Pranam No sir Had you the chance to ask your great great grandfather, he would have said the same thing which now you are telling; every generation calls the post generation as stupid. Of Course the growth and evolution is within limits , the change ,even if bitter, gets mixed up; today all including you and me, went over the limits and spoiled the earth; we have woken up; and we wish all to wake up. That is why Prakriti is destroyable in nature. Even if you become the PM , you won't be able to change any. KR IRS 16822
On Tue, 16 Aug 2022 at 12:02, Markendeya Yeddanapudi < [email protected]> wrote: > Sir, > Thank you very much.All the institutions and procedures and > hierarchies,only helped nature but did not poison the land,water and air > and did not bring nature to the edge of extinction. > YM > > On Tue, Aug 16, 2022 at 11:06 AM Rajaram Krishnamurthy < > [email protected]> wrote: > >> 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 >>> >> > > -- > *Mar* > -- 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/CAL5XZoq96O1LM%2BtULF%3DLHn_ukdYYHSPu7mKu-7dtKApyN%3DP8nw%40mail.gmail.com.
