34 Other Soma Sacrifices

GTKCHAPTER XXXIV OTHER SOMA SACRIFICES

The sūtras speak of seven forms ( samstbas ) of soma sacrifices. These seven forms are Agniṣtoma, Atyagnistoma, Ukthya, Sodasin, Vajapeya, Atirātra and Aptoryāma (according to Kat. X. 9. 27, Āāv. VI. 11. 1, Lat. V. 4. 24). The first of these has been described in some detail above. Owing to restrictions of space only a few words can be said about the other goma sacrifices. All sutras do not state the same number of soms sacrifices. Ap. XIV. 1.1 and Sat. IX.7. p. 958 expressly say that Ukthya, Sodasin, Atirātra and Aptoryāma are the modifications of Agnistoma and the commentaries of both point out that there were several views on the number of the modifica. tions of the Agniṣtoma. In the Brahmapas the Agniṣtoma, Ukthya, Sodasin and Atiratra are generally mentioned as formg of Jyotiṣtoma (vide Sat. Br. IV, 6. 3. 3, Tai. Br. I. 3.% and 4, which last mentions Vajapeya also ).

Ukthya or Uktha. - In this there are three more stotras (called uktha stotras ) and sastras (called uktha sastras ) to be chanted and recited in the evening pressing, thus bringing the total of stotras and bastras to fifteen (Ait. Br. 14. 3, Asv. VI. 1. 1-3). Ap. XIV. 1. 2 says that the Ukthya, Ṣodasin, Atirātra and Aptoryāma are respectively performed by him who desires cattle, vigour, progeny and cattle, all objects. In the Ukthya an additional victim, & goat (over and above those offered in Agnistoma ) is sacrificed for Indra and Agni on the pressing day. Vide Ait. Br. XIV. 3, Aśv. VI. 1.1-3, Ap. XIV.1, Sat. IX. 7. pp. 958-959, Haug’s tr. of Ait. Br. p. 251 n, 8. B. E. vol, 41, pp. XIV-XVI. .

Sodasin. In this sacrifice in addition to the fifteen stotras and fifteen sastras of the Ukthya there is an additional stotra and a corresponding sastra called Ṣodasin in the trtiya savana (both the sastra and the sacrifice have the same name, as the com, on Asv. VI. %. 1 days). There is an additional oup in the morning or at all pressings according to some ( Ap. XIV. 2. 4-5). It is made of khadira wood and is quadrangular in shape ( Sat. IX. 7. p. 960 ). The stotra for the sodatin oup is begun to be chanted

Oh. XXXIV) Other Soma Sacrifices

1205

about sunset after the adhvaryu hands over a piece of gold to the sāma singer (instead of kusa grass, Ap. XIV, 3.1 ). Soma is purchased for a cow that is of very small stature and has red coloured ears. In this rite an additional victim viz. & ram is sacrificed for Indra. The fee is & reddish brown horse or a female mule. Vide Ait. Br. 16. 1-4, Aśv. VI, 2-3, Āp. XIV. 2. 3 ff, Sat. IX. 7. pp. 959–962, Haug’s tr. of Ait. Br. p. 255-256n, S.B.E. vol. 41 pp. XVI-XVII for further details.

Atyagniṣtoma. This form is obtained by adding the ṣodasistotra, the ṣodasin cup and an additional victim for Indra to what prevails in the Agniṣtoma ; vide S. B. E, vol. 41, p. XVII.

Atitātra. This soma sacrifice is referred to even in the Rgveda ( VII, 103.7). As this sacrifice is not finished in one day but only after the day and night pass away it is called Atirātra. Ap. X. 2. 4 notes that according to some the Atirātra is performed even before Agnistoma. The Atirātra has 29 stotras and 29 sastras. In this the additional stotras and sastras are repeated at night in four rounds (called paryayas ) of three stotras and sastras. Aśv. VI. 4. 10 points out these 12 sastras. In this sacrifice the sastra called Aśvina is recited, but before it six āhutis are offered at night. The Asvina-sastra closely follows the procedure of prataranuyaka, must comprise at least a thousand verses and was to be recited till sunrise (vide Haug’: tr. of Ait. Br. pp. 268-269n for description of this sastra ). At twilight is chanted a stotra appropriately called Sandhistotrs (Haug’s tr. of Ait. Br. pp. 266-267n). It is in the Rathantara melody. If the sun did not rise by that time the hotṛ was to continue reciting Rg. I. 112 and when the sun rose he was to recite gaurya hymns (viz. Rg. X. 158, I. 50. 1-9, I. 115, X. 37). A fourth animal viz. en ewe (or ram according to some ) is offered to Saras vati on the pressing day (Sat. IX. 7. p. 963 ). The principal camasaa in the night are offered to Indra Apidarvara ( Sat. IX. 7. p. 963.). A purodaja on two potsherds is offered by the pratiprasthāts to Afrins ( Āøv. VI. 5, 23 and Sat. IX. 7 p. 965) and a homs cup is offered to the Asvins. Jai. X. 8. 6 notes that as a vedic passage says there is no sodasin oup in Atiratra’ and another says there is, the first is a prohibition and there is an option. For details vide Ait. Br. 14. 3 and 16.5-7, Akv. VI. 4-5, Sat. IX.7 pp. 662-665, Ap. XIV.3.8–XIV. 4. 11, S.B.E. vol. 41 pp. XVII-XX.

1206

( Oh. XXXIV

Aptoryāma-This sacrifice is similar to Atiratra of which it appears to be an amplification. Only there are four additional stotras (i. e. 33 in all) and four additional sastras recited by the hoty and his assistants, and there are four camasas in relation to these last respectively for Agni, Indra, Vißve Devas and Viṣṇu (Ap. XIV. 4. 12-16, Sat. IX. 7 pp. 966-967, San. XV. 5. 14-18 and Sat. X. 8. p. 1111). Accord ing to Aśv. (IX. 11. 1) he whose cattle do not live or who desires to secure cattle of good breed should perform the Aptoryāma. Aśv. (IX. 9. 22-23 ) says that in this the fee is more than a thousand (cows) up to an unlimited number and the hotṛ gets a special gift of a white chariot (plated with silver) to which female mules are yoked. This sacrifice is generally joined with others. The Tāṇdya Br. ( XX. 3. 4-5) states that the rite is so called because by its performance one seoures whatever object one desires ( from ‘ap’ to obtain ).

Vajapeya-(lit, food and drink, or drink of strength or of food or of a race ).8038 Though this rite is said to be a form of Jyotiṣtoma and though it follows the procedure of Sodasin (Ap. XVIII. 1. 4) it has so many special features of its own that it may be said to be an independent sacrifice. One chara cteristio feature is that the number 17 is predominant in this sacrifice ( Ap. XVIII. 1.5, Tāpdya XVIII. 7.5), viz. there are 17 stotras and 17 sastras, the 17th being the Vājapeya stotra and sastra, 17 animals sacrificed for Prajapati, 17 objeots distributed as fee, the yūpa ( of bilva or khadira wood) was 17 aratnis in length, at the time of enveloping the yūpa with a girdle in this rite 17 pieces of cloth were employed for the purpose ( Āp. XVIII. 1. 12 ), it lasted for 17 days (for 13 days dikṣa, 3 upasad days and one pressing day) or there were 17 dikṣas (and then the rite lasted for 21 days). Vide Aśv. IX, 9. 2-3 and Ap. XVIII. 1. 6-7. Another feature was that there were seventeen oups of surā ( wine) for Prajapati as well as 17 cups of soma. Another peculiarity was that there were seventeen chariots to which horses were yoked and a race was run, when seventeen drums that were arranged on the northern śroni of the vedi were simultaneously beaten ( Ap. XVIII. 4. 4 and 7, Kat. XIV, 3. 14 ) to the west of the āgnidhra shed,

  1. Various meanings are assigned to “V&japoya’. The Tai. Br. I. 842 sayserenata 941 art stere a chai HAT Arortasi.. …. Siriasi, nrwale (XV. 1. 4-6) states * 01: er 9:

ra Partituti!.

Ch. ÅXXIV)

Va apeya

1207

This complicated rite was undertaken by one who desired overlordship (adhipatya, as Aśv. IX. 9. 1 says) or prosperity (Ap. XVIII. 1.1) or svārājya ( the position of Indra or uncontrolled dominion). It was performed in the autumn.8887 Only a brā. hmaṇa or a kṣatriya could perform it, but not a vaiśya 2638 (Kāt. XIV. 1. 1 and Ap. XVIII. 1. 1). In the case of a brāhmaṇa the reward aimed at must have been the attainment of the position of a super-eminently learned or prosperous man. All the priests, the sacrificer and his wife wear chains of gold, and Asv. IX. 9. 5 adds that the chain worn by the hotr has a hundred lotus like pendants studded with precious stones. The golden chain worn by each priest becomes part of his fee. Besides the three viz. for Agni, Indra and Agni and for Indra (a ram), & barren cow for Maruts and ewe for Sarasvati and 17 hornless, young and virile goats of one colour (or all of dark colour) for Prajāpati are offered in this rite ( Āp. XVIII. 2. 12-13, Kat: XIV. %. 11-13). For the 17 cups of wine (called parisrut, prepared from several herbs ) the pratiprasthātr prepares & separate mound ( khara ) to the west of the axle of the southern havirdhāng cart on which the wine cups made of clay are to be kept. The soma cups are to the east of the axle of the cart and wine cups to the west and they are to be kept separate. According to Kāt. ( XIV. 1. 17 and 26) it is the nestr priest that gets ready the mound and the wine cups. In the midst of the wine cups a golden cup of honey is placed (Tai. Br. I. 3.3, Kāt. XIV. 2. 9). The wine is purchased ready-made in exchange for lead from a long-haired man at the time when soma stalks are purchased, or the material, for making wine is bought, and is entered into the sacrificial enolosure by the southern door and is boiled on the dakṣiṇa fire (Kāt. XIV. 1. 14-17). The yūpa has four angles (and not sight as elsewhere ) and has no top protruding beyond the oaṣāla, but its top is even and is slightly depressed in the middle. The caṣāla of the yūpa ( which is 17 aratnis high ) is made of wheat flour ( Tai. Br. I. 3, 7, Ap. XVIII. 1. 8, Kat. XIV. 1. 22). A race is run in connection with the mid-day pressing in the

  1. ra aria Faro e I quoted by T OD 5. X. 2. 64 and X, 7. 61. The Tai. Br. 1. 3. 2 bas y yo NO 20740 Th ruota FOTOREI MURTHtut vai BRISA HONTTI, ūgorft a muit Arina i WWERT 18. 6. 4.

  2. #TY TETET RETT TTMI. r. I. 3. 2; # Wrap TTTTH THIS # Tra s ter MATTTT VIII. 11. 1.

1208

History of Dharmadāstra (Ch. XXXIV following way (Ap. XVIII. 3. 3 and 12-13). The Tai. Br. I. 3. % refers to the race won by Bfhaspati and connects the Vājapeya with that race. Seventeen chariots are got ready to the east of the dhavaniya with their yokes to the north or east. One of them is the sacrificer’s chariot to which three horses are yoked with mantras and a fourth runs along the third but is not yoked. These horses are made to smell the caru of wild rice ( nivāra ) which is meant for Bșhaspati. To the sixteen other chariots four horses each are yoked outside the vedi but without mantras (com. on Kat. XIV, 3, 11). A ksatriya ( rāja putra according to Ap.) shoots an arrow from the space between the cātvāla and utkara and notes the spot where it falls, from which he shoots an arrow a second time. This is done seventeen times. On the spot where the arrow falls at the 17th shooting, he plants a post of udumbara wood as the goal for the chariot race ( Āp. XVIII. 3. 12 and Kat. XIV. 3. 1-11 and 16-17). When the race starts, the brahmā priest fixes an udumbara ohariot-wheel (having seventeen spokes according to Kāt. V. 12. 11 ) on an axle (or udumbara post navel-high ) implanted on a spot between the cātvāla and the utkara (or near the utkara ) and ascends on that wheel with at the impulse of God Savitr may I win vāja (vigour, food or race) with the help of Bphaspati, the winner of vāja’ (Ap. XVIII. 4. 8, Kāt, XIV. 3. 12 which mentions Vaj. S. IX. 10). When the wheel is revolved from left to right ( it is revolved thrice) the brahma chants the Vāji-saman 2688 (Ap. XVIII. 4. 11, Āøv. IX. 9. 8. Lāṭ. V. 12. 14). According to Lāt. ( V. 12. 13 ) the brahmā only rests his arms on the wheel. The yajamāna ocoupies the chariot on which mantras were recited and the adhvaryu ( or his pupil ) also gets into it to instruct the yajamāna to repeat the Vedic formulao he has to utter. Other persons (called vājasșt) join in the race and sit in the other sixteen chariots and a ksatriya or vaisya site in one of them and the race starts with speed. All the seventeen drums are beaten on the northern sropi of the vedi to urge on the horses. All the horses are made to smell the caru of wild rice ( nIvāra ) cooked in 17 pots for Bphaspati. The chariot of the sacrificer is in front and the others follow his, but do not overtake it. The adhvaryu makes the yajamina

  1. The verse to be chanted by brahma is writuf BT rei aferent TATTFT area: Fra Fumistet 748* This is one of the few verses of the Samaveda that are not found in the Rgveda. If the brabm& cannot chant it, he is to mutter it thrice (Adv. IX, 9. ).

Ch. XXXIV)

Vajapeya

1209

recite the formulae of victory such as ’ agnirekakṣarena’ (Vāj. S. VIII. 31-34, Tai. S. I. 1. 11 ). When the chariot reaches the goal, the chariot is taken to its north and then turned round to the south. All the chariots return to the sacrificial ground and the horses are again made to smell the caru of nivāras and a homa is offered for dischar ging the drums ( dundubhi-vimocanlya-homa ). A berry ( krsnala, gold of that weight) is given to each of those that rode the chariots, but that gold is taken back from them and is donated to the brahmā who also receives the golden jar of honey (Kat, XIV. 4. 17, Āp. XVIII. 5. 5 ) after it is presented to and taken back from the kṣatriya or valby. The oups of Boma are taken up by the priests (the adhvaryu taking the hotr-camasa), and the camasā āhvaryus take up their cups ; while the pratiprasthātr takes up the principal wine cup and the other sixteen are taken up by those who joined in the race. The adhvaryu starts towards the east with the soma cups with * sam prcaḥ’ (Tai. Br. I. 3. 3 ), the pratiprasthātr to the west with the wine cups and stands near the mārjallya shed. After the adhvaryu offers the soma cups, the wine cups are shaken and given to the sixteen persons who took part in the race and they quaff them on the southern groni of the vedi. According to Kāt. (XIV. 3. 20 and XIV. 4, 16) the ksatriya or vaisya who sat in one of the chariots receives all the wine cups. When preparations are made to chant the Mahendra stotra, the nestr requests the wife to put on short undergarment of darbha and the yajamāna wears a silken garment (tārpyam ) 2040 inside the garment which he wears as a dikṣita. A ladder is raised against the yūpa to its north or south (Kāt. XIV, 5, 5) and when the sacrificer climbs to the top of the yūpa a dialogue ensues between the sacrificer and his wife (Kat. XIV. 5. 6-11, Āp. XVIII. 5. 9-11). The sacrificer addresses ‘wife, come, let us ascend to heaven’. The wife responds ’let us ascend’. They engage in this dialogue thrice. According to Kāt. XIV. 5.8 both husband and wife climb to the top of the yūpa, while accor ding to Ap. (XVIII. 4. 12) only the husband does so who finally says ‘out of us both I shall ascend to heaven’. On reaching the top he touches the oaṣāla of wheat flour and mutters’ we reached the heaven, the gods’ (Tai. S. I. 7.9. 2, Vāj. S. IX. 21). Thence he looks at his house with May I live long with my children’

  1. Vide S. B. E. vol. 41 p. 85 n for various explanations of torpya.

H.D. 152

1210

History of Dharmatasira

(Ch. XXXIV

(Tai. S. I. 7. 9, 2) or in the several directions with Vāj. 8. IX. 22 ( Kāt. XIV. 5. 11). Vaisyas (explained as his children by the com. on Kat. XIV. 5. 12 ) throw up to him 17 bags of Balt or saltish earth enveloped in leaves of asvattha or (acoord ing to Ap. XVIII. 5. 16-18) the adhavaryu, brahmā, hots and udgats raise up the bags to his face on long poles respectively from the east, south, west and north with mantras (referring to food, vāja and winning of vāja) Ho receives them and descende. He plants his right foot on a piece of gold placed over a goat-skin spread in front of the yūpa on the ground with its neok to the east and hairy side outside and his left foot on the skin itself and from thence he sits down on a couch placed on the west side of the uttaravedi. The offerings of the omentum and other limbs of the animal for Sarasvati and of other animals are made, the wild rios caru for Bphaspati is offered and the priests partake of the remnants as usual. The animals for Prajāpati are offered at the time of the mid-day pressing. Before the offering to Sviṣtakýt of the wild rice caru is made water and milk are poured in a vessel of udumbara and food of seventeen kinds of grains or of as many as the sacrificer remembers except one is also put therein and seven offerings are made of all this with the sruva and the yajamāna is sprinkled with the rest (Kat. XIV. 5. 20-24). He does not eat throughout his life-time the food of the one kind of grain that was omitted. The adhvaryu declares thrice after taking the name of the sacrificer ‘he, so and so, is samrat’ (overlord). Ap. XVIII. 7. 18 says that on performing vājapeya & man is entitled to use the white parasol. After the performance of Vājapeya the sacrificer had to observe certain rules of conduct (vide LỄt. VIII, 12, 1-4, Ap. XVIII. 7. 16-17). He should act like a kṣatriya (i. e. he may study and make gifts, but should not teach or accept gifts ), he should not rise to receive or do abbivādana or carry #1 errands for or sit on the game couch with a person who had not performed that sacrifice. The adhvaryu receives the horses and the chariot in which the sacrificer sat (Ap. XVIIL 3. 10) and receives also all the 17 olothes with which the yūpa was enveloped. As to other fees there is some divergence among Ap. XVIII. 3. 4-5, Aśv. IX. 9, 14-17, Kat. XIV. 2. 29-33 and Lāṭ. VIII. 11. 16-2%. Aby, says that 1700 cows, 17 chariots to which horses are yoked, seventeen

· 2641, a 18. 6. 12-18.

minoaoteta isat

Fingrafara

Ch. XXXIV)

Vājapeya

1211

horgos, seventeen animals which men ride, seventeen draught oxen, seventeen carts, 17 slave-girls decked with golden niṣkas round their necks, 17 elephants with golden girt bs-these consti. tute the fee in Vājapeya and Aśv. suggests other alternatives. Ap. XVIII. 3. 4 is almost the same but adds seventeen goats and ewes. Lat (VIII. 11. 16-18) is also practically the same as Aøy. but adds several alternatives about cows. In the Kuruva japeya ( variously explained in the com.) cows donated are only 17, in other Vājapeyas 1700 or 17000 cows may be given. Lat. further says that the gifts may be equally divided among all the priests, that the chariot ocoupied by the sacrificor over which yajus mantras were recited and the couob with its coverlet are given to the udgātṛ, the goat-skin with the golden piece is taken by the hots.

It will have been noticed that this sacrifice has several picturesque elements in it. In the race and the drinking bout of seventeen cups there is a popular element. In the climbing to the top of the yūpa by the sacrificer and in the boiled wild rice for Bphaspati there is & symbolism of holiness and eminence.

Asv. IX. 9. 19 says that after performing Vājapeya a king should perform Rajasūya and & brābmana should perform Bphaspatieava, 3648 while Āp. XVIII, 7. 15 recommends the Sautrāmaṇi after it. Kat. ( XIV. 1.2-8) states various views.

Jaimini in several adhikaranas deals with the fruti texts about V&japeya. They may be briefly indicated here. In I. 4. 6-8 he shows that in the sentence one desiring to seoure overlordship should sacrifice with Vājapoya’ the word Vājapeya is the name of & rite (karmanāmadheya) and that that sentence does not lay down some subordinate matter ( such as what material is to be used ) in the model sacrifice and that the word vājapeya does not mean gruel or similar substance. In Jai, III. 1. 18 it is said that the taxt of the Vājapeya the yūpa is 17 aratnis’

  1. According to Jai. IV. 3. 29-31 tbo Bṛbas patisuva is an anga of Vajapeya and the sentence वाजपेयेनेष्ट्रा वृहस्पतिसपेन यजेत does not lay down a tine for the performance of that rite. Vide Tai. Br. 11. 7. 1 and Āp. XXII. 7.5 ff, Adv. IX. 5. 3 ff for TOPTFT wbich is a kind of Ekāba soma sacrifico and which is to be performed by one who desires overlordabip (adbipatys ) or spiritual ominence (brahma varCasa ) according to Ādv. IX. 5. 3 or by one who desires to be the purohita of a king (Tai. Br. II. 7. 1).

1212

(Ch. XXXIV

means that the yūpa required for the sacrifice of animals in the Vājapeya is to be 17 aratnis high and not that any other thing like the Sodasipatra was to be 17 aratnis. When the Tại. Br. ( I. 3, 4 ) says that seventeen animals are to be killed for Prajapati, they are 17 separate yāgas and not one rite ( karma). When it is said that caru is prepared in milk in seventeen sarāvas ( pots), the method of taking out handfuls of grains ( as in darśapūrnamāsa ) is not applicable. Jai, says (in XI. 4. 30 ) that the vessel ( kumbhi), the śūla and the spit for roasting the omentum are the same for all the viotims, that the omentum of the victim for Prajāpati is not sprinkled with the ājya remaining after the prayāja offerings are made ( IV.1. 33-39) and that the chariot which was ocoupied by the sacrificer is to be specially given to adhvaryu and not any one of the seventeen chariots i.e. there is a restrictive rule about the share in chariots for the adhvaryu, while there is none as to the other priests ( X. 3. 74-75 ). 2018

The Agnistoma and the other forms of some sacrifices so far described are ekāha ( one day ) soma sacrifices i. e. in them soma is offered in cups on one day thrice (in the morning, mid day and evening ). The sūtras (e. g. Aøv. IX. 5-11, Baud. XVIII, 1-10, Kāt. XXII), however, mention and describe several other one day soma sacrifices, such as Bṛhaspatioava, Gosava, Syena, Udbhid, Viśvajit, Vrātyastoma (already dese cribed above on pp. 345-347) which are left out for want of space. 8644

  1. For details about Vajapoya, vide Tai, S. 1. 7. 7–12, Tai, Br. 1. 3. 2-2, Tadya XVIII. 6-7, Sat, Br. V. 1-2, Aśv. IX. 9, Ap. XVIII, Kāt. XIV. 1-5, Lat. V. 12. 8-25, VIII. 11-12, Sat. XIII. 1-2, Vāraha Sr. III. 1 and Hillebrandt’s Rit, Lit. pp. 141-143, Prof. Keith’s Rol, and Phil. part 2 pp. 339-340, Introduction to Tai. . tr. pp. CVIII-OXI, Weber’s

• Ober den V&ja peya’ (1892), S.:B. E. vol. XLI Pp. XXI11-XXV.

  1. The Viśvajit from among the okūbas is a very striking saori foo. In this the sacrificer either gives a thousand cows or all wealth after separating the share of the eldest son (and excepting land and Sudras who serve him as a duty). Jai, sets out several propositions about this sacrifice in IV. 3. 10-16, VI. 7. 1-20, VII, 3., 6-11, X. 6. 13. After this rite, the sacrificer stays three days at the root of an uduin bara tree subsisting on fruits and roots, for three days in a sottlement of pisadas ( where ho may subsist on nivaras i. e, on rice, dyauaka and the filesb of deer ), for tbree days among vaidyas (jana, also explained as porsons of another gotra ‘:) and three days with kpatriya :(savānajana,

(Continued on neet page)

Ch. XXXIV

Ahina sacrifices

1213

The abina sacrifices 8045 are those the duration of wbich is two to twelve days of soma pressing, which always end with an atirātra and wbich together with the dikgā and upasad days should not extend beyond a month. They should be begun on & Full Moon day. Among them there are groups of sacri. fices that last for two days, three days (e. 8. Gargatrirātra ), four days, five days (called pañoarātras of which Pañcağāra diya is one ), sadabas and so on. Among the numerous rites called ahinas, the Asramedha and Dyādasāha deserve notice. The Aśvamedha will be described later on. The Dvādaśāha is both an ahina and a sattra ( Aśy. X. 5. 2). There are several varteties of Drādaśaba, one being called Bharata-dvādasāhs (Aby. X. 5. 8., Ap. XXI. 14. 5). The twelve days of the Dvā. dasāha 88 & sattra are constituted by the Prāganiya ( the com mencing rite, an Atiratra ), Prsthya Ṣadaba 2646 ( 6 days), Chan domas whioh are Ukthyas (3 days) and a tenth day which is

( Continued from last page) also expalined as sagotras ). For it yoar ho should aot refuse what is offered but should not beg. Vide Kat, XXII. 1. 9-33, Lāt. VIII.2. 1-13. Tbo Gosava is a very strange rite. Tho Tai. Br. II. 7.6 briefly describes it. One who desires ovārajya may perform it and Ap. ( XXII. 12. 12-20 and XXII. 13. 1-3) states that for a year thereafter he should be pasuvrata (act like cattle ) i, n. should drink water like them and cut grass (with his teeth ) anil approach his mother &c. (probably only as & make-believe ). TOT HTAR Tan Tai gergruiainfo meso FUTC 1 JT ATATLATTEO FRE 2 1314. XXII. 13. 1-3. Another very striking ekabe sacrifice is the FETT. This is porformed by one who desires to die ou perforining it and to obtain heaven. When tho Arbhava pavam na stotra is begun to be chanted in the third prossing, the sacrifioer directs the prieste to finish the sacrifice and enters fire. This sacrifice is called Thirtai. Vide

a o XVII. 12. 5, Jaimini X. 2. 57-61 where Sabara appears to quoto some vodic texts very similar to Āp. XXII. 7. 21-25 ’ curat T: THUM Parit लोकमियामिति । …… आर्भवे स्तुयमाने औदुम्बरी पत्तीदशेनाहतेन वाससा दक्षिणाशिराः AT THE WTE terori: FATTY # amra ime Kraghi

  1. Vide Sat. Br. IV. 6. 4, ĀŚT. X. 1. 11-X, 5. 13, Ap. XXII. 148, Kat. XXIII, San, XVI. 19-30, Lat. IX. 5-12.

  2. According to Kat. XII. 3. 1 x pisthya padaha is 80 constituted that the first day is an Againtoina, the fourth is a Sodasin and the rest are Ukthyas, wbile an Abhiplavı ṣadaba is 80 constituted that the first and last are Agoiptomas and the frost ure Ukthyas. There is also a difference between the two as regards the stomas. Vide 8.B.E. vol. 26 PP. 402-403 1. 4. For the Obandomas, vide Eaug’s tr. of. Ait. Br. p. 347 n.1214

History of Dharmaśāstra (Ch. XXXIV

an Atyagnistoma (called Avivākya, on which no speaking or dispute about errors is allowed) and the Udayaniya (conr cluding rite, which again is an Atiratra ). The principal differences between the Dvādaśaba as an abins and a sattra are: (1) & sattra can be performed only by bribmapas, while a dvādasāba may be performed by any one of the first three varpas ; (2) the sattra may extend over even long periods ( such 28 a year or more ), while a dvadasaha cannot so extend ; (3) in the sattra the distinction of yajamāns and priests does not exist but all are yajamānas and all work as priests, while in dvadasaba that distinction exists ;(4) ( as a consequence of the above) in & sattra there are no dakṣiṇās. Kat. XII. 1. 4 states that wherever in the vedio texts the words ‘upayanti’and’ Agate’ ocour it is a sign of a ‘sattra’ (and so in that case the rules about sattras will apply ) but where the word ‘yajate’ or ‘yājayet’ is used it is a sign of an ahina. In an abins only the last day is an Atiratra, but in a sattra both the first and last days are Atirātras (Kat. XII. 1. 6).

It is now necessary to say something about a few other striking sacrifices.

Rājasūya.—This is strictly not a purely soma sacrifice, but it is a most complex ceremony extending over a very long period (more than two years) and comprising a number of separate iṣtis (like the one to Anumati), Soma sacrifices (like Pavitra) and animal sacrifices (Kāt. XV. 1. 3). Even the briefest statement of the several rites will ocoupy many pages. An attempt will be made to indicate only a few salient features.

This ceremony could be performed only 2647 by a ksatriya. There was a difference of view, some holding that it could be performed only by him who had not celebrated the Vājapeya (Kāt. XV, 1.2), while others held that it should be celebrated after Vājapoya (Asv. IX. 9. 19). In the Sat. Br. IX, 3, 4.8 it is said ‘by performing the Rajasaya one becomes a king ( rājan )

  1. TOT EN MET IX. 1. 1, pagrera (XIII. 3) adds Format before timer. Vido Āp. XVIII. 8. 1, Kat. XV. 1. 1; (en PITUISCOTHI T5 quoted by Sabara on Jai, XI. 2. 12; San. XV. 13. 1 after narrating that Varuga secured super-eminesco, complete dominion and overlordship by performing it states सयो एवैतयजमानो यदाजस्पेन यजते wat arat EI MITTarie afrai. The word het is derived by Sebars as ‘TUTO E FIETSTESTI

I N M ’ (on Jai. IV. 1.1). Soms is called rajan,

Ch. XXXIV)

Rājasūya

1215

and by the Vājapoya an emperor ( samrāt) and the position of the king is (obtained) first and thereafter of emperor.’ On the first day of the bright half of Phalgune the sacrificer under goes diksa for a soma sacrifice called Pavitra, which follows the procedure of Agnistoma (Lāt, IX. 1, 2, Asv. IX. 3. 2, Kāt. XV, 1. 6). There was difference of opinion as to the number of dikṣā days (Lat. IX. 1. 8, Kat. XV. 1. 4). The Abbiṣecaniya ceremony which is the principal among the rites of Rāja sūya took place exactly a year after the Pavitra sacrifice was commenced (Lat. IX. 1. 4). At the end of the Abhiṣecaniya the sacrificer did not actually enter into water for the final bath (avabhrtha ), but wearing shoes made of boar-skin be repaired from the sacrificial ground (devayajana ) to the water, put into the water black antelope horn or the foot portion of & black antelope skin and returned wearing shoes of black antelope skin (Lat. IX. 1. 23-24),

There are five offerings oommencing the next day after the Pavitra sacrifice, one each on one day. Then on the Full Moon of Phālguna there is an iṣti to Anumati (& purodass being offered ). Vide Kat. XV. 1.9 and Āp. XVIII. 8. 10. There is an offering to NirȚti prepared from the particles of grains that fall to the west of the samyā from the mill-stone when the grains for the purodaga to Anumati are being ground. The particles are taken in the sruya and a firebrand being lighted from the dakṣiṇa fire, the offering is made to the south of the vihāra on that fire-brand or on some baltish land. On the full moon day of Phālguna are begun the citurmāsyas (1. e. first the Vaiśvadeva, then after four months Varuṇapraghāsas and so on). This goes on for one year. Between the parvans of the cāturmāsyas, the monthly full moon and new moon sacrifices are performed. The cāturmāsyas come to an end with the Sunāsiriya parva on the first of the bright half of Phālguna. After that several rites follow such as the Pañosvātiya in five fires in the four directions and in the middle (Ap. XVIII. 9. 10-11, Kat. XV. 1. 20-21 ), the Apāmārga-homa ( Ap. XVIII. 9. 15-20, Kāt. XV. 2. 1 ff.). Then there are twelve offerings called ‘ratninām 2648 bavimṣi’ performed on twelve days one

  1. The ratpius’ are onumerated somewhat differently in different texts, though some are common to all. Vide Tai, S. I. 8. 9. 1-2,

Tai. Br. 1. 7. 3, Sat. Br. V. 3,1. F TATA fire stof i gam HATT: 11 h. ap. I. 7. 8.

1216

(Ch. XXXIV

after another in the houses of the ratnas’ (jewels ) viz. of the sacrificer himself, his queens and state functionaries (Kāt. XV. 8 and Āp. XVIII. 10). The deity to whom an offering is made is appropriate to the person in whose house the offering is made and the offerings and fees algo differ. The twelve persons ( according to Kāt.) are the sacrificer, the commander of the army, the purohita, the crowned queen, the sata (minstrel ?), grāmani ( village headman), the kṣatt; ( chamberlain), samgra hits ( treasurer or charioteer?), aksā vāpa ( superintendent of gambling), govikarta (hunter?), dūta or pālagala ( courier), parivýkti (the discarded queen) and the deities respectively are Indra, Agni Anikavat, Bphaspati, Aditi, Varuna, Maruts, Savits, Asvins, Rudra (for both aksāvāpa and govikarta ), Agni, Nirsti ( the offering in this case is a caru of black rice husked with the nails). The dakṣiṇās also vary ( vido Āp. XVIII. 10. 15-30, Kāt. XV. 3. 16-34). Then follow several offeringe. Then comes the Abhiṣecaniya rite which is the central ceremony in Rājasūya and which lasts for five days ( one day dikṣā, three days upasads and one sutyā day of some pressings). The dikṣā of Abhiṣecaniya (anointing rite ) is performed on the first of Caitra. It is performed on the southern part of the sacrificial ground while the Dasapeya is performed on the northern portion. In the Abhiṣecaniya and Daśapeya the hots must be of the Burgugotra (Tandya Br. XVIII. 9. 2, Kāt. XV. 4.1, Śān. XV.13.2). The Abbiṣecanlya follows the procedure of the Ukthya. Soma is bought for both Abhiṣecanlya and Dagapeya at the same time, but half of it (for Dasapoya) is deposited, after being carried in a cart, in the house of the brahmā priest. Then there are eight offerings of caru called Devasū-havinṣi viz. to Savitr, Agni Gșhapati, Soma Vanaspati, Brhaspati, Indra, Rudra, Mitra, Varuṇa. According to Ap. XVIII. 12. 7-8 after these eight offer. ings the brahmā priest announces to the ‘ratnins’ that the sacrificer is their king and refers to the tribes or people occupying the country.2646 Vide Kāt. XV. 4. 15-17 also. At the end of idā in the case of these caru offerings the priest brings waters of seventeen kinds in seventeen vessels of udumbara wood, viz. of the Sarasvati river, flowing water of a river, water from ripples produced by the entrance of a man or animal, water

  1. son premier spread of a rig urat a truri एष या पक्षाला राजेति पावालम् । एष वः कुरुपश्चाला राजेति वा कुरुपक्षालान् । एष को जनता राजेत्यन्यान राज्ञः । सोमोऽस्माकं बामणानां राजेति ब्रह्मा जपति । भाप XVIII. 12. 7-9.

On, XXXIV)

Rājasūya

1217

from a river drawn against the ourrent, water of the sea, of ocean waves, of whirl-pools, of deep steady reservoirs always exposed to the sun, rain water in sunshine before it falls on the ground, of a lake, of a well, of frost &o. (Kāt. XV. 4. 21-42, Ap. XVIII 13. 1-18). All the waters are poured into a vat of udumbara which is placed near the seat of Maitrāvarupa. After the Marutvatly& cup is offered in the Ukthya rite, he spreads to the east of the vessel of water a tiger skin on the western end of which lead is placed. Six homas called Pārtha660 are offered (Ap. XVIII. 15. 8, Kat. XV. 5. 34 ) and then with a gold piece tied in two kusa blades the water in the big vessel is cleansed (that is utpavana is performed) and is distributed in four Vessels made of palaśa, udumbara, nyagrodha and asvattha. The sacrificer wears a silken garment ( tarpya, explained by Kāt. XV, 5.7-11 ), a white turban ( one end of which hangs from the shoulder ) and a mantle. The sacrificer recites the Avid formula 2651 (Ap. XVIII. 14. 10, Kat. XV. 5. 21, which refers to Vaj. S. X. 9). The adhvaryu gives a strung bow and three arrows to the sacrificer, who puts & copper piece in the mouth of a long haired man ( eunuch ) for averting evil (from spirits and snakes ? ); vide Vāj. S. X. 10. The sacrificer treads upon the piece of lead and brushes it away with his foot and stands on the tiger-skin with a gold piece under his foot and has a fillet of gold on his head. The sacrificer holds up his arms. He strides in the quarters. The sacrificer stands facing the east and the adhvaryu, standing in front of him, first sprinkles him with the holy water contained in the vessel of palasa, the other priests follow viz. the brahmā sprinkles him from the right with water in udumbara vessel and so on. Besides, the king’s brother ( Kāt. XV. 5.30) or another ksatriya (Ap. XVIII. 16. 3) sprinkles him with water from the udumbara vessel, a friendly ksatriya from the third vessel and a vaibya from the fourth (Ap. XVIII. 16. 3-5 days a kṣatriya sprinkles water from udumbara vessel, a vaisya sprinkles from behind the king with water from asvattha vessel and a friend from the common people sprinkles from the north side with water in the nyagrodha

  1. Tho Sat. Br. V. 3.5. 4. connects these offerings with Pitbu Vainya (the first consecrated king of men). The mantras aro in Væj. S. X. 5.

  2. In tho Tai, 8. 1. 8. 12. 2 the avid formulae are interesting and they are : fautfreclaireu act… mitte rareforft want erfitt देण्यदितिर्विश्वरूप्याविनायमसावामुख्यायणोस्यो विश्यस्मिन्राधे महते क्षत्राय महत भाषि. परयाय महते जानराज्यावेष वो भरता राजा सोमोस्माकं बामणा राजा।

H. D. 153

1218

(Ch. XXXIV

Vessel). These actions are probably symbolic of the consent of all people to the anointing. The sacrificer rubs with the antelope horn over the whole of his body the holy water sprinkled over him ( Kat. XV. 6.8). According to Kat. XV. 6. 1-2 at this stage or after the dice play ( to be described later) the hotr priest sitting on a cushion inlaid with gold reoites the story of Sunahgepa858 for the sacrificer’s benefit. Ap. XVIII. 19. 10 places this recital after the dice-play, Aøv, IX. 3. 9 gays that the story of Sunahsepa is recited to the anointed king after the marutvatiya sastra in the Abhiṣecaniya rito (and before the Niṣkevalya sastra ), the king being seated on a golden cushion and surrounded by his son and ministers. The adhvaryu also sits on a cushion inlaid with gold and utters the responses (pratigara) uttering ‘om (as the pratigara) at the end of each fk and’ tathā’ at the end of eaob gātha. 2858 At the end of the recitation the sacrificer donates a hundred or a thousand cows to the hotr and to the adhvaryu and donates also their respective cushions. The king takes three strides called Viṣṇukrama on the tiger-bide. All the remnants of the anointing waters are poured in the palāsa vessel and are handed over by the anointed king to his son with the words ‘May my Bon continue this my work and this my prowess.’ Then two homas are offered (called nāmavyatiṣañjaniya ) in which at first the son is declared to be the father of his father and then secondly the relationship is rightly put.2856 Vide A.p. XVIII, 16. 14-15, Kāt. XV. 6.11. Then there is a symbolic maroh for the plunder of cows. As in Vajapeya & chariot is made ready, four horses are yoked to it, the sacrificer ascends it, takes the chariot in the midst of a group of hundred or more cows belonging to his kinsmen collected to the north of the Abavaniya,

  1. Vide Ait. Br. 33 for the story. San. (XV. 17. 27 ) contains ( with a very few additions and slight variations ) the whole of the Ait. Br. passage on the story of Sunahkepa.

  2. WIAT : fare n u mur TI ĀŚv. IX. 3. 11, Kat, XV.6.3, Āp. XVIII. 19. 13. For example, he responds witb tatba’ at the end of each of the ton gatbaa from #frent in the Ait. Br. But somo of the verses like t T (Rg. I. 24, 1 quoted in Ait. Br. 33. 4) are ľke. There is no pratigara except at the end of ?k vorses and gathes, when tho Sudahśo pa story is narrated.

  3. As an example nuay be given this. Taip apo faaraa fagget g at yara vurgu yanan wastafel: 190 trt i com. on Kat. V&j. 8. X. 20 refers to this 19h maart ….aweTTATRY पिवासावस्य पिता स्थान परयो रपीणी साहा।

Cb. XXXIV 1

Rājasūya

izig

touches one of them with the string of his bow and says ’ I seize these.’ Then he restores to the owner as many cows as are collected or more and returns to the sacrificial ground and makes four offerings called Rathavimocaniya. Vide Kat. XV. 6. 13-23. Lāṭ. (IX. 1. 14-22) gives & more graphic acoount that at the time of giving gifts, the king’s kinsmen are collected with their wealth, arrows are discharged at them by the sacrifoer, they themselves bring back the arrows and deolare “O king, may you be victorious.’ One-third of their wealth is distributed among the priests, one-third is given at the time of the Daśapeya to the worthy brahmaṇas brought in that rite, one-third is returned to the kinsmen, villages are bestowed on them and they become rājanyas ( king’s nobles) but not worthy of coronation. Before getting down from the chariot he puts on boar-skin shoes, bows to the earth with ‘O mother earth! do not injure me nor may I injure thee’ (Vaj. 8. X. 23, Tai. S. 1. 8. 15. 1). The king tben sits on a chair or throne made of khadira that is placed in front of the āgnidhriya shed (Ap. XVIII. 18. 5-8, Kāt. XV. 7.1-4). The priests and the ‘ratnins’ take seats round him; the brahmā priest ( the purohits or adbvaryu according to Kāt. XV. 7. 11 ) hands over the sphys to the king, from whom it passes on to several persons viz. the king’s brother, sāta, sthapati, village headman, kingman ( Āp. XVIII. 18. 14-16). According to Kat. ( XV. 7. 13 ) the kinsmen and the pratiprasthātr mark out a place for dice play with the sphya ( according to Ap. XVIII. 18. 16 the superintendent of gambling does so). On the ground so marked a quadrangular hut or shed is erected. Five dice are handed over to the king who is lightly struck by the priests with sticks of sacrificial trees. The king calls as umpires ( upadrastr) the samgrabits, the bhāgadugba ( collector of taxes ) and the kṣattṛ ( Ap. XVIII. 19. 6-8). The play is so arranged that the best throw ( of the dice) comes to the king and the worst to his kiasman.865€ It appears that the dice play required golden pieces also beyond a hundred or a thousand in number (Ap. XVIII. 19. 1). According to Kat. ( XV. 7. 25–26 ) the king actually undergoes the avabhitha bath, wbile Latyayana as stated above differs. After the offering of anubandhy: cow and the performance of the udavasāniya iṣti, a cake prepared from a mixture of rice

  1. garra T Framararuaru: 1 Party met 1 Kat. XV. 7. 18-19. and are throws of dico. It is difficult to dod out how exactly dice-play took place. Vide Eggeling’s note in 8.B.E. yol. 41 pp. 106-107.

1220

(Ch. XXXIV

and barley and baked on twelve potsherds is offered to Indra and Viṣṇu. For ten days after the Abbiṣecanly& he offers successively on each day offerings called ‘saṁsrpām havimṣi’ respectively to Savitr, Sarasvati, Tvaṣtr, Pūṣan, Indra, Bșhas pati, Varuna, Agni, Soma, Viṣṇu ( Kāt, XV. 8. 1-4, Ap. XVIII. 20. 7 which says they are ten or seven and they begin with Agni; Aṣv. IX. 4. 6 speaks of only seven). Each of these is offered in fire set up in a devayajana to the east of the prece ding one and the last of the ten is offered in the shed prepared for the Daśapeya rito ( Āp. XVIII. 20. 8-10, Kat. XV. 8, 2-3). On each of the ten (or seven) iṣtis ( of samspāın havīmṣi) he offers to the priests ordinary or golden lotus flowers and on the tenth day he wears & garland made of those flowers. That becomes his consecration (dikṣa) for the next rite, viz. Daśapeye. Jaimini declares (in XI. 2,57-62) that though som& is purchas ed for both Abhiṣecaniya and Dadapeya at the same time ( vide p. 1216 above), yet in the two ekāhas the whole procedure of soma sacrifices is repeated. A different proposition is stated in Kāt. XV, 8, 10-13 (except as to dikṣā and avabbṛtha which are repeated in both rites). On the tenth day after the Abhiṣecanlya is finished the Daśapeya is performed (Lāṭ. IX, 2.1, Kāt. XV. 8. 14 says on the 7th day i. e. on 7th of the bright half of Caitra ). This rite is so called because in it each of the ten camasas ( cups ) of soma aro partaken of by ten brāhmaṇas ( Aśv. IX, 3. 18, Ap. XVIII. 21.3). The brāhmaṇas are the ten śtviks who ordinarily partake of the soma in camasas plus 90 more (called anuprasarpakas ) who poseels special qualifications, viz. whose ten ancestors on the father’s and mother’s sides were masters of Vedic lore, had rigorously performed their duties and were engaged in holy sotions and who had no sexual or marital alliances with non-brāhmaṇas2858 ( vide Aśv. IX. 3. 19-21, Sān.

  1. Vide uote 574 for the passage of Adv. According to Āp. XVIII. 21. 3-4 and Kat. XV. 8. 16 the ten apoestors on the fatbor’s side only should have been drinkers of Soma. Vide Lat. IX. 2. 5-7. The STEITEN III. 3. 4. 18 gays PE Hatalar M Tria (h . 791) fur (ft.11) f gore ETANUT Huta ( FFUH?). The editor, Dr. Raghu Vira, was puzzled by this batra. It means (when corrected #8 show. ) that the priests and otbors who came to drink soma and could not trace ten generations of soma-drinkers entored after reciting a vorso out of tho verses that bogin witb the words ‘pib somam’ (like Rp. VI. 17. or VII. 22. 1) and the vorne why do you ask tho brd hmana about his father or mother’ ( Kātbaka 8an, 30. 1 or Maitr.. yani 8. IV. 8.1). The vorso is; mourra para pas regra !

निम्स पिता स पितामहः।

Ch. XXXIV]

Rajasūya

i 221

XV. 14. 8-11). Kat. XV. 8. 17 gives an option that one need not investigate whether the ten ancestors of each wore soma drinkers, but the one hundred brāhmaṇas should enter the sadas after reciting Vāj. 8. X, 30.

Fees are presoribed at many of the constituent rites in Rajasūya, but special fees are mentioned in connection with the Abbiṣecaniya and Daśapeya (Asv. IX. 4. 2 ff). At the Abhiṣecanfya Aøv. recommends 32000 cows to each of the four principal priesta, 16000 to each of the first assistants of the four, 8000 to each of the next four, 4000 to each of the last group of four ( Aśv. IX. 4, 3-5). These come to the huge figure of 240000 cows. Vide Sān, XV. 16. 16-19 also for such large figures. At the Dasapoya 1000 cows are the fee and then there are special rewards for the 16 priests ( Aśv. IX. 4. 7-20, Ap. XVIII. 21. 6-7, Kāt. XV. 8. 23–27, Lat. IX. %. 9-15) viz. a golden chain, a horse, a miloh cow ( with calf ), a goat, two golden ear-rings, two silver ear-rings, twelve five year old pregnant cows, a barren cow, & round golden ornament (rukma). a bull, cotton cloth, a thick hempen piece of cloth, & cart full of barley drawn by an ox, an ox, a heifer, a young three year old bull respectively to udgātr, his three assistants, adhvaryu, pratiprasthātr, brahmā, maitrāvaruṇa, hots, brāhmaṇācohamsin, potṛ, nestr, acchāvāka, agoidbra, unnet; and grövastut.

For one year after the avabhrtha bath in Dasapeya, the king has to keep certain observances (called deva vratas in Lāt. IX. 2. 17 ff) viz. he should not plunge in water for daily bath but should only rub his body with water, should always brush his teeth, pare bis nails, should not cut his hair (but may shave the mustache or beard ), should sleep in the sacrificial fire-shed on a tiger-skin with its hair upwards, should daily offer fuel. sticks; his subjects (except brāhmapas ) should not out their hair for 8 year, nor should horses’ bair be cut for a year. For a year he should never walk on the ground unless he wears shoes ( Kat. XV. 8. 29 ).

There are several minor offerings, such as those called pancabila in four quarters and in the midst ( Kat. XV. 9. 1-3), twelve prayuj offerings at the interval of a month or on two days (Kat. XV. 9. 11-14, Ap. XVIII. 22,5-7).

At the end of a year from the Dasapeya took place the rite called Kebavapanlya65 which followed the procedure of the

  1. Trotto T herai betrat eriphen I com. On FATTUST 1X. 3. 1.

1222

(Ch. XXXIV

Atiratra sacrifice (Aśv. IX. 3. 24 ) and in which hair grown for a year were cut off. About the exact time of the rite therg were different views. The com, on Aśv. says it was performed on some day in the bright half of Valbākha, while the com. on Kat. XV. 9. 20 says that the pressing day of Kebavapaniya fell on the Full moon day of Jyestha. Vide also Lat. IX, 3. 1-3. Then follow two rites called Vyuṣti-dviratra (dvirātra for prosperity ), which were respectively (first) an Agnistoma and (the 2nd) an Atirātra performed at the interval of one month (Kat. XV. 9. 21-23, Aśv. IX. 3. 25-26). There were several views about the time of their performance (Lat. IX. 3. 5-9, Ap. XVIII. 22. 14-16). Then one month after the 2nd Vyustidvi. rātra ( i. e. on Srāvana Full Moon day ) was performed the rite called Kṣatradhști (lit. stability of martial power) which followed the procedure of Agniṣtoma (Aśv. IX. 3.27, Lat, IX. 3. 13). San. ( XV.16. 10-11 ) refers to the legend that Kurus lost in each battle because they did not offer the Kṣatra-dhfti rite. *** According to Sat. Br. V. 5. 5. 6-9 in place of the Udayaganiy: there was the Traidhatavi isti in wbich a cake prepared of barley and rice mixed together was offered. This finished the Rajagūya, but one month after it in the bright half the Sautr.. mani iṣti wag performed. This last is dealt with separately below.

It will have been seen that this complex rite is full of symbolio elements and also popular elements like dice-play.

In the sabhāparve of the Mahabharata (chap. 33-35 ) there is a description of the Rajasūya performed by Yudhiṣthira, but it is of the vaguest sort and does not go into any details. Vide Jai. IV. 4. 1-4 (the dioe-play has no independent fruit and that it, though held for the cow referred to in Ap. XVIII. 19.%, is not an anga of the abbiṣecaniya only, but really of the whole Rajasdya ), V. 2. 13-15 (in the offerings called Devasūhayımṣi, wbioh are prepared from several kinds of oorn, the mortar is one for pounding all the corns one after another ), XI. 4. 1-3, XI. 4. 4- (the priests chosen at the beginning should continue to work till the end ), XI. 4. 8-10 ( about the offerings in the houses of the ratnins’), XI. 4. 43 (the mantra

  1. a me part gutha u tafiti निहोमेम बघुम्न भभिमतारिण ईजे । तहह मामणोण्याजहार । नक्षत्रस्पतिनापर इममेष प्रतिसमरं कुरक्षेत्रामोपन्त इतिबाकिल सात पर मोपामासापापन wa XV. 16. -11.

Ch. XXXIV I

Rājasūya

1223

recited at the time of beating oorn in the mortar bas to be repeated in the Devasūbavīmṣi); II. 3. 3 ( holds that the iṣti in which purodaśas are offered to Agni and others and in which the fees are various such as gold and which is called Avesti is a separate iṣti and that though in the Rajasūya it is performed only by a king, it can be performed independently of Rajasdya by a brahmana in a somewhat different order of offerings).8689

  1. For details about Rdjastya, vide Tai. 8. I. 8. 1-17, Tai, Br. 1. 4. 9-10, Sat. Br. V. 2. 3-5, Ait, Br. VII. 13 and VIII., Tandya Br. XVIII. 8-11, Ap. XVIII. 8-22, Kat. XV. 1-9, Ādv. IX. 3-4, Lat. Ix. 1-3, sān, Xv. 12 f, Band, XII; 8. B. B. vol. 41 pp. XXIV f, vol. 444 pp. XV ff, Prof. Keith’s Rel. and Pbil. of the Veda’ part 2, p. 840, and Intro. to Tai. 8. pp. OXI-OXIII, Wober’s “Die Königsweibe der Raja taya’ (Berlin, 1893 ), which last contains an exhaustive trontmont (pp. 1-168 ) of the Rajasdya. .