32 Nirūḍhapaśubandha

CHAPTER XXXII

PASUBANDHA OR NIRŪDHAPASUBANDH A 2481

(immolation of an animal in sacrifice ).

The animal sacrifice is an independent sacrifice and it is also performed in soma sacrifices as a constituent part (anga ). The independent animal sacrifice is oalled nirūdhapasubandha ( offering of an eviscerated animal) and the subordinate ones are called saumika ( Aśv. III. 8. 3-4). The nirudhapaśu is really & modification of an animal sacrifice in somayage (called agniṣomiya paśu ) 28 Jai. VIII. 1. 13 declares, but in many sūtras the full procedure of both is set out in the nirudha. paśu section ( vide Kāt. VI. 10.32 and com. on Kat. VI. 1. 31 ). The nirudhapasubandha itself becomes the prakști (arche type or model) of all other animal sacrifices, except savaniya paśu and anubandhyapasu. The independent animal sacrifice is to be performed every six months or every year by the āhitāgni throughout his life.348% If done once a year it was to be performed in the rainy season (i. e. in Srāvana or Bhadrapada) on New moon or Full moon day or if done six monthly then at the beginning of the southward and northward passages of the Sun ( dakṣiṇāyana and uttarayana ). Then it may have to be performed on any day and not necessarily on amā vāsyā or paurpam.si. According to Asv. (IIL. 1. 2-6) optionally an isti before and after the independent pagubandha rite may be per formed and if performed it is offered either to Agni or to Agai. Viṣṇu or to Agni and Agni-Viṣṇu. In this sacrifice there is a sixth priest called Maitrāvaruna ( or Praśāsts) in addition to the five required in the cāturmāsyas. An udumbara staff is given to the sacrifioer when he is initiated for a sporifice like Agniṣtoma, In the paśubandha when the Maitrāvaruṇa enters the sacrifioial ground after the priests are chosen the adhvaryu

  1. Vide Sat. Br. III. 6. 4 ff, XI. 7. 1 ff, Tai. S. 1. 3. 5-11, VI. 3-4; Kat. VI, Ap. VII, Aør. III. 1-8, Baud. IV.

  2. Manu IV. 26 alao rooommonds an animal sacrifice at the beginning of the ayanas. Ap. VII. 8. 2-3 and Baud, IV. 1 sot out the yajiapatras and other materials roquirod in pasubandha.

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(or yajamāna in some gakhas ) 2488 hands over that staff ( which in length would reach the mouth of the sacrificer) to the maitrāvarupa with a mantra and the maitrāvaruṇa accepts it with a corresponding mantra. The maitrāvarupa standa slightly bent to the south of the seat of the hote resting his staff on the vedi and utters directions to the bots to repent yājyās. Till he utters the first praiṣa he is not to touch himself or any one else with the staff. The maitrāvarups is to utter in & standing posture while holding the staff tbe praigas and the apuvākyas wherever a praiṣa is employed and do & few otber acts standing; but the rest of his duties in some sacrifices he does sitting. Jaimini (IV. 2. 16-18) has a discussion ( arising out of Tai. S. VI. 1. 4. 2 “krite some maitrāvaruṇ&ya dandam prayaochati’) on the question whether the handing over of the staff to maitrāvaruṇa is & pratipattikarma or an arthakarma (the oonclusion is that it is the latter). The adhvaryu makes an offering of clarified butter in the ahavaniya, which is called yūpāhuti, with the sruva or with a sruc in which four lodlings of ajya have been poured, with the mantra’uru viṇpo’ (Vaj. 8. V. 41, Tai. 8. I. 3.4.1). The adhvaryu, taking the rest of the djya and the sruva, goes to a place where trees grow, accompanied by a carpenter (takṣan) holding an axe (Ap. VII. 1.13 and Kāt. VI. 1.5). The sacrificial post (yūpa) 484 is to be made of the palada, khadira, bilva or rauhitaka tree according as one desires Various rewards (Ap. VII.1.16), but in Soma sacrifices the yūpa must be of khadira, if possible. Jai. (VI. 3.28-30) states that, if by accident the sacrificial post made of one kind of tree is destroyed during the continuanoe of the rite, another yūpa of the same treo or of a tree very similar to it is to be substituted The tree to be out must be full of leaves, must not have its top dried up, must be straight and growing on a level spot, and its branches must be turned upwards and it should be bent in some direction other than the south. Adhvaryu, brahma, the saorificer and carpenter touch the tree after selecting it with the mantra’ atyanyān’ (Vaj. S. V. 4%, Tai. 8, I. 3, 5). The adhvaryu touches the trunk of the tree all round ( where it is to be out ) with the sruva anointed with ajya with the mantra

  1. Antard frifa na EH oorlattaat ooreet fast Tror TETT Tratuite SATT ATTAtla i 9 . III, 1. 16; comparo K$t. VI. 4. 4, Ap. VII. 14. 3.

  2. Vide Sat. Br. III. 6.4 to III 7. 1 for an oxtensivo trontmont of avorything rogurding the yups, and also Ait. Br. 6.1-.

Ch. XXXII)

Patubandha-making a yūpa

1111

*May god Savitr anoint thee with madhu’ (Tai. 8. I. 3. 5 ) or with Viṣpave tva’ (Vaj. 8. V, 42). He keeps obliquely & darbha blade on the trunk with the words ‘ogadhe trāyagvalnam’ (Tai. S. I. 3. 5 or Vāj. 8. V. 42) and strikes the tree with the are with the mantra ‘O axe! do not injure it’ ( svadhite mainam himsih,’ Vāj. S. V. 42 and Tai. 8. I. 3.5). The first chip of the tree that is cut off, he keeps in a well-known place and the tree is out at such a low height from the ground that the stump left in the ground would not strike against the axle of a cart going that way. The tree should be so cut that it should not fall to the south ; it should fall to the east or north or north-east ( Ap. VII. 2. 7); when it is falling he repeats the mantra ‘do not scratch the heaven with your top &o.’ (Vaj. S. V. 43 or Tai. 8. I. 3.5). He offers ajya with the juhū on the stump of the tree with the mantra ‘O tree, grow again with a hundred shoots’ (Vaj. S. V. 43, Tai, S, I. 3. 5 ) and having touched one’s body with ‘may wo grow into a thousand branches’ (ibid.) he outs off from tbe bottom upwards the twigs and knots of the felled. tree. There were several views about the length of the yūpe (Ap. VII. 2. 11-17, Kāt. VI. 1. 24-26). According to some the yāpa may be of any length from one aratni to 33 gratnis, but Kat. gives the usual length at 3 or 4 aratnia and Ap. (VII. 2. 17) also quotes the Sat. Br.(XI. 7. 4. 1) that the yūpa in nirudha pagubandha is three or four aratnis in length, while in Soma sacrifices the other measures may apply. Kāt. (VI. 1.31) states that in somayāga the yūpa may be from five to fifteen aratnis in length except 7, 10 or 14 aratnis and in the Vājapeya sacrifice the yūpa is 17 aratnis in length and in the Aśvamedha it is 21 aratnis. According to Ap. it must be in length at least as much as the height of the yajamāna or as much as the yajamāna with hands upraised. The girth of the yūpa is not fired. That part of the yūpa which is to be planted in the pit is called upara, which is not to be chiselled and which is about a 5th of the whole log but the rest of it is to be chigelled from the bottom towards the top 80 as to make the yūpa have eight angles and it should be somewhat tapering towards the top. One oorner or angle ( out of the eight ) should be more prominent than the rest and should face the fire. Out of the top portion of the 486 tree that remains after making the yūpa the carpenter prepares & wooden head-piece, eight-cornered and of the length of the hand from the wrist to the tips of the fingers and contracted in

  1. HOT

TUTT&TT ATYHETTEI

TT. VI. 1. 28.

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(. XXXII

the middle like a mortar. This piece is oalled caṣala and is made hollow so as to fit in exactly on to the top of the yūpa like a turban and the peg-like top of the yūpa on which the caṣala is fixed should protrude two or three angulas beyond the caṣāla ( Kat. VI, 1. 30 ).

The nirudhapasubandha oocupies two days, though it may be performed in one day. On the first of the two days called upavasatha ‘86 preliminary matters such as preparing the vedi, bringing the ydpa are performed.

The vedi (a single one ) in the nirūdhapasubandha is prepared like the one in Varuna-pragbāsas to the east of the usual ābavaniya fire-place (and not to the west as in darka pūrṇamāsa). The dimensions of the vedi are variously given, According to Ap. VII. 3. 7-9 the vedi is three or four aratnis on its western side, six aratnis in length from west to east and three aratnig on the eastern side and it is less in breadth ’towards the east or it is as wide as the axle on the west, of the length of the shafts of & cart and to the east as wide as that portion of a yoke which is between the outer holes thereof. On this vedi an uttaravedi ( a high altar ) is measured with the samyā 3487 (yoke-pin) on the eastern one-third of the vedi. From the northern corner of the eastern side ( the shoulder ) of the vedi, a pit called cātvāla is measured one samyā square about one prakrama to its north; it is dug with & spade taken with the mantra ‘devasya ivā …… adade’ (Vaj. S. VI. I) and it is silently dug as deep as the knee or three vitastis ( 36 angu las ). The Tal. Br. I. 5. 10 gives the latter measure. The oātvāla is in front of the utkar& and a passage is left between the utkara and the catvala which is contiguous to the north side of the mabāvodi (vide Sat. Br. III. 5. 1. 24-30). The earth dug up is heaped on the uttaravedi thrice 2488 with the mantra

  1. Vide Āp. VII. 6. 3 and oom. EVENTOFTTT parantunter पणबार पिपल्या सोपवसधा सपोपज्ञाति ।

  2. The yoke-pin (damy) is ot kbadira wood and 32 angulas long, baving at the end eigbt knobs each of one angula. Its length is variously given. According to the com. on Ap. I. 16. 13 it is ono arm in longtb or 82 angulas, whilo com. on Kat. I. 3. 36 says it is ono span in loogth. Its thicker part is onllod kumbe.

  3. Ip. VII, 4.8 and VII. 6. 1-% give the several mantras which socompany the various opérations of preparing the uttar vodi and the DIbhi.

Ch. XXXII)

Patubandha-uttaravedi

1113

*a lioness art thou’ (Tai. 8. I. 2. 12. %) and a fourth time silently and then is spread over the uttaravedi with ‘uru pra thasva …… prathatām’ (Tai. 8. I. 2. 12. 2); he breaks up the olods with the samyā, invokes the earth dug up, sprinkles it, spreads gravel on the earth so dug up and spread, pours down the remainder of the water contained in the prokṣanl vessel to the north of the uttaravedi by means of a channel made with one stroke of the sphya and cements together the borders of the utta ravedi ( with water and earth). On the uttaravedi he makes & square hole ( called uttaranābhi) a span in measure or measuring as much as a bull’s or horse’s hoof, invokes it and sprinkles it with water and the rest of the water is drained off to the south (as water was drained off to the north above). Then he covers the uttaravedi with twigs of udumbara or plaksa tree and waits, if the paśubandha is so performed as to extend over two days. In the morning next day he pours clarified butter in a stream on the uttaravedi from the south-east corner to the north-west corner and from the south-west to the north-east carrying a golden piece in such a way that the butter will fall on the gold. Then he places three (pine ) paridhis ( enclosing stioks ) which are of kārsmarya wood ( according to Āp. VII. 7.7) round the nābhi in the west, south and north and puts down on the uttaravedi certain materials viz. bdellium, fragrant and appetising grass, bunch of white wool from between the horns of a ram ( petua ). Having kindled idhma ( a bunch of samidbs ) at the dhavaniya fire, he carries forward the kind led sticks (in & veggel) *489 which is supported on a vessel containing gravel ( to prevent the soorching of the hands ) to the uttaravedi and places them down on the nābhi over the bdellium and other things. This becomes the abavaniya for all actions in the pasubandha and the original Abavaniya becomes the gārhapatya.9490

He takes a spade with a mantra (e. g. Vaj. S. VI. 1), draws to the east of the new ahavaniya an outline of the hole to be dug for inserting the yūpa. He digs a pit so deep that when the yūpa is erected therein its upara (the lower unchisel led portion) will not be exposed to view and he throws out to the east of the pit the earth dug out. The pit is so

  1. The baked clay vossel which is hold beneath tho vossel in which firo is carried is called apayamanl, Tho vossel in which aro is carriod is oallod

x ornt. 2490. Tru etuftat pati foretan era. I *14. VII. 8. 3.

D. 140

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(Oh. XXXII

dug that it is partly within the vedi (prepared for paśubandha) and partly outside**(i. e. it is on the border). The yūpa la laid down in front of the pit, with its top to the east, is washed with water and sprinkled over with water in which barley grains have been mixed, a separate mantra ( ppthivyai tyd &o. as in Vaj. 8. V, 26 ) being recited when sprinkling the bottom, middle and top of the yūpa. He places a handful of kuśas and the first chip ( that was cut off with the axe from the tree) on the yūpa which are both subsequently thrown into the hole, the ends of the kusas being towards the north and east; and then places to the north of the top of the yūpa the cagala. The rest of the water taken for sprinkling is poured into the hole for the yūpa with Sundhantam lokaḥ pitrṣadanaḥ’ (Vaj. S. VI. 1, Tai. 8. I. 3. 1.1) in which there is a reference to the world of the pitrs. He silently makes an offering of olarified butter in the hole with the sruva ladle. Then the adhvaryu or yaja māna sits to the south of the yūpa and anoints it with ordinary Ajys (over which no samskāra has been performed ) by mouns of a chip from its top to its bottom including all its angles ( but excluding the upara). Wbile the adhvaryu is doing this he issues a direction to the botṛ priest to repeat a verse for the yūpa that is being anointed249% and the hotṛ repeats’ añijanti tvām’(Rg. III. 8.1) and stops when he has repeated half of it (AŚV. III. 1.8). Then the caṣāla is anointed both inside and outside and placed on top of the yūpa with a mantra ( Vaj. S. VI. 2, Tai. 8. I. 2. 2. 3). Then that angular part of the yūpa which is to face the fire together with the corresponding part of the upara is anoint ed in a continuous stream and the adhvaryu touches all round and holds with his hand that part of the yūpe over which a girdle would be placed later on. At the direction of the adhvaryu the hotr priest repeats the verses Rg. IIL 8. 2-3, I. 36. 13-14 and III. 8. 5 (half), while the yūpa is being raised up. It is laid in the hole with a mantra (Vaj. 8. VL 3, Tai. 8. I. 3. 6. 1

gā te dhamani) in such a way that its top will slant towards the dhavaniya and its corner (which is more prominent than

  1. Henta fare un efect warrat vafa af . This pagsago is discussed by Jai. in III. 7. 13-14 and bis conclusion is that it indicatos only tbe spot where the yupa is to be orected. The com. on Kat. VI. 2. 8 says '

M organet Part # # wat u it ** fii feri! .2492. पायोशीपमाणापाचाहीति संप्रेष्यस्युझीयमाणापासीदि भाप. VII. 10. 8. Ap. presoribes Tai. 8. I. 8. 1. & iud-dirama’ as the torso to bo repeatod. Kāt. VI. 8. 7. prosoriboa Vij. 8. VI. 2.

Oh. XXXII)

Patubandha-planting the yūpa

1115

the rost) will face the &bavaniya fire. If there are eleven yūpas in an animal sacrifice, then those prominent corners of all eleven yūpas should face the Chavaniya. He fills from left to right the hole for the yūpa with earth with ‘brahmavanim tvā’ (Vaj. VI. 3, Tai. 8. I. 3.6.2). The adhvaryu then strokes the earth tbrice with the staff of the maitrāvaruṇa so as to make the ground round about the yūpa level with the rest of the ground with ‘brahma dçmba kṣatram dȚmba’ (ibid) and sprinkles it with (ordinary) water all round. Two girdles of darbha are prepared one with two strands and two vyāmas’’ in length (for the viotim) and the other with three strands and threa vyamas in length (for the yūpa). The yajamāng touches the yūpa and the adhvaryu makes him recite ‘observe the exploits of Viṣṇu’(Rg. I. 22.19, Vāj. S. VI. 4, Tai. S.I.3.6.2) and look at the head-piece with

that is the highest step of Viṣpu’( Rg. I. 22. 20, Vāj. S. VI. 5). Ap. (VII. 11. 3 ) says that he takes in his hand the girdle for the yūpa with ’ devasya tvā savituh’ and rubs up the yūpa with the hand having the girdle therein with Rg. I. 22. 19. Then he begins to encircle the yūpe with the middle of the girdle at a spot which is of the same height as the navel of the sacrificer or in the middle of the yūpa. He calls upon the hot; to repeat Rg. III. 8. 4 ( yuvā guvāsā) when the yūpa is being encircled with the girdle. The girdle is passed round the yūpa in three coils from left to right. When he has finished doing it he repeatsparivir- asi’( Vāj. S. VI. 6, Tai. 8. I. 3. 6. 2). The two ends of the girdle are intertwined into one another and he inserts the tip of the girdle inside the loop at the other end. Ap. (VII. 11. 6-10) says that the girdle may be pushed down or higher up from the place indicated above or the ends may be dealt with differently according as the yajamāna desires rain or not or according as female or male progeny is desired for the yajamāna. To the north of the corner of the yūpa facing the ahavaniya he inserts in the middle or last coil of the girdle or in all coils of the girdle tho svaru.444 Jal. (XI. 9. 5-7) conoludes that the samskāras of prokṣapa (sprinkling), anointing (añjana), raising up (ucohrayana )

  1. A vyama or vyśy&ma is equal to four aratnia.

  2. The svaru is the first piece that is sovored when tho yupa was boing bowo out of the tree trunk that was follod. Sabark on Jai, XI. 3. 9 romarks qu a rto CHET TU: hru: Hef .. … ** W PUP:

CTR F ire To WTEI. Jai. (in XI. 3. 8-12) ostablisbes that the starU is only one liko tbo yupa, even if there are many animals to be paorificed in the same yajia.1116

(Oh. XXXII

and surrounding with a girdle ( parivyāṇa or parivyayana ) are performed on the yūpa only once and are not repeated at each time an animal is sacrificed. The girdle is an anga of the yūpa and not of the paśu, as otherwise as many girdles will be required for the yūpa as the number of victims to be sacrificed in a gāga (vide Jal. IV. 4. 22-24). The svaru is connected As an anga with the victim (for anointing the victim with it) and not with the yūpa (Jai. IV. 4. 25-28 ). Vide Jai. IV. 2. 1-6 also.

The animal to be sacrificed is bathed with goented water, is led between the cātvala and utkara and brought in front of the yūpe to the east with the animal’s face to the west. The animal is a he-goat ( cbāga ) which must not have a broken horn and must not be devoid of an ear or eye or tooth or tail, must not be lame nor have only seven hoofs (instead of eight, as each of the feet has two hoofs). If the animal is defective in any one of these ways an expiatory offering of djya has to be made to Viṣṇu or Agni-Viṣpu or Sarasvati or Bṛhaspati (Ap. VII. 12.3). Then follows Paśūpākarana495 which may be done in two days. He takes a darbha blade other than from those spread on the vedi with ‘upāvir-asi’ (Vaj. S. VI. 7) and touches the animal ( that stands faoing the west) therewith with the verse ’near the gods’ (upa devān, Vāj. 8. VI.7). Anotber way (according to Ap. VII. 1%. 5-8) is: he takes two blades of kusa reciting ’ iṣe trā’ (Tai. $. I. 1. 1.1) and takes a branch of plaksa tree that has many leaves and twigs, that is not dry at the end and is not hollow and touches the victim with the blades and the branch and repeate the two mantras ‘upo devān-daivir-videb and prajapater-jayamāna’ (Tai. S. I. 3. 7. 1 and III. 1.1.4) and the words ‘I assign thee, who are dear to Indra and Agni.“3486 Then he produces fire by churning from the aranis and offers homa in accordanoe with the procedure of the Vaisvadeva-parva (vide above pp. 1093.-94). Ap. (VII. 12. 11) says that upakarapa may be done after the production of fire. He makes a loop of the

  1. guta NITTETE TATIVE ATTITI Icom. on Kat. VI. 3. 26; Tran IPUHETTATORE i com. on Ap. VII. 12. 8…

  2. According to Āp. VII. 12. 9 the word; ’ Treinaat aut yet ocour in five acts with the appropriate vorb viz. **ur, forgren (tying to tbo post ), T, UT (toking away the omentam) and quiero (pouring olarified butter over the heart of the animal whon about to be thrown as an offoring ). For example, he would say’ ‘amirat er शुनिपुननि or यानि… मोक्षामि’

Ch. XXXII)

Paśubandha

1117

okles water va’ ( Vai sound the in

girdle which has two strands and which is two vyamas in length; he twines the loop round the right fore-leg of the animal and then fastens tightly the girdle on the right horn with the mantra ‘ftasya tva’ (Vaj. S. VI. 8, Tai. S. I. 3. 8); and ties the raśana (girdle) round the yūpa towards its north with devasya tva’ (Vaj. S. VI. 9 or Tai. S. 1. 3. 8.1). He sprinkles water over it with ‘adbbyas-trauṣadbibbyo’ (Vaj. S. VI. 9). Then he makes the victim drink water (by holding below its mouth the agnihotra-havani filled with water) for the last time with ‘apām perurasi’ (Vāj S. VI. 10, Tai. 8. 1. 3.8.1). Then he sprinkles water over the upper limbs and lower limbs (such as its heart and belly) and over the whole of its body. Then he performs all the procedure of the dar$a-pūrnamāsa beginning from the direction to the hot; to repeat a verse when the fire is being kindled up to the prayājas (i, e. the samidhe nis, pravara-varaps by the hot;, devatābvāna, āghāres and pravaravarana by the adhvaryu ).

The pagu is meant either for Indra-Agni or Sūrya or Prajapati and one has to dedicate the victim throughout one’s life in every pasubandha to that deity which one ohooses at the first animal sacrifice ( Kāt. VI. 3. 29-30). He anoints the victim with ajya from the juhū ladle on its forehead, its shoulders and its bind parts after the last aghara is offered (as in darśa-pūrṇamāsa ) and before dhruva-samañjana (lad ling ājy& in the dhruvā ladle with the jubū thrice, once with & mantra and twice silently ). While the animal stands2497 he offers the pray&jas, that are eleven in the pasu. bandha ( while in darśapūrṇamuisa they are only five and in cāturmāsyas they are nine ). The method of offering these in pasubandha is as follows: the adhvaryu directs the maitrāvaruṇa to request the hot to repeat the yajya verses from the Apri hymns of the prayāja offerings in succession. The praiṣas (directions to the hotr) that the maitrā varuṇa utters are rather lengthy and hence the text of only one is given below.2498 There are ten Apri hymns in the

  1. If the animal has sat down it is made to stand up.

  2. So fara goana ama: * TU STE I NIAT समिधा उपमिधा समिद्धं नाभा पृधिष्याः समधे घामस्य बनेन्दिप इळस्पदे त्वाग्यस्प

terol. This is the praiga for samidha). In the other praipas tho names of deities are also put in the objective caso (e. & THAT T grue or FCRIFE). Vide Vāj. S. 21, 29-40 for the praigas of all the

pray ja deitios uttered by Maitrāvaruṇa with soforenco to tho Apris.

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( Oh. XXXII

Rgveda asoribed to ten different sages. They are : I. 13 ( of Medhātithi Kanva ), I. 14% (of Dirghatamas Auohathya, an Angirasa ), I. 188 (of Agastya), II. 3 (of Gșteamada, a Saunaka), III. 4 ( of Visvāmitra), V. 4 (of Atri), VIL % (of Vasistha), IX. 5 ( of Kasyapa), X, 70 (of Vadhryasva ), X. 110 ( of Jama. dagni). Out of these in Rg. I. 13 and L 142 there are versos for both Tanūnapāt ( 2nd prayāja deity) and Narābamsa ; while Rg. I. 188, III. 4, IX. 5 and X. 110 have only Tanūnapāt (and no Narasamsa) and the rest have only Narasamsa (and no Tanū napāt). According to Aśv. III. %. 5-7, persons of Sunaka and Vasiṣtha gotras should repeat their own Apri hymn (viz. II. 3 and VII. 2 respectively ), persons of gotras other than these two should employ the Apri hymn beginning with ‘Samiddho adya’ (according to the com, Rg. X. 110 and not I. 188) or persons of any one of the ten gotras may employ an Apri hymnuus

ho appeare epatarti susitoed meaninge

  1. The word ‘prl’ appears to be used in two sonses. Ono 40080 is ‘a deity or deitios’ invoked by the vorses of the hymn. Yaska (in tho Nirukta VIII.4-22) holds a lengthy discussion on the Aprīs, where ho appears to regard the Āprio as deities ; que S E I WT18: fra भाप्नोते. भीणार्धा । आप्रीभिरामीणातीतिमाक्षणम् । तासानिध्मः प्रथमागामी भवति । (Nir. VIII, 4). The 2nd meaning of Aprr is ‘& verse (yojya) that gratifics a deity’. In this senso the word is used in the Ait. Br. VI. 4

pitfiretrat PPAUI I … 7 Hari Thi Art cuf a re! बहिर्पजति दुरो पजति । उपासानता यजति । देण्या होतारा पजति । तिम्रो देवीर्यजति ।

बटार पजाति । बनस्पति यजति । स्वाहासीर्यजति । वाभिर्यधषि आमीणीया पधषि ariana FATHA 77 AHTareti’. In this passage the explana tions of Afaut it and others have been omitted. The word Āpri la here derived from the root pri’ to please, while Yaska also suggests an altorpative derivation from Sp’ to obtain but oites no Brūhmada text in support of that derivation. The Sat. Br. III. 8. 1. 2 deriyot

• Apri’ from pi’ to fill. According to Yaska tbe first Apri deity is * Idhna ‘, wbilo socording to the Ait. Br. it is ‘Bamidbaḥ’. It is to be noted that be explains all the versos of Rg. X. 110, as the Apri hymn but as that hymn door not contain . vorge about Narxlarise be quotes one from another Apri hymn a vorse for bim viz. Rg. VII. 2. 2 (in Nir, VIII, 7). Hence it is probable that he held the view that the Apri VOT805 for all persons should be taken from Rg. X. 110, while the Ait. Br. prefers the view that one should repost that Apri hymn that is escribed to the founder of one’s gotra. Yaska (Nir. VIII. 22) divides the Apel bymes into three olasgos, those containing Vorsos addrossed to both Toninspāt and Narkdamon, those addrossed to Narfsathda only and

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Oh. XXXII)

Patubandha-Apris

1119

escribed to the founder of his gotra if he is from among these ten sages. The words of Asv. I. 5. 21-22 oreate some difficulty. Aøv. there presoribes that when uttering the yajya at the time of offering the 2nd praydja, the formula should contain an address to Tanūnapāt for all except for persons of Vasiṣtba, Sunaka, Atri, Vadbryaśva and Rajanya gotras. These latter should utter a formula addressed to Narāśamsa. Here if * rajanya’ refers to Visvāmitra, then the difficulty is that in the Aprl hymn (III. 4) ascribed to him, the 2nd deity is Tanūnapat and not Narābamsa ; but it is possible tbat the word ‘rdjanya’ stands for a kṣatriya sacrificer in general and does not refer to Visvāmitra gotra at all. After ten prayājas are offered, the adhvaryu says to the slaughterer of the victim’ bring your two-edged knife.’ The adhvaryu takes the svaru (chip of wood) and anoints the svaru and one edge of the knife with the clari fied butter from the bill-like (or spout-like ) part of the juhū ladle ( according to Āp. VII. 14. 10 the svaru is anointed thrice) and holding the svaru below the knife touches with both the head of the victim (forehead, according to Kat. VI.5.12 ) with a mantra (Vāj. S. VI. 11, Tai. S. I. 3.8.1). After placing back the svaru whence it was taken the adhvaryu gives the knife back to the slaughterer (Samitr) with the words ’let this edge be marked by you’(Sat. Br. III. 8.1.5). The animal when killed is out up by the slaughterer with the un-anointed edge and the flesh when roasted is cut up with the edge that is anointed. The adhvaryu directs the maitrāvaruṇa to recite a mantra for indicating that fire ( a fire-brand) is being carried round the victim and the maitrāvaruṇa recites ‘agnirhota no’ (Rg. IV. 15. 1) or the verses Rg. IV. 15.1-3 (according to Āśv. III. 2.9). To the north of the cātvala pit, he digs up a spot for establishing the

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those addressed to Tandnapāt only. He mentions an 11th Aprt bymn ocourring in the praiga (1. o. probably the praipsdbydys Āpri hymn ). There are Āpri hymas in the other vedas also. For oxamplo, vide Voj. 8. 21. 12-24 (only Tantnapat ), 29. 25-36 (containing addresses to both Tanūdapat and Narabanga and being the same as Rg. X. 110 oxoopt tho vorso to Naradanga wbiob is taken from Rg. VII. 3. 2), Atharvavoda V. 12 ( same as Rg. X. 110), V. 27. Tho Tai. Br. III. 6. 3 contains all tho Āpri versos of Rg. X. 110 and the vorse Rg. VII. 3. 2. There is considerable literaturo on the Aprla, both anoient and modern. Vido Tai. 8. IV. 1. 8, Tai. Br. II. 6. 12 and 18 and Ait. Br. (Haug’& tr. pr. 81-83), Max Maller’s H. A. 8. L. pp. 468-467.

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( Oh. XXXII

Samitra fire.900 The Agnidhra, lighting & fire-brand at the Ahavaniya, carries it thrice round the victim, the yūpa, the Ahavaniya fire, the place where the dāmitra fire is to be kindled, the otvāla pit and the clarified 2001 butter, from left to right with the mantra pari vājapatih kavih’ (Rg. IV. 15. 3, Tai. 8. IV. 1, 2.5). In modern times the priest perambulates all these together and not separately. The āgnidbra throws the firebrand on to the Ahavaniya fire and again goes round the above objects thrice from right to left. According to Ap. VII. 15. 4-6, the adhvaryu makes one, two, three or four offer ings of ajya, with mantras called apāvya, when fire is carried round the victim, when it is set free from the yūpe and led on (Tai. S. III. 1. 4. 1-2). The agnidhra, again taking up the same fire-brand, starts to go with his face to the north and the victim is led after the agnidhra by the samitr ( who takes away the cord of girdle from the victim’s head and ties it round its neck). The pratiprastbātr ( an assistant of adhvaryu ) touches the animal (that is being led northward ) from behind with two utensils ( spits) made of kārsmarya wood ( used for roasting vapa, omentum ), the adhvaryu touches the pratipra sthāte and the sacrificer touches the adhvaryu.250X A pit ia got dug (by a servant) for covering in it the undigested food and the fooes of the victim when killed. They (the priests and yajamins ) should not pass beyond the place for the samitra fire. The adhvaryu takes two kusa blades from those with which the vedi is strewn and says to āgnidhra ‘03śrā3 vaya’

  1. The fire on which the flesh of the victim is roasted is called Simitra. The burning fire-brand, after it is carried round the victim, is placed by the adhvaryu ( who takes it from the agaidhra’s hand ) on a spot to the north of the oat dla and that becomes the samitra iro. mifaga y fauna IF FAS: 1 . VII. 16. 2-3. According to some the fimitra fire is specially produced by attrition (vido Kat. VI. 5. 14).

  2. There are several views here. Some hold that the fro-brand s to be carriod round the riotim alone, others hold that it is to be carried round the first five objects and others add ajya ; others that the fro-brand is carried tound the victim, the place of Sumitra and wjya. Vido Kat. VI. 5. 2-3, Ap. VII. 15. 2 and com, theroon. This oporation of carrying fire round the victim is called paryagoikarapa. According to the Tai. Br. III. 8. 17 the mantras mogas-tvt pacatair-avatu’ aro aparya and that the Propas aro a pāvya (the mantras aro Tai, 8. VII. 4. 12.1).

250%. The idea of this touching seems to be that some spiritus! induonos passos from the consecrated votim to the sacrifi.cor.

Oh. XXXII)

Pasubandha-Adhrigupraisa

1121

and the latter replies ‘astu srau3ṣat’ and then the adhvaryu issues an upapraiṇa (a supplementary direction) to the mai trāvaruṇa to prompt (the hots) to recite for the offerings to Gods.403 The hotr then recites the famous (but long) adhrigur praiga, “of which is an invocation to divine and human slaugh

  1. The maitravaruna is an assistant of the hotr and the prains he atters is अजैदशिरसमाज नि देवो देवेन्यो हम्यवाद प्रायोमिहिंग्यानो धेनाभिः कल्पमानो यज्ञस्यायुः प्रतिरन्नुपण्य होवहण्या देवेभ्यः ।. Vide आश्व. III.2. 10,ऐ.बा. VI.5, ते. मा. III. 6. 5.

  2. The adhrigu.praisa is: दैव्या शमितार आरभस्वमुत मनुष्या उपमयत मेष्या दुर आशासाना मेधपतिभ्यां मेधम् । प्रास्मा अग्निं भरत स्तुणीत पहिरन्वेनं माता मन्य वामह पिता भ्राता सगयोऽनु सखा सध्यः । उदीचीना अस्य पदो निधत्तात् सूर्य चक्षुर्गम. यताद्वातं प्राणमन्ववसुजतादन्तरिक्षमसं विशः श्रोत्रं पृथिवीं शरीरम् । एकधारय स्वच माछचतात्पुरा नाग्या अपि शसो पपामुखिदतावन्तरेवोल्माणं पारयस्वात् । श्येनमस्य पक्ष: कृणुतात् प्रशसापाहूशला दोषणी कश्यपेषासावच्छिद्रेश्रोणी कषषोरू मेकपोष्ठीवन्ता। पह विंशतिरस्य वक्रयस्ता अवष्टयोध्याषयतादात्रं गात्रमस्यानून कूणुतात् ऊवायगो पार्थिवं समसात् । अस्मा रक्षः संसुजतात् । वनिष्ठमस्य मा राविष्टोसकं मन्यमाना मेहस्सोके तनये रविता स्वच्छमितारः । अधिगो शमीवं सशमि शमी शमीध्वमधिगा अपाप । आश्च. III. 3. 1, शा. श्री. V. 17. This occurs in Tai. Br. III. 6.6 and Ait. Br. VI. 6-7, where some expressions are also explained. A.SY. (III. 2. 11-30) explains how changes ( uba) are to be effectod in this formula in differont rites according to the limbs concerned, the deities and tbe number of victims, Aav. (III. 3. 2 and 4) provides that the worde शामितार:, अपाप and अस्मा रक्षः संसजतात् are recited inaudibly and the Passage ‘अधिगो ……. अपाप’ is repeated thrice. This whole formula is called adhrigu sod adbrigu was also supposed to be a deity presiding ovor the slaughtering of a victim in Bacrifice. Vide com. on Abv. III. 2. 11. There were as remarked by Sai. Sr. aine pauses to take breath at the end of eacb of the first nige sontences. Tho Nirukto (V.11)oxplains ‘adhrigu’ as meaning a mantra and also states that the word is applied to Agni in Rs. III. 21.4 and to Indra in Rs. I. 61. 1. The Nirukta quotes the words ‘अधिगो शमा …… अभिगो.’ Jaimini considers questions arising from some of the words used in this formula ; in IX. 3. 27-28 (when there are many viotims in a saorifico, the singular: ‘caksur’ is still to be used), Ix. 3. 29-31 (the word

•okadha’ is explained), IX. 3. 32-40 (some srkhas read ‘medhapataye’ and some ‘medhapatibhyam’ and the word means ‘deratx’), Ix. 4. 1-16 (about ‘26 ribs’ when there are two or more viotims), Ix.4.22 (‘uraka’ means ‘vapa’), Ix. 4. 23-24 (‘pradast’ means ‘pra Hastau ‘), IX. 4. 25–27 (the words syena, sala, kaśyapa, kavapa and srekaparna only mean that the limbs are to be taken out ontiro and whon so takon out they resemble the hawk and other objects mentioned, Jai (IX. 1.46-49) says that in the Atiratra sacrifice of the ewe to Bārasvati the adhrigupraiça does not occur. Different viowo wore ontorn tained as to who the samitf 88, the usual opinion boing that he was e

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(On. XXXII

terers calling upon them to bring the animal to the holy doors of the sacrificial place, wishing that the parents, relatives and friends of the victim will consent to its death and expres sing the hope that its several organs and limbs, such as the eyes and ears, will be merged in divinities like the sun and giving directions as to how its parts are to be cut and disposed of. On reciting this solemn formula the hot;, while still occupying his seat, turns to the right (i. e. he comes to face the west) and has the sacrificial place behind his back and the maitrāvarupa does the same. The adhvaryu throws one of the two blades taken up by him to the west of the samitra fire, the victim is held over that blade with its head to the west (or to the east, according to Kāt. VI. 5. 17) and feet to the north. Then its mouth is firmly held so as to stop its breathing and choke it to death or it is strangled to death without allowing it to give out a ory, by using & halter round its throat. The adhvaryu says ‘kill it without 980s allowing it to utter a ory’ and then he along with the pratiprasthātr, āgnidhra and the sacrificer come back to the ahavaniya which they face, turn from left to right and remain with their backs to the animal that is being killed (i. e. they, do not see the actual slaying of the animal). According to Ap. VII. 16. 7 tbe sacrificer repeats at this time several verses such as Tai. S. III. 3. 1. 2, Tai. Br. III, 7.7, the purport of which is that the viotim may go to heaven, the sacrificer himself also may go to heaven after securing welfare in this world. When the samitr declares that the viotim is killed the adhvaryu says ’let, it lie down for a moment.’ If the paśu bleats while being strangled the adhvaryu then offers

( Continued from last page) person other than the rlviks (though a fow opinod that one of the ptvika who oboked or strangled the animal was called sāmitf). Vide Kāt. VI. 7.1-4 and the com, thereon. According to Jai. III. 7. 28-29, damit is tho sdhvaryu himself. Adv. XII. 9. 12-18 shows that the samitr may be a brābmaga or a non-brahmana, The Ait. Br. VI. 7 end ĀŚv. III. 3. 4 state that the boty is to utter inaudibly ‘O (divine) slangkterors ! whatever morit exists in this make that belong to us, whatover in ‘sia fal, make it go olsowhere ‘, The words offerts, simir, suit uso called

THTHS ( stops or pauses). The last is pronounced as UTT.

  1. According to Kat. VI. 5. 21 the adhvaryy only says “kill it (the pasa), it has gone following (the gods)’; m rd r. Dhe com. on Ap. VII. 16. 5. explains were arret nga’ (it is killing without wounding or drawing blood ). $at. Br. III. 8. 1. 15 hus the Words H OT … … fina.

Oh. XXXII)

Pasubrundha

1123

ajya in fire (as an expiation). The sacrificer and adhvaryu with vapaśrapanis (spits ) approach the dead victim with the words ‘O slaughterers, may you approach’(Tai. 8. III. 1, 4.3). He then removes the cord (by which the victim was tied) with may Aditi remove this cord’ (Tai. S. III. 1, 4.%). He winds round the raśanā (girdle of the victim ) into a loop, keeps it on the arteries of the victim leading to the ears, attaches it to a peg and throws it into the catvala pit (Ap. VII. 17. 4-6). Accord ing to Kāt. VI. 5. 26 he throws the tying oord into the cātvala by means of the two vapāśrapanis. Then the adhvaryu directs the pratiprasthātr to lead forward the sacrificer’s wife from her seat to the vedi. When leading her who has & jar of water in her hands for washing the feet and other limbs of the paśu, the priests06 makes her recite a verse in honour of the sun.namas te atana’ (Vaj. S. VI. 12, Tai. S. I. 3. 8. 2). Ap. adds that the wife, priests and the sacrificer touch water on the cātvala pit (VII. 18. 4) with a mantra (Tai, S. I. 3, 8, % ‘apo devib ). The wife sitting down near the dead pasu washes with water the several parts of the victim’s body viz its mouth, nose, eyes, navel, ponis, anus, feet ( all together ) with appropriate formulae in each case (viz. ‘vācam te sundhāmi’ &o. Vaj. S. VI. 14). With the water remaining in the jar the adhvaryu and sacrificer sprinkle the other parts, such as the head, with Vāj. VI, 15 (Tai. 8. I. 3.9.1). The adhvaryu turns the animal on its back and places on the victim’s body a blade of kuśa with its end to the east about four fingers%50% below the navel of the animal with

oṣadhe trdyasya’ (Vaj. S. VI. 15 ), places the marked edge of the knife on that blade, makes & slit on the kuśa blade and the belly obliquely, takes in his left hand the portion of the blade cut off and anoints the ends of the other portion of the blade with blood ( that spirts out from the slit) with thou art the portion of evil spirits’ (Vaj. VI. 16 ), touches water and throws that blood-stained blade on the utkara,1508 The

o led and meet the wife. The these in Agaia

  1. Kat. (VI. 6. 28 ) says that where an animal is sacrificed in Soma Baorifico (23 the aga spomiya padu or savaniya pasu in Agai. stoma) it is the nestr who leads forward the wife. If tbe sacrificer has Bovpral wives they all are led and all roport the formula (Vaj. VI. 12), but only one carrios the water jar.

  2. The vapa (omontam ) of the pasu is about four fingers below the devel.

• 2608. Ia Rat. the mentras about padu-bandha are taken from Voj. 8: VI. 1-and they are not montioned here in many 0110s.

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(Ch. XXXII

Haorificer treadg3508 upon the blood-stained blade with the left foot ( and then touches water with his hand ). The adh varyu then pulls out from the belly of the viotim the omentum, envelopes the two spits 2510 ( vapaśrapanis ) with it, pierces the thin end of the vapa with one spit, severs it from the belly on all sides and sprinkles it with water holding the spits over the patvāla pit. Then the pratiprasthātr heats the omentum on the samitra fire. The adhvaryu, pratipras. thats and Agnidhra come from the otvāla to the aha vaniya. The Agnidhra throws the samitra fire (viz. the firebrand and not the fire produced by attrition) into the Dhavaniya and the adhvaryu also throws into it the portion of the blade hold in his left hand ( as stated at p. 1123 above). Ap. ( VII. 19. 3) adds that the samitr holds tigbtly by the closed fingers of his hands the two portions of the skin of the victim’s belly till the omentum is offered into fire. The pratiprasthātṛ, standing to the north of the āhavaniya fire, heats the omentum on that fire, then carries it by the space between the yūpa and @havaniya, goes round to the south side, and roasts the omentum on the dhavaniya. The adhvaryu takes clarified butter in the sruva ladle and pours ajya on the omentum that is being held for roasting on the ābavaniya by the pratiprasthātr with a mantra. When drops ( stokas) of fat begin to drip from the omentum, the adhvaryu directs the maitrā varuṇa to recite for the drops. The maitrāvaruṇa recites Rg. I. 75. 1. and Rg. III. 21. 1-5.8511 When the omentum is well roasted, the pratiprasthātṛ says to the adhvaryu ‘it is roasted, proceed. The omentum is placed on the south corner of the western side ( śropi ) of the vedi on a branch of plakṇa tree stretched on the barhis ( kusa grass on the vedi). Then the hotf recites the mantra for brugadapana (making the adhvaryu take up the jubū and upabhrt ladles ) and the adhvaryu issues & direction 4518 to the maitravaruna

2509, Ap. VIII. 18. 14 bas the characteristio words which the sacrificer utters when treading stearinoita uamariagaichi THAT THE

miseratterial. This formula occurs in Vaj. S. VI. 16.

  1. The vapadrapanis are made of sticks of kørdmarye wood, one being straight and pointed while the other has two forks at the top.

  2. rat start 019TETT & feqa: wafar og fri: 1 oom. on Kat. VI. 6. 18. In each of the five versos of Rg. III. 21 the word * stoka’ oocurs. Vide Asv. III. 4. 1 for the versos that are to be repeated.

  3. The adhvarya directs the maitrāvaruqn in the words. FoTETS forge Ara and the lattor says that a FURETUTTU KUTOLET &o. (Adv. III. 4. 3) and the hotṛ, then repeats the last Āpri vorso (whatever bymp is used ) as the ydjyd for the 11th M.

ORA BOLO. The vant: This for sweet potatoes

Ob. XXXIII

Patubandha

1125

priest to ask the hotf to recite the last Apri verse as the yājyt for the 11th prayāja (which had remained to be recited ). Having offered djya (the 11th prayāja) into fire and having offered the two ājyabhāgas (according to Jai. X. 8. 5 and some others the ajyabhāgas are not offered in independent animal sacrifices nor in the animal sacrifice ih” soma-yaga, Āp. VII. 20. 8) he puts ajya in the jubū ladle, places a piece of gold thereon, then the whole omentum on that plece (taking it from the spits ), places another golden piece on the omentum, on which he pours ājya. 5518 The adhvaryu then offers into the abavaniya the omentum so treated to Indra and Agni (or Sūrya or Prajāpati as stated above on p. 1117). The anuvāky& and yājyk’ of the vapā are respectively Rg. I. 93. 1 and 5. According to Aøv. III. 4. 4. the pradūnas ( yāgas ) in all pagu bandhas are three, viz. vapā, purodada and havis. After offering Vapā, the adhvaryu throws, while standing to the north, into the ahavadiya the vapaérapapi spits, the one with two forks having the forks in the east and the other having its point turned to the west ( according to Ap. VII. 21. 3 it is the prati prasthātr who does this ). The adhvaryu ‘offers on the spite the samsrāva ( the drippings ). Āp.( VII, 21. 5) and some other sutras presoribe that the fee of one bull and three miloh oows or three other cows is given to the priests at this stage. The priests ( six ), the sacrificer and his wife go out to the cityāla and there purify themselves by mārjana ( purifying with drops of water) with idamāpaḥ pravahata,’ *$14 Vāj. S. VI. 17 and Rg. X. 9.8 ( while Ap. VIL 21. 6 prescribes five, viz. the three

apo hi sthā’ Rg. X. 9. 1-3, idamāpaḥ’ Rg. I. 23. 22, nirmā muñoami’ Rs. X. 97.16 = Vāj. 8. XII. 90). When doing this the maitrāvaruṇa lays down his staff ( ĀŚv. III. 5. 1).

Now preparations are to be made for the pasu-purodāsa2815 and the necessary utensils are placed to the east of the ahavs niya (the former āhavaniya i.e. the gārhapatya in this sacrifice) on kusa grass by the agnidhra. The devatā of the purodāsa is the same as the devata of the victim i. e. Indra and Agni (vide

  1. In this way the offering (omentum) becomes firofold (TEITVE) and tbis is done ovon for those who ordinarily make an offering caturavatta. Vide AP. VII, 20. 10–11 and Jai. X. 7. 72-79.

  2. The com. on Kāt. VI. 6. 28 expressly states that the wite also repeats tbe mantra (Vaj. S. VI. 17), Akv. III. 6. 2 stator that marjana is performed with Rg. X. 9. 8 and sumitriya ng Uya’ Tai. B. 1. 2. 46, 4 .

  3. girdi TTUTTO PER I com, on Āp. VII. 12,1126

p. 1117 above ). Jal. (XII. 1. 1-8) prescribes that the proce dure (viz. prayðjas ) performed at the time of offering vapa is not to be repeated when the pasupurodaśa is offered. The adhvaryu separates the various organs ( such as the heart, the tongue) from the corpse without cutting into parts each organ (according to the com. on Ap. VII. 22.5 and 7 it is the samitr who outs up the several limbs). There is some divergence as to the limbs of the victim that are out off and are used as avadānas and since animal sacrifices became rare or were altogether stopped in medieval times, the commentators do not explain all the words used in the ancient texts in the same way (vide Āp. VII. 22. 6, Kāt. VI. 7. 6-12 and Baud. IV. 8). Accord ing to Āp. VII. 22. 6,8510 the limbs out off are: the heart, the tongue, ohost, the liver, the kidneys ( vśkyau, vṛkkau in Kāt. ), left forefoot, the two flanks ( pārøve), the right haunch, a third part ( i. e. the middle one) of the entrails these are meant for the dovatās and are to be offered with the juhū ladle ; the right fore-foot, the left baunch, the thinnest third of the entrails–these are for sviṣtakṛt; the kloman (the right lung ? )8517, plihan ( the spleen), puritat ( pericardium ? ), adhyūdhni (& tubular vessel above the udder ), vaniṣthu (large entrails ?), medas (fat), jāghanı$18 (the tail). Kat. VI.

  1. According to Kat. VI. 7. 6 it is the foremost (or upper) joint (purvagadaka ) of the left forefoot ( that is taken ) among the first aine. Kat. VI. 7.6. describes the first nino 88 jauhavam (to be offered with the juba ) and the next three as 00nnected with upabbit ladle. The threo cut into upabhrt are called tryanga and are meant for Svitakit. Vide Sat. Br. III. 8. 3. 18 (8. B. E. Vol. 26 p. 205 ). The whole of the entrails are taken off at once and divided only at the time of cutting and putting into the juba ladle.

  2. Aocording to com. on Kat. kloman is TH T, wbile com. on Āp. saya it is a fleshy gland oalled ’tilaka’ resembling the liver. Puritst is pericardium according to com. on Kat, and entrails (antra) according to com. on Āp. Medas according to com, on Āp. is the mom brane covering the heart and the vṛkya.

  3. Vide Jaimini III. 8. 20–23 about jāghani and patnisanyja and oom. on Kat. VI. 7. 10 for the various meanings attributed to j@gbaar. Jaimini has several sūtras on paśu. In X. 7.1-2 he ostablishes that the whole animal is not one offoring, but that its govoral limbs aro separate offerings. In X. 7. 3-9 he establisbos that only eleven organs (heart &o.) are fit to be offered, that the shoulders, head, angka and sukthin aro altog other prohibited ; in X. 7. 10–11 he declarou that the three augas, via, the front portion of the torofoot, the middle of the ontrails, and tbo dropi are offerod to Svietakṣt; in X. 7.12-17 ho deals with the odbyudhat given to hotf, and vaniqthu to agaidhr.

Ch. XXXII)

Pasubandha-paśupurodata

1187

7.11 adds that kloman and the next three may be out off or not. The medas ( fat on the abdomen) is, according to Kat., thrown on the guda (entrails) if the victim be thin. The tail is to be employed as an offering in the Patnisamyāja, according to Kat. and the largest part of the intestines ( 3rd of the whole ) was to be employed as offering in upayaj homa. The undigested grass (inside the belly of the victim ) is put in & pit dug up to the west of the gāmitra fire and to the north of the utkara and on it the blood of the victim is poured with the words ’thou art the portion of evil spirits’ (Vaj. S. VI. 16 ). The victim’s heart is held pierced on a pike (dūla) made of varana wood one aratni long and is roasted on the samitra fire and all other parts of the victim except the heart are cooked in an ukhā (pot for boiling or cooking). According to com. on Ap. VII. 22. 9 this cooking is done by the samits. Jai. XII. 1. 12 prescribes that the cooking is done on the salāmukblys fire and not on simitra fire. The adhvaryu performs the operation of sprinkling butter on the juhū and upabhrt, outs two portions from the middle and front parts of the cooked material into the juhū, pours butter over it and offers it into fire for Indra and Agni, then cuts one portion ( for Sviṣtakst) into the upabbft, makes two pourings of butter over it and makes an offering to Agni Sviṣtakst.2519 Jai. (XII. 1. 10-11 ) concludes that the offering of the pahupurodāsa is made with the ladles. used in darśapūrṇamāsa and not with the soma vessels ( viz, the oups and camasas). Then a portion is cut off out of the remainder of the material from which purodāsa was offered and placed in & vessel called prasitrabarana ( which portion of the sacrificial food is eaten by the brahmā priest ) and some portion is cut off as the idā, which is invoked with mantras and eaten by all the priests. He then thrice asks the samity whether tho havis (the heart roasted on a pike) is ready cooked and the latter simply replies “it is cooked’, Kat, VI. 8. 1 presoribes that the samitr should in his reply utter only the word ‘sptam’ and should not add any word like ‘revered sir’ (bhagavah) or ‘hi’. The samity then

  1. According to Adv. III. 5. 9 gær er TETTÉT gaat pas stereoty is the direction of the maitrdvaruna to the botṛ and Rg. III. 1. 28 and III. 54. 29 are the puronurdky& and ydjyā of the offering of purow dada to Agni Sviptakft (in all animal quorificos ).

1128

(Ch. XXXII

takes off the heart from the pike ( sola) on which it was ross ted, and keeps it in a pot (kumbhi) and pours over it prṣadājya (olarified butter in which sour milk is mixed) with ‘sap te’ (Vaj. S. VI. 18, Tai. 8. I. 3. 10. 1) and ajya over the other portions of the paśu. The samitr gives the hṭdaya-sula (the pike on which the heart was roasted ) to the adhvaryu who does not keep it on the bare ground nor throw it in water, nor does he touch with it himself or others (but holds it tied by & cord). He takes these ( viz. the roasted heart and the cooked organs ) between the yūpa and the ahavaniya fire and places them on the southern part of the altar (viz. its southern corner of the Western side ) over which kuśa grabs is already spread. Then ajya is sprinkled over four utensils viz. juhū, upabhṛt, vasca homahavaṇi (& suc ladle with which the offering of vasā i. 6. of the gravy is to be made ) and the vessel in which ida is to be cut. Then a golden piece is placed in the juhū and the upabhst, which are then kept on twigs of plakṣa tree and then in the juhū and upabhrt are out by the pratiprasthātr ( with the anointed edge of the knife ) portions of the heart, then of the tongue and then of the chest ( this order is stated in the Tai. S. VI. 3. 10) and then of the other limbs in any order (the whole of the entrails being at this stage cut in three parts ). Two portions of the size of the fore-part of the thumb are out both in the juhū ( of the daivata limbs ) and upabhrt ( of the limbs meant for Sviṣtakit ). While this is being done the. adhvaryu directs the maitrāvaruṇa to repeat texts for the havis that is to be offered to Manota and the maitrāvaruṇa repeats the whole bymn Rg. VI. 1 (in the first of whioh only the word Manotā ocours as an epithet of Agni, probably meaning “thinker). He takes the gravy in the vasāhomahavanza520 with red-asi’ (Vāj. S. VI. 18), pours ajys over it twice and mizes the two together with the knife. The rest of the vasi he pours in the idāpātra to which are

  1. Vide Sat. Br. III. 8. 3. 14 (8. B. E. vol. 26 p. 203 where Manot ls of the feminino gender) and Ait. Br. VI. 10; the latter refers to RE. VI. 1.1-13 and says Vak, Go and Agai are the threo Manotās. The bymo also is called Mapota (vide Adv. III. 4. 6 and com.). The manotti mantra is tho same, though the animal may be offered in some sacrificos to other deitiok. Vide Jai, X, 4. 42.

Oh. XXXII]

Patubandha

1129

added the chest and other boneless parts.881 When the yajy. for Indra-Agni is half repeated, a part of the Vasa is offered by the pratiprasthātsitting to the north into fire with ‘ghștam ghftapāvānah’ (Vaj. 8. VI. 19, Tai. 8. 1. 3. 10.2) and with the remainder of the vasā he makes offerings in each direction with ‘digaḥ pradisah’ (Vaj. S. VI. 19, Tai. S. I. 3. 10,2). No vasa is kept for being partaken of by the priests ( com. on Kāt. VI. 8. 22). Then the adhvaryu takes in the juhū a part of prṣadajya (mottled butter) from the pot of prṣadajya and offers to Vanaspati and after taking the contents of the upa bhrt into the juhū makes the offering to Sviṣtakrt (Ap. VII. 25. 14 and Kāt. VI. 8. 18-22 state that the order of these last offerings may be different). Then he touches the remaining organs and limbs of the pabu and keeps the juhū and upabhșt in their places. Then the idd (to be eaten by the priests ) is brought between the yūpa and the ahavaniya fire. After the idą is invoked the six priests and the sacrificer partake of it, but there are special portions assigned to each viz. the vaniṣthu is given to the agoidhra, the adhyūdhni to the hotr and the chest to brahmā. Then they all purify themselves by mārjana. The adhvaryu then directs the dgnidhra ‘bring burning coals for upayaj offerings’, directs the pratiprasthat ( called upayastr 8523 here ) to attend to the coals; to the brahma

  1. The wholo animal is the sacrificial material (just as rice grains are the material from which caru is prepared for offering ) and havis is constituted by the heart and other organs of the animal. Vide com, on Kat. VI. 8. 6 and Jai. X. 7. 1-2. The several organs and parts are taken out of the ukha and spread over a large bamboo vessel (varda-patrr ), the last part being placed in the north. Tho adhvarya porforms on each of the oloven limbs (called jaubava ) pranadana (vivifioation) while no pripadana is done for the portions to be offered to Sviptakft. According to Āp. VII. 24. 5 only ono portion is out from the limbs meant for Sviaṭakpt. Several rules are laid down in Āp. VII. 24. 6–19 about the cutting of some parts. Out of the three parts of the ontrails, one of medium thickness is out in two and placed among the daivata portions, the thinnest part being for sviptakṣt; the medas is out in thros parts, two being put in the two srucs and the third in tbeido patra. The modas is mixed in tbe broth of the victim’s limbs. The ida is made from tho first six out of the limbs (heart &c.) and the vanisthu is the 7th. The ida is incroased by the addition of the limbs that bave no bones viz. kloman, spleen and puritat.

  2. According to com. on Āp. VII. 26. 8 the hot is the upayapti. According to Jai XII, 4, 8 this offering of the entrails is samskara (pratipattikarma ) and when many victims aro sacrificed in one rite, tho entrails of all animals aro offered as upaydja offerings.

H.D. 14%

1130

[ Oh. XXXII

priest he says ‘shall I start’ and also directs the Agnidhra to place a samidh on the fire. The Agnidhra brings red-hot goals from the samitra fire, and puts them down on the northern corner of the west side of the altar after removing the kuśas strewn thoreon ( in soma the coals may be optionally brought from the agnidhriya fire-place and placed on hotdhiṣnya ). The third and thickest part of the entrails ( that has been kept aside ) is cut obliquely into eleven parts, which are offered into the red-hot coals placed as above by the pratiprasthātz with his right hand, each with a mantra (for eleven mantras vide Vāj. 8. VI. 21, Tai. S. I. 3. 11. 1), when the ory Vaugat is uttered for each of the eleven anuyājas 2538 that are offered with prṣadājya here ( Ap. VII. 26. 12). These eleven offerings of the entrails are called upayājas (additional offerings), vide Jai. XII. 4. 8. At the end of the 11th offering, the pratipras thatṛ touches his mouth and the portion stioking to his hand is wiped on the barhis with the words ‘adbhyastvauṣadhibhyah’ (Tai. S. I. 3. 11). At the end of the anuyājas, the svaru is placed in the juhū ladle and offered into fire with ‘may thy smoke reach the sky, may thy flame reach heaven, fill the earth with thy ashes, svāhāl’(Vaj. S. VI. 21, Ap. VII. 27.4). Ap. (VII. 27.6-7) and others say the direction ( praiṣa ) for repeating the sūktavaka is uttered by the maitrāvaruṇa25(and not by the adhvaryu). The hotṛ repeats it and the maitrāverupa throws his staff into the ūbavaniya fire ( Āøy. III. 6. 21 ) and Ap. (VII. 27. 8 ) says that the three paridhis also are thrown into fire by means of the sruos except the dhruva. The patnisamydja is performed with the tail of the animal, which is taken to the south of the sacri ficial ground. There was a difference of opinion whether portions of the tail were offered to all the four deities of patni gamyāja 3585 or to some only ( vide Kāt. VI. 9. 14-20 ). Accor ding to Ap. (VII. 27. 10 ) and Kat. (VI. 9. 15-19 ) only ajya offerings are made to Soma and Trastr, the inside part of the tail ( on which no hair grow) is cut up for the wives of the gods and the hairy part is cut up for Agni Gșhapati. Whether

  1. The first appear is Free FUTET, tho remaining ten all have the words 3 FUTET with ten names of deities in the objective caso, viz. भातरिक्ष, देव सवितार, मित्रापरणो, अहोरात्रे, छन्दासि, पावापूपिणी, पर्स, सोम, दिग्पं pas, MT

  2. Thoto of Aarrugor is frog a gofford RTS …… tesla रसि भदवापाप प्रेषितो माहा रक्तपाकाप ता.हि.’

  3. For the patnisathy jas, vido above p. 1076,

Ch. XXXII

Paśubandha-jaghant

1131

the sacrifioer is caturavattin or pancūvattin, all four or five por tions are cut off from the tail and there is no under layer (upastarana) and upper layer (abhighérapa) of ajya in this case. Acoording to Kāt. VI. 9. 20 portions of the tail are offered to all devatās of patnisamyāja. Vide Jai. XII. 4. 10-16 and III. 3. 20-23 on this. Ida is cut from the hairless portion of the tail for hot; and from the hairy portion for the agnidhra and the rest of the tail is handed over to the sacrificer’s wife who passes it on to the adhvaryu or some brahmana, The samitr had so far partaken of nothing, but he is now given the shoulder of the victim, but if he be not a brāhmaṇa he gives it to a brahmana. They offer three samiṣtayajus, e538 throw the barhis into fire, approach & pond ( or reservoir of water ) taking with them the spit (sūla ) on which the heart was roasted. Ap. VII. 27. 15 says that they carry&827 the sūla in such a way as not to touch it. The adhvaryu enters in the midst of the water and conceals the spit into the bottom underneath with its tip downwards with the mantra ’thou art sorrow; give him gorrow who hateth us and whom we hate’ (Tai. S. I. 3.11. 1-2 and also with Vāj, S. VI. 22 according to Kāt. VI. 10. 3), at the same time thinking of his enemy (without taking his name ). If he does not enter water, then he may pour some water to the east of the yūpa and should conceal the spit at the place where the dry space and wet space meet. Aśv. (III. 6. 25-26 ) prescribes that all the priests, the sacrificer and the wife do not touch the sūla after it is thrust into the earth, do not look at it, and return, each taking one after another three fuel-sticks with a mantra for each and put them on fire with & mantra for each stick one after another, after doing homage to the ahavaniya with Rg. I. 23. 23. Then they all perform mārjana near the concealed sāla or the cātvala with ‘sumi. triyā na āpa osadhayah’ (Tai, S. I. 4. 45. 2 ) or according to Kat. VI. 10.5 they touch water with ‘dhāmno … … sumitriya na Apah’ (Vaj. 8. VI. 22). Then they pray Varuṇa to free them from sin in the words ‘dhāmno dhāmno rājan’ (Tai, S. I. 3. 11, %), and ‘ud-uttamam’ (Tai. 8. I. 5. 11,3 ). They lay samidhs on the ahavaniya as in Varupapraghāsa. The animal sacrifice ends with the garnsthājapa as in darsapūrpamāsa,

Kamyāḥ Patavah:-Just as several kāmya iṣtis were pres. oribed for securing various desired objects 80 various animal

  1. For samiptayajus, vido p. 1082. 2627. The priosts, the storifloor and his wife go to a pond.

1132

History of Dharmatosira

i Ch: XIII

sacrifices are found in the texto prescribed for the attainment of such objects as prosperity, villages, eloquence &o. Tai. 8. (II. 1.1-10) refers to several such sacrifices. For example, Tai. S. II. 1. 1. 1 says ‘one who is desirous of prosperity should offer a white pasu to Vāyu; one who is desirous of a village should sacrifice an animal to Vayu Nigutvat; one who having command over speech or words is not able to speak eloquently should offer an ewe to Sarasvati’ (II. 1. 2.6). The Tai. Br. ( II. 8. 1-9 ) contains the anuvākyās and yājyās of the vapa, purodasa and havis offerings of many animal sacrifices. Ap. (XIX. 16-17) deals with kamya animal sacrifices. Aśv. III. 7 gives the anuvakyās and yājyās of a group sacrifice (Aika daśina) of eleven animals 2538 to Agni, Sarasvati, Soma, Pūṣan, Bphaspati, Vi ve Devas, Indra, Maruta, Indra-Agni, Savit, and Varuṇa ; while Āāv. III, 8. 1 sets out the anuvākys and yājyās of eighteen animal sacrifices in addition,

Those follow the procedure of the nirudhapaśubandha Bacrifice and are all passed over here.

  1. The Aikadagina animal sacrifice is a special form of the animal sacrifice, for wbich Ap. XIV. 5-7 may be consulted. It follows the procedure of savaziya pabu (Jai. VIII. 1. 14). In this thero may be thirteen yūpas for cloven pagus or only one yūpa for all paśus. Bleven yūpas are the ordinary onos, the 12th is called upasaya, the whole of which is chiselled, but is not implanted in a pit like the othors; it lies near the yupa to the south; the 13th is oalled patnīvate and it is not highor then the gavel when imbedded in the ground. The yūpas are so arranged as to rise on the south sido i. e. the southern-most is the tallast of all. The padu tied to the pātnirate is meant for Traptr, bat it is lot off and ajya is offered. Jai, (II. 3. 19 ) concludes that when the Vedic toxt says “after carrying fire round the patnlvata victim, it is let off’, only a special matter is laid down concerning the pātnfvata victim. Ho further says (in IX. 4. 56-60 ) that the djya offered is not * substitute for tho viotim, but is a separate rite in which the deity is the demo, Vide Kat. VIII. 8. 27 ff. If there bo moro yupas than one, thon the situoktras from anjana to parivyapA (surrounding with a girdlo) are all to be done on one, then on anothor and so on. Vido Jai. V. 2. 7-9.

EAST

OTT

उत्तखेदि

उत्तरका

DO

वध्यगोहस्थान

VEDI

VEDI

Agnidhra

Harrdhana

Haurrdhana

MAHA

OOH ने पो श्राहा

МАНА

SADAS

MA

SADAS

O

GA

Bra

P&

A B C D-Mabbredi in goma-yaga a bodo Ordinary vihara AH* Ahavaniya firo DA- Dakpinagai

Garbapatya fire Brabmpriest seat Sent of saorificor Seat of wife Ugoldhra’s scat Sont of hot

Utkars Pr= Pragits water

Seat of Brahmt whep sto.

tres are chanted in sadas YI.

Scat of yajamida when stotras ars chapted

WEST

Br 2 Seat of brabmd at time of

Pasu offering Y 2 seat of yajamāna at timo

of Pasu offering

eft post place of ziat whon client ing place of f un when cbant ing place of the when chant ing

Seat of Aureau in FT f ferry अछाम भच्छापाकपिण्य

होताधण्य four y holon

Br 1.