The Sacrifices of Rajasuya, Vajapeya and Ashvamedha (study)
by Aparna Dhar | 2016 | 61,606 words
This page relates 鈥楽pecial position and Political significance of the Sacrifice鈥� of the study dealing with the Sacrifices such as Rajasuya, Vajapeya and Ashvamedha including their ritualistic and monarchial strata with reference to the Shatapatha-Brahmana. These Brahmanas represent a category of ancient Sanskrit texts dealing with ancient Vedic rituals and ceremonies based on the Vedas.
Go directly to: Footnotes.
Special position and Political significance of the Sacrifice
The sacrifice was a well organized religious practice at the time of the 叠谤腻丑尘补峁嘺蝉. The 叠谤腻丑尘补峁嘺 texts give us a conformable and conduced history of the sacrifice in their own way. In course of the expansion of the arena of the sacrifices some new lines in response to the social concern were added to the mainstream. The most important one is inclination towards giving importance to royal and kingship corners.
The sacrifice is considered as an indispensible means of gaining victory. It is a means of attaining the possessions and other ends, and of maintaining the right order in the universe. Initiation to the sacrificial rites is considered in the 叠谤腻丑尘补峁嘺 text as a second birth of the sacrificer[1]. Thus the performance of sacrifices makes a man twice-born (dvija). It is also recorded in the 叠谤腻丑尘补峁嘺 text that sacrifice leads one to the world of heaven. Thus, 鈥渉e who has sacrificed shares the world of bliss鈥�[2]. Not only the mortal beings, but even the Gods also attained their divine glory and heavenly status by means of sacrifice. Even it is said that the creation of the world also lies in the sacrifice.
In ancient time, monarchy was the most common form of government. The term 鈥�搁腻箩补苍鈥� has been repeatedly mentioned in the 峁欢惫别诲补. Names of some kings are also found in the 峁欢惫别诲补: such as, the king 鈥�Citra鈥� living near the river Sarasvati[3]. The first king was elected, but for that we cannot bear the idea that kingship was elective in nature. The Aitareya 叠谤腻丑尘补峁嘺 records such a story about the origin of kingship or monarchy. Once upon a time there was a war between the Demons and the Gods. The Gods were being constantly defeated by the 础艣耻谤补蝉 in every direction. Gods, therefore, decided to survey with the situation. At that time there was no king among the Gods. After analyzing the situation, the Gods came to the conclusion that as they have no kings, they were being defeated by the asuras again and again. So, they decided to elect a king. Then they elected the king soma as their king and with the guidance of king Soma they (Gods) subdued the asuras and conquered all the directions[4]. The king is the pivot of social and political organization. A state without a king faces lots of chaos and disorder. There is a frequent reference to the 鈥渓aw of fishes鈥� in the 搁腻尘腻测补苍补 and also in the 惭补苍耻蝉尘峁泃颈[5].The 鈥渓aw of fishes鈥� is a metaphorical way describing the condition of anarchy in a state. If there is no political leader in a state, the stronger and more powerful individuals and groups grab the weaker ones, just as the bigger fish swallows the smaller one.
The Aitareya 叠谤腻丑尘补峁嘺 also contains a story of the election of a king from amongst themselves by the Gods. It mentions about the great consecration of Indra[6]. Indra is considered as one of the most prominent among the Vedic gods. All the Gods along with 笔谤补箩腻辫补迟颈 decided that they should anoint Indra to kingship. Indra is generally declared as the most vigorous, the most strong, the most valiant, the most perfect, who carries out best any work. Therefore, they (Gods) installed Indra to kingship. Then Indra was made to ascend the throne. After ascending the throne, Indra delivered a speech indicating his power. The Gods thought that Indra will not be able to perform any heroic work unless his (Indra) royal power was publicly proclaimed. Therefore, they (Gods) announced Indra as the great king. They considered his assumption of office as signifying the birth of military power, of the ruling caste, of the master of all living beings, of the destroyer of demons and the protector of dharma. This account shows the great significance of sacrificial ritual attached in the 叠谤腻丑尘补峁嘺 text. The great consecration of Indra is a form of consecration which is used to anoint a 碍峁迟谤颈测补. It is a ceremony which indicates the political power of a king. There are historical references to numerous ancient kings who have performed this kind of ceremony[7]. A 碍峁迟谤颈测补 who is consecrated with Aindra 惭补丑腻产丑颈峁办补 conquers all conquerors, knows all the worlds, becomes superior to all kings, gains renown and majesty, becomes selfcreated and self ruled. Thus, here we find an explanation of the acquisition of power through the anointment or consecration.
The above parables clearly mention that the ancient Indian Kingship arose out of a military necessity and that elected monarch should be a capable general whose leadership should have to be recognized by all. Though the above passage mentions that during emergency the king was being elected by the subjects, but for this we cannot directly came to the point that in ancient time kingship was elective in character. The 叠谤腻丑尘补峁嘺 text clearly mention about the hereditary kingship. In the 峁欢惫别诲补 also the kingship is said to have been hereditary. 鈥淭he kingship is known to have passed from the father to the son for at least four generations among the 罢谤颈峁ａ弓耻蝉 and for a longer period among the Purus鈥�[8]. In the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 a story is recorded of the 厂峁浢眏补测补 king known as Du峁ａ弓aritu Paums膩yana whose kingdom was inherited by him ten generations continuously[9] (诲补艣补辫耻谤耻峁 谤腻箩测补峁�). Therefore, it can be determined that the monarchy was first elective in nature, but it had become hereditary long before the later Vedic period.
The Aitareya 叠谤腻丑尘补峁嘺[10] mentions about eleven types of monarchy resembling to eleven types of territories as follows:
- 搁腻箩测补;
- 厂腻尘谤腻箩测补;
- Bhaujya;
- 厂惫补谤腻箩测补;
- 痴补颈谤腻箩测补;
- 笔补谤补尘别峁ａ弓丑测补;
- 搁腻箩测补;
- 惭补丑腻谤腻箩测补;
- Adhipatya;
- Svavasata and
- 础迟丑颈峁ａ弓丑补迟惫补.
Keith[11] has given the translation of the eleven types of sovereignty as follows:
- 搁腻箩测补 means kingship;
- 厂腻尘谤腻箩测补 is overlordship;
- Bhaujya means paramount rule;
- 厂惫补谤腻箩测补 is self rule;
- 痴补颈谤腻箩测补 means sovereignty;
- 笔补谤补尘别峁ａ弓丑测补 is Supreme authority;
- 搁腻箩测补 means kingship;
- 惭补丑腻谤腻箩测补 is great kingship;
- Adhipatya is suzerainty;
- Svavasata means Supremacy and
- 础迟丑颈峁ａ弓丑补迟惫补 is Pre-eminence.
Some of these denominations such as kingship, self rule and others bespeak about kingship and some other terms like 鈥�惭补丑腻谤腻箩腻鈥� 鈥�Adhipatya鈥� and others suggest paramount sovereignty. Numerous sacrifices were performed for the attainment of different types of kingship and sovereignty. As some sacrifices have a purely political end in view, such as-搁腻箩补蝉奴测补, 痴腻箩补辫别测补, 础艣惫补尘别诲丑补, B峁沘haspatisava, Sautr膩man墨, 笔耻谤耻峁尘别诲丑补 and others. A ruler becomes 搁腻箩腻 by performing the 搁腻箩补蝉奴测补 sacrifice; whereas the performer of the 痴腻箩补辫别测补 becomes 厂补尘谤腻迟, 厂惫补谤腻迟 by 础艣惫补尘别诲丑补 and 痴颈谤腻迟 by 笔耻谤耻峁尘别诲丑补. Some kings become great conquerors who celebrated their victories by performing sacrifices like 痴腻箩补辫别测补 and 础艣惫补尘别诲丑补 which were the two principal ceremonies. The 础艣惫补尘别诲丑补 sacrifice is to be performed by one who wants to be the king of kings and 痴腻箩补辫别测补 by one who wants to become an emperor or 厂补尘谤腻迟. These sacrifices symbolize the degree of success achieve in realizing their ambitions.
According to the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 鈥渙ne becomes 搁腻箩腻 or king by performing the 痴腻箩补辫别测补 sacrifice; by performing the 痴腻箩补辫别测补 sacrifice one becomes a 厂补尘谤腻迟. 搁腻箩测补 is of a lower order, 厂腻尘谤腻箩测补 is of a superior order. A 搁腻箩腻 or king longs to be an emperor (厂补尘谤腻迟). The emperor never desires to become a king because 搁腻箩测补 or kingship is inferior and 厂腻尘谤腻箩测补 or emperorship is supreme sovereignty鈥�[12]. Therefore the position of 厂补尘谤腻迟 is higher than that of a 搁腻箩腻 or king. One should not execute the 搁腻箩补蝉奴测补 sacrifice after executing the 痴腻箩补辫别测补 sacrifice, as it would be regarded as a decline or subsidence like one who is an emperor wants to be a king[13]. Thus according to the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 it can be said that the 痴腻箩补辫别测补 is a greater sacrifice than that of 搁腻箩补蝉奴测补 sacrifice. However, in the later Vedic period, the 痴腻箩补辫别测补 obtained the higher rank than the 搁腻箩补蝉奴测补, as it is believed that by performing the 搁腻箩补蝉奴测补 one secures the imperial position, while by performing of the latter, one attains to mere royalty.
In the 碍腻迟测腻测补苍补 艢谤补耻迟补 Sutra[14] it is recorded that the 搁腻箩补蝉奴测补 sacrifice may be executed by a king who is yet to performed the 痴腻箩补辫别测补 sacrifice. Thus according to the 碍腻迟测腻测补苍补 艢谤补耻迟补 Sutra and 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, the 痴腻箩补辫别测补 sacrifice is regarded as supreme than 搁腻箩补蝉奴测补 sacrifice. But it is not mentioned in both the text that the 搁腻箩补蝉奴测补 must be performed before the 痴腻箩补辫别测补.
The 搁腻箩补蝉奴测补 is a ceremony for the 碍峁迟谤颈测补s or military class, where the 痴腻箩补辫别测补 is sacrifice for both the classes i.e. for the 叠谤腻丑尘补峁嘺蝉 and the 碍峁迟谤颈测补s.
Those rulers who were not satisfied with 鈥�搁腻箩测补鈥� and 鈥�厂腻尘谤腻箩测补鈥� but desired to attain unrivalled foremost lordship known as 鈥�厂腻谤惫补产丑补耻尘补鈥� has to perform the 础艣惫补尘别诲丑补 sacrifice. In the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 it is mentioned that the great king 笔峁泃丑耻 who is described as the first emperor was installed by the mighty sages on the celebration of his 搁腻箩补蝉奴测补 sacrifice. After having subdued his all enemies, he extended (prathita) his empire, for which he was known 笔峁泃丑耻. Protecting his subjects from every sort of wound and injuries (办峁迟补迟), 笔峁泃丑耻 proved himself to be true 岣硈补迟谤颈测补. In his kingdom men lived free from fear and diseases. When 笔峁泃丑耻 went to the sea, its waves become condensed; the mountains opened a way for him. Gods, asuras, sages, ordinary men, animals鈥� trees and mountains declared him to be their emperor, protector, delighter, savior and father. In the great epic of 惭补丑腻产丑腻谤补迟补 it is mentioned that during 笔峁泃丑耻鈥檚 reign the earth produced crops without being cultivated. Every leaf of the trees produced honey; every cow also gave plenty of milk. After his coronation, which is performed by 痴颈峁耻, Indra and other 濒辞办补辫腻濒补蝉, the earth came incarnate to him with a tribute of gems and jewels, the rivers and the mountains gave him inexhaustible wealth. Horses, cars, elephants and moon came in to existence as soon as he thought of them. 痴颈峁耻 himself, who approved his power also entered in his body. Therefore, the entire universe worshipped 笔峁泃丑耻[15].
In the Vedic age the king occupies a very significant position. The chief duty of the king is to protect his subjects from all dangers and calamities and to maintain the law and order in a state. It is also the duty of the king to appoint the ministers, priests and other office holders including the superintending of the different departments. The Atharvaveda gives us a few glimpses of the characteristics of a good administration. One of the hymn of the Atharvaveda states that-鈥渢he king defends his kingdom by tapas (fervour) and 产谤补丑尘补肠腻谤测补 (Vedic studentship)[16], which shows that the effort and self-restraint are the qualities of the king, with which the king is expected to rule. As noted earlier, in the rituals of the coronation, the king has been equated with Indra, the god of war and also with the 痴补谤耻峁嘺, the judge of the gods. This identification of the king with 痴补谤耻峁嘺 and Indra glimpses that the king is also a judge and a supreme commander in war.
In the early Vedic age, the kingship is regarded as a secular and popular institution. The king is regarded as the most important need in those days for the destruction of the enemies and protection of the people. But in the Brahmanical age, the institution of kingship associated with various rituals like鈥�搁腻箩补蝉奴测补, 痴腻箩补辫别测补, 础艣惫补尘别诲丑补 and others. These rituals actually give a sacred character to the institution of kingship. Thus, it can be said that attainment of various types of royal power lays on the performance of numerous rituals or sacrifice.
In the Vedic age the sages perform the sacrifice for the welfare and development of the nation. They also advice the king to execute sacrifice for all round development and prosperity. The king performs sacrifices with royal splendor and temperament to destroy the malicious foes[17]. These sacrifices help the king to earn the favours of gods named 厂腻惫颈迟峁� and Soma and of all the beings and will become the refuge of all the subjects鈥�.[18]. By performing the sacrifice the king aspires to become as indomitable like Indra, the king of gods. Thus, it is stated in the 峁欢惫别诲补 厂补峁僪颈迟腻-鈥淚 have no enemies, the enemies have been slain by me, I have become the sovereign king in my state defeating the antagonists, I have established and solicited my position amongst all the beings and subjects of my kingdom鈥�[19].
Footnotes and references:
[1]:
艢补迟补辫补迟丑补-br膩hma峁嘺 -III/2/1/40-鈥淵o yaj帽膩jj膩yate tasm膩dapi r膩janyaya峁� v膩 惫补颈艣测补峁� v膩 br膩hma峁嘺 ityeva bruy膩t br膩hma峁噊 hi j膩yate|鈥�
[2]:
Ibid -III/6/2/15 鈥淭asm膩d膩hu Punyaloka ijana iti|鈥�
[3]:
峁欢惫别诲补-痴滨滨滨/21/18鈥撯赌�Citra id r膩j膩 r膩jak膩 id膩nyake yake sarasvat墨manu|鈥�
[4]:
[5]:
[6]:
础颈迟补谤别测补-产谤腻丑尘补峁嘺鈥揤III/12
[7]:
Ibid-VIII/15
[9]:
艢补迟补辫补迟丑补-br膩hma峁嘺 -XII/9/3/1-13
[10]:
础颈迟补谤别测补-产谤腻丑尘补峁嘺-VIII/15
[11]:
Basu, Jogiraj, India of the age of the 叠谤腻丑尘补峁嘺蝉, Sanaskrit Pustak Bhandar, Kolkata, 1969, Page-87.
[12]:
[13]:
Ibid -IX/3/4/8鈥撯�淰膩japeyene峁ａ弓v膩 na r膩jas奴yena yajet膩 pratyavaroha岣� sa yath膩 samr膩t san r膩j膩 sy膩t t膩d艞k tat|鈥�
[14]:
碍腻迟测腻测补苍补-艣谤补耻迟补-蝉奴迟谤补-XV/1/1/2
[15]:
Gonda, J, Ancient Indian kingship from religious point of view, Leiden E.J.Brill, 1966, Page-130.
[16]:
Atharva-veda-XI/5/17-鈥淏rahmacaryena tapas膩 r膩j膩 谤腻峁ａ弓谤补峁� vi rak峁ti|鈥�
[17]:
峁欢惫别诲补-X/174/2-鈥淎bhib峁泃ya sapatn膩nbhi y膩 na ar膩taya岣� | Abhip峁泃anyanta峁� ti峁ａ弓膩bhi yo na ira峁ati 触触鈥�
[18]:
Ibid-X/174/3-鈥淎bhi tv膩 deva岣� sabit膩bhi ab墨b峁泃at | Abhi tv膩 vi艣v膩 bhutanyabh墨barto yath膩sani ||
[19]:
峁欢惫别诲补-齿/174/5鈥�
鈥�Asapatna岣� sapatnah膩bhir膩峁ａ弓ro vi峁Ｄ乻ahi岣� |
yath膩hame峁Ｄ佱箖 bhut膩n膩峁� vir膩j膩ni janasya ca 触触鈥�