31 Cāturmāsyas

CHAPTER XXXI

CĀTURMĀSYAS (seasonal sacrifices ) 2442

TD 1

According to Aśv. II. 14. 1 the term Istyayana comprehends the Cāturmāsyas, Turāyana, Dākṣayana and other iṣtis. The cāturmāsyas are three (or four according to some ), viz. Vai ve deva, Varuṇapraghāsa, Sākamedha ( and Sundsirlya ). Each of these is called & parvan ( part or joint ) of the cāturmāsyas. They are called cāturmāsyas because each of them takes place after four months. 2448 They are performed respectively on the Full Moon days of Phalguna (or Caitra ), of Aṣādba, Kārtika and on the 5th full moon from the day on which the Sākamedha is performed (i.e. on Phālguns) or two or three days before it (com, on Āśv. II. 20.2). They indicate the advent of three seasons viz. vaganta ( spring ), varṣ& (rains) and hemanta *** (autumn). If the Vaiśvadevaparva is performed on Caitra Full Moon, then the Varuṇapraghāsas and Sākamedhas will be performed on Srāvapa and Mārgaśfrṣa Full Moon days respeo. tively. The Tai. Br. 1. 6.8 states the reward secured by the performance of the cāturmāsyas. 2445

According to Āsv. on the day previous to the Full Moon of Phalguna when beginning the cāturmāsyas he performs an iṣti for ( Agni) Vaiśvānara and Parjanya. According to Kāt. V, 1.2 there is an option viz, he may perform this iṣti or the Anvārambhaniyā iṣti. Then on the Full Moon day he performs the Vaiśvadeva iṣti in the morning and then performs the

  1. Vide Tai. 8. 1. 8. 2-7, Tai. Br. I. 4. 9-10 and 1. 5. 5-6, Sat. Br. II, 5. 1-3 and XI, 5, 2, Ap. VIII, Kat. V, ANT. II. 15-20, Baud. V.

  2. augPartenant af Freunat 391 ET SAFETTET. V. 1; T FTTTT: FICUTFITTI FRITT. V. 1. 1; com. Wat Tepat इति व्युत्पश्या। तत्र भवाधिकारे चतुर्मासायज्ञे यो वक्तव्य इति वातिकम्':

  3. aaaa Tar USA T hai quoted by Babara on Jaimini Xl. 2. 13; The entity The preferorum: RTVE Hinta Fannyai 314. VIII. 4. 13. There is no fixed time for Sundsīriya. It may be performed at one’s will immediately after Saka. medha, or two, tbroe, or four days after it or one month or four months after it. Vide Kat. V. 11. 1-2 and com. thereon.

  4. पवैश्वदेवेन यमते मजा एप तयजमाना सजते । तावरणप्रयासरणपाशा. प्रति । साकमेधः प्रतिष्ठापयति । यम्बके गर्म निरपदयते । पितुपशेन सुवर्ग लोकं गमयति ।

. T. I. 6.8.

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pārnamāsa iṣti. According to the com. on Kat.V.1. the Vaiśvadeva iṣti is performed in the morning of the first day after Full Moon and then follows the purpamāsa iṣti of Phālguna. The sacrificer has to keep certain observances on all the parvans of the cātur māsyas viz. he has to sbavehis head and face, to sleep on the ground (not on a cot), to avoid honey, meat, salt, sexual intercourse and decorations of the body. There is an option as to shaving the moustaches and beard viz. he should shave only on the first and last parvans or may do so on all four. There are five offerings common to all cāturmāsyas, viz., & purodāsa (cake) on eight potsherds for Agni, boiled rice (caru) for Soma, a purodaśa on 1% or 8 potsherds (12 according to Txi. S. I. 8. 2) for Savitf (upāmśu, inaudibly), a caru for Sarasvati, a oaru of finely ground rice for Paṣan. The reward secured by the performance of the cāturm.sya847 is beaven. The caturmāsyas may be performed throughout life or for one year only.

In the introductory iṣti to Vaiśvānara and Parjanya, there is & cake prepared on twelve potsherds for Vaiśvānara and caru for Parjanya. The anuvākyā verses (according to Āśv.) for the two are vai vānaro ajijanad-agpir &c.’ ( Asy. II. 15, % sets out the whole ) and ‘parjanyāya pragāyata’ (Rg. VII. 102. 1 ) respec tively and the yājyā verses respectively are ‘prsto divi’ (Rg. 1. 98. 2) and ‘pra vāta vānti’ (Rg. V. 83. 4). In the Vaiśva deva-parvan itself there are ( besides the five offerings oommon to all caturmāsyas) three more offeringe viz, & cake ( purodāsa ) on seven potsherds for Marut Svatavas (self-strong) or for the Maruts, a payasyk (or āmikṣā, according to Baud. V. I )2448 to

  1. G ATAHET TAIFY#iwydura i eta i prot artta अधाशीत । मधुमासलवणरूपवलेखनानि वर्जयेत् । तो भार्यासुपेयात् । पापन सर्वेषु पर्षह। Miutat i 3719. II. 16.22-27; *$TATYTI Fira OT TURHAUT

नोच्यते । नारायण on आश्च.

  1. TETRAH: P rat qui quoted by Sabara on Jai. XI. 2.12.

  2. When milk is drawn in the morning and heated and then the sour milk of tho precoding evening is added on to it, the mixture divides itsolf into two portions, the solid one being called MAHT and the liquid above it is called पाजिन. Note तते पयसि वयानयति सा वैश्वदेष्या PART OF THE I quoted by IT OD #. II. 2. 23 and IV. 1. 22. TUT further remarks Shariat qiuquet fada a ma

a t: at op met … … ha format Chil’. Y on 1891. IV. 3. 10 remarks HAHT TUFO wa rgi. The first cāturmasya in called Vaibadeva bocause the most characteristic offoring in it is the Amikpa to All Gods ‘Macario Tema

MTOTTE FUARY pafur: ##**** TAR i com, oa. Āp. VIII. 1. 2.

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the All-Gods (Visve Devah ) and a cake on a single potsherd to Dyāvāppthivi ( Heaven and Earth ).

Kat. (V. 1. 21-24) requires that this Vaidvadeva-parvan should be performed in a spot which inolines towards the east,4449 that the sacrificer and his wife each put on two fresh and unworn garments ( one lower and the other upper) which they have to wear again at the Varupapraghācaparvan, Kāt. (V. 1. 25-26 ) following Śat. Br. (II. 5. 1) says that barbis ( sacred grass to be strewn on sacrifioial ground ) is tied up in three bunches separately with a rope of grass and then all three bunches are tied together with a bigger rope and therein ( i. e. inside this last rope ) is thrust a bunch of flowering kuśa grads, which is to be used as prastara. After putting the yajāapātras:450 on the sacrificial ground, fire is produced by churning from the aranis. Being directed by the adhvaryu the hotṛ priest repeats at the time of churning fire the verses Rg. I. 24. 3, I. 22. 13, VI. 16. 13-15 ( except the last pāda of VI. 16. 15 ) and stops till he receives another direction (sampraiga ) from the adhvaryu. If fire is not produced at once the hotr should go on repeating the hymn, Rg. X, 118, till fire is struck from the aranis. “451 On hearing from the adhvaryu that fire is produced and that he should repeat a formula for that event, the botr repeats the last pada of Rg. VI. 16. 15 at which he had stopped (after the syllable om added at the end of that Verse of Rg. X. 118 at which he hears about the production of fire). Then be should repeat Rg. I. 74. 3 and stop after repeating half of Rg. VI. 16. 40, then recite Rg. VI. 16. 41-42, 1. 12. 6, VIII. 43, 14, the verse ’tamarjayanta sukratum’ and then repeat Rg. X. 90. 16 as the paridhāniyā ( the finishing Verse ). 45% There are nine prayājas and nine anuyājas in the Vaiévadeva-parvan, while in the Darsapurṇamāse there are only

  1. प्राचीनमवणे वैश्वदेवेन यजेत | quoted by पर on जै. I. 3 22 and XI. 2. 1.

  2. The yajāapātras required here are stated at length in the paddhati on Kat. V, 1.

  3. Acoording to Kat. V. 2. 1-5 the adhvaryu directs the bots to repeat, wbile the churning proceods, the formula (Vaj. 8. V.2) m or TU UTEHT HERITA BHAT … … Heath ma … … AWITA and the adh. varyu churns from left to right thrice for each of the three formula, that when fire is produced it is put in the place of the Abavaniya with Vāj. S. V. 3.

  4. A gramafora foart 1911. II. 16. 8.

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five prayājas and three anuyajas. The number nine of the prayājas 48% is made up by adding before the 5th prayāja of the Darsapūrṇamāsa four as stated in the note below. Rg. V. 82.7 and VI. 71. 6 are the anuvākya and yājyā for the offering to Savitr, Rg. VI. 54. 9 and VI. 58.1 for that to Pūṣan and VII. 59. 11 and VI. 66. 9 for that to Maruts.84** The nine anuyājas are made up by adding after the first anuyaja of the dar apūrpa māss six more. After the anuyajas, or after the sūktavāka or samyuvāka, an offering of vājina is made to the deities called Vajins. The remainder of the vājina is brought in a vessel and is dealt with in the same way as ida (i. e. it is placed in the folded hands of the hotr by the adhvaryu, the hotr then holds it in his left hand and then on the right hand some ghee is sprinkled by the adhvaryu and then two portions of the vājina are put thereon and then again some ājya is sprinkled over it), the vessel is then raised as bigh as the mouth or nose, the hotr should request the other priests in order ( as done in the note) to repeat an invocation ( upahava ) with a mantra and then the hots, adhvaryu, brahma and agaidhra partake of the vajina by merely smelling #455 it. The sacrificer partakes of the vājina actually. Kāt. (V. 2.9 and 12 ) adds that the adhvaryu offers three offerings called samiṣta-yajus respectively to Vāta, Yajñ& and Yajñapati with three mantras (viz. Vāj. VIII. 21, 22 first half and 22 latter half) or only one samiṣta-yajus may be offered ( with Vaj. S. VIII. 21 ) in Vaiśvadeva and Sunāsiriya parvans. According to the Sat. Br. (II. 5. 1, 21 ) the dakṣiṇa in this rite is the first born calf of the season. Kāt. (V, 2. 13 ) further says that the sacrifioer may on finishing each of the three cāturmāsyas ( except Sunāsirlya ) shave himself,

FT: ME Rara de sortieren, Farat e procedure of prayajas;

  1. ETTE STYWATOTT 377 378 379474 147, 3 THTHTH भाज्यस्य पीताम्, देप्या होताराम आग्यस्य पीताम्, तिम्रो देवीरम आज्यस्य व्यन्विति । ***. II. 16. 9; vide notes 2368 a od 2369 as to the procedure of pray&jas; HET: A TUA O TT TETT gùykyia T TE ……

roky na ih u …… farra i t.. … ATEITRAT FIATTT … … afar i ruta ……. s aa 39. II. 16. 12; vide also com. on Kāt. V. 2. 7.

  1. Tai. S. IV, 1. 11 states in one place tbe anorakyag and yaj yas for all the oblations made in the Vaidyadeva rite.

  2. wwe TETET E T r aining at the TOT भपिगच्छति पहाजापते पुनः तेन मा शिवमाशिनमा पाजिनं कुरुतस्पते पानिपी ’ T KTEUTETTraia sora era 1 *. II, 16. 18-19; vide also

Baud. V. 4. for the mantra.

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Jai.(IV.1. 22-24 ) concludes that āmiksa is the principal purpose of mixing curds in boiled milk and not vājina and in VIII. 2. 1-9 that in offering vājing the procedure of iṣçi is to be followed and not of Somayāga though sruti in one passage states ‘somo vai vājinam’. Vide also Jai. II. 2. 23.

Varuṇapraghāsa.3456 The word Varupapragbaba is masculine and is always employed in the plural. The Sat. Br. (II. 5. 2. 1) gives a fanciful etymology viz. that yavas (barley grains ) belong to Varupa and as these are eaten (from ghas to eat) in this rite it is so called. This rite is performed in the rainy season four months after Vai vedeva on the Full Moon day of Aṣadha or of Srāvana. The sacrificer should go out of bis house to a spot where plenty of shrubs grow. Two altars ( vedi) have to be prepared to the east of the abavapiya inclined towards the east, one south of the other. The northern vedi is in charge of the adhvaryu and the southern one in charge of his assistant, the pratiprasthātr ( Ap. VIII. 5.5.). The latter follows the adh varyu in doing the same actions on the southern vedi that are done by the adhvaryu on the northern vedi except carrying the water forward, girding the wife, producing fires and a few others specified in Kāt. V. 4. 33; all the orders (sampraiṣas, like agnaye samidhyamānāya anubrūhi’) are to be uttered once and everything that concerns the uttering of words is to be done by the adhvaryu only (Ap. VIII. 5. 17 )8459. But Jai. XII. 1. 18 says that the mantras for taking ajya, for prokṣaña and the like are to be reoited by the two separately. The procedure is like that of Vaiśvadovaparvan except where special directions are given. The two vedis are separated from each other by a space ( at the corners ) two, three or four angulas or a span or even wider (Ap. VIII, 5. 10). There is a single utkara. The pratiprasthātmoves between the two vedis. On the previous day he makes ready pots full of karambha i. e. husked grains of barley slightly fried on the dakṣiṇa fire, ground and mixed

  1. Vide Tai. S. I. 8. 3, VXj. S. III. 44-47, Tai. Br. I. 64, Sat. Br. II. 8. 2, Adv. II. 17, Baud V. 6-9, Kat. V.3-5, Āp. VIII. 6-9.

  2. Jaimini XI. 2. 36-43 deals with the question that pratipra athats door on the southern vedi whatever adhyaryo doos on the nothorn. Jai. further (XI. 2. 44-48 ) states that though there are two vedis and the prati prasthats follows tho adhvaryu in doing all that he door, thero is not a double set of priests.1096

History of Dharmasastra (Oh. XXXI with curds ( Kāt. V. 3. 2). According to Ap. (VIII, 6. 3) it is the wife that makes these karambhapātras. These pātras exoved by one the number of the children (sons, unmarried daughters, grandsons and unmarried grand-daughters) of the house-holder ( Kāt. V. 3. 3-5, Āp. VIII. 5. 41, who inoludes daughters-in-law) or they are at least three ( if the house-holder is childless or bas only a son or two). The figures of a ram and ewe are also made of the remaining part of the ground and fried barley used for the karambhapātras, the male being made by the adhvaryu and the female by the pratiprasthāts and each figure having the characteristic signs of sex. The figures of the ram and owe are covered by the adhvaryu and pratiprasthātr respectively with a bunch of the wool of some animal other than the odakā (wild goat ) or with the ground tips of kuśa (in the absence of wool). Besides the five offerings common to all oaturmāsyas ( these being offered in the Varuṇa praghāsas with all attributes and subsidiaries as in Vaisva deva, according to Jai. VII. 1. 17-21 ), in this rite offerings are made to four more, viz. Indra and Agai, the Maruts, Varuṇa and Ka 1. o. Prajapati (Aśv. II. 17. 14) and the offerings are a cake on twelve potaherds (for Indrāgni), payasyā or amikṣa (for Maruts and Varuña) and a cake on one potsherd for Ka silently. All offerings are made from yava or only the karambhapātras are so made and the figures of the ram and the ewe also are made from yava and the rest from rice grains ( Āp. VIII. 5. 36-37). The anuvākya and yājyā verses of each of these four special offerings to Indrāgni, Maruts, Varuṇa and Ka are respectively&#88 Rg. VII. 94. 18, VI. 60.1; I. 86. 1, V. 58. 5; I. 25. 19, I. 24.11; IV.31.1, X. 121.1 (Asv. II. 17. 15). Straight to the east of the āhavaniya about three prakramas from it the northern vedi is prepared and several rules are laid down in Kāt. (V. 3. 13 f) and its com. about its extent. The northern vedi is six or seven aratnis in length from west to east, its western side is four aratnis and its eastern side is three aratnis or the vedi may be even much larger than this. On this vedi a fireplace is constructed with the earth dug up from the sacrificial pit called cātvala which is measured with & yoke-pin 32 angulas in length and made to the east of the utkara and after leaving a space between it and the utkara for

  1. Vide Tai. 8. IV. 2. 11 for mostly other anuyakyis and yaj yks of the four #pecial offerings and other offerings, though all of thom occur in tho Bgvoda.

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the priests to move about. The pit is knee-deep, is outside the uttaravedi to its east and is measured from the northern corner of the uttaravedi at a distance equal to the yoke-pin and is square, the east side being 32 angulas in extent or of the vadi or of the extent of a yoke or of ten steps of the yajamāna (on all sides ). In the midst of the northern vedi a hole (nābhi) is made, a span in length on four sides and having four corners or it may be ne large as the boof of a bull or a horse. On the uttaravedi water is sprinkled with a mantra and gravel is also spread with ‘a lioness art thou’ (Vāj. S. V.10). That night the uttaravedi is covered with darbhas. In the morning the adbvaryu and pratiprasthāty carry forward fire on to the two vedis from the gārbapatya (according to Ap. VIII. 5. 22) or from the āhavaniya (according to Kāt. V. 4. 2-3) by means of kindled fuel-sticks (idbma ) held in earthen pots or by dividing the āhavaniya in two parts. Jai, ( VIL 3, 23-25 ) declares that the carrying forward of the fire is done only in the Varuṇapraghases and Sakamedhas. The pratiprastbātr draws with the sphya a line from the āhavaniya to the northern bind corner of the southern vedi or of the uttara vedi ( according to Kat. V, 4. 9-10) or be connects the two vedis ( Ap. VIII. 5. 20) by drawing a line from the north hind corner of the southern vedi to the south front corner of the uttaravedi. He surrounds the hole (nābbi ) with three sticks (paridhis), one span long, of dovadāru tree on the west, aouth and north ( with Vāj. S. V. 13 ) and puts down thereon guggulu ( bdellium ) and perfumed substances and the hair on the head or between the horns of a ram and places the fires on these materials ( sambhāras ). The pratiprasthātr places dakṣiṇa fire on & square mound of one aratni in length after drawing lines and sprinkling water. The figure of tbe ram is put in the payasyā meant for Maruts and that of the ewe in the payanya meant for Varuṇa. The liquid called vājina ( of both payasyās ) is collected in separate pots and in the payasy& are put the fruit of karfra and leaves of bami. All the offerings except the payasya for Maruts and the pots of karambha are placed by the adhvaryu on the uttaravedi; while the pratipresthati places the payasya for Maruts together with the pot for ajya and also the karambha pot ( if the yaya grains for them had not been taken out by the adhvaryu ) on the southern Vedi and the vajina is placed near the utkara by both. When the adhvaryu Ingues a direction to the dgnidhra ‘please sweep olean the paridhi of the two fres’ (the two dhavanlyns on the two vedia) with the ropes binding the idhma, the pratiprasthātr goes to the

8.D. 188

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1 Oh. XXXI

gaorificer’s wife sitting near the gārbapatya and asks her to declare what lover or lovers (jāra )8459 she has. She either declares the names of her lovers or lifts up ( if she feels shame in the declaration) as many blades from the bunoh of darbhas lying on the ground as the number of lovers she has had. If she names any, he (the pratiprasthātr ) declares that Varuña will seize him or them. If she con ceals the truth, the result would be that ber dear rela tives would suffer. Il abe bas none she says Bo. In that Case or when she has declared or intimated her lover or lovers, the pratiprasthāts makes her repeat the verse pragbāsino havamaho’ ( Vāj. III. 44). The pots are placed in a sūrpa made of iṣika (reed) in which a little ajya is sprinkled, then there is further sprinkling of ajya thereon twice ( abbigbārana), the būrpa is placed on the head of the wife who is led by the pratiprasthats between the fires and the seats of the brabmā priest and the sacrificer to the east of both a havaniyas and then to the northern vedi; and she standing to the east of the dakṣipa fire with her face to the west takes down from her head the sūrpa into her right hand and offers the contents ( using the sūrpa *as a juhu ladle ) into the daksina fire with mo gu pa indrātra ’ ( Rg. I. 173. 12, Vāj. S. III. 46 or Tai. 8. I. 8.3.1) muttered by the sacrificer and with the verge ‘yad grāme’ (Vāj. S. III. 45, Tai. 8. I. 8. 3. 1) uttered by the wife as offering prayer ( yajya ). Ap. (VIII. 6. 26 ) says that the adhvaryu or pratiprasthātṛ may offer the oblation of karambha pots and the sacrificer and his wife may only touch bis band from behind. When the pratiprasthats leads back the wife to her seat near the gārhapatya fire ( by the same way that she came) he makes her repeat the verse ‘akran karma’ (Vaj. S. III, 47, Tai. S. l. 8.3.1). Then the adhvaryu offers the five offerings common to all oturmāsyas (stated above) and the cake to Indra and Agni

  1. This is based on the Tai. Br. I. 8. 6. ETT H*… … fataa Afurt a m OIECTE’. This is quoted by Āp. VIII. 6. 22 and Āp. stator (VIII. 6. 19 ) that sbe is made to ropoat ‘praghasydo bavimabo

Tai. 8. I. 8. 8. Vide pote 1342 for the Arst part of the quotation. The Sat. Br. II. 5.2. 20 has also a similar passage. .

  1. Ap. VIII. 6. 23 says that both husband and wifo offer the contents of the surpa, while Kit. V. 6. 11 gives an option. Ap. (VIII. 6. 24 ) says that the verso mo pu’ is repeated by the yajamiaa 4x the invitatory prayer (puron uvikya) and ‘yad grimo’ (which Tofors to the commiasion of sips and the oxpiation thereof) 48 tho yujyu by both.

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on twelve potsherds and then sits silent. Then the prati. prasthats outs off a portion of the amiksā for Maruts together with the whole of the figure of the ewe (this is the first avadana) and offers it into fire. He mixes the second portion of the payasya for Maruts with the leaves of śami and fruits of karlra and offers it. Then the adhvaryu offers two portions from the ani. kṣā meant for Varuṇa mixing the figure of the ram in the first or second avadana for Varuṇa. According to Ap. (VIII. 6. 31) the adhvaryu offers the first portion of the payasya along with the figure of the ram and the second portion of payasya having in it the fruit of karira and the leaves of sami. Then the adh varyu offers the oake to Ka silently. Then both adhvaryu and pratiprasthātr make an offering to Agni Sviṣtakýt. The fee ( dakṣiṇa) is either & cow with its call or a horse or six or twelve bulls. 3461

The rite is conoluded by the priests and the saorificer and his wife going for a bath (avabhrtha) in a river9463 or the like taking with them the remainder of payasyā for Varuna and the scrap ings from the pan that are treated like the refuse (rjiga of Soma). The remainder of payasyā serves as havis ( sacrificial offering ) at the avabbftha, a portion of which is offered to Varuna and the whole of what remains is offered to Agni and Varuṇa instead of to Agni Sviṣtskpt. The saorificer and his wife silently oome to the water, tbrow into the water the sorapings (niṣkāsa ) that are placed in a vessel (sthall) with a mantra (Vaj. 8. III, 48, according to Kat. V. 5. 30 and ‘gamudre te ‘Tai, . I. 4. 45.2, according to Ap. VIII. 8. 12 ). They do not plunge their heads into water but only splash water over their heads and rub each other’s backs with water. They then put on new clothes and make a gift of the clothes so far worn (that they had already worn at the Vaiśvadeva-parvan) to one of the (five ) priests or to another (worthy ) person at their pleasure. After returning to the house the sacrificer puts a fuel-stick on the ahavaniya (with Vāj. 8. VIII. 27). Jai. (VII. 3. 12-15 ) states that this avabhṛtha has the same characteristios as the avabhrtha in

  1. A ocording to Āp. (VIII. 7. 6–7)full grown bull is the feo or the sacrifioer may givo more at his pleasuro and bo says that somo touchers proscribe a cow as the feo.

  2. According to Āp. VIII. 8. 16 tho saorificor invokes the wator with devir-Ipab’ (Tai. 8. I. 4. 46, 3) and repeats ‘sumitriyi a. Ipa” (Tai. 8. I. 4. 46.2) wbon going into the water,

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Somayaga and that the material offered therein is the sorapings from the pan and not the purodasa ( VII. 3. 16).

Sākamedha ***3

This third parvan of the cāturmāsy as is described at great length in Baud., Ap. and Kat. Only a few salient features are brought out below. ‘Sakamedha’ is used in the plural, since there are many rites therein and many and various offerings (com, on Kat. V, 6. 1). It literally means ‘kindling along with or at the same time as’ (sākam edha ). The name is probably given because the first offering in it is a cake on eight potsherds offered to Agni Anikavat with the rise ing sun.**** It is performed four months after the Varups praghasas on the Full Moon day of Kārtika or Mārgatirṣa ( according as the Vaiśvadeva-parvan was performed on the full moon of Phalguna or Caitra ). The whole of this parvan requires two days. On the day previous to the full moon there are three iṣtis offered at the three savanas ( morning, midday and evening) to the three deities respectively, viz. to Agni Anikavat a cake on eight potsherds in the morning, to Santa pana Maruta caru (oblation of cooked rice) at midday, to Grhamedhin Maruts in the evening a caru boiled in the milk of all the cows belonging to the sacrificer (Ap. VIII. 9. 8). As regards tbis last caru it is stated (Ap. VIII. 10.8 and VIII. 11. 8-10, Kat. V. 6. 29-30) that if plenty of rice is cooked the priests and the sons and grandsons of the sacrificer (who have had the upanayana performed ) eat the food to satiety and go to sleep that night in the same hall without indulging in any talk about poverty or bunger. Jaimini ( V. 1. 19-22 ) refers to the text’agnaye anikavate pratar-aṣtakapālaḥ &o.’ and states 88 the conclusion that all the tbree rites are performed on one day and no part of the three is to be performed the next day. On that night the milch cows are let loose to mix up among their calves ( whloh oan then drink the milk of their mothers with out let or hindrance ).. He, however, binds down that calf which is required for milking the cow that has lost its own oalf (and whioh is to be milked the next morning for the offerings

  1. Vide Tai, 8. I. 8. 4–6, Tai. Br. I. 6. 10, Śet. Br. 11. 5. 3 II. 6. 1-2, Ābv. II. 18-19, Ap. VIII. 9-19, KL. V. 6-10, Baud. V. 10-17.

  2. भय पोर्णनास्था उपसऽप्रपेडमीकवते पुरोडमाकपालं निपति साफ turum ft. V. 9; Ap. VIII. 9.2 sad . #. 1. 8. 4.8 have the worde word … . mum.

Ch. XIXI)

Caturmāsyas-Sākamedha

1101

to the Manes ). That night and in the next morning agaihotra is performed with rios gruel (and not with milk). On the next day (the principal day of Sakamedba) the sacrificer either before or after the daily agnibotra performs a homa with a darui taking & portion of the boiled rice sticking to the bottom of the sthall (pot) that had been cooked for the offering to Grbamedhin Maruts the previous evening. He fills the darvi3486 (ladle ) with a mantra (Vaj. S. III. 49, Tai. S. I. 8. 4. 1). Then the adhvaryu directs the yajamāna to fetch a bull and make it bellow. When the bull bellows, he offers the rice in the darvi into fire with a mantra (Vaj. S. III. 50, Tai. S. I. 8. 4. 1). If the bull does not bellow, then the oblation is offered after the brahmā priest directs offer’Aśv. ( II. 18. 11-12) states that the home may be offered ( if the bull does not bellow) at the thunder of a cloud or some make the āgnidhra roar calling him * brabmaputra’ (’the son of the brahmā priest’, whose assistant he is). The bull is given ag fee to the adhvaryu. Then an isti is offered to Kridin Maruts with & cake cooked on seven potsherds and a caru to Aditi. This is followed by a mahāhavis ( a great offering), which consists of eight offerings to eight deities. They are five offerings common to all cāturmdeyas, the 6th offering is a cake on twelve potsherds to Indra and Agni, the 7th is caru to Mahendra (or according to Aśv. II. 18. 18 to Indra, or Výtrahan Indra or Mahendra ), the 8th is & cake on one potsherd to Vibvakarman 2466 ( inaudibly ). According to Ap. he offers the 8th offering of a cake after taking the naines of the four months Sabas, Sahasya, Tapas and Tapasya ( 1 e. Mārga sirṣa to Phalguna). A bull is the fee of this Mahāhavis (or a COW acoording to Ap.).

After the mahahavis comes the pitļyajāa which is called mahapitryajña. To the south of the dakṣiṇa ire a now vedi having four corners in the four principal directions 2407 is prepared and has the same length and breadth as the height

2466, According to the com. on Kāt. V. 6. 40 this darvi-boma in oftorod in the ahayanlya, whilo according to Āp. VIII. 11, 19 it is offered in Garbapatys. The oblation is meant for Indra.

  1. According to Ādv. II. 18. 18, Rg. IV. 32. 1 und VI. 25. 8 are the apuvāky: and ysjya respectively for Indra or Mabondre and Rs. X. 81. 6 and X. 81. 5 rospectively for Vibvakarman.

  2. Acoording to Kut, V. 8. 21 the four ooraors face the later nediate quarters and ho relies on Sat, Br. II. 6. I. 10. Vide 8. B. I. Vol. 14 p. 42% n. 3. for this special vodi.

1102

( Oh. XXXI

of the sacrificer (Ap. VIII. 13, %). He brings are from the dakṣiṇa fire and lays it on the new vedi in the centre and all offerings that are to be offered in the ahavaniya are offered in this fire. In this mahapitryajia the wife does nothing. In this yajña a cake on six kapalas is offered to Somavat Pitss or to Pitsmat Soma, dhānās (fried barley ) to Barhiṣad Pitrs, mantha 246% to Agniṣvātta Pitrs. Aśv. II. 19. 21 adds another deity viz. Yama and according to some (vide Ap. VIII. 13. 16 ) the devatās and offerings are ājya to Pitpmat Soma, a cake on six potsherds to Barhiṣad Pitrs, fried barley to Agnisvātta Pitrs and mantha to Yama or Agni Kavyavāhana or Yama Angi. rasvat Piirmat. The beating of grains ( with a pestle) and grinding is done by the adhvaryu or Agnidhra to the east of the gārhapatya fire with his face to the south. The cake is cooked on burning coale taken with a shovel from the gārba patya to its south and the dhānā is fried on the dakṣināgai. There are only four prayājas ( omitting barhis out of the five at the darsapūrpamāsa) and so also snuyājas. Instead of the usual direotion (called āśruta ) of the adhvaryu to the āgnl dhra ‘O grāyaya’, in this rite be utters ‘Om svadhā’; simi larly the āgnidhra responds (pratyāśruta ) with ‘astu svadh.’ instead of the usual ‘astu grauṣat’ and instead of the syllable ‘vausat’ uttered at the end the words ‘svadbā namaḥ’ are employed. Instead of the concluding offering usually made to Agni Sviṣtakṛt, in this rite it is made to Agni Kavyayabana. In this rite two anuvākyās and one yājyā are repeated at each offering i. e. Rg. X, 15. 1, IX. 96. 11 are the two anuvāky.s and Rg. X. 15. 5 the yajyā for Somavat Pitrs, Rg. I. 91. I and I. 91. 20 are the anuvākyās and VIII. 48. 13 tbe yājga for Pitsmat Soma, Rg. X. 15. 4 and X. 15. 3 the anuvākyās and Rg. X. 15. 2 the yājyā for Barbiṣad Pitrs, Rg. X. 15. 11 and 13 the anuvākyas and X. 15. 14 the yājyā for Agniṣvātta Pitre, Rg. X. 14. 4–5 the anupakyās and X. 14. 1 the yajya for Yama, Rg. X. 15. 9 and IV. 11. 3 the anuvākyās and I. 96. 1 the yājā for Agni Kavyayahana ( vide Agv. II. 19. 22, 24). The adhe varyu or sacrificer sprinkles water from a water vessel thrice

  1. The cow that has ao oalf of its own but yielda milk op having the oult of anotbor is called for . Its milk is put in a vengol in whioh half ground barloy grains are laid and then stirred once or thrico, according to Ap. VIII. 14. 14, with a piece of sugar-cano to whlob is tlod a string. Ho does not dirootly todoh tho picco of sugar-0ano when stirring, but stirs it by moving the string and the stirring is done from right to loft. This proparation to stirred In oallod mantha.

Ch. XXXI)

Caturmasyas-Sakamedha

1103

round the vedi from right to left. He offers water for washing the feet to the three ancestors (of the saorificer) in the north west, south-west and south-east corners of the vedi respectively. He mixes portions of the cake, the fried barley and the mantha and prepares three balls therefrom and offers them facing the south on the three corners referred to above for the three ances tors with the appropriate mantras ( etat te tata 2469 ye ca tvām anu, etat te pitamaba &c.). Aocording to Ap. (VIII. 16. 7) he prepares three more piṇdas for the three ancestors beyond the paterpal great-grand-father and invokes them on the piṇdas in the reverse order i. e. the sixth anoestor on the first (out of these other three piṇdas ), the fifth on the 2nd pinda and the fourth on the 3rd. He then wipes off the remnants of the pindas (pindalepa ) stioking to the hand on the north-eastern corner of the yedi with ‘atra pitaro’ ( Vāj. S. II. 31 first half ). The priests and the sacrificer with faces to the north leave that place, wear the sacred thread in the upavita form and wait upon the āhavaniya with Vāj. S. III. 51-52 ( = Tai. S. I. 8. 5. 1-2 ), and on the gārhapatya with Vāj. S. III. 53-55 ( =Tai, S. I. 8. 5. 2-3). Then entering the vedi the sacrificer, wearing the sacred thread in the prācināvita form, mutters the mantra amimadanta’ (Vaj. 8. II. 31 latter half). They sprinkle the vedi from left to right and do all the rest as in pindapitryajña, The sacrificer then folds his hands with namo vah’ ( Vaj. S. II. 32 ) or makes six namaskāras (salutations ) and invokes the blessing

give us house’ (Vaj. S. II. 32). This rite ends with Samyu ( Aśv. II. 19. 2, Kāt. V. 9, 32) i. e. ’taochamyorā …… sam catuspade’ (Tai. Br. III. 5. 11 ) and there is no patnisamyāja homa in dakṣiṇa fire and so on. The remaining portion of the material for offerings is thrown into the fire or into water or may be eaten by the priests.

The last rite in the Sākamedhas is the Traiyambaka homa. Vide Tai. 8. I. 8. 6, Sat Br. II. 6. %. 1-17, Aśv. II. 19, 37-40, Ap. VIII. 17-19, Baud. V. 16-17, Kāt. V. 10. This home is offered to Rudra. Some of its peculiarities may be noted. In this the adhvaryu takes out material to prepare cakes cooked on one potsherd exceeding by one the children (the sons and grandsons together with their wives and unmarried daughters ) of the sacrificer or at least four ( if he is childless or has no more than a few children). Every thing is done facing the

w

  1. Vide Tal. S. I. 8. 6 for .etat to &o.’.

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History of Dharmalasra

( Oh. XXXI

north and all places where offerings are to be made must be to the north. He cooks the cakes on the northern side of the gār. hapatya and may anoint the cake with clarified butter, “70 be carries a single smoking firebrand kindled at the daksina fire with the mantra ’eks eva rudro’ (Tai. 8. I. 8. 6). All ( priests and relatives ) go to & spot near by in the north-east and lay down one oake on earth dug out by rats from a hole with the words. O Rudral the rat is thy beast’( Tei. 8. I. 8. 6. 1.) or if one has an enemy and one hates bim one may think of him and offer that cake with the words ’ that is thy beast’. He places the single firebrand in & spot where four roads meet and whloh has the usual five purifying rites performed on it and ofers thereon with the middle leaflet of a palasa loaf (used as the juhu ladle ) portions out off once each from all the cakes prepared for Rudra with the mantra ‘O Rudra! this is your portion, may you partake of it together with Ambika, your sister, svāha’ (Tai. S. I. 8.6 = Vāj. S. III. 57). The remainder be places on the earth heap dug up by rats and covers it with earth. After coming back from the heap, the sacrificer and the priests mutter & mantra (Vaj. S. III. 58 ) or only the yajamāna mutters the same mantra ( Tai. S. I. 8. 6). The yaja mana, bis obildren and his wife and other ladies go round the fire thrice from right to left (as in pitryajña ) with the famous mantra ‘Tryambakam yajāmabe’ (Tai s. I. 8. 6 and Vaj. S. IIL. 60) striking their left thigh with their right hand and again thrice striking their right thigh with their right hand. The unmarried daughter of the yajamāna desirous of a husband should go round the fire from right to left and again from left to right ( thrice in each mode), with the above mantra altered to suit her case (Vaj. 8. IIL 60 ). 4471 The portions of the cakes that remain are thrown up in the air by the yajamāna go high that a cow (or bull ) with upturned mouth cannot reach them and he catohes them in his hand one after another. If he

  1. This anointing with age is called pr&gadina’ (bestowal of life or soal ). K&t. V. 10. 10-13 and Āp. VIII. 17.9.-12 differ in tho order of offorioge to Rudra and on the rubbish dug out by rato.

  2. Ap. VIII. 18. 2 days ( against Kat. V. 10, 18) that they go round from loft to right. Her mantra becomes

ga पतिदनम् । उनकमिव बन्धनावितो हाय माहता (ज.स.) or हक्षीय मा पो (as quoted in ur. VIII. 18. 3.)

  1. According to Ap. VIII. 18. 4 the portions of onkor are throwa up by tbo sovoral porsons and sized by thom and then placed in the joined hands of the yajansas and this i. dopo thrioo,

Ch. XXXI)

Caturmāsyas-Sākamedha

1105

cannot catch them he touches them when they fall on the ground. They are then placed in two woven baskets (half and half ), wbich are then hung from the two ends of a bamboo pole or the beam of a soale or 8 pole made of a saorifioial tree and he fastens them on two sides on a tree trunk, or a tree or a bamboo or ant-bill, in such a way that a cow or bull cannot reach them, with the mantra (Vaj. S. III. 61 first part, Tai. S. I. 8. 6

eṣa te rudra bhāgal). They mutter the mantra ‘avatatadhanvā &o.’(Vāj. S. III. 61 latter half and Tai. S. I. 8. 6) repeatedly without taking breath and do so thrice (according to Ap. VIII. 18. 9). They ( priests and yajamāna ) return to the place where the other rites were performed and touch water. Acoord ing to Ap. (VIII. 19. 1-3) a white horse is the dakṣiṇā or a white bull or a bull that has a white spot of hair.

sunāsīriya 473

Besides the five offerings common to all cāturmāsyas, the special offerings in this iṣti are a cake on twelve potsberds to Sundsfrau (V&yu and Aditya, according to com. on Kāt. V. 11.5 and to Indra Sunasira, according to Ap. VIII. 20.5 and com.), an oblation of fresh warm milk ( not heated) direct from the cow to Vāyu, a cake on one potsherd to Sūrya. There is no uttaravedi in this rite, and no fire is produced by attrition. There are five prayājas, three anuyājas and one sam istayajus, but according to Ap. VIII. 20. 6 there are nine prayājas and anuyajas. The dakṣiṇā for the rite is a plough with six bulls or two big bulls and for the cake to Sūrya a white horse or a white bull (Kat. V. 11. 12-14), while aocording to Tai, S. I. 8.7 it is a plough to whioh twelve oxen are yoked and scoording to Ap. (VIII. 20. 9-10) a plough with twelve or six oxen.

Sundsirau’ occurs in the Rgveda IV, 57.5 and 8. In Rg. IV. 57.4 and 8 the word ‘gunam’ ocours several times. The meaning is doubtful. According to Yaska’s Nirukta IX. 40 Śuna and Sira mean Vāyu and Aditya respectively; while the Śat. Br. II. 6. 3. 2 appears to hold that suna means prosperity and sira means ’ essence or gap’ (sāra ) and this iṣti is so oalled because the sacrificer thereby secures both prosperity and sap.

  1. Vide Tal. 8. 1.8.7, Tai. Br. I. 7. 1, Sat. Br. 11. 8. , Adv. II. 20, Ap. VIII. 20, Kāt. V. 11, Band, V. 18. -

. 8. D. 1891106

(Oh, XXXI

European scholars see in this name a reference to the plough and ploughshare,8474 Vide Vedic Index vol. II. p. 386.

had ample

the agron

option”

Āgrayana (offering of first fruits ) 1475 This is an iṣti, without performing which an āhitāgni was not to make use of freshly harvested rice, barley and millet. It was either performed on a New Moon day or Full Moon day, but the procedure was the same as that of the iṣti on New Moon. The time of the āgrayana isti with rice is sarad (autumn) when one had ample rains. *476 As barley crops became ready in vasanta (spring), the āgrayana for yavas was to be per formed in spring. Aśv, allowed an option that when the iṣti was once performed in the autumn one may not perform it in spring for the barley crop. The iṣti for millet crop ( syāmāka) was performed in the rainy season and therein a caru was offered to Soma. The iṣti was so called because therein the first fruits ( agra ) were first employed or eaten ( ayana ). 3477 According to Ap. (VI. 29. 6) there are 17 kindling versos ( sāmidbeni ), whioh number is obtained by inserting two additional verses called dhāyyā after the 8th or 9th sāmidheni of the darka-pūrṇa-masa iṣti. The deities and offerings are a cako on twelve potsherds for Indra and Agni (or according to Āp. VI. 29. 10 and Asv. II. 9. 13, it is either Aindrāgna or Agnendra ), *& oaru cooked in milk or water for All Gods (Vißve Devah ) silently, a cake on one potsherd to Heaven and Earth and caru to Soma ( if the first fruits are millets ). Kat. IV, 6. 7 allows en option that the caru for All Gods may be of old rice. For him who performs only daily agnihotra or who does not

  1. According to Adv. II. 20. 3 the dovetas of the 6tb, 7th, and 8th offerings aro Vāyu Niyutvat or Vāyu (simply ), Sundsirau or Indra Bun&sfra or Indra Suna and Sarya. The anuvaky& and Yajya verses of these are respectively Rg. VII. 92. 1 and 9 (Vāyu Niyutvat), VIII. 26. 25 and VII. 90.2 (for Vāyu simply ), IV. 57, 5 and 8 (for Sun&uiran), Indra vayam sunāsiram-almin pakse havanabe sa vajegu pra po vidat and X. 160. 8 (for Indra Sundsira), III. 30. 22 and X. 160. 6 (for Indra Suna), I. 50. 4 and I. 116. 1 (for Surya ).

  2. Vido Sat. Br. II. 4. 9, Ap. VI. 29. 2 ff, Adv. II, 9, Kat. IV. 8, Baud. III. 12.

  3. TET at FATTUTATOTT T … … 2 Angel 97. IL, 9. 3 and 6. : 2477, pret to any

o r I quattroterapeuta 1911 com. on 14. II. 9. 1,

Oh. XXXI)

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1107

perform any iṣti except darsapūrpamāsa Kat. IV. 6, 11 and Asv. II. 9. 4 prescribe that he may make his agnihotra cow eat the first fruits, viz., rice or barley bundles or food and with the milk of that cow perform on the &grayana day the home. But this alternative was not open to the king who bad to perform this iṣti (Aśv. II. 9. 6). According to Kāt. (IV. 6. 16-17) the caru of millets for Soma is performed only for the forest-dweller and a caru of bamboo seed is prescribed for Soma in summer. About the dakṣiṇā there are various opinions. According to Kāt. ( IV. 6. 18 ) it is either a repaired waggon or silken oloth, madhuparks ( I. e. honey, ourds and ghee ) or the cloth worn by the gaorificer in the rains. Acoording to Ap. (VI. 30. 7) the first among the calves born before the Full Moon of Māgha is the fee, and cloth for iṣti with millets. Jai. bas several sūtras about silk cloth and a calf being the dakṣiṇā in this rite and that rice cooked on daksins fire is not the fee ( vide X. 3. 34-38 ). Vide also Jai, XII. 2. 34-37 (about the characteristics of the barhis).

The &grayana sacrifice in the gļhya fire has been already described (pp. 827-829 ) and it will have been noticed that it Was a replica of the frauta sacrifice meant for those who had consecrated the three Vedic fires.

Kāmyeṣti In the Srauta sūtras there are rules for the performance of several iṣtis on the occurrence of certain events or for the pur pose of securing some desired object. Aśv. II. 10-14, Ap. XIX. 18-27 and others mention several such iṣṭia, viz., the żyuṣkım meṣti ( for one desirous of long life ), the svastyayani ( for safe journey ), the putrakāmesti 4478 ( for one desirous of a son or one adopting & son, Asv. II. 10. 8-9), Lokeṣti, Mahāvairāji ( Aśv. II. 11. 1-4 ) or Mitravindā (Kat. V. 1%, for one who is desirous of prosperity, territory, friends and long life, addressed to ten deities ), Samjñāni ( for the reconciliation of those who have fallen out), Kāririṣti 2478 ( for one who desires rain, Aśv. IL 13, 1-13, Ap. XIX. 25. 16 ff), Turāyana (Asv. II. 14. 4-6),

  1. The Kalikapurāpa quoted in the Vyavahāramayukba (p. 114 toxt) prescribes that on adopting a son who is about fivo yoars old (or more ) the adopter should perform the putrepti.

  2. In the Karirioti tbe sacrifloor bad to wear a dark garment having dark hero. Tai. 8. (II. 4. 7-10) deals with this iṣti.

1108

Daksāyaṇa 1480 (Asv. II. 14. 7-10). These and other iṣtis though very interesting from several points of view have to be passed over for want of space.

  1. For tho Mitravinda vide Sat. Br. XI. 4.3; for the Dakpayag vide sat. Br. II, 4. 4 and ßat. Br. XI. I. 2. 13 (8. B. E. vol. 44 p. 6), which says that tho Dakpayına need be porformed only for 15 years, tinoo thorein two now moon and two fall moon offerings are per formod every month.