A History of Hindu Political Theories from the Earliest Times to the End of the First Quarter of the Seventeenth Century A.D. c8.s3.69

c8.s3.69

In assimilating the monarchic State within their own concepts and categories, the Arthaśāstra followed a parallel line of development with the canonical Dharmasūtras which, as we have seen in another place, recognise the king as a normal element in the social system.† The Arthaśāstra, however, did a distinct service to the cause of political theory by ruling out the 'purohita' from the list of proximate factors of government. The royal chaplain, as we have observed elsewhere, was magnified in the Brāhmaṇa works as the earthly Providence guarding both the king and the kingdom. In the Dharmasūtras he is figured as helping the fulfilment of the king's special duties as a king and general duties as a householder. Now the early teachers of the Arthaśāstra did not probably ignore this powerful individual. Kauṭilya, indeed, requires the king to follow his ‘purohita’ as a disciple does his preceptor, a son his father and a servant his master, while he places this functionary in the front rank of the State officials. Nevertheless, as will appear from the above, the ‘purohita’ is conspicuous by his absence in the list of the seven elements, while a place is found therein for the minister and the ally. Nor is the purohita’s special skill in the use of charms and spells included in the list of three ‘powers’ of the king.