The Social Organisation in North-East India in Buddha's Time c12.12

c12.12

From this, however, it should not at all be inferred that not even occasionally did the Brâhmaṇa act as a minister of the king and in this way exercise some influence over him as well as over the government. Of the two ministers of Bimbisâra, already mentioned, one, Vassakâra, whom the king employs in the construction of a fortress and thus in purely worldly matters, belongs to the Brâhmaṇa caste. Also the atthadhammánusásaka amacca, the "guide of the king in worldly and spiritual matters," repeatedly mentioned in the Jâtakas, seems always to be a Brâhmaṇa. In the Sattubhasta Jâtaka, this fact of belonging to the Brâhmaṇa caste is clearly stated; the Brâhmaṇa, who has gone to the court of the king of Kâsî after finishing his studies, receives the favour of the ruler and is loaded with honours by him. "The king"—so it is said further—"made him minister and was guided by him in worldly and spiritual things" (atthañ ca dhammañ ca anusási, III. 342). Regarding the particular functions of this atthadhammánusásaka amacca we learn nothing definite from our sources; still we shall, I hope, not be wrong if we compare his position with that of the Chancellor in mediæval European Courts which post was generally held by the clergy. Even the Indian "Chancellor" of that time seems sometimes to take into his own hands all the reins of government, for very often the *atthadhammánusásaka amacca* is characterised as one versed in all branches of public life (sabbatthaka, II. 30, 74). In this "guide of the king in worldly and spiritual matters" of the Jâtakas we have to recognise the *amátyamukhya* of the law-books, of whom it is said by Manu (VII. 141), "His first minister, who is versed in law, is wise, possesses self-control, and is of good family, he will put into this position, if he is himself fatigued with matters concerning his subjects."¹