[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Reference works](https://indike.org/pramana/ins.reference) › [Vedic Index of Names and Subjects](https://indike.org/pramana/ins.reference.macdonell-keith-1912) › v2.c4.s5.303 # Vedic Index of Names and Subjects v2.c4.s5.303 Vedic Index of Names and Subjects v2.c4.s5.303 - **Language:** English ### [v2.c4.s5.303](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s5.303) In addition to Rājya, the texts give other expressions of sovereign power. Thus the Śatapatha Brāhmaṇa⁴ contends that the Rājasūya sacrifice is that of a king, the Vājapeya that of a Samrāj or emperor, the status of the latter (Sāmrājya) being superior to that of the former (Rājya). The sitting on a throne (Āsandī) is given in the same text⁵ as one of the characteristics of the Samrāj. Elsewhere⁶ Svārājya, ‘uncontrolled dominion,’ is opposed to Rājya. In the ritual of the Rājasūya the Aitareya Brāhmaṇa⁷ gives a whole series of terms: Rājya, Sāmrājya, Bhaujya, Svārājya, Vairājya, Pārameṣṭhya, and Māhārājya, while Ādhipatya, ‘supreme power,’ is found elsewhere.⁸ But there is no reason to believe that these terms refer to essentially different forms of authority. A king might be called a Mahārāja or a Samrāj, without really being an overlord of kings; he would be so termed if he were an important sovereign, or by his own entourage out of compliment, as was Janaka of Videha.⁹ That a really great monarchy of the Aśoka or Gupta type ever existed in the Vedic period seems highly improbable.¹⁰ - [Previous: v2.c4.s5.302](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s5.302) - [Next: v2.c4.s5.304](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s5.304) - [Up: v2.c4.s5](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s5) --- Source: [https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s5.303](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s5.303) · Pramāṇa