestors, meek and modest. *i) Astrācārya (Superintendent of weapons):* The superintendent of weapons should be expert in the use of different kinds of weapons. He must possess an unperturbed mind and should be skillful. Besides these officials there are personal attendants of the king [like the following whose qualifications are also mentioned in the Matsyapurāṇa]: 1. chamberlain (*pratīhāra <https://www.wisdomlib.org/definition/pratihara#purana>*), 2. guards (*rakṣin*), 3. betel bearer (*tāmbuladhāri*), 4. charioteer (*sārathi <https://www.wisdomlib.org/definition/sarathi#purana>*), 5. cook (*sūdādhyakṣa <https://www.wisdomlib.org/definition/sudadhyaksha#purana>*), 6. physician (*vaidya <https://www.wisdomlib.org/definition/vaidya#purana>*), [The following are other employees of the king mentioned in the same text]: 1. engineer (*sthapati <https://www.wisdomlib.org/definition/sthapati#purana>*). 2. messenger (*dūta <https://www.wisdomlib.org/definition/duta#purana>*), 3. sword bearer (*khaḍgadhāri*), 4. archer (*dhanurdhāri*), 5. scribe (*lekhaka <https://www.wisdomlib.org/definition/lekhaka#purana>* ), 6. door keeper (*dauvārika <https://www.wisdomlib.org/definition/dauvarika#purana>*), 7. elephant driver (*gajārohi*). In no way these employees or personal attendants of the king can be ranked as minister [i.e., *amātya*, *mantrī* or *saciva*] though their help is of high importance. VII Crime and Punishment (daṇḍa) The most sacred duty of a king is to punish the wrong doer as established by the ancient Indian texts. The social conducts of human being as laid down in the Dharmaśāstras <https://www.wisdomlib.org/definition/dharmashastra#purana> were strictly followed for living a peaceful life and if one found guilty for breaking those guidelines then the king should punish him for the crime. Along with this, other habits and actions which were against the basic ethics of human being if discharged then that would mark as crime which brings punishment for the doers. This system of administering justice was related with the concept of king, state and government. Almost all the texts dealing with the concept of politics have agreed with the fact that the prosperity and development of a king and the state are definitely dependent on the system of administration of justice and, therefore, the texts have incorporated passages related to crime and punishment. The Sanskrit <https://www.wisdomlib.org/definition/sanskrit#hinduism> equivalent term for punishment is *daṇḍa <https://www.wisdomlib.org/definition/danda#purana>*. The word *daṇḍa* is also regarded as one of the four-fold divisions of diplomacy recommended for a king at the time of necessity by ancient Indian political thinkers, the other three being *sāma <https://www.wisdomlib.org/definition/sama#purana>* (conciliation), *dāna <https://www.wisdomlib.org/definition/dana#purana>* (gift) and *bheda <https://www.wisdomlib.org/definition/bheda#purana>* (divide and rule). Here, the term *daṇḍa* refers to war. But in the present discussion, the topic of *daṇḍa* will be projected under the subject of punishment only. Punishment is one of the basic elements of judicial administration. The punishment helps people to follow the established rules and regulations of a society and also prevents them from doing a crime. A peaceful environment is very necessary for a healthy living which results in the progressive and all round development of a state in general and of the living beings in particular. The root of this kind of condition lies only in the functioning of the state administration as a whole and particularly in the administration of justice. Judiciary is a part and parcel of administration which imparts justice to the victim of a crime and punishment to the guilty. The *Matsyapurāṇa <https://www.wisdomlib.org/definition/matsyapurana#purana>* has said that a king should impose punishment after proper discussion with his wise ministers according to the Dharmaśāstras If he punishes the innocent and the guilty is not punished by him then the king loses his kingdom and goes to hell. That is why the king should be cautious and take utmost care in administering punishment and at the same time should abide by the ethics of Dharmaśāstras. The king should give proper punishment both in his own country and outside the country. Punishment should not be made to anchorites, virtuous and persons with expertise in Dharmaśāstras. It is advocated in the *Matsyapurāṇa* that if a king is not strict in imparting punishment then the children, the old, saints, brāhmaṇas <https://www.wisdomlib.org/definition/brahmana#purana> and widows will become subject to be dominated by the strong persons just as the small fish is swallowed by the bigger one in the sea. Rightly marked in the *Matsyapurāṇa* that it is punishment which governs and protects the subjects. Due to the fear of punishment sinners abstain from doing sin. So, punishment must be imposed reasonably by those who have the power of using it. Punishments include fine, death, physical torture etc. VIII Thus economics is essential and without it the law of governance will be absent revealing the uncivilised masses only. KR IRS 16822 On Tue, 16 Aug 2022 at 06:39, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar**Economics-The Functioning Holocaust* > > > > Economics has robbed and is robbing the peace and rapture in and of the > Biosphere. It is creating continuous neuron storms in the mind, and > hormonal upheavals’ into the cells. It has eliminated and is eliminating > the symbiotic emotional complementation among the organisms of the > Biosphere and has Darwined their relationships. It has made life and > neurosis synonyms. It has repudiated ecology itself and is obeying the > dictum of Rene Descartes, which views organisms as the collection of > different machines which have no emotions and feelings. Every aspect of > nature is simply a resource for economic manipulation. > > This revolting and unacceptable paradigm of life, viewing everything as a > machine without emotions, is rammed down on all people, making economic > relationships, cut throat Darwinian fighting. Nature is made into an arena > of deadly Darwinian fights. > > The very concept or fact, that all organisms are completely emotional, and > that they can live only emotionally and not mechanically, that breathing > results in the generation of emotions continuously and automatically, is > treated as weird. The green cover on the earth on the land and in the sea, > consisting of various plants and trees and grasses, which continuously > communicate emotions, which automatically become rapture, which give > meaning to life have been neutralized and today they are trying very feebly > to generate happiness and rapture as the very air has been poisoned. > > The utilities or satisfactions in economics are not emotional but > mathematical and mechanical, amenable to quantification and diagrammatic > representation. The fact that no emotion can be quantified is jettisoned > into the great and expanding sea of ignorance. Economics simply is not a > study of human relations but the continuing futile attempt to change human > relations into the deadly Darwinian relations, where emotions have no > quarter. > > We all know that we are killing nature at a very hectic pace. But we have > become the big helpless crowd in stampede. > > We desperately need small islands of Barter economies where people give > their contribution to the society, while the society meets the needs of > each person, where the barter economy is based on, love, sense of belonging > and emotional bonding. Emotional bonding automatically requires lush, free > and thick nature. > > The world needs the freedom from the wayward money economies. > > YM > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZopXs9uzD7iKuK-h8jQSBOvE8TE7gRkhwZdFxrw8d-k47Q%40mail.gmail.com.
