The Religion of the Veda: The Ancient Religion of India (from Rig-Veda to Upanishads) c10.13

c10.13

The great Vedic sacrifices, the so-called *çrauta* sacrifices, such as the *rājasūya* (coronation of a king), or the *açvamedha* (horse-sacrifice) were performances intended to strengthen the temporal power of kings. They were, of course, undertaken either by kings or at least rich Kshatriyas, rather than by the class of smaller house-holders who could not afford them, and did not have any use for them. They had in them the elements of public, tribal or national festivals.¹ Of course they were expensive. A large number of priests were present. We have seen in the past that these gentlemen were not at all shy about asking fees (*dakshiṇā*) for their services. Now we are told distinctly that the Vedic Kings, or tribal Rājas, were not only interested in the mechanical perfection and outward success of the sacrifices undertaken under their patronage, but that they were even more impressed by the speculative, mystic, and theosophic thoughts which were suggested by various phases of the sacrifice. Both in the Brāhmanas and in the Upanishads kings appear as questioners of the great Brahmans who solve for them some knotty sacrificial problem, or even some question connected with the riddle of existence. Whenever their questions are answered to their satisfaction, in the midst of a continuous discourse, the King again and again is excited to generosity: "I give thee a thousand (cows)," says King Janaka of Videha to the great theosopher Yājnavalkya, as the latter unfolds his marvellous scheme of salvation in the "Great Forest Upanishad."² Kings were known to give away their kingdoms on such occasions, and kings became themselves glorious expounders of theosophic religion.