Public Administration in Ancient India c10.36

c10.36

After the establishment of a hereditary Kingship there grew up the theory of the divine origin of the institution. This theory is first hinted at in the later Vedic literature, and afterwards elaborated in the Epics, the Smritis, and the Purānas. The Atharva-Veda³ and some of the Brāhmanas⁴ contain the germs of the theory, and it is soon developed into a sort of political principle. Manu says, “ When these creatures, being without a King (arājake), through fear dispersed in all directions, the Lord created a King for the protection of the world, taking (for that purpose) eternal particles (mātran) of Indra (the King of the gods), of Anila (Wind), of Yama (the god of death), of Arka (the Sun), of Agni (the Fire), of Varuna (the Rain-god), of Chandra (the Moon), and of Kubera (the god of wealth).”¹ So, the Mahābhārata says, “ No one should disregard the King by taking him for a man, for he is really a high divinity in human form. The King assumes five different forms according to five different occasions. He becomes Agni, Āditya, Mrityu, Vaisravana, and Yama.”² And again, “ it is on account of his divine origin that the multitude obey his words of command, though he belongs to the same world and is possessed of similar limbs.”³