The Sacrifices of Rajasuya, Vajapeya and Ashvamedha (study)
by Aparna Dhar | 2016 | 61,606 words
This page relates 鈥楧etails of the Agnicayana (fire-building ceremony)鈥� 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.
Details of the Agnicayana (fire-building ceremony)
In the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, the Agnicayana (fire-building ceremony) is dealt with in the 办腻峁囜笉补蝉 from VI to X. Thus it can be said that the one third of the 办腻峁囜笉补蝉 are attributed to Agnicayana in the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺. The Agnicayana means the building of the fire-altar which is an optional ancillary rite of a soma sacrifice. Thus, it is very interesting that an ancillary rite has been occupying a big part of the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 for its description and explanation. The reason behind this may be explained thus-that this ceremony contains a large number of activities and also deals with the philosophical speculations of life. Along with philosophical discussion, the Agnicayana ceremony also has some political character in it which will be discussed further.
The ritual procedure of the Agnicayana:
In the beginning of the Agnicayana, an animal sacrifice is performed in which a man, a horse, a bull, a ram and a he goat are offered[1]. 碍腻迟测腻测补苍补 suggests an option that instead of killing these animals, golden or clay heads of these animals may be used[2]. This animal sacrifice takes place on the full moon day of 辫丑腻濒驳耻苍补[3]. On the eighth day, after the full moon, the materials for 鲍办丑腻 (fire-pan) are to be collected[4]. Then an abhri (spade) made of bamboo is to be taken. On the same day a horse, an ass and a he goat are taken in procession by the Adhvaryu towards the east. To the east of the fire a square pit is dug and a ball of clay is put there in. The priests and the sacrificer go to the ball of clay and made the horse to put its foot on the clay in the pit. The Adhvaryu makes an offering upon the clay and on the horse鈥檚 foot print[5]. Then the Adhvaryu digs and deposits the clay on the lotus leaf which is spread on the black antelope skin[6]. After that the Adhvaryu takes the black antelope skin and the lotus leaf and ties the lump of the clay[7]. Then the Adhvaryu calls the animals, holds the clay over the animals one by one and returns along with all the priests and the sacrificer. After that the clay has been taken down, water is poured in it and the goats hair and gravel, stone iron rust are mixed in it[8]. Thus from that mixed clay the wife of the sacrificer makes the first brick called 膧峁Ｄ佱笉丑补[9]. With the same clay the sacrificer prepares an 鲍办丑腻 (fire-pan) and also the bricks called the 痴颈艣惫补箩测辞迟颈 bricks. The Adhvaryu first fumigates the fire pan with smoke and then put on the fire till it is baked. After that goat鈥檚 milk is sprinkled on it and other bricks are made and baked till they are red.
Then there are the oblations connected with the 诲颈办峁Ｄ� ceremony, which takes place on the 补尘腻惫补蝉测补 of the 辫丑腻濒驳耻苍补. The Adhvaryu puts the fire pan on the fire and when the flame mounts up to it, he puts a kindling stick of krimuka wood on the pan[10], then a kindling stick of Vikankata wood[11], then one of Udumbara wood[12], one which is not cut by an axe[13], one that has lain on the ground[14] and then the remaining sticks of 笔补濒腻蝉补 wood[15] are used. After that the sacrificer adores the fire with the 痴补迟蝉补辫谤腻 hymns and takes the 痴颈峁ａ箛耻 strides. He also removes the ashes and puts fuel sticks on the fire in the 鲍办丑腻.
Then begin the building of the fire altar. Both the 骋腻谤丑补辫补迟测补 and 膧丑补惫补苍颈测补 altars are prepared. First the place which is to be used as Vedi is measured with rope. The length of that place is equal to the length twice the height of the sacrificer. The land for the Uttaravedi on which the altar is to be constructed is ploughed with an udumbara plough and the rope is used which is made of munja grass. The Vedi has five layers or five courses of bricks making 10800 bricks in all[16]. The first and the fifth layers are arranged in the same pattern and the second and fourth in the same. The altar may have various shapes for the attainment of different rewards, such as鈥搕he 蝉惫补谤驳补办腻尘颈 测补箩补尘腻苍补 constructs the vedi in a shape of hawk (艣测别苍补), one who desirous of supremacy, constructs the Vedi in a shape of heron (kanka) and so on. The bricks of various shapes like triangular, square, rectangle and others shape are also used. A sound knowledge of geometry and mason craft is required for constructing the Vedi. Each brick is placed after repeating a mantra.
Five layers of the Vedi:
In the first layer bricks are in the form of lotus leaf, a gold plate and a golden man. The sacrificer stands near by the golden man and warships it with the 厂补谤辫补苍腻尘补 formulas[17] and offers on the gold man with ghee[18]. Then, the two offering spoons are laid down, by one of 办腻谤峁补谤测补 wood and the other of Udumbara wood[19]. This is followed by lying down of the Svayam-腻迟峁涐箛峁嚹� (naturally perforated brick), 顿奴谤惫腻-brick, Dviyajus-brick, two 搁别迟补岣颈肠 (seedshedding) bricks, 痴颈艣惫补箩测辞迟颈 brick, two 峁歵补惫测腻 bricks, 础峁Ｄ佱笉丑腻 brick, a tortoise as a brick, mortal and pestle and the Ukha brick. After that the heads of the five victims (man, horse, ram, bull and he-goat) are laid down upon them and an offering is also made. Then the 础辫补蝉测腻-brick, the Chandasya bricks, fifty 笔谤腻峁嘺产丑峁泃 bricks and the 尝辞办补峁僷峁沶腻-bricks are laid down and thus the first layer becomes complete.
In the second layer, the 础艣惫颈苍颈 bricks, 峁歵补惫测补-bricks, 痴补颈艣惫腻诲别惫补 bricks, 笔谤腻峁嘺产丑峁泃-bricks, 础辫补蝉测腻-bricks, 颁丑补苍诲补蝉测腻-bricks and the 尝辞办补峁僷峁涐箛腻-bricks are laid down and thus this layer becomes complete.
The third layer consists of several bricks, such as the 厂惫补测补尘腻迟峁涐箛峁嘺 bricks, 顿颈艣测腻-bricks, 痴颈艣惫补箩测辞迟颈-brick, 峁歵补惫测腻-bricks, 笔谤腻峁嘺产丑峁泃-bricks, 颁丑补苍诲补蝉测腻-bricks, 痴腻濒补办丑颈濒测补-bricks and the 尝辞办补峁僷峁涐箛腻-bricks.
In the fourth layer, the sacrificer lays down the Stoma-bricks, 厂辫峁泃-bricks and the 尝辞办补峁僷峁涐箛腻-bricks and thus this layer becomes complete.
The fifth layer becomes complete by means of the Asapatane-颈峁ａ弓补办腻蝉, 颁丑补苍诲补蝉测腻-bricks, Stoma-产丑腻驳补- bricks, 狈腻办补蝉补诲- bricks, 笔补帽肠补肠奴岣嵞�-bricks, 颁丑补苍诲补蝉测腻- bricks, 骋腻谤丑补辫补迟测补-bricks, 笔耻苍补艣肠颈迟颈-bricks, 峁歵补惫测腻-bricks, 痴颈艣惫补箩测辞迟颈-bricks, 尝辞办补峁僷峁涐箛腻-bricks, 痴颈办补谤峁嚹�-bricks and the 厂惫补测补尘腻迟峁涐箛峁嚹�-bricks. On the 尝辞办补峁僷峁涐箛腻-bricks, 蝉腻尘补苍蝉 are sung by the sacrificer and he bestrews the fire-altar with chips of gold[20].
When all the layers have become complete, the 膧丑补惫补苍颈测补 fire is established and an offering is made on that fire by the milk of a dark cow whose calf is white and the 艢补迟补谤耻诲谤颈测补 homa is offered to Rudra[21]. Then the Adhvaryu sings 蝉腻尘补苍蝉 round the altar and makes it complete. After that the sacrificer mounts upon the altar and makes several libations:-
At first the sacrificer makes libations on the 厂惫补测补尘腻迟峁涐箛峁嘺-bricks[22] and sprinkles the altar. After having descended from the altar, the sacrificer proceeds with the Pravargya and 鲍辫补峁诲蝉 and oblations are made on the 骋腻谤丑补辫补迟测补 fire. Then the sacrificer takes a burning piece of stick and kept it on the 膧驳苍颈诲丑谤补 range and an offering is also made upon it. After that oblations a full oblations is made. Then there are the 痴补颈艣惫腻峁嘺谤补-丑辞尘补[23], Maruta-homa[24], 痴补蝉辞谤诲丑腻谤腻-homa[25], Ardhendra libations[26], libations connected with Grahas[27], 驰补箩帽补-Kratus[28], Uneven stomas[29], Even stomas[30], Vayas[31], libations with uttering the names[32], the Kalpa-libations[33], 痴腻箩补辫谤补惫补惫颈测补-libations[34] and 笔腻谤迟丑补-libations[35]. After the consecration of the sacrificer there follows the 搁腻峁ａ弓谤补产丑峁沝诲丑辞尘补[36], an offering to the Gandharvas and 础辫蝉补谤腻蝉[37], an offering on the head of the chariot, the 痴腻迟补-homa[38], Runmati-homa[39], Varuni-homa[40], Santati-homa[41] and any additional offering for obtaining any desire[42].
The various types of bricks[43] are listed below in the alphabetical order with the layers in which they are used. In this list, the non-clay 鈥榖ricks鈥� (惫腻苍补蝉辫补迟测腻 丑颈谤补峁噛补测腻 and others) are not included鈥�
鈥� 础辫补蝉测腻 bricks:Used in the 1st layer and 2nd layer, stands for waters and rain and laid alongside with the 颁丑补苍诲补蝉测腻 bricks.
鈥� 础峁Ｄ佱笉丑补 bricks: Used in the 1st layer, which represents earth, speech and vital airs. It is made by the chief queen 惭补丑颈峁Ｄ�.
鈥� 础蝉补辫补迟苍腻 bricks: Used in the 5th layer, symbolizes enemy-avoiders.
鈥� 础艣惫颈苍颈 bricks: Used in the 2nd layer, represents the part of the body of 笔谤补箩腻辫补迟颈 above the feet and below the waist.
鈥� 颁丑补苍诲补蝉测腻 bricks: Stands for cattle and food and used in the 1st, 2nd and in the 3rd and 5th layers.
鈥� 顿颈艣测腻 bricks: Used in the 1st, 2nd and 3rd layers and stands for the quarters.
鈥� Dvi-yajus bricks: Used in the 1st layer and stands for the sacrificer鈥檚 body.
鈥� 尝辞驳别峁ａ弓补办腻 bricks: These are unbaked bricks and used in the 1st layer.
鈥� 尝辞办补尘辫峁涐箛腻 bricks: It is used in the 1st, 2nd, 3rd, 4th and in the 5th layer. It represents commoners, nobility, cows and various things. It is also used in the 骋腻谤丑补辫补迟测补 altar.
鈥� 狈补颈谤峁泃墨 bricks: Used in the first layer for avoiding evil power.
鈥� 狈腻办补蝉补诲 bricks: It represents the gods and priests in the heaven and also the sacrificer. It is used in the 5th layer.
鈥� 笔谤腻峁嘺产丑峁泃 bricks: Used in the 1st, 2nd and 3rd layers.
鈥� 搁别迟补岣颈肠 bricks: Used in the 1st layer and it is two in number.
鈥� 峁歵补惫测腻 bricks: It stands for seasons and months and used in the 1st, 2nd, 3rd, 4th and in the 5th layer.
鈥� 厂辫峁泃膩 bricks: Used in the 4th layer and it symbolizes freedom.
鈥� 厂迟辞尘补产丑腻驳腻 bricks: Used in the 5th layer which symbolizes food, quarters, three worlds, the sun and the heaven.
鈥� 厂迟辞尘别峁ａ弓补办腻 bricks: Used in the 4th layer which stands for vital air and foods.
鈥� 厂峁涐梗峁璱 bricks: It indicates creation and used in the 4th layer.
鈥� 厂惫补测补尘-腻-迟峁涐箛峁嚹� bricks: It stands for vital airs, earth and food and used in the 1st, 3rd and 5th layer.
鈥� 痴补颈艣惫补诲别惫墨 bricks: Used in the 2nd layer and it stands for creatures.
鈥� 痴腻濒补办丑颈濒测腻 bricks: Used in the 3rd layer.
鈥� 痴补测补蝉测腻 bricks: Used in the 2nd layer.
鈥� 驰补箩耻峁补迟墨 bricks: It represents food, the noble warrior class (办峁迟谤补) and used in the 1st layer.
Observances in the Agnicayana Ceremony:
The performer of the Agnicayana ceremony has to maintain some observances (vrata) for a period of one year. In that period the sacrificer is not allowed to bow to any one, not to walk in the rain, not to eat the flesh of birds and not to live with a woman except of his own wife belonging to his own caste. After the second Agnicayana sacrifice, the sacrificer should not live with a woman except his own wife and when the sacrificer performs the Agnicayana ceremony for the third time, he should not even approach his own wife. If the sacrificer fails to attain the fruits of the sacrifice by performing it first time, he may perform the Agnicayana ceremony for the second time. The Agnicayana ceremony being a most complicated sacrifice has many 辫谤腻测补艣肠颈迟迟补蝉, for committed mistakes.
The Agnicayana or the fire-altar ceremony is identified with the worlds:
The fire building ceremony or the Agnicayana represents all the worlds. It is said in the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 that the fire-altar is this world[44].
The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 identifies the building of the fire-altar with that of the world and this as follows:
鈥淰erily, this built fire-altar is this (terrestrial) world:-the waters are its enclosing stones; the men its Yajusmati bricks, the cattle its 厂奴诲补诲辞丑补蝉, the plants and trees its earth fillings (between the layers of bricks), its oblations and fire-logs, Agni (the terrestrial fire) its 尝辞办补尘辫峁涐箛腻 (space filling brick)鈥︹��.But indeed fire altar is also identified with the air:-the junction of heaven and earth (the horizon) is its circle of enclosing stones, for it is beyond the air that heaven and earth meet, and that junction is the (circle of) enclosing stones, the birds are its Yajusmati bricks, the rain its 厂奴诲补诲补丑补蝉, the rays of light its earth fillings, oblations and fire log, the 痴腻测耻 (the wind) is its space-filler; thus this comes to make up the whole Agni鈥︹�︹��..But indeed, that fire-altar is also the sky: the heavenly waters are its enclosing stones, for even as a case here is closed up so are these worlds (enclosed) with in the waters, and the waters beyond these worlds are the enclosing stones-the gods are the 驰补箩耻峁补迟颈 bricks, what food there is in that world is its sudadohas, the Na办峁迟谤补s (lunar mansions) are the earth-fillings, the oblations and the firelogs; and 膧诲颈迟测补 (the sun) is the space-filler;-thus this comes to make up the whole Agni; and the whole Agni comes to be the space-filler; and, verily, whosoever knows this, thus comes to be that whole (Agni) who is the space-filler.鈥�[45]
Construction of the fire-altar is identified with the reconstruction of 笔谤补箩腻辫补迟颈:
The fire altar is often marked out as 笔谤补箩腻辫补迟颈[46]. It is also mentioned that one who builds the fire altar, reconstructs 笔谤补箩腻辫补迟颈. In the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺[47] it is mentioned that 笔谤补箩腻辫补迟颈 after creating the beings have become relaxed, the vital air went out from him, then his vigour went out and then he fell down. The Gods then restored 笔谤补箩腻辫补迟颈 and made Agni as the foundation to restore 笔谤补箩腻辫补迟颈. The Gods heated 笔谤补箩腻辫补迟颈 in the fire, and fire rose over him when heated. Thus, being heated, the same vital air, food, vigour which had gone out from him, came back to him and the Gods put it in to him (笔谤补箩腻辫补迟颈). Thus the 笔谤补箩腻辫补迟颈 who became relaxed is the same as Agni who is now built up. In the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 we also read that鈥斺��笔谤补箩腻辫补迟颈 is no other than the fire-altar which is now built up, and what five mortal parts there were of him, they are these layers of earth, and those which were immortal they are these layers of bricks鈥�[48]. Thus from the above reference it is clear that Agni (fire-altar) is often identified as 笔谤补箩腻辫补迟颈.
Thus 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 has also identified the fire-altar with the year. There are five layers in the fire altar; these are five seasons of the year. Hence, the fire-altar is identified with the year[49].
Thus, form the above discussion it can be said that the Agnicayana (firebuilding) ceremony gives us enough scope for Philosophical speculations of life. The 叠谤腻丑尘补峁嘺 texts develop their views in connection with the Agnicayana ceremony.
Some noted features of the Agnicayana ceremony with political or royal significance:
Along with the Philosophical character, the Agnicayana ceremony deals with some oblation conveying political significance. As already discussed that in the Agnicayana ceremony the sacrificer after completing the five layers of the Vedi mounts upon the altar and makes several libations. Among them some libations convey monarchial strata-such as, the 痴腻箩补辫谤补蝉补惫颈测补-oblation, 笔腻谤迟丑补-oblations, 搁腻峁ａ弓产峁沝诲丑辞尘补 and so on.
This 笔腻谤迟丑补 oblation is first introduced by the mythical king 笔峁泃丑颈 Vainya at his royal consecration. The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 states that the 笔腻谤迟丑补 oblations are the 痴腻箩补辫谤补蝉补惫颈测补 of the 搁腻箩补蝉奴测补; and by performing these oblations the sacrificer is consecrated by the 搁腻箩补蝉奴测补, and the first seven of the succeeding fourteen (痴腻箩补辫谤补蝉补惫颈测补 oblations) are the 痴腻箩补辫谤补蝉补惫颈测补 ceremony of the 痴腻箩补辫别测补. By performing these oblations, the sacrificer is consecrated by the 痴腻箩补辫别测补 sacrifice. And what other seven there are, they belong to Agni or the Agnicayana, by offering these the sacrificer is consecrated by the Agni-consecration[50].
The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 also mentions that, he (the sacrificer) offers those of the 搁腻箩补蝉奴测补 first and then those of the 痴腻箩补辫别测补. For by performing the 搁腻箩补蝉奴测补 one becomes king (谤腻箩腻) and by the 痴腻箩补辫别测补 emperor; hence after performing the 痴腻箩补辫别测补, one could not perform the 搁腻箩补蝉奴测补, -it would be a descent, just as if one who is a emperor were to become a king[51]. And those (seven 痴腻箩补辫谤补蝉补惫颈测补 oblations) of the fire altar the (sacrificer) offers last, for the Agni consecration is equal to all those rites of consecration. And who is consecrated by the Agni-consecration rite becomes everything, king and emperor. Thus, the sacrificer offers these oblations to the fire-altar last of all[52]. After that the sacrificer offers the 搁腻峁ａ弓补产丑峁泃 (realm-sustaining) oblations. The realm-sustainers doubtless are the kings; for it is that sustains realms[53]. The sacrificer by offering these oblations sustains realm.
Thus, from the above discussion it can be said that these oblations of the Agnicayana ceremony have some political significance. As by performing these oblations (笔腻谤迟丑补 oblations and the 痴腻箩补辫谤补蝉补惫颈测补 oblations), the sacrificer is consecrated by the 搁腻箩补蝉奴测补 and the 痴腻箩补辫别测补 sacrifice of high monarchial strata. These oblations are performed in the same way as that in the 搁腻箩补蝉奴测补 and the 痴腻箩补辫别测补. It is regarded as Agni鈥檚 础产丑颈峁办补[54]. And by the 搁腻峁ａ弓补产丑峁泃 (realm-sustaining) oblations, the sacrificer sustains realms. As mentioned above that Agni consecration rite is considered as everything, hence by offering these oblations the sacrificer may become everything, the king, the emperor as he wants. From this, we can say that along with philosophical discussions, the Agnicayana (fire-building) ceremony also attached with some political character in it.
Footnotes and references:
[1]:
艢补迟补辫补迟丑补-br膩hma峁嘺 -痴滨/2/1/15-鈥淧耻谤耻峁鈥櫯泇辞驳补耻谤补惫颈谤补箩辞 bhavanti触鈥�
[2]:
碍腻迟测腻测补苍补-艣谤补耻迟补-蝉奴迟谤补-XVI/1/32-鈥淎ny膩ni v膩 hira峁噈ay膩ni v膩 m峁沶may膩ni v膩n膩lavyait膩n触鈥�
[3]:
[4]:
Ibid-VI/2/2/23-鈥淎峁ａ弓ak膩y膩mukh膩峁� sa峁僢harati鈥�
[6]:
Ibid-VI/4/1/6-鈥淎thaina峁� k艞峁ａ箛膩jne sa峁僢harati | Yaj帽o vai k艞sn膩jina峁兇モ��
[7]:
[8]:
[10]:
Ibid-VI/6/2/14
[11]:
Ibid-VI/6/3/1-鈥淎tha vaika峁僼墨m膩dadh膩ti触鈥�
[12]:
Ibid-VI/6/3/2-鈥淎thaudumva墨m膩dadh膩ti触鈥�
[14]:
Ibid-VI/6/3/6-鈥湸〕俪竽邂�檇ha 艣ayam膩dadh膩ti触鈥�
[17]:
艢补迟补辫补迟丑补-br膩hma峁嘺鈥揤II/4/1/25-鈥淎tha sarpan膩mairupati峁ａ弓hate触鈥�
[18]:
Ibid-VII/4/1/32-鈥淎thainamupavisy膩bhijuhoti 膩jjyena 辫补帽肠补 g峁沨itena tasyokto..................p峁沶膩ti触鈥�
[19]:
Ibid-VII/4/1/37-38-鈥湴炷灏梗m补谤测补may墨 dak峁nata upadadh膩ti触鈥� 鈥淎thauda峁僢ar墨m uttarata upadadh膩ti触鈥�
[20]:
艢补迟补辫补迟丑补-br膩hma峁嘺 -VIII/7/4/7-鈥淎thaina hira峁噛a艣akalai prok峁ti触鈥�
[21]:
Ibid -IX/1/1/1-鈥湸〕俪竽錿a 艣atar奴driya峁� juhoti| Atrai峁 sarvo鈥檊ni sa峁僰艞ta峁� sa鈥︹�︹�︹�y膩diti 触鈥�
[22]:
艢补迟补辫补迟丑补-br膩hma峁嘺 -IX/2/1/3-鈥溎�ruhy膩gni svyam膩t峁涐箛膩峁� vy膩gh膩rayati触鈥�
[23]:
Ibid鈥揑X/3/1/1-鈥湸〕俪竽錿o vai艣v膩峁嘺ra峁� juhoti触鈥�
[24]:
Ibid鈥揑X/3/1/7-鈥淎tha m膩rut膩njuhoti触鈥�
[25]:
Ibid鈥揑X/3/2/1-鈥湸〕俪竽錿o vasorddh膩r膩峁� juhoti触鈥�
[26]:
Ibid鈥揑X/3/2/9-鈥湸〕俪竽錼ddhendr膩ni juhoti触鈥�
[27]:
Ibid鈥揑X/3/2/10-鈥淎tha grah膩njuhoti触鈥�
[28]:
Ibid鈥揑X/3/3/1-鈥淎thait膩n yaj帽akrat奴n juhoti触鈥�
[29]:
Ibid鈥揑X/3/3/2-鈥湸〕俪竽鍄uja stom膩njuhoti触鈥�
[30]:
Ibid鈥揑X/3/3/4-鈥淎tha yugmato juhoti触鈥�
[31]:
Ibid鈥揑X/3/3/7-鈥淎tha vay膩si juhoti触鈥�
[32]:
Ibid鈥揑X/3/3/8-鈥淎tha n膩magr膩ha峁� juhoti触鈥�
[33]:
Ibid鈥揑X/3/3/12-鈥淎tha kalp膩n juhoti触鈥�
[34]:
Ibid鈥揑X/3/4/1-鈥湸〕俪竽錿o v膩japrasav墨ya峁� juhoti触鈥�
[35]:
Ibid鈥揑X/3/4/6-鈥淎tha v膩 etad p膩rth膩nyapi juhoti触鈥�
[36]:
Ibid鈥揑X/4/1/1-鈥湸〕俪竽錿o r膩峁ａ弓rabh峁泃o juhoti触鈥�
[37]:
Ibid鈥揑X/4/1/4-鈥淕andhvarv膩psarobhyo juhoti触鈥�
[38]:
Ibid鈥揑X/4/2/1-鈥淎tha v膩tohom膩n juhoti触鈥�
[39]:
艢补迟补辫补迟丑补-br膩hma峁嘺鈥揑X/4/2/12-鈥淎tha runmat墨r juhoti触鈥�
[40]:
Ibid鈥揑X/4/2/15-鈥淎tha v膩run墨m juhoti触鈥�
[41]:
Ibid鈥揑X/4/2/18-鈥湸〕俪竽錼ka艣vamedhayo santat墨r juhoti触鈥�
[42]:
Ibid鈥揑X/4/2/27-鈥湸〕俪竽邂�檛a 膩hutin膩me惫腻惫补panasya| Y膩峁� k膩帽ca br膩hma峁嘺vat墨m膩huti峁冣�︹�︹�︹�︹�︹�︹�uhoty膩pt膩m t膩 sat墨njuhoti触鈥�
[43]:
Dange, A. Sadashiv, Vedic sacrifices early nature, Aryan Book International, New Delhi, 2000, Page-439-441.
[44]:
艢补迟补辫补迟丑补-br膩hma峁嘺-VII/3/1/13-鈥渋me vai lok膩 e峁鈥檊ni岣ゴモ��
[45]:
艢补迟补辫补迟丑补-br膩hma峁嘺 -齿/5/4/1-3鈥�
鈥�础测补峁� 惫腻惫补 loka e峁鈥檊ni艣icita|Tasy膩pa eva pari艣艣rato 尘补苍耻峁腻 测补箩耻峁补迟测补 颈峁ａ弓补办腻 Pa艣aba sudadoh膩 辞峁诲丑补测补蝉 cca vanaspatayascca puri峁m膩hutaya samidho鈥檊nirlokamp峁涐箛膩 tadv膩 etadsarvamgnimev膩bhisampadyate鈥︹�︹�︹��..abhisampadyate|触鈥�
鈥淎ntarik峁 hattvevai峁gnisiccata| Tasya davy膩 p峁泃hivyoreva sandhi pari艣i艣rata parena h膩ntarik峁n dy膩v膩 p峁泃hiv墨 sandhatst膩 鈥︹�︹�︹�︹�︹�︹�︹�︹��.. abhisampadyate||鈥�
鈥�Daurha tvevai峁鈥檊niriccata| Tasy膩pa eva pari艣i艣rato yath膩 ha v膩 idamkos膩 samujta evamime lok膩 膩psvantastdy膩 im膩llokannaparen膩past膩 pari艣i艣irato 诲别惫腻鈥︹�︹�︹�︹�︹�︹�� abhisampadyate||鈥�
[46]:
Ibid VI/5/3/7, VII/2/4/30, VIII/2/1/18, X/4/1/12鈥斺��笔谤补箩腻辫补迟颈re峁鈥檊ni鈥�
[47]:
Ibid-VII/1/2/1-10
[48]:
[49]:
Ibid-VI/3/1/25-鈥淭e 辫补帽肠补 蝉补尘辫补诲腻 bhavanti 辫补帽肠补 citiko鈥檊ni 辫补帽肠补rtava 蝉补峁僾补迟蝉补谤补峁� sa峁僾atsaro鈥檊niry膩v膩nagnir y膩vangnir y膩vatasya 尘腻迟谤腻 t膩vat tad bhavati触鈥�
[50]:
艢补迟补辫补迟丑补-br膩hma峁嘺鈥揑X/3/4/7-鈥淭ady膩ni P膩rth膩ni| T膩ni r膩jasuyasya v膩japrasav墨ya峁� tadyatt膩ni juhoti tadr膩jas奴 yena suyate鈥檛ha y膩ni caturdasottar膩峁噄 tato y膩ni sapta p奴rv膩ni t膩ni v膩japeyasya v膩japrasaviya峁� tadyatt膩ni juhati tadv膩japeyena suyate鈥檛ha y膩ni sapto鈥檛tar膩峁噄 t膩nnyagnestadyatt膩ni juhoti tadagnisavena st奴yate|触鈥�
[51]:
Ibid-IX/3/4/8-鈥淪a vai r膩jas奴yasya p奴rv膩ni juhoti| Atha v膩japeyasya 谤腻箩腻 vai r膩jas奴yene峁ａ弓v膩 bhavati samr膩d v膩japeyena r膩jyamu v膩 agne鈥檛ha s膩mr膩jya峁� tasm膩d v膩japeyene峁ａ弓v膩 na r膩jas奴yena yajet pratyuvaraha sa yath膩 sa峁價膩峁� san谤腻箩腻 sy膩tt膩d峁沰tat|触鈥�
[52]:
Ibid -IX/3/4/9-鈥淎gneruttam膩ni juhati| Sarve hai te sa v膩 yadagnisava sarva haitadagnisvena suto bhavati 谤腻箩腻 ca samr膩t ca tasm膩dgneruttam膩ni juhoti|触鈥�
[53]:
艢补迟补辫补迟丑补-br膩hma峁嘺 -IX/4/1/1-鈥湸〕俪竽錿o r膩strabh峁泃a juhoti|R膩jano vai r膩strabh峁泃aste hi r膩str膩ni鈥︹�︹�︹�︹�︹�︹�︹�︹�︹�︹��..r膩strabh峁泃||.鈥�
[54]:
Ibid -IX/3/4/3-鈥湸〔缶贬梗e办补 ev膩syis峁 etad v膩 ena峁� 诲别惫腻 eten膩nnena鈥︹�︹�︹�︹�︹�︹�︹��.ev膩bhi峁帽cati|触鈥�