The History and Culture of the Indian People v1.c30.s1.4

v1.c30.s1.4

But side by side with these rational views we find also the theory of the divine origin of kingship, which figures so prominently in later political literature. The germ of this has been traced by some scholars³ even in the *Ṛigveda* (IV. 42), in the hymn attributed to the Pūru king Trasadasyu, who exclaims, "I am Indra, I am Varuṇa," and again, "on me (the gods) bestow those principal energies (that are) characteristic of the Asuras." But this may be explained as an expression of personal vanity rather than the formulation of a political theory. In the later Saṁhitās and the Brāhmaṇas, however, the divinity of the king is put forth as a general doctrine. The king is declared to have gained identity with Prajāpati by virtue of the Vājapeya and Rājasūya sacrifices.⁴ The *Śatapatha Brāhmaṇa* (V. 3. 3. 12) definitely declares: "He the Rājanya is the visible representative of Prajāpati (the lord of creatures): hence while being one, he rules over many." The *Taittirīya Brāhmaṇa* (II. 2. 10. 1-2) tells the story how Indra, originally the most inferior among the gods, was created their king by Prajāpati, and received from him both the royal symbol and lustre. This is another illustration of the application of secular ideas to the realm of gods. But although the king is raised to the rank of God, the human origin is not lost sight of, and he is never regarded as divine by virtue of hereditary descent.⁵