Dichotomic interpretation of the Cāturmāsyas Sacrifice

The Cāturmāsyas are popular rites of fertilization^[1]. The Śatapatha Brāhmaṇa mentions that he who performs the seasonal sacrifices obtains the highest place, the supreme goal^[2].

The four parvans of the Cāturmāsya sacrifice are–

1. Vaiśvadeva
2. Varuṇapraghāsa
3. Sākamedha
4. Sunāsiriya

The Taittirīya Brāhmaṇa says that-“by means of the Vaiśvadeva (the priest) gives him (the sacrificer) a firm stand in this (terrestrial) world; by means of the Varuṇapraghāsa in the atmosphere; by means of the Sākamedha in the yonder world, adding that he who performs the Cāturmāsyas, becomes all this (i.e. the universe)”^[3]. Some important features of the Cāturmāsya sacrifice are as follows:

• Among the various ritualistic performances of the Cāturmāsya sacrifice, there is a very peculiar rite in the Varuṇapraghāsa parvan in which the sacrificer’s wife is asked about her carnal purification before offering oblations. And the wife has to admit whether she has any illicit relation with anyone or not^[4]. Such confession is made on the basis to get rid of the fault of the sacrificer and make the performance pure and perfect.

• In the Sākamedha parvan of the Cāturmāsya sacrifice there is Tryaṃbaka offering^[5]. In this offering cakes are offered to Rudra as there are members in the family and extra one is for that person who is yet to born. The offerings are made to Rudra on the cross way and after the offering the sacrificer and the priests come back without looking back and touch the water. These offerings are made as Rudra has the power of healing or curing^[6]. The Gopatha Brāhmaṇa gives the significance of the Tryaṃbaka yāga as to delight Rudra^[7]. Thus, by making offering to Rudra it is expected that all the family members (who are yet to born) becomes free from disease.

Though the Cāturmāsyas are generally considered as fertility rite, but from the above mentioned fact it can be stated that Cāturmāsya sacrifice has some healing or curing capacity also. Besides this, the Cāturmāsya sacrifice also has some royal character in it. In the Śatapatha Brāhmaṇa^[8], we have come across the reference that the sacrificer of the Rājasūya “offers the Vaiśvadeva; for by means of the Vaiśvadeva Prajāpati created abundance of food and creatures………..and in like manner the sacrificer by the Vaiśvadeva create abundance and creatures”, then he “offers the Varuṇapraghāsa, for by means of the Varuṇapraghāsa Prajāpati delivered the creatures from Varuṇa’s noose……..and in like manner does this sacrificer by the Varuṇapraghāsa deliver the creates from Varuṇa’s noose” after that the sacrificer “performs the Sākamedha; for by the Sākamedha the Gods slew Vṛtra and gained the universal conquest……….and in like manner the sacrificer slays his wicked, hateful enemy and obtains victory”.

Hence, the inclusion of the Cāturmāsya in the Rājasūya is pointer to its political character.

Footnotes and references:

[1]:

Heesterman, J.C, Ancient Indian Royal Consecration,, Mouton & Co, 1957, Page-28.

[2]:

Śatapatha-brāhmaṇa–II/6/4/9-“Sa paramameva sthānaṃ paramāṃ gatiṃ gacchati cāturmāsyayājī |”

[3]:

Taittirīya-brāhmaṇa–I/4/9/5-“Para’sya bhātṛvyo bhavati| Virājo vā eṣa vikrāntiḥ| Yatccāturmāsyāni……….catvāri ca||”

[4]:

Śatapatha-brāhmaṇa–II/5/2/20-“Sa patnimudāneṣyannapṛcchati kena carasīti varuṇyaṃ vā etadstrī karoti yadannasya satyannyena……………………..tadhitaṃ syāt|”

[5]:

Ibid -II/6/2/1-“Mahāhaivaṣā ha vai devā bṛtraṃ jagnu| Tena eva vyaja yanta yeyameṣāṃ…………..tranyambakairyajanta||”

[6]:

Oldenberg, Hermann, The Religion of the Veda, Motilal Banarsidass, Delhi, 2004, Page-237.

[7]:

Gopatha-brāhmaṇa–II/1/25-“Yat trayambakaiścaranti rudraṃ eva tat svāyaṃ diśi prīṇayanti|”

[8]:

Śatapatha-brāhmaṇa–V/2/4/1-3 “Vaiśvādevena yajate|Vaiśvadevena vai prajāpatirbhumānaṃ prajā……………………….sūya iti|” “Atha varuṇapraghāsairyajate| Varuṇapraghāsair vai prajāpati ……………………..abhi sūya iti|” “Atha sākamehairyajate| Sākamedhairvai deva vai deva vṛtramghanastairveva vyajayanta……………..vijite’bhaye’nāṣṭaṭre sūyā iti||”