1000- 600 BCE

Later Vedic Age

We discovered substantial evidence of a new phase of the evolution of public administration in the later Vedic age. The significance of this age was exceptional since it was during this period that ideas and concepts emerged that profoundly influenced the subsequent administrative development of the country. The Aryans gradually moved across a broad plain, the terrain of which influenced their administrative institutions and political thoughts. Gradually the centre of political and public administrative activity fast shifted to the east in the Gangetic plain. This region saw the formation of a number of states with a large territory, which were surrounded by many smaller states in the north, east, west, and south. These states arose mostly out of the older tribes and communities. In some cases, clans and sections settled in the region’s periphery to form new states. But, for the most part, these states developed as a result of the reorganization of the old clans and sections. These new states, which arose partly by migration and partly through association and absorption, were ruled either by the ancient dynasties or septs of the old ones who had proven their ability against their kinsmen. Of the states the following are worthy of mention; - Kuru, Panchal, Matsya, Usinara, Kosala, Kashi, Videha, Anga, Magadha, Cedi, Satvatas, Vidharbha^[1]. The rise of these states also led to a significant rise in administrative acumen and efforts.

The transformation of the earlier tribal-based states into small kingdoms or territorial states with capital led to the new administrative arrangement in this period. The shift from pastoral to a mixed farming economy affected the later Vedic polity.^[2] This administrative evolution altered the status of the king and his council as well. The Rajan now was the protector of the territory, not just the protector of cattle. The powerful lineage of the Rig Vedic period, Rajanya, now became the ‘Kshatriya’ i.e. a class having the authority to rule over a territory. The descriptions of the Rajasuya (royal consecration) in the later Samhitas depict the king as the “Protector” of the people in general and of the Brahmanas in particular. In return for this protection, the king was allowed to live on the (income of the) vis (the subjects). The king, as the upholder of order, was considered the counterpart of god, and various new rituals emerged to provide moral sanction to his sovereignty.^[3]

As aspects of political life were considerably changed, the rights and duties of the various branches of polity were also defined properly. The nature of earlier assemblies’ viz. Sabha and Samiti also changed considerably and so did their responsibilities. Thus, amid the growing political machinery and the dominant political ideas, the Rajakarts or, Raja-kartarah emerged that reflect the early formation of the king’s council.^[4] A basic taxation system appeared in this period as we find the mention of regular tributes and taxes and officials assigned for this duty.^[5]