Chapter 1 - Significance of Manasollasa and its relevance today

Chapter 1 SIGNIFICANCE OF MANASOLLASA AND ITS RELEVANCE TODAY Manasollasa, also known as Abhilasitarthacintamani, is a monumental work of the 12 th century monarch, Somesvara III of the Calukya dynasty. He was a versatile person. He was an erudite Sanskrit scholar, a great warrior, an able administrator and a benevolent ruler of his subjects. In his renowned work, the ruler has outlined the duties and responsibilities of a king devoted to the well-being of his people. Generally speaking, every person desires to achieve knowledge, brilliance of mind, wealth, strength and a robust health. In this respect, we are fortunate that our ancient sages and well-wishers have left their experiences and wisdom for our benefit. Many of these ancient concepts are still valid and are useful as guiding stars in our present day life. It is precisely for this reason that we have to study our ancient literature and the Sastras. The almost innate propensity of the ancient Indians, described above, gave birth to scientific treatises on different subjects. The ancients, for instance, wrote on darsana, vyakarana, kosa, jyotisa, ganita, dharma, rajaniti, hastividya, asvavidya, ayurveda, dhanurveda, gandharvaveda, yoga, vanijya, citrakala, silpakala, vastukala, nrtya, natya, kavya and several other Vidyas and Kalas. These works continue to stand as the memorable and concrete emobodiments of the manifold expressions of their inquisitive intellect, ably assisted by their irresistible enthusiasm. Their analytical intellect was never averse to any subject under the sky. There is no subject under the sun on which something has not been written in Sanskrit. The people in general, and the intellectuals in particular, were so very scientific minded that they could not think of virtuosity as a bar to the scientific investigation of any subject.

2 Somesvara III was not only a king, but a royal adviser, a religious teacher, a great educationist, a great philosopher and a great well-wisher of mankind. As such, his work Manasollasa is useful and interesting not only to the common people but also to those who want more than the worldly things. It may be said that it is one of the most important works in Sanskrit literature. Manasollasa is written in Anustubh metre, interspersed with prose passages. Its language is easy but florid. The work treats of many subjects and gives maximum information. The work is designated by the author as the "" or a book which teaches the world. The scope of the book is so extensive that it can rightly claim that epithet. Manasollasa is a well-known encyclopaedic work in Sanskrit literature composed in verses by Somesvara III (1127-38 AD), a distinguished scholar. He was the son of the great king Vikramaditya VI. Somesvara proved to be a monumental figure in the history of Calukyas, who ruled at Kalyana in Karnataka (India), from the 10 th to the end of the 12 th century. Manasollasa contains elaborate information on almost all branches of ancient lores. Hence, it serves as a storehouse of information on all leading topics of learning. This interesting work is useful to the common man to lead a peaceful life. Manasollasa propounds time-tested knowledge, and accordingly, gives fresh inspiration to human beings even in the present day changing times. It consists of five Prakaranas of twenty chapters each of unequal length and encompasses several related subjects. General topics are explained in the first Prakarana. They are general and religious ethics, social service, manufacture of idols and diseases and their remedies. In the second Prakarana, polity is treated in detail under seven different heads. Law, both personal and interstate, and other aspects such as peace, war, invasion, neutrality and alliance, are also 1.

3 dealt with. The third Prakarana is devoted to the description with minutest details, of architecture, picture-drawing, painting, iconography and pleasure of domestic life. The fourth and fifth Prakaranas explain the various forms of amusements and entertainments. Incidentally, a brief reference is also made to arithmetic, decimal notations, preparation of calendars, astrology, omens, augury, palmistry, training of horses and elephants along with the treatment of their diseases, mining, alchemy, gems and precious stones, marriage and child-rearing, cookery, liquor, beverages, music, conveyance, scents, and so on. The subjects treated in Manasollasa give a bird's eye view of social services, ethics, education, health, justice and the role of a physician in the welfare state. Education, imparted with devotion and dedication, enables a society to be mentally alert to face the increasing challenges posed by the changing times. Health, meticulously guarded, keeps the society physically fit and mentally calm and peaceful to utilise all energies for the well-being of mankind. The place of a physician in the establishment is highlighted by Somesvara in a befitting manner. He opines that the well-being of a State depends upon mental, physical and social health of its subjects. Mental health depends upon the imparting of all-round education aimed at intellectual, emotional and spiritual advancement of all people. Physical health is assured by taking timely precautions in warding off diseases. Social health is assured by the dispensation of speedy and impartial justice without fear or favour. The ruler of a kingdom, according to Manasollasa, should regard the protection of health, wealth and progress of his people on a priority basis. There should be adequate facilities for guarding the people against all sorts of pollution so that their mental, physical and moral health is assured. There should be enough opportunities for the people to make an honest living through hard work. Health is also wealth in a strict sense. Only healthy people can utilise their energy for increasing the wealth of

a state. They alone can ensure steady economic growth and make the country prosperous. With this object in view, Somesvara gives a place of prominence to physicians in society to enable them to discharge their duties and to rid society of various types of diseases. The king is visualizing an ideal society in which diseases related to human beings as well as animals have to be diagnosed and treated by his physicians and doctors. Kshemendra in his 'Auchityavicharacharcha', has stressed the importance of freedom from pollution. He points out that there are five types of pollution: (i) Pollution of the mind; (ii) Pollution of action; (iii) Pollution of family; (iv) Pollution of body; and (v) Pollution of speech. He considers pollution of the mind as the most depressing. In the present century, we are living in an era of pollution of all types. Prevention of pollution is an uphill task facing mankind. The sages of yore had a vision of life. They strongly pleaded for preventing mind from being polluted. If the mind is purified, they argued, other types of environmental pollution can be minimised, if not totally eliminated. This is possible by mind control. Mind-control depends upon cultivation of pure habits in thought, word and deed. Somesvara's family boasts of eminent scholars who had made significant contribution to the cause of Sanskrit learning and had been befittingly honoured for their scholarship, right from his forefather Taila (Tailapa) II, who ruled around 973 A.D. After the extinction of the Badami Calukyas in Karnataka in 757 A.D., there was a gap of two centuries, after which a branch of the Eastern Calukya dynasty came to power in the tenth century, only to fall again in 1198 A.D. With the death of the last chief of the line of Somesvara IV, Tailapa II, founded the Calukya dynasty in Karnataka. This dynasty was just an offshoot of the Badami Calukyas. He established his Kingdom with Halasige (in Belgaum

5 District) as his capital.¹ Tailapa II, was a subordinate of Krsna III. In 957 A.D. we find him as a subordinate of Kannaradeva, governing the Melapati region. But later, in a record of 965 A.D., he is mentioned as a Mahasamanta, governing Tardavadi 1,000 division. In this record, he is given the titles 'Calukyarama' and 'Ahavamalla' and described as 'Satyasraya-kula-tilaka'.2 This indicates the rise of his power and influence. He ruled for 24 years from 973 to 997 A.D. He was an able warrior and overcame with determined effort the many obstacles that came to him on his way to secure and stabilise his new kingdom. He declared himself as the 'Lion of Calukyas'.³ Thereafter, the dynasty continued for some years later. This dynasty was fortunate to have five great warriors and statesmen, rulers of eminence in unbroken succession, viz., Taila II, Satyasraya, Jayasimha, Somesvara I, and Vikramaditya VI. This advantage raised the status, prestige and influence of this dynasty in the southern part of India. Among all these kings, Vikramaditya VI, became very famous. We find that the period of fifty years of rule of Vikramaditya VI, was one of uninterrupted peace. Krishna Murari says: "Vikramaditya then entered Kalyana and had a long, and on the whole, a peaceful reign of fifty years. It does not, however, mean that there were no disturbances at all. In fact, his younger brother and Yuvaraja Jayasimha, was the first to raise a revolt against Vikramaditya's rule. Jayasimha no doubt supported him earlier in ousting the elder brother. For this he was suitably rewarded by the new king who appointed him Yuvaraja. During his father's lifetime Jayasimha was the governor of Tardavadi division in 1064 A.D., when Somesvara II came to the throne." All this shows that 1. I.M. Muthanna, Karnataka History, Administration and Culture (Bangalore, 1977), p.61. 2. P.B. Desai (Ed.), A History of Karnataka. (Dharwad, K.R.I., 1981). p.159. 3. The Calukyas of Kalyan by Krishna Murari, Concept Publishing Company, Delhi 1977, p.41. Ibid., p.122. A.

6 Jayasimha was highly regarded by his elder brother and king who had great confidence in him. Vikramaditya VI was a great soldier, and his early training was directed towards making him a tough warrior and good citizen. It is no wonder that he possessed a sturdy physique and outstanding administrative skill. He was not only a great soldier but a wise statesman and a skilled diplomat also. I.M. Muthanna says : "Calukya Vikrama VI, was an equally great ruler who went as far as Bengal and Assam and later towards Kerala and Simhala in the south."5 After a long rule of fifty years, Vikramaditya VI, passed away early in 1127 A.D. He has left behind a number of inscriptions which give us useful information about the various aspects of life of the people in that period. An inscription from Aland affirms that under the beneficial rule of this monarch, the Kali (iron) age was transformed into Krta (golden) age.6 We learn from Vikramaditya VI's incriptions that he had about a dozen wives and four sons. Queen Candaladevi was the mother of Somesvara III, Jayakarna and Tailapa. Mallikarjuna who figures as Yuvaraja governing the Tardavadi division and the Karahada 4,000 was also probably a son of Candaladevi. She was a princess of the Silahara family of Karahada, who wooed the Calukya king in a "Svayamvara" as described by Bilhana. She is described in a number of records as a lady of exceptional accomplishments. The epithets, "Nrtya Vidyadhari" i.e., an adept in the art of dancing 8 and Abhinava-Sarasvati, or Abhinava- Sarada,⁹ ascribed to her appear to be more factual than formal, indicative of her proficiency in music, dance and other fine arts. Among the other queens, mention may be made of Ketaladevi, Malayamatidevi, 5. I.M. Muthanna, op.cit. p.53. 6. P.B. Desai (Ed.), op.cit. p.185. 7. Ibid. 8. V.S. Kulkarni, "Historical and Cultural Studies of the Region Around Basavakalyan" Ph.D. Thesis, Karnatak University Dharwad, 1979, p.53. 9. P.B. Desai, op.cit. p.185.

7 Padmaladevi and queen Jakaladevi who was a pious lady and a follower of Jaina faith. Some of them were good administrators. Taila III, viewing with concern the growing menance to his kingdom, had appointed for some time in about 1158 A.D., (1162-1198 A.D.) his son Tribhuvanamalla Somesvara IV as his successor and invested him with sovereign powers. But this prince, with probably two other princes of the family, fled to a safe place to escape from the hands of Bijjala who was succeeding in his aggressive plans. The genealogy of the western Calukyas, who ruled after the year 973 A.D. is as follows: Taila (Tailapa) II¹0 (973-997 A.D.) Iriva Sedanga Satyasraya (997-1008 A.D.) Vikramaditya V (1008-1015 A.D.) Dasavarma Ayyana (1015 A.D.) Jayasimha II (Jagadekamalla-I) (1015-1044 A.D.) Somesvara I Jayasimha III (1044-1068 A.D.) Somesvara II (1068-1076 A.D.) Vikramaditya VI Jayasimha IV (1076-1127 A.D.) 1 Jugadekamalla-II (1139-1149 A.D.) Somesvara III (1127-1139 A.D.) Taila III (1149-1162 A.D.) Somesvara IV (1162-1198 A.D.) Bhulokamalla II Jagadekamalla III 10. P.B. Desai, op.cit. p.215

8 Somesvara gives in his 'Vikramankabhyudaya', some information about the heredity of his family. According to him, Taila II had three sons. by name Satyasraya," Dasavarman, and Pulakesi. Then Jayasimha II had a son by name Ahavamalla. Further, he mentions that Vikramaditya VI was known to be the greatest ruler in the Calukya dynasty. As noted above, historians opine that Vikramaditya VI had four sons by name Mallikarjuna, Somesvara, Jayakarna, and Tailapa. This information is contained in the inscriptions found near Basavakalyana. In Kalyana dynasty, Tailapa, Iriva Bedanga, Somesvara I and Vikramaditya VI occupied the Telugu areas. They fought with the Colas also. Vijayapura was the capital of the Calukyas of Kalyana. 12 Lakkundi or Lakkingundi was a great centre at that time and Kalyanapuri was famous in many ways. According to Krishna Murari, 13 "Towards the close of the tenth century the power of the Rastrakutas waned, and the main line of the Calukyas which emerged from obscurity of about two centuries, once more dominated the political scene of the Deccan with Kalyanapuri, 'the best of all the cities in the world' as their capital contesting the sovereignty of India, South of the Vindhyas with the Colas of the Tamil country. War and politics were by no means the only concern of the Calukyas. They figured prominently as patrons of art and learning. They were great builders, and one dominant style of Indian architecture derives its name from them. Kannada and Telugu literatures drew sustenance from their patronage." Bilhana and the jurist Vijnanesvara of the 11. The name of Satyasrayakula is derived from that of one of the early Calukya kings Satyasri, or Satyasraya. 12. (cf. Indian Antiquary, Jas Burgess, Vol.I. 1872, p.141). Krishna Murari. op.cit. p.151. cf. A.S. Nanjundaswami. History of Calukya. (in Kannada) (Samaja Book Depot, Dharwad, 1976), p.47. Cf. I.M. Muthanna. Op.cit. p.62. 13. Krishna Murari. op.cit. p.1.

9 Mitaksara code lived at Kalyana. During the time of the Calukyas, Karnataka became a great power which contributed to the cultural greatness of India. The restoration of Calukya supremacy inaugurated a new era of architectural renaissance, wherein came forth a sumptuous harvest of glorious monuments. 14 According to P.B. Desai, "This period may therefore be described as a golden period as vouched by a large number of inscriptions found in these areas. "15 Vikramaditya VI had left nothing to be achieved afresh by his successors. Added to this, Somesvara III was a person of a different bent of mind. He was more a scholar than a fighter. Generally speaking, the reign of Vikramaditya VI was a period of hapiness for the Deccan. He founded a new town named Vikramapura. 16 Vikramaditya VI was succeeded by his son Somesvara III in A.D. 1127. He was as great a monarch as his father. But he was greater than his father in one respect; being a learned man himself, he bore the title 'Bhulokamalla', 'the wrestler of the earth' and 'Sarvajna Cakravarti', 'the omniscient emperor'. Fortunately for him, there were no notable disturbances inside the country or on the borders. Therefore, valuable books like Manasollasa or Abhilasitartha Cintamani and Vikramankabhyudayam could be written. The scholarly and voluminous work Manasollasa running into about 8,000 verses, is divided into five Vimsatis or Prakaranas, each containing twenty Adhyayas or chapters of unequal length, some chapters again comprising of several sub-sections. 14. P.B. Desai. op.cit. p.212. 15. Ibid., Ibid., p.193. 16. Krishna Murari. op.cit. p.147.

10 As a philosopher, poet, and as a great political thinker, Somesvara III occupies a pre-eminent position. In this way, he may be said to have excelled his forefathers in the breadth of the spectrum of activities. According to B.R. Gopal¹7 "Bhulokamalla's rule of about 13 years was one of peace in the kingdom." Somesvara's pious nature and interest in academic pursuits had resulted in peace and harmony in the kingdom. Political sagacity, selfless devotion and respect for his elders and preceptors, 18 unshakable faith in Lord Siva" and Visnu, 2 remarkable foresight are a few among his numerous virtues. 19 20 and The Arthasastra of Kautilya is a monumental work on polity, which refers to previous discussions and in some respects attempts a comparative study of the subject. Kautilya quotes the following individuals or schools of opinion, viz., Manu, Usanas, Brhaspati, Bharadvaja, Visalaksa, Kaunapadanta, Parasara, and Bahudantiputra, etc. There are other works which are more or less representative of their times and throw much light on the subject by their mass of information. But we should draw not merely upon these treatises, or those portions of them that deal specifically with polity, but also upon others which, though not directly treating it, throw many hints and side-lights, the 17. The Calukyas of Kalyana and the Kalachuris by B.R. Gopal, Prasaranga, K.U.D. 1981, p.314. 18. asuyavarjanam caiva patitaih samgavarjanam | krodhasya varjanam caiva svatmastutivivarjanam || 1.1.15. pitrnam tarpanam karyamatiyescaiva bhojanam | susrusanam gurunam ca tapastirthesu majjanam || 1.1.17. 19. vande bhavalatabijam limgarupam mahesvaram | avyaktamapi suvyakam yasyantah sacaracaram || 1.1.3. 20. naumi vedadhvanivaram devam dhatte sadaiva hi | nabhipadmodare visnoh kvanadbhramaravibhramam || 1.1.5. sudarsanadalitabanabaho siromatravasesikrta ho niravadhisastrarthopadesadaksa samgararamgadalitahiranyaksa | samutsarita purandara bhayavihita - pranatajanapapaksaya samsaraparavara- santaranaseto jaya jaya natha vainateyaketo || 4.16.357.

11 combined effect of which may clear up many an obscure corner of the subject of our inquiry. Political realism believes that politics, like society in general, is governed by objective laws that have their roots in human nature. In order to improve society, it is necessary to understand first the laws which govern the society. The operation of these laws being rigid, men will challenge them only at the risk of failure. It is generally belived that human nature has not changed much since the classical period. Hence, novelty is not necessarily a virtue in political theory, nor is old age a defect. The fact that a theory of politics, if there be such a theory, has never been heard of before, tends to create a presumption against, rather than in favour of its soundness. Conversely, the fact that a theory of politics was developed hundreds or even thousands of years ago, as was the theory of the balance of power, does not create a presumption that it must be outmoded and obsolete. A theory of politics must be subjected to the dual test of reason and experience. To dismiss such a theory because it had its flowering in centuries past is to present not a rational argument but a modernistic prejudice that takes for granted the superiority of the present over the past. The maxims relating to polity and statecraft, expounded in chapter II of Manasollasa have been discussed frequently. Most of them conform to the traditional pattern. Rajadharma, Dandaniti and the importance of the Ministers, Treasury, Fort, ally, Purohita, Yuvaraja, Senapati, Dvarapala, Antarvesika, Karagaradhyaksa, Nagaradhyaksa, Dharmadhyaksa, Sabhadhyaksa, Dandapala and Durgapala, etc. occupy the bulk of the space. The Manasollasa refers to three Saktis or powers that operate in a state. They are Utsahasakti, the personal energy and drive of the ruler himself, Prabhusakti, the power of the army and treasury, and

12 Mantrasakti, the power of counsel and diplomacy. 21 These powers are thought of in connection with a state's relations with other states and have no bearing on the internal structure of a state's organisation. Powers and Functions of the King The powers and functions of the king as laid down in the Smrtis, Arthasastra and Kamandakiya Nitisara, do not in any way differ from what we find in the Manasollasa. During the reign of king Somesvara, there were rulers in other regions, who were not autocrats. They were fully conscious of their responsibilities and duties to the state and their subjects. The realization of Trivarga was an ideal of a state. The king was advised to follow Dharma, Artha and Kama in their moderate limitations without injuring the interests of one another. The first duty of the king was to protect his subjects as his own children. 22 Somesvara has mentioned in great detail the religious duties of a king without deviating from the hereditary point of view. Somesvara had constructed many works of public utility. He was a great builder in every sense of the term, builder of a great empire and a brave army. His rule, therefore, resulted in prosperity, peace and plenty. Buildings, which have architectural value, will be referred to later. Here, we may note that he constructed reservoirs, tanks and irrigation-canals for the welfare of his subjects. By protecting the Svadharma of his subjects, the king fulfilled Trivarga. Svadharma is the particular duty of each individual in every group. Though Somesvara on the whole acknowledges Svadharma, yet he mentions Samana-Dharma, the duties common to all castes and groups. Somesvara discusses them in the Manasollasa in the first Prakarana. 21. sad gunah saktayastisrah prabhavotsahamantrajah | bhedo dandah sama danamityupayacatustayam || ( amarakosah ) 1.1.22. 22. svarastre palayedraja prajah putranivaurasan | corebhyo'matyakebhyasya tathaivarthadhikaritah || 2.3.155.

13 These are kindness, truthfulness, not aspring for other's property, controlling one's desires, avoiding marriage against the order of the castes and chastity. The king's duty is to promote these practices among his subjects. By protecting Svadharma of his subjects, the king receives one sixth of the fruit of the religious merit of his subjects. Significance of Flora in Manasollasa Somesvara exhibits his vast knowledge of horticulture. A description of various methods employed for the care and maintenance of trees and plants bears testimony to this fact. He refers to trees bearing fruits. He describes various types of trees as follows: 1. Citraphala Vrksah i.e., trees bearing strange fruits. 2. Phalabhuyisthah i.e., trees bearing abundant fruits. 3. Sarvakalaphalanvitah i.e., trees which bear fruits throughout 4. the year. Svaduphalopetah i.e., trees bearing delicious fruits. 5. Tatkalikaphalodayah i.e., trees which bear fruits instantly. 23 Calukya king Somesvara knows the importance of the trees, and their effects. So he says that much care should be taken of the trees and plants as if they are our own children. (Putravatparipalitah). Further, he instructs the officers that they must not only increase well-fertilized lands but also take care to maintain good forests. He recommends that 23. tatra citradrumopetam vanam kuryatsamantatah | tanmadhye ruciram ramyam kridahetormanoharam || karayetparvatam raja tungasrngavirajitam | nanavrksa- samakirnam suvisalasilatalam || tatra citraphala vrksattatprayogavinirmitah | anyapatranyaphalakah putravatparipalitah || anantaphalabhuyisthah sarvakala phalanvitah | laghavo'pi mahakayah prasastah kubjatam gatah || anye svaduphalopetastatkalikaphalodayah | prayatnena krtah saile nana phalamahiruhah || 5.1.2-6.

14 the trees Asoka, Nimba, Punnaga, Bakula, Nagakesara, Sirisa and Tilaka - should be planted first in the forest as they bring about happiness, glory and prosperity. 24 Somesvara tells about watering of trees and plants as follows: The watering process should differ according to the change of seasons. Then only we get good results in getting desired fruits and flowers. The first thing to be observed in this connection is that for full one year after sowing the seeds, one should water the plants with a Kumbha (earthen pot) and the number of the Kumbhas should be increased according to the number of years. Somesvara suggests that it should be continued for twenty years. 25 In the Hemanta and Sisira seasons, the trees should be watered on alternate days. In Vasanta and Grisma, they should always be watered in the morning. In the Varsa and Sarad seasons they should be watered only when the base of the trees is dry.26 Somesvara mentions about the treatment of seeds. Two methods are given in this connection. The first method is applicable to the seeds of all kinds of trees. According to this method, the seeds of ripe fruits are first dried in the sun. Then they are kept covered with cowdung for five days. 24. asokanimbapunnagabakula nagakesarah | sirisastilakascaivamupyante prathamam vane || sukharogya yasovrddhilaksmivijaya vrddhaye | saubhagyarthamime vrksah kartavya bhubhrta vane || 5.1.18-19. 25. bijavapatsamarabhya kumbhenekena secayet | yavadvarsam tatah kumbham prativarsam vivardhayet || samanam vimsatiryavattatastenaiva manatah | jalam deyam prayatnena yathakalam mahirahan || 5.1.33-34. 26. hemante sisire deyam toyamekantare dine | vasante ca tatha grisme deyam pratah sada budhaih || varsasu ca saratkale yada suskam mahitalam | tada deyam jalam tajjnairalavale mahiruham || 5.1.21-22.

15 They are fumigated with the smoke of Vidanga ghrta. 27 The second method is about a special treatment given to the milky trees. According to this method, the seeds are soaked in cow's milk continuously for ten nights. They are dried in shade, coated with cowdung and mixed with the milk of a tigress and ashes and with barley and wheat. 28 Then he mentions about the treatment of soil. The soil used for planting fruit and flower giving trees should be sprinkled with sweet water and should be free from pieces of stones. It should be smooth and soft. Somesvara says that the following should be used as manure for getting the highest yield : ( 1 ) Dung of pigs, horses, etc. (2) Fats of elephant, fox, deer, etc. ( 3 ) Flesh of fish, dog, mouse, deer, cat, casa bird etc.29 (5.1.40-98 ). Further, he tells about pits. The pit in which a tree is to be planted should be four feet square and four feet deep. The trees should be planted according to their size. They may be of big, medium or small size. The space between the trees should accordingly be about 16, 11, 8 or 14 hastas 30 (one hasta measures about 18 inches). Trees and plants should be well protected from frost, extreme heat, smoke, fire, insects and birds. Weeds should not be allowed to grow near the pits.³ 31 27. svabhavapakvaphalinornirdosam suskamatape | phalabijam samaliptam gomaye dinapancakam || vidangaghrtadhupena dhupitam karayedbhrsam | sarvesameva vrksanamesa bijavidhih smrtah || 5.1.7-8. 28. goksirabhavitam bijam dasaratram nirantaram | 29. chayasuskam ca militam vyaghridugdhena bhasmana || yavagodhumamilitam gomayena pralepitam | sthapayet ksiravrksanam vidheya bijasamskrtih || 5.1.9-10. draksa bhavati susvadabhuyistha - phalasobhita | 5.1.42. 30. sodasaikadasastau va tatha hastascaturdasa | kartavyam ropyamananamantaralam mahiraham | ! 5.1.13. 31. niharaccandatapacca dhumadvaisvanarattatha | jalakarah (rat ) prayatnena raksaniyah ksamaruhah || 5.1.25. €

16 He further suggests some other methods to protect the trees. Trees should be protected against snowfall. 32 The insects and worms can also be killed if Vidanga, Hingu, Sindhura, Marica, Ativisa, Vaca, Bhallataka and the (powdered) horn of a buffalow are mixed in equal quantities into the soil. This process cures all the diseases of the plants. 33 In this way, king Somesvara discusses about the science dealing with plant life. The third chapter of this thesis discusses about the science dealing with the life of humans as also of animals. Thus, it can be seen that Somesvara is well-versed in the science of living organisms. > Geographic Study in Manasollasa : The knowledge of Geography of Somesvara reveals a general resemblance with that of Kalidasa, Bana and Bharavi with reference to the concept of different geographical units and divisions of Ancient Bharata. These writers were separated by more than 1,000 years and belonged to different parts of the land. These writers show acquaintance with the regions to which they did not belong, though it must be admitted that their description of the regions of their nativity is more precise and hence authentic. But some writers derive a considerable number of topographical details from the common source, the Puranas, which Somesvara consults or refers more frequently and profusely in case of rivers and mountins etc. This fact partly explains the similarity of geographical data found in works of some writers. This is due also to the 32. vidyuta dagdhavrksasya bhumimadayanadane | raksarthi vika ( ki ) redresam taya na himabadhanam || 5.1.27. 33. vihangahingasindhuttthamaricativisavacah | bhatlatakam tatha srngam mahisam samabhagatah || etairviracito yogai nihanyat kri (kr ) mikitakam | udyane padapanam tu sarvavyadhivinasanah || 5.1.31-32.

17 fact that the geographical names were rarely disturbed in ancient times, even though changes took place quite often in the political field. These changes, however, did affect the boundaries of different states and Janapadas. It is worthwhile to note that a good number of old geographical names are still current either in identical form or in a slightly changed form, and this fact facilitates the otherwise difficult task of identifying the ancient places. Somesvara as a Poet Somesvara is hailed as the Prince among Indian Poets. Individuals may equal or excel him in one or other aspects of the art of composing poems. But collectively taken, in all aspects, he is unequalled. His uniformly high excellence of style is all his own, not to be found elsewhere in his time. The perfect balance of sound and sense is incomparable. The ease with which he uses words that literally flow from his brilliant mind (Pratibha Sakti) is bewildering. He is a close observer of all kinds of men and their nature. His insight into the human mind is deep and characterisation life-like. As a poet of human nature, he is very famous for his dazzling descriptions, sharing the joys and griefs, feelings and emotions of humanity, charming Svabhavoktis, etc. He has a keen sense of humour and a very healthy optimistic outlook and zeal for life. From the analysis of the contents of the Manasollasa, it is seen that Somesvara deals with all factors connected with human life. Lastly, Somesvara suggests to the kings that they must give sufficient wealth to the good poets and logicians. 34 Because of such benevolence and encouragement, literature of eternal value came to be produced in abundance during those days. Somesvara knew the importance of the words and their meaning very well. Hence he has been able to bring out a better elaboration of 34. kavinam tarkikananca prasadam bhuri dapayet | uktah sastravinodo'yam somesvaramahibhuja || 4.2.404.

18 different figures of speech easily. Also notable in his Kavya are the different styles and the striking expressions. As a literary artist, Somesvara stands second to none. His language is natural, simple, chaste and refined. His thoughts and ideas are so profound that they make one infer that he must have had liberal education in a systematic manner. His imaginative faculty is wonderful and sentiments lofty. His work Manasollasa suggests clearly that in his early life he must have spared no pains to widen his intellectual capacity and to develop his all-round knowledge. It has been already shown how it is evident from the study of his work that he had mastered thoroughly all the scriptures and the works in different branches of Sanskrit learning. Somesvara had mastery over the works of great scholars like Visvakarma, Maya, and Pingalacarya. He had studied the Matsya Purana also.35 He had studied the Vedas with their auxiliary works as well as the Sastras. His works bear ample testimony to the same. He was wellgrounded in the Ramayana, the Mahabharata, as well as in the Puranas.³ 36 In this way, Somesvara has included several branches of knowledge in Manasollasa. So this work is rightly considered to be an encyclopaedia. He himself says that he was Garbhasarasvateya, i.e., scholar from birth. This statement is not an exaggeration at all. Further, he advises the kings that they must keep their Praja or people always 35. visvakarma-matenapi mayasastranusaratah | matsyaproktavidhanena pingalamatamanatah || 1.11.76. 36. srngarodadhisitamsun ragambujadivakaran | katham prcchenmahipalo mahabharata - sambhavam | ramayanodbhavam bhavyam puranebhyah samudgatam | brhatkatha samutpannam viranam caritotkatam || 4.19.1411-1412.

19 happy, for which the kings must study the work Manasollasa. Manasollasa is written for the sake of Prajaranjana. Here he gives the example of the moon. According to Somesvara, just as the moon gives pleasure to mankind by moonlight, Manasollasa does so by the rich knowledge embodied in it. Hence, he has very rightly said that the kings must study Manasollasa in the interest of the welfare of their subjects. He also suggests that scholars also should study this work for the development of their knowledge. 37 The author's skill in collecting, editing, composing and presenting the matter is superb. Hence, Manasollasa caters to the needs of people of all classes. This proves that Somesvara's contribution to knowledge is undoubtedly unique and invaluable. Noting all these things, the reader of Manasollasa will feel to have gained something of everything. 37. rajyaprapternrpakulabhuvamityupayopadesah samyak somesvaranrpatina garbhasarasvatena | cakre candrapratimayasasa ranjanaya prajanam punyaudhanamapi ca mahatam vrddhaye buddhaye ca || 1.20.308. i