The Royal Priest and the Priestly Class

During the Vedic period, people performed various sacrifices and offered oblations to the gods. Among these sacrifices, some sacrifices have a political bearing and these are connected with the kingship and paramount sovereignty. At the war time, various religious performances were observed and they had some other beliefs and practices also, which were related to warfare. For this purpose, the king was to appoint a royal priest.

The office of the Purohita was an important one held by the Brāhmaṇas in ancient India. During the Vedic period, the Āryan society consisted of the four varṇas, viz. Brāhmaṇa, Kṣatriya, Vaiśya and Śūdra. In the Puruṣa hymn of the Ṛgveda-saṃhitā, four castes are mentioned and here it is stated that the Brāhmaṇa was born from the mouth, the Kṣatriya was from the arms, the Vaiśya was from the thighs and the Śūdra was from the feet of the creator (Prajāpati).^[1]

In this context, Griffith has observed:

“The Brāhman is called the mouth of Puruṣa, as having the special privilege, as a priest, of addressing the gods in prayer. The arms of Puruṣa became the Rājanya, the prince and soldier, who wields the sword and spear. His thighs, the strongest parts of his body, became the agriculturist and tradesman, the chief support of society; and his feet, the emblems of vigour and activity became the Śūdra or labouring man on whose toil and industry all ultimately rests.”^[2]

Besides the Puruṣa hymn, there are traces of the division of people into Brahma, Kṣattra and Viś in the verses of the Ṛgvedic Bṛhaspati hymn.^[3] In the hymn, the Aśvins are prayed to promote the prosperity of the Brahma, the Kṣatra and the Viś, and give spirit to secure intellectual progress, strengthen the ruling power and secure cattle prosperity. The fourfold division of the society is also mentioned in another verse of the first maṇḍala of the Ṛgveda-saṃhitā^[4].

Griffith has translated this verse thus,

‘One to high sway, one to exalted glory, one to pursue his gain, and one his labour; All to regard their different vocations, all moving creatures hath the Dawn awakened’.^[5]

In this context, Griffith has observed,

‘This verse apparently alludes to a division into four castes or classes, regal and military, priestly, mercantile, and servile.^[6]

The Śatapathabrāhmaṇa also states about these four castes.^[7] In the Sūtra period also, Indian society was divided into four castes and the term varṇa is used to designate these castes.^[8] Among these four castes, the Brāhmaṇas formed the first and foremost order of society. In this context, the Bṛhadāraṇyakopaniṣad states that at the time of creation, the Brahman first created only Brāhmaṇas and then other classes were created.^[9] Among these four castes, the Brāhmaṇas are the priestly class^[10], reciter of the hymn^[11] and carrier of prayers.^[12]

Footnotes and references:

[1]:

brāhmaṇo’sya mukhamāsīdbāhū rājanyaḥ kṛtaḥ/ ūrū tadasya yadvaiśyaḥ padbhyāṃ śūdro ajāyata// Ṛgveda-saṃhitā , 10.90.12

[2]:

Vide, Griffith, R.T.H., The Hymns of the Ṛgveda, p. 603

[3]:

Ṛgveda-saṃhitā , 8.35.16,17,18

[4]:

kṣatrāya tvaṃ śravase tvaṃ mahīyā iṣṭaye tvamarthamiva tvamityai/ visadṛśā jīvitābhipracakṣa uṣā ajīgarbhuvanāni viśvā// Ibid., 1.113.6

[5]:

Vide, Griffith, R.T.H., op. cit., p. 74

[6]:

Ibid.

[7]:

catvāro vai varṇāḥ/ brāhmaṇo rājanyo vaiśyaḥ śūdro na haiteṣām…// Śatapatha-brāhmaṇa , 5.5.4.9

[8]:

catvāro varṇā brāhmaṇakṣatriyavaiśyaśūdrāḥ//Āpastamba-dharma-sūtra , 1.1.4 Also vide, Baudhāyana-dharma-sūtra , 1.8.16. 1,

[9]:

Bṛhadāraṇyaka-upaniṣad , 1.4.11

[10]:

tavāgne hotraṃ tava potramṛtviyaṃ tava neṣṭraṃ tvamagnidṛtāyataḥ/ tava praśāstraṃ tvamadhvarīyasi brahmā cāsi gṛhapatiśca no dame// Ṛgveda-saṃhitā , 2.1.2 Also vide, Ibid., 10.91.10

[11]:

brahmā brāhmaṇaḥ stotā/ Sāyaṇa, Ibid., 1.80.1 Also vide, Ṛgveda-saṃhitā , 2.12.6

[12]:

brahmāṇaṃ brahmavāhasaṃ…/ Ṛgveda-saṃhitā , 6.45.7