The Sacrifices of Rajasuya, Vajapeya and Ashvamedha (study)
by Aparna Dhar | 2016 | 61,606 words
This page relates ‘Dichotomic interpretation of the Ashvamedha Sacrifice’ 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.
Dichotomic interpretation of the Aśvamedha Sacrifice
The Aśvamedha itself is identified with the kingdom[1]. It is the king of sacrifice as stated in the Śatapatha Brāhmaṇa[2]. The thirteen kāṇḍa of the Śatapatha Brāhmaṇa is exclusively devoted for this sacrifice. In the 14th parvan of the Mahābhārata, we also find references of the Aśvamedha yajña which is performed by Yudhisthira. Likewise, the Rāmāyaṇa also gives the glimpses of this ritual in just a few verses. The Aśvamedha sacrifice has numerous rites and rituals along with it. It is symbolic of the conquest of time by the king in whose name the rite is performed. It is also a celebration of social harmony achieved by the transcendence of the fundamental conflicts between various sources of power. The consecration of the king is done in the Rājasūya sacrifice and it is further rejuvenated by the Vājapeya and by the Aśvamedha sacrifice. The statement of the Śatapatha Brāhmaṇa–“Rāstraṃ vā aśvamedha”[3] indicates the national or royal sway sums up the various aspects of the sacrifice very well. As Indra with his steed defeats the Aśuras, so the earthly king by the horse sacrifice uniting himself mysteriously with the sacrificial horse and its magical power which defeats the Aśuras. Indra’s horse is the thunderbolt which slays Vṛtra and so the human horse aids the king to defeat his enemies[4]. It is an old famous rite. In the chapter-iv we have come across the names of various great kings who perform the Aśvamedha sacrifice and attain the royal administration.
The 7th Brāhmaṇa of the 13th kāṇḍa of the Śatapatha Brāhmaṇa is fully devoted for the explanation of the Aśvamedha mahimā[5] or greatness of the Aśvamedha sacrifice which runs thus:
“Verily, this is the sacrifice called Strengthful: wherever they worship with this sacrifice, everything indeed becomes strong.”
“Verily, this is the sacrifice called Plenteous: whatever they worship with this sacrifice, everything indeed becomes plentiful.”
“Verily this is the sacrifice called Obtainment: wherever they worship with this sacrifice, everything indeed becomes obtained.”
“Verily, this is the sacrifice called Distinction: wherever they worship with this sacrifice, everything indeed becomes distinct.”
“Verily, this is the sacrifice called Severance: wherever they worship with this sacrifice, everything indeed becomes severed.”
“Verily, this is the sacrifice called Food-abounding: whatever they worship with this sacrifice, everything indeed becomes abounding in food.”
“Verily, this is the sacrifice called Sapful wherever they worship with this sacrifice; everything indeed becomes rich in sap (or drink).”
“Verily, this is the sacrifice called Abounding in holiness: wherever they worship with this sacrifice, the Brāhmaṇa is born as one rich in holiness.”
“Verily, this is the sacrifice called Excelling in hitting: wherever they worship with this sacrifice, the Rājanya is born as one excelling in hitting (the mark).”
“Verily, this is the sacrifice called the Long (wide) one: wherever they worship with this sacrifice, a wide tract of forest-land will be provided.”
“Verily, this is the sacrifice called Fitness: wherever they worship with this sacrifice, everything indeed becomes fit and proper.”
“Verily, this is the sacrifice called Support (foundation): wherever they worship with this sacrifice, everything indeed becomes supported (firmly established).”
Some distinguished features of the Aśvamedha sacrifice are discussed below:
• In the Aśvamedha sacrifice we have noticed that the sacrificial horse is let loose for one year. After the return of the horse all the wives of the king performed numerous rites. When the sacrificial horse (victim) is slain, all the wives of the king have to go round it and make ceremonial mournings. After that the chief queen Mahisī lies besides the dead horse and unite with it and says-“May the vigour male, the layer of seed, lay seed’! She says for the sake of completeness of union[6]. This union with the horse is believed as a means of fertilization[7]. At the time of union with the horse, there is an obscene dialogue between the priests and the wife of the sacrificer[8]. The indecent languages used in this rite are useful for fertilization and thus add to the fertility power of the Aśvamedha.
Besides this, we also notice that in this ritual all the queen of the king take active parts with their attendants. The Mahisī (chief queen) has a “hundred daughters of kings” attending upon her, the Vāvatā (favourite queen) has “a hundred rājanya” (noble women) attending upon her. The Parivṛktā (discarded wife) is attended by daughters of heralds (Sūta) and head man of villages (Grāmanī) comprising hundred in all. Pālāgalī, the fourth wife, the lowest queen in social rank is attended by a hundred daughters of Chamberlains and Charioteers[9]. This classification clearly indicates that all the classes of subjects are equal participants in it and from this description we can also learn the constitutional status and dignity of the queens in the Vedic age.
• Of the five sacrificial animals next to the man, horse is regarded as the highest of all animals and by means of this the sacrificer is caused to reach the highest position[10]. The Śatapatha Brāhmaṇa quotes that the horse is a worth of thousand Cows[11]. It is believed that the sacrificial horse is originated from the Prajāpati’s eye[12]. In the Aśvamedha sacrifice, when the sacrificial horse is set free, it wonders in to the northeastern direction, the quarter of ‘invincibility’ (i.e. victory) where is the door of heaven and where victory is gained[13]. Moreover, the horse is regarded as representative of royal power and dominion and it has its connection with Varuṇa. Hence, by roaming about freely it is on the one hand spreads its divine power over the whole country and on the other hand it extends the rule and power of its king.
• The Aśvamedha sacrifice is a royal ritual to assure the prosperity and good fortune of the king and his kingdom. The Śatapatha Brāhmaṇa says that Prajāpati assigned all the sacrifices to the Gods, but keep Aśvamedha for himself. The same Brāhmaṇa also mention that Aśvamedha is Prajāpati[14], and its holistic, universal and cosmic importance is also expressed by the phrase-‘Aśvamedha is everything’. Hence, this sacrifice not only maintains the social order and wellbeing of the state but also the cosmic order. The cosmological and universal element of this sacrifice is clear from the above reference which shows the linkage of the Aśvamedha with the Prajāpati, the lord of creation.
Moreover, the Aśvamedha sacrifice, as described in the Śatapatha Brāhmaṇa is a very complex ritual full of symbolism. It is a sacrifice which is performed for the celebration and manifestation of the royal power of successful and victorious ruler. Various peculiar rites are included in this sacrifice; among them one such rite is killing of a four-eyed dog and plunging it under the feet of the horse. This rite is very popular in nature. As in the Śatapatha Brāhmaṇa it is said that this rite is useful for removing the enemy of the sacrificer[15]. Hence, by performing this rite the Kṣatriya yajamāna removes his entire enemy and became a powerful ruler. Therefore, this sacrifice is both politically and ritualistically very significant.
• Among the various performances of the Aśvamedha sacrifice, some rituals have the nature of fertility and it is performed for the sake of common welfare of all people. One of the prayers of the Aśvamedha sacrifice shows how popular interests are also expected to be fulfilled by means of this sacrifice. The prayer runs thus:-“In the priestly office (Brahman) may the Brāhmaṇa be born endowed with the Brahman lusture……………In the royal order may the Rājanya be born, heroic skilled in archery, sure of his mark, and a mighty car fighter……the milch cow……the drought ox……….the swift racer……….the well favoured women………the victorious warrior……….the blitheful youth………May a hero be born unto this sacrifice……May parjanya rain for us whensoever’s we list………..May our fruit bearing plants ripen…………May security of possession be assured for us”[16]. In this prayer we notice that a desire is expressed for rains, plants are expected to be ripened and so on. Hence, from this prayer a common welfare is prayed for.
Thus, it can be said that this victory celebration rite (Aśvamedha) is performed both for the attainment of paramount sovereignty as well as for the welfare of people.
• Another peculiar rite included in the Aśvamedha sacrifice is playing the lute. It is said that one who performs the horse sacrifice royal sway departs from him. Thus, the lute is played with the intention for the preservation of prosperity and royal sway[17].
• At the end of the Aśvamedha sacrifice there is a final or concluding rite known as Avabhṛtha bath. This bath has a peculiar rite along with it known as Jumbaka offering. In this an offering is made on the white spotted bald headed man with protruding teeth and reddish brown eyes. Making this offering the sacrificer redeems himself from Varuṇa’s nooses[18]. Varuṇa is regarded as the god of vegetation and death[19] and removing Varuṇa means removing difficulties in the fertilization. Thus, this rite is useful for fertilization.
Besides this, in the Jumbaka offering the offering is made symbolically which indicates that human slaughtering was avoided in the Brahmnical period.
Thus, the various acts performed in the Aśvamedha sacrifice reflect the political as well as ritualistic importance of this sacrifice.
Footnotes and references:
[1]:
Taittirīya-brāhmaṇa-III/8/9
[2]:
Śatapatha-brāhmaṇa–XIII/2/2/1-“Rājā vā eṣa yajñānāṃ yadśvamedha|”
[3]:
Ibid–XIII/1/6/3
[5]:
Śatapatha-brāhmaṇa-XIII/3/7
[8]:
Śatapatha-brāhmaṇa–XIII/2/9, XIII/ 5/2 Taittirīya-brāhmaṇa–III/9/7
[9]:
Śatapatha-brāhmaṇa–XIII/5/2/5-8
[10]:
Ibid-XIII/3/3/1-“Paramośva paśunāṃ paramaśccatuṣṭoma ṣṭomānām paramenai vainaṃ paramatāṃ gamayati|”
[11]:
[12]:
Śatapatha-brāhmaṇa -VII/5/2/6-“Sa prānebhya evādhi paśunniramimita manasa puruṣaṃ chakṣuso’śvaṃ|”
[14]:
Śatapatha-brāhmaṇa–XIII/2/2/12-“Prajāpatirśvamedho|”
[15]:
Śatapatha-brāhmaṇa -XIII/1/2/9-“Paro marta para śveti śvānan caturakṣa hatvādhaspadamsvasyopaplāvayati vajre ṇainvainamvakrāmati nainampāpmā bhātṛbhya āpnoti|”
[16]:
Ibid -XIII/1/9/1-10
[17]:
Śatapatha-brāhmaṇa–XIII/1/5/1-“Śrī rāṣṭraṃ krāmati yo’śvamedhena yajate yada vai puruṣa sriyaṃgaccati vīṇāsmai vādyate brāhmanau vīnāgāthinau saṃvatsaraṃ gāyata sriyai vā etadupaṃ yadvīnā sriyamevāsmistaddhatta|”
[18]:
Ibid-XIII/3/6/5-“Varuṇa vai Jumbaka sākshādeva varuṇamvajayate śuklasya khaletirvi klidhasya piṅgākṣaṣya………………………varuṇamvayjate|