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[Full title: Royal Ceremonies (2) Pusya-abhiseka]

The Pusyabhiseka (Atharvaveda-Parisistas 5) is one of the important and elaborate royal ceremonies. In this ceremony, a king is bathed with holy water under the Pusya constellation. 31 The Brhatsamhita by Varahamihira deals with the Pusyabhiseka in 87 verses. There it is said that the vidhi of this ceremony was explained by Svayambhu to Brhaspati, the preceptor of gods, for the sake of Mahendra. The knowledge of the same was acquired by Vrddha Garga and was conveyed to Bhaguri. This rite is said to counteract the evil effects of portents and bring great prosperity to the king. The Brhatsamhita by Varahamihira (48.4-17) states that great care should be taken in choosing the site for this holy rite. The place should be devoid of inauspicious trees and birds. Varahamihira describes in a poetic and ornamental style the characteristics of the site to be chosen for this ceremony. He says: The rite may be performed on sandy banks which are like the charming thighs of river-damsels, bearing the nail-marks of aquatic birds (48.8). He further goes on to say that a place where a lion is overpowered by a doe, like anger (krodha) by forgiveness (ksama), or a hermitage where safety is granted to birds, deer and fawns may be chosen for this ceremony (48.13). Atharvaveda-Parisistas 5, which deals with the Pusyabhiseka, does not, however, specify the place. (31) Adhyaya 48. L

379 The water for this lustration of the king is brought from the four oceans and from a hundred rivers.and is stored in a hundred or a thousand pots made of gold, or of silver, or of copper, or of earth. These pots are covered with pieces of white cloth, and the herbs saha, sahadevi, bala, atibala, madayanti etc. are put into them. The pots are decorated with the leaves of various trees; and gold, jewels, flowers and perfumes are put into those pots. The water in those is consecrated with the mantras: savitri sam no 33 32 devi and hiranyavarnah ..34. The holy grass (durva) is then spread on the earth and over that is placed a throne made of gold or of silver. On this throne are spread the skins of a bull, a tiger, a lion and a deer respectively one over the other (5.1.2-3.1). The Purohita, who has lived only on milk, clarified butter and fruits for seven nights offers, in the company of four learned Brahmanas, cow's milk on the sacred fire with a golden sruva. The verses at the beginning of the Vedas and from the sarma-varma (32.14); the aparajita (32.13) the ayusya (32.9) the abhaya (32.12,29) and the svastyayana (32.11) ganas are employed in this connection ³ (5.3.2-5). (32) Rgveda III.62.10. (33) Atharvaveda, Saunakiya recension I.6.1. (34) Atharvaveda, Saunakiya recension I.33.1. 35 (35) Varahamihira (Brhatsamhita by Varahamihira 48.18-33) has much elaborated this ceremony. According to him, the King goes out of the town the previous night towards the east or the north and makes a number of offerings. He stays there the whole night and worships the next day Mother Earth and other divinities.

380 The priests then pronounce the punyaha (auspicious day) and the king is bathed under the Pusya constellation and on an auspicious muhurta, to the accompaniment of the trumpets 36 which are already consecrated with the mantra: ucchair ghosa.... Then the king puts on ornaments, and occupies the throne which is decorated with parasol and chowries. Four intoxicated elephants are made to stand in the four safety directions. Then the king grants/to the people. He bows down before the Brahmanas, the chiefs in his army and in the city and also before women. The various office-bearers are duly honoured. The people who are thus pleased give blessings to the king and thereby the whole earth comes under his sway. It is said that a king, who is bathed under the Pusya, enjoys the earth and (after death) goes to the abode of Indra (5.4-5). Varahamihira adds at the end of the Pusyasna na (48.82-87) that this ceremony performed under every Pusya conduces to happiness, fame and prosperity. Whenever there are evil omens, the Pusyasnana should be performed to remove their evil effects. There is no ceremony greater than this and it is especially suited for him who wishes to acquire a kingdom or obtain a son. Varahamihira further adds that he who, in the same way, consecrates his elephants and horses, is freed from fear and attains great success. (36) Atharvaveda, Saunakiya recension V.20.1.