[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Polity, law and society](https://indike.org/pramana/ins.polity) › [The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times](https://indike.org/pramana/ins.polity.prasad-1928) › c7.147 # The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c7.147 The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c7.147 - **Language:** English ### [c7.147](https://indike.org/pramana/ins.polity.prasad-1928.c7.147) Next to the Aśvamedha and the Aindra Mahābhiṣeka in dignity stood the Vājapeya and after it the Rājasūya. The Śatapatha Brāhmaṇa says that the Rājasūya sacrifice is that of a Rājan and the Vājapeya that of a Samrāṭ, and emphasises that the latter is higher than the former.¹ Later, the same text mentions Āsandī, sitting on a throne, as one of the characteristics of the Samrāṭ.² In the course of the Vājapeya, the sacrificer is called ‘All-ruler.’³ Of the net result of the Rājasūya we are simply told that “by offering the Rājasūya he becomes king.”⁴ Here, too, the performance of the Vājapeya perhaps implied some sort of suzerainty. In the later Brāhmaṇas both the sacrifices have been elaborated beyond all precedent. Even the Rājasūya is not a single independent ceremony but a series of consecutive rites occupying a year or so and requiring the services of numerous priests. A few of the significant details may be mentioned. Explaining one of the Rājasūya rites, the Śatapatha Brāhmaṇa remarks that the sacrificer is Indra,—he is Indra for a two-fold reason, namely, because he is a Kṣatriya and because he is a sacrificer.⁵ Elsewhere it identifies the sacrificer with the god Prajāpati.⁶ In the course of the Rājasūya, the sacrificer shoots from a distance. “And as to why a Rājanya shoots, he, the Rājanya, is the visible representative of Prajāpati: hence, while being one, he rules over many.”⁷ The Vājapeya equates the sacrificer with Brihaspati. “All ruler is he, N. N.” says the priest. “All-ruler is he, N. N. Him, thus indicated, he thereby indicates to the gods. Of mighty power is he who has been consecrated, he has become one of yours; protect him.”¹ Again, in the course of the Vâjapeya, the Adhvaryu spreads out the goat-skin with the words, ‘This is thy kingship.’ Thus he endows the king “with royal power. He (the Adhvaryu) then makes him sit down, with the words, ‘Thou art the ruler, the ruling lord’ whereby he makes him the ruler, ruling over those subjects of his;——‘Thou art firm and steadfast!’, whereby he makes him firm and steadfast in this world;——‘Thee for the tilling!——Thee for peaceful dwelling!——Thee for wealth!——Thee for thrift!’ whereby he means to say, (here I seat) thee for the welfare (of the people).”² As in the Atharvaveda various kinds of waters are taken for the sprinkling.³ Some symbolic rites are mentioned. A tiger-skin is spread in front of the Maitravaruṇa’s hearth.⁴ The sacrificer makes a short chariot race,⁵ touches a cow as arranged, and stops amid the cows of his relations.⁶ He puts on shoes of boar’s skin, because the boar had been produced by the gods putting a pot of ghee on the fire.⁷ Looking down upon the earth he mutters, “O mother Earth! injure me not, nor I thee.” This is done, lest the earth should shake him off.⁸ In the course of a sort of dialogue with the priests around in succession, the king is addressed by them as Brâhmaṇa, and also as Savitṛi ‘of true impulsion,’ Varuṇa ‘of true power,’ Indra ‘mighty through the people,’ Rudra ‘the most kindly.’⁹ The Adhvaryu hands over the wooden sacrificial sword to him with these words, “Indra’s thunderbolt thou art: therewith serve me." With the same words, the sword is passed on by the king to his brother, thence to the Sûta, finally to the Grâmaṇi. "And as to why they mutually hand it on in this way, they do so lest there should be a confusion of classes and in order that society may be in the proper order."¹ The Ratnins, as these personages are called, are asked to a symbolic game of dice, the bet being a cow brought by an ordinary man.² - [Previous: c7.146](https://indike.org/pramana/ins.polity.prasad-1928.c7.146) - [Next: c7.148](https://indike.org/pramana/ins.polity.prasad-1928.c7.148) - [Up: c7](https://indike.org/pramana/ins.polity.prasad-1928.c7) ## Linked texts (1) - [Śatapathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.satapatha) — Yājñavalkya & Śāṇḍilya (Vedic teacher), Sanskrit --- Source: [https://indike.org/pramana/ins.polity.prasad-1928.c7.147](https://indike.org/pramana/ins.polity.prasad-1928.c7.147) · Pramāṇa