The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c8.5

c8.5

the best known of the Śrauta Sūtras are the two belonging to the Rigveda—the Śāṅkhāyana and the Āśvalāyana. The followers of the former Caraṇa or school were later settled in northern Gujarāt and those of the latter in the south between the Godāvarī and the Kṛṣṇā.¹ But the beginnings of the Sūtras themselves lie probably in the north. Both describe the complicated ceremonies of the various royal consecrations, the Śāṅkhāyana at greater length than the other. Its account of the Rājasūya is a turgid elaboration of the description in the Śatapatha Brāhmaṇa. In the course of it occurs the interesting statement that “it is Varuṇa whom they consecrate.”² It enumerates seven kings—four of them being Pārikṣitas—who performed the Aśvamedha sacrifice.³ The Lāṭyāyana Śrauta Sūtra, the accepted manual of the Kauthuma school attached to the Pañcaviṃśa Brāhmaṇa, remarks that “whomsoever the Brāhmaṇas and Rājānaḥ (kings or nobles) may place at their head, let him perform the Vājapeya.”⁴ From this it may be inferred that any ruler could perform the Vājapeya and that the ceremonies had lost their characteristic value at least in some places. The Kātyāyana Śrauta Sūtra which belongs to the white Yajurveda and, on the whole, strictly follows the order of the Śatapatha Brāhmaṇa, clearly distinguishes between Rājya and Sāmrājya, and lays down that the Rājasūya is to be performed by a king who has not yet performed the Vājapeya.⁵ On the other hand, the Āśvalāyana Śrauta Sūtra rules that “after performing it (the Vājapeya), let a king perform the Rājasūya……”⁶ The Āpastamba Śrauta Sûtra, which belongs to the Black Yajurveda, would restrict the Aśvamedha to the Sârvabhauma Râjâ or universal monarch. It records an interesting rite in the course of which the Adhvaryu was temporarily reckoned as sovereign. "He (the king) hands over the kingdom to the Adhvaryu, and says, 'O Brâhmaṇas and princes, this Adhvaryu is your king; whatever loyal respect is due to me, the same from you may be shown to him, whatever he does by you (or to you), the same shall be considered as authoritatively done to you.' As long as the sacrifice lasts, the Adhvaryu becomes the king."¹ The Baudhayana Śrauta Sûtra which also belongs to the Black Yajurveda and which is older than the Āpastamba gives a slightly different version. "Here (in the Aśvamedha) those who anoint a Kṣatra as the king anoint the Adhvaryu (in his stead). He (the Kṣatriya king) says—'O Brâhmaṇas and princes, the Adhvaryu will be the king these two years; obey him; whoever does not obey him, the whole property of him they will confiscate.' Accordingly, the Adhvaryu is the king these two years."² Whether the Brâhmaṇa sacrificial agent ever actually exercised political authority in the interregnum is more than doubtful, but these details furnish a graphic idea of the political importance and prestige of the priesthood. The Baudhayana Śrauta Sûtra also reveals the tremendous significance attached to the Aśvamedha. None was to meddle with its progress. For instance, if any one, in disregard of the royal proclamation, let out mares to meet the wandering sacrificial horse, he was to be punished with confiscation of property.³ Incidentally, we learn that confiscation of property was now the recognised penalty for disobedience to the royal command.