[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Polity, law and society](https://indike.org/pramana/ins.polity) › [Hindu Administrative Institutions](https://indike.org/pramana/ins.polity.dikshitar-1929) › c7.s4 # Hindu Administrative Institutions c7.s4: (iii) The Consecration Ceremony Hindu Administrative Institutions c7.s4 - **Language:** English ### (iii) The Consecration Ceremony ### [c7.s4.1](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.1) 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. ### [c7.s4.2](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.2) ¹ \*Sat. Br.\*, v. 1.1. 13 ; \*S.B.E.\*, vol. xli, p. 4. ### [c7.s4.3](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.3) ² xv, 1. 1-2. ### [c7.s4.4](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.4) 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) ### [c7.s4.5](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.5) ¹ \*Vedic Index\*, vol. ii, pp. 199-200. ### [c7.s4.6](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.6) ² i. 8. 9; see \*H. O. S.\*, vol. xviii, p. 120. Here Dr. Keith gives different interpretations for some of these terms. ### [c7.s4.7](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.7) 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. ### [c7.s4.8](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.8) 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 ### [c7.s4.9](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.9) ¹ \*Śat. Br.\*, v. 2. ### [c7.s4.10](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.10) ² \*Ibid.\*, v. 2. 4. 9. ### [c7.s4.11](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.11) ³ \*Ibid.\*, 16. ### [c7.s4.12](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.12) ⁴ \*Ibid.\*, v. 4. 2. ### [c7.s4.13](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.13) 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 ### [c7.s4.14](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.14) ¹ \*Śat. Br.\*, v. 3. 5. ### [c7.s4.15](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.15) ² \*Ibid.\*, v. 4. 3. ### [c7.s4.16](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.16) ³ \*Ibid.\*, v. 4. 3. ### [c7.s4.17](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.17) 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. ### [c7.s4.18](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.18) ⁴ \*viii\*. 8. ### [c7.s4.19](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.19) ⁵ \*viii\*. 9. ### [c7.s4.20](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.20) ⁶ \*Ibid.\* ### [c7.s4.21](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.21) ⁷ \*viii\*. 10. ### [c7.s4.22](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.22) 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 ### [c7.s4.23](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.23) ¹ \*Śat. Br.\*, v. 4. 4. ### [c7.s4.24](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.24) 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 ### [c7.s4.25](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.25) ² \*Ibid.\*, v. 1. 1. 8. ### [c7.s4.26](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.26) ³ \*Ibid.\*, 11. ### [c7.s4.27](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.27) ⁴ \*Ibid.\*, 13. ### [c7.s4.28](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.28) ⁵ \*Ibid.\*, v. 1-5, 13-14. ### [c7.s4.29](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.29) ⁶ \*Ibid.\*, v. 2. 1. 22. ### [c7.s4.30](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.30) ⁷ \*Ibid.\*, 25. ### [c7.s4.31](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.31) ⁸ \*Ibid.\*, v. 2, 2. 12 and 14. ### [c7.s4.32](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.32) ⁹ \*Ibid.\*, v. 2. 2. 7. ### [c7.s4.33](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.33) 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. ### [c7.s4.34](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.34) 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. ### [c7.s4.35](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4.35) ¹⁰ viii, 12-23. ## Cites (5) - [Kātyāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.katyayana-school.katyayana.15.1.1) — Kātyāyana (Vājasaneyi sūtrakāra), Sanskrit - [Taittirīyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.taittiriya.2.7.6.1) — Sanskrit - [Kṛṣṇayajurvedasaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*taittiriya) — Sanskrit - [Aitareyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.aitreya) — Mahidāsa Aitareya, Sanskrit - [Śatapathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.satapatha) — Yājñavalkya & Śāṇḍilya (Vedic teacher), Sanskrit --- Source: [https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s4) · Pramāṇa