9. The concept of Sacrifice

Sacrifice (Lat. Sacrificium/%; sacer, 'holy', and facere, 'to make') may be defined generally as a rite in the course of which something is forefeited or destroyed, its object being to establish relations between a source of spiritual strength and one in need of such strength, for the benefit of the latter.48 The Brahma-purana deals with the latter aspect. Hindu writers divide the various kinds of sacrifices into two principal classes: nitya (regular) and noimittika (occasional or special) karmani, one following the course of the year or the duties xi imposed upon man during the life, the other comprising incidental offerings occasioned by special wishes of the sacrificer.49 The Brahma Purana deals with various types of sacrifices, the kings who performed them, the rites to be performed in them, the priests to be employed therein and the merit that was entailed by them. The following is the information that can be attained regarding sacrifices from the Brahma. purana. 48 ERE Vol. XI, P. 1. • 49 ERE., Vol.XII, P. 796. A

694 sacrifice lasting twelve years was performed, and many people gathered together to witness it (I.10). There was another sacrifice called Satrayaga in which a Samitara was appointed and an animal was offered. It was believed that without offering an animal, a man did not get immortality. The vessels etc, were prepared for the sacrifice and it lasted for an year (116.49). There is another reference to the Samvatsarika sacrifice which the sage Agastya performed in the company of the other sages (118.7-10). All these are the periodical sacrifices. There are references to the performance of Rajasuya sacrifices also. The Rajasuya is a most complex ceremony extending over a very long period (more than two years) and comprising a number of separate istis (like the one to Anumati) Soma sacrifice (like pavitra) and animal sacrifices.50 The Brahma Purana gives the following references. King Prthu was the first amongst those to be anointed at the Rajasuya sacrifice (II.24). The Moon performed a Rajasuya sacrifice and daksina of lakhs of things were given. In this sacrifice, nine goddesses attended the Moon, After the avabhrtha bath at the end of the sacrifice all the gods and the deities offered worship to him (IX.13-17). The king samika too is said to have performed the Rajasuya sacrifice (14.33). 50 Kane P.V., HDS., Vol. II.2,P.1214.

695 There are references to the performance of Asvamedha sacrifices also. The Asvamedha sacrifice is one of the most ancient sacrifices. It was performed with various motives. It was performed to expiate the sin of brahmin-murder (12.44,45). It was considered to be highly meritorious. Thus one who with deep faith fasts in those tirthas, takes a bath with a restrained mind and according to the rites offers tarpana to gods, sages, men and pitrs and worships gods and lives there for three nights gets distinct rewards of Agvamedha from each tirtha (25.83-85). It had the capacity to destroy sins. Thus it is said that like the Asvamedha sacrifice, aghamarsana destroys all the sins (60.48). In Hayamedha, sixteen rtvigs and one Purohita were employed (168.2). A horse was sent in all the directions at the time of the performance of the sacrifice (8.52). The Asvamedha was considered to be a difficult sacrifice and Rama was credited with having completed ten sacrifices without any obstruction (213.144). King Pururava is said to have performed the Agnihotra sacrifice (10.1,2). Jahnu is said to have performed a sarpanedha sacrifice and it was considered to be a great sacrifice (10.15). The gods performed goyajna on the bank of Godavari in order to have the cows (91.10). There is a reference to the

696 performance of Naramedha. The altar, mandapa, kanda, yupa, horse, etc. were created beforehand. In fire, Vasa, loma, meat and skin-tvag were offered and the the mantras were recited. The human being was generally offered in it but at times, he was only tied there and ultimately was not offered (104.68). Another sacrifice called Sirayajna was performed by the farmers. The mountain-dwelling people should perform Giriyajna or Goyajna (187.50). The mountains also were worshipped. Various types of materials were offered in it and many Brahmins were given a dinner. Then cows and bulls were worshipped and all the people went round the mountain. Krsna manifested his real form to the cowherds on the Govardhana mountain and merged again in it (187.51-54). n From a description of lord Visnu in his Varaha form, the idea regarding the things to be used in the sacrifice can be gathered. There lord Visnu is called Havana, Savana, Hota, Havya, Yajnapatra, Pavitraka, Vedi, Diksa, Samidh, Sruva, Sruk, Soma, Supa, Musala, Proksani, Daksinayana, Adhvaryu, Sangga, brahmana, Sadasya, Sadana, Sabha, Yupa, Cakra, Dhruva, Darvi, Caru, Ulukhala, Pragvamsa, Yajnabhumi. the expiation, the arghya, the sthandila, Kusa, Mantra, Agnideva and Udayudha (213.14-18). According to the Brahma-purana, the following rites should be performed in the sacrifice. In a sacrifice,

697 the Purohitas were appointed. The Vedi, mandapa, kunda, yupa, asva etc. were prepared beforehand. The water was sprinkled and the havi was offered to various gods, in various ways. The mantras were recited (104.68), a purodasa was prepared from the agnisomiya and Aindragna (133.3). In the sacrifice of Brahma, at first the animal sitting on kusa grass was anointed. After the whole world emerged from purusa, yupa, pranita, kusa, Rtvik, yajna srava, purursa and pasa all these things were offered in the sacrifice. world. Then Brahma offered oblations in the Garhapatya, Daksinagni and Ahavaniyagni. In each of them, he meditated on purusa, the cause of the The lord of the world took a white form and manifested himself in the Ahavaniya, in a black form in the daksinagni and in a yellow form in the garhapatya (161.54- 57). Regarding the material to be employed in the sacrifice, the Brahma purana provides the following information. The yupas, the yajnapatras and the eatables were used in the sacrifice (34.60-68). From the description of the sacrifice performed by Brahma an idea can be had re regarding the things to be employed in the performance of the sacrifice. In his sacrifice, Vasanta was ghee, the season Grisma the fuel, Sarada the havisya, Varsa the kusa,

698 the seven metres the seven paridhis, kala, Kastha and nimesa were samidha, patra and kusa, the beginningless and endless kala the yupa and the sattva and other gunas the rope to tie the animal (161.35-49, 51-53). The Brahma Purana refers to many kings and priests who performed the sacrifice. The kings Satyakarna (13.126), Maruta (13.144-145), Usadgu (15.2), Devavrdha (15.35), Daksa (34.3), Dhanvantari (122.3), Vasistha and Atri (168.1), performed sacrifices and gave much daksina. The sacrifices of Akrura are well-known and he gave much daksina (17.27). The king Sahasrarjuna performed 700 sacrifices (13.188-199). The gods performed a sacrifice on the bank of Godavari and lord Ganesa threw obstructions in it (144.1-4). The demons also threw obstructions in the performance of the sacrifice by the sages (A.116). King Samika performed a Rajasuya sacrifice. Prajapati Daksa performed a hayamedha which was destroyed by Siva (39.1). Kings Indradyumna (43.108), Sagara (78.10-12), Ila (108-116), Arstisena (127.5-7) are the noted performers of Hayamedha and they gave much daksina. The sage Sukra acted as a Purohita in the sacrifice of Bali (73.23-25), Vajnavalkya in that of king Janaka (88.21), Vasistha in those of Priyavrata (103.4-7) and Daksa (109.13-21). The sacrifice of Daksa was protected by Indra and Vasus. It resounded with the

699 Rk., Yajus, Samans and Svahasabda. It was decorated by It was protected by the the goddesses and divine cows. gods Lord Siva destroyed it with the help of Virabhadra and Bhadrakali (109.13-21). In order to expiate hiss sins, lord Parasurama performed an asvamedha and in it, he gave the whole earth to the sage Kasyapa in daksina together with many chariots, elephants, horses and cows (213.116-122). The sacrifices were celebrated with great pomp. Sages gathered together in the hermitages and people from various parts came to witness it (1.10-12). In the sacrifice performed by Sahasrarjuna, the golden pillars were erected and the gods and the gandharvas came to attend 16 (13.188-189). In the sacrifice of Daksa, Indra and all the deities gathered together, the Adityas, Vasus, Rudras, Sadhyas, and Maruts came to participate in the sacrifice with Visnu. The deities like Usmapa, Dhumapa, Ajyapa and Somapa too were present with the Asvinikumaras and the gods were present with their wives (13.18-26). The king Marutta gave his g daughter Samyata in daksina to Samvarta (13.144-145). Sahasrarjuna performed 700 sacrifices and in each of them he gave a daksina of one lakh coins (13.188-192). In the sacrifice of Indradyumna, many eatables were given in daksina to Brahmins (48.90-91).

700 Sometimes the sacrifices were performed with a view to obtain children (II.8). About sacrifice in general, it is said that without a sacrifice nothing can be obtained (129.50), neither this world nor the other can have any existence (79.9). It is the Sanatana Dharma (133.9). It is Visnu (161.15-17) and it confirms the sruti 'Yajne vai Visnu. The lord makes garhapatya, ahavaniya, anvaharya, sanidh, srva, avabhrtya, avakpani, havyabhaga, havyada, kavyada. He brought the vessels, caru, ulukhala, yupa, samidh, sruva, soma, pavitra, paridhi, the sacrificial material, camasa, sadasya, yajamana, kratu and other things (179.29-33). From the description of Varaha incarnation of lord Visnu, one can get an idea of the following objects of sacrifice, It is said that the four vedas are his feet and the yupa is his jaw, Yajna his teeth, the cities koi his mouth, the fire his tongue, kusa his pores, Brahma his head, veda his body, srutis his ornaments, havisya his nose, sruva his belly, samaveda his voice, expiation his nail, beasts his knees, yajna his nature, udgata his intestine, antaratman homa his linga, osadhi his seed, vedi his blood, vedi his back, havisya his smell havya and kavya his speed, the house ' of yajamana his body, daksina his heart, vedasvadhyaya his

necklace, pravarga his ornament, chhanda his path and upanisads his seat (213.32-42).