Abhishecaniya, Abhiṣecanīya: 6 definitions

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Abhishecaniya means something in Hinduism, Sanskrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

The Sanskrit term Abhiṣecanīya can be transliterated into English as Abhisecaniya or Abhishecaniya, using the IAST transliteration scheme (?).

Alternative spellings of this word include Abhishechaniya.

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Sanskrit dictionary

[«previous next»] — Abhishecaniya in Sanskrit glossary
Source: DDSA: The practical Sanskrit-English dictionary

Abhiṣecanīya (अभिषेचनीय).—

1) Worthy of inauguration, fit to be crowned.

2) Belonging to coronation.

-yaḥ Name of a sacrificial ceremony performed at the coronation of a king.

See also (synonyms): abhiṣecya, abhiṣekya.

Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary

Abhiṣecanīya (अभिषेचनीय).—[adjective] worthy or destined to be consecrated; [masculine] consecration.

Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary

1) Abhiṣecanīya (अभिषेचनीय):—[=abhi-ṣecanīya] [from abhi-ṣic] mfn. worthy of inauguration, [Śatapatha-brāhmaṇa]

2) [v.s. ...] belonging to inauguration (as vessels, etc.), [Śatapatha-brāhmaṇa] etc.

3) [v.s. ...] m. Name of a sacrificial ceremony performed at the inauguration of a king, [Śatapatha-brāhmaṇa; Aitareya-brāhmaṇa etc.]

Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary

Abhiṣecanīya (अभिषेचनीय):—I. [tatpurusha compound] m. f. n.

(-yaḥ-yā-yam) To be bathed or consecrated, worthy of being bathed or consecrated (see abhiṣeka); e. g. Śatapathabr.: ye vā etasyodṛcaṃ gamiṣyanti rāṣṭraṃ te bhaviṣyanti rājāno bhaviṣyantyabhiṣecanīyāḥ…viśo nabhiṣecanīyāḥ. E. sic with abhi, kṛtya aff. anīyar. Ii. 1. m. f. n.

(-yaḥ-yā-yam) Fit for, or serving for, the ceremony of consecration (see abhiṣecana and abhiṣeka); e. g. Śatapathabr.: abhiṣecanīyāni pātrāṇi bhavanti yatraitā āpobhiṣecanīyā bhavanti. 2. m.

(-yaḥ) The name of a Soma sacrifice: the second of the seven Soma sacrifices which form part of the Rājasūya (q. v.; and see pavitra or abhyārohaṇīya, daśapeya, keśavapanīya, vyuṣṭidvirātra consisting of two sacrifices, and kṣatradhṛtiḥ; Sāyaṇa in conformity with Kātyāyana: tatra—i. e. in the Rājasūyapavitrābhiṣecanīyadaśapeyakeśavapanīyavyuṣṭidvirātrakṣatradhṛtisaṃjñakāḥ sapta somayāgāḥ; the Vyākhyā of the Maśaka Sūtr.: rājā rājasūyena yajeta tasya sapta sutyā abhyārohaṇīyaḥ . abhiṣecanīyaḥ . daśapeyaḥ . keśavapanīyaḥ . vyuṣṭidvirātraḥ . kṣatrasya dhṛtiriti). It is performed a year after the pavitra or abhyārohaṇīya has taken place (Sāyaṇa on the Śatap.: evaṃ pavitrākhyātprathamasomayāgādanantarabhāvīnyānumatādīnīṣṭidarvihomātmakāni saṃvatsaraparyantamanuṣṭheyāni karmāṇyanukrāntāni . atha dvitīyasyābhiṣecanīyākhyasya somayāgasya prayogobhidhāsyate; the Vyākhyā on Maśaka: abhyārīhaṇīyeneṣṭvā saṃvatsarādūrdhvamabhiṣecanīyena yajeta), and commences, according to Harisvāmin, on the first day of the second or dark fortnight; acc. to the Sāmaveda-school, on the first day of the first or light fortnight of the month Phālguna (February-March); it consists of several ceremonies which last five days, the first or dīkṣā occupying one day, the upasad offerings three days and the sutyā one day. The officiating priest who performs the initiatory rites and chants the Sāmav.-hymns specified in Maśaka's Kalpasūtras, must be a Brāhmaṇa of the family of Bhṛgu. The principal ceremonies of this sacrifice (in which seem to have originated those of the abhiṣeka q. v.) are the following: after the initiatory rites have been performed and the Adhwaryu priest has summoned the king who performs the Rājasūya sacrifice, in proclaiming his name, the name of his father and mother and that of his kingdom, he takes seventeen kinds of liquid with vessels made of Udumbara (Ficus glomerata) wood, viz. he takes 1. water of the river Sarasvatī, which he places in a well screened place; 2. having provided himself with as much clarified butter as is sufficient for a full libation and gone into a pond, and having sent there a man or a beast, he pours into the first wave which is roused by either of them in an eastern direction, the clarified butter and then takes the water of that wave; 3. he repeats the same process with the second wave which is roused in a western direction; 4. he then takes river-water in the direction with the stream and 5. against the stream, 6. river-water which has broke out and formed a separate stream, 7. sea-water, 8. water from a whirlpool, 9. water from a deep lake, 10. water proceding from rain during sunshine, before it has fallen down, 11. water from small tanks, 12. wellwater, 13. iceor dew-water; (Śrīdeva observes that it must be collected in places where there is much dry grass, by throwing a clean garment over it and afterwards by wringing it out in a cup); 14. honey, 15. water proceeding from the membranes investing the fœtus of a cow which has calved, 16. milk, 17. clarified butter; (Śrīdeva observes that the water of the Sarasvatī and all water which is not at hand as well as the water which can only be had conditionally, e. g. that of 10. 13 15., must be first procured and then the other kinds). He then catches, at it were, sun beams with the hollow of his hand and joins them with each of the seventeen liquids while repeating severally the hymns he has recited before, when collecting each water. Then, he pours these liquids into one vase made of Udumbara- wood, arranges four vases made severally of Palāśa-(Butea frondosa), Udumbara-, the pendant branch of the Ficus Indica-, and Aśvattha- (Ficus religiosa) wood, spreads out before them a tiger-skin and distributes the water collected in the one vase, into the four sacrificial vases. Next follows the toilet of the king who takes off the garments he wore at the preparation for the sacrifice, and now is clad by the Adhwaryu in a silk under garment and over it in a red and white cloak; on his head the priest places the royal turban (uṣṇīṣa), fastening both its ends to his waist; and in his hands the bow, which he strings, and three arrows. Then he throws copper into the face of a long-haired eunuch who sits in the midst of the assembly and represents the various kinds of death. These rites having been performed, the Adhwaryu invites the king to step on the tiger-skin, placing under his feet a golden circle and another golden circle perforated with nine or a hundred holes on his head; then he lifts up the arms of the king, and while the latter is thus standing with his face towards the east, either he or the royal family priest drops the contents of the Palāśa vase over him; then the king’s brother drops over him the water contained in the Udumbara vase; then a Kshatriya friend the water in the third vase, and lastly a Vaiśya the water in the Aśvattha vase. The Hotṛ then having recited the legend of Śunaḥśepa, the king gives to the Adhwaryu and to him severally a hundred or a thousand cows as well as gold, food and cloth; he then rubs the consecrated water which remains on his body, over himself with a black-horn-brush, makes three steps on the tigerskin at the hand of the Adhwaryu, and having poured the remainder of the consecrated liquid into the Palāśa vase hands it to his favourite son. After a libation of clarified butter the Adhwaryu then proclaims the name of the king coupling with it, however, this time the name of the son (by saying e. g. ‘here is Daśaratha, the father of Rāma’). The subsequent ceremonies refer to the preparation of a carriage, the putting to it of a team of horses &c., the giving of cows to the king’s brother, the king’s mounting the car, tying on his feet a pair of shoes made of boar’s skin, giving to his bow-bearer the bow with the three arrows and after various other rites, playing a game of shells, five shells having been handed to him by the Adhwaryu, with his brother, his charioteer (sūta) or his architect (sthapati) and his military chief, the shells being either made of gold, or the fruits of Beleric myrobalan serving as such (Sāyaṇa on the Śatap.: akṣā nāma kapardakāḥ suvarṇanirmitāḥ . vibhītakaphalāni sauvarṇā vetyeke) and the game representing the victory of the Kali age over the other ages; the ceremony closes with libations in the fire. (The Mīmāṃsists do not consider the recital of the legend of Śunaḥśepa and the game of shells as special parts of the Abhiṣechanīya, but as rites belonging in general to the whole Rājasūya sacrifice. For the full detail of the ceremony and the hymns to be recited at the various rites see Śatapathabr. V. 3. 3. 1.—4. 4. 25. and Kātyāyana's Śrautas. book 15, 4-7.). E. abhiṣecana, taddh. aff. cha (Ii. 2. scil. somayāga); (Mādhava, however, who uses also the term abhiṣecya as the name of the ceremony, seems to consider the word as a [tatpurusha compound] like abhiṣecanīya I.).

[Sanskrit to German]

Abhishecaniya in German

context information

Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.

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