Warfare and Military System in Vedic Literature
by Rinki Deka | 2023 | 39,711 words
This page relates ‘Office of the Royal Priest and His Duties’ of the study on Warfare and the Military System of ancient India as gleaned from the Vedic Literature. The purpose of this work is to study the defensive and offensive systems of the Vedic people, including their army divisions, political and administrative systems, use of arms and armours, fortification, ethics and other principles related to warfare; while reflecting the social system and cultural aspects of ancient India.
The Office of the Royal Priest and His Duties
The Purohita performed the various rites to protect the interest of both the king and his kingdom. His spells enhances the ojaḥ, vīrya, bala, kṣatra, etc., of the kingdom where he acts as the royal priest. This is evident from those spells and charms that the Purohita uttered during various rites. For instance, in the Atharvaveda-saṃhitā, the Purohita says that by virtue of his spells he enriches the country in which he resides.[1]
Sāyaṇācārya in his commentary says—
yeṣāṃ rājñāṃ ahaṃ nivasāmi eṣāṃ rāṣṭram janapadaṃ saṃ śyāmi samyak tīkṣṇīkaromi/ dhanakanakasamṛddhaṃ karomītyarthaḥ//[2]
Such rites were performed in times of peace and also in times of war to protect the interest of the sovereign and the king’s sovereignty as well as the safety of the subjects. The Purohita performs both the function for ensuring the king’s prosperity and for alienating the enemies’ subjects. The gods do not eat the food of a king without a Purohita.[3] He surrounds and protects the king with his powers just as the ocean girdles the earth.[4]
Commenting on this Sāyaṇācārya says—
purohitaḥ tābhiḥ śāntābhiḥ śaktibhistaṃ rājānaṃ parigṛhya paritaḥ svīkṛtya tiṣṭhati/ yathā samudro bhūmiṃ paritaḥ svīkṛtya tiṣṭhati, tadvat//[5]
Other kings befriend that king and his enemy is vanquished, who has for his minister a learned Purohita.[6] He is the protector of the state.[7] The Atharvaveda-saṃhitā contains a hymn in praise of the glorification of the office of Purohita or household priest and counsellor of a king.[8] Here, the Purohita says that by his quickened knowledge he sharpens the strength, force and changeless power of the Kṣatriya where he lives.[9] By his spell, he destroys the foeman and raises his friends to high estate.[10] The Kṣatriya becomes more sharpened than in the axe’s edge, keener than Agni’s self and keener than Indra’s bolt whose has a Purohita.[11] In the Ṛgveda-saṃhitā also, the seer alludes to the power of the Purohita.[12] The Āśvālāyanagṛhyasūtra states that the king is encouraged in battle by the Purohita with prayers and mantras. Before a battle ensues, the Purohita stands to the west of the king’s chariot and chants mantras appropriate to the occasion from the Ṛgveda-saṃhitā.[13] He prepares the king to fight.[14] He himself arms the king with bow and arrows and armour and even recites mantras over the horses. The Purohita stands between two contending armies reciting the hymns from the Atharvaveda-saṃhitā.[15] He consecrates the war elephants and horses of the state army in order to enhance their military efficiency. He accompanies the king to the battlefield where he takes ritualistic steps to ensure that the king and his army do not lose their moral. He gives offerings of ghee and barley in Agni and with these offerings he cuts off the arms of the enemy.[16] The Apratirathasūkta is said to be a prayer for aid and victory in battle.[17] Bāṇabhaṭṭa states that the Purohita uttered this hymn while they leaving home on an important undertaking.[18] Sāyaṇācārya, also in his commentary to the relevant hymn of the Ṛgveda-saṃhitā, has stated that the priest should look at the king by reciting the Apratiratha hymn while putting on armour for the battle.[19] The Purohita offers prayers to Indra, Varuṇa and the other gods for protection and victory.[20] The Purohita sprinkles the king with the water and charms with the recitation of the hymn from the Atharvaveda-saṃhitā.[21] This rite creates an armour round the king’s body for protection throughout the day. He prays to make him a great warrior, the only sovereign ruler, killing all enemies and thus becoming prominent.[22]
Every king had a Brāhmaṇa Purohita to guide him in matters of both spiritual and temporal. He not only performed rituals for the protection of the king and his kingdom but also gave him practical advice in running the country. There are frequent occurrences of the Purohitas, viz. Viśvāmitra, the family priest of king Sudās[23] and Devāpi of Śantanu.[24] Viśvāmitra and Vasiṣṭha also assisted the opposing factions in the battle of the ten kings.[25] The Purohita of king Divodāsa was Bharadvāja, who rescued him from trouble.[26] King Traidhātava Aikṣvāka reproached his Purohita, Vṛśo Vaijāna, when his cars ran over a Brāhmin boy and kills him.[27] The close relation of king and the Purohita is illustrated by the case of Kutsa
Aurava, who slew his Purohita, Upagu Sauśravas for disloyalty in serving Indra, to whom Kutsa was hostile.[28] In the Śatapathabrāhmaṇa, Uddālaka Āruṇi is called a Kuru-Pāñcāla Brāhmaṇa and he was contrasted with Brāhmaṇas of the north.[29] Other disputes between kings and priests who officiated for them are those of Janamejaya and the Kaśyapas, and of Viśvantara and the Śyāparṇas[30] and between Asamāti and the Gaupāyanas.[31] The Taittirīya-saṃhitā also holds that the combination of the Brāhmaṇa and the Rājanya is most desirable and it is conducive to the eminence of both.[32] Sometimes the highly efficient Brāhmaṇa Purohita held the responsibility of two or three states. For instance, Devabhāga Śrautarṣa was the priest of both the states Kurus and the Sṛñjayas.[33] Again, Jāla Jātūkarṇya was the priest of three states of ancient India, viz. Kāśī, Videha and Kośala.[34]
In the Ṛgveda-saṃhitā, Bṛhaspati is mentioned as a deity and the Purohita of the gods.[35] The Purohita has been looked upon as a prototype of god Bṛhaspati or Brahmaṇaspati in the Aitareyabrāhmaṇa.[36] Again in the Kauṣitakibrāhmaṇa, the Brahmā priest is compared to Bṛhaspati.[37] Thus, in the Aitareyabrāhmaṇa, Bṛhaspati is called the Purohita of the gods and in the Kauṣitakibrāhmaṇa, he is referred to as the Brahman priest of the gods. In the Ṛgveda-saṃhitā also, the Purohita of the king seems to have been identified on one hand as the Brahman priest and on the other he is compared to Bṛhaspati.[38] In the Atharvaveda-saṃhitā, one comes across a prayer to Brahmaṇaspati to strengthen the king so that he may protect his kingdom.[39]
Commenting on this Sāyaṇācārya says—
asya rājyasya parakṛtabādhāparihārārtham imaṃ sādhakaṃ rājānam rakṣakatvena kurbityarthaḥ //[40]
The king who feeds or nourishes Bṛhaspati well, overpowers all the enemies with extra power.[41] He actively took part in the battles between the gods and demons with his special missile called triṣaṃdhi.[42] He is also said to have created special missiles for destroying the enemy.[43] The Taittirīya-saṃhitā states that Viśvarūpa, son of Tvaṣṭṛ was the Purohita of gods.[44] Agni is also regarded as the Purohita or priest of the sacrifice.[45] Griffith states that he is a ṛtvij, a priest or minister who sacrifices at the proper seasons, and a hotar, an invoking priest, a herald who calls the Gods to enjoy the offering.[46] Besides these, the term purohita is also applied to the gods like Indra[47], Soma[48], etc.
Priesthood was indispensable not only to gods and men but also to the demons. The demons could not do anything without a priest. The Śatapathabrāhmaṇa clearly mentions the names of Kilāta and Ākuli as the priests of the demons.[49]
The Purohita performs some daily rituals for the welfare of the king. Referring to these rituals, the Kauśikasūtra says —imamindra vardhaya kṣatriyaṃ ma iti kṣatriyaṃ prātaḥ prātarabhimantrayate/[50] When the king gets up from the bed in the morning, the Purohita utters a benediction for the king. He sanctifies the garment of the king and gives the same to him to dress with the Atharvavedic verses pari dhatta dhatta…., etc., and parīdaṃ vāso ….etc.[51] The priest consecrates the ornaments of the king and gives these to him to wear with the accompaniment of the Atharvavedic hymn beginning with yadābadhnan dākṣāyaṇā hiraṇyaṃ…..,etc..[52] With the recitation of the Atharvavedic hymn beginning with vātaraṃhā bhava vājina….etc.,[53] he gives horses to the king and with the Atharvavedic hymn beginning with ye agnayo apsvantarye,….,etc.,[54] he gives elephants to the king. To invoke goddess Rātri at night, the priest makes a statue and four lamps from the meal. The priest offers fragrant garlands to Rātri and praises her and meditates on the Atharvavedic hymns 19.47-50. Four pebbles are cast to four directions with the Atharvavedic verse abhayaṃ dyāvāpṛthivī….etc.[55] and with the verse ehyaśmānamā tiṣṭhāśmā…etc.,[56] the king takes his seat. Then, the Purohita offers the king, incenses of Guggulu and Kuṣṭha with the Atharvavedic hymns beginning with na taṃ yakṣmā…etc., and etu devastrāyamāṇaḥ kuṣṭh….etc.[57] With the recitation of the Atharvavedic verses yaste gandhaḥ pṛthivi…,etc., yaste gandhaḥ puṣkaramāviveśa…,etc., yaste gandhaḥ puruṣeṣu….,etc.,[58] and tryāyuṣaṃ jamadagneḥ…..,etc.,[59] the Purohita gives a lamp of earth to the king. Then, a talisman of thread known as pratisara is fastened on the king with the Atharvavedic hymn beginning with dūṣyā dūṣirasi hetyā….,etc..[60] With the recitation of the Atharvavedic hymn beginning with agnirmā pātu vasubhiḥ…etc.,[61] some pebbles are thrown to all directions. The Purohita performs a similar rite also while the king ushers to his bed room. An image of goddess Rātri, made of flour, is worshipped with four lamps of similar substance and praises her with the Atharvavedic hymns 19.47-50. An amulet is tied on him with the recitation of the Atharvavedic verse tryāyuṣaṃ jamadagneḥ…..etc..[62] With the recitation of the Atharvavedic hymn beginning with the verses asapatnaṃ purastāt paścātno…..,etc.,[63] pebbles are strewn in all directions and then the king ushered to his bed room. The Purohita meditates the Atharvavedic verses śaṃ na indrāgnī bhavatāmavobhiḥ….,etc.,[64] when the king enters his bed room. In the fourth pariśiṣṭa of the Atharvavedapariśiṣṭa, all these acts are described under the designation of purohitakarmāṇi.[65]
The Purohita performs another rite also, which is mentioned in the Kauśikasūtra.[66] This rite is connected to the evil dreams. The person, who has dreamt evil dreams, should rinse his mouth with the Atharvavedic hymns beginning with paropehi manaspāpa….,etc.,[67] and yo na jīvosi….,etc.[68] Again, if he has dreamt worst dreams then he should offer a purodāśa into the fire with the recitation of the Atharvavedic verses vidma te svapna ….etc., and yathā kalāṃ yathā śaphaṃ…etc.[69] With the same verses mentioned above, another purodāśa made of same substance is cast to the abode of the enemy. Sāyaṇācārya also in his commentary to the relevant verse of the Atharvaedasaṃhitā explains that if the king dreams an evil dream about a mad elephant or a horse, a white cow or bull, a dream related to mounting a chariot drawn by a mare and so on, then the Purohita recites the Atharvavedic verses 6.45, 6.46.1-2 and 19.57 over the king.[70] This rite is described in the Atharvavedapariśiṣṭa also.[71]
From this discussion it is evident that, the Purohita enjoyed a very important position in the kingly affairs.
In the Atharvaveda-saṃhitā, it is mentioned that the rights of a Brāhmaṇa Purohita is inviolable—
na brāhmaṇo hiṃsitavyaḥ//[72]
He accompanied the king to the battlefield in order to ensure his safety and victory.[73] He also handled all the matters regarding the various rites. The Purohita must be an authority on the Atharvavedic lore.
In this context, the Kauśikasūtra states—
tatra rājā bhūmipatirvidvānsaṃ/eṣa ha vai vidvānyadbhṛgvangirovit /
ete ha vā asya sarvasya śamayitāraḥ pālayitāro yadbhṛgvangirasaḥ//[74]
He is a person of multifarious personality.V.W. Karambelkar has rightly observed, “He is a physician, magician, priest, adviser, protector, philosopher and friend-all in one. Without him nothing can be done.”[75]
Footnotes and references:
[1]:
Atharvaveda-saṃhitā , 3.19.1, 2
[3]:
na ha vā apurohitasya rājño deva annamadanti //Aitareya-brāhmaṇa , 8.5.1 Also vide, Śatapatha-brāhmaṇa , 13.1.1.4
[5]:
Sāyaṇa, Ibid.
[6]:
[7]:
Ibid.
[8]:
Atharvaveda-saṃhitā , 3.19
[9]:
[10]:
kṣiṇāmi brahmaṇāmitrānunnayāmi svānaham// Ibid., 3.19.3
[11]:
tīkṣṇīyāṃsaḥ paraśoragnestīkṣṇatarā uta/ indrasya vajrāt tīkṣṇīyāṃso yeṣāmasmi purohitaḥ// Ibid., 3.19.4
[12]:
Ṛgveda-saṃhitā , 4.50.7-9
[13]:
Āśvālayana-gṛhya-sūtra , 3.12
[14]:
Ṛgveda-saṃhitā , 1.129.4, 1.152.7, 1.57.2, 3.53.13, 6.75.17, 7.83.4
[15]:
tatra tvayā manyo,yaste manyo iti sūktadvayaṃ svaparasenayormadhye sthitvā sene nirīkṣamāṇo japet// Sāyaṇa, Atharvaveda-saṃhitā , 4.31-32
[16]:
samahameṣāṃ rāṣṭraṃ syāmi samojo vīryaṃ balam/ vṛścāmi śatrūṇāṃ vāhūnanena haviṣāham// Atharvaveda-saṃhitā , 3.19.2
[17]:
Ṛgveda-saṃhitā , 10.103
[18]:
kusumaphalapāṇibhirapratirathaṃ japadbhirnijadvijairanugamyamānaḥ// Harṣacarita, 2nd Ucchvāsa, p.26
[19]:
yuddhārthaṃ rājñaḥ sannahane’nena sūktena rājekṣitavyaḥ// Sāyaṇa, Ṛgveda-saṃhitā , 10.103
[20]:
Ṛgveda-saṃhitā , 5.35.6-7, 7.27.1
[21]:
Atharvaveda-saṃhitā , 4.22
[22]:
imamindra vardhaya kṣatriyaṃ ma imaṃ viśāmekavṛṣaṃ kṛṇu tvam/ niramitrānakṣṇuhyasya sarvāstān randhayāsmā ahamuttareṣu // Ibid., 4.22.1
[23]:
purā kila viśvāmitraḥ paijavanasya sudāso rājñaḥ purohito babhūva/ Sāyaṇa, Ṛgveda-saṃhitā , 3.33
[24]:
Ṛgveda-saṃhitā , 10.98
[25]:
Ibid., 7.18
[26]:
divodāsaṃ vai bharadvājapurohitannānājanāḥ paryyayatanta sa upāsīdadṛṣe gātumme vindeti tasmā etena sāmnā gātumavindaḍgātuvidvā etatsāmānena dare nāmṛnmeti tadadāramṛto’dāramṛttvvaṃ vindate gātunna dare dhāvatyadāramṛtā tuṣṭuvānaḥ// Pañcaviṃśa-brāhmaṇa , 15.3.7
[27]:
[28]:
upagurvvai sauśravasaḥ kutsasyauravasya purohita āsīt sa kutsaḥ paryyaśapadya indraṃ yajātā iti sa indraḥ suśravasamupetyābravīdyajasva māśanāyāmivā iti tamayajata sa indraḥ puroḍāśahastaḥ kutsamupetyābravīdayakṣata mā kva te pariśaptamabhūditi kastvā yaṣṭeti suśravā iti sa kutsa aurava upāgāḥ sauśravasasyoḍgāyata auaudumbaryyā śiro’cchinatsa śuśravā indramabravīttvattanādvai medamīdṛgupāgāditi tametena sāmnā samairayattadvāva satahyakāmayata kāmasani sāma sauśravasaṃ kāmamevaitenāvarundhe//Ibid., 14.6.8
[30]:
Aitareya-brāhmaṇa , 7.5.1
[31]:
Vide, Sāyaṇa, Ṛgveda-saṃhitā , 10.57.1
[32]:
[33]:
teno ha tata īje devabhāgaḥ śrautarṣaḥ sa ubhayeṣāṃ kuruṇāṃ ca sṛñjayānāṃ ca purohita āsa //Śatapatha-brāhmaṇa , 2.4.4.5
[34]:
jālo jātūkarṇyaḥ trayāṇāṃ rājyaṃ prāpa kāśya-vaidehayoḥ purohito babhūva kauśalyasya ca rājñaḥ // Śāṃkhāyana-śrauta-sūtra ,16.29.25
[35]:
bṛhaspatiṃ bṛhatāṃ mahatāṃ pālayitāraṃ devamuktalakṣaṇaṃ purohitaṃ va// Sāyaṇa, Ṛgveda-saṃhitā ,4.50.7
[36]:
bṛhaspatirha vai devānāṃ purohitastamanvanye manuṣyarājñāṃ purohitā //Aitareya-brāhmaṇa , 8. 5.3
[37]:
bṛhaspatir ha vai devānāṃ brahmā // Kauṣitaki-brāhmaṇa , 6.13
[38]:
Ṛgveda-saṃhitā , 4.50. 7-9
[39]:
tenemaṃ brahmaṇaspate pari rāṣṭrāya dhattan// Atharvaveda-saṃhitā , 19.24.1
[40]:
Sāyaṇa, Ibid.
[41]:
sa idrājā pratijanyāni viśvā śuṣmeṇa tasthāvabhi vīryeṇa / bṛhaspatiṃ yaḥ subhṛtaṃ bibharti valgūyati vandate pūrvabhājam // Ṛgveda-saṃhitā , 4.50.7
[42]:
bṛhaspatirāṅgirasa ṛṣayo brahmasaṃśitāḥ/ asurakṣayaṇaṃ vadhaṃ triṣaṃdhi divyāśrayan//Atharvaveda-saṃhitā , 11.12.10
[43]:
Ibid., 1.29.1, 11.12.10, 12, 13
[45]:
agnimīḍe purohitaṃ yajñasya devamṛtvijam/ hotāraṃ ratnadhātamam // Ṛgveda-saṃhitā , 1.1.1 Also vide, Ibid., 7.7.5
[46]:
Vide, Griffith, R.T.H., op. cit., p.1
[48]:
[49]:
kilātākulī–iti hāsurabrahmāvāsatuḥ// Śatapatha-brāhmaṇa , 1.1.4.14
[51]:
Atharvaveda-saṃhitā , 2.13.2-3
[52]:
Ibid., 1. 35
[53]:
Ibid., 6.92
[54]:
Ibid., 3.21
[55]:
Ibid., 6.40.1
[56]:
Ibid., 2.13.4
[57]:
Ibid., 19.38, 19.39
[58]:
Ibid., 12.1.23-25
[59]:
Ibid., 5.28.7
[60]:
Ibid.,.2.11
[61]:
Ibid. 19.17
[62]:
Ibid., 5.28.7
[63]:
Ibid., 19.16
[64]:
Ibid., 19.10
[65]:
omatha purohitakarmāṇi//Atharvaveda-pariśiṣṭa ,4.1.1
[66]:
Kauśika-sūtra , 46.9-13
[67]:
Atharvaveda-saṃhitā , 6.45
[68]:
Ibid., 6.46
[69]:
Ibid., 6.46.2,3
[70]:
kuñjaraṃ vā pramattam aśvaṃ śvetaṃ govṛṣaṃ vā yānaṃ yuktaṃ vājibhiryathārohayet svapnakālemupya vidyānmānaso yāmabhīṣṭāṃ tasmāt tāṃ rātriṃ prayataḥ svapet/ svapnaṃ dṛṣṭvā ṛtvigbhyo nivedayet/ paropehi (6.45) yo na jīvosi (6.46) vidma te svapna janitraṃ (6.46.2) yathā kalāṃ yathā śapham(19.57) iti rājānam abhimantrya yathāgataṃ gacchet// Sāyaṇa, Ibid., 19.57
[71]:
Atharvaveda-pariśiṣṭa , 68.3.1-8
[72]:
Atharvaveda-saṃhitā , 5.18.6
[73]:
[74]:
Kauśika-sūtra , 94.2-4
[75]:
Vide, Karambelkar, V.W., op. cit., p 170