abhyārohaṇīya

the first of the seven Soma sacrifices of the Rājasūya

which is performed by a king (see rājasūya and the quo-

tations s. v. abhiṣecanīya); it is called so in the Śrauta

Sūtras of Āśvalāyana and of the Sāmaveda-schools, but for

shortness sake pavitra in the Śrauta S. of Kātyāyana; (Āśval.:

atha rājasūyaḥ . purastātphālgunyāḥ paurṇamāsyāḥ pavitreṇāgni-

ṣṭomenābhyārohaṇīyena yajeta paurṇamāsyāṃ cāturmāsyāni prayuṅkte

nityāni parvāṇi cakrābhyāṃ tu parvāntareṣu carantyaharviparyayaṃ pakṣa-

viparyayaṃ vā; Yājnikadeva--Ms. E. I. H. 1362--on Kāty.

Śr. S. XV. 1. 4. and 5.: śākhāntare'sya (i. e. pavitrasya) abhyā-

rohaṇīya iti saṃjñā . phālgunīpakṣasya prathamāyāṃ dīkṣetābhyā-

rohaṇīyā yajñasyaikā dīkṣā dvādaśaṃ śataṃ dakṣiṇā iti cchando-

gasūtre . āśvalāyano'pi purastā°°° prayuṅkta iti [--the first

quotation being taken from Lātyāy. Śr. S. IX. 1. where,

however, the Ms. E. I. H. 1652 and the Ms. R. L. Berlin

Chamb. 89 (p. 64 a) and Agnisw. comm. Chamb. 436 (p. 244b)

have the more correct reading °bhyārohaṇīyāya jyotiṣṭo-

māya tasyaikā dī°°--] . pavitra iti saṃjñāsaṃvyavahārārthā).

Neither Āśval., nor Lāṭyāy., nor Maśaka give a detailed

description of this sacrifice, since it shares chiefly in the rites

of the Agniṣṭoma, and Kātyāyana, too, who founds his rules

(Śr. Sūtr. XV. 1. 4.--3. 46.) on the text of the Śatapathabr.

(V. 2. 3. 1.--3. 2. 8.) and, among the Sūtra-authors, gives

the fullest information, only mentions what is peculiar to

this sacrifice and not what it has in common with the Agni-

ṣṭoma; Maśaka Ms. Chamb. Berl. 100 (p. 42 b): kḷpto'bhyā-

rohaṇīyaḥ; Vyākhyā E. I. H.: kḷ° iti . jyotiṣṭoma ityanu-

vartate sa cāgniṣṭomasaṃsthaḥ . agniṣṭomamabhyāharatīti śruteḥ;

Yājnik. on Kāty.: avacane'gniṣṭoma iti vakṣyamāṇatvāt);

the Śatap. itself, however, begins its description only with

the proceedings connected with but following the Abhyāroh.,

viz. with the Pūrṇāhuti &c.; (Sāy.: tatra--i. e. rājasūye--

pavitranāmake prathamasomayāge pravṛttisamānatvena vaktavyābhāvāttaṃ

parityajya tadavasāne kartavyaṃ tatra pūrṇāhutiprabhṛti vaiśeṣikamuttara-

tantramabhidhīyate).--The Abhyārohanīya (or Pavitra) com-

mences on the first day of the first or light fortnight of the

month Phālguna (February-March) and lasts eight days, the

four first of which are occupied by the Dīkṣā or initiatory

rites, the three following by the Upasad-offerings (q. v.)

and the eighth by the Sutyā (q. v.; Yājnik. Paddh.: caturdī-

kṣastryupasatka ekasutyaḥ pavitrasaṃjñakaḥ somayāgo'gniṣṭomasaṃsthaḥ);

the presents given to the priests are a thousand cows; in the

choice of the priests, the buying of the Soma &c. it con-

forms itself, as is said before, to the rules of the Agni-

ṣṭoma.--The rites connected with this sacrifice and

following it, are: on the ninth day the Pūrṇāhuti or a liba-

tion of a ladle-full of butter, in the house of the sacrificer,

if he wishes it;--the present he makes on this occasion,

being left to his own liberality. (Harisvāmin adds the

following details, which may serve as an instance: the

Adhwaryu takes first the Āhavanīya fire out; four seats

are prepared; the choice of the Brahman is made silently;

the Adhw. sits silently down at the right side of the Brahman

and the sacrificer, prepares the clarified butter, cleans the

ladles Sruch and Sruva and takes with the Sruva as much

butter as is necessary to fill the Sruch; then he proceeds

with fuel and the Sruch to the fire, sits down, puts the

fuel on and in saying svāhā! sacrifices the butter with the

words: ‘this to Agni, this to Prajāpati’; then the sacri-

ficer gives the present to the Adhwaryu.) The principal

ceremonies after this libation are: on the following or tenth

day the burnt sacrifice of a Puroḍāśa fried in eight bowls,

under the recital of Vājas. 9. 35., to Anumati (q. v.), when

the present to the priest is a garment; on the eleventh day

the sacrifice of a Puroḍāśa fried in eleven bowls, to Agni

and Viṣṇu, the present being gold; on the twelfth day, of

a Puroḍāśa, also fried in eleven bowls, to Agni and Soma,

the present: a cow which has been several times liberated,

(liberation being the object to be effectuated by this gift);

on the thirteenth day, of a Puroḍāśa fried in twelve bowls,

when the priest receives a bull; on the fourteenth day, an

Āgrayaṇeṣṭi (q. v.) accompanied with the gift of a cow.--

The next four sacrifices are those which constitute the

Chāturmāsya ceremonies, viz. the Vaiśvadeva, Varuṇapra-

ghāsa, Sākamedha and Śunasīrya (qq. vv.); they are per-

formed during four successive months but so that the com-

mencement of the Śunasīrya falls on the same day on which

the Dīkṣā of the Abhyārohanīya had begun in the pre-

ceding year. The rite on the first day of the Śunasīrya is

the Pañchavatīya (q. v.), viz. a libation of butter under

special injunctions and accompanied by the muttering of

the verses Vāj. 9. 35. and 37., (performed esp. when the king

suffers from a painful disease, since it will give him relief);

the present is a cart with three horses. There follows on the

second day the Indraturīya which consists of four libations,

viz. a libation of Havis fried in eight bowls, to Agni,--

of Charu made of barley, to Varuṇa,--of Charu made

of gavedhuka-rice, to Rudra,--of curds proceeding from

the milk of a cart-cow, to Indra; and this cow is then

offered to the priest as a present. The sacrifice on the

then following, or third, day is the Apāmārgahoma, which

serves also to break the spell of incantatory rites performed

by an enemy and to turn them against himself, and the

peculiarities of which are therefore described with some

detail by Kāty. and the commentator; it seems to be barren

for the Adhwaryu, for no present is mentioned. The next

in order are the Trishamyukta-libations in three divisions:

first, Puroḍāśa fried in eleven bowls, to Agni and Viṣṇu,

Charu to Indra and Viṣṇu, and Charu or Puroḍāśa fried

in three bowls to Viṣṇu;--the present is a short bull or

cow; secondly on the following day, Puroḍāśa fried in

eleven bowls, to Agni and Pūṣan, Charu to Indra and

Pūṣan, and Charu to Pūṣan, the present: a black bull

or cow; thirdly on the following day, Puroḍāśa fried in

eleven bowls, to Agni and Soma, Charu to Indra and

Soma, and Charu to Soma, the present: a tawny bull or

cow; on the next day Puroḍāśa fried in twelve bowls is

offered to Viśvānara, and Charu made of barley to Va-

ruṇa, or the latter libation is spared for a separate, the

following day; in such a case the present given to the

priest for the libation to Viśvānara is a bull, and for that

to Varuṇa, a black garment, or if such a garment cannot

be had, one that is not black. [The Śunasīrya and the

other ceremonies would therefore comprise seven, or if the

two last are performed on one day, six days; and the cere-

mony to be mentioned presently, the Ratnahavis, would be-

gin on the eighth or seventh day after the Śunasīrya. Such

is the rule of the Kāṇva school, but Harisvāmin despatches

the Indraturīya, Apāmārgahoma and the three Trishamyukta

on the day after the Śunasīrya, and puts the Viśvānara-

and Varuṇa-libations on the third, or the Viśvānara-lib.

on the third and the Varuṇa-lib. on the fourth day, with

the further remark that, according to the option in the per-

forming of the latter rites, the beginning of the next fol-

lowing, the Ratnahavis, would come to fall either on the

third or on the fourth day. This difference between the

two schools, as regards the time of the performance of these

rites, continues therefore in what follows.] The rites next

in order are twelve libations called Ratnahavis (q. v.) which

are performed on twelve successive days in twelve different

houses, whereto the sacrificer repairs for this purpose on

each following day, with the Gārhapatya and Āhavanīya

fire placed on the two Araṇis; viz. a libation of 1. Puroḍāśa

fried in eight bowls, to Agni Anīkavat, in the house of

the Senānī or commander in chief; 2. Charu to Bṛhaspati,

in the house of the Purohita or family priest; 3. Puroḍāśa

fried in eleven bowls to Indra, in the house of the Yaja-

māna or the king for whom all these proceedings take

place; 4. Charu to Aditi, in the h. of the Mahiṣī or his

first and principal wife; 5. Charu (made of barley) to Va-

ruṇa in the h. of the Sūta or the master of the horse

(Yājnik.: = aśvasārathiḥ; Hariśv.: = aśvapoṣaka); 6. Puro-

ḍāśa fried in eight bowls, to the Maruts, in the h. of the

Grāmaṇī or mayor (Yājnik.: = grāmanetā vaiśyānāṃ mahattaraḥ);

7. Puroḍāśa fried in twelve or eight bowls, to Savitṛ, in

the h. of the Kṣattṛ or goldstick-in-waiting (at the same

time the overseer of the harem and confidential messenger;

(Sāy.: kṣattā nāma yaṣṭihasto'ntaḥpurādhyakṣaḥ sarveṣāṃ niyantā

pratihārāparaparyāyaḥ); 8. Puroḍāśa fried in two bowls, to

the Aśvins, in the h. of the Saṅgrahītṛ or the driver (who

stands on the left side of the king in his carriage); 9. Charu

to Pūṣan, in the h. of the Bhāgadugha or minister of the

revenue (Sāy.: rājñaḥ prāptaṃ ṣaṣṭhaṃ bhāgaṃ prajābhyo gṛhītvā rājñe

dogdhi prayacchatīti bhāgadughaḥ); 10. Charu made of Gave-

dhukas which have been fetched from the houses of the

overseer of the gambling halls (akṣavāpa) and of the govi-

kartṛ or (master of the) huntsmen (or acc. to others of a

ploughman), to Rudra, in the h. of the Yajamāna or sacri-

ficer; 11. Ājya or clarified butter taken four times, to Road

(personified as a divinity), in addressing it with the words

‘may Road liking the clarified butter partake of it (Śatap.

V. 3. 1. 11.)’, in the h. of the Dūta or messenger; 12. a

Darvihoma of Charu made of black rice which has been

unhusked with the finger-nails, under the recital of the

words eṣa--svāhā (Vājas. 9. 35.), or a simple Charu pre-

pared in the same manner under the recital of the same

words and a Vaṣaṭkāra, to Nirṛti, in the h. of a wife of

the king who has been left by him for want of having

borne him a son. The presents to the priests in the pre-

ceding twelve acts are severally (and in the given order):

1. gold, 2. a cow with a black back (or acc. to others with

a white back; see śitipṛṣṭha), 3. a bull, 4. a milch-cow, 5. a

horse, 6. a spotted cow, 7. a red (or acc. to others, a white;

see śyeta) cart-ox, 8. two twin-cows or, if they cannot be

had, two cows, which are born one after the other, 9. a

cow with white and black hairs, 10. three presents (for the

lib. to Rudra), viz. a. either a cow with white thighs (acc.

to some, with black thighs) or one with a white tail (acc.

to some, with a black tail; see śitibāhu and śiti-

vāla), b. a dagger-sword, sharp and its point unbent,

(without a sheath), c. a vessel where gambling-dice are

thrown in, tied round with a cord made of hairs; 11. three

presents (for the lib. to Road), viz. a. a bow covered with

pyukṣṇas [which word is rendered by Sāy.: tendon, by

Yājnik. in reference to others: tail of a peacock, or skin

of a boa constrictor; the E. I. H. Ms. of the comm. to

Śatap. V. 3. 1. 11. and Weber's ed. read ukṣṇa° for pyukṣṇa

which seems doubtful, though ukṣṇa is explained ukṣavikāra],

b. a leather quiver with arrows, and c. a red turban; 12. a

black, old diseased cow.--Then the king tells his bar-

ren wife to go forth and out of his power, and she re-

pairs to the house of a Brāhmaṇa where the king has no

more any control over her.--After the Ratnahavis have

been completed, the (royal) sacrificer goes to his palace

and makes (apparently on the day of the twelfth Ratna-

havis) a libation of Charu which has been prepared in the

milk of a white cow which has had a white calf, to Soma

and Rudra; and the present he makes to the priest, is this

white cow; (this rite is performed esp. if the king suffers

from scabs or vitiligo). On the following day he makes a

libation of Charu to Mitra and Bṛhaspati, and makes to

the priest the gift of a cow. This libation which is also

the subject of special injunctions, closes the rites which are

connected with the Abhyārohaṇīya and are immediately

followed by those of the Abhiṣechanīya. [The Sāmaveda

school must have rejected the performance of the Śunāsīrya

and of all the following rites, since they place with distinct

words the beginning of the Abhiṣechanīya (v. s. v.) on the

same day of the following year on which, in the previous

year, the initiatory rite of the Abhyār. commenced, viz. on

the first day of the light fortnight of the month Phālguna,

i. e. on the same day when acc. to the Yajurveda school,

the Śunāsīrya would have to begin (e. g. Lātyāy. Śr. S.:

saṃvatsarādūrdhvamabhiṣecanīyena yajeta tasminneva kāle; Agnisw.:

iṣṭvābhyārohaṇīyena saṃvatsaramāsitvā tato'bhiṣecanīyena yajeta .

abhiṣecanīya iti saṃjñā . tasminneva kāle . yasminkāle'bhyā-

rohaṇīyeneṣṭam . phālgunīpakṣasya prathamāyāmiti); Harisvāmin

who seems to assign only a fortnight to the performance

of the rites from the Śunāsīrya to the last Charu-libation,

puts the Abhish. (as mentioned s. v.) on the first day of

the dark fortnight of the month Phālguna (Harisw.: phālguna-

kṛṣṇapratipadyabhiṣecanīyasya dīkṣeta) in reading the Śrauta S.

XV. 3. 49. of Kātyāy.: phālgunīyajanīye dīkṣate; but the

Kāṇva school which is followed by Yājnikadeva, the com-

mentator of Kātyāy., assigns a much longer duration to

these rites and places therefore the beginning of the Abhish.

(which circumstance I omitted to mention under abhiṣeca-

nīya) on the first day of the light fortnight of the month

Chaitra (March-April), in reading the named Sūtra phālgu-

nīpakṣayajanīye'bhiṣecanīyaṃ dīkṣate and supplying at phālgu-

nīpakṣa the word atīta; they forbid moreover altogether

any religious act to be performed during the dark fortnight

of Phālguna (Yājnik.: phālgunyāṃ nityaṃ śunāsīrīyaṃ prātarnityaṃ

vaiśvadevaṃ parva . phālgunakṛṣṇapakṣe kimapi karma na bhavati)]. E.

abhyārohaṇa, taddh. aff. cha (or perhaps a Tatpur., ruh with

ā and abhi, kṛtya aff. anīyar; comp. the E. of abhiṣe-

canīya); scil. somayāga.