A History of Hindu Political Theories from the Earliest Times to the End of the First Quarter of the Seventeenth Century A.D. c12.s2.30

c12.s2.30

The last passage obviously brings Śukra into line with the exponents of the doctrine relating to the divine nature of the king. Of the two forms in which this doctrine occurs in the earlier writings, Śukra adopts the one that involves the equivalence of the king's functions to those of the deities. This is embodied in the lines immediately following the extract quoted above. As Indra, we are told, is capable of collecting his own dues and of protection, so is the king : as the Wind propagates smell, so the king directs the good and the bad actions : as the Sun removes darkness, so the king directs men to virtue and destroys unrighteousness : the king, while punishing the evil deeds, is Yama since the latter inflicts punishment : like Fire the king is pure and appropriates his own dues from all persons for their protection : as the god Varuṇa sustains the whole earth, so does the king with his wealth : as the Moon gladdens the people with its rays, so does the king with his own merits and deeds : the king who is able to preserve his treasure is as the god Kubera with respect to his jewels.∗