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Hindu Administrative Institutions c7.s4: (iii) The Consecration Ceremony

Hindu Administrative Institutions c7.s4

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(iii) The Consecration Ceremony

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By celebrating the sacrifice of *rājasūya* one becomes a king and by the *vājapeya* an emperor (*samrāṭ*). And the office of the king is the lower and that of the emperor the higher.¹ The *abhiṣeka* ceremony forms the central feature of the *rājasūya Yajña*. The superiority of the *vājapeya* to the *rājasūya* is attested by the law-giver Kātyāyana.² *Vājapeya* is not a political ceremony as the *rājasūya* is. The *adhikārins* for its performance are members of the first two castes—the Brahmans and the Kṣatriyas. But the *rājasūya* is intended for the Kṣatriyas alone as the *bṛhaspatisava* for the Brahmans. According to the *Taittirīya Saṃhita* (v. 6. 2. 1) and the *Taittirīya Brāhmaṇa* (ii. 7. 6. 1) the *vājapeya* is a ‘*samrāṭsava*’ or the ceremony of the consecration of a king to the imperial position. And the *rājasūya* is a *varuṇasava* or the ceremony of the consecration of the universal sovereignty of Varuṇa. It would appear that the *vājapeya* and the *bṛhaspatisava* were ceremonies by which the *purohita* was installed and consecrated as the court-priest in its broader sense, while the *vājapeya* and the *rājasūya* are ceremonies by means of which the king gets consecration and attains paramount authority over a number of smaller and less powerful kings.

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¹ *Sat. Br.*, v. 1.1. 13 ; *S.B.E.*, vol. xli, p. 4.

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² xv, 1. 1-2.

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The *rājasūya* then is the inauguration ceremony of a monarch. The *Śrauta Sūtras* elaborately describe a series of sacrificial rites to be performed during the sessions. The *sattras* or sessions of this *yajña* continue for a period of two years and three months. Continuing for such a long period this whole sacrifice could not but be complex in its nature and character. From this complexity one can envisage distinctly seven minor sacrifices—(1) the *pavitra*, (2) the *abhiṣechanīya*, (3) *daśapeya*, (4) *keśavapānīya*, (5) *vyuṣṭhi dvirātra* (*agniṣṭoma*), (6) *vyuṣṭhi dvirātra* (*atirātra*) and (7) the *kṣatra dhṛti*. Though the *Śrauta Sūtras* deal with these rituals with instructions in sufficient detail, they still find clear exposition in several of the *Brāhmaṇas*. We will confine ourselves to the details found in the *Śatapatha Brāhmaṇa* and the *Aitareya Brāhmaṇa*. Into the details of this elaborate ceremonial we will not enter here. Suffice it to examine a few rituals which have a direct bearing on the political development of the state. The offerings are called *ratnahavis* which were performed in the houses of the *ratnins*. The Vedic index explains the term *ratnin* thus: ‘those people of the royal entourage in whose houses the *ratnahavis* was performed in the course of *rājasūya*.’¹ It is interesting to examine who these *ratnins* were. They were the commander of the army, *purohita*, *kṣatra*, queen, *sūta* (chronicler), *grāmaṇī*, *kṣattṛ* (chamberlain), *saṅgrahītṛ* (treasurer), *bhāgadugha* (collector-general), *akṣavāpa* (superintendent of accounts) *gōvikartana* (huntsman), *pālāgala*, and *parivṛkti*. In the *Taittirīya Saṃhitā*² the list of *ratnins* is different. These are court chaplain, *rājanya*, *mahiṣī*, favourite wife or queen, discarded wife, commander of the army, *sūta* (ministrel), *grāmaṇī*, *kṣattṛ* (chamberlain)

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¹ *Vedic Index*, vol. ii, pp. 199-200.

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² i. 8. 9; see *H. O. S.*, vol. xviii, p. 120. Here Dr. Keith gives different interpretations for some of these terms.

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or superintendent of the seraglio, according to Eggeling), *saṃgrahītṛ* (treasurer), *bhāgadugha* (collector-general), *akṣavāpa* (superintendent of accounts). Some of them were representatives of the people or a class of people and this must lead to the conclusion that the people enjoyed and shared the powers of the state.

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The *rājasūya* is given in the *Śatapatha Brāhmaṇa*.¹ To Indra and Agni oblations are given for the former is fiery spirit and the latter is vigour and energy. In the fourth *Brāhmaṇa* different offerings are mentioned. Three horses, the warrior and the charioteer, these are five breaths.² The fire brand is mentioned as encountering the arrays or battles to beat off the enemy³ and even slay him. In the fifth *Brāhmaṇa* is given the *triṣanyukta* offering. In the first *Brāhmaṇa* of the third *adhyāya* the *ratnahavis* is offered. The third *Brāhmaṇa* of the third *adhyāya* is the *abhiṣechana* or consecration ceremony. This word literally means the ‘sprinkling’, and corresponds to the anointment of the present day. It is performed for five days. In the fourth *Brāhmaṇa* different kinds of water symbolical of vigour are collected. These are for sprinkling in front and from behind and afterwards to be rubbed all over the body of the king.⁴

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¹ *Śat. Br.*, v. 2.

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² *Ibid.*, v. 2. 4. 9.

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³ *Ibid.*, 16.

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⁴ *Ibid.*, v. 4. 2.

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The consecration ceremony takes place at the midday. Pṛthu Vainya was the first among men to be anointed. This is done by the *purohita*, one of his kinsmen, an ally, a Vaiśya. He is adorned with gold *pavitras* (strainers?), *tārpya* garments; also undyed wool. He wears a mantle. The bow and the ends of the bow are then addressed. Three kinds of arrows, *dṛvā* (for mere shooting), *rujā* (for piercing an enemy) and *kṣumā* (missing his aim) are handed over to him. The bow is truly a Kṣatriya’s strength.¹ The residue of waters anointed is offered to the Brahman and his son, and according to Āpastamba his favourite son, and lastly the queen. Then he takes down a chariot yoked with four horses² to be freed from all dangers. Hence this king is called Indra and Arjuna. Here again the chariot-warrior and charioteer are mentioned.³

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¹ *Śat. Br.*, v. 3. 5.

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² *Ibid.*, v. 4. 3.

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³ *Ibid.*, v. 4. 3.

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Then the king takes the throne-seat of *khadira* wood spread over by a tiger skin, pleasant and soft of touch. According to the *Aitareya Brāhmaṇa*, the king after the *pūrṇābhiṣeka* (renewed anointing) takes the throne-seat of *udumbara* wood,⁴ and pays homage to the holy power or Brahman. For when the lordly power falls under the influence of the holy power the kingdom is prosperous, rich in heroes : in it an heir is born.⁵ Afterwards the king descends from the throne,⁶ and follows the magic rites for defeating an enemy.⁷ The *adhvaryu* and his assistants silently strike him with sticks on his back to indicate that he is *adaṇḍya*, exempt from all punishment. Then he addresses the Brahman, of course the *purohita* for blessing and the latter blesses him that he is also Brahman. . . . Varuṇa of great power, mighty Indra, kindly Rudra, and closes with calling him by auspicious names much-worker, better-worker, more-worker.’ This suggests that by fulfilment of his *svadharma* in a true spirit he would make the land flow with milk and honey.

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⁴ *viii*. 8.

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⁵ *viii*. 9.

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⁶ *Ibid.*

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⁷ *viii*. 10.

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The *purohita* again presents him with the sacrificial sword implying that a kṣatriya is weaker than a Brahman, but stronger than his enemies. He in his turn offers it to his brother, he to the *sūta* (ministrel) or to the governor. Each in his turn to the *grāmaṇi*, the latter to the *sajāta* (tribesman). This man prepares the playground.¹

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¹ *Śat. Br.*, v. 4. 4.

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So much for the *rājasūya*. As for the *vājapeya* its performance wins for the sacrificer everything here.² It is both for the Brahman and the *rājanya*.³ The latter by offering it becomes a *samrāṭ* or emperor.⁴ *Vājam* is strength and he who performs it becomes more strong than the others. In the *vājapeya* a *rājanya* shoots northward seventeen arrows showing that he is ruler over many a people,⁵ and the performer gets wealth and food, for the *vājapeya* is said to be the same as ‘*annapeya*’. The throne-seat of the *udumbara* wood spread over by goat skin is placed in a raised platform while his subjects sit below.⁶ He is seated for the welfare of the people.⁷ Food is sprinkled upon him and by this consecration he becomes the supreme ruler and a fellow of Bṛhaspati.⁸ He goes about to know the people’s well-being.⁹

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² *Ibid.*, v. 1. 1. 8.

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³ *Ibid.*, 11.

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⁴ *Ibid.*, 13.

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⁵ *Ibid.*, v. 1-5, 13-14.

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⁶ *Ibid.*, v. 2. 1. 22.

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⁷ *Ibid.*, 25.

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⁸ *Ibid.*, v. 2, 2. 12 and 14.

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⁹ *Ibid.*, v. 2. 2. 7.

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Though the *vājapeya* was a sacrifice worthy of being performed by any Kṣatriya, still it is reasonable to suppose that many a monarch did not essay its performance. Rather it was a preliminary to the *rājasūya*. Later on the *vājapeya* seems to have become a Brahmanical ritual and the Brahman who qualified himself by performing it was worthy of being consecrated to the institution of Purohitship in the state.

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The *Aitareya Brāhmaṇa* describes the *mahābhiṣeka* of Indra and the *mahābhiṣeka* of kings.¹⁰ The description of the politico-religious institution of the *rājasūya* makes it clear that the ceremony of consecration to the throne of a certain state was a well-recognized institution in the epoch of the *Brāhmaṇas*. The *Śatapatha* and the *Aitareya Brāhmaṇas* furnish us with countless details as to the anointing of a king. The coronation ceremony was thus looked upon as of great constitutional importance. It invested the ruler with the rights to reign and rule.

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¹⁰ viii, 12-23.

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