Part 3.2: Construction of the Uttaravedī

[Full title: Rites Performed on the Third Day: (b) Construction of the uttaravedī (uttaravedīnirmāṇa)]

As stated in the Śatapatha Brāhmaṇa, the uttaravedī refers to a high altar made of soil. Due to its height being bigger than the mahāvedī, it is called uttaravedī.^[1] Sāyaṇa clearly states that because of its bigger height made by piling up soil in the eastern part of the mahāvedī also known as saumikavedī, the eastern part is called uttaravedī.^[2] As stated in the Kātyāyana Śrautasutra, having completed the rites related to the mahāvedī up to marking the pṛṣṭhyā line, the Adhvaryu completes all the rites from taking of the sphya up to covering the vedī related to the uttaravedī.^[3] The uttaravedī is prepared taking the soil from the cātvāla. The word cātvāla refers to a pit from which loose soil is taken for constructing the uttaravedī, Dhiṣṇyas^[4] etc.

The Śatapatha Brāhmaṇa states that in order to prepare the uttaravedī, the Adhvaryu takes the sphya and śamyā. Then moving three Vikramas from the northern peg of the eastern boarder of the mahāvedī towards the north, the Adhvaryu marks the place for digging the cātvāla. Or one may mark the place for the cātvāla pit as one wishes^[5] and it should be in the front part of utkara. The word śamyā refers to a wooden peg made of khadira and it is used for measuring the cātvāla.^[6] The length of this peg is shown by Karka as thirty two Aṅgulas.^[7] The Adhvaryu measures each side of the cātvāla by the śamyā. First, he puts it facing towards the north and draws the line.^[8] The Śatapatha Brāhmaṇa does not clearly state which side of the pit, the Adhvaryu measures first. But, the position of the śamyā indicates that he measures the western border.^[9] Again he measures the eastern side by putting the śamyā towards the north and drawing the line. By placing the śamyā towards the east, he draws the line^[10] and thereby he marks the southern border of the pit.^[11] Again by placing the śamyā in the north pointing towards the east, he marks the northern border.^[12] The Adhvaryu uttering yajuṣ formula each time,draws a line.

The formulae are respectively.^[13] —

(a) taptāyanī me’si/,

(b) vittāyanī me’si/,

(c) avatānmā nāthitād/

(d) avatānmā vyathitād/

Kātyāyana adds here that the cātvāla is measured in the eastern part of the utkara (mound of earth),but there should be enough space in the eastern part of the utkara for the path between the cātvāla and the ukara. Kātyāyana supports all the points of the Śatapatha Brāhmaṇa regarding the catvāla mentioned above in a few Sūras.^[14] Vidyadhar mentions that the space in between the utkara and the catvāla should be thirty two Aṅgulas.^[15] Again, Kane opines that this is the path for going to the vedī and coming back from the same.^[16] Having marked the cātvāla, the Adhvaryu digs the pit and the loose soil is brought to the place of uttaravedī where the Āgnīdhra sits. The Adhvaryu digs the pit with a prescribed formula.^[17] Kātyāyana adds that the Adhvaryu digs the pit with the help of the sphya while he is touched from behind by the sacrificer.^[18]

During this time, the Adhvaryu recites the following yajuṣ formula—

videdagnirnabho nāmāgne aṅgira āyunā nāmnehi/^[19]

After digging up the soil, he brings it with the yajuṣ formula which has also been stated in Śatapatha Brāhmaṇa.^[20]

From the following sentence of Sāyana , it is clear that the Adhvaryu himself digs and brings the soil—

sa mṛdo harttā adhvaryuḥ sphyena praharati khanet/^[21]

The Adhvaryu utters the following formula-yo’syāṃ pṛthivyāmasi/^[22] But, Kātyāyana refers to a different formula for this rite in a sūtra where he says that uttering the formula agne aṅgira …etc. the soil is brought either with the help of sphya or in the hand.

He says as follows—

agne aṅgira iti purīṣaṃ harati/hastena ca/.^[23]

Vidyadhar, while he comments on this sūtra, states that the Adhvaryu brings the loose soil with the help of sphya as well as in his hand.

He says as follows—

adhvaryuḥ khātāṃ mṛdaṃ hastena sphyena ca gṛhṇīyāt/^[24]

Again, the Adhvaryu puts the soil in the place of the uttaravedī with prescribed formula of the Vājasaneyī Saṃhitā which has also been mentioned in the Śatapatha Brāhmaṇa.^[25]

The formula to be uttered here runs as follows—

yatte’nādhṛṣṭaṃ nāma yajñīyaṃ tena tvādadhe/^[26]

On the other hand, according to Kātyāyana Śrautasūtra,it is with the formula yo’syāṃ…etc. that the Adhvaryu pours the loose soil in the eastern part of the vedī which is nearest to the peg. The Āgnīdhra too carries the soil with his hands, but silently.^[27] Though the Śatapatha Brāhmaṇa does not say any thing about the bringing of the loose soil three times with the same formula, Sāyaṇa states that the same formula is used thrice as the soil is brought to the pit in three parts one by one.^[28] Moreover, the Kātyāyana Śrautasūtra is very clear in this matter where the formulae to be uttered during the second and third time have also been indicated.^[29] In this context one may refer to Mahīdhara’s view where he says that the three activities viz., digging, bringing and heaping of the soil are to be done for a second and a third time also along with the first. Each time the Adhvaryu has to utter the yajuṣ formula. While the Adhvaryu utters the formulae for the second and third time, he has to add the words dvitīyasyāṃ, tṛtīyasyāṃ in the second and 3^rd formula respectively in the place of yo’syāṃ uttered in the first i.e., original formula.^[30] The formulae consisting of the words dvitīyasyāṃ,tṛtīyasyāṃ belong to the Vājasaneyī Saṃhitā.^[31]

The Adhvaryu places the soil for the fourth time also^[32] and during this time, he utters the following formula—

anu tvā devavītaye/^[33]

Thus, having brought the soil four times from the cātvāla pit, the Adhvaryu levels out the heap of loose soil in the prescribed measurement with the prescribed formula.^[34] The formula runs as follows—

siṃhyasi sapatnasāhī devebhyaḥ kalpasva/^[35]

While the Adhvaryu levels out the heap of soil, he has to mind one of the following measurements prescribed by the text-the vedī should be measured as yugamātrī or as ten footsteps of the sacrificer.^[36] Kātyāyana puts his view with slight variation. He mentions that the uttaravedī should be of the length of a śamyā or one third of the mahāvedī or it should be without fixed measurement, or it should be a yugamātrī or its length should be equal with the ten steps of the sacrificer.^[37] The word yugamātrī refers to a length of eighty six Aṅgulas.^[38] Moreover, the Kātyāyana Śrautasūtra states that the later two options of measurement of the uttaravedī should be followed in Soma sacrifice as these are approved by śruti.^[39]

Vidyadhar as well as Karka make it clear that if the later two options are followed in other than Soma sacrifice, then there may arise the scope of competition in between the uttaravedī and the general vedī. But, in Soma sacrifice, the general vedī is called mahāvedī which covers a large area. So, prescription for preparing the uttaravedī with a length of either of ten foot steps of the sacrificer or of the size of yugamātrī is not absurd. In such a case, there is no chance to construct the uttaravedī inside the mahāvedī. Moreover, it is impossible to construct the uttaravedī consisting of such a large size in any sacrifice other than the Soma sacrifice. In the Cāturmāsya sacrifices, the vedī consists of six or seven cubits as its length. In such as small vedī, it is not possible to construct an uttaravedī containing the size of either a yugamātrī or one of equal length of ten steps of the sacrificer. Hence, these two options are only for Soma sacrifice.^[40] After the completion of all these rites, the Adhvaryu prepares the central place (navel) in the middle of the uttaravedī so that he can make libation in all sides by sitting at one place.^[41]

The Kātyāyana Śrautasūtra too mentions that the navel should be in the middle and of the size of a span and of a square shape.^[42] Thereafter, the Adhvaryu sprinkles water on the uttaravedī as well as he scatters some gravel on it. Here, the gravels are treated as the ornaments.^[43] Sāyaṇa states that due to the whiteness of the gravels, these are like ornaments on the uttaravedī.^[44] The Adhvaryu completes these two rites with the same yajuṣ formula, but uttered separately with slight changes for each act.

The formulae run as follows respectively.^[45] —

(a) siṃhyasi sapatnasāhī devebhyaḥ śundhasva

(b) siṃhyasi sapatnasāhī devebhyaḥ śubhaṃsva

Thus, having completed all the rites related to the uttaravedī, the Adhvaryu covers the vedī for the whole night by a branch of khadira meant for this pupose.^[46]

Footnotes and references:

[1]:

cf., atha yadenāmuttarāṃ vederupakiratiḥ; tasmāduttaravedirnāma/ Śatapatha Brāhmaṇa, 3.5.1.12.

[2]:

cf., yasmāt vedeḥ saumikyāḥ uttarāṃ atyunnatām upakirati mṛdaṃ kṣipati tasmādvedeḥ prāgavayavabhūtasya pradeśasyonnatataratvāt uttaravediḥ iti nāma sampannam/ Sāyaṇa on ibid., 3.5.1.12.

[3]:

Kātyāyana Śrautasūtra ,8.3.12.

[4]:

uttaravedinicayārthaṃ yatrabhūpradeśe mṛdaṃ khanate sa pradeśaścātvāla ucyate/ Mahīdhara on Vājasaneyi Saṃhitā , 5.9; Kātyāyana Śrautasūtra , 1.8.39; Āpastamba Śrautasūtra , 7.4.1,2

[5]:

cf., atha śamyāñca sphyañcādatte/ tad ya eṣa pūrvārdhya uttarārdhyaḥ śaṅkurbhavati, tasmāt pratyaṅprakrāmati trīnvikramān/ taccātvālaṃ parilikhati/ sā cātvālasya mātrā/ nātra mātrā’sti, yatraiva svayaṃ manasā manyetāgreṇotkaraṃ taccātvālaṃ parilikhet/ Śatapatha Brāhmaṇa , 3.5.1.26.

[6]:

Chitrabhānu Sen, op.cit., p.110.

[7]:

cf., dvātriṃśadaṅgulāśamyā/ Karka on Kātyāyana Śrautasūtra , 5.3.30.

[8]:

cf., sa vedyantvāt udīcīṃ śamyāṃ nidadhāti/ sa parilikhati/ Śatapatha Brāhmaṇa, 3.5.1.27.

[9]:

cf., anenaiva paśvādavadhirnirdeśaḥ kṛto bhavati/ Sāyaṇa on ibid., 3.5.1.27.

[10]:

Śatapatha Brāhmaṇa, 3.5.1.28-29.

[11]:

cf., anenacātvālasyadakṣiṇasīmocyate/ Sāyaṇa on ibid.,3.5.1.29.

[12]:

Śatapatha Brāhmaṇa, 3.5.1.30.

[13]:

Vājasaneyi Saṃhitā , 5.9(a,b,c,d)

[14]:

Kātyāyana Śrautasūtra ,5.3.19-22.

[15]:

Vidyadhar Sharma on ibid.,5.3.19.

[16]:

P.V. Kane, op.cit., Vol.2, Part.2, p.1153.

[17]:

Śatapatha Brāhmaṇa, 3.5.1.31-32.

[18]:

cf., videdagniriticātvāle praharati sphyenānvārabdhe/ Kātyāyana Śrautasūtra ,5.3.23.

[19]:

Vājasaneyi Saṃhitā , 5.9(e)

[20]:

cf., tat samīrayati/yo’syaṃ…/ Śatapatha Brāhmaṇa, 3.5.1.32.

[21]:

Sāyaṇa on Śatapatha Brāhmaṇa, 3.5.1.32.

[22]:

Vājasaneyi Saṃhitā 5.9(f)

[23]:

Kātyāyana Śrautasūtra ,5.3.24-25.

[24]:

Vidyadhar Sharma on ibid., 5.3.24

[25]:

cf., yo’syāṃ pṛthivyāmasīti hṛtvā nidadhāti/ yatte’nādhṛṣṭaṃ…/ Śatapatha Brāhmaṇa, 3.5.1.32.

[26]:

Vājasaneyi Saṃhitā 5.9(g)

[27]:

Kātyāyana Śrautasūtra ,5.3.26-27.

[28]:

cf., yo’syāmiti mantreṇa trivāraṃ haret/ Sāyaṇa on Śatapatha Brāhmaṇa , 3.5.1.32.

[29]:

cf., evaṃ dviraparaṃ dvitīyasyāṃ tṛtīyasyāmitiviśeṣaḥ/ Kātyāyana Śrautasūtra ,5.3.28.

[30]:

Mahīdhara on Vājasaneyi Saṃhitā , 5.9.

[31]:

Vājasaneyi Saṃhitā 5.9(h &i)

[32]:

Śatapatha Brāhmaṇa, 3.5.1.32.

[33]:

Vājasaneyi Saṃhitā , 5.9(j)

[34]:

Śatapatha Brāhmaṇa, 3.5.1.33; Kātyāyana Śrautasūtra , 5.3.29.

[35]:

Vājasaneyi Saṃhitā 5.10(a)

[36]:

cf., tāṃ vai yugamātrīṃ vā sarvataḥ karoti, yajamānasya vā daśa daśa padāni/ Śatapatha Brāhmaṇa, 3.5.1.34.

[37]:

cf.,śamyāmātrīṃvitṛtīyāmaparimitāṃ yugamātrīṃ yajamānadaśapadyāṃ vā/ Kātyāyana Śrautasūtra ,5.3.30.

[38]:

cf., ṣadaśītyaṅgulaparimitā yugamātrī/ Sāyana on Śatapatha Brāhmaṇa , 3.5.1.34; Kātyāyana Śrautasūtra , 1.20.

[39]:

Kātyāyana Śrautasūtra ,5.3.31.

[40]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra ,5.3.30; Karka on ibid., 5.3.31.

[41]:

cf., madhye nābhikāmiva karoti;samānatrāsīno vyāghārayānīti/ Śatapatha Brāhmaṇa , 3.5.1.34.

[42]:

cf., madhye nābhiṃ karoti prādeśasamāṃ catuḥsraktim/ Kātyāyana Śrautasūtra ,5.3.32.

[43]:

Śatapatha Brāhmaṇa, 3.5.1.35-36; Kātyāyana Śrautasūtra , 5.3.33.

[44]:

cf., atidhavalatvād bhrājamānā bhavanti/ Sāyaṇa on Śatapatha Brāhmaṇa, 3.5.1.36.

[45]:

Vājasaneyi Saṃhitā 5.10.

[46]:

Śatapatha Brāhmaṇa , 3.5.1.36; Kātyāyana Śrautasūtra ,5.4.1.