FOURTH CHAPTER. (The Mahabhiseka Ceremony Performed on a King. What Rigis
Performed it, and for what Kings they Performed it.)
- (The Consequences of the Malabluseka, The Oath which the King must
take Before the Priest Performs the Ceremony.) The priest who, with this knowledge (about the Mahābhiṣeka ceremony), wishes that a Kṣattriya should conquer in all the various ways of conquest, to subjugate all people, and that he should attain to leadership, precedence, and supremacy over all kings, and attain every where and at all times to universal sovereignty, enjoyment (of pleasures), independence, distinguished distinction as king, the fulfilment of the highest desires, the position of a king, of a great king, and supreme mastership, that he might cross (with his arms) the universe, and become the ruler of the whole earth during all his life, which may last for an infinitely long time, that he might be the sole king of the earth up to its (520) shores bordering on the ocean ; such a priest should inaugurate the Kṣattriya with Indra’s great inauguration ceremony. But, before doing so, the priest must make the king take the following oath : " What
- This whole sentence is only a translation of the full import implied in the words, parameṣti prāstipatya.
• Lit, ho conquered all the conquests (jitis, i.l., abhijiti, vijiti, sarnjiti, &c. See above) HIcro Sayana explains it as"long-lived,"
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erer pious works thou mightest have done during the time which may elapse from the day of thy birth to the day of thy death, all these, together with the position, thy good deeds, thy life, thy children, I would wrest from thee, shouldest thou do me any harm.”
The Kṣattriya, then, who wishes to attain to all this, should well consider and say in good faith all that is above-mentioned (thou mayest Wrest from me, &c., &e.)
(The Woods and Grains Required for the Performance of Mahabhineka.)
The priest then shall say (to his attendants), “ Bring four kinds of Food: Nyagrodha, Udumbara, Asvattha, and Plakṣa." Among the trees, the Nyagrodha is the Kṣattra. Thus, by bringing Nyagrodha wooil, he places in the king the Kṣattram, the Udumbara representing the enjoyment, the Asvattha universal sovereignty, the Plaksa independence and freedom of the rule of another king. The priest, by having these woods brought to the spot, thus makes the king participate in all these qualities (universal sovereignty, &c., kc.). Next he shall order to bring four kinds of grain from vegetables (auṣadha tokmakrita), viz., rice with small grains, rice with large grains, Priyangu, and barley. Tor, amongst herbs, rice with small grains represents the Kṣattra. Thus, by bringing sprouts of such grains, he (521] places the Kṣattra in him. Rice with large grains represents universal sovereignty. Therefore, by bringing sprouts of such grains (to the spot), he places universal sovereignty in him. The Priyangus, among herbs, represent enjoyment of pleasures, By bringing their sprouts, he places the enjoyment of pleasures in him. Barley represents the skill as military commander. By bringing their sprouts, he places such a skill in him (the king).
- (The Implements for Making Mahabhisckc.) Now they bring for him a throne-seat made of Udumbara wood, of which the Brāhmaṇam has been already toid (see 8, 8). The ladle of Udumbara wood is here optional ; instead of it, a vessel of the same wood (pātrí) may be taken. Besides, they bring an Udumbara branch. Then they mix those four kinds of fruit and grain in a vessel, and, after having poured over them curds, honey, clarified butter, and rain-water fallen
- ļn the original, rátri, night. The day commenced at evening, as it appears.
woo
during sunshine, put it down. He (the priest) should then consecrate the throne-seat in the following way: “thy two forelegs are the Brihat and Rathantaram Sāmans, &c. (just as above, see 8, 12).
18=18, and 19=14.
- (The Meaning and Effect of the Various Liquids Poured over the Head of
the King. His Drinking of Spiritulous Lilor. He drinks the Sona Mystically.)
By sprinkling the king with curds, the priest makes his senses sharp ; for curds represent sharpness of senses in this world. By sprinkling him with honey, the priest makes him vigourous; for honey is the vigour in herbs and trees. By sprinkling him with clarified butter, he bestows upon him splendour; for (522] clarified butter is the brightness of cattle. By sprinkling him with water, he makes him free from death (immortal); for waters represent in this world the drinking of immortality (amrita).
The king who is thus inagurated, should present to the Brahman who bas inaugurated him gold, a thousand cows, and a field in form of a quadrangle. They say, however, that the amount of the reward is not limited and restricted to this it may be much higher), for the Kṣat triya (1.c., his power) has no limits, and to obtain unlimited (power, the reward should, as to its greatness, be unlimited also).
Then tlie priest gives into his hands a goblet filled with spirituous liquor, repeating the mantra, svā disthayā, &c. (see 8, 8). He then should drink the remainder (after previuos libation to the gods), when repeating the following two mantras: “Of what juicy, well-prepared beverage Indra drank with lis associates, just the same, viz., the king Soma, I drink hcre, with my mind being devoted to Lim (Soma).” The second mantra (Rigveda, 8, 45, 22), “To thee who growest like a bullock (Indra), by drinking Soma, I send off (the Soma juice), which was squeezed, to drink it; may it satiate thee and make thee well drunk.”
The Soma beverago which is (in a mystical way) contained in the spirito nous liquor, is thus druok by the king, who is inaugurated by means of Indra’s geat inauguration ceremony (the ceremony just described), and 1100 the spirituous liquor.(After having drunk this mystical Soma) le should
- The spirituous liquor is liero a substitute for the Soma, which the Kṣattriyas were not allowed to drink.
My inoaus of mantras, the liquor was transformed into rcal Soma. We lavo lcro a sample of a supposed wiraculous transformation of ono mattor into another.
repeat the [523] following mantras, apáma Somam (8, 48, 3), 1.c., we have drunk, Soma, and san no bhava (10, 37, 10), i.e., Be it propitious to us!
The drinking of spirituous liquor, or Soma, or the enjoyment of some other exquisite food, affects the body of the Kṣattriya who is inaugur ated by means of Indra’s great inauguration ceremony, just as pleasantly and agreeably till it falls down (on account of drunkenness), as the son feels such an excess of joy when embracing his father, or the wife when embracing her husband, as to lose all self-command.
- (What Kings had the Mahabhiṣeka Ceremony Performed; their Conu quest of the Whole Barth, and the Horse Sacrifices. Stanzas on Janamo jaya, Viśvakarma and Marutta.)
Tura, the son of Kavaṣa, inaugurated with this great inauguration ceremony of Indra, Janamejaya, the son of Parikṣit. Thence Janame jaya went everywhere conquering the earth, up to its ends, and sacrificed the sacrificial horse. To this fact refers the following Gātha (stanza), which is sung : “In the land where the throne-seat was erected, Janame jaya bound a horse, which was eating grain, adorned with a mark on its forehead (rukmin), and with yellow flower garlands, which was walking over the best (fields full of fodder), for the gods.”
With this ceremony, Sarayāta, the son of Manu, was inaugurated by Chyavana, the son of Bhrigu. Thence Sāryāta went conquering all over the earth, and sacrificed the sacrificial horse, and was even, at the sacrifici. al session held by the gods, the house-father.
With this ceremony, Samasuṣmā, the son of Vājaratna, inaugurated Satānika, the son Satrajīt. [524] Thence Satānika went conquering every where over the whole earth, up to its ends, and sacrificed the sacrificial horse.
With this ceremony, Parvata and Nārada inaugurated Ambastya. Thence Ambastya went conquering everywhere over the whole earth, up to its ends, and sacrificed the sacrificial horse.
With this ceremony Parvata and Nárada inaugurated Yudhamsrauṣti, the son of Ugrasena. Thence Yudhāmtrauṣți went conquering every where over the whole earth, up to its ends, and sacrificed the sacrificial horse.
With this inauguration ceremony, Kaśyapa inaugurated Viśvakarma, the son of Bhuvana, Thence Višvakarmā went conquering everywhere over the whole earth, up to its ends, and sacrificed the sacrificial horse.
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They say that the earth sang to Vitvakarma tho following stanza : * No mortal is allowed to give me away as donation), O Visvakarmā, thou hast given me, (therefore) I shall plunge into the midst of the sea. In vain was thy promise made to Kasyapa.”
With this ceremony Vasiṣtha inaugurated Sudás, the son of Pijavana, Thence Sudās went conquering everywhere over the whole earth, up to its ends, and sacrificed the sacrificial horse.
With this inauguration ceremony Sarvarta, the son of Angiras, inau gurated Marutta, the son of Avikshit. Thence Marutta went conquering everywhere over the whole earth, up to its ends, and sacrificed the sacri ficial horse.
Regarding this event, there is the following Stotra chanted : “ The Maruts resided as distributors of (525) food in the house of Marutta, the son of Avikṣit, who had fulfilled all his desires; all the gods were present at the gathering.”
(Continuation of the Preceding. Stanzas on tho Liberality of Anga, Udamaya, and Virochana.)
With this ceremony, Udamaya, the son of Atri, inaugurated Anga. Thence Anga went conquering everywhere over the whole earth, up to its ends, and sacrificed the sacrificial horse. This Anga, who was not defective in any respect (thence called alopanga), had once said, “I give thee, O Brahman, ten thousand elephants, and ten thousand slave girls, if you call me to this (thy) sacrifice.”’s Regarding them, the follow ing (five) stanzas (ślokas) were sung i
(1) " Whatever cows the sons of Priyamedhas had ordered (Uda maya to give in the midst of the sacrifice at the midday libation), the Atri-son (Udamaya) at each time presented two thousand Badvas.
(2) “ The son of Virochana loosened eighty-eight thousand white horses from their strings, and presented those, which were fit for drawing a carriage, to the sacrificing Purohita.”
(3) “The son of Atri presented ten thousand girls, well endowed with ornaments on their necks, who had been gathered from all quarters.”
- The king had promised the whole earth as gift to his officiating priest.
• Udamaya, the son of Atri, was at this time himself the sacrificer. The Priyamedhas were his ofliciating priests.
- A Badva is, according to Sāyana, 100 kotis, i e., a billion. But I doubt very much whether this is the original meaning of badva. It is perhaps related to the Zend baévare. which means “ ten thousand.”
7 This Sloka does not refer to king Aiga.
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(4) The son of Atri, having given ten thousand elephants in the country Avachatnuka, the Brahman [526] (Atri’s son) being tired, desired his servante (to take charge) of Aiga’s gift."
(5) " (From “saying) I give thee a hundred (only), I give thee a hundred, ‘he got tired ; (thence) he said, I give thee a thousand, and stopped often in order to breathe, for there were too many thousands to be given.”
- (Continuation. Stanzos on the Liberality of Bharata. Story of Satya havya, who was Created out of his Reward by the King Atyarati.)
With this ceremony, Dirghatamas, the son of an unmarried woman, inaugurated Bharata, the son of Duṣyanta. Thence Bharata went conquering everywhere over the whole earth, up to its ends, and sacrificed those horses which were fit for being sacrificed. Regarding this event, the following stanzas are sung:
(1) Bharata presented one hundred and seven Badvas (large flocks) of elephants,& of a dark complexion, with white teeth, all decked with gold, in the country Maṣnára.
(2) At the time when Bharata, the son of Duṣyanta constructed a sacred hearth in the country of) Sachiguna, the Brahmans got distri buted flocks of cows by thousands.
(3) Bharata, the son of Dusyanta, bound seventy-eight horses (for being sacrificed) on the banks of the Yamuná, and fifty-five on the Ganga for Indra.
(4) The son Duṣyanta, after having bound (for sacrificing) one hundred and thirty-three horses (527), overcame the stratagems of his royal enemy, by means of the superiority of his own stratagems.
(5) The great work achieved by Bharata, neither the forefathers achieved it, nor will future generations achieve it, (for it is as impossible to do it) as any mortal, belonging to the five divisions of mankind, ? can touch with his hands the sky.
& Mriga in Sanscrit. Sāy. says, that elephants are to be understood here. Mriga appears to be a general term for a wild beast.
- Vritraghne, Sāy. takes it, however, as name of a country, for which I see, however, no reason.
70 Pañcha mānavāh, Say. explains the four castes, with the Niṣadas as the fifth. But I am rather inclined to take the word in the sense of pañchakriṣti, or pañchakṣiti, i ens five tribes frequently mentioned in the Saraahita. It then denotes the whole human race, including the superior beings. See page 214.
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The Riṣi Brihad Uktha communicated this great inauguration cere mony to Durmukha, the Pañchāla. Thence Durmukha, who was no king, being possessed of this knowledge, went conquering everywhere over the whole earth, up to its ends, and sacrificed the sacrificial horse.
The son of Satyahavya, of the Vasistha Gotra, communicated this ceremony to Atyarāti, the son of Janantapaya. Thence Atyarāti, who was no king, being possessed of such a knowledge, went conquering every where over the whole earth, up to its end, and sacrificed the sacrificial horse.
The son of Satyahavya, of the Vasiṣtha Gotra, then told (the king), “Thou hast (now) conquered the whole earth up to the shore of the sea ; let me obtain now greatness (as reward for my services)." Atyarāti an swered, “When, O Brahmana, I shall have conquered the Uttara Kurus,? 1 then thou shalt be king of the earth , and I will be thy general.” The son of Satyahavya said, “This is the land of the gods, no mortal can conquer it. Thou hast cheated me; therefore I take all this (from thee).” Atyarati, after having been thus deprived of his powers and majesty, was slain by the victorious king Suṣmina, 528] the son of Sibya. Thence a Kṣattriya should not cheat a Brahman who has this knowledge and per formed this (inauguration) ceremony, unless he wishes to be turned out of his dominions, and to lose his life.