8. Vaiśvānara in the Yajur-Veda

We have already known that Yajur-Veda is concerned with liturgical instructions and May verses are found here on Vaiśvānara regarding ritualistic performances. As usual the worship here also is desirous of obtaining mundane things and wants to be protected by gods. In one of the verses of Yajur-Veda (IV.15) Vaiśvānara has been prayed for protection against misfortune.^[1] As per Griffith, thoughts etc. which were absent at the time of sleep, have returned again,Vaiśvānara guards the physical body of the worshiper and also the god has been prayed for protection against misfortune and dishonour. This verse is found to be utilised in the performances of Soma sacrifice. The previous mantra (i.e. IV.14) to be uttered by the sacrificer at the time of sleep of the previous night and the present verse in the morning, after awakening. Here Vaiśvānara has been prayed for to regulate all the activities and give protection for the same of the worshiper. It is found that the worshiper becomes thankful to the god, since in the morning all the sense have again become active which were functionless at the time of sleep. Perhaps the worshipers were unsure about his life at the time of sleep and when got up well in the morning, is very pleased. Now he has become active and can perform the sacred work of the ritual. The sacrificer becomes grateful to Vaiśvānara and then expresses his gratitude for the all-round protection. The verse has been taken from the Ṛg-Veda (VI.7.1) and has been discussed in natural interpretation chapter of this thesis. Similarly, in another verse of the same Veda, it is seen that Vaiśvānara has been prayed in the Soma sacrifice.^[2] Here a peculiar thing has been mentioned about Vaiśvānara that, he has been generated by the gods for dinking Soma or he acts as a spoon for drinking Soma, by gods. Here the word ‘tanvānāmāsannā pātraṃ janayanta devāḥ’ needs some clarification. Griffith translates it as a vassel fit for their mouths. So, it may mean that the gods generated Vaiśvānara to take the taste of Soma juice, and Vaiśvānara acts like a spoon for gods. Further clarifying the word āsan āpātram in the verse, the great commentator Mahīdhara says that the word āsya is changed to āsan by rule of Aṣṭādhyaī, 6.1.63 which becomes āsan. Then by suprāṃsuluk the substantive is deleted and the new word is āsan. However on the hole it is seen that Vaiśvānara has become a vassel for drinking Soma by the gods, which is a very interesting thing.^[3] Here the context is Soma sacrifice and to make the process of drinking Soma complete, Vaiśvānara is being invoked. So it can be said that the participation of Vaiśvānara in Soma sacrifice is utmost necessary and ritualistic process remain incomplete without his presence. This is an indication of the ritualistic necessity of Vaiśvānara in Vedic sacrifices.

Proceeding further it is seen that, in the Yajur-Veda (XII.29), Vaiśvānara has been invoked to grant some mundane things as usual but the commentators have explained the same in a philosophical manner. This hymn contains formulas relating chiefly to the treatment of ukhya Agni (Agni of the fire pan) and preparation of Āhavanīya fire altar. As per Griffith, Vaiśvānara has been a gracious friend of men and also has been lauded by seers. Also the seer of these verses invokes Earth and Heaven and hopes to obtain wealth and heroic offsprings by the grace of gods. But Mahīhara thinks Vaiśvānara here as the ‘Fire in the stomach’ (Jaṭharāgni). Again the ‘Somagopā’ or drinker of Soma is explained as ‘the protector of Soma in the form of digestive fire’.^[4] It is well known that much emphasis was being given on drinking of Soma in the Vedic age and a number of references are found in the Vedas. But it may be possible that the seers were apprehending some hindrances regarding the performance of act i.e. drinking of Soma. It is also seen in the Ṛg-Veda that, Indra has been able to kill Vṛtra only after drinking Soma. In this way it is seen there that Vaiśvānara is thought of as a powerful god and his presence is needed for the completion of sacrifice. Here, a clear indication may be observed towards the ritualistic importance of Agni Vaiśvānara in the Vedic times. A similar description is found in Yajur-Veda (XI.60) where Vaiśvānara has been invoked to fashion the fir-pan (Ukhā). In this verse, the Vasus, Earth, Ādityas etc. have also been invoked on the occasion. This verse is named to be employed in Rājasūya sacrifice. The same invocation is found also in Yajur-Veda XI.60, XI.65, XI.66, to perform various ancillary acts of Rājasūya sacrifice. Here the main act is to make the fire-pan (Ukhā) consecrated, so that there will be no obstacle for the sacrifice and for the same blessings of various gods are desired. Of course some criticism is found regarding the treatment of inanimate objects like fire pan etc. as sentinent beings. It is seen that prayer is offered to various materials of sacrifice like bricks, fire-pan, water, the stalk (yupa) etc. in this Veda. Perhaps it was the intention of the great seers that the primary aim of the ritual can’t be achieved without the help of the required objects. So great care was being taken for the procurement of the materials and as basically all materials are impure care was being taken to make it purified by chanting of sacred verses. Also the sacred attitude of ancient Indians is seen towards the ancillary activities of the unitary work. Gratitude is profoundly shown to the objects, which help to make someone else successful. So here the participation of Vaiśvānara in the ritual is very well observed.

It is seen that chapter 25^th is concerned with horse sacrifice and from 26^th to 29^th verses found to be used in lunar sacrifices, oblation to manes, Agnihotra, Vājapeya, Rājasuya, Aśvamedha etc. These are supplementary formulas to be applied as per the need. Here also the name of Vaiśvānara is found in many places. For instance in Yajur-Veda, XXVI.6, Vaiśvānara has been invoked to come to the altar to partake Soma with other gods.^[5] Here he has been described as righteous one (ṛtāvānam), lord of light, unfading light etc. The word Ṛtāvānam speaks of the ritualistic importance of the god. Mahīdhara explains it as the ‘possessor of truth’ or ‘water’ or ‘sacrifice’. Since the word Ṛta has the above three meanings, if the meaning ‘sacrifice’ is taken then it may mean, the god Vaiśvānara is the master of sacrifice. Also it has been said ‘This is your place or home’ (eṣa te yoniḥ) or sacrifice is the home of Vaiśvānara. The word gharmaṃ is used in the sense of ‘heat’ or ray and rightly Griffith translate it as ‘The heat that wasteth not’. So here the worshiper is desirous of the protection of Vaiśvānara, till the end of the sacrifice. In this way the ritualistic description of Vaiśvānara is seen here. Similarly, in the next verse of this hymn i.e XXVI.7, the same intention of the worshiper is expressed. This has been taken from the Ṛg-Veda I.98.1. So the meaning is the worshiper wants to like happily with the grace of Vaiśvānara and he is the king over all living beings. He looks after everything in this world. He is the substratum of everything.

The word bhuvanānāmabhisrīḥ is explained as—

bhutayātānāma bhiśrīḥ āśrayaṇīyaḥ

“Who is the base of everything”.

He has been compared with a king. As the king is the protector of his subjects, so Vaiśvānara protects everybody by his unending power. Again, here Vaiśvānara has been invoked to protect the sacrificer in the sacrifice. This verse has been quoted in the context of natural interpretation of Vaiśvānara, in this thesis. In the next verse i.e. XXVI.8, again Vaiśvānara has been invoked to protect the worshiper. In this verse, the god is desired to come from for place (parāvataḥ) and figuratively, it is stated that ukthena vāhasā or ‘on the vehicle of praise’. Agni is invited to grace the altar being pleased by the songs of the worshiper. Also in the context of Sarvamedha sacrifice the name of Vaiśvānara is mentioned. The verse is found in Yajur-Veda XXX.60. Here, the matter of acquiring land in the battle is described and Vaiśvānara Agni is prayed to help gods to win land. So in this Sarvamedha sacrifice the need of Vaiśvānara is felt by the gods which exhibits the importance and involvement of Vaiśvānara in ritualistic activities.

Footnotes and references:

[back to top]

[1]:

[...] Yajur-Veda,VII.5.1—Cf. Sāyaṇa Bhāsya on the above.

[2]:

[...] Yajur-Veda,VII.24

[3]:

[...] Cf. Mahidhara on Yajur-Veda, VII.24.

[4]:

[...] Cf.Mahidhara. Bhā. on Yajur-Veda,XII.29

[5]:

[...] II,Yajur-Veda XXVI.6—Cf. Mahidhar Bhā on the above. “[...]” [...]