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The Sacrifices of Rajasuya, Vajapeya and Ashvamedha (study)

by Aparna Dhar | 2016 | 61,606 words

This page relates ‘Dichotomic interpretation of the Caturmasyas Sacrifice� of the study dealing with the Sacrifices such as Rajasuya, Vajapeya and Ashvamedha including their ritualistic and monarchial strata with reference to the Shatapatha-Brahmana. These Brahmanas represent a category of ancient Sanskrit texts dealing with ancient Vedic rituals and ceremonies based on the Vedas.

Go directly to: Footnotes.

Dichotomic interpretation of the ٳܰⲹ Sacrifice

The ٳܰⲹ are popular rites of fertilization[1]. The Śٲ貹ٳ 󳾲ṇa mentions that he who performs the seasonal sacrifices obtains the highest place, the supreme goal[2].

The four parvans of the ٳܰⲹ sacrifice

  1. ղś𱹲
  2. ղṇa
  3. ܲⲹ

The ղٳپīⲹ 󳾲ṇa says that-“by means of the ղś𱹲 (the priest) gives him (the sacrificer) a firm stand in this (terrestrial) world; by means of the ղṇa in the atmosphere; by means of the in the yonder world, adding that he who performs the ٳܰⲹ, becomes all this (i.e. the universe)�[3]. Some important features of the ٳܰⲹ sacrifice are as follows:

� Among the various ritualistic performances of the ٳܰⲹ sacrifice, there is a very peculiar rite in the ղṇa parvan in which the sacrificer’s wife is asked about her carnal purification before offering oblations. And the wife has to admit whether she has any illicit relation with anyone or not[4]. Such confession is made on the basis to get rid of the fault of the sacrificer and make the performance pure and perfect.

� In the 첹 parvan of the ٳܰⲹ sacrifice there is հⲹṃb첹 offering[5]. In this offering cakes are offered to Rudra as there are members in the family and extra one is for that person who is yet to born. The offerings are made to Rudra on the cross way and after the offering the sacrificer and the priests come back without looking back and touch the water. These offerings are made as Rudra has the power of healing or curing[6]. The Gopatha 󳾲ṇa gives the significance of the հⲹṃb첹 as to delight Rudra[7]. Thus, by making offering to Rudra it is expected that all the family members (who are yet to born) becomes free from disease.

Though the ٳܰⲹ are generally considered as fertility rite, but from the above mentioned fact it can be stated that ٳܰⲹ sacrifice has some healing or curing capacity also. Besides this, the ٳܰⲹ sacrifice also has some royal character in it. In the Śٲ貹ٳ 󳾲ṇa[8], we have come across the reference that the sacrificer of the Ჹūⲹ “offers the ղś𱹲; for by means of the ղś𱹲 ʰ貹پ created abundance of food and creatures……�..and in like manner the sacrificer by the ղś𱹲 create abundance and creatures�, then he “offers the ղṇa, for by means of the ղṇa ʰ貹پ delivered the creatures from ղṇa’s noose…�..and in like manner does this sacrificer by the ղṇa deliver the creates from ղṇa’s noose� after that the sacrificer “performs the ; for by the the Gods slew ṛt and gained the universal conquest……�.and in like manner the sacrificer slays his wicked, hateful enemy and obtains victory�.

Hence, the inclusion of the ٳܰⲹ in the Ჹūⲹ is pointer to its political character.

Footnotes and references:

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[1]:

Heesterman, J.C, Ancient Indian Royal Consecration,, Mouton & Co, 1957, Page-28.

[2]:

Śٲ貹ٳ-brāhmaṇa–II/6/4/9-“Sa paramameva ٳԲ� 貹� پ� gacchati cāturmāsyayājī |�

[3]:

ղٳپīⲹ-brāhmaṇa–I/4/9/5-“Para’sya bhātṛvyo bhavati| Virājo vā eṣa vikrāntiḥ| Yatccāturmāsyāni……�.catvāri ca||�

[4]:

Śٲ貹ٳ-brāhmaṇa–II/5/2/20-“Sa patnimudāneṣyannapṛcchati kena īپ ṇy� vā etadstrī karoti yadannasya satyannyena…………………�..tadhita� syāt|�

[5]:

Ibid -II/6/2/1-“Mahāhaivaṣ� ha vai bṛtra� jagnu| Tena eva vyaja yanta yeyameṣāṃ………�..tranyambakairyajanta||�

[6]:

Oldenberg, Hermann, The Religion of the Veda, Motilal Banarsidass, Delhi, 2004, Page-237.

[7]:

Gopatha-brāhmaṇa–II/1/25-“Yat trayambakaiścaranti ܻ� eva tat svāya� diśi prīṇayanti|�

[8]:

Śٲ貹ٳ-brāhmaṇa–V/2/4/1-3 “Vaiśvādevena yajate|Vaiśvadevena vai patirbhumāna� ……………………�.sūya iti|� �Atha varuṇapraghāsairyajate| ղṇair vai pati …………………�..abhi sūya iti|� “Atha sākamehairyajate| 첹irvai deva vai deva vṛtramghanastairveva vyajayanta…………�..vijite’bhaye’nāṣṭaṭre sūyā iti||�

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