ऋग्वेदे विश्वासटिप्पन्यः

SECOND CHAPTER. (Pungra bhiṣeka, or Repetition of the Inauguration Ceremony.)

(The Implements and Preparation for Punarabhiṣeka.) Now follows (the rule) of Punarabhiseka of the Ksattriya who is inaugurated as a sacrificer, and whose Kṣattram is in (such a way) new born. After having undergone the ceremonies of ablutions and perform ed the animal sacrifice (anubandhya), he performs the concluding Isti.

After this Isti is finished (and thus the Soma day of the Rājaṣūya concluded), they sprinkle him again with the boly water (they make punarabhiṣeka). Before it commences, all implements must be in readiness, viz., a throne, made from Udumbara wood, with feet only as large as the span between the thumb and forefinger, and successive helmets of the length of half an arm, (besides there must be provided for) cords for bind ing made of Muñja grass, a tiger skin for covering the throne, a (large) ladle of Udumbara wood and a (small) branch of the Udumbara tree. In this ladle the following eight substances are thrown: curds, honey, clarified butter, rain-water fallen, during sunshine, young sprouts of grass and of green barley, liquor and Dūb grass (Dūrvā). The throne is to be placed in the southern line, drawn by a wooden sword (sphya) in the Vedi, the front part (508] turned eastwards. Two of its feet are to be within the Vedi and two outside. For this earth is (the goddess of) fortune; the little space within the Vedi is thus allotted to her, as well as the large (infinite) region outside. If thus two feet of the throne are inside and two outside the Vedi, both kinds of desires, those obtainable from the place within as well as from outside the Vedi, are to be gained.

(How the King has to Ascend hi T hrone at the Inauguration Ceremony;

what Mantras he has to Repeat at this Occasion.) - He spreads the tiger skin on the throne in such a manner that the hairs come outside, and that part which covered the neck is turned east ward. For the tiger is the Kṣattra (royal power) of the beasts in the forest. The Kṣattra is the royal prince; by means of this Kṣattra, the

The term is sūyate, containing an allusion to the name of the sacrifice, rajasůya.

This is the so-called avabhritha ceremony whicb takes place at the end of the sacrifice before the concluding Isti.

3 By means of a wooden sword, three lines are drawn in the Vedi, víz., one towards the south, one towards the west, and one towards the east.

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king makes his Kṣattra (royal poter) prosper, The king, when taking his seat on the throne, approaches it from behind, turning his face east wards, kneels down with crossed legs, so that his right knee touches the

and (holding the throne with his hands) prays over it the follow ing mantra :

“May Agni ascend thee, O throne, with the Gāyatri metre! May Savitar ascend (thee) with the Uṣnih, Soma with the Apustubb, Brihas pati with the Brihat, Mitra and Varuṇa with the Pankti, Indra with the Triṣtubh, and the Viśve Devāh with the Jagati metres. After them I ascend this throne, to be ruler, to be a great ruler, to be an uni versal rulerto obtain all desires fulfilled, to be an indepen- (504) dent and most distinguished ruler (on this earth), and to reach the world of Prajāpati, to be there a ruler, a great ruler, a supreme ruler, to be in. dependent, and to live there for a long time!”

After having repeated this mantra, the king should ascend the throne, with his right knee first, and then with his left. This, this is done; so they say,

The gods joined with the metres, which were placed in such an order that the following exceeded the preceding one always by four syllables, ascended this throne,) Thich is fortune, and posted themselves on it, Agni with the Gāyatri, Savitar with the Uṣpib, Soma with the Anušțubh, Brihaspati with the Brihati, Mitra and Varuna with the Pankti, Indra with the Triṣtubh, the Visvedevāh with the Jagati. The two verses (where the joining of the gods to their metres is mentioned) commencing, Agner Gayatri abhavat (10, 130, 4-5) are then recited.

The Kṣattriya, who, after these deities (after having previously in Toked them in this manner) ascends his throne, obtains for himself the power not only of acquiring anything, but of keeping what he lias ac quired ;* his prosperity increases from day to day, and he will rule su preme over all his subjects.

This particular posture is called jānvuchya. The Hotar, principally, must on many occasions take it; it is very awkward and troublesome : I could not imitate it well, though I tried

& Glyatri with 24 syllables comes first; 24 L 4 =28 is Usnih; 287.4=32 is Anus tubh ; 32+4=38 is BỊihati ; 3044340 is Pankti; 40+444 is Tristubh ; 44+4=48 is Jagati,

This is the translation of the word, Yoga-leṣema,

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When the priest is about to sprinkle hiin (with water) then he makes the king invoke the waters for their blessing (by these words) : “Look upon me, ye waters, with a favourable eye! touch my skin with your happy body! I invoke all the fires which reside in the waters to bestow on me splendour, strength, and vigour.” For the waters, if not invoked for a blessing (by a mantra), take away the strength from (505) a Kṣat triya who is already consecrated ; but not (if they have been duly invoked).

(The Inauguration Mantra when the King is Sprinkled with the Holy Water. Whether the Sacred Words, " bhitr," do., are to be Pronounced, along with this Mantra or not. Different Opinions on this point.)

They now put the branch of the Uduinbara tree on the head of the Kṣattriya, and pour the liquids (which are in the large ladle) on it. (When doing so), the priest repeats the following mantras : “With these waters, which are most happy, which cure everything, increase the royal power, and hold up the royal power, the immortal Prajapati sprin kled Indra, Soma the king, Varuna, Yama, Manu; with the same, sprinkle I thee! Be the ruler over kings in this world. Thy illustrious mother bore thee as the great universal ruler over great men; the blessed mother has borne thee! By command of the divine Savitar I sprinkle? (thee) with the arms of the Aśvins, with the hands of Pūṣan, with the lustre of Agni, the splendour of Sūrya, the power of Indra, that thou mayest obtain strength, happiness, fame, and food.”

If the priest, who sprinkles the king, wishes hin alone to enjoy good health, then be shall pronounce (when sprinkling) the sacred word, bhur. If he wishes that two inen (son and grandson) should enjoy this benefit together with him, then he shall pronounce the two sacred words, bhur, bhuvah. If he wishes to benefit in this way three men (son, grandson, and great grandson), or to make the king) un-(506) rivalled, then he ought to pronounce the three sacred words, blūr, bluvah, suar.

? The arms of the Aśvins, &c., are here regarded as the instruments by which the cere. wony is performed in a mystical way on tho king.

, Lit., that ho may eat food.

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Some say, These sacred words having the power of bringing every thing within grasp, the Kṣattriya who has the mantra recited with the addition of these sacred words, provides for another (not for himself); therefore, one should sprinkle him only under the recital of the mantra, " By command of the divine Savitar," &c. They, again, are of opinion that the Kṣattriya, when sprinkled, not under the recital of the whole mantra (i.e., with omission of the sacred words), has power only over his former life.

Satyakāma, the son of Jabalā, said, “If they do not sprinkle him under the recital of these sacred words (in addition to the mantra), then he is able to go through his whole life (as much as is apportioned to bim)." But Uddálaka Aruṇih said, “ He who is sprinkled under the recital of these sacred words obtains everything by conquest."

He (the priest) should sprinkle him under the recital of the whole mantra, " By the command of the divine Savitar," &c., and conclude by bhūr, bhuvah, svar!

The Ksattriya who has thus performed a sacrifice loses (in conse quence of his sacrifice) all these things (which were in him), viz., the Brahma which was placed in the Kṣattra, the sap, nourishment, the essence of water and herbs, the character of holiness (brahmavarchasan), the thriving consequent on food, the begetting of children, and the peculiar form of the Kșattra (all that it comprises). And, as fur ther regards the sap for (producing) nourishing substances, the Kṣattra is the protection of the herbs (the fields of grain, &c., being protected by the Kṣattriyas, these things must be kept). If he there fore brings those two invocation offerings before the inaugur-[507] ation ceremony,’’ then he places the Brahma in this Kṣattra (and all those things will be consequently kept).

(The Symbolical Meaning of the Different Implements and Liquids required

for the Inauguration Ceremony. The Drinking of Spirituous Liquor (sura) by the King.)

The reason that the throne-seat, the ladle, and the branch is of the Udumbara tree is because the Udumbara is vigour and a nourishing

’ Atisarvena, i.e., by what is beyond the whole mantra, that is, the sacred words, thūr, &c., which are added to it.

1 Seo abovo 7, 22, one to the Brahma, the other to the Kṣattra: “I enter the Brahma, " &c.

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substance. The priest thus places vigour in him (the “Kings) as his nourishing substance.

As to curds, honey, and melted butter, they represent the liquid (essence) in the waters and herbs. The priest, therefore, places the essence of the waters and the herbs in him.

The rain water fallen during sunshine, represents the splendour and lustre of sanctity, which are in this way placed in him.

The young grass and young barley represent provisions and the thriving by their means, which are thus placed in him for (producing) offspring, and consequently (provide him with) offspring

The spirituous liquor represents the Kṣattra, and, further, the juice in the food; thus both the Kṣattra and the juice in the food, are placed in him.

The Dūrvā grass is Kṣattra; for this is the ruler of the herbs. The Kṣattra, viz., the princely race, is represented by it, as it were, spread everywhere; the Kṣattriya becomes residing here on this earth), in his kingdom, he becomes established, as it were, his rule extended, as it were. This is represented by the sprouts of the Dūrvā, which have, (508) as it were, a firm footing on the earth. In this way, the Kṣattra of the herbs is placed in him (the king) and a firm footing thus given him.

All those things (the Brahma, sap, &e.), which had gone from the king after having performed a sacrifice, are in this way placed in him (again). By their (of curds, honey, &c.) means he makes him thus successful.

Now he gives into his hand a goblet of spirituous liquor, under the recital of the verse, svādiṣthayā madiṣthayā, &c. (9, 1, 1) i.e., “Purify, O Soma! with thy sweetest, most exhilarating drops (the sacrificer), thou who art squeezed for Indra, to be drink by him.‘‘12 After having put the spirituous liquor into his hand, the priest repeats & propitiatory mantrals (which runs thus): “To either of you (spirituous liquor and Soma !) a separate residence has been prepared, and allotted by the gods. Do not mix with one another in the highest heaven; liquor! thou art powerful; Soma! thou art a king. Do not harm him (the king)! May either go to his own place.” (Here is said), that the drinking of the Soma and that of liquor, exclude one another (they are not to be mixed).

31 This interpretation is given by Sayana, which, no doubt, is suitablo to tho occasion at which this mantra is used ; and thus it certainly was interprelod evon in anciont times. Howover, it docs not appear to be tho original inoaning of tlio verse,

12 Tt is with somo variations to be found in the Vajasanopi Saunhita (19, 7).

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After having drunk it, he should think, “the giver (the priest) of the goblet (to be his friend) and give him (the remainder of) this (liquor).” This is the characteristic of a friend. Thus he finally places the liquor in his friend (gives him a share in it). And thus has he who possesses such a knowledge, a place in his friend (they are mutually connected).

(509] (The Descent of the King from the Throne, after having been Inaugurated. The Mantras which he has to Repeat at this Occasion.)

He now descends (from the throne-seat), facing the branch of the Udumbara tree (which was placed in the ground). The Udumbara being sap, and consequently a nourishing substance, the king goes thus (to receive) these gifts (hidden in the Udumbara tree). Being seated above, and having put both his feet on the ground, he announces his descent (facing the Udumbara), (by uttering the following words :) “I stand in the heavens, and on the earth; I stand in the air exhaled and inhaled; I stand on day and night; I stand on food and drink; I stand on Brahma, Kṣattra, and these three worlds.” Finally, he stands firmly through the universal soul (sarva-atmā, which connects all the things just mentioned), and thence has a firm footing in the universe. He obtains continuous prosperity. The king who descends, after having been inaugurated by the ceremony of Panarabhiṣeka in this way (from the throne-seat), obtains supremacy over his subjects, and royal power.

After having descended,’’ he then stands, inclining his body (upastham kritvā) with his face towards the east, and utters thrice the words, " Adoration to the Brahma !” Then he says aloud, “I present a gift for the attainment of victory (in general), of victory everywhere (abhijiti), of victory over strong and weak enemies (vijiti), and of complete victory (sanjiti).” [510] By thus making thrice salutation to the Brahma, the Kṣattra comes under the sway of the Brahma, and consequently the rule of the king becomes prosperous, and he will have issue. As regards (the mantra), “ I present a gift for the attainment of victory,” &c., he emits Speech by it. For the words, “I give,” imply that Speech is conquered, (recovered, after having been silent).

" When Speech is recovered, then (consequently) all this my per formance shall be completed,” having (so thinking) emitted Speech, he approaches the Ahavaniya fire, and puts a stick into it, reciting, “Thou

1* Pratyavurůhya, instead of ruhya; long ů, instead of short u, being a Vedic form,

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art a wooden stick, become joined to the sharpness of senses and strength of the body, Svāhā !” Finally, he succeeds thus in making himself sharpness of senses and valiant. After having put the stick into the fire, he walks three steps towards the east and north, (and addresses the step he is taking thus) : " Thou art the means of subduing the regions; ye (steps), make me capable of adoring (in the right manner) the gods; may I obtain my desires wished for and preserve what is granted to me, and safety,” He now proceeds to the north-east, that is, to undo again a . defeat. Such is the meaning (they say).

(Magical Performance of a king for Defeating an Enemy) - The Devas and Asuras were fighting in these worlds. They fought in the eastern direction, then the Asuras defeated them. They then fought in the southern direction, and the Asuras defeated them again; and, likewise, they were defeated by the Asuras when fighting in the western and northern directions. They were then fighting between the eastern and northern directions, and remained victors. The [511] Ksattriya, therefore, standing amidst both armies arrayed in battle lines, shall proceed to the northeast, saying to him to the house priest),” do so 14 that I may conquer this army." After he (the house priest) has consented, he should touch the upper part of the king’s chariot and repeat the mantra, tanaspate vidvāngo Tri (6, 47, 26). Then he shall say to (the king), “Turn towards this (north-east) direction ; thy chariot with all its implements should be turned thither (north-east) ; tten to the north-West, south and east, and (lastly) towards the enemy." With the hymn, abhivartena haviṣā (10, 174) shall be turn his chariot, and when reciting the Apratiratha (10, 103 ásun sisāno) Sāsā (1, 152 sāsa itthā), and Sauparna (pra dhārd yantu madhuna) hymns, he shall look upon it (the chariot).

The Kṣattriya conquers (the hostile) army, when he, at the time of just being about fighting (with the enemy), takes thus his refuge (with the house-priest), saying, “Make me win this battle.” He then shall let

14 say, refers this address to the king who is sitting in his chariot. A Kṣattriya is speaking these words. He asks first the king’s permission to perform the cere mony mentioned. The person to whom the Kṣattriya addresses his words, is only hinted at by the demonstrative pronoun, but never explicitly mentioned. I think it refers to the Purohita or housc-priest, who has always to accompany the king when going to fight a battle, ard give him þis adpice. Sayana’s opinion is hardly correcteلوله

him fight in the north-eastern direction, and he (the Kṣattriya) wins the battle. If he be turned out of his dominions, and thus takes his refuge with him (the house-priest), saying, “Make me return to my do minions," then he (the house-priest) shall let him, when going away, proceed to this (north-eastern) direction, (and) thus he recovers his dominions.

(The king, whose inauguration ceremony is performed) after having been standing (in northeastern direction) recites then, when going [512] to his palace, (the verse) calculated to drive away all enemies altogether. (This verse is), apa prācha (10, 131 1.) Then he will be made rid of all his enemies and live in safety, and enjoy happiness increasing from day to day. He who returns to his palace whilst reciting the above-mentioned mantra (10, 131, 1) obtains sovereignty over his subjects, and supreme power. After having come home, he sits behind the household fire. His priest then, after having touched him, fills a goblet four times with melted butter, and makes thus three (each consisting of four spoonfuls) offerings addressed to Indra, the mantras being recited in the Prapada 18 form, in order that he might be protected from disease, injury from any loss, and enjoy perfect safety.

(The Repetition of Three, Mantras, with Insertion of a certain Formula. Its Effect. Janmejaya’s Opinion on the Effect of this Magical Performance.)

(The verses to be recited in the Prapada way follow) Paryū ṣu pradhanva (9, 110, 1), i.e., acquire everywhere riches, in order to grant them (to tby worshipper). In the midst of the word, vritrāni (of the just mentioned mantra), after &, and before ni, be inserts the words, “bher, brahma, pranam (breath), amritam (ambrosia) is such one (the name is required) [513] who seeks for shelter and safety, for welfare with his child ren and cattle.” (Now follows the remaining part of the verse), ni sakṣanir,

*25 Sāy. adduces for expkaiming this term a memorial verse (kārika);

Páda yasyā tilstu yávanto yāvand akşarasammitah,

Richy adaya yanam eteşām prapadan tad vidur budhah, i. e., the wise call that recital of the (several) padas of a Rik verse prapada, when they all are measured by the syllables of which they consist. This means that each syllable of the pada is to be pronounced quite distinctly, and that there should be 2 stop at the end of each pāda. This explanation appears, however, not to be quite correct. From the following paragraph, we learn that prapada is the insertion of my formula in a pada of a verse.

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&c. 1.C., being a conqueror of enemies, thou makest efforts of crossing the lines of our adversaries.

(Now follows the second verse), Anu hi tui sutam, &e. (9, 110, 2). In the midst of the word, samarya, in the second pāda, after the syllable “ma,” the words, bhuvo, brahma, &c. (the remainder just as above) are inserted.

(Now follows the third verse), ajtjano hi pavamáno, &c. (9, 110, 3), In the midst of the word, salemanā, after sa and before mi, he inserts the words, svar, brahma, &c. (just as above). After the last word of the interpolation, viz., “paśubhir," he then proceeds to finish the verse re commencing by kmand.

The Kşattriya, for whose benefit the house-priest sacrifices three offerings of melted butter, each consisting of four spoonfuls, whilst recit ing these Indra verses in the above-mentioned Prapada way, thus becomes free of disease, free of enemies, does not suffer any loss, and, screened by the form of the three-fold science (the three Vedas), walks in all directions, and becomes established (after his death) in Indra’s world.

Finally, he prays for increase in cows, horses, and progeny, with the words, “Cows, may ye be born here ! horses, may ye be born here ! men, may ye be born here! may here sit a hero (my son), as protector (of the country), who presents the priests gifts, consisting of a thousand (cows).” He who thus prays, will be blessed with plenty of children and cattle.

The Kşattriya, whom those (priests) wlio have this knowledge make sacrifice in such a way, will be raised to an exalted position. But those who make the king sacrifice in this way, without possessing this knowledge, they kill him, drag him away, and deprive (514) him of his property, as the most degraded of men (rzişādas), robbers, murderers, seize a wealthy man (when travelling) in a forest, and, after having thrown him into a ditch, run away with his property.

Janamejaya, the son of Parikşit, who possessed this knowledge, said, “My priests, who possess this knowledge, made me sacrifice, I who have the same knowledge (in such a manner). Therefore. I am victorious; I conquer a hostile army eager for fighting ;’neither the divine nor the human arrows coming from such an army can reach me. I shall attain the full age allotted to man (100 years), I shall become master of the whole earth. The same falls to the lot of him, who knowing this, is made to sacrifice (by priests) in this way.

l’ in the original, abhítvari. say, alhito yuddhartha-mudayukta para kiyê serci

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