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training was imparted, so that after becoming a king he has not to encounter more difficulty in the administration. A son of a king was entitled to be hing. But to get rid of from a wicked king it was necessary to dethrone him. The case of Samarāditya was a point in information (Bhava seven). Viewing through his own chain of rebirth he opted to spend more time to pious activities than to material happiness, and also lived a saintly life. But his father did not approve his son's indifferent attitudes. Hence he ordered three of his men (namely Ashoka, Kamankura and Lalitanga) to become Samarāditya's friend for briefing him the importance of worldiness (Bhava nine). Not contended with this, his father also explained him the necessity of Kāmasāstra as a means of attaining Mokşa, but Samaraditya retorted his father by saying that it increses the sin (Bhava nine). Ministers as state-adviser
The cabinet was formed to help king in running administration. Subuddhi (Bhava one), Matisāgar (Bhava two), Indrasharmā, Buddhisāgar, Brahmadatta (Bhava three) were the ministers we come across, nevertheless their nature of work is not possible to know. But it seems that the ministers were very close to the king and had enjoyed the status of his advisers. The king, after returning from Jaipur, had first counselled with his ministers about his intention of retiring and that of renouncing (Bhava two). We can infer that the king might have been sought help from them and might have taken any steps after enjoying their confidance. We can also say from the narration of the SK that the feudal lords were also cooperating the king. While accepting the supremacy of the Yuvarāja Kumārsena, the victor; Vindhyaketu, the Sāber leader, declares the people of his lord as Sambandhini (Bhava two). This shows that the political relation between
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