In Ṛgveda (Rigveda), many times the terms ‘Rāja’ (Raja) and ‘Rājan’ (Rajan) have been used; and likewise some titles denoting the sovereignty of the state and the ruler — such as Adhirāja (Adhiraja), Samrāṭ (Samrat), Sārvabhauma (Sarvabhauma). Samrāt, Svarāṭ and Ekarāṭ — these terms have mostly been used to refer to independent and able kings. It is in the same sense that the term Sārvabhauma has been used in the Brāhmaṇa-texts. At the same time, it must be recognised that the idea of Vedic imperialism is also inherent in this term.
There is no doubt that, the Vedic concept of ̍Sārvabhauma̍ is characterised by some exaggeration. Aitareya Brāhmaṇa says that, ̍Sārvabhauma̍ is a term similar to ̍Sāmanta̍ or ̍Samanta̍– Sārvabhauma is one whose kingdom is spreaded across the sea– and he is the Ekarāṭ– ayaṃ sāmantaparyāyī syāt sārvabhauma sarvāyuṣaḥ … samudraparyantayā ekarāḍiti.
While translating Aitareya Brāhmaṇa, Ramendrasundar Trivedi has written, ̍sārvabhauma̍ is ̍upto the end of the land.
It means, one whose land territory is spreaded upto the sea, is samantaparyāyī sārvabhauma. If the term ̍sāmanta̍ is to be taken as a neighbour-term of ̍sārvabhauma̍, it can be derived that the king whose control has been established upto the kingdoms belonging to the sāmanta(s). Such a king can be called Ekarāṭ.