Vajapeya Yajna:

Vajapeya is the highest form of soma Yajna, involving the pressing of “Soma”
juice and performed in autumn season. It is called an ‘AtiYajna’ as it is ranked
as great as Rajasuya or Aswamedha Yajna, which demanded immense man
power and resources. While Rajasuya - the coronation ceremony was an
integral part of political and administrative system, qualified about the merits
of the ruler. It provided an interaction between the ruler and the ruled.
Vajapeya, on the other hand had an objective of maintaining harmony with in
the state, could be performed by the Kshatriya, a Vaisya, Brahman or a noble,
wealthy and prosperous person who was capable of sponsoring the big
expenditure. This Yajna also incorporated many kinds of sports and an
assemblage of scholars from different parts of the land to exchange views on
the religious and social aspects. The highlight of this Yajna was that the
performer was titled a “Vajapeyee” and was led by the king himself to be
seated on the throne and was honoured with the shower of various sacred
objects and rice (Anna Abhisekha) in the concluding part.

The term Vajapeya is a compound word, “Vaja” meaning the strengthening

liquid in general terms and “Peya” meaning a drink or fit to be drunk. Vaja
also has other meanings (according to Vaman Shivaram Apte) like an arrow,
the feather of the arrow, conflict, sound, rice offered at Sraddha (post death
rituals), ghee, etc. When fresh hot milk is mixed with curdled milk, the solid
part of milk called “Amiksha” separates out giving the scum or the watery
part on top. This is also called Vajina and offered as the strengthening drink
to Vajin deities.

The Vajapeya Yajna was performed for seventeen days. It can be compared
with the other soma Yajnas like ‘Ukthya’ which had 15 Stotras (recitations)
and Sastras to be followed, or, the ‘Shodashin’ which had 16 Stotras and
Sastras to be performed. Vajapeya was the highest form as it observed 17
Stotras, and 17 Sastras, and performed for 17 days. The number 17 was also
associated with the supreme deity Prajapati, as he had performed this to attain
the high status. The first 13 days were the Diksha days of consecration,
followed by 3 Upasad days comprising of a group of rites before the Sutya
day. Sutya was day on which soma sticks were pressed to extract soma juice
on morning, mid-day and third pressings. The special features of the rite
began with the mid-day pressing. The archer shoots the arrows seventeen
times consecutively to mark the area for the cart racing. 17 carts were made,
drawn by four horses and the sacrificer would always ride the cart yoked with
three horses, and would be victorious in the race. The attainment of victory
was just a symbolic act. The celebration went with the beating of 17 drums.
17 cups of soma and Sura beverage were offered to the participants of Vaja
ceremony. The brahman priest would fix a thick quadrangular sacrificial post
(otherwise it would be octagonal) well fixed in the Yupavata pit, on top of
which was fixed the Vajapeya wheel with 17 spokes. The wheel and the post
were made of Audumbara wood (ficus religiosa). The sacrificer would climb
the post with the help of a ladder called Nisrayani and turn the wheel three
times (marking the Sun spell of the wheel) that was decorated with a garland
of meal (cakes). This rite of climbing up the big post was the principal feature
of Vajapeya and was called Yupavarohana. Sama chants were sung by Udgatri
priests at every event. As the sacrificer descends, the king would lead him
to the throne, shower him with 17 objects like milk, water etc. and finally
with rice called ‘Annabhisekha’ and honoured him by calling him a
“Vajapeyee”. The festival concludes with 17 libations. The reward for the
priests include a garland of gold along with the usual Dakshina as fees.

Fig.1: Quadrangular post with the ladder in the third symbol

Fig.2.Depiction of the ladder in the first symbol.

Fig.3: Wheel used in Vajapeya Yajna. Source: Yajnayudhani. Edited by T.N.
Dharmadhikari.

Of the 165 seals I analyzed, I could locate two seals which has the picture of
the ladder as a symbol in two seals and analysed the seals to be related to
Vajapeya ritual as in no other ritual a ladder is made use of. The Figure-1
indicates the quadrangular post and the ladder, while the figure-2, shows the
ladder.

Figure 3 depicts the chariot wheel with 17 spokes used in Vajapeya ritual. It
was made of Audumbara wood. The wheel was fixed firmly on a quadrangular
post of Audumbara wood, raised in a pit. The sacrificer reaches the wheel
climbing the ladder and turns it three times and the Sama priests chant the
Sama verses.

For details of the symbols in the seals like the Sthali to hold the purified
soma, Camasa (to hold Sura), and the other symbols, please see the e-book
“Symbolography in Indus seals” by Rekha Rao. E-Book ISBN: 978-93-5235-
540-2. Year 2015, Amazon.com and Amazon.in