29 Śrauta Sacrifices

CHAPTER XXIX

SRAUTA ( VEDIC) SACRIFICES*

Introductory A deep study of Vedic saorifices is quite essential for the proper understanding of the Vedic Literature, for arriving at approximately correct statements about the obronology, the development and the stratification of the different portions of that Literature and for the influence that that Literature exerted on the four varṇas and the caste-system, on the splitting up of the brāhmaṇas themselves among several sub-castes 88% and on the institution of gotras and pravaras. Early European scholars generally paid scant attention to the deep study of the Vedic sacrifices and endeavoured to understand the meaning of the Vedas principally by reference to grammar, comparative philology and the comparison of several passages containing the same word or words. Max Mūller put forward a tentative soheme of chronology based mostly on subjective considera tions and prompted by the great prejudice felt by European scholars generally against admitting any great antiquity for the Vedas. Therefore the endeavour of most European scholars has been to show that the mantras could not have been composed before 1400 B.O. It is beyond the scope of this work to enter into any discussion about the dates of the various sections of the Vedic Literature. It must be here said, however, that I do not subscribe to the view that 1400 B, O. is the uppermost limit of the original composition of the Vedic hymns. The hymns may have been composed for aught we know several thousand years

# In this oba pter a few special abbreviations have been employed as follows: Ap. Apastamba-frautasutra (ed. by Dr. Garbe), Adv. Afvalbyana-brautasūtra (in the Bibliotheca Indica sories ), Baud. - Baudhayana-srautasutra (ed. by Dr. Caland), Jai.=the Parvamimins sutra of Jaimini with Sabara’s bh@pya (in the Anand&drama series), Kat. * Katy&yapa-frautasutra (ed. by Dr. Weber), Sat, or Satyapadha Satyagadba-dranta-sutra (in the Anandadrama series ), Sad - Smākhya. yana-srauta-sutra (ed. by Hillebrandt in the B. I. series ).

  1. Some of the brābrana sub-castes such as the. Kanvas, Maitr&yaplyan, Carakas and Jobolas owe their origin to their ancestors having studied, particular Vedic sikklag,

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before tbat date. Most of the Vedic Samhitās that we now bave are arranged (except the Rgveda to some extent) definitely for the various aspects of the cult of the sacrifice and indicate a state of things when different priests were required for the sacrifices, who used mantras from the collections they had studied,

For a thorough understanding of Vedic sacrifices, the several Veda Sambitās, the Brāhmaṇas and the Srauta sūtras must be carefully studied. Among works in English that are very helpful must be mentioned, Haug’s translation ( with notes ) of the Aitareya Brāhmaṇa, Prof. Eggeling’s translation of the Satapatha Brābmaṇa with notes (S.B. E. vol. XII, XXVI, XLI, XLIII, XLIV), Prof. Keith’s ‘Religion and Philosophy of the Veda and Upaniṣads’, translation of the Blaok Yajurveda (2 volc in Harvard Oriental Series) and of the Rigveda Brāhmaṇas (one volume in the same series ), Kunte’s ‘Vicis situdes of Aryan civilization in India.’ (1880) partioularly pp. 167–232. Besides these Weber and Hillebrandt have written in German scholarly works on Vedic sacrifices; Caland and Henry published a very learned, exbaustive and methodical work in French on the Agniṣtoma (1906). In this connection the late Dr. S. V. Ketkar’s labours and researches embodied in his Marathi Encyclopædia ( vol.% and 5 ) are worthy of special consideration, since they furnish & much-needed corrective to the somewhat one-sided views of most European scholars that have written on Vedic Literature, though one is bound to differ from him in several matters. 2223 The following pages are based principally on the original texts, though here and there the works of modern scholars have been availed of.

In his Pūryamimāmsāsūtra, Jaimini submits thousands of texts to the principles of mimāmsā elaborated by him and arrives at definite conclusions on matters affecting the details of various sacrifices. An attempt has been made in these chapters on srauta to include many of his conolusions, & task, which so far as I know, has not been essayed by any modern writer on dharma or srauta up till now.

  1. Prof. Dumont’s ‘L’Agnihotra’ (1939) came into my hande when these pages were passing through the press. Hillebrandt’s Das Altindische Neu-und Vollmondsopfer’ (Jena, 1879) and ‘Ritual.. Litteratur Vedisobo Opfer und Zauber’ (1897, in the Enoyolopædia of Indo-Aryan Philology and Antiquities ) deservedly enjoy a high ropatation among works on srauta sacrifioos.

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The fundamental conceptions of Yajña ( sacrifice ) go back to Indo-European 8844 antiquities though the traces are rather faint. But it is quite clear that the cult of the sacrifice had been much developed in the Indo-Iranian period. There is a very striking resemblance between the Vedic Agniṣtoma and the Homa ceremony of the Parsis (vide Haug’s Ait. Br. vol. I, Introduction p. 59 ff). There are numerous words indicative of the cult of the sacrifics both in the Vedic language and in the ancient Parsi religious books. For example, words like atharvan, ahuti, uktha, barbis, mantra, yajña, soma, savana, sto na, hots do also ooour in the ancient Parsi religious scriptures. *225 Though Vedic sacrifices are now very rarely performed (except a few simple ones like the Darsa-pūrnamisa and the Cāturmāsyas), they were in great vogue several centuries before the Christian era. Centuries after the advent and spread of Buddhism we learn from inscriptions and literary traditions that kings often performed the ancient solemn Vedic sacrifices and gloried in having done so. In the Harivamsa (III. 2. 39-40), in the Mālavikāgnimitra ( Act V, which speaks of Rajasūya), in the Sunga Inscription from Ayodhy: (E. I. vol. XX. p. 54 ) Senāpati Puṣyamitra is said to have performed the Aśramedha (or Rājasūya). In the Hathigumpha Inscription (E. I. vol. XX. at p. 79 ) king Khāravola is extolled as having performed the Rajasuya. In the Bilsad stone Inscription of Kumāragupta dated in the Gupta year 96 (i. e. 415-6 A. D.) it is stated that his great ancestor Samudragupta performed the Aévamedha that had gone out of yogue for a long time (oirotsannāśvamedhāhartuḥ, in Gupta Inscriptions at p. 43). In the Pardi plates (of Cedi sam. 207 i. e. 456-7 A. D.) the Trai kutaka king Dabrasena is described as the performer of Aśvamedba ( E, I. vol. X. p. 53 ). The Pikira grant of Simba varman (E. I. vol. VIII. p. 162) describes the Pallapas as the performers of many Aśramedhas and another Pallava grant (in E. I. vol. I p. % at p. 5) refers to the performance of Agaiṣtoma, Vajapeya and Afvamedha The Chammak plate of the Vakataka king Prayaragena II ( Gupta Inscriptions No. 55

  1. Vide Prof. A. B. Keith’s ‘Religion and Philosophy of the Veda and Upanigads’ (1925), vol. II pp. 625-26 on ’the Indo-European Fire-oult’ and pp. 257-312 of vol. I for the nature of the Vedlo sacrifco’; ‘L’Agnistoma by Oaland and Henry, p. 469 ff.

  2. Vido Hillebrandt’& Ritual-Litteratar Vedische Optor and Ruuber’ (1897) p. 11 for a long list of guoh words,

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D. 236) speaks of Pravarasena I as the performer of many Srauta saorifices.8886

The original worship of fire may have been individualistio as well as communal or tribal. The daily agnihotra was an individual affair; but as even simple istis like darśapūrṇamāsa required four priests, and Soma sacrifices required 16 priests and costly preparations, these sacrifices partook more or less of a publio or at least congregational character. It appears that as most brābmaṇas were poor and could not carry on even the daily agnihotra, which pinned them down practically to one place and did not allow them to move out of the village for securing their livelihood, even agnihotra must have been comparatively rare in early times. Such Vedic sentences as

one who has begot a son or sons and whose hair is still blaok should consecrate the Vedic fires’ (quoted by Sabara on Jaimnini 1. 3. 3 and cited on p. 350 above) establish that agayadhāna was advised for brāhmaṇas when they had reached middle age ( and not before ). The daily agnihotra required the maintenance of at least two cows, besides thousands of cow-dung cakes and fuel-sticks. For the maintenance of agnihotra and the perfor mance of darsapūrṇamāsa (in which four priests were employed) and the Cāturmāsyas (where five priests were required) the house-bolder was required to be well-to-do. And the Soma sacrifices could be performed only by kings, nobles and the rich and by those who could collect large subscriptions. We find that kings while making grants often expressed that the object of the grants was to enable the brāhmaṇa donees to offer bali, and caru and to perform agnihotra. For example, in the Sarsavni plates of Buddharāja dated in Katacouri san. 361 I. e. 609-10 A. D. the grant is made for bali, caru and agnihotra and in the Damodarpur plates (dated 413-44 and 447-48 A.D.) the grants are made for āgnihotrs and for the performance of the five daily yajñas. *227 During the centuries of Moslem domination no help from royalty could be expected and so the institution of Vedic sacrifices languished. In the last hundred years or so, solemn

  1. अग्निष्टोमातोर्यामोक्यषोडश्यतिरावाजपेयवृहस्पतिसवसायस्कचतुरश्वमेधया fail. Thoso very words occur in the Daliu plates, E. I. Vol. III.

p. 268 at p. 260.

  1. Vido E, I. vol. VI g. 294 at p. 298 for warrueta first correla (in Sarasvai platos ); E. I. vol. XV. p. 113’ sheta TAHT’ (p. 130 ), ar tar’ (p. 133 ), T eqyt goerayutrumenty ‘(p. 143 ) of the Damodarpur plates.

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on actual plan of the follow of Vedic BE

Vedic sacrifices have been performed only rarely. But, since many of the grhya ceremonies as set forth in the gļhya sutras closely imitate the procedure of the Vedic fire cult and Vedic sacrifices formed the first and foremost manifestation of the sentiments of faith and worship in India, a work dealing with Dharmaśāstra cannot be said to have dealt with its subject completely and adequately if the treatinent of Vedic sacrifices were left out altogether, the following bare outline is presented here, the more so as sacrifices were the first dharmas according to Rg. X. 90.16.

The Srauta-sūtras contain a very detailed, meticulously accurate and vivid description of the several sacrifices that were performed in ancient times. These works were manuals compiled for the practical purpose of giving directions to those who engaged in such sacrifices. They are based on ancient Brāhmaṇa texts, which they quote at every step, many individual sūtras being couched in the very language of the Brāhmaṇas, and on aotual practice and only bring together what was in vogue. The object of the following pages is not to present a thorough and detailed treatment of Vedic sacrifices, but only to indioate what the cult of the Vedic sacrifice was like and to furnish a brief description of some prominent sacri fices. The treatment is mainly based on the Srautasūtras of ĀśV., Ap., Kāt, Baud., Satyāṣāḍha with occasional references to the Sambitās and Brāhmanas. The several divergences among the sūtras, the paddhatis and modern practice are not generally dwelt upon for the sake of saving space. One very useful work is a compilation called . Srautapadārthanirvacana, by Nageshwar Shastri published in the Benares Sanskrit series, though one of its drawbaoks is that it gives no references to any texts. The Mimāṁsā-vidyalaya at Poona bas prepared sets of all the utensils required in sacrifices and has published an album containing piotures of utensils and maps of various altars required in Vedic sacrifices. The Cāturmāsyas, the Pasubandha, the Jyotiṣtoma have been described in some detail, the darśapūrṇamāsa has been dealt with in extenso, and other sacrifices have been only briefly touched upon in this work.

We find that even in the remotest ages when the hymns of the Rgveda Samhitā were composed and compiled, the main features of the sacrificial system had been evolved. That there were three fires appears clear from Rg. II. 36. 4 ( where Agni is asked to sit down in three places ), I. 15. 4, V. 11. 2 (“men

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kindle Agoi in three places’). The Garhapatya fire is exprefs ly named in Rg. I. 15. 12. The three savanus ( i. 8. pressings of Soma in the morning, mid-day and evening) are mentioned in Rg. III. 28.1 (prātah-sāva), III. 28. 4 (mādhyandina savana ), III. 28.5 (istiya savans ), III. 52. 5-6 and in IV. 12. 1 ( where it is said that the sacrifice gives food to Agni three times on all days ), IV. 33. 11. It may be afirmed that the sixteen priesta2228 required in Soma sacrifices were probably well-known to the composers of the Rgveda hymns; Rg. I. 162.5 mentions hots, adhvaryu, agnimindha (agnit or āgnidhra), grāvagrabha (grāvastut), samstā (praśāsts or maitrāvaruṇa ), suvipra (brabma?); Rg. 11. 1. % refers to hotr., potr., neṣir, agnit, praśāstr (maitrāvaruṇa ), adhvaryu, brahma; Rg. 11.36 speaks of hotf, potr (v. %), āgnidbra (v.4), brābmaṇa ( brābmaṇāc chamsin ) and praśāstr ( v. 6). In Rg. II. 43. 2 we have udgātā. In Rg. III. 10.4, IX, 10.7, X. 35. 10, X. 61. 1 seven hotrs are referred to and in Rg. II. 5. 2 the potr priest is spoken of as the 8th. The word ’ purohita’ occurs very frequently ( Rg. I. 1. 1, I. 44.10 and 12, III. 2.8, IX. 66. 20, X. 98. 7). The Rgveda names Atirātra (VII. 103, 7), Trikadruka (II. 22. 1, VIII. 13. 18, VIII. 92. 21, X. 14. 16 ). The yūpa ( the post to which the sacrificial animal was tied) and its top called caṣāla are

  1. The sixteen priests ( ftvij) are : star #1 TOTS 1 स्वदायुः प्रतिमस्थाता नेटोजेता ब्रह्मा ब्राह्मणाच्छस्थानीध्रः पोतोदाता प्रस्तोता प्रतिहर्ता Ta gra i 79. H. IV. 1. 6, 379. . X. 1.9. Of these lots, adhvargu, brabint and udgat; are the four principal ones and the three that follow each of them in the above onumeration are their assistants. The functions of the four principal priests aro reforred to in Rg. X.71.11. In Rg. II.43.1 wo have the singer of Sāmans. In Agnihotra only adhvaryu is required, in the Agoyadheya, Darba pūryamasa and other iptis four priests are required viz. adhvaryu, agaidhra, botr and brahman ; in the Cūturm dayas five are required viz., the four (of darda purga masa ) and the pratipasthat; in the animal sacrificos a sixth is addod viz., tho maitriyaruga, la Soma sacrifices all sixteen aro required. In the oturmasya oallod sakamedba the Aguidhra is addressed as brahmaputra (vide Asv. Śr. II. 18. 12 ) and this may explain Rg. II. 43.2 (cited on p. 27 above) where the word ‘brahmaputra’ occurs). Vide Tai. Br. II. 3. 6 and Baud. II. 3 for thoso provisions about the number of priests required. Some added & 17th priest called sadasya and Baud, II. 3 gave him throe assistants also, though the Sat. Br. X. 4. 2. 19 forbids the employment of a 17th priest. Tboro aro other persons required in a sacrifice, such as the Samity, tho oamagadhvaryus, but they aro Dot called rtvij. Vide Ap. XXII. 1. 3-6 for the Trikadruka called Jyotir, Gauḥ and Ayuḥ.

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mentioned in Rg. I. 162. 6. Rg. III. 8 is full of the praise of the yūpe. The person who killed the animal sacrificed ( the samitr ) is mentioned in Rg. 162. 10 and V. 43. 4. The Gharma (the pot of boiled milk required in the Pravargya rite or perhaps the Dadhigharma in the mādbyandina savana ) is mentioned in Rg. III. 53. 14, V. 30. 15, V. 43. 7. It was believed that the animal offered in a sacrifice went to heaven.4929 Fire for sacrifice was produced by attrition from two arañis (vide Rg. III. 29. 1-3, V. 9.3, VI. 48. 5). The darvi ( Rg. V. 6,9), sruo (Rg. IV. 12. 1, VI. 11.5), juhū ( Rg. X. 21. 3 ) are mentioned in the Rg. Numerous verses in praise of gifts occur in the Rg, which have been pointed out above ( pp. 837-839 ). In Rg. III. 53. 3 there is a clear reference to the call or permis sion sought by the hot; (ahāva ) and the response of the adhvaryu (pratigara ).2230 Rg. X. 114. 5 speaks of the twelve grahas ( cups) of Soma. In Rg. I. 28. 1-2 reference is made to the broad-bottomed stone (grāvan) used for beating Soma stalks, the mortar in which Soma is pounded and the adhiṣayapa (pressing) board. In Rg. I. 20. 6, I. 110. 3, I. 161. 1 and VIII. 82. 7 the wooden vessel called ‘camasa ’ used for drinking Soma is spoken of. The word ‘avabhrtha’ (concluding bath in a Soma sacrifice ) occurs in Rg. VIII. 93. 23. In Rg. X. 51. 8-9 the words prayāją and anugāja occur. The ten Apri hymns of the Rgveda indicate that at the time of their composi. tion the animal sacrifice had already some of the principal features that are seen in the srauta sūtras.

Some of the general rules applicable in all srauta rites may be stated once for all. Vide Asy, śr. I. 1. 8-22. Unless otherwise expressly stated, the sacrificer should always face the north, should sit down cross-legged, and the sacrificial mate. rials (like kusa grass &o.) should have their ends pointed to. wards the east. The sacred thread should be worn in all rites in the upavita form, except where the nivita or pradināyita form is expressly ordained; wherever a limb (anga) is mentioned or no particular limb is mentioned, it is the right limb (hand, foot, finger) that is meant; wherever the word ‘dadati ‘(he

  1. न पा उ एतन्नियसे न रिष्यसि देवा इदेषि पथिभिः पुगेभिः । हरी से पुजा I PUTETITUIgrat ft TFFT! *. I. 162. 21. Vide also Rg. I. 163, 13. The Tai. Br. 111. 7. 7 has the first half of Rg. I. 16%. 21 and reads the 2nd half as’ r ia bat arra T Taau afar FAUTET

  2. In the morning savana the hotz sceks permission in the words शोसाघोम् and the adhvaryu responds with ‘शंसामो देवोम् ।

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gives ) is used the yajamāna (the sacrificer) is the agent of the action, Kāt. sr. I. 10. 12 states that the yajamāna is the actual performer in the case of gifts or repeating texts where the word ‘vācayati’ occurs in the sūtras or in anvā-rambhana, or in choosing & boon, in the case of observances (such as truthfulness ), and in the case of measures (i. e. when it is said that a thing should be of the height of a man, it is the sacri. fioer’s height that is meant). When any rite is prescribed without expressly stating the performer, it is the hot; who does it and in the case of prūyaścittas wherever the words juhoti’ and ‘japati’ occur the brahma priest is the agent to do those latter acts. When the first pada of a ṛk is mentioned for being employed in any rite the whole verse is intended to be recited; when the first words of a hymn are mentioned for being employed in a rite, but the words quoted in the sutra do not amount to & pāda, the whole hymn is to be repeated in that rite; wherever more than the first pāda of a verse is mentioned, it is intended that three verses are to be recited ( that verse and the two following). Japa, āmantrana, abhimantraña, &pyāyana, upasthāna and mantras that indicate the rite that is being performed are to be recited in a low voice (upāmśu ). A special rule (apavāda or visegavidhi ) is stronger than a general rule (prasanga).

Other general propositions are: Yaga ( sacrifice) is con. stituted by dravya (material ), devala ( deity) and tyaga and yāga means abandonment of dravya intending it for a deity; homa means the offering of dravya in fire intending it for a deity. Yajatis ( sacrificial rites ) for which no express reward is declared 2231 by the texts are the anga (subordinate part) of the principal yāga. Mantras are of four categories viz. pk, yajus, soman and nigada; 2238 pks are metrical; & yajus has no restriction as to metre, but it is a complete sentence (Kat. $r. I. 3.2); a sāman is sung; nigadas are praiṣas i. e. words addressed to another calling upon the latter to do a certain thing e. 8. ‘prokṣanır-āsādaya, sruoaḥ sammṭddhi’ ( Kāt. Sr.

  1. TUY RITTEREUT. H. I. 2. 4; vide an IV. 4. 84 for a similar rule.

  2. The division into ṛk, yajus, and sinan was made eroa be. foro the Rk-ambitā was composed. For tk, vide Rg. X. 71. 11 and X. 90. 9, for vajus Bg. V. 62. 6 and X. 90. 9, for sāman Rg. VIII. 95. 7 and I. 164. 25 (tho two famous chants called Rathantara and Gayatra are named). The word ‘aivid’ ocours in Rg. I. 96. 2.

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II. 6. 34). They are yajus, but they are distinguished from ordinary yajus formulæ by the fact that nigadas are uttered loudly, whilo ordinarily a yajus is recited in a low voice. Jaimini in II. 1. 38-45 brings out this distinction between ordinary yajus and nigada. Vide Jaimini II. 1, 35-37 for the definitions of rk, saman and yajus. Verses from the Rg. and Sāmayeda are recited loudly, all yajus are muttered in a low voice except aśruta ( i. e. passages like ‘āśrāvaya’), pratyā. bruta ( the response ‘astu grauṣat’), pravara-mantra ( agnir dovo hota &o., set out in note 1139 above), sampada (requests and permissions as in ‘brahman, shall I sprinkle with water. and ‘yes, do sprinkle’), sam-praisa (summons to do something as prokṣapir-isādaya ). Loudness is of three kinds, high pitched, middle-pitched and low-pitohed. The Sāmidheni verses are to be recited in a middle pitch, all mantras in the rites from anvādbāna upto ājyabhāga in Jyotistoms and prātaḥ-savana are to be recited in a low pitch, while in all rites in darsapūr. namāsa the mantras are to be recited in a low pitch from ajya bhāga to sviṣtakrt. The rest of the mantras in darśapūrna māsa after sviṣtakrt and in Trtiya Savana are to be recited in high pitch. Mantras that are being recited at the time of doing anything (and produce the idea ’ I sball do it’) are to be recited first and then the act is to be begun (e. g. cutting is to be done immediately on reciting ’ iṣe tvā’). Vide Jaimini XII. 3. 25. An act is to be begun to be performed the moment the reciting of a mantra accompanying it is finished (Kat. I. 3. 5-7). Utkara is the spot where the dust of the Vedi is swept up and pranitā is water kept in & vessel to the north of the havaniya after repeating a mantra over it. The sacrif cial ground where the fires are maintained is called vihāra (Sabara on Jaimini XII. 2, 1 says ‘vihāra iti garbapatyadira gnistretocyato vibaranāt’). The way for going to or coming from the vihāra is between the praṇlta (water) and utkara in the case of iṣtis ( i. e. to the east of utkara and to the west of pranita ) and between the utkara and the cātvala pit in other cases (Ap. sr. I. 1. 4-6, Kat. sr. I. 3. 42-43). This path for going to the vibāra is called Wrtha. The çatvala is a pit which is required only in soma and animal sacrifices. Many sacrificial utensils are required out of which the gruva ( which may be called the dipping spoon) is made of khadira wood and is ono gratni in length and has a moutb (or bowl) that is rounded and is as wide as the front joint of the thumb. The stuc (offering ladle) is one cubit in length, has a bowl at one end of the shape and

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size of the palm, that has a spout resembling a swan’s bill in shape. Sruo is of three kinds: juhū ( ladle) made of palāśa, upabhrt of asvattha and the dhruv& is made of vikankata wood and all other sacrificial utensils are made of vikankata, but those that are not directly conneoted with homa are made of varana tree; the sword called sphya is made of khadira ( Kāt. I. 3. 31-39). The principal yajñapātras (or yajñāyudhas as they are often called) are given in the note below.a233

All samskāras (like adhibrayana, paryagnikarana, heating & sacrificial utensil) are to be done (except when expressly stated

  1. The Tai. 8. 1. 6. 8. 2–3 says ‘aa YT o LuajFT यज्ञः कल्पते स्पयश्च कपालानि चामिहोत्रहवणी च शूर्पे च कृष्णाजिनं च शम्या चोलूखले च

Tema e TESTYN 14 Vide also sat. Br. I. 1. 1. 22 for these ton and Kat. II. 8. 8. Jaimini III. 1. 11 says that the passage about the ten yajī yudhas is a mere snurada and not a vidhi and hence all are not to be employed in all actions, but only wbero cach is suitable or is prescribed by & Special text. Vide alao Jai. IV. 1. 7-10. The adbvaryu or yajamdia places the patras in twos at a timo. The kapalas (potsherds ) whatever their number form one patra; they are pieces broken from a jar. The pairs are : sphya (the wooden sword) and kepala, then the sūrpa (made of split bamboo or of nada grass or of reed) and agnibotra-havani and so on. The com. on Kāt. II. 3. 8 says that whatever patras may be required in the several rites are to be got ready and be enumerates many such pātras. The juba, upabbit and dhruva symbolically represent respectively the right arm, the left arm and the trunk of yajia. Vide Sat, Br. 1. 3. 2. 2. Tho number of kapalas varies according to the rite that is performed and the stra of the performor. Besides the ten princi. pal ones opumerated above there are others that are required viz. T&, 398, NTT, STIRTIEST, FETT, AHO, preterit, pofteriorem, STYFUTOT, T, Touteft, a, a qutuha, pe, F6A481*,’ gaterrorat, Frauft, m a rTY, Dautarea. Vide oom. on Kot, I. 3. 36 for the namos and sizes of all these and other utensils and for directions on the materials of which they are to be made. When the person who bas maintained the sacred fires dies he is cremated with his Vedic fires and his wooden sacrificial Vessels ‘आहितामिममिभिर्दधन्ति पक्षपात्रैश्च’ quoted by Sabara on Jaimini XI. 3. 84. Vide Sat. Br. XII. 3. 5. 2. This is what is oalled for free of the utensils. This means that the uton. sils are placed on the several limbs of his corpse (e. g. the jahu in the right hand) and his body and they are burnt together. That is the final disposal of the yajña pātras. Jaimini (XI. 3. 43-44) declaros that though the yajāapatras are set out in tho kruti? toxts when speaking about paarnamdai ieti, still they are to be made roady at agny d boya and are to bo kopt throughout since that date till the sacrificer’s death and that their cremation with the sacrifoor’s body is their @pal disposal (pratipatti).

I. D, 184

986

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to the contrary) by the gārbapatya fire, but the cooking of a havis may be done on either gārbapatya or āhavaniya according to one’s sutra. When the material is not specified, homa is performed with clarified butter and all homas are done in the āhavaniya when there is no express text and the juhū ladle is to be employed in offering home (Kat I. 8. 44-45 ). Those parts that are to be done with Rg. mantras are to be done by the hots priest (unless there be a special direction or reason to the contrary ), the adhvaryu does what is to be done with Yajurveda, the udgātp with Sama veda and the brahmā priests with all the three Vedas *934 (vide Ait. Br. 25.8). Brāhmaṇas alone are to be priests (Jai. X.II. 4. 42-47). The sacrificer’s wife is seated south-west of the gārhapatya fire and her face is turned towards the north-east (Kat. II. 7. 1). At the beginning of an iṣti or other rite five operations (called bhūsamskāra) are to be performed on the mound (khara) of the abavaniya and also on that of the dakṣiṇā fire viz. parisamūhana ( sweeping round with wet hand) thrice from the east to the north, smearing thrice with cowdung ( gomaya-upalepana), drawing with the wooden sword ( sphya ) three lines from south to north but towards the east (i. e. the last is to be in the east) or from cast to west but towards the north, to remove the dust from those lines with the thumb and the ring finger, and sprinkling thrice with water (abhyukṣaṇa).

Agnyādheya 4235 Gaut. (VIII. 20-21 ) enumerates seven haviryajñas and seven somasaisthus. Agnyadheya is the first of the seren haviryajñas. Agoyadheya is the same ag agnyādhāns. It is an iṣti, which word means a sacrifice performed by a saorificer and his wife.with the help of four priests’ (vide above note 2228). The details of a model iṣçi are given later on under darbapūrṇamāga. Agnyādheya ocoupies two days, the first day called upavasatha being taken up by preliminary matters and the 2nd with performance of the main rites. There are two times for the performance of agnyadbeya. It may be done on one of the seven nakṣatras, viz, Kșttika, Rohini, Mrgasirea, Purvā Phalguni, Uttarā Pbalgunl, Visakha, Uttara Bhadrapada, Ap. adds other nakṣatras viz. Hasta, Citra and states the several

2234, TT I NTE fight ry og HT अपी पिया भरति । भय के महत्व क्रिपत इति। अल्या विधपेतियात् । ऐ. मा. 25.8.

  1. For the treatinent of agnyadheya vide Tai. Br. I. 1.2-10, 1. 8. 1, Sat. Br. It. 1 and 2, Adv. II. 1. 9 #, Ap. V. 1-22, KOL. IV. 7-10, Baud,

II. 6.21.

Ch. XXIX)

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appropriate nakṣatras when the sacrificer desires certain rosulta (V. 3. 3-14). According to Sat. Br. II. 1. 2. 17 and Ap. V. 3. 13 a ksatriya should consecrato sacred fires on the Citrā nakṣatra. Or agnyādheýa may be done on a parva day in spring by & brābmaṇa, in summer, in the rainy season and autumn respec tively by & kṣatriya, a vaisya and an upakruṣta ( for the latter vide p. 74 above ). But even when choosing the season, one must have regard to the seven nakṣatras specified above. Āp. states that the setting up of the fires may take place on Full moon or New moon day and that hemanta or sarad is the proper season for a vaisya, the rainy season for a rathakāra ( carpenter) or all the varṇas may first consecrate the fires in sisira (Ap. V. 3. 17-20). Vide Jai. II. 3-4 about the meaning of the Vedic passage’a brāhmaṇa should set up fires in spring’ (Tai. Br. I.1.2). The Sat. Br. (III. 1. 2. 19 ) appears to condemn the Betting up of fires by reliance on nakṣatras and recommends (XI. 1.1.7) that agnyadhana should be performed on the New moon of Vaisakha on which there is Rohini nakgatra. In case of difficulty one may perform agnyādheya in any season and if one has resolved upon performing a soma sacrifice one need not stop to consider the season or nakgatra. The man who wants to perform agnyādheya must not be too young nor too old ( vide p. 979 above).

Agnyadheya means the placing of burning coals for the generation of the gārbapatya and other fires at a partioular time and place by a partioular person to the accompaniment of certain mantras. 3236 Agnyādheya comprehends the several acts from the bringing of the aranis (two wooden logs ) to the offeriog of pūrnāhuti. When this last takes place the person who engages in the rites attains the position of an abitāgni (one who has oonsecrated the sacred Vedic fires). Agnyadhana is meant for all sacrificial rites and not merely for enabling & man to perform darsapūrnamāseṣti (Jai. III. 6. 14-15, XI. 3. 2). The sacrificer should bring home through the adhvaryu priest two arapls from an advattha tree that grows inside a sami tree with the mantra ‘yo aśvatthaḥ śami-garbhaḥ’ ( Aśv. II. 1. 17). The branoh to be out must be one on the east or north side of the tree and its foliage must be turned towards the east or north. When the branch falls on the ground the portion of it that

  1. Tryo on street al. II. 1. 9. explains fortes paisteetat विशिष्ठपुरषेण विशिधर्मग्त्रैर्गार्हपत्यायग्ग्युत्पत्य) यवनाराणा निधानं तदग्न्याधेयमुच्यते ।

TATATU AHPradd arvaffead:!’.988

History of Dharmasasira

in coked ( abbino Tai. Br. Lo con items the

touobes the ground should be used for making the lower arani. Two aranis (logs of the branoh ) should be out off, planed and formed into rectangular pieces and they should be allowed to become dry. In the lower araṇi there is a spot called devayoni (the place of origin of the god i. e. fire ) which is 8 and 12 angu las from the two ends of the lower arani ( of 24 angulas) whore by means of a drill inserted in the upper arani fire is produoed by attrition. Acoording to Baud, each arapi is 16 angulas long, twelve in breadth and 4 in height, while according to Kat. ( as quoted in com. on Ap.) it is 24 angulas long. According to Ap. (V. 1. 3) the asvattha may not be growing inside a sami tree, The two aranis are invoked ( abbimantrana) with the formula “asvatthād…dhehi āyur-yajamāne’ ( Tai. Br. I. 2. 1.) and the adhvaryu brings together on the altar ( vedi) seven items that are earthy and seven items that are of wood or five of each or 8 earthy items (if those of wood are seven). The eight earthy items are : sand, saltish earth, the earth from a hole infested by mice, the earth from an ant-bill, the olay (sūda) from the bottom of a reservior of water that never dries up, earth that is struck by wild boars, pebbles, gold (Ap. V. 1. 4 ff.) with mantras appropriate*837 to each. The seven wooden items are : (parts of ) asvattha, udumbara, parṇa (palāśa ), sami, vikana kata, a tree struok by lightning (or by wind or cold) and a lotus-leaf. Baud. II. 12 enumerates these somewhat differently. The sacrificer prepares a raised place for worship (devayajana) 1988

  1. In Tai. Br. I. 2. 1 occur most of the mantras roferred to by Ap. under agry&dheya,

  2. Sovoral rules are laid down about the oboosing of the place of worship (devayajaza) in Sat. Br. III. 1. 1, Ait. Br. I. 3, Droby. yaga Sr. I. 1. 14-19 &o. It should be the bigbest place and in its vicinity thero should be po spot which is on a higher level than it, it should be even and firm and incline towards the east or north, being & little bigher in the south. It should have many plants growing on it and in front of it thore should be water (a well &c.) or a large tree or a publio road. The bat. Br. III. 1. 1. 5 omphasizes that if ono socuros learned and skilful priests it doos not matter wbut kind of sacrificial ground ono selects. The Ait. Br. I. 3 requires that the dikçita is to walk about and sit usually in the devayajana, and he must not leave it at all at sunrise, sunset and when priests are engaged in afrāvana (saying ‘O srāvaya’). Vide Biyaga on Tai. 8. I. 2. 1 for yajñadala and com. on Kat. VII. 1. 19-24 for the same. The yajña sala is called “diksitavimita’ in the Ait, Br. I. 9 and it is the same as pricīnavarsa-bula. Iptis are performed in the prioina vaṁsa-salx, but the Uttaravedi required in animal, soing and some other saorificos is outside it. Furthor rulos are given under Agniṣtowa,

On. XXIX)

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sloping towards the east with the mantra ‘uddhanyamānam asya’ (Tai. Br. I. 2.1), sprinkles it with water to the accom paniment of the mantra ‘sam no devir’ (Rg. X. 9. 4=Tai. Br. I. 2. 1), and constructs a shed having the end of the principal bamboo or ridge turned northwards or eastwards. Beneath the middle of the ridge of the hut towards one end is the place (ayatana) meant for the gārbapatya fire; the place of the ahavaniya fire is to the east of the gārhapatya at a distance of eight prakramas#239 for a brāhmana, eleven and twelve for a kṣatriya and vaibya respectively or all may have it 24 steps ( pada ) or at a distance found by the eye to approximate to the distances stated (without actual measurement). The place for the dakṣiṇāgai is near the gārbapatya to the south-east after a third of the distance between the gārbapatya and abavaniya. There are to be separate sheds for the āhavaniya fire and the gārbapatya in elaborate sacrifices but for the ordinary sacrifices like darsapūrṇamāsa one shed only is usually constructed which houses all the three fires. It is laid down that only Vedic rites are to be performed with the three fres, and that they were not to be used for ordinary cooking or for secular purposes (vide Jaimini XII, 2.1-7). The sabhya fire is to be established in front of the āhavaniya in the gambling hall and the āvasathya fire is in a shed ( for guests ) to the east of the sabbya.9340

The sacrificer gets the hair on the head and face shaved, pares his nails and then bathes; the wife also does the same except shaving the hair on the head. The husband and wife are to establish fires after wearing two silken garments each, which are to be given up to the adlivaryu at the time of distri. buting dakṣinā (after the rite of agayādheya is finished). The sacrificer should perform the saṅkalpa (words indicating resolve) of performing agnyādheya and choose his priests (rtvig-Varana)

  1. According to the com. on Ap. V. 4. 3 & prakrama is equal to two or threo padas, a pada being 15 angulas (Baud.) or 12 angulas (Kat.). But the com. on Kāt. VIII. 3. 14 says that a pada is equal to two prakramas. Tho garbapatya was also called praja bita (vido Jaimini XII. 1. 13) and the Dakṣinagai was called anvāhiryapacana, becauso on it was cooked tho boiled rice with which pinda-pitryajña was pertorined on the now moon. Vide Manu III. 123, Tai. Br. I. 1. 10 and

gropar cafe quoted by nur on . XII. 2. 3.

  1. The com. on Ap. V. 17. 1 notices divergent views about sabhya and Ayasathya firos, some holding that those were not to be established at all, others holding that thoy are optional, while Ap. makos them obligatory.

on Ap. V. 17. hoding that those were while Āp.

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(Ch. XXIX

by touching their hands with appropriate mantras and offer them madhuparka ( vide Ap. X. 1. 13-14 for the mantras

agnir-me hotā &c.). In the afternoon or when the sun is over the trees the adhvaryu should fetch a portion of fire from the aupasana ( gļhya fire) and kindle & fire called brāhmaudanika (one prepared for brahmaudana ) 2241 to the weat of the place for the gārbapatya or he may take up the whole of the aupāsana fire ( of the yajamāna ) or he may generate fire by attrition. He should prepare a sthapdila (an altar of sand &c.) and should draw thereon three lines from west to east and three lines from Bouth to north and should sprinkle water on the sthandila and then he should bring burning coals from the aupāsana fire and place them on the lines 80 drawn. If he takes up the whole of the aupāgana fire, then he should take on two leaves of udumbara & oske of barley flour and another of rice and should throw on the place of the brāhmaudanika fire the barley cake to the west and the rice cake to the east and then establish the fire thereon. The adhvaryu puts apart at night to the west of the brāhmaudanika fira on the red bide of a bull having the neck part to the east and the hair outside or on a bamboo utensil four dishfuls of rice3242 grains after repeating the mantra

devasya’ and with the words I set apart what is pleasing to prāṇa that is brahman,’ which are repeated four times ( with prāṇa, apāna, vyāna and lastly with brahman only ) or he may do so silently, He cooks the grains ( of rice or barley ) in four Vessels filled with water, he does not cleanse the rice grains with his hand after pouring them into the water, nor does he drain off the water while cooking ; some cook the grains in milk. From the cooked food (the brahmaudana ) he takes some in & spoon ( daryl) and offers it into (the brahmaudanika) fire with the mantra ‘pr& vedhase kavaye’ (Rg. V. 15.1 - Tal. Br. I. 2.1). He should say this is for Brahman; not mine.’ Having put the cooked food separately into four dishes and pouring plenty of ghee over it, the sacrificer draws the plates over the ground towards the priests without letting them go and brings them near the four priests who are descendants of illustrious sages. The remaining portion of the brahmaudana

  1. The reason why warra is so called is given by Sayana on Tai. Br. I. 1. 9 Ret TETETT Tarif a frat fra पच्यमान ओदनी मोदनः ‘.

  2. Tbo putting a part of grains from a large rocoptacle on to & smaller roceptacle for use in sacrifco later on is oalled nirvāpa.

Ch. XXIX)

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is drawn out of the pots, the rest of the clarified butter is poured over it and three samidhs of a citriya 2343 aśvattha that are wet ( not dry), that are a span in length and have on them their leaves and fruits are dipped therein and turned about therein with a mantra and then they are put on the fire to the accom paniment of three gāyatris ( addressed to Agni) for brāhmaṇas, three Triṣtubhs for ksatriyas and three Jagatis for vaisyas (the verses are set out in Ap. V. 6.3).

When the samidhs are offered into fire he ( sacrificer) gives three heifers to the adhvaryu and a similar number to each of the brābmaṇas who eat the brahmaudana. This brahmaudana along with the gifts of heifers and offering of samidhs may be performed daily for one year before the date of agnyādbāna. These samidhs must be offered by everyone intending to set up the three sacred fires 12 days, three daye, two days or & day before the day of agnyādheya. He (sacrificer) has to keep certain observances viz. be does not partake of flesh, does not cobabit, others do not take away fire from his house; bo subsists (for three days) only on milk or on boiled rice, he has to speak the truth and to avoid sleeping on a cot. If for some reason the sacrificer is unable to perform agnyādheya in a year (or 12 days &c.) from the time be offered brahmaudans he should again cook brahmaudana, offer the samidhs and then should perform agnyadhana when he can do 80.2244 On the night previous to the day of øgnyadhāna the adhvaryu (acoording to Bharadvāja. all the priests ) keeps certain observanoes viz. he does not eat flesh nor does he approach his wife.

On that night a goat having dark spots on its skin is tied towards the north of the place for the gārhapatya fire with a mantra ‘praja’ agne &o.’. The yajamāna observes & vow of silence on that night and people keep him awake that night by playing upon a lute and a flute (but there is an option vil be may not keep awake nor observe silence). The sacrificer remains awake the whole of that night placing pieces of wood on the brahmaudanika fire with the verge ‘salkair-agnim &c. (but if he does not keep awake he heaps on the fire logs of wood

  1. The Tai. Br. ( 1. 1. 9.) employs the words citriyasvattba syadadhati’ and 8 yana explains ‘TRUTHisaru gwai पोश्वत्यो ग्रामादेविडीभूतस्तदीप समिध आवष्यात् ।।

2244, The Tai. Br.. I. 1. 9 says writual art… etappe om मोवनम् । … प संपत्सरेनोपनमेलमिया पुनरादापात् ।।

092

(Oh. IXIN

at one time and then goes to sleep).1245 At day-break the adhvaryu heats the two aranis against that fire with two verses * jātavedo bhuvanasya &c.’ and ‘ayam te yonir-stviyaḥ’ (both in Tal. Br. I. 2.1). Then the brāhmaudanika fire is extin guished, the two arañis are invoked with the verse ‘agni rakṣāmsi’ and the yajamāpa keeps waiting for the arañis that are brought with the verse ‘mabi viśpatnl.’ The adhvaryu hands over the arañis to the sacrificer with the verge dohyā ca te’, who receives them with a verse and immediately invokes them with two verses. Both (adhvaryu and yajamana) repeat in a low voice the formula ‘mayi gpbṇāmyagre &o.’. The adhvaryu arranges the place for the gārhapatya with the verse *apeta vita’ and sprinkles it with water with ‘sam no devir.’ He does the same for the places (āyatanas) of the dakṣiṇa fire ( to the south-east) and of āhavaniya, sabhya and avagathya fires. Even since ancient times there have been agnihotrins who did not get up the sabhya and āvasathya fires. Half of the sand (that has already been brought among the sambhāras ) is divided into two parts, one (i. o. of the whole heap ) being scattered over the place of the gārhapatya and the other ( 1 ) over the place of the dakṣiṇāgni. The other half of the sand beap is divided into three parts each of which is soattered in the places of the other three, dhavaniya, gabhya and Avasathya (but if no sabhya nor dvasathya is to be kept then the half is entirely scattered over the ahavaniya place ). In the same way the other eartby materials are placed over the places of the fires with appropriate mantras. After he places the lime stones or pebbles on the various places he brings to his mind his enemy. Then he spreads the various materials on the fire places and after mixing together the materials of wood to the accompaniment of two mantras he scatters them just as he scattered the sand (after dividing them as stated above). He casts to the north over the materials & piece of gold on the place of the gārhapatya 5246 ānd invokes it with a mantra and assigns at a distance a piece of silver for bis enemy or throws it into water if he has no enemy. The same process of casting & golden piece) is followed as to the places of the other fires. He removes the ashes of the brahmaudanika fire (that

  1. Tai. Br. I. 1. 9 bas ’trenirat Tharuta ATF WThroff fantai. Most of the mantras required bere occur in Tai. Br. I. &, 1.

  2. Though gold is among the earthy inaterials, it was not dealt with while the othor earthy tbingo wore boing divided.

Ch. XXIX)

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has been extinguished as stated already ) and in its place deposits the two arañis from which he produces fire by drilling. When the first rays of the sun spread in the sky (i. e, before the sun’s diso is seen, but the eastern horizon is lit up by rays ) he places the upper araṇi on the lower one to the accompaniment of the ‘daśa-hotr *2247 formulae. While generation of fire by attrition is proceeding a white or red horge from whose oyes no water drops ( i. e, who is not blear-oyed) and wliose knee is dark (or any horse with full testicles ) is kept present and a sāman of Sakti Saṅksti is sung; when smoke rises a sāman of Gathina Kausika is sung and also the verse ‘aranyor-nibito (Rg. III. 29. 2).

He (the adhvaryu ) invokes the fire with the mantra ‘upd Varoha jātavedaḥ ‘(Tai. Br. II. 5. 8 ) the moment it is produced. Then the adhvaryu makes the sacrifioer recite the catur-hots ( mantras ) 2948 and invokes the fire when kindled with the mantra’ ajannagniṇ’. When the fire is produced the yajamāna bestows on the adhvaryu the most desirable fee (i, e, & cow), which he accepts with a mantra. After the fire is produced, the yajamāna breathes over it with the formula ‘prajāpatista’ (Tai. S. IV, 2.9.1). The adhvaryu holds over the fire his folded bands turned downwards with a verse, makes it blaze forth by means of fuel-sticks with the words ‘samrādasi’ (Tai. S. IV. 3. 6. 2), holds it in his folded hands turned upwards, site down on a seat and while the Rathantara and Yajñāyajñiya sāmans are being chanted, he establishes the gārbapatya fire on the sambhāras ( the earthy and wooden materials scattered as above ) by repeating certain mantras according as the sacrificer

  1. The data hotarah are the ten sentences occurring in Tal. A. III. 1. viz. sit for F HEITH I Trafa: 1 set of: I dont mêt: 1 ROSTITRIN: I THENTI AH 394TI STUTT gratia 1. Vide Ait. Br. 24. 6 for the ton in a different order. It should be noted that here ten things connected with the human body are idontified with ten things connectod with homa.

2248, Tho catur-hofre are the mantras in Tai. Ā. III. 1-5 common cing with cittiḥ sruk’. Vide also Tai, Br. III. 18. 5 and pote 904 The Ait. Br. 24. 4 says rarat * TAURU DO TA unutamay, The dasahots mantras in the preceding note are only & portion of the catur hotṛ ( vide Syapa on Tei. Br. III. 12. 6). In the Tai. Br. I. 1. 8 it is said rohtu mera spruterardi … … H afitea g out I… …वृहदभिगायत आहपनीय आधीपमाने।

  1. D. 125

994

has a certain gotra 1949 (or pravara ) and the first vyāhrti ( i. e. bhaḥ ) or the first two vyabftis (bhūh, bhuvaḥ ), the first two Sarparājni formulæ and the first of the Gharmasiras texts. The formula for establishing the garhapatya according to the gotra is stated in note 2249. Wben establishing the gārhapatya on the sambhāras the adhvaryu further repeats certain mantras ( given In Ap. Śr. V.12. 2) and then the yajamana invokes the fires with the mantra ‘sugārbapatyo’(Tai. Br. I. 2. 1) and the adhvaryu makes the yajamāna repeat the Gharmaśiras formula. The adhvaryu strews darbhas round the gā-hapatya ( i. e. he does paristarana ).

The procedure for establishing the ahavaniya is to be so arranged that the fire is aotually established when half of the sun’s diso rises above the eastern horizon. The adhvaryu lights fuel-sticks on the gārbapatya for being carried forward and he takes in & vessel the sand on which fire would be supported to the accompaniment of four verses. Then while carrying the fire, he raises & little the kindled bundle of fuel-sticks and holds the fire on the eand. Then the adhvaryu makes the yaja. māna repeat in the right ear of the horse the Agnitanu formula (set out in Ap. Sr. V. 13. 7), holds the fire for some time and then lays it down in the place for the āhavaniya,

  1. When the sacrificer is a Bhargava the formula is Toti ar देवानां यतेनादधामीति भार्गवस्यावष्यात्. If he is an Aigirasa or any brahinana who is not a Bhargava or Angirasa tbo formulæ are respectively with CUT &o. and narrat . In the case of a king, a kpatriya, & vaidya or a rathakara saorificor the formulu respectively are 70784 trait moet.. Ta, a to na…UTA, FÖRET ATT a… FUTTA,

pot a mat &c. Vide a.wr. I. 1. 4, for the mantras Tort &c. The सर्पराशी formula are भूमिभूसाधौरिणान्तरिक्ष महित्वा उपस्थे वे देण्यदितेऽमिमक्षा Orrù : &c. in d. . 1. 3. 3 and in I. 6. 4 it is stated Fut u s ज्यन्त स पते कसणीरा कादवेयो मन्त्रमपश्यत् … … सर्पराज्ञियाग्भिार्हपत्यमादधाति &o. RYTTIE says (III. 4)’

aw: Femri.’ The formula called gharmadiranai are set out in Ap. dr. V. 12. 1 and Satyaṣadha III. 4. They oocur in d. . I. 1. 7 and are : V: FIFTCA 194: “U भिवत् । छर्दिस्तोकाय तनयाय यच्छ। पात: माणस्तदयमामिः सं प्रियः पशुभि षत् । स्पादित तोकाप तनयाय पितुं पच॥ अर्कश्चक्षुस्तदसौ सूर्यस्तदयमग्निः मिथः पशुभिर्भवत् । यो शुक्र व शुक्रा तनूः शुक्र ज्योतिरजनं तेन मे धीदिहितेन स्वावधेऽमिमाने WTOTT M. Out of these qui ….. yes is repeated when establishing 8424, TT 9979 …… 99, when establishing apartm e nt ) and

a … … But when establishing Store. Vide 8. 1. I. 1. 8 for this. The Garhapatya mound is ciroular, that of the Ahavanfya is aquare and that of tho Daksinagni is semi-olroular. All three are about one squaro aratni in aroa.

Ch. XXIX)

Śranta Sacrifices-Agnyādheya

995

The Agnidhra priest then brings domestio fire or produces fire by attrition, sits down with his knees raised up, and establi shes the dakṣiṇāgni, while the Yajñāyajñiya sāman is being chanted and follows the procedure of repeating formula according to the gotra ( as above ) and repeats the 2nd vyāhrti (bhuvab), the three Sarparājai formulæ and the 2nd Gharma siras ( viz. the verse ‘vātaḥ … … … paca’). After repeating several other formule (as in Ap. Sr. V. 13.8) he sets down dakṣiṇa fire on the sambhūras.

The fire brought for establishing 2250 dakṣiṇa fire may be fetched from the house of a brāhmana, 8 kṣatriya, a vaisya or a gūdra who is extremely prosperous like an asura (if the sacri ficer desires prosperity ), but he should thereafter never eat at that man’s house; or ( according to Baud. Sr. II, 17) it may be brought from the gārhapatya fire or according to Aśv, from the house of a vaisya or of any rich man or it may be produced by attrition,

When the abavaniya fire is being taken (in a vessel ) from the gārhapatya the Vāmadevya is chanted and they proceed to wards the east preceded by the horse,2257 repeating three mantras. To the south of the vihāra the brahmā priest makes a chariot or a chariot wheel move up till three revolutions of the wheel take place (six times for an enemy). A third part of the distance between the gārhapatya and the place for Abavaniya ) the fire is carried at the height of the knee, the 2nd third at the height of the navel, the last third at the height of the mouth, No one is to come between the sun and the fire. He takes the fire with both his hands stretched to the right. In the middle of the distance the yajamana gives a gift to the priest. In the middle of the distance the adhvaryu puts down a piece of gold and then crosses over it with the mantra’ nākosi.” The adhvaryu makes the horse that faces the east go over the sam. bhāras to their north with its right hoof placed in such & way that the live coals of the fire when established would fall on the foot-print made by the horse and making the horse turn to its right he again makes the horse go over the sambhāras with a formula ‘yadakrandaḥ’ (Rg. I. 163. 1). The horse is held

  1. Hra 7 there ardureter*** I . . II. 17; Empresario दक्षिणाभिमानीय विद्रकुलाद्वित्तपतो चैकपोनय इत्येके ध्रियमाणं वा प्रज्वल्यारणिमन्त पा

furat Turan Toft

i . 1. I. 2. 1. 2261. Vido Tai. Br. I. 1. 7 for the mantra sofrerafa (wbioh la mentioned in Ap. V. 14. 6 ) and the words mans THT mana

996

(Ch. XXIX

facing the west to the east of the place for the abavanlye. The horse must be young and according to Paingyayani Brāhmana a young bull may do (if a horse is not available). According to the Bahvroa Brahmana the (abavenlya) fire should be established on the footmark of an animal called Kamandalu or of a goat (accord ing to Vajasaneyaka). Then the sacrificer mutters suspicious formula 8158 and sends to his enemy (a curse ) with the formula * go to him, O fire, with thy terrible forms.’ Having invoked the fire with the verse Yad-idam divah’ ( Tai, Br. I. 2. 1) he turning his face to the west and standing to the east establishes the abavaniya fire. The āhavaniya is laid down upon the sambhāras when the Bphat Sāman, the Syaita, Vāravantiya and Yajñāyajõlya are being chanted, and the procedure of repeating consecrating mantras according to gotra is being followed, when all the vyābftis, all the Sarpa-rājñi mantras, the third Gharma siras formula and certain other verses are recited.3252 The sacrificer Invokes the abavaniya when it is being established with the formula ‘ānase &o.’( which occurs in Tal. Br. I. 1.7 ) and he follows the priest ( whether adhvaryu or āgnidhra ) in repeating the various vyāhrtis, the Sarparājai verses and the Gharmaśiras formula. The fire when established should be propitiated with clarified butter and plants (i. e. fuel-sticks ) after repeating certain formulæ (set out in Ap. V. 16. 4). The sāmans are sung by the brahmā priest in Agnyādheya (and there is no udgāti priest ), 9254

The sabhya and āvasathya fires are established with domestio fire or fire produced by attrition or with fire taken from the

Tai. Br. I. 1. 7 hus the words F ra: Prefa and the versos # &o. ( set out in Ap. V. 16. 2).

  1. The vorbos “abhi tvā dura’ (Rg. VII. 32. 22), ‘kaya basa citra’ (Rg. IV. 31. 1), tvām-iddhi bavimabe’ (Rg. VI. 46.1), advam pa tvvaravantan’ (Rg. 1. 27. 1), abhi pra vah suradhasam’ (RS. VIII. 49. 1 ), ‘yajñkyajīt vo’ (Rg. VI. 48. 1) are respectively the simans called Rathantara, Vāmadevya, Bṛhat, Vāravantiya, Syaita and Yajñāyajõiya. All these yerses occur in the Samaveda (vide vol. III. p. 83, 87, 330, vol. I. p. 120,483 and 147 respeotively, B. I. serios). Vide Tai. 8. V. 5.8. 1-2, Ait. Br. 19, 6 for the names of these and other samans. Jai. (III. 3. 9) declares tbat, thougb sdman verses are as a rule to be chanted loudly, in adhdne they are to be uttered inaudibly (uparoda ), since adhana is to be done with yajurveda procedure.

  2. Jaimini in Pārva-mimatsasutra (X. 8. 9-11) discusses the question whether the brabmd priest must chant those gonas or whethor there is an option. Vido Tai. Br 1. 1. 8.

Ch. XXIX śrauta Sacrifices-Agnyādheya

997

dhavaniya, according to the mode of establishment dependent on the gotra as stated above. He puts on each fire three gamidhs of the asvattha tree with three verses (Rg. IX, 66, 19, 21, 20 ) and three samidhs of gaml smeared with ghee after repeating certain mantras (Rg. IV. 58. 1-3). Or these samidhs may be offered in the dhavaniya (if sabhya and a vasathya are not kept up).

Then he offers a pūrpāhuti,8265 the sacrifioer gives gifts. mutters certain auspicious formulæ, waits in worship upon the five (or three ) fires. Then if the yajamāna is & keatriya dice play takes place. The gifts given to all the four priests are clotb, a cow and bull, and a new chariot, while a goat, pūrna pātra and & pillow of several coloured threads are given to the āgnidbra, & horse to brahmā, & bull to adhvaryu, and a dhenu to the hotr. There are larger gifts specified according to the sacrificer’s ability.

Kāt. (IV. 10. 16 ) ordains that after establishing the Vedic fires the yajamāna should observe complete celibacy for 12 nights, 6 nights or at least three nights, should sleep near the fires on the ground (and not on a cot), should offer hona of milk to the fires. Baud. II. 20 prescribes further observances for twelve days.

Punarādheya: When within a year after a man sets up the Vedic fires he suffers from severe illness ( such as dropsy ) or suffers loss of wealth or his son dies or his near relatives are harassed or made captive by his enemies or he becomes cripple in a limb, or if he is desirous of prosperity or fame he again sets up the fires. The procedure is essentially the same as for agoyadheya with a few differences e. g. fires are fed with kusa

  1. The com. on Kāt, IV. 10. 5 explains gorgt sura: quista:. The procedure ordinarily applying to all abutis of clarifiod butter is: Tbe adhvaryu puts butter into the butter-pot, which is placed on the garba patya fire to melt. Having wiped the sruva (dipp jog spoon) and juhu (offering spoon) with darbb. grass and having taken the butter pot off the fire be dips two darbha blados used 48 strainers (pavitra ) into the beated butter and fills the jabū with the Bruva. Then he takes a samidh, walks over to the north side of the abayaniya, strews darbha grasa round it and puts the samidb on that firo, Then be sits down with bent right knoo, pours the butter in the juhū on to the fire with the word syahe and the sacrificer utters tho formula bagaaya idan’na mama’. This holda good in agayadheya and agaibotra, but in many other rites the principal (pradhana) offerings are offered wbile the priest is standing.998

(Ch. XXIX

grass and not with wood nor with fuel-sticks, the two ājyabha gas are for agni alone ( while in the model sacrifice they are for Agni and Soma ), the punarādheya is performed in the rainy season and at mid-day. Other differences and details are passed over. 9956 Jai.( VI. 4. 26-27 ) states that punaradheya is a prāyascitta only if both the fires ( gārbapatya and abavenlya) have been extinguished or discontinued and (in X. 3. 30-33) that when punaradheya is resorted to for some desired object, the fees that are prescribed in agnyadhāna are not the fees to be given, but other dakśiṇā is given,

Agnihotra According to Gau. VIII. 20 there are seven forms of haviryajñas of which agnihotra is the second. From the evening of the day of agnyādheya the house-holder has to perform agnihotra 2257 ( burnt offering of cow’s milk &o.) twice daily in the evening and morning to the end of his life or till he becomes a samnyāsin, or as the Sat. Br. ( XII. 4. 1.1) says Those who offer agnihotra indeed enter upon a long sacrificial session; agnihotra indeed is & sattra that ends with old age or death, since he becomes free from it only by old age or death.’ Satyāṣadba prescribes (III. 1 ) that from the time of setting up the three srauta fires, agnihotra and darśapūrna māsa are obligatory on all members of the twice-born classes and he holds that the niṣāds and rathakāra also are bound to perform them, though other sūtrakāras are opposed to this, Vide pp. 45–47 above. Jal. (VI. 3.1-7 and 8-10 ) holds that agni. hotra being obligatory, it may be undertaken even by him who is not able to perform every detail of it in its entirety, but that a kāmya rite should be undertaken only by him who is able to carry out every detail. Vide also Jai. II. 4, 1-7 where ‘gāvaj jivam-agnihotram juhoti’ is explained as laying down a

2266, Vide Tai. S. 1. 5. 1-4, Tai. Br. I. 3. 1, Sat. Br. II. 2. 3, Abv. 11. 8. 4-14, Ap. V. 26-29, Kat. IV. 11, Baud. III. 1-3 for details.

  1. The word agnihotra is derived in the Tai. Br. II. 1. 2 as tho rite in which homa is offered to Agoi and Søyaṇa says so er tats स्मिकर्मणि इति पानीहिव्युत्परयाऽग्निहोत्रमिति कर्मनाम । अनये होत्रमिति तत्पुरुषायु

# tata. Vide Jai. I. 4.4 ( which establishes that in te vatra F ra: the word “agnihotra’ is the name of a rite). The Sat. Br.

XII. 4. 1. 1 says '

T VET ETT stoet gaan o or wafuatao 4 tr Tupigwa TMT TT! HATTE (III. I) says ‘भाधानादमिको दर्शपूर्णमासोच मियतौ। निषावरधकारयोराधानादापिहोवपूर्णमासी

faget

Ch. XXIX)

Srauta Sacrifices- Agnihotra

999

agnihotres unneca Sajamang

charaoteristic required of the performer. The several sutras present differing details and mantras, 3258 According to one view all the three fires are permanently maintained by the house-holder ‘389 ( Kāt. IV. 13.5); according to others only the gārhapatya is permanently kept (Ap. VI. 2. 13) and the dakṣi. ṇāgni is permanently kept only if it was set up by attrition at the time when the house-holder performed agnyādheya. The house-holder calls upon the adhvaryu to bring the āhavaniya from the garbapatya in the evening and also in the morning; this is so only if the yajamāna engages an adhvaryu in the daily agnihotra, but if the yajamāna does the daily agnihotra himself this call is unnecessary. As to the dakṣiṇāgni in the daily Agnihotra, Āśv. (II. 2. 1) mentions several alternatives viz., it may be brought from the house of & vaisya or from the house of any rich man or it may be produced by attrition or it may be kindled into flames if it is kept permanently. He should take burning coals from the kindled gārbapatya in & vessel and carry them to the place of the dhavaniya with the mantra ‘devam tvā devebhyaḥ śriyā uddharāmi’ and should repeat when carrying the burning coals towards the east the mantra’ raise me up from sin that I knowingly or unknow ingly may have committed ; save me from all the sin that I may have committed in the day’( this in the evening agni. hotra, in the morning agnihotra it baing said ‘sin that I committed at night’). Vide ĀŚv. II, 2.3 and 6, Ap. VI. 1. 7, Baud. III. 4. He should face the sun and place the burning coals in the ahavaniga mound with the mantra (amptāhutim &c., ja Aśv. II. 2. 4, Ap. VI. 1. 8, Baud. III. 4). In the morning agnihotra also he should face the sun and do other things stated above. Acoording to Kat. (IV. 13. 2) the evening agni. hotra is to be commenced before the sun gets and the morning one before the sun rises. Aśv, says that the homa is performed

  1. Vide Sut Br. II. 2. 4 ff, Tai, Br. II. 1. 1-11, Ait. Br. 26. 1-7, Ap. 6, Kat. 4. 12-15, Ākv. II. 2-5, Baud. III. 4-9, Sat, III. 7.

  2. Those called gatasri perpetually maintain the three fires (Kat. IV. 13. 5 and Ap. VI. 2. 12). They are a thoroughly learned brahmana, a victorious ksatriya king and a vaisya who is the leading man of his village. Smerforuto FrST: AT UT IT fer oro ut faut ST TT ROTTanufa in com. on Kat. 1V. 13. The word “gatasri’ occurs in Tai. 8. II. 6. 4. 4’and Sat. Br. I. 3. 5. 12. 1997 marsu: ggert Traoft TruthSt

H a . . II. 5. 4. 4. ut is to be explained as ‘Tarrat HTAI, AT W ant ‘com, OD FIYT.

IV. 13. 6.

1000

(Ch. XXIX

after the sun sets. There have been two views on this point from very anoient times viz. whether agnihotra is to be performed before sunrise or after sunrise. Vide Ait. Br. 24. 4-6 and Kausitaki Br. II. 9. Ap. ( VI. 4. 7-9 ) mentions four views as to both evening or morning time for agnihotra viz, it should be the sandhi of day and night for both or it may be when the first star is seen or in the first watch of the night or in the 2nd ( for evening agnihotra ) and at dawn, or when a part of the disc of the sun just appears on the horizon or after the sun comes up. The householder performs agnihotra after finishing his sandhyā adoration. There is a difference of opinion, some holding that the homa in the grhya fire should precede the agnihotra in the Vedic fires, while others hold that it should come after the Vedic agnihotra.2860 The house-holder after performing samdhyā follows either of two modes ( Kat. IV. 13. 12 and IV 15. 2, Ap. VI. 5. 3, socording to his sakha ), goos towards the dhavaniya through the space between the places of the gārhapatya and dakṣiṇāgni or by a route to the south of these two fire places and having gone round the abavaniya sits down to the south in his usual place (or crosses from the western side of the abavaniya and sits down to its south ) and the wife also sits in her place (Kat. IV. 13. 13, Ap. VI. 5. 1-2). The householder then sips water (performs ācamana) with the words ‘vidyudasi vidya me pāpmānam-ṣtat satyam-upaimi mayi sraddha’ ( Ap. VI. 5. 3). The wife also sips water.2001 Then both husband and wife should observe silence till the agnihotra (morning or evening ) is gone through. A man who has no wife can perform the daily agnihotra (vide Ait. Br. 32. 8). The adhvaryu performs parisamuhana ( wiping with the wet hand from the north-east to the north ) thrice for the three fires. He strews round the

  1. m a i rigut haurant I Ti farfar करवा स्माते कुर्याद्विचक्षणः । स्मृतीनां घेदमूलत्वात्स्माते केचिपुरा विः॥इति । com. on कात्या. भी. IV. 13. 12 and cited as भरद्वाज’s in the चन्द्रोदय quoted in 9 p. 52.

  2. The paddhati in the com. on Kat. IV. 13 remarks guara HUTC out ano o rei em: 19 yarn. This shows how gradually the wife lost all importance in Vedic sites and came to be a mere silent spectator of all the weary details that had to be gone through by the sacrifioor and the priest. Jaimini VI. 1. 17-21 stated generally that the husband and wife co-operated in porforming yajña, but in VI. 1. 24 be qualifies the gonoral statement by saying that the wife cannot do all the sotions which are to be done by the sacrificer, but only tbobo which she is expressly arkod to do in the texts.

Ob. XXIX)

Srauta Sacrifices-Agnihotra

1001

abavaniya fire darbha grass (performs paristarapa ) in such & way that the darbhas to the east and west have their ende turned to the north and of those to the north and south turned to the east and the strewing proceeds from the east, then to the south, then to the west and then to the north. In the same way he strews darbha grass round the gārhapatya and then round the daksin. āgni. Taking water in his right hand, he sprinkles it round the dhavaniya first, beginning from the northeast and ending in the north. Then he walks towards the west pouring a conti nuous stream of water from the dhavanīya up to the gārbapatya. He then sprinkles ( performs paryuksana ) the gārbapatya from left to right and then the dakṣiṇāgni. Or one may sprinkle water (and this is the usual order now in the Deccan) round the gārhapatya first and then round dakṣiṇāgni and then pour & stream of water from the gārhapetye to the east up to the āhavaniya (Asv. II. %. 14 ). Aśv. (II. 2. 11-13 ) says that the mantra in paryukṣaṇa is éftasatyabhyām tvā paryukṣami’ and each fire is sprinkled thrice, water being taken freshly at each time and the mantra being repeated each time and that sprinkling may first be done round the dakṣiṇāgni, then round gārhapatya and then āhavaniya. Vide Kāt. IV. 13. 16-18, Ap. VI. 5. 4.

The homa is performed with cow’s milk for him who performs agnihotra as a sacred duty and not for any partioular reward in view, but one who desires to secure & village or plenty of food, or strength or brilliance may employ respective ly yavāgū (gruel), oooked rice, ourds or olarified butter ( Adv. II. 3. 1-2). Then an order is issued to the person engaged to milk the agnihotra cow**0% that stands to the south of the sacri. ficial ground with her face to the east or north and that has a male calf. At the time of milking the calf is to the south of the cow, and first sucks milk and then the calf is removed and the milking is done. The person to milk the cow should not be a kūdra (Kat. IV. 14,1 ), but Āp. ( VI. 3. 11-14) allows even a sūdra to milk the cow, while Baud. (III. 4) says that he must be a brahmana. Rules are laid down about the udders from which milk is to be drawn and about persons for whom it is to be drawn ( Sat. III. 7 based on Tai. Br, I]. 1. 8). The milking is not to be begun by pressing the udders, but by making the

  1. Tai. Br. II. 1. 6 identifies the cow with agaibotra and II. 1.7 states that the cow’s milk in its various stages belongs to various deities since the time it is in the uddor (when it is Raudra ) till after it is offered (when it is dear to Indra ).

H, D. 126

1002

History of Dharmasastra (Oh, XXIX

calf suck them first ( na stanān sammāati’ Ap. VI. 4. 2 based on Tai. Br, II. 1. 8). Milking is to be begun the moment the sun sets (Ap. VI. 4.5). The vessel in which the milk is to be held is of earthenware manufactured by an Arya (1. e, one who belongs to the three regenerate classes ), but without using a wheel and the vessel must have a wide mouth and straight sides and not slanting ones ( Kat. IV. 14. 1, Ap. VI. 3.7). It is called agnihotrasthall (Ap. VI. 3. 15). The adhvaryu takes from the gārhapatya fire some burning coals for boiling the milk and keeps them to the north of the gārbapatya in a separate spot. Then he goes near the cow, holds the vessel in which the cow has been milked, brings it towards the east of the Ahavaniya, sits to the west of the gārhapatya and heats the vessel on the burning coals mentioned above. He takes a darbha blade ( other than one of those that are strewn round the gārbapatya), kindles it and holding it over the milk illumi. nates the milk with its light. He then takes water in a sruya and sprinkles one drop or some drops into the boiling milk (Abv. II. 3. 3 and 5). He should then again hold a burning blade ( the same blade used before ) over the hot milk and light it up. He does this thrice and then casts away the blade to the north.” There was a difference of view whether the milk to be offered should be brought to the boiling point or should only be simply hot ( vide Sat. Br. II. 3. 1. 14-16 and com, on Kāt. IV. 14, 5). Then the pot of milk is slowly lifted with three mantras and drawn down to the north from the burning coals ( Aśv. II. 3. 8, Tai. Br. II. 1. 3’vartma karoti’). Then the burning coals on whiob the milk was boiled or heated are thrown baok in the gārbapatya fire. Then & sruva and sruo both made of vikankaṭa wood are cleaned with the hand ( to remove dust) and are heated on the gārhapatya ( or abavaniya aocording to Āp. VI. 7. 1). He then again beats the sruo and sruva on the gārbapatya, asks the yajamāna ‘shall I take out milk from the pot *384 with the sruva )’ and the yajamāna 2263. The Tai. Br. II. 1. 3 says stars Pa g I remet

… motora i … Inila I m rete NUTRITI, Tho sprinkling of water from the sruva on the milk is called pratipeka (Ap. VI. 6. 3-4). This is referred to in Tai. Br. II. 1. 3. The sruo with which agnibotra is offered is oalled agnihotra-havani, wbiob is made of vikaākata wood, is as long as one’s arm or aratni (Ap. VI. 3. 6 and com. thoroon).

2864, Ap. VI. 7.1 states that words addrossed by the adhvaryu differ Hooording to the time ‘frougher TTEIHT What Taraftarroft मभिमन्योहण्यामि हाय देवेन्या पाप्मणो पजमानमिविसापमा। ओहषपामीति मातः।’

Ch. XXIX)

Srauta Sacrifices-Agnihotra

1003

replies standing ‘Yes, do take out’. Then the adhvaryu holds in his right hand the sruva ladle and in his left hand the agpihotra-havapi with its mouth turned upwards, pours out into the agnihotra-havani milk from the milk pot (already heated) with the bruva four times 3265 and keeps the srut& in the milk pot. In Ap. VI. 7. 7-8 and Aśv. II. 3, 13-14 it is said that the adhvaryu knowing the mind of the householder should draw the fullest ladle for the most favourite son of the sacrifioer or if the latter desires that the eldest son should be most pro sperous and the later ones less and less, then the first ladle is filled to the fullest; on the other hand if he wishes the youngest to be prosperous then the last ladle drawing is the fullest. Then the adhvaryu carrying a samidh of palasa wood a span in length over the rod of the sruo (inserting his finger between the two), holds the two together over the gārha patya very near its flames, carries the sruc towards the āhavaniya holding it as high as his nose; when in the midst of the distance between the gārbapatya and the āhavaniya, he brings the sruo down (to the level of his navel) and then again raising it up as high as his mouth, he reaches the ahava. niya and places the sruc and samidh on darbha blades ( on the kurca, says Baud. III. 5) to the west of the dhavanlye. He himself sits to the northwest of the abavaniya facing the east, bends his knees, holds the sruc in his left hand and with the right hand offers the samidh 2266 in the midst of the āhavaniya fire with the mantra ‘rajatām tvāgnijyotiṣam’(according to Asv. II. 3. 15). Then he sips water with the mantra ‘vidyud-asi vidya mo pāpmānam-ṣtāt-satyam-upaimi’ (Ap. VI. 9, 3, Aby. II. 7. 16). When the samidh has caught fire and is burning brightly, he offers the first oblation (of milk) on the samidh about two finger-breadths from its root with the mantra ‘om bhūr-bhuvah-svarom, agnirjyotir jyotiragnih svāha’ (Vaj. S. III. 9). According to Kāt. he may optionally repeat the mantra

  1. Milk is poured five times for those wbo are oalled pabon vattins such as householders whose gotra is Jamadagni (Ap. VI. 8. 2). According to Baudhayana (pravarddhyāya 5) Vatsas, Bidas and Arnti sepay aro pagodvattins. Ap. sets out the five mantrag repeated at osob of the five times when milk is poured with the srura.

  2. The mantras differ according to the sutra. According to ĀP. VI. 9. 3 one gamidh or two or three may be offered and ho prororibes different mantras for the three. The Tai. Br. II. 1. 8 apholds tho offering of only ono samidh.

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sajūr devena’( Vāj. 8. III. 10). According to Ap. (VI. 10.8)2208 in the evening agnihotra the mantra is agnirjyotir’ &o; while in the morning agnihotra it is ‘sūryo jyotir-jyotih sūryah svāba’ (Vaj. S. III. 9). Then he places the sruo on the kusa blades and looks at the gārbapatya with the thought ‘bestow on me cattle, Then be again takes up the sruo, makes a second offering (of milk) which is larger in measure than the first one, but this is offered silently, while he contemplates upon Prajāpati in his mind 3368. This second offering is made to the east or north of the first in such a way that the two will not come in contact. He keeps more milk in the sruc than what is taken up in making the second offering. He then raises the sruo twioe (thrice according to Āp. VI. 11. 3) in such & way that the flames of the fire turn north-wards and places the sruc on the kūrca. He scours with his hand turned down wards the spout of the ladle and then rubs his hand to which some drops of the milk stick on the north side of the kūrca (the points of the kuśas that are towards the north ) with the words ‘salutation to the gods’ (Kāt, IV, 14.20 ) or ’to you for seouring cattle’. Ap. (VI. 10. 10 ) says that he scours in the evening the sruc (in order to remove what sticks to it) from the end of the handle down to the bowl with the man tra ‘iṣe tyā’ (Tai. $. I. 1. 1. 1.) and in the morning from the bowl to the end of the ladle with the mantra ‘ūrje tvā’ (Tai. S. I. 1.1.1). Then while the palm is turned upwards, and while he wears his sacred thread in the prācināvita mode he places his fingers to the south of the roots of the kusa blades on the ground silently or with the mantra ‘svadhi pitsbhyah’ ( Kāt. IV. 14. 21 and Asy. II. 3. 21 ) or svadbā pitṛbhyaḥ pilsin jinva ( Ap. VI. 11.4). Then he sips water ( but with the sacred thread in the upavita form ) with his face turned to the east. Then he walks to the place of the gārbapatya, takes a fuel-stick (samidh) in his hand while standing. He then sits down to the north west of the gārhapatya with his face turned towards the

  1. The Tai. Br. II. 1. 2. says af EU ard para ti, According to the Tai, Br. II. 1. 9 the mantras are frutasulfang: Forret er gate… tarafra: : FATE TE 9: 1Ap. VI. 10. 8 has the same words. Ap. VI. 10. 9 (alternatively) and Sat. III. 7. prosoribe & joint mantra for a joint deity servitavalta: prie fet ari ay suffe whatido frente ara: ‘.

  2. Vido 8. . II. 6. 11.5 AT Vert fa’, sat. Br. I. . 3. 5. 10, Tai. Br. II. 1. 2. 14. II. 3. 19 saya ura FAT VITIT

रानी होमेसर्वत्र

Oh. XXIX)

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east, bends his knee, offers the samidh in the gārbapatya fire, then drawing out in the sruva milk from the pot offers it into the fire with a mantra ( tā asya sūdadohagah’ Rg. VIII. 69. 3, according to Aśv. II. 3. 26, or iba puṣtim pugtipatir……puṣti. pataye svāha ‘, according to Kāt. IV. 14. 23). He offers a second oblation of milk by the sruva silently according to Kāt. (IV. 14. 24 ) or with the words ’ bhūrbhuvaḥ svaḥ suprajah prajābhiḥ syām suviro viraiḥ suposaḥ poṣaih’ and with at least any three Verses addressed to Agni and with the verses “agna dyūmgi pavage’ Rg. IX. 66. 19-21 ( according to Aøv. II. 3. 27–29). Then be offers one oblation of milk with the sruva ladle into the dakṣiṇāgni with the words ‘annadāyānna-pataye svāhā’ and a second one silently. He then touches water, turns northwards and with one of his fingers ( with the ring finger ‘anamika’ according to Kāt. IV. 14. 26 ) he takes out what remains in the sruc and licks it noiselessly without allowing it to come in contact with his teeth. He then sips water and lioke it a second time and then sips water. He then takes into another vessel or on his own palm all remnants (of milk &o.) in the sruo and licks the contents of the vessel or his palm once with his tongue. According to Ap. ( VI. 11. 5 and VI. 12. 2) and Baud. III. 6 he holds the bruc in such a way that its rod is turned east or north, and licks 3269 the sruc itself twice, fills it with water, pours down to the west the water (from the ladle ) with the mantra propitiate those who partake of leavings’, sips water, and wipes the agnihotrahavani with darbha blades. Then he washes his hand, performs doamana twice, goes near the āhavaniya, sits down, fills the sruo with water and spills the water from the ladle to the north of the āhavaniya with the words “devān jinva; ’ he repeats the same process again and wearing the sacred thread in the prācināvita form and turning to the south he pours water to the south of the ahavaniya for the pitrs with the words’ pitgn jinva’. He then repeats the same process as for gods and sprinkles water upwards in the north-east a third time with the words ‘sapta-rain jinva’. He fills the srud a fourth time, removes the darbhas from the place (kūrca sthāna )where they were placed to the west of the ahavaniya,

  1. The licking of the agoibotrabavans is one of the actions forbidden in the Kali age ‘अग्निहोत्रहवण्याश्च लेधो लीडापरिग्रहः’ quoted in 8m. C. I. p. 12;’ vido com. on Sat. III. 7 properamen t o afa free porn where it is said . Faruhi 907: Fest 19 याचमनमपि प्रतिषिमतोहस्तेनेस्याह भाग्यकत् ।।

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pours down water on that place thrice, so as to end the stream in the east or north. He then heats the sruo and sruva on the abavaniya fire together and keeps them on the antarvedi or hands them over to an attendant. He then offers three samidhs to each of the three fires in the order in which he performed paryukṣana ( i.e. in the order āhavaniya, gārhapatya, dakṣipāgai, or gārbapatya, dakṣiṇāgni, āhavaniya). After this the house-holder engages in waiting upon agni with vātsapra prayers or in a brief worship by repeating only ’ bhūrbhuvaḥ syah &c.’ ( Vāj. III. 37 ); then be pays silent homage to the ahavaniya and sits near it for a moment; then he sleeps or sits near the gārhapatya; then he performs paryukṣapa for all the fires, then the householder breaks silence and performs doamana and then when he goes out be contemplates in mind the dakṣiṇāgni. The’wife also performs &camana ( at the end) silently.

According to Kāt. (IV. 12. 1-2 ) the upasthana ( worship or homage ) of the fires in the evening after oblations are offered in agnihotra with the Vatsapra mantras (Vaj. S. III. 11. 36 and Sat. Br. II. 3. 4. 9-41 ) is optional and the householder may simply repeat one verse ( Vaj, 8. III. 37 and Sat. Br. II. 4. 1. 1-2). Āp. (VI. 16. 4 and 6) prescribes as upasthāna the six Verses upaprayanto’ (Tai, S, I. 5,5 ) and several others, which are passed over for want of space. There were several views about upasthāna, some holding that upasthana was to be per formed only in the evening and not in the morning, others holding that it was to be performed at both times but only with the Vatsapra mantras ( Rg. X. 45 ) or with the Gosūkta (Rg. VI. 28 ) or Asvasūkta (Rg. I. 163 ). Vide Ap. VI. 19. 4-9 to VI. 23.

Ap. (VI. 15. 10-13) has certain interesting rules about agni hotra in the case of kṣatriyas. At first he says a kṣatriya should permanently maintain the Xhavaniya fire, but he doen not perform the daily agnihotra. He should however send food from his house to a brāhmaṇa at the time when the agnihotra homa is ordinarily performed, whereby he secures the perfor. manoe of agnihotra, but the adhvaryu should make the rājanya recite the mantras of the worship of fire ( agngupasthāna noted above). A rājanya however who has performed somayaga and always speaks the truth may perform agnihotra daily. Asv. (II. 1. 3-5 ) says that a kṣatriya (and a vaibya ) may perform agnihotra on the New Moon and Full Moon days, that on other

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days he should send oooked food to a brahmana who is devoted to his duties and that a ksatriya or vaiśy& who always abides by truth ( in thought and word) and has offered a soma saori fice may engage in daily agnihotra, It is probable that these rules were made to allow more time to ksatriyas and vaisyas for their chief occupations. According to Ap. VI. 15. 14-16, Aśv. II. 4. 2-4 and others the householder should every day personally perform the Agnihotra, but if he cannot do that, he must do it personally at least on parva days and on other days

a priest, & pupil or a son may perform bis agnihotra for him.

The procedure in the morning agnihotra is the same as the evening agnihotra except in a few details e. g. the paryuksana mantra in the morning is different in Aūv. II. 4. 25 ‘satyasta. bhyam tvā paryuksāmi’, while in the evening it is ‘plasatya bhyam tvā &o.’( Asv. II. 2, 11 ), the samidh is offered into fire in the morning with the mantra ‘hariṇim tvā sūrysjyotiṣam aharistakām-upadadhe svāha’ (while in the evening the mantra is ‘rajatām tvāgnijyotiṣam rātrim-istakām-upada dhe svaba’ Aøv. II. 4. 25 and II. 3. 15 ); the mantra in offering an oblation of milk in the fire in the morning is ‘bhūrbhuvah svarom, sūryo jyotir jyotiḥ sūryaḥ svāba’, while in the evening the word ’ agniḥ’ is substituted for sūryaḥ’ (Aßv. II. 4. 25 and II. 3. 16). Vide Kāt. IV. 15 for further details.

The sūtras set out rules about what the householder is to do when he leaves his home for one night or for a longer period. Vide Sat. Br. II. 4. 1. 3-14, Aśv. II. 5, Ap. VI. 24–27, Kat, IV. 12. 13-24. According to Aév, the important rules are: he kindles the fires into flames, sips water (aoamana) and performs the worship of the abavaniya, gārhapatya and dakṣiṇāgni by going near them and repeating respectively the three mantras

samsya paśūn me pahi’, ’narya prajām me pahi’ and’ atharva pitum me pahi’(all three in Vāj. S. III. 37). Then while stand ing near the dakṣiṇāgni he should look at the other two with the mantra ’ imān me mitrāvaruṇāu grbān gopāyatam …… punar dyanat’ (Kathaka S. VII. 3., Mai, S. I. 5. 14, with variations ). He then traces the same way back and comes to the dhavaniya and offers worship to it with the mantra ‘mama nāma’ (Tal. S. 1. 5. 10.1, quoted in note 553 above). He should then start on his journey without looking back at his fires and should mutter the hymn ‘mā pranama.’ When he reaches a place from which the roof of his fire-house is not visible he may break silence. On reaching the road leading from his house to1008

his destination he should recite ‘sada sugaḥ’ (Rg. III. 54. 21 ). When he returns from his journey to his village, he should repeat’ epi pantham’ ( Rs. VI. 51. 16). He should then observe silence, take fuel-stioks in his hand and on learning that his fires have been kindled into flames (by his son or pupil ) he should look at the Chavaniya with two versos (set out in Aśv. II. 5. 9). Then placing the semidhs he does homage to the ābavaniya with the verse ‘mama nama tava ca’ (Tai. S. I. 5. 10. 1) and then he places samidhs on the ahavaniya, gārbapatya and dakṣiṇāgni with one mantra each (which are V&j, S. III. 28-30).

These rules apply when the house-holder alone goes on & journey leaving the wife at home. When the house-holder is away alone it is his duty to perform all aotions at the time of agnihotra and darsapūrṇamāsa (such as sipping water) which he can perform without his fires and to go mentally 2190 through the whole procedure and to observe all vratas (such as subsisting on roots and fruits when required). Vide Ap. IV. 16. 18, Kāt. IV, 12, 16 and com. thereon. When he goes on a journey alone he should entrust his fires to his wife and should appoint & priest to perform the necessary rites ( vide note 1634 above ). When the house-holder starts on a journey accompanied by his wife he should take bis fires with him. If both husband and wife go on a journey without taking their fires with them, then a priest cannot offer the agnihotra homa in their absence and on return the house-holder has to again set up the fires ( has to perform punarādhāna ).8871

  1. Hatter of grea i FATI57 g O HET sta i mitra II. 157; E POETTHEUT TH A I . IV. 16. 18.

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PLAN SHOWING “DARŚAPŪRŅAMASA-VIHARA” ( as seen at the Mimūnsa Vidyalaya, Poona)

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