The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c7.67

c7.67

In such turbulence the Assembly appears to have been a factor to be reckoned with. In the course of a hymn in the tenth Maṇḍala of the Ṛigveda which may refer to the assembly in one's own state or in a conquered enemy's territory, a proud leader says, “Superior am I and have come here with a force capable of doing all things. I shall make myself master of your aims, your resolutions and your assembly.”¹ “Of these that sit together,” so runs a prayer in the Atharvaveda, “I take to myself the splendour, the discernment (vijñāna); of the whole gathering (saṃsad) make me, O Indra, possessor of the fortune (bhāgin).”² The concord of the monarchy and the assembly was devoutly to be wished and prayed for. We read in the course of a benediction in the Atharvaveda, “Fixed, unmoved do thou slaughter the foes, make them that play the foe fall below (thee); (be) all the quarters (diś) like-minded, concordant; let the gathering (samiti) here suit thee (who art) fixed.”³ Again, “let both Sabhā and Samiti, the two daughters of Prajāpati, accordant, favour me.”⁴ The Atharvaveda contains prayers for power of argumentation and eloquence in order to acquire influence over the assembly.⁵ Sometimes witchcraft was used to achieve the same end. “What (witchcraft) they have made for thee in the Sabhā—I take that back again.”⁶ The assembly itself seems to have been sometimes unsteady in temper. There is a tell-tale passage in the Atharvaveda, “We know thy name, O Assembly; verily, sport (nariṣṭā) by name art thou.”⁷ In the last hymn of the last Maṇḍala of the Ṛgveda, there is a fervent exhortation for concord in the Assembly. “Assemble, speak together; let your minds be all of one accord.