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FOOD (VAJA) AND DRINK (PEYA) BESTOWING RITE:鈥擣ood and drink are so intimately related to each other, that one cannot stand without the other. On mentioning food, drink immediately comes to mind, as it is implied, for there cannot be food without drink and drink without food. The Vajapeya, or the drink of strength - the Vajapeya is of special interest in that it preserves despite the formatesm imposed, upon it by its inclusion in the Soma ritual... Along with the cups of soma, there are offered by the Nest alternately, cups of sura, which were purchased from a long-haired man and placed in a special place. A cup of honey is mentioned, which is not used for any offering; but placed in the hands of a ksatriya or a vaisya competitor, a remnant of an earlier rite. 122 Vaja being food symbolic of strength, the Vajapeya was devised whereby the sacrificer gained strength and food. Offerings of soma, sura, milk and the like feature in the rite. Besides soma, sura and honey were also used as offerings. .... After the sacrificer had eaten the normal kinds of offerings, 122. Keith A.B., The Religion and Philosophy of the Veda and Upanishads, pt.II, HOS, Vol.32, Oxford, 1925, p.339.

206 shares were consumed by the priests and sacrificer, provided he was qualified to partake of the ritual food and drink. 123 By performing the Vajapeya sacrifice, which is in other words anna (food) and peya (drink), the sacrificer wins the food and drink which is symbolically strength to wield sovereignity over his subjects. This is clearly mentioned in the Taittiriya-brahmana (I.3.2-3) wherein Vajapeya doubtless means 'a drink of strength' which is explained first by Vajapya, 'as that through which the gods wished to obtain (aipsan) strength', (vajam) and then by 'the drink of strength', that is, by the drinking (pitva) of soma whereby one becomes strong. (vajin)!" Now, he who offers the Vajapeya wins food, for 'vaja-pe ya' doubtless means the same as anna-peya (food and drink); for the Maruts are the peasants and the peasants are food (for the nobility). 124 123. 124. Keith A.B., The Religion and Philosophy of the Veda and Upanishads, pt.I, HOS, Vol.31, Oxford, 1925, p.255. Shatapatha-brahmana (V.1.3.3) - annam va esa ujjayati- yom vajapeyena yajate ! annapeyam vai namaitad- yadvajapeyam | viso vai STags: | 31001 & PART: I

207 It is with the soma and sura participating as the ritual drinks whereby the Vajapeya is performed. Soma and sura were the principal drinks of the Rgvedic Aryans. Although soma was a sacrificial drink, there is just enough evidence to suggest that it must have originally been a popular drink. Distilleries for brewing liquor may have existed in those times, as the 125 Vaj. Sam. mentions a distiller of wine. Such references seem to suggest that in those early ages, the drinking of liquor was not so disapproved as to be regarded as a mahapataka (great sin)... The dharmasutras condemn sura-drinking in unequivocal terms and prohibit it. According to the Baudh.S.S. it is a mahapataka - a degrading sin to drink sura. The dharmasutras prescribe very severe punishments for a brahmana, who drinks sura.126 It was no doubt intoxicating, as is proved by the illrepute in which it was normally held and by its very limited use at sacrifices. 127 125. Patil D.R., Cultural History from the Vayu Purana, Poona, 1946, p.212. 126. Ram Gopal, op. cit., p. 166. 127. Keith A.B., The Religion and Philosophy of the Veda and Upanishads, pt.I, HOS, Vol 31, Oxford, 1925, p.275.

208 However, the enjoyment of the soma-juice as seen in the Rajasuya rite was a privilege preserved by the brahmanas for themselves. It is of particular interest to note that in this performance, both the ritual drinks - soma as well as sura, went hand in hand although as usual, it was king Soma who reigned supreme. The Vajapeya viewed as a performance of gaining strength and vigour (vaja) may be traced to have its roots in the legend as interpreted by the Pancavimsa Br. (XVIII.7.1) wherein, Prajapati desired: "May I get vigour (vaja) (and) the world of heaven'. He saw this Vajapeya. It is forsooth a drink of vigour. He (the sacrificer) reaches by this (rite), vigour and the world of heaven. 128 Now, the Vajapeya is to be performed by a king, in order to become an emperor and possess himself of everything. Perhaps this finds support in the legend of Indra as narrated in the Shatapatha-brahmana wherein, Indra offered that (Vajapeya); he became everything here, he won everything here; for he won Prajapati;B and Prajapati is everything here: by offering therewith he ascended to the upper region. 129 128. 129. Pancavimsa Brahmana, tr. by Caland, W., Calcutta, 1931, p.487. ! Shatapatha-brahmana V.1.1.6.

209 However there are different views as to whether the Rajasuya should precede the Vajapeya, or the other way round. The Katy.S.S. (XV.1.1-2) lays down the rule that the Rajasuya is to be performed by a king who has not yet performed the Vajapeya. But the Asv.S.S.(IX.9.19) rules: After performing it (the Vajapeya) let a king perform the Rajasuya. However, according to the Shatapatha-brahmana (V.1.1.13): By offering the Rajasuya he becomes king, and by the Vajapeya (he becomes) emperor (samraj); and the position of a king is the lower, and that of the emperor the higher; but the emperor would not wish to become king. Thus that (king) who by performing the Vajapeya becomes emperor, possesses himself of everything here...previously to each performance of an isti he offers that oblation to Savitr (the sun) with the text, 'O divine Savity compel (prosper) the sacrifice, impel Prajapati, for his portion. As for its performance - The Vajapeya is performed in order to gain everything (vigour) and ascend the world of heaven; because Prajapati who symbolizes everything is as great as the sacrifice measure and with that the sacrificer wins the truth, prosperity and the light of the sacrifice. The performance of the Vajapeya proper is to be proceeded by the sacrificer performing a number of so-called pariyajnas,

210 surrounding or enclosing the sacrifice consisting of a oneday Soma sacrifice of a different kinds, each of which is preceded by a special Diksa. The Amsu cup or libation is drawn, which seems to consist of imperfectly pressed soma plants in water for the sake of completeness, for it is therefore that he draws the Amsu cup. Thereafter he draws the Agnistoma cups being Upamsu, Antaryama, Aindravayava, Maitravaruna and Asvina, the SukraManthin and the Agrayana. And then the Prsthya. The authorities of the Black Yajus adopt a somewhat different arrangement. The Vajapeya cups are likewise called the Atigrahyas by them. For the Taitt. Sam. (I.7.12); Taitt. Br (1.39) these are drawn apparently immediately after the second of the ordinary three Atigrahyas, the one belonging to Indra, the Sodasin and thereupon the seventeen cups for Prajapati. By drawing the Sodasin, whatever Indra won, even that the sacrificer wins. Then the five Vajapeya cups for Indra, are drawn, the fifth with Vaj.Sam. (IX.4). 'Ye cups of strengthening libations, inspiring the sage with thought I have gathered together the pith and sap for you, the handleless. Thou art taken with a support: thee, agreeable to Indra! This is thy womb : most agreeable to Indra! Therewith he deposits it; - pith means essence : so it is the essence he thereby wins.

211 These five Vajapeya cups are drawn for him who by offering the Vajapeya wins Prajapati who is the year and there are five seasons in the year; he thereby wins Prajapati. The Adhvaryu draws, seventeen cups of soma, while the Nestr draws seventeen cups of sura (spirituous liquor) because Prajapati who is the sacrifice is seventeenfold. Now sura and soma being two saps of plants, belonging to Prajapati, and while soma is truth, prosperity light%;B sura is untruth, misery and darkness and offering both the saps of plants (the soma and sura cups) he wins truth, prosperity and light of soma. as well as the untruth, misery and darkness of sura. As these seventeen cups of soma and seventeen cups of sura amount to thirty-four; they represent the thirty-three gods and Prajapati being the thirty-fourth. He thus wins 130 Prajapati who symbolizes everything. On the preceding day, they prepare two earth mounds (khara) used for placing the cups of soma (and sura) after they are drawn until they are used for the libations. 131 130. Shatapatha-brahmana (V.1.3.10-13). 131. Ibid, (V.1.3.15).

212 When the Vasativari waters are taken into the havirdhana (shed) by the front door, the Nestr takes in the Parisrt liquor by the back door. The drinking-vessels are brought from the south. It is the Adhvaryu seated in front of the axle, with his face towards the west, who draws the cups of soma; and the Nestr, seated behind the axle facing the east who draws the cups of sura. The Adhvaryu draws a cup of soma, the Nestr a cup of sura in this way they draw them alternately. While the Adhvaryu holds the soma-cups just over the axle, the Nestr holds the sura cups just below the axle. They deposit the two cups each time on (the mound). Then the Adhvaryu draws the Madhugraha (honey-cup) in a golden vessel, and deposits it in the middle of the Soma-graha. He then draws the ukthya, the dhruva, and when at the last chant (of the evening press feast), he has poured those soma-grahas one by one into the cups of the officiating priests they make offering and drink them. The midday pressing is associated with the honey-cup and the cups of sura. 132 He then draws the Mahendra cup, which is Indra's special (niskevalya) cup and so are the Niskevalya-stotra and the 132. Ibid, V.1.3.19.

213 Niskevalya-sastra and the sacrifice is Indra : But before the Mahendra cup is drawn, the sacrificer is consecrated at his own dwelling place. At the Mahendra libation, they proceed with the offering of the omentum Indra's special Niskevalya libation and now the sacrificer is Indra and he puts strength in the very middle of the sacrifice. Next, material for a wild rice pap of seventeen plates is taken out for Brhaspati, to whom it belonged and who won it in the beginning. For, he offers the Vajapeya and wins food and drink, being doubtless the same as anna-peya or food and drink. thus whatever he has thereby won the priest now prepares for him. 133 Prior to drawing the Vajapeya cups for Indra a chariot-race is enjoined upon. Symbolically the significance of this rite is included in the Vajapeya to obtain everything that be conceived of. So the chariot-race seems to be symbolic of the race of life, whereby the participating sacrificer wishes to remain ahead in all the spheres of life. Besides he wishes to gain wealth for wealth means food. For, without wealth there cannot be food, and without food there cannot be wealth, so both are interdependent and both are earthly aims. It may also imply conquering more kingdoms, 133. Ibid, V.1.5.24-28. UNIVERSITY OF BOMBAY

214 thereby wielding greater sovereignity over a larger magnitude of subjects. His desires are not merely restricted to the earth rather he desires the sky too. He wishes to be on par with Prajapati who is the representative of Heaven and earth as well as father and mother. For, a king is like a father to his subjects who are his children. But to enjoy all this and more, he would desire longevity of life, which is procured through soma - a symbol of immortality. The race commences on a mutual reciprocation note. The sacrificer having satiated the racers with a drink of mead desires to be bestowed with success in every race. According to Vaj.Sam. (IX.18), the mantra runs: "In every race help us, ye racers, at the prizes, ye wise immortal knowers of the divine law, drink of this mead, be ordered and satisfied walk ye on the paths trodden by the gods." On the return of the cars, that of the sacrificer keeping ahead of the others, he steps over against the horses, with the Barhaspatya pap, and touches it, the implication for this move being, that he who offers the Vajapeya is the same as 'anna-peya'; whatever food he has thus gained that he now, having reached the goal, brings in contact with himself, puts it within himself.

215 The sacrificer touches the Barhaspatya pap with Vaj. Sam. (IX.19) 'May gain of wealth come to me!' For, wealth means food: he thus says, 'May gain of food come to me. May these two, heaven and earth the all-shaped, come to me!' For, Prajapati is Heaven and Earth - 'May father and mother come to me! For Prajapati is both, father and mother. May soma come to me with immortality for Prajapati is soma'. A vaisya or a rajanya who had been standing, on one of the rival race running chariots, now sits on the northern hip of the altar. Thereupon the Adhvaryu and the sacrificer step out of the front door of the cart-shed, take the honey cup and place it in his hand. While the Nestr, taking the cups of sura steps out of the back door and places one cup in the vaisya's or rajanya's hand and says, "With this I buy Him of thee!" For soma is the truth, prosperity and light, while sura is untruth, misery, darkness: Thereby he imbues the sacrifice with truth, prosperity and light; and smites the vaisya with untruth, misery and darkness. So, by these cups of sura he obtains for himself whatever benefits or enjoyment he desires. But that cup of honey he presents to the brahmana together with the golden vessel. In presenting it to the brahmana, he imbues it himself with immortal life; for gold is immortal life; and whatever benefit he desires that he thereby obtains for himself.

216 So having described the sham chariot-race whereby, food, strength, light, truth, prosperity, earth, sky, immortality along with all his desires being fulfilled are bestowed upon the performer of the Vajapeya. By providing the vaisya with the sura cup, the priest buys over soma - I symbolic of truth, light and prosperity for the sacrificer. However, the sacrificer presents honey to the brahmana in a golden vessel, which is a symbol of immortality which he bestows on him in exchange for fulfilment of his desires. Having invoked the ida and touched water, he draws the Mahendra cup; and having drawn it, he sets the chant agoing. Whereby the Hotr's Prstha stotra, is followed by the Niskevalya-sastra. Then the sacrificer is urged forth to the chant. Having descended from the throne-seat; he is in attendance at the stotra and the sastra. The ida is put on a dish, and having been invoked, he touches water and draws the Mahendra cup%;B and sets the Prstha stotra agoing, urging the sacrificer forward to the chant; he gets down from the stone seat%3B he is in attendance at the recitation of the stotra and the sastra. For he who offers the Vajapeya wins food, vaja-peya being the same as anna-peya : thus whatever food the sacrificer has thereby gained, that the Adhvaryu now brings to him. The Udumbara being sustenance that is food therefore it is in a vessel of Udumbara wood, which is for the obtainment of sustenance that he first brings water, then milk, then other kinds of food, as they occur to him.

217 Of all that food brought together, he offers the (seven) Vajaprasaviya oblations to which we come later. With Vaj. Sam. (IX.23-29) he offers: The impulse of strength impelled of old that king Soma in the plants, in the waters; may they be rich in honey for us! May we be watchful, may we be wakeful in the kingdom, placed in the front, hail!' With the remaining offering material, the sacrificer is sprinkled bestowing food upon him. 134 According to the Tait. Sam. the sacrificer is made to sit on the black antelope skin, with his face to the east, with a small gold and silver plate, placed on either side of him; and he is sprinkled in front, on the head; so that the liquid runs down to his mouth, thus symbolizing the entering of the food and thereby strength into him. The Vajaprasaviya like the Vajapeya contains 'Vaja' strength, sustenance which means food (anna): It is thus an anna-prasaviya for him; and it is food he thereby raises 135 (pra-su) for him. 134. The Satapatha Brahmana, tr. by Eggeling J., Pt. III, SBE, Vol.41, p. 39, n.1. 7 135. Shatapatha-brahmana IX.3.4.1.

218 Besides, the Vajaprasaviya like the Vajapeya is performed basically for obtaining or quickening food - vaja and thereby strength. Moreover the formulae of the first seven of these oblations are the same as those used for the Vajapeya formulae. The last seven of these oblations are Vaj. Sam. (XVIII.30-36) a set of four libations. As to why he offers the Vajaprasaviya - This to be sure is Agni's Abhiseka. For the gods having gratified him by that food and consecrated him by those objects of desire to will by that shower of wealth, then by this (offering) consecrated him once more; and in like manner does this sacrificer having gratified him by that food and consecrated him by those objects of desire, that shower of wealth, hereby consecrate him once more. is In the words of Pancavimsa Br. (XXX.13.1) the Vajapeya equal to the Rajasuya and the Rajasuya is the consecration of Varuna. According to the Shatapatha-brahmana it is only after the Rajasuya that the Vajapeya may be performed. As the position of the king (raja) is obtained before becoming an emperor (samraj); after the Vajapeya the Rajasuya cannot be performed, for it would amount to a descent as if one who is emperor were to become king!

219 So from the aforegoing discussion, it may be concluded that the performance of the Vajapeya-food and drink rite or the drink of strength, - it was performed by kings and brahmins, aspiring for the highest position and after the Rajasuya as well as the Brhaspatisava. The ritual manuals enjoin charity and distribution of gold and wealth on such occasions, so as to become the great lord and enjoy the unconquered position of Indra. The drinking bout of seventeen cups is indeed amongst the several picturesque elements noticed in the rite. In the climbing to the top of the yupa by the sacrificer and in the boiled wild rice for Brhaspati there is a symbolism of holiness and eminence.