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[Full title: The Royal Coronation (A) Obligatory Coronation with a plaque]

Introduction : Coronation (abhiseka) happens to be one of the most important phenomena in the life of a king. Thus Samrajya-lakshmi-pithika dallys at length while describing the rites of coronation to its minutest details. The reader is informed that

202 when a prince goes to occupy the place of his forefathers, he should take all possible care in instituting this celebration. When such an abhiseka is done with a patta (a golden plaque or plate) it is known as pattabhiseka (coronation with a plaque) and when it is without patta, it is known as simply abhiseka. A further distinction is made when, the same is performed on different festive occasions and when, a prince is enthroned for the first time. A. Obligatory Coronation with a plaque:鈥擲election of good day etc. For such celebrations, the first thing required is to select the suitable day and time. A good day with propitious time, free from the influence of bad stars (malamudhadivariita) and astral conjugations like Pusya, 23 Sravana, Rohini etc. is selected by a king who is described to be coming from an exalted family, is habitually and favourably disposed towards his subjects and who is 23. Cp. Saunaka smrti (Manuscript ) Bharata Itihasa Samsodhaka Mandala, Pune No.57/ 223 pp.46-47.

203 well-endowed with virtues like learning, humility and character. Such a king, before the actual commencement of the said day, while in the company of priests and ministers, determines the time and orders a pavilion to be made for his unction in the sacred precincts of a Vaisnava temple (47.1-8). Pavilion : The pavilion is described to be of a quadrangular shape and of the size of ten (hasta) cubits on all sides (10 x 10). It is supported by sixteen pillars and has four gates with beautiful arches. Its elevated roof is covered with strings (kata) of bamboo, coconut or munia grass as a protection against the sun or rain. The floor, with the exception of gates, is carpeted with strings of darbha ( a variety of grass). The pavilion is decked with flags of five colours, and the banners of the five lokapalas, well-decorated arches, yak-fans (chowries) and pieces of mirrors go forth to further beautify it (9-13). Altar, pits etc : cubits' Within such a pavilion, an altar of (5 x 5) size and of a square shape is constructed. Tb its four directions are dug four sacrificial pits

204 one of quadrangular or circular size or shaped after a lotus. Samrajya-lakshmi-pithika provides option regarding digging of such pits which are of the size of (1 x 1) cubit size. One is free to dig pits of a particular shape in all four directions or he may follow a systematic order. The quadrangular in the east, the half-moon shaped one (semicircular) in the south, the circular in the west and the one, shaped after a lotus in the north. The altar and the pits are now smeared with cow-dung and water and when dried, are decorated with five-coloured powders. On the adjoining outer platforms on both sides of each gate are placed water-filled jars with auspicious marks. Platters containing sprouts and vessels for incense (dhupapatra) etc. are placed in their right places and decked with garlands of flowers. The priest takes care to order for placing the four seats shaped after a turtle (kurmasana) and a number of lightposts in their respective places, (14-22). Royal invitation to the preceptor and the priests : Such invitations are accorded on the day preceding to the day of sacrifice. The king on the aforesaid day, gets up early in the morning, washes his feet, observes abstinence in matters of speech and

205 performs his morning chores. He dresses himself in white raiments, dons an upward fore-head mark (Urdhvapundraka) and finishes the rituals, proper for the time. With the help of four priests he, now causes the Punyahavacana to be performed. There after he is described to perform the Nandisraddha (auspicious offerings to manes (pitrs) ) himself and invites a preceptor who is of good conduct (acara), is well-versed in religious lore, is true to his engagements, is not covetous, has a family, a good birth, is kind and learned in scriptures. (Cf. Yuktikalpataru, 1.14-17), Alongwith the preceptor are invited a brahma and eight other priests to perform the ritual. They are conducted to the place of sacrifice by suitable conveyances and are received by the royal-chaptain, (sva-purohita) at the king's behest, by giving them madhuparka (mixture of honey curd etc.), fresh clothes etc. Now are brought golden pitchers filled with sacred waters, accompanied by the sound of conches, tabors and omkaras (recital of the sacred syllable OM) and the royal chaplain acquaints the invited priests with their respective duties in the ritual to follow and himself with-draws only to supervise their work (48 1-17).

206 Collection of implements (sambhara) as a part of the ritual of royal coronation : Preliminaries Altar, Idols etc : Now, the desika (preceptor) with the priests begins rituals like punyahavacana and Vastupuja in the afternoon. He raises a square platform of new white rice on the altar. At its centre is placed either a gold, silver or copper Kalasa (Jar). To the four directions are placed four jars of copper with all the auspicious marks. We are informed that idols of Laksmi and Narayana (Visnu and his consort), made with five palas (one pala is equal to four Karsas) of gold and four other idols of dikpatis namely, Indra, Yama, Varuna and Kubera each made with 1.5 palas of gold are placed on the altar for worship. Articles of worship like perfume, flowers, fruits etc. and those of homa like faggots, Cary and clarified butter are next and kept in their rightful places (49.1-7). Placement of four lars : collected The priests, then are instructed to keep four other jars, one filled with curd in the east, the honeyfilled one in the south, the one filled with clarified butter in the west and the fourth one the west and the fourth one filled with water in the north (8).

207 The wooden pedestal etc. Similarly A small wooden pedestal made of the udumbara (Ficus Glomerata) and of the size of one cubit's length and breadth is placed on the altar on which is spread a tiger skin. A conch of the daksinavarta (having its opening to the right), a gomukha (a trumpet ) made of bull-horn, a golden pot and a branch of Udumbara are collected and kept in readiness. are collected a ribbon (pratisara) of gold which is kept on a golden plate and eight girls (kanyas), deeked with ornaments are kept awaited in a corner of the altar while the aupavahva-gaja (carrier-elephant) with girdle and golden neck-bell, is made to wait outside the pavilion. At another place are kept arranged articles like perfume, camphor, musk, flowers and betels etc. (9-14). When these are ready, the preceptor assumes his seat and for sometime practices control of vital airs (pranayama) and performs preliminary rites like bhusuddhi, bhuta suddhi and matrkanvasa (see under Ch.II.3) and then consecrates the jar as per scriptural injunctions. An aggregate of five kinds of leaves and barks (see under Ch. II.7) is put in each jar to the chanting of

208 respective formulae. The jars are now filled with sacred 24 waters (collected from sanctified rivers, lakes etc. and stored in gold pitchers) and Varuna, the lord of waters is said to be invoked therein (15-18). On every jar is placed a coconut fruit with some hairy remnants, wherein are said to be invoked all the sacred rivers like the Ganges etc. On the top of the jars are now spread silk-clothes and idols of gods are placed on the jars. On the jar at the centre are placed the idols of Laksmi and Narayana and idols of the dikpalas (guardians of quarters are placed on the jars at the commers. When such arrangements are over the preceptor infuses life (pranapratistha) (See under Ch. 11.7) in to the idols by chanting suitable vedic and tantric formulae and the worship begins (19-22). Puja and homa at coronation : Worship of Laksmi and Narayana : When articles and implements are thus collected and arranged, the preceptor begins the puja with preliminary rites like announcement, of place and time. He also takes 24. Cf. Heesterman, P.85 Where the Vedic tradition of worshipping Varuna in a rajasuva sacrifice is exhaustively dealt with.

209 a sankalpa (resolution) to worship Laksmi and Narayana as a part of the coronation ritual as ordained by the King. He is said to recite purusasukta (Rg-Veda 10.90) then and worship the deities by offering perfume, flowers and edibles. Worship of dikpalas The performing priests are now engaged by him for other deities as per the following order. Two for worship of Indra, two Rg.Vedic priests for yama, two priests specialising in Samaveda, for Varuna and two other Atharvanic priests for the worship of Soma. These priests begin their job in right earnest by announcing place and 25 time and with the vedic formulae addressed to these deities, offer articles like perfume, flowers, etc. at 26 and the end, keep on reciting dikpalamantras for five or three times (50.1-8). Homa : While such worship is still in progress, the preceptor having made the preliminaries, while wishing to make homa 13 honour of Laksmi, Narayana and the dikpalas (guardians of quarters) make the agni-sthapana (ceremonial 25. 26. For a variety of these formulae according to traditions of the four vedas see Sabdakalpadruma, p.377. See under Ch. II. 8 for a list of these formulae.

210 27 lighting of the fire) in all the four pits situated in the east etc. Thereafter, he performs the Mukhantakarma (all the preliminary rites that come under Agnimukha) and offers oblations of the faggots of brahma-vrksa (palasa (Butea Frondosa) or udumbara (Ficus Glomerata), + Pavasam (rice cooked in milk and sugar) and clarified butter separately for 108 times while reciting the n formula 'Vimoru kam ... (Rg-Veda 1.154.1). Similarly, now h are instructed by him eight other priests to perform homa of 108 libations in honour of the individual dikpalas. Such libations constitute of offerings of palasa faggots, edibles and clarified butter. For each article of offering in honour of a particular god, libations are given for 108 times,. When this process is gone through, the preceptor along with the priests, is described 28 to perform the pravascitahutis (penitentiary libations) and the homa is concluded (9-15). 27. For details, see Samskararatnamala Vol. 1.P.137 ff. 28. BGS. 4.5 as quoted by Bodhayaniya-Brahmakarma-Samuccaya (S.K.) p.52 makes it obligatory that prascitahutis are to be offered just before the main homa or at the end of it or before the Svistakrd takes place in a saerifice. ya 'Atha prascittahutih pradhanadau, pradhanante, svistakrtah purva va juhuvat'

211 The royal-chaplain being informed by the desika, (preceptor) approaches the king and informs him that the necessary abhiseka-homa is already performed and he should prepare himself for the coronation by the next morning. The royal-chaplain, the preceptor and the performing-priests now spend the night in receting from the holy Puranas and the Vedas and in the following morning, wait for the arrival of the king having accomplished the routine worship of Laksmi, Narayana and the dikpalas (16-22). Rites performed by the king The king on his part, starts out of his palace after finishing his morning chores like bath etc. and dressed with two pieces of silken robes. He, in full regalia, rides the royal elephant, performs his daily worship and such others that are befitting for the occasion, including offering a Puja in honour of goddess Samrajya-lakshmi and departe for the pavilion of coronation (51.1-5). The royal Worship : On his arrival there, he is described to bow to the royal-chaplain, the preceptor and the performing

212 priests and goes round them for three times. Sipping water, he now takes his seat while facing east and resolves to worship Laksmi, Narayana and four guardians of quarters as a part of the rites connected with the royal coronation with the following objectives; to destroy the malevolent (arista), to gain what is pleasant, to attain blessings of the Goddess of wealth of Empire and lastly, to qualify himself to justly administer his subjects (6-10). The worship of Laksmi Marayana is performed by reciting the Purusasukta (Rg-Veda 10.90) and muttering the eightsyllabled formula of (Naravana), viz., O namo Narayanava and the Visnu-gavatri. 29 of The four guardians of quarters (digisa) are worshipped by him with their respective formulae, culled from the Vedas, Tantras and Puranas. He is described to offer handfuls of flowers to these gods with the following formulae. "Salutations to thou, O Laksminarayana, the overlord of the gods, I now offer this handful of flowers 29. Om naravanaya vidmahe vasudevaya dhimahi tanno Visnuh pracodavat. Bodhayaniya-Brahmakarma-Samuccaya (A.K), P.30.

213 to you, so that I may achieve steadied prosperity, sovereignty and victory" (13-14). " Salutations to thou, O Indra- the killer of monsters (daitya) and demons (danava), I now offer this handful of flowers to you so that all my desires may be fulfilled" (16). "Salutations to one, who is of impartial disposition (samavartin) i.e. yama and who is ever fond of the good, I now offer this handful of flowers to him so that all that I desire, may be fulfilled" (17). " Salutations to one, who carries a noose (pasa) in his hand and has always a calm mind, I now offer this handful of flowers to him (Varuna), so that all my desires may be fulfilled (18) # Salutations to Soma, the crest-jewel of lord Who always carries Siva's head (soma siroratna) and the evera hare ^ waxing moon (sadasasI), I now offer this handful A of flowers to him, so that all my desires may be fulfilled (19)." Having thus completed the offerings of flowers, the king causes the full-spoon libations (purnahuti)

214 performed by the preceptor and himself goes round the fire and keeps waiting for the other paraphenalia to begin (20). The Aspersion : The atmosphere of the place of coronation is described to be very much crowded with a motley of sounds. The sound of the five musical instruments like Bheri etc. at play, the auspicious songs, sung by the ladies of the royal house and above all, the priests, who are busy chanting vedic hymns like Svasti (Rg-Veda 1.89.6), Sakuna (Rg-Veda 2.42.43) and a number of pacificatory hymns, (santisuktas) (Rg-Veda 1.89, 5.51.11-15) etc. quite suitable for such occasions. Added to the repertoire of song and music, the folk-dance of courtezans, in groups, adds a festive folour to such performance (52.1-3). The rite: The rite of the abhiseka is said to begin with king's occupying a small pedestal made of the udumbara (Ficus Glomerata) wood and covered with the skin of a tiger. The king while thus is being conducted to and 30. 30 Cf. Sau Sr. p.46.17. In Indian tradition, aspersion (abhiseka) of a king is very ancient, the reader frequently comes across references to the rites in both Vedic, Puranic and literature of the later day. Contd.on next page.

215 seated on the Pitha while facing east by the preceptor and the performing priests, other priests keep on chanting the formula 'Brhatsama ... Taittiriya-samhita (4.4.12.2). A goldribbon (pratisara) is now tied to the (wrist of the) king by the priest-in-chief who then keeps chanting the formula 'Asmanasteio ..ATS (3.8.9). To his both eyes, now they (priests) apply collyrium and decorate him further with perfumes, garlands and ornaments. All this is done by the priests while thinking (taking) the king to be Indra. Now, the chief priest holds a jar full of curd and in the company of the priests, while chanting the formula 'dadhikravak (Rg-Veda 4.39.6), sprinkles the curd, in circles, on king's head from a white Daksinavarta conch (a conch having its opening (mouth) towards the right). Such a sprinkling of curd is meant for endowing the king with great fame (uruvasas) (4-8). Having uttered the words from Aitareya Brahmana (1.14) practisthatvadadhati---etc. the preceptor places the pedestal to the south of the altar and the king is seated F.. con td from previous page .. Such a rite is attributed with much significance like 'an unabridged representation of the unending cyclical process of decay and regeneration' etc. See Heesterman, R p. 223. J. Gonda " SKT. Utsava, Festival", presupposes that alasuva originally may have been a regularly repeated ... rite undergone by kings.

216 there while facing in the same direction. He is again offered a worship with perfume etc. and taking him to be samavartin (yama) the chief-priest fills up a bull's horn (sabha -ariza) with honey and sprinkles it on the king's bosom while chanting the hymn 'madhu vata ..'(Rg-Veda 1.90.6). This act is said to increase his glory and strength (pratapa). Then, is, meant to be recited the formula 'dak sinavatam...(Rg-Veda 1.125.6) in an attentive manner (8-12). The auspicious seat is now carried and placed in the west and the king is seated there while facing westward. He is offered new clothes etc. and is meditated as Varuna. The priest now fills a pot, shaped after a cow's face (gomukhin) with clarified butter and sprinkles the same on the belly of the king for pacification of his proclivities. The formula meant to be recited then is stated to be' Sukramasi' (VS. 1.31.,4.18 etc.) followed by another, 'pratyancam... (Rg-Veda 10.157.5) (12-15). The seat is now placed in the north and the king is conducted to sit on it facing northward. Now, he is worshipped, while meditating on him as soma. He in this position is sprinkled with water from a jar with twigs of udumbara (Ficus Glomerata). A number of

217 formulae are meant to be recited now namely, the hymns K addressed to Varuna Known as Ablinga-varuna (Rg-Veda 10.9.1-3) and Pavamana (Rg-Veda 9.67.27) alongwith other Rgvedic hymns and followed by the great formula 'udici dik (Atharvaveda 3.27.4)(15-19). Now, the seat is placed in the middle of the altar. The king is seated thereon and likewise, worshipped with clothes and ornamets. At then, the priest is said to tie a gold-plaque (patta) to king's forehead (phala) while reciting the formula 'somena raina ... (KSS 128.2) (19-20). Tying of the gold-plague : The gold-plaque is said to measure 1.5 fingers' breadth and six fingers' length. It is made of pure gold and the following five verses are inscribed on it. C 'Let him rule this jewel-filled earth, who isfit to punish the wicked, serve the benevolent and who is a devotee of cows, dviia (brahmins) and gods! 'He only is qualified to rule this earth who can keep the society free from the proclivities arising out of an admixture of castes (by laying a check on their wanton comingling)'. He is fit to rule, who for providing protection, follects only one sixth of the total produce'.

218 'who is regaled, when the subjects are happy and pained at their discomfiture and who is equally effective in his anger and pleasure, he (really) rules over this earth'. 'He is fit to rule this earth, who is always truthful compassionate, restraint, pure, non-violent and honest', (53.1-9). The king is informed about the content of these verses and the plaque is tied to his forehead by the priest while reciting the formula "amuria ...' (Rg-Veda 6.47.31). At then the large kettle-drum (dundubhi) is beaten (9-10). caused to be Now, the chief and other priests simultaneously sprinkle the sacred waters stored in golden jars on the king's head with fresh twigs of an udumbara tree while reciting the formulae known as ablinga-varuma, RY (10.9.1-3) (11-12). The king once again, is dressed in fine robes and is offered perfume, garlands etc. A diadem of gold studded with precious gems and looking resplendent like fire, is first ceremonially treated (arcita) and then carried to the king by the priests. The chief-priest now places the same on king's head while chanting the ayusyasuktas (Rg-Veda 3.3.7, 9.100.1, Atharvaveda 4.10.4,6.98.2 etc.). Now while

219 the priests recite the formula 'Yathambudabhavayanti' a beautiful maid raises aloft an umbrella over king's head the umbrella, which has a golden staff, which is studded with a number of white pearls and which has a look, as beautiful as the full-moon (12-14). At behest of the priests, two lady- attendants approach the king with chowries in hand and keep him fanning from the flanks. The formula meant to be recited is Sa samkakara-samkasa... (15-16). In a similar manner other attendants start waiting upon him: one, carries a gem-casket (ratna-karanda) while another carries the royal-cane (vetrya) and the sword. Still another, carries the gem-mirror. One is engaged in carrying a water-vessel whereas the eighth and the last one, bears a kind of laddle (kalaci) (17-20). Thus eight girls are pressed into service of the king whose abhiseka now stands accomplished. A resume of coronation of king's of yore : In connection with the royal coronation connection, the author of Samrajya-lakshmi-pithika provides the readers with a long list of names of ancient kings and the sages who had performed their coronation.

220 For the purpose, our author limits himself to such description as found in the Brahmana - treatises pertaining to Rg Veda only, viz. Aitareya, kausitaki and samkhayana and some Purana texts. Listening to such description is considered most sacred inasmuch as such an act is said to purge the host of accumulated sins of the listener (55.4-5). The reader next comes across a veritable list of ancient kings which is topped by Janamejaya, the son of Pariksita whose royal consecration was performed by a sage Tura, the son of Kavasa. The glorious victory of Janamejaya, his ideal rule, performance of a number of vedic sacrifices like asvamedha - all these are stated to have been possible owing only to the coronation which the king had got flawlessly performed (6-7). In a similar way are described to have been coronated other kings like the Saryata Manava by sage Cyavana, the son of Bhrau,, Satrajita Satan Ika by sage Somasusma, Ambasthya and Augrasainya by sages Parvata and Narada, Visvakarman, the son of Bhuvana by sage Kasyapa, Sudah Paijavana by Vasistha, Marutta by sage Samvarta, Anga by sage Atreya, Yudhisthira, by Srikrsna, Rama by Vasistha and Vamadeva etc. (8-26). Indra is similarly mentioned to have been coronated by Brhaspati and other gods and was endowed with vitality

221 prowess etc. He destroyed the cities of demons and still now enjoys the heaven with his consort faci, shorn of all blasphemy of killing the monster Vrtra. Other kings like trodden the same path and had Yayati and Nahusa also had toeated achieved great prosperity, it is learnt (27-31). Observation : We gather from the above account that our author was quite a believer in the ancient tradition of coronation, performance of vedic sacrifices like Asvamedha etc. which are portrayed to have resulted in unhooked prosperity and highest beatitude for the kings who performed those, in the mythical-historical period. Though from such frequent mention and lofty extolling of such tradition by Samrajya-lakshmi-pithika it cannot be said to follow that such practices were still current, but it also can not be denied that coronation (abhiseka) in the life of a king had come to be a totally in significant sacrament. Asvamedha etc. might have been things of past by now, but these had not completely lost their flavour to the collective mind, it appears. In this way can be vindicated the special gusto of our author to such an ancient tradition. Secondly, while depicting the state of highest beatitude enjoyed by those righteous kings hereafter, our

222 author betrays his strong acquaintance with similar concept of the Vedanta. Frequent mention of terms like paramapada (the highest place), Brahma savuivam identity with the Supreme Soul), Vaikuntha (the city-abode of Visnu ), Brahman as Satya (truth), inana (knowledge) and ananta (infinite), tasmin Ina (to get lost therein) and Brahmanusandhana meditation on (fixedo Brahman), Anuttamaloka (the world beyond all comparison) and Saccidananda svarupa (embodiment of sat (existance), cit (consciousness) and ananda (bliss), amply illustrate our point. In two places only the puranic description of 'ascending to svarga' (heaven) are mentioned. One, in the case of Yudhisthira who is stated to have gone to heaven with his old mortal frame (55.25) and secondly, yayati and Nahusa who after shedding their mortal coils, climbed to the high heavens in flying chariots, resplendernt like the sun and fitted with wings of a swan (32-33). The coronation rites over, the king, leaves the pavilion and enters the city in a grand procession amidst the din of music etc. where he is said to be cordially welcomed by ladies of the royal household by adoringly waving camphored-lamps before him. This is followed by hosting a feast in honour of one thousand brahmins (62.1-6).

223 Such abhisekas are stated to be highly beneficial if performed on the vardhavanti day (birth day) of a king which is considered potent to countermand the evil effects of omens etc. (7-11).