Part 1.3: Construction of the Śālā (śālānirmāṇa)

[Full title: Rites Performed on the First Day: (c) Construction of the Śālā (śālānirmāṇa)]

In the devayajana, either a śālā or a vimita for the ritual of Dīkṣā of the sacrificer is prepared. But, whatever is prepared must have the bamboos at the top of the śālā or the vimita with their heads towards the eastern direction.^[1] It is to be stated here that generally in the śālā, the word vaṃśa refers to the horizontal beams supported by the four corner posts. First, two cross beams are fastened on the corner post, to serve as the lintels of the eastern and western doors. Across them tie -beams are placed which run from west to east. On the tie-beams, a roof of mats is prepared.^[2]

Kātyāyana also states that in the sacrificial ground, either of the two i.e., śālā or vimita one can be made. But, he states that whatever is chosen, is prepared in the western side of the devayajana which has been cleaned by pulling up the plants. It should be higher in the eastern part, should have doors in the eastern, western and southern sides, but not in the northern side.^[3]

Sāyaṇa states that a śālā is a house which is four cornered and whose length is more than its wide i.e., it should be rectangular in shape. On the other hand, the word vimita refers to a four cornered house measuring the same length in each side.It should be prāgvaṃśa i.e., having the fore parts of the bamboos pointing to the east.^[4]

Karka too has taken note of this^[5] and by the word prāgvaṃśa, he refers to the top most beam (prṣṭha vaṃśa) which is laid from the west to the east.^[6] The actual measurement of śālā is that its length should be twenty cubits and the width ten cubits. On the other hand, the vimita is of ten cubit on each side.^[7] The reason of making the śālā as prācīna vaṃśa has also been stated in the Śatapatha Brāhmaṇa.

The east direction belongs to the gods and from that direction the gods facing towards the west, observe the humans. Hence, oblations are offered to the gods facing towards the east—

prācī hi devānāṃ dik/ purastādvai devāḥ pratyañco manuṣyānupāvṛttāḥ/ tasmāt tebhya prāṅtiṣṭhan juhoti /^[8]

Sāyaṇa makes it more clear when he comments on the line.^[9] It is to be stated here that the sacrificer as a consecrated person gains the status of the gods, hence, the śālā is prepared as prācīnavaṃśa and for him who is not consecrated śālā is not prepared as prācīnavaṃśa.^[10] In order to protect the sacrificer from the heat of the sun or from the rains during his consecration, the śālā or vimita is enclosed on all sides. Moreover, as per Vedic ritualistic tradition, the consecrated sacrificer attains the status of the gods. So, he should be kept away from other people like the gods who stay away from the human beings. So, the enclosing of the śālā is made and the entry of persons other than the Brāhmaṇa, Kṣatriya and Vaiśya is restricted.^[11]

Kātyāyana states that in the northern and western sides of the śālā, two Parivṛtas i.e., sheds are prepared.^[12]

Devayājñika states that the word parivṛta means an enclosure which is covered by cloth on all sides.^[13] The parivṛta should be square.^[14] Kane states that in the southern part of the śālā, in order to prepare the vrata food, a shed is prepared and in the western side, another shed is prepared for the wife of the sacrificer.^[15]

Footnotes and references:

[1]:

cf., tacchālāṃ vā vimitaṃ vā prācīnavaṃśaṃ minvanti/ Śatapatha Brāhmaṇa , 3.1.1.6

[2]:

F.Max Muller (ed.), Julius Eggeling(eng.trans.), The Śatapatha Brāhmaṇa According to the text of the Mādhyandina School, Part. 2, Books 3 & 4, p. 3, fn.2

[3]:

Kātyāyana Śrautasūtra ,7.1.14-19.

[4]:

cf., śālā dīrghacaturasraṃ gṛhaṃ/ vimitaṃ sarvataḥ samaparimāṇam / anayoranyatarat prāgvaṃśaṃ prāgaravaṃśaṃ minuyāt/ Sāyaṇa on Śatapatha Brāhmaṇa,3.1.1.6

[5]:

Karka on Kātyāyana Śrautasūtra ,7.1.19, 14.

[6]:

yasya purvāparāyataḥ pṛṣṭhavaṃśaḥ/ Karka on Kātyāyana Śrautasūtra , 7.1.15.

[7]:

cf., viṃśatyaratniḥ sālā syattadardheṇa tu vistṛtā/ vimitaṃ caturasraṃ syād daśāratnipramāṇata/ Upodghata of Pattabhiramashastri,Mandanmishra(chief ed.) &Pattabhiramashastri(ed.), op.cit., Part.2, pp.42, 41,fn. 1

[8]:

Śatapatha Brāhmaṇa, 3.1.1.6.

[9]:

Sāyaṇa on Śatapatha Brāhmaṇa, 3.1.1.6.

[10]:

cf., sa devatānāmeko bhavati/, dīkṣitasyaiva prācīnavaṃśaḥ nādīkṣitasya/ Śatapatha Brāhmaṇa, 3.1.1.7-8

[11]:

Śatapatha Brāhmaṇa, 3.1.1.8,9

[12]:

cf., parivṛtte cottarāpare/ Kātyāyana Śrautasūtra ,7.1.20.

[13]:

cf., pari samantād kaṭādinā vṛttaṃ parivṛttam/ Devayājñika on Kātyāyana Śrautasūtra , 7.1.25.

[14]:

F. Max Muller(ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3 & 4, p.6, fn. 1

[15]:

P.V. Kane, op.cit, Vol.2, Part.2, p. 1135.