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[Full title: Religious observances (7) Pasupata-vrata]

The Pasupata-Vrata (Atharvaveda-Parisistas 40) is a vow in honour of Pasupati 189 a form of god Siva. It appears that it is usually to be observed by ascetics, for, in connection with it, three kinds of ascetics, jati, mundi and panca-sikha as also objects like kamandalu and kapala are mentioned. The duration of the vrata is one month or two months or three or four or five months or a year. It may be observed for twelve years 189. It is suggested that Pasupati was originally an independent god. But owing to the essential similarity of the characters of the two gods Pasupati and Rudra, the word Pasupati was either used as a frequent epithet of Siva in the post-Rgveda literature or the two gods were represented as being actually identical. Cf. Dandekar, "Rudra in the Veda", JUP 1, pp. 99 拢, 141.

496 or throughout one's life (naisthikam). It is observed in the temple of Mahadeva, or near water, or in caves, cow-pens and sacrificial halls or at the confluence of rivers. One who desires to observe the Pasupata-Vrata should apply ashes to his body (bhasma-snana). He should bathe the image of Siva with milk, clarified butter and sandalpaste. Flowers should be put on the image and incense burnt and lamps kindled before it. Various kinds of food should be offered to the deity. One should circumambulate the image and worship it in the accompaniment of merriments like vocal and instrumental music. The god should be praised as wearing kataka (bracelet) and keyura (armlet), as bearing the mark a bull on his banner and as having a fierce but auspicious face. Then the celebrant, wearing only one garment or no garment, should offer colourless garments to the god' 190. 鈫� Then the altar should be made ready and fire should be established therein with agne prehi.. 191 The image of Siva should be established to the south of the fire and should be This 190. It is interesting to note that the 'redness' of Rudra is suppressed and he is offered white garments. tendency may, in a sense, be regarded as euphemistic (Cf. Dandekar, op. cit., p.135, f.n. 1). The mudity prescribed in this context may be said to be an aspect of the fallus worship which is closely related to the Rudra-cult. 191. Atharvaveda, Saunakiya recension IV.14.5.

497 invoked with Rudra-savitri: tat purusava vidmahe... which is given in full and also with yo agnau rudrah... 192 He should be glorified as being of tawny colour and as having a lotuslike face. His chariot is said to be drawn by lions and tigers of terrible faces. Incense should then be burnt before the image with the mantra: na tam yakama. and offerings 193 194 of barley and clarified butter should be made into the fire with the prescribed formulas vayave svaha etc. The offerings to the female deities (patnis) should be made silently. Oblations should be offered with the mantra: Vratena tvam... 195 and with the five verses beginning with ubhayIruham. the end of the homa, the ashes from the sacred fire should be applied to the body. At This Parisista speaks very highly of the ashes from the fire into which the oblations have been offered. These ashes, with which Rudra, Vismu, goddess Uma, Sarva, Siva, Sankara, 196 Mahesvara and all his attendants are said to have been 'bathed', are to be applied to the body and this is considered to be as holy as taking a bath in the Ganga and the Yamuna 192. Atharvaveda, Saunakiya recension VII.87.1. It is laid down (40.2.7) that the verse should be recited up to namo astu (thus dropping the last word agnave). 193. Atharvaveda, Saunakiya recension XIX.38.1. 194. Atharvaveda, Saunakiya recension VII.74.4. 195. Cf. Atharvaveda, Paippalada recension I.37.1: ubhayiraham ayata 196. It may be noted in this connection that Atharvaveda, Saunakiya recension XV.V mentions the following names of Siva: Bhava, Sarva, Pasupati, Ugra, Rudra, Mahadeva and Isana.

498 rivers. The ashes are to be taken from the south-eastern, or the north-western or the western directions. Such a bhasma-snana is said to bring wealth, long life, lustre and knowledge and to lead to the place of Pasupati from which there is no return. Vow. A person who desires to be initiated into this Vrata, should declare his gotra and express his wish to take up the A girdle of munia grass should be tied round his waist and a staff of Palasa or Bilva or Asvattha should be given to him. Or, instead of the staff, a sword or a club or a khatvanga (staff with a skull at the top) or a battle-axe should be given to him. He is to observe the following regulations: He should fast for the day on which the vow is observed. He should not speak with women and Sudras and should keep murmuring Gayatri-mantra. If, through mistake, he speaks with women or Sudras, he should murmur Rudra-savitri (40.2.5-6). He should observe perfect celibacy, but if his semen emits, he should utter the verse yan me retas tejasa... which is given in full. 197 If his Kapala or Kamandalu breaks, he should throw it away into the water. The Pasupata-Vrata should be brought to a close in the following manner: Oblations should be offered to Vratapati and the performer should stand facing the Sun. Then god Siva should be prayed to for forgiving faults like speaking and thinking ill and making the offering in the wrong manner. The 197. Manu Smrti 2.181 prescribes yan me retah... (Atharvaveda, Saunakiya recension VII.67.1). cr. Asvalayana Grhya Sutra 3.6.8.

499 image of the god should be consigned into the waters of a river, lake etc. with the mantra: navo navo bhavasi...198. This vrata is said to lead to Pasupati-savujva (becoming one with Pasupati). It can be easily noticed that this is a vrata which belongs to the Rudra-Siva cult. Siva is described here in glorious terms as devanam Isvaram param (the greatest lord of gods) and as having lions and tigers yoked to his chariot. His terrible aspect is referred to also by saying that his face is angry and appearing like a thunderbolt. His complexion is white and tawny (40.2.1). His face is said to be terrible 199 like a vanara but is at the same time blameless. Siva wields his pasa in which he ensnares the beings. It is expressed at the end of the Parisista that the men who observe the Pasupata-Vrata are freed from those snaresand they reach the god Sadasiva.