State and Government in Ancient India c22.s1: Section I: Administration in the Rigvedic Period
State and Government in Ancient India c22.s1
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Section I: Administration in the Rigvedic Period
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The State of the early Vedic period was a small one like the city states of ancient Greece, being hardly more extensive than a modern district. In most cases it was also tribal in origin; its residents were or believed themselves to be the descendants of some famous traditional ancestor like Yadu, Puru or Turvaśu. The governing class consisted of the patriarchs of the different families. A number of these families formed a *viś* or canton, presided over by a *viśpati*; and a number of *viśas* formed a *jana*, presided over by a *janapati* or king.
c22.s1.3
In the Aryan society kingship had evolved from the institution of the joint family, and like the head of the latter, it was usually hereditary. We have definite evidence upon the point in the *Ṛigveda*, where in some cases we can trace the line of succession for four generations; *e. g.* Vadhryaśva, Divodāsa, Pijanava and Sudās; Durgahaṇa, Girikshit, Purukutsa and Trasadasyu. There are a few traces of kingship being elective also; one passage in the *Ṛigveda* refers to *viśas* electing the king.¹ These cases however were rather the exception than the rule.
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¹ X. 124. 8; *see ante.*, p. 80
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The *Ṛigveda* does not associate any divinity with the king. Nor is the king seen performing any public sacrifices for the state as a whole. The kingship in ancient India had no connection with the priesthood, as far as its origin is concerned. Nor is the king described anywhere as having any magical or medical powers. The Vedic king seems to have been the hereditary head of a council of *viśpatis*, and originally he owed his position to his qualities as a military leader. There were frequent wars with the non-Aryans; nor were the Aryan states at peace with one another for a long time. The military leadership would single out a Viśpati for the leadership of the tribe and the post would tend to become hereditary in course of time. It is quite likely that when the heir was a child or incapable of military leadership, the choice might have fallen upon a senior relation or even a different person. These cases however must have been rare.
c22.s1.6
The Ṛigvedic king had the simple title *rājā*; more ambitious titles like *adhirāṭ* and *samrāṭ* were unknown to the age. The king lived in a residence, probably built in mud and not very imposing. He wore glittering dress and golden ornaments, and had a respectable retinue. He is usually described as *gopā janasya* or the protector of the people. His other functions can be merely conjectured. Adjudication is nowhere referred to as his function; it is not unlikely that the *sabhā* and the *samiti* were more concerned with the settlement of disputes than the king. The principle of self-help had an extensive scope at this time both in civil and criminal cases. Even for murder there was the system of the wergeld or blood money.
c22.s1.7
The main source of the king’s income in time of peace was the income of the crown-lands and *bali* or gifts from the people, which were originally voluntary but subsequently became obligatory. In time of war, the king used to get a large share of the booty as also of the land conquered from the enemy.
c22.s1.8
The *Ṛigveda* mentions very few government officers; only three of them are referred to, *senānī* *i.e.* general, *grāmaṇī* *i.e.* the village headman or military captain and *purohita* *i. e.* the royal priest. *Senānī* was the deputy commander of the military forces and went to the battle along with the king, leading the state troops which fought with arrows, spears and lances. It appears that the king and the nobles wore armours and rode in chariots, while the ordinary soldiers fought as foot soldiers. *Grāma* means both a village and a group; *grāmāṇī* might have been the headman of the village or a captain in the army. *Purohita* was no doubt mainly concerned with the sacrifices to be offered to gods. But his knowledge and skill were believed to be very valuable to gain victory; he would acccompany the king in the battlefield to help the army by the spiritual force of his prayers and the mystic powers of his charms. The role of Viśvāmitra and Vasishṭha will give us an idea of the great influence that the priest exercised over the king.
c22.s1.9
As observed already, the king was originally a president of the council of peers or elders; his powers were not extensive. There were two popular bodies in the Ṛigvedic age, *sabhā* and *samiti*, which exercised considerable control over the king. We have discussed their nature and functions already (pp. 141-4).
c22.s1.10
There is some evidence to show that a few of the Ṛigvedic states were republics. Their nature has been already indicated (pp. 116-7).
Linked texts (1)
- Ṛgvedasaṃhitā — Sanskrit