The Sacrifices of Rajasuya, Vajapeya and Ashvamedha (study)
by Aparna Dhar | 2016 | 61,606 words
This page relates ‘Use of Replica’ 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.
Use of Replica
In the bulk of the Vedic portion, there predominates the context of the Vedic rituals. The main feature of the ritual is the offering of the oblation to different deities. Though in the sacrificial rite all rules of the ritual are to be followed in toto, nevertheless, in the absence of any prescribed rule its substitute may be used to serve the purpose. In Vedic age too, the practice of appointing replica was in vogue. In Somayāga if the soma creeper is not available, the juice of Putikā creeper may be used for offering oblation in the fire.
Thus runs in the Tāṇḍya Brāhmaṇa—
But in the Kāmya Karma generally no deputy was appointed. Kāmya karma or wish yielding sacrifices are performed for the fulfillment of various desires. But without the definite substances the desire may not be fulfilled. Nevertheless, if the prescribed thing is spoiled for any reason whatsoever, after the commencement of the sacrifice, the replica may be used to complete the rite. Though there was the practice to apply the substitute thing in place of the definite one, but there was no such rule to appoint the representative of the house holder (yajamāna) or his wife. But in case of the Satra-Yāga if any yajamāna dies during the performance of sacrifice, other person may be appointed in his place to complete the rite. In the Rāmāyana also we have come across that Rāma while performing the sacrifice used the golden image of Sītā as the substitute in her absence.
Footnotes and references:
[1]:
Tāṇḍya-brāhmaṇa-IX/5/3