The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c9.s2.t1.58

c9.s2.t1.58

The subjects, headed by the priests, came to see him bringing with them diverse kinds of auspicious articles. They brought earth and gold, many kinds of gems, jars of gold, silver, copper and earth, full of water, flowers, fried paddy, kuśa grass, cow’s milk, śami, pippala and palâśa, sacrificial fuel, honey, clarified butter, etc. Seated on a throne of gold, surrounded by Kṛṣṇa, Dhṛtarâṣṭra, his brothers and others, Yudhiṣṭhira touched the beautiful white flowers, svastikas, vessels full of diverse articles, earth, gold, silver and gems. He and his wife Draupadî sat on the Sarvatobhadra seat, “covered with tiger-skin and blazing with effulgence.” They poured on him oblations of clarified butter with proper mantras. Kṛṣṇa and others then poured on him water from sanctified conches. Yudhiṣṭhira who had accepted the presents offered to him now gave many more in return. The priests blessed him with all their heart.¹ Similar but less elaborate accounts of consecrations appear elsewhere in the Mahābhārata.² A consecration was often followed by a Digvijaya. Yudhiṣṭhira sends out armies to make sure of his suzerainty over the surrounding regions. The Aśvamedha Parvan seems to indicate that a successful Digvijaya was followed by a fresh consecration, a grand royal sacrifice, attended by many ‘kings’ and marked by an exchange of costly presents and by lavish gifts to priests and others.³ At the time of his own consecration, a king would sometimes consecrate his son or brother as Yuvarāja. Yudhiṣṭhira appointed his brother Bhīma, next to him in age, to that office.⁴ Besides the Yauvarājyābhiṣeka which is met with throughout Sanskrit literature, the Mahābhārata furnishes instances of the consecration of military commanders like Bhīṣma,⁵ Droṇa,⁶ Karṇa⁷ and others. Great, indeed, was the merit of sacrifices. At the conclusion of the war Kṛṣṇa said to Yudhiṣṭhira, “Do thou now celebrate many a sacrifice with suitable presents to the priests.”⁸ A little later, four sacrifices, the Rājasūya, Aśvamedha, Sarvamedha and Naramedha are recommended to Yudhiṣṭhira partly for purification from the sins of the war.⁹ Besides elaborate ritual and charity, there seems to have been an intellectual element about some sacrifices during the epic period. In the Vana Parvan, for instance, Aṣṭāvakra proposes to his uncle Śvetaketu that they should repair to Janaka’s sacrifice to listen to the discussions of Brāhmaṇas as well as to partake of excellent food.¹