Abhyarohaniya, Abhyārohaṇīya: 5 definitions

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

Abhyārohaṇīya (अभ्यारोहणीय).—Name of a religious ceremony.

Derivable forms: abhyārohaṇīyaḥ (अभ्यारोहणीयः).

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

Abhyārohaṇīya (अभ्यारोहणीय):—[=abhy-ārohaṇīya] [from abhyā-ruh] m. Name of a sacrificial ceremony, [Āśvalāyana-śrauta-sūtra; Lāṭyāyana]

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

Abhyārohaṇīya (अभ्यारोहणीय):—m.

(-yaḥ) The name of a Soma sacrifice: the first of the seven Soma sacrifices of the Rājasūya which is performed by a king (see rājasūya and the quotations 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 pavitreṇāgniṣṭomenābhyārohaṇīyena yajeta paurṇamāsyāṃ cāturmāsyāni prayuṅkte nityāni parvāṇi cakrābhyāṃ tu parvāntareṣu carantyaharviparyayaṃ pakṣaviparyayaṃ vā; Yājnikadeva—Ms. E. I. H. 1362—on Kāty. Śr. S. Xv. 1. 4. and 5.: śākhāntare’sya (i. e. pavitrasya) abhyārohaṇīya iti saṃjñā . phālgunīpakṣasya prathamāyāṃ dīkṣetābhyārohaṇīyā yajñasyaikā dīkṣā dvādaśaṃ śataṃ dakṣiṇā iti cchandogasūtre . āśvalāyanopi purastāººº 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 ºbhyārohaṇīyāya jyotiṣṭomāya tasyaikā dīºº—] . 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 Agniṣṭoma; Maśaka Ms. Chamb. Berl. 100 (p. 42 b): kḷptobhyārohaṇīyaḥ; Vyākhyā E. I. H.: kḷº iti . jyotiṣṭoma ityanuvartate sa cāgniṣṭomasaṃsthaḥ . agniṣṭomamabhyāharatīti śruteḥ; Yājnik. on Kāty.: avacanegniṣṭoma 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 vaiśeṣikamuttaratantramabhidhīyate).—The Abhyārohanīya (or Pavitra) commences 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.: caturdīkṣastryupasatka ekasutyaḥ pavitrasaṃjñakaḥ somayāgogniṣṭomasaṃsthaḥ); the presents given to the priests are a thousand cows; in the choice of the priests, the buying of the Soma &c. it conforms itself, as is said before, to the rules of the Agniṣṭoma.—The rites connected with this sacrifice and following it, are: on the ninth day the Pūrṇāhuti or a libation 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 sacrificer 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, Varuṇapraghāsa, Sākamedha and Śunasīrya (qq. vv.); they are performed during four successive months but so that the commencement of the Śunasīrya falls on the same day on which the Dīkṣā of the Abhyārohanīya had begun in the preceding 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 Varuṇa, 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 ceremony to be mentioned presently, the Ratnahavis, would begin 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 Viśvānaraand 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 performing of the latter rites, the beginning of the next following, 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 Yajamāna 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 Varuṇa in the h. of the Sūta or the master of the horse (Yājnik.: = aśvasārathiḥ; Hariśv.: = aśvapoṣaka); 6. Puroḍāśa 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 yaṣṭihastontaḥpurādhyakṣaḥ sarveṣāṃ niyantā pratihārāparaparyāyaḥ); 8. Puroḍāśa fried in two bowls, to the Aśviṃs, 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 Gavedhukas which have been fetched from the houses of the overseer of the gambling halls (akṣavāpa) and of the govikartṛ or (master of the) huntsmen (or acc. to others of a ploughman), to Rudra, in the h. of the Yajamāna or sacrificer; 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 prepared 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 preceding 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 śitivāla), 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 ukṣṇaº 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 barren wife to go forth and out of his power, and she repairs 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 Ratnahavis) 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 tatobhiṣecanīyena yajeta . abhiṣecanīya iti saṃjñā . tasminneva kāle . yasmiṃkālebhyārohaṇīyeneṣṭam . 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.: phālgunakṛṣṇapratipadyabhiṣecanīyasya dīkṣeta) in reading the Śrauta S. Xv. 3. 49. of Kātyāy.: phālgunīyajanīye dīkṣate; but the Kāṇva school which is followed by Yājnikadeva, the commentator 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 abhiṣecanīya) on the first day of the light fortnight of the month Chaitra (March-April), in reading the named Sūtra phālgunīpakṣayajanīyebhiṣecanīyaṃ dīkṣate and supplying at phālgunīpakṣa 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 [tatpurusha compound], ruh with ā and abhi, kṛtya aff. anīyar; comp. the E. of abhiṣecanīya); scil. somayāga.

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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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