Dasaratha’s ministers were adept at interpreting others’ intentions through their external gestures. They were unwearyingly devoted to the welfare of their lord. Or, the ministers of Iksvakus were verily the counsellors of the king. Here, of course, the pronoun ‘tad’ refers to Dasaratha, since later references ‘tasyastam’ (1 .7 .4) and ‘tasya paurvakah’ (1 .7 .6) refer to the king.
The brave king had eight ministers appointed in accordance with Dharmasastra. Manu rightly asserts that on thorough investigation, seven or eight counsellors need to be inducted into the ministry. Dhrsti, Jayanta, Vijaya, Siddhartha, Arthasadhaka, Asoka, Mantrapala, and Sumantra were ministers in serial order in Dasaratha’s Council of Ministers.
Bhatta reads them as Dhrsti, Jayanta, Surastra, Rastravarddhana, Akopa, Dharmapala, Sumantra, and Arthavit. Apart from the eight principal ministers, Vasishta and Vamadeva, the foremost seers with their profound learning remained permanently in Dasaratha’s council officiating at the sacrifice. Besides, Suyajna, Jabali, Kasyapa, Gautama, Markandeya, and Katyayana along with a host of brahmanas, in the capacity of counsellors were the officiating priests. Here the word dvija signifies a Brahmana not necessarily ‘Katyayana holding a group of brahmanas’. Dasaratha’s forefathers were equipped with all branches of learning, or, conversant with all sciences, including Dhanurveda, they were rather intolerant of imperfection resulting in public censure. Exercising restraint over the senses they displayed their expertise in rituals.
Here ‘atha’ means ‘bliss’.The word sastrajna, means, they were well-versed in the science of weaponary. Endowed with power, forbearance, and fame, they never uttered lies. To avoid the repetition of the meaning, the word kirti in the last verse (1 .6 .7) should be taken in the sense of ‘prowess.’ The word prana signifies pratijna. Engaged in adding to the treasure, they observed carefully the merits of the army comprising four constituents, viz. elephants, chariots, cavalry, and infantry. They did no harm to their enemy, if found unguarded. Gifted with valour, and entrusted with political wisdom, they were willing to wage a war on scientific lines. Taking into consideration the gravity of the offence, they gave severe punishment, as the occasion demanded. They protected the brahmanas who saved the Vedas from the atheists, i.e. nastikas who treated them as non-authoritative.
Bhatta takes up the reading ‘guror gunagrhitas ca’ and explains: ‘The ministers were accepted by the guru by virtue of their merits. Here, the possessive ending guroh denotes the relation in general. However, the variant ‘gunagunagrhitah’ is also acceptable. It refers to the ministers who could interpret merits and demerits. The ministers were possessed of the virtues that existed at all times and in four directions. Narendrasya in singular denotes jati or class.
Conversant with the courses of action like alliance and war, regarded as the expedients of foreign policy, they were endowed with glory. Sensitive to subtle thoughts, they were an authority on political morals. The reading samvarane for samgrahane connotes the same meaning.Pathaka reads saktah, in its second occurrence, for slaksnah. The use of the particle ca implies the attendance of the priests in the king’s council.
Ministers of the kingdom of Ayodhya 1.7.1-24
Dasaratha’s ministers were adept at interpreting others’ intentions through their external gestures. They were unwearyingly devoted to the welfare of their lord. Or, the ministers of Iksvakus were verily the counsellors of the king. Here, of course, the pronoun ‘tad’ refers to Dasaratha, since later references ‘tasyastam’ (1 .7 .4) and ‘tasya paurvakah’ (1 .7 .6) refer to the king.
The brave king had eight ministers appointed in accordance with Dharmasastra. Manu rightly asserts that on thorough investigation, seven or eight counsellors need to be inducted into the ministry. Dhrsti, Jayanta, Vijaya, Siddhartha, Arthasadhaka, Asoka, Mantrapala, and Sumantra were ministers in serial order in Dasaratha’s Council of Ministers.
Bhatta reads them as Dhrsti, Jayanta, Surastra, Rastravarddhana, Akopa, Dharmapala, Sumantra, and Arthavit. Apart from the eight principal ministers, Vasishta and Vamadeva, the foremost seers with their profound learning remained permanently in Dasaratha’s council officiating at the sacrifice. Besides, Suyajna, Jabali, Kasyapa, Gautama, Markandeya, and Katyayana along with a host of brahmanas, in the capacity of counsellors were the officiating priests. Here the word dvija signifies a Brahmana not necessarily ‘Katyayana holding a group of brahmanas’. Dasaratha’s forefathers were equipped with all branches of learning, or, conversant with all sciences, including Dhanurveda, they were rather intolerant of imperfection resulting in public censure. Exercising restraint over the senses they displayed their expertise in rituals.
Here ‘atha’ means ‘bliss’.The word sastrajna, means, they were well-versed in the science of weaponary. Endowed with power, forbearance, and fame, they never uttered lies. To avoid the repetition of the meaning, the word kirti in the last verse (1 .6 .7) should be taken in the sense of ‘prowess.’ The word prana signifies pratijna. Engaged in adding to the treasure, they observed carefully the merits of the army comprising four constituents, viz. elephants, chariots, cavalry, and infantry. They did no harm to their enemy, if found unguarded. Gifted with valour, and entrusted with political wisdom, they were willing to wage a war on scientific lines. Taking into consideration the gravity of the offence, they gave severe punishment, as the occasion demanded. They protected the brahmanas who saved the Vedas from the atheists, i.e. nastikas who treated them as non-authoritative.
Bhatta takes up the reading ‘guror gunagrhitas ca’ and explains: ‘The ministers were accepted by the guru by virtue of their merits. Here, the possessive ending guroh denotes the relation in general. However, the variant ‘gunagunagrhitah’ is also acceptable. It refers to the ministers who could interpret merits and demerits. The ministers were possessed of the virtues that existed at all times and in four directions. Narendrasya in singular denotes jati or class.
Conversant with the courses of action like alliance and war, regarded as the expedients of foreign policy, they were endowed with glory. Sensitive to subtle thoughts, they were an authority on political morals. The reading samvarane for samgrahane connotes the same meaning.Pathaka reads saktah, in its second occurrence, for slaksnah. The use of the particle ca implies the attendance of the priests in the king’s council.