The Inner Conflict of Tradition: Essays in Indian Ritual, Kingship, and Society c14.s1.25

c14.s1.25

The outcome of the contest was never fixed once and for all. When Yuddhiṣṭhira as a result of his victory has won the earth and, disgusted by the internecine violence, wants to renounce the world, he is sternly exhorted to stake again in further rounds of violent sacrificial contests the "material sacrifice" (*dravyamayo yajñaḥ*). It is therefore no matter for surprise that the rājasūya, though ostensibly meant to be a once-and-for-all consecration of the new king, appears in fact to be based on a yearly recurring festival, as is already clear from the fact that it consists of a long series of sacrifices stretched out over a couple of years. Wealth and with it power and authority must periodically be staked again so as to be redistributed anew. The king is not consecrated for his whole lifetime, but has to submit himself time and again to the sacrificial contest. This would seem to be the background for the frequent mention of the "exiled king" (*aparuddho rājā*), who must win back his position in yet another sacrifice, as also the epic heroes had to do after their exile. These few but telling indications may illustrate that the diffusion of power and authority found its sanctioning and organizing principles in the sacrificial contest.