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However well-performed, a sacrifice cannot bear fruit unless approved and accepted by the gods. Therefore, the need arose to conceive a deity who permits the sacrifice to begin. Permission or consent or favour personified is Anumati. She has been implored to favour the sacrifice among the gods present at the sacrificial spot and to bring with Agni, happiness to the sacrificer. Therefore, fairly clearly Anumati is an abstract deity. She works as a mediator between the sacrificer and the gods. The word has been derived from anu + man (anujnayam) + Kt[?] N (adhikarane), and she is the presiding deity of the 14th day of the bright half 80 She is beseeched to be favourable towards her devotees, and is also prayed to grant them wealth which is undecaying and 78 S.K. Diksit, op. cit., p. 52. 79 Vajasaney-samhita 34.9. 8O S.K. Lal, op. cit., p. 217.

鈽�83 81 rich in offspring. She is approached to assign her followers 82 wealth rich in heroes; and is supplicated to bestow happiness on them 83 She is invoked to grant strength and energy to her worshippers.84 85 She is easy of invocation, and is beseeched to favour the 86 She 87 sacrifice among the gods present at the sacrificial spot. is entreated to enjoy the oblations offered by her worshippers. She is prayed to approve the deed of the sacrificer 88 and is requested to be a bearer of the oblations offered by her devotees. 89 In contrast to the other three deities of the group, Anumati is closely connected with the sacrifice. It is universally believed that names (particularly of divine beings) have-mystical powers and their repetitions (namajapa) brings the desired object (Gonda, Notes on Names and the Names of Gods in Ancient India, London, 1970, 1976, p. 20). In Atharva-veda VII.21.4, the poet prays to Anumati to protect the sacrifice, to make it successful and to give wealth to the sacrificer. The householder should offer oblations to Anumati along with Prajapati and other deities of the house from the Vaisvadeva food every morning and evening particularly before midday meals. 81 Taittiriya-samhita III : 3:11, Atharva-veda VII : 2012, 4 & 5. 82 Atharva-veda VII : 20: 4 & 5. 83 Taittiriya-samhita III : 3:11, Vajasaney-samhita XXXIV 18. 84 Vajasaney-samhita XXIV:8. 85 Taittiriya-samhita III : 3:11, Atharva-veda VII : 2014. 86 Atharva-veda VII : 20:1, Vajasaney-samhita XXXIV : 9. 87 Atharva-veda VII :20 : 2. 88 Taittiriya-brahmana II: 2:7:3. 89 Atharva-veda VII: 20: 4 & 5.

84. Anumati is also invoked at the rite of the disposal of the Pravargya and Atharva-veda VII.21.2 and Vajasaney-samhita 34.9 are prescribed to be recited on the occasion. In the Rajasuya sacrifice, after the Pavitra (introductory soma-sacrifice) rite, sacrificial cake on 8 potsherds are to be offered to Anumati on the 2nd day, Anumati has been compared with green fertile land full of paddy and what crops. On the other hand, Nirrti represents unfertile land. Of the grains which fall on the ground, while preparing sacrificial food for Anumati, oblations are made and offered to Nirrti to propitiate her to drive away evils from the sacrificial place; and then the offerings are made to Anumati because she knows whatever is done on the earth. Likewise, oblations are offered to her in the Horse-sacrifice also. 90 Kausika 42.19 recommends a rite to be performed in order to remove inauspicious marks on the body of a woman and enjoins that Atharva-veda I.18 (in which Anumati is mentioned) should be employed. Anumati along with Savity, Varuna, Mitra and Aryaman is implored to remove all inauspicious marks from her body. In fact, all other gods are called upon to persuade her to do so. Animati plays an important role in connection with the welfare of the cattle. Anumati is worshipped for the increase and safety of cattle. She is prayed to hold the cattle in the stable 91 after they have returned from the pasture. Kausika prescribes a 90 Taittiriya-samhita IV: 7:15, 5 & 6. 91 Atharva-veda 2.26.2.

鈽�85 rite to be performed where it is said that Atharva-veda 2.26.2 should be employed by Kausika 24.20 in the Visotsarga (turning a bull loose) ceremony which is regarded as a sacred deed. The purpose of this seems to be to augment strength in this rite along with Siyivali. Kausika 45.16 employs Atharva-veda 7.21.1 in a rite for removing the sterility of a cow (Vasasamana). In the Adhyayopakaranna ceremony (that is, the ceremony with which the annual course of study is opened), a student has to make ajya offerings to Anumati along with other gods. This is a clear indication that the concept of permission for an auspicious undertaking is closely linked with, and is even basic to the mythical substratum of Anumati. Anumati and Sinivall are connected with the pregestational rites. They, with Prajapati, are invoked in the Pumisavana ceremony for conception of male children (Kausika 35, 8-10), and begged to bestow only the male children on the performer and put the females elsewhere (Atharva-veda 6.11.3). A prosperous man (gataari) should perform Devika or Devi rite if he wants to possess capacity to produce children (Aitareya-brahmana 3.48) offering should be made first to Dhatr because he makes the yajamana cohabit with his wife. Then carus should be offered to the remaining four deities. From among these four, Anumati gives approval to the sacrificer, Raka gives the child to him, Sinivali delivers the child from the womb, and Kuhu gives the power of speech to the child? 92 92 Taittiriya-samhita 3.4.9.1. :

86 She is invoked to grant protection to her devotees, and 94 93 is respected by men. Her forethought is excellent. She is 95 greatest in the Kali age, and exists when the moon is less or 96 97 a small part of the moon can be seen. She personifies the earth, 98 and in her lap lies the broad atmosphere. In the conclusion a reference may be noted in connection with these four goddesses for example, Sinivall, Raka, Khhu and Anumati : - nana Regarding the symbolic representation of these four divinities, Keith points out that the Brahmanas have a special scheme of explanation. However, that scheme certainly takes for granted some connection betwen these divinities and the moon. The concepts connected with menstruation, etc. are supposed to be related with the moon. The full- -moon day, being sacred to the goddess Sinivali, are ebserved religiously by the Hindus who believe that on these days one should not have sexual intercourse. (cf S.K. Diksit, "Mother Goddess"). In the Sadvimsa-brahmana, Anumati, Raka, Sinivali and Kuhu are identified with the four yugas in sequence. However in the passage immediately following 2799 they are connected with the phases of the moon. A reference may be noted incconnection with the comparison of these four deities for example, "Raka, Sinivali, Kuhu and Anumati with the four metres : 93 Taittiriya-samhita III 3:11. 94 Atharva-veda VII : 20.5. 95 SV BV 16:5. 96 Sadvimsa-brahmana V.6.6. 97 Satapatha-brahmana III : 5:2:4. 98 Taittiriya-samhita III : 3:11. 99 J.R. Joshi, op. cit., pp. 248-249.

..87 Sinivali = jagati, Kuhu = anustubh, Anumati = and Raka = tristubh "100 gayatri The Vedic Aryans regarded Anumati as the personification of divine permission or assent. She was, therefore, an abstract deity. They considered her as a goddess who granted the people permission to begin the sacrifice. She played a very important role in the sacrifice performed by the people. Anumati was thus quite an important goddess to the people since sacrifice occupied significant position in their lives. Actually sacrifice had come to play a very important role in the lives of the people especially during the period of the later Samhitas and Brahmanas. Anumati was, therefore, quite an important goddess because she gave the people consent to begin the sacrifice. It may be that the waning of faith in the sacrifice among a section of the people. during the period of the later Samhitas and Brahmanas forced the introduction of Anumati (the personification of divine permission or assent) who gave the people consent to commence the performance of the sacrificial ritual. She was also worshipped by the people for the bestowal of happiness, wealth, strength, energy, progeny, etc. She belonged to the same genre (that is, the lunar genre) as the goddesses for example Raka, Sinivall and Kuhu. The Anumati is beseeched to give her consent to the student! 01 The word means consent. 100 S.K. Lal, op. cit., p. 221. 101 Gobhila-grihya-sutra I : 3:2, Khadira-grihya-sutra I 1 2:18, Jaiminiya-grihya-sutra 1:3, Ap_C 3 I 1 2:3, Hiranyakeshi-grihya-sutra I : 1:9,

. 88 She is prayed to approve of the sacrifice among the gods present at the sacrificial spot!" In the rite of Paryuksana, Anumati, Aditi and Sarasvati are invoked to be favourable. There, her association with the other two fertility-goddesses is quite significant. It seems that the concept ("assent she is held to be the personification of assent), behind Anumati was being wider in connotation in later 12 texts. Hence the invocation to Anumati together with Agni 103 This 104 development in the mythology of Anumati, as far as the significance behind the concept is concerned, is again noticed in the Upakarma; in which offerings are made to her together with Faith, Thought, Power, Stability, Intellect, etc. Animati plays an important role in agriculture. Paraskara-grihya-sutra II.13 enjoins that, on an suspicious day or under Jyestha constellation, the plough should be harnessed and offerings of curds, rice-grains, fried grains and incense should be made to Anumati along with Indra. She is sometimes also connected with the marriage rites. Gobhila-grihya-sutra II.3.20 enjoins that, after the marriage-ceremony, the husband and wife should avoid eating saline or pungent food and sleep together on the ground without having conjugal relation. fourth day, the husband should prepare food which they eat together. The duties to whom the food belongs are Anumati and other gods. 102 Jaiminiya-grihya-sutra I : 20. 103 Brihad-aranyaka-upanishad VI.4.19, Sammyasa Up, I. 104 AGS III.5.4. On the on

89 The Vaitana Srauta sutra 1.15 enjoins that the entire hymn Atharva-veda 7.21 (in this hymn, the poet prays to Anumati to protect the sacrifice, to make it successful and to give wealth to the sacrificer) dealing with Anumati should be employed in the Purnamasa sacrifice performed by the householder after the marriage. It begins on the first full-moon day after the marriage, and ought to be continued throughout the householder's life. The prayers are offered to Anumati by him in his morning and evening sacrifices. 7 It is seen that Anumati is still considered as a personification of permission or consent or favour as before. She is invoked to give consent to the student, and is also prayed to approve of the sacrifice among the gods. She also plays an important role in agriculture. In those early days of agriculture many natural factors beyond human control determined the fate of the harvest. In creating a goddess who personified consent, the early farmer was seeking to turn these supernatural forces into allies this ensuring the happy outcome of his enterprise. She is sometimes connected with the marriage-rites, too. As a venture marriage also was an uncertain undertaking in propitiating the abstract goddess of consent the worshipper sought to make the marriage a happy relationship. The quantity of incertitude associated with with human endeavours was sought to be eliminated by creating a goddess who would remove it. Anumati is the mythical solution of real social situations. The people did not regard her as important as before. The difference that is noticeable in her conception from before is that she is no longer looked upon as one of the important fertility goddesses in this period. 105 Ap GS 23, CGS I.3.2.