A History of Hindu Political Theories from the Earliest Times to the End of the First Quarter of the Seventeenth Century A.D. c16.37

c16.37

King, his position and functions in the standard Indian polity, 13-16; the conception of king's divinity in the Rigveda 27; in the Atharvaveda 28; twofold basis of the king's divinity (as a member of the ruling class and as a participant in sacrificial ceremonies) in the Yajurveda and the Brāhmaṇas, 28-30; king's rule based upon his divinity in the Taittirīya Samhitā and the Śatapatha Brāhmaṇa, 32; the king has no indefeasible hereditary right, 33; king's authority limited by the moral basis of his office 41; anticipations in the Brāhmaṇas of the doctrines of king's creation by Divine Will and by popular agreement 42, 43; relation of king to 'purohita' in the Aitareya Brāhmaṇa, 51-52; importance of king's function in the Dharmasūtras, 62-63; the king's duty of protection and the conception of the king as an official, 64-65; Arthaśāstra view of the importance of the king's office, 89-92; king's divinity in Arthaśāstra, 93-96; king's duty of protection derived from his divine ordination, 97; king's justice is the foundation of ordered existence of the world, 98-100; justice the essential attribute of kingship, 100; good king and tyrant first distinguished in Arthaśāstra, 100-101; Buddhist theories of contract, 117-121; king, according to Kauṭilya, is the head of the elements of sovereignty, 131-132; Kauṭilya's view of the source and nature of the king's authority, 133-137; Mahābhārata on the importance of the king's office, 170-171; anti-popular origin of Mahābhārata theories of king's origin, 172-173; doctrine of king's divine creation in the Manusamhitā, 173-174; the theories of king's creation in the Mahābhārata involve blending of the ideas of divine creation and coronation-oath or popular agreement, 174-180;