The concept of Raja (King)

While dealing with the elements of sovereignty, Kautilya states that the king is the first and foremost element of sovereignty.4 As a corollary to this, he enumerates the best qualities of the king as below: Born of a high family, godly, possessed of valour, seeing through the medium of aged persons, virtuous, truthful, not of a 4. svamyamatyajanapadadurgakosadandamitrani prakrtayah | 1 Arthasastra, VI Adhikarana, p.318

120 contradictory nature, grateful having large aims, highly enthusiastic, not addicted to procrastination, powerful to control his neighbouring kings of resolute mind, having an assembly of ministers of no mean quality, and possessed of a taste for discipline - these are the qualities of an inviting nature.5 Besides these, inquiry, hearing, perception, retention in memory, reflection, deliberation, inference and steadfast adherence to conclusions are the qualities of intellect, valour, determination of purpose, quickness and probity are the aspects of enthusiasm of the king. Possessed of a sharp intellect, strong memory, and keenmind, energetic, powerful, trained in all kinds of arts, free from vice, capable of paying in the same coin by way of awarding punishments or rewards, possessed of dignity; capable of taking remedial measures against danger, possessed of foresight, ready to avail himself of opportunities when afforded in respect of place, time and manly efforts, clever enough to discern the causes necessitating the cessation of treaty or war with an enemy or to lie in weight keeping treatise, obligation and pledges, or to avail himself of his enemy's weak points, making jokes with no loss of dignity or secrecy, never brow-beating and casting laughty and stern looks, free from passion, anger, greed, 5. tatra svamisampat-mahakulino daivabuddhisaccasampanno vrddhadarsi dharmikassatyavagavisamvadakah krtajnah sthulalakso mahotsaho'dirghasutrassakyasamanto drdhabuddhiraksudraparisatkovinayakama ityabhigamika gunah || Arthasastra, VI Adhikarana, (Mandalayoni) II Adhyaya, p.318.

121 obstinacy, fickleness, haste and back-biting habits, talking to others with a smiling face and observing customs as taught by aged persons - such is the nature of self-possession of the king.6 Visnusarma considers that king is the personification of god. Therefore, Damanaka being trustworthy to his king, Pingalaka, states that he never speaks lie before the king. While narrating the story of Pingalaka knowing the surprising arrival of a bull named Sanjivaka to the forestkingdom, Damanaka reported the same to his king. Pingalaka did not confide Damanaka's words. At that time Damanaka said that he never speaks lie before the king as he is on par with the god. He who speaks lie before the king or the god he would certainly perish. 7 A king is declared by Manu to be the representative of all gods. One should therefore, regard him as a god and not deal with him treacherously.8 6. 7. 8. susrusasravanagrahanadharanavijnanohapohatattvaminivesah prajnagunah | sauryamamarsah sighrata daksyam cotsahagunah | prajna pragalbhah smrtimatibalavanudagrah svavagrahah krtasilpo vyasane dandanadyupakarapakarayordrstapratikari hrimanapatprakrtyo viniyokta dirghaduradarsi desakalapurusakarakaryapradhanassandhivikramatyaga samyama - panaparacchidravibhagi samvrtadinabhi - hasya- jihyabhrakutiksanah kamakrodhalobhastambhacapalopatapapaisunyahinah sakyasmitodagramibhasi vrddhopadesacara ityatmasampat | Arthasastra, VI Adhikarana (Mandalayoni), I Adhyaya pp. 318-319. api svalpamasatyam yah puro vadati bhubhujam | devanam ca vinasyeta sa drutam sumahanapi || 130 || Ibid., verse 130, p.39 sarvadevamayo raja manuna samprakirtitah | tasmattam devavatpasyenna vyalikena karhicit || 131 || Ibid., verse, 131, p. 39. Pancatantra, Mitrabheda, Katha-2, verses 130 and 131. p. 39.

122 The king is considered as more beneficial than the god. Because a special characteristic of a king is to bestow the fruits good or bad in no time in this birth." Towards the close of Mitrabheda, Pingalaka entertained the feeling of guilty-conciousness, as he killed the Sanjivaka, and for which he condemned himself as having committed sinful act. Seeing Pingalaka in plightful condition, Damanaka said to him that lamenting over the death of Sanjivaka is not proper on the part of the king. Because king requires to function in accordance of the situation. He appears to be a man of variety of forms and his policy as well. Therein, he declares in the following words. "Now full of truth, now uttering falsehoods, now harsh now of agreeable address, sometimes cruel at others, merciful, now given to hoarding money, now liberal, at the time incurring a heavy expenditure, at another, having a good treasure at command, does the policy of a king, like a harlot, appears in a variety of forms." " 10 9. sarvadevamayasyapi viseso nrpaterayam | subhasabhaphalam sadyo nrpad devadbhavantare || 132 || Pancatantra, Mitrabheda, Katha II, verse-132, p.40. 10. satyanrta ca parusa priyavadini ca himsra dayalurapi cathapara vadanya | bhurivyatha pracuravittasamagama ca vesyanganeva nrpatiranekarupa || Pancatantra Mitrabheda, Katha - xxii, verse, 459, p.19.

123 Bearing a similar nature of king's policy, the Arthasastra also records various types of king's movements which the minister should endeavour to read, i.e. "By cognising wisdom in others, he is pleased; he attends to the speech of others; he gives a seat, allows himself to be seen in private; does not suspect in places of suspicion, takes delight in conversation, spontaneously looks to things without being reminded; tolerates what is said agreeably to reason; orders with smiling face, touches with the hand; does not laugh at what is commendable; commends the qualities of another behind him, remembers (the courtier) while taking luncheon, engages himself in sports accompanied by (the courtier) consults (the courtier) when in trouble, honours the courtier more and more; gives him wealth, and averts his troubles these are the signs of the king's satisfaction with the courtier. The reverse of the above indicates the king's displeasure still. That is described in plain terms. Angry appearance when the courtier is in sight; evading or refusal to hear his speech; no inclination to give him a seat or to see him; change in syllables and accents while talking to him; seeing with one eye, brow-beating, biting the lips, rise of sweat, hard breathing and smiling with no palpable cause, talking to himself, sudden bending or rising of the body, touching the body or the seat of another, molestation to another, contempt of learning, caste and country (of courtier), condemnation of a colleague of equal defects, condemnation of a man of opposite palak VG .3.

124 defects, condemnation of his opponent; failure to acknowledge his good deeds, enumeration of his bad deeds; attention to whoever enter into the chamer; too much gift, uttering falsehood, change in the conduct and attitude of visitors to the king; nay, the courtier shall also note the change in the life of animals other than men. i. Duties of the King In the Mitrabheda, Visnusarma presents in detail the duties of a king while narrating the story of Bhasuraka and a rabbit. When Bhasuraka the lion-king was drastic in killing the animal-subjects to fetch his hunger, a clever rabbit approached the king and awakened him with credible words regarding the duties of a king. "A king should not seek to enrich treasury all at once but should draw as much money from his subjects, as he can do with safety and that too by gentle means. 11. prajnadarsane prasidati | vakyam pratigrhnati | asanam dadati | viveko darsayate | sankasthane natisankate | kathayam ramate | parijnapyesvaveksate | pathyamuktam sahate | smayamano niyunkte | hastena sprsati | slaghye nopahasati || paroksam gunam braviti | bhaksyesu smarati | saha viharam yati | vyasane'bhyavapadyate | tadbhaktin pujayati | guhyamacaste | manam vardhayati | artham karoti | anartham pratihanti - iti tustajnanam || 1 1 etadeva viparita matustasya | bhuyasca vaksyamah - sandarsane kopah, vakyasyasravanapratipedhau, asanacaksusoradanam, varnasvarabhedah, ekaksibhrakutyosthanirbhedah, svadesvasasmitanamasathanotpattih, parimantranam, akasmadvrajanam, vardhanam anyasya, bhumigatravilepanam, anyasyopatodanam, vidyavarnadasakutsa, samadosaninda, pratidosaninda, pratilomastavah, sukrtanapeksanam, duskrtanukirtanam, pravistavadhanah, atityagah, mithyamibhasanam, rajadarsinam ca tadvrttanyatvam, vrttivikaram, caveksetapyamanusanam | 12. sanaih sanaisca yo rajyamupabhunkte yathabalam | rasayanamiva prajnah sa pustim paramam vrajet || Pancatantra, Mitrabheda, Katha-VIII, verse 238, p.98

125 Here, the word 'R' is very significant. It means medicine and they should be taken in a small dosage, otherwise it will do harm. Further it is said "a kingdom though unproductive yeilds fruit in the form of a good revenue, when pressed for payment by constitutional means like the arani though rough gives rise to fire when churned in the due manner. It means when the king who governs his kingdom according to the dictates, the policy and the advice of his minister, the subjects pay the taxes levied although the taxation weigh heavy upon them at times." 13 Visnusarma, gives a fine example of a cowherd and a cow in connection with king's collection of the taxes from the subjects. Just as a cowherd man protects and nourishes the cow, and at the same time takes the milk from the cow without doing any harm to it, the king too should collect the taxes from its subjects gradually protecting and nourishing them at the same time; and he should follow the policy of justice. 14 Further, with regard to the revenues, Visnusarma states that a king desirous of revenue, with special efforts should take care of the growth of the subjects with the bestowal of gifts and honours. Just as a gardener wishing for fruit, tends the young 13. vidhina mantrayuktena ruksapi mathitapi ca | prayacchati phalam bhumiraraniva hutasanam || Pancatantra Mitrabheda, Katha - viii verse 239, p. 98. 14. gopalena prajadhenorvittadugdham sanaih sanaih | palanatposanad grahyam nyayyam vrtti samacaret || Pancatantra, Mitrabheda, Katha viii p.98

126 supplings with special care by pruning them by keeping them in good order and with supplying them with water. 15 Again, taking an examples of cow and creeper yeilding at proper time, the author states that a king wishing to have large revenue, must be attended to the general prosperity and wellbeing the subjects." A king bestows the gifts on the people prosper, while they meet with destruction, if the people are destroyed. 17 For a king, the protection of subjects conduces to glory and swells the treasure in the form of heaven. But their operation undoubtedly leads to the destruction of religious merit and to sin infamy. 18 All these points deal with the duties of the king to maintain peace and happiness among his subjects. This central idea 15. phalarthi nrpatirlokanpalayedyatnamasthitah | danamanaditoyena malakaronkuraniva || 243 || Ibid, verse 243, p. 98 16. yatha gaute kale palyate ca tatha prajah | sicyate ciyate caiva lata puspaphalaprada || 245 || Ibid, verse 245, p.99 17. lokanugrahakartarah pravardhante naresvarah | lokanam samksayaccaiva ksayam yanti na samsayah || 247 || Ibid, verse 248, p. 99 18. prajanam palanam sasyam svargakosasya vardhanam | pidanam dharmanasaya papayayasase sthitam || Ibid., verse 240, p. 98.

127 hidden in the duties of the king, is upheld in the Arthasastra too. Kautilya declares that in the happiness of his subjects lies king's happiness, in his welfare; whatever pleases himself he should not consider as good. But whatever pleases his subjects he should consider it as good. Hence, the king should ever be active and discharge his duties; the root of the wealth is activity, and of evil its reverse. In the absence of activity acquisitions present and to come will perish; by activity he can achieve both his desired ends and abundance of wealth. 19 ii. Cruel King As a matter of fact, a king of unrighteous characters and of vicious habits will, though emperor, fall a prey either to the fury of his own subjects or to that of his enemies. 20 19. prajasukhe sukham rajnah prajanam ca hite hitam | • natmapriyam hitam rajnah prajanam tu priyam hitam || 43 || Arthasastra, I Adhikarana (Vinayadhikarikam) XIX Adhyaya, p. 59. tasmannityotthito raja kuryadarthanusasanam | arthasya mulamutthanamanarthasya viparyayah || 44 || ' Arthasastra, I Adhikarana (Vinayadhikarikam) XIX Adhyaya, p. 59. anutthane dhruvo nasah praptasyanagatasya ca | prapyate phalamutthanallabhate carthasampadam || 45 || Arthasastra, I Adhikarana (Vinayadhikarikam) XIX Adhyaya, p. 59. 20 tatassadustaprakrtiscaturanto'pyanatmavan | hanyate va prakrtibhiryati va dvisatam vasam || Arthasastra, VI Adhikarana (Mandalayoni) I Adhyaya, p. 320.

128 Ofcourse, this statement of Kautilya is found reflected effectively in many contexts of the Pancatantra. In the Mitrabheda, while narrating the story of Bhasuraka, he (lionking) is pictured as of unrighteous character. At his own will, the lion-king was playing with the lives of his own animalsubjects. But, finally that lion-king fell a prey to his own subject i.e., an intelligent rabbit. Similarly in the Kakolukiyam, Visnusarma describes the story of Meghavarna (crow-king) and Arimardana (owl-king). As is evident in this story, Arimardana and his ministers excepting Raktaksa, are characterised as doing unrighteous deeds against Meghavarna and his followers. As a result, that Arimardana together with his subjects perished at the hands of his enemies. Again in the Labdhapranasa, the story of Gangadatta (frogking), stands as an example for the above statement. Due to his enemity with his kin-frogs, Gangadatta asked a serpent to kill the kin-frogs one by one. But alas ! the selfish deed of Gangadatta led to the destruction of his own frogs. Likewise, the story of king Candra in the Apariksitakaraka may be read to the same effect. iii. King in association with Servant It has been an universal fact that behind the success of a king in all his endeavours for the welfare of the kingdom, servant is one of the important causes, who remains associated with a

129 king in the appointed affairs with proper examination of their physical and mental capacity. The servants without acknowledging their innate capacity, if be appointed in a disproportionate jobs, it becomes the fault of the king, says Visnusarma.21 Besides, if a king deals with his servants equally without distinction, then the energy of those capable of good work, is damped.22 A king cannot be without servants nor can the servants exist without a king. Thus, their relation is mutually dependent, what is meant is the greatness of kings depends on their servants and vice-versa. 23 A king who has no servants, although conferring favours upon men, does not shine by himself, as the Sun does not shine without his rays although luminous.2 To be more explicit, Visnusarma illustrates that the nave is supported by the spokes and the spokes are planted into the nave. 21. "raja bhrtyanuttamapadayogyanhinadhamasthane niyojayati, na te tisthanti, sa bhupatidoso na tesam | " Pancatantra, Mitrabheda. 22. nirvisesam yada svami samam bhrtyesu vartate | tatrodyamasamarthanamutsahah parihiyate || Pancatantra, Mitrabheda, Katha - i, verse - 86, p.28. 23. na vina parthivo bhrtyairna bhrtyah parthivam vina | tesam ca vyavaharo'yam parasparanibandhanah || Pancatantra, Mitrabheda, Katha - i, verse - 87, p.28. 24. bhrtyairvina svayam raja lokanugrahakaribhih | mayukhairiva diptamsustejasvyapi na sobhate || Pancatantra, Mitrabheda, Katha - i, verse - 88, p.28.

130 Thus proceeds also the wheel of the relation. 25 Even the hair, always borne on the head and treated with oil, turns grey if deprived of the oil; how should not servants then be alienated if not treated with affection although ever greatly honoured and treated affectionately. 26 So also, when the king becomes pleased, he shows proper respect by means of only money, but in turn the servants serve the king even at the cost of their life. 27 Upholding the importance of the servants, the Pancatantra emphasises that faithful servants who die in the cause of their master get a permanent residence in heaven and leave an undying fame on earth. 28 Of course, it is the duty of a king to know all these things with regard to the servants. And, he should appoint such servants who are intelligent, brave, capable and devoted. 29 25. araih samdharyate nibhirnabhau carah pratisthitah | 'svamisevakayorevam vrtticakram pravartate || Pancatantra, Mitrabheda, Katha - i, verse - 89, p.28. 26. sirasa vidhrta nityam snehena paripalitah | kesa api virajyante nihsnehah ki na sevakah || Pancatantra, Mitrabheda, Katha - i, verse - 90, p.28. 27. raja tusto hi bhrtyanamarthamatram prayacchati | te tu sammanamatrena pranairapyupakurvate || tu Pancatantra, Mitrabheda, Katha - i, verse - 91, p.28. 28. mrtanam svaminah karye bhrtyanamanuvartinam | bhavetsvarge'ksayo vasah kirtisca dharanitale | Pancatantra, Mitrabheda, Katha - xi, verse - 321, p. 131. 29. evam jnatva narendrena bhrtyah karya vicaksanah | kulinah sauryasamyuktah sakta bhaktah kramagatah || Pancatantra, Mitrabheda, Katha - i, verse - 92, p.28.

131 He is verily a true friend of the king, who, having done a good service to king and having performed difficult to accomplish says nothing about it through modesty.30 If the king unhesitatingly entrust the servant with responsible work and remains silent, then that servant would become beneficial like second wife.31 He is deserving servant who approaches the king only on his command, who waits upon at his door, who speaks the truth in a measured words.³ That servant is considered as very good who makes efforts for the removal of destructive to the interest of the king.33 That servant becomes most useful to the king who does not think of misfortune to his 'Lord' even if he is beaten or reproved in harsh words. 34 30. yah krtva sukrtam rajno duskaram hitamuttamam | lajjaya vakti no kimcittena raja sahayavan || Panicatantra, Mitrabheda, Katha i, verse - 93, p. 29. 31. yasminkrtyam samavesya nirvisankena cetasa | asyate sevakah sa syatkalatramiva caparam | Panicatantra, Mitrabheda, Katha - i, verse - 94, p. 29. 32. yo'nahutah samabhyeti dvari tisthati sarvada | prstah satyam mitam brute sa bhrtyo'rho mahibhujam || Pancatantra, Mitrabheda, Katha - i, verse - 95, p.29. 33. anadisto'pi bhupasya drstva hanikaram ca yah | • yatate tasya nasaya sa bhrtyo'rho mahibhujam || Pancatantra, Mitrabheda, Katha - i, verse - 96, p.29. 34. tadito'pi durukto'pi dandito'pi mahibhuja | yo na cintayate papam sa bhrtyo'rho mahibhujam || Pancatantra, Mitrabheda, Katha - i, verse - 97, p.29.

132 He is called a good servant who is not proud due to king's favour and who does not feel afflicted and who does not feel afflicted due to insult. Thus, he conceals himself his feelings of honour and insult. 3 He is called a devoted servant who does not mind hunger, sleep, cold heat etc. when he needs to serve his Lord. 3 · Having listen to the news of the battle, he who becomes prepared to assist the king with pleasing face is regarded as good servant.37 On the appointment of the servant if the province of the kingdom is widened in gradual course like the moon in the Suklapaksa, then such servant is considered by the king as auspicious omen and such a servant is fit to be abundant, on whose appointment if he needs with contraction in his kingdom province.38 35. na garvam kurute mane napamane ca tapyate | svakaram raksayedyastu sa bhrtyo'rho mahibhujam || Pancatantra, Mitrabheda, Katha - i, verse - 98, p. 29. p.29. 36. na ksudha pidyate yastu nidraya na kadacana | na ca sitatapadyaisca sa bhrtyo'rho mahibhujam || Pancatantra, Mitrabheda, Katha - i, verse - 99, p. 30. 37. srutva samgramikim vartam bhavisyam svaminam prati | prasannasyo bhavedyastu sa bhrtyo'rho mahibhujam || Pancatantra, Mitrabheda, Katha - i, verse - 100, p.30. 38. sima vrddhim samayati suklapaksa ivodurat | niyogasamsthite yasmin sa bhrtyo'rho mahibhujam || Pancatantra, Mitrabheda, Katha - i, verse - 101, p.30.

133 While narrating the story of Dantila, Visnusarma highlights the point that a person who remains in association with the king in any capacity would be received well by the society. In precise, "A servant becomes honoured in the royal family everywhere even if he is not well received due to the fact of his service to the foolish king and not high born."39 Even if the servant of a king is a timid one, he would not be defeated by any person because he has such protection by the king.40 Servants leave a king, from whom no benefit accrues although he be high-born and high-spirited, as birds leave a fruitless tree though deep rooted and lofty. 41 ·Servants, although high-born, devoted and having honours bestowed on them do leave a king when their allowance is witheld.42 39. akulino'pi murkho'pi bhupalam yo'tra sevate | api sammanahino'pi sa sarvatra prapujyate || Pancatantra, Mitrabheda, Katha - iii, verse - 159, p.50. 40. api kapuruso bhiruh syaccennrpatisevakah | tathapi na parabhutim janadapnoti manavah || Pancatantra, Mitrabheda, Katha - iii, verse - 160, p.50. 41. phalahina nrpam bhrtyah kulinamapi connatam | santyajyanyatra gacchanti suskam vrksamivandajah || Pancatantra, Mitrabheda, Katha - iii, verse - 163, p.54. 42. api sammanasamyuktah kulina bhaktitatparah | vrttibhanganmahipalam tyajantyeva hi sevakah || Pancatantra, Mitrabheda, Katha - iii, verse - 164, p.54.

134 Perhaps, there might be some royal officials denouncing the king even if they are paid at proper time; but hearing the words of denouncement devoted servants never give up their kings as they have such fast attachment to him.4 All the qualities of a servant and his behaviour highlighted by Visnusarma are in harmony with Kautilya's statements. He has a special chapter entitled "Anujivivrttam" in the fifth Adhikarana wherein he describes the duties, characteristics of servant in different contexts. According to Kautilya, a servant of a king needs to have enough experience of the world and its affairs. Such person may court the favour of any king throughout his service. 44 Servants of the king according to Kautilya, required to possess the knowledge of sciences, and they should see that there would be no contradiction from the king regarding their service. It is said that his position stands secured in the time of necessity, if asked by the king he should give his opinion about the schemes with much consideration keeping in harmony with the principles of righteousness and economy.* 43. kalatikramanam vrtteryo na kurvita bhupatih | hellazi a goala wa 31ª A¶cht: 11 45 Pancatantra, Mitrabheda, Katha - i, verse - 165, p.54. 44. lokayatravit rajanam atmadravyaprakrti sampannam priyahitadvarena asrayet || Arthasastra, V Adhikarana (yogavrttam), IV Adhyaya, p.308. 45. atmavati labdhavakasah sastranuyogam dadyat | avisamvadaddhi sthanasthairyamavapnoti | matikarmasu prstah tadatve ca ayatyam ca dharmarthasamyuktam samartham pravinavadaparisadbhiruh kathayet | Arthasastra, V Adhikarana (yogavrttam), IV Adhyaya, p.308.

135 It is further pinpointed that the servant should avoid speaking slyly against the opinion of any member of the assembly and he should never make incredible or false statements.46 Further, the rules to be followed by servants are enumerated by Kautilya as below. When asked, he should tell the king what is both good and pleasing, but not what is bad, though pleasing. If the king is pleased to listen, he may secretly tell what though unpleasant is good. He may even keep silence, but should never describe what is hateful, by obtaining from talking of what the king hates, even undesirable persons have become powerful when, seeing that the king likes only pleasant things without caring for their evil consequences, they have followed his will. 47 46. adistah pradistayam bhumavanujnatah praviset | upavisecca parsvatassannikrstah viprakrstah parasanam vigrhya kathanamasabhyapratyaksamasraddheyamanrtam ca vakyamuccairanarmani hasam, vatapthivane ca sabdavati na kuryat | • Arthasastra, V Adhikarana (yogavrttam ), IV Adhyaya, p. 308-309. 47. prstah priyahitam bruyanna bruyadahitam priyam | | apriyam va hitam bruyacchenvato'numato mithah || 179|| Arthasastra, V Adhikarana (yogavrttam), IV Adhyaya, p. 309. tusnim va prativakye syat dvesyadimsca na varnayet | apriya api daksasyuh tadbhavadye bahiskrtah || 180|| Arthasastra, VAdhikarana (yogavrttam), IV Adhyaya, p. 309. anarthyasca priya drstva cittajnananuvartinah | abhihasyesvabhihasedghorahasamsca varjayet || 181 || Arthasastra, V Adhikarana (yogavrttan), IV Adhyaya, p. 309 paratsankramayedghoram na ca ghoram pare vadet | titiksetatmanascaiva ksamavan prthivisamah || 182|| Arthasastra, V Adhikarana (yogavrttam), IV Adhyaya, p. 310.

136 Besides, Kautilya remarks that since servant's duties are very difficult to carry out, the servant should give more importance to self-protection. It is said "self-protection shall be the first and constant thought of a wise man; for the life of a man under the service of a king is aptly compared to life in fire; whereas, fire burns a part or the whole of the body, if at all, the king has the power either to destroy or to advance the whole family, consisting of sons and wives of his servants.48 As for as the rules to be followed by the attendants of a king Visnusarma has taken due care in the Mitrabheda while explaining the story of Pingalaka and Sanjivaka. The author suggests the plans of Damanaka to secure ministership by wrong means. As stated in the text, both Karataka and Damanaka desired to gain the confidence of their king Pingalaka. For, Damanaka explains the way in which an attendant should behave before the king. In this context he reads some views as below. A person of subordinate class and evil-intellect, if speaks before the king without his permission, will be not only disregarded but also become a butt of redicule. 49 48. atmaraksa hi satatam purvam karya vijanata | agnaviva hi samprokta vrtti rajopajivinam || Arthasastra, V Adhikarana (yogavrttam), IV Adhyaya, p.310. 49. aprasto'trapradhano yo brute rajnah purah kudhih | na kevalamasammanam labhate ca vidambanam || Pancatantra, Mitrabheda, Katha - 1, verse - 33, p.16.

137 Only such words should be spoken of before the king, which would yield proper fruit. And the effect of such words will remain for longer time, just the red colour put on the white cloth.50 A person who listens to the king's words and does not reply in harsh way and would not laugh aloud in front of him, such a person would be liked by the king. 51 That person who does not think about his hunger, sleep, cold, wind, fire etc., that means, a person who does not think about himself and think about the king, is capable of being a servant.52 Such person when beaten, scolded punished does not talk back to the king, and who obeys his order and wishes good for the king is capable of being a servant. 53 These rules laid down by Visnusarma through Damanaka, may be said to be the reflections of Kautilya's words as below: 50. vacastatra prayoktavyam yatroktam labhate phalam I sthayi bhavati catyantam ragah suklapate yatha | Pancatantra, Mitrabheda, Katha - 1, verse - 34, p. 16. 51. proktam pratyuttaram naha viruddham prabhuna na yah | 52. na samipe hasatyuccaih sa bhavedrajavallabhah || Pancatantra, Mitrabheda, Katha - 1, verse - 61, p.22. na ksudha pidyate yastu nidraya na kadacana | na ca sitatapadyaisca sa bhrtyo'rho mahibhujam || Pancatantra, Mitrabheda, Katha - 1, verse - 99, p.30. 53. tadito'pi durukto'pi dandito'pi mahibhuja | yo na cintayate papam sa bhrtyo'rho mahibhujam || Pancatantra, Mitrabheda, Katha - 1, verse - 97, p.29.

138 When asked, he should tell the king what is both good and pleasing, but not what is bad, though pleasing; if the king is pleased to listen, he may secretly tell what though unpleasant, is good.54 He may even keep silence, but should never discribe what is hateful; by abstaining from talking of what the king hates, even undesirable persons have become powerful when, seeing that the king likes only pleasant things without caring for their evil consequences, they have followed his will.55 While laughing in jest he should avoid loud laughter, he should avoid evil aspersions against others, nor ascribe evil others; he shall forgive evil done to himself and have as much forbearance as the earth.50 *Self protection should be the first and constant thought of a wise man; for, the life of a man under the service of a king is aptly compared to life in fire; whereas fire burns a part or the whole of the body, if at all, the king has the power either to destroy or to 54. prstah priyahitam bruyanna bruyadahitam priyam | apriyam va hitam bruyacchrnvato'numato mithah || Arthasastra, V Adhikarana (yogavrttam), IV Adhyaya, verse - 55. tusnim va prativakye syat dvesyadimsca na varnayet | apriya api daksasyuh tadbhavadye bahiskrtah || 179, p.309. Arthasastra, V Adhikarana (yogavrttam), IV Adhyaya, verse - 180, p.309. 56. anarthyasca priya drstva cittajnananuvartinah | abhihasyesvabhihasedghorahasamsca varjayet || Arthasastra, V Adhikarana (yogavrttam), IV Adhyaya, verse - 181, p.309.

139 advance the whole family, consisting of sons and wives of his servants.57 Thus, one finds a clear reflection of Kautilya's words into that Visnusarma. The shaking off of the aggregate of the six enemies : A close survey of the Pancatantra makes it clear that "control over the senses" and "shaking off six enemies" are also requisite qualifications of the king, who establishes sovereignty. That is why, Kautilya has made a separate chapter called Indriyajaya with regard to the king. Perhaps, there are few references to Indriyajaya in the Pancatantra. But, all such references have indirect approach to the aspect of control over the senses. Of course, some scenes and general statements in the Pancatantra speak of the destruction of one's belongings, because of anger, lust, greed, egoism etc. Yet, they remain with the want of fullfledged approach to the aspect of Indriyajaya. So much so that, this aspect is left without due consideration in the context.