Original Sanskrit Texts on the Origin and History of the People of India, their Religion and Institutions v1.c9.s2.6

v1.c9.s2.6

⁸³ The orthodox doctrine, as stated by Manu, vii. 3 ff., coincides very nearly with Veṇa's estimate of himself, although the legislator does not deduce from it the same conclusions: 3. *Rakshārtham asya sarvasya rājānam asṛijat prabhuḥ* | 4. *Indrānila-yamārkāṇām Agneś cha Varuṇasya cha* | *Chandra-Vitteśayoś chaiva mātrāḥ nirhṛitya śāśvatīḥ* | 5. *Yasmād eshām surendrāṇām mātrābhyo nirmito nṛipaḥ* | *tasmād abhi-bhavaty esha sarva-bhūtāni tejasā* | 6. *Tapaty āditya-vach chaisha chakshūmshi cha manāmsi cha* | *na chainam bhuvi śaknoti kaśchid apy abhivīkshitūm* | 7. *So 'gnir bhavati Vāyuś cha so 'rkaḥ Somaḥ sa Dharmarāṭ* | *sa Kuveraḥ sa Varuṇaḥ sa Mahendraḥ prabhāvataḥ* | 8. *Bālo 'pi nāvamantavyo "manushyaḥ" iti bhūmipaḥ* | *mahatī devatā hy eshā nara-rūpeṇa tishṭhati* | “3. The lord created the king for the preservation of this entire world, (4) extracting the eternal essential particles of Indra, Vāyu, Yama, Sūrya, Agni, Varuṇa, Chandra, and Kuvera. 5. Inasmuch as the king is formed of the particles of all these gods, he surpasses all beings in brilliancy. 6. Like the Sun, he distresses both men's eyes and minds; and no one on earth can ever gaze upon him. 7. He is Agni, Vāyu, Sūrya, Soma, Yama, Kuvera, Varuṇa, and Indra, in majesty. 8. Even when a child a king is not to be despised under the idea that he is a mere man; for he is a great deity in human form.” In another passage, ix. 303, this is qualified by saying that the king should imitate the functions of the different gods: *Indrasyārkasya Vāyoścha Yamasya Varuṇasya cha* | *Chandrasyāgneḥ Pṛithivyāś cha tejo vṛittaṁ nripas' charet* | This expanded in the next verses.