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be truthful, patient, liberal just and courageous. He should be free from addictions. He should be a sound judge of persons and poss foresight. He should be a man of deep faith and he should be able to look upon a guilty brother and an enemy alike.
This implies that the basic mode of selecting a minister was to choose him from the families in which such office was hereditary. This practice was known from much earlier days both from epigraphs as well as Niti texts. Although the advice to choose a hereditary minister was often followed, it never foreclosed the options of the ruler.
Another point which is implicit in this description is that the minister was expected to function with considerable independence. His prime function is not to simply carry out the orders and wishes of the king but rather to assess the situation in the light of principles and assist in the formulation of politics. "He should constantly deliberate over justice which is like discriminating milk from water in a maximum of both. He should formulate a path which is proper for the king and which is traditional”. Such a minister will cause the state to grow. The qualities and functions of the minister make him the alter ego of the king. He undoubtedly lacked the position of the Vedic priest vis-a-vis the Vedic king but of his containing importance there can be no doubt.
The minister is advised to avoid acting from anger,greed, pride or vanity and always to speak what is conducive to welfare. He must not take sides in the decision of cases and should be devoted only to the good of the people. After consulting properly, he was to so act with reference to other constituents of the state as well enemy states that the work of the sovereign is not impeded.
It would be seen from the above that the greatest stress has been laid on the king and the minister acting in public, not private interest. Prujahita is to be their sole criterion. Public welfare and impartial justice are to be secured by the application of a wise, trained and virtuous mind. Sovereignty is not conceived here as personal or clan property, nor as a game of power. It is not even conceived as the enjoyment of wealth and power. It is not a matter of divine right nor a necessary evil arising from anarchy. Sovereignty is conceived here from a stand point of high moral idealism and a great faith in the efficacy of knowledge, training and virtue. The king and his high officers are expected to have teachers and advisors. The rulers are expected to follow wisdom and exercise self-control so that they may serve the general good. This elevated moral and practical teaching and its sublime faith in wisdom and training is worthy of emanating from Mahavira or at least of being connected with his name.
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