ORIGIN, NATURE AND THE AIMS OF THE STATE

DURING ANCIENT INDIA

According to many Historians, the chronology of Ancient India covers the period from 14 lakh
BC (earlier 5 lakh BC was considered as starting of human culture in India) to 8th century AD
(this is the age before the origin of feudalism, which brought changes in all spheres of human
life).

Ancient Indian History covers Pre-Historic Age (age where people were unaware of script, that
is why, historians have to depend upon archaeological sources to know about it) covers the
period from 14 lakh BC to 2,500 BC, Proto-Historic Age (it is also known as Harappan
Civilization or Indus Valley Civilization) roughly covers the period from 2,500 - 1500 BC.
Though the script is there, scholars could not decipher it satisfactorily yet. Hence, historians
have to rely only on material remains (archaeological sources) to reconstruct about it. It is
considered as transitional period between Pre-Historic and Historic Ages (commences from 1500
BC in India, beginning of availability of written documents in the form of Vedic literature.
Probably the first literary source, Rig-Veda might have compiled orally).

There are different theories which speak about origin of State. However, State formation was
took place in historic age only. We have no clear idea about the political organization of the
Harappans. If the Harappan cultural zone is considered identical with the political zone, the
subcontinent did not witness such a large political unit until the rise of the Mauryan Empire.
However, it can be known with certainty only when Indus script is deciphered completely.

The administrative machinery of the Aryans in the Rig Vedic period worked with the tribal chief
in the centre, because of his successful leadership in war, who was known as rajan. It seems that
in the Rig Vedic period the king’s post had become hereditary. However, the rajan was a kind
of chief, and he did not exercise unlimited power, for he had to reckon with the tribal
organizations.

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The king was called the protector of his tribe. He protected its cattle, fought its wars and offered
prayers to gods on its behalf. Several tribal or the clan-based assemblies such as the sabha,
samiti, vidatha, gana are mentioned in Rig Veda. They exercised deliberative, military and
religious functions. Even women attended the sabha and the vidatha in Rig Vedic times. But
the two most important assemblies were the sabha and the samiti. These two were so important
that the chiefs or the kings showed eagerness to win their support.

In the day-to-day administration, the king was assisted by a few functionaries. The most
important functionary seems to have been the purohita, the priests inspired the tribal chiefs to
action and lauded their exploits in return for handsome rewards in cows and women slaves. The
next important functionary seems to be the senani, who used spears, axes, swords, etc. The other
officer who enjoyed authority over a large land or pasture ground is called vrajapati.

In later Vedic times Rig Vedic popular assemblies lost importance and royal power increased at
their cost. The sabha and samiti continued to hold the ground, but their character changed. They
came to be dominated by chiefs and rich nobles. Women were no longer permitted to sit on the
sabha, and it was now dominated by nobles and brahmanas.

The formation of bigger kingdoms made the chief or the king more powerful. Tribal authority
tended to become territorial. Princes or chiefs ruled over tribes, but the dominant tribes gave
their names to territories, which might be inhabited by tribes other than their own. The term
rashtra, which indicates territory, first appears in this period.

Traces of the election of the chief or the king appear in later Vedic texts. The one who was
considered the best in physical and other qualities was elected as raja. He received voluntary
presents called bali from his ordinary kinsmen or the common people called the vis. But the
chief tried to perpetuate the right to receive presents and enjoy other privileges pertaining to his
office by making it hereditary in his family; the post generally went to the eldest son. However,
this succession was not always smooth.

Peace, Order, Security, and Justice were regarded as the FUNDAMENTAL AIMS OF THE
STATE

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- The prime objective of the State to promote Dharma, Artha, Kama and Moksha (Virtues of
human life, one who follows them perfectly, they are going to attain moksha/salvation)
- All-round welfare of the public was clearly regarded as virtue and morality
- Maintaining free hospitals and construction of houses for poor
- Promotion of Dharma (right/duty/good conduct etc.,) among the aims of the State has
given rise to considerable patronage to literature and sciences
- Promotion of dharma among the Aims of the state has given rise to considerable mis-
understandings because of heterogeneity of the people
- To maintain peace and order and promote moral, material and aesthetic progress of the
Society.