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India as Known to Panini: A Study of the Cultural Material in the Ashtadhyayi c11.s2: Section 2. Yajnas

India as Known to Pāṇini: A Study of the Cultural Material in the Ashṭādhyāyī c11.s2

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Section 2. Yajnas

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*THE YĀJNIKAS*—Yāska quotes the opinions of the Yājñikas along with those of the Nairuktas. Pāṇini also refers to the *āmnāya* or tradition of the Yājñikas whose school was called *Yājñikya* (IV.3.129). The Yājñika literature was of remote antiquity. Patañjali refers to difficult Yājñika texts, *e.g. sthūla-pṛshatīm anaḍvāhīm*, which could not be rightly explained without the aid of grammar (I.¹). He also mentions their treatises (*Yājñika-śāstra*, I.9). It appears from the *Ashṭādhyāyī* that the *Yajña* doctrine both in its theory and practice held full sway in his time. He records minute details regarding the peculiarities of pronunciation of such formulas as the Subrahmaṇyā (I.2.37), Nyūṅkha (I.2.34) and Yājyā verses (VIII.2.90). His references relate not merely to academic discussions, but to actual practices of the *Yajña* ritual (*yajña-karmaṇi*, I.2.34; VIII.2.88).

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*YĀJNIKA LITERATURE*—Besides the *Brāhmaṇas* and the *Anubrāhmaṇas* (IV.2.62), a vast body of specialised *yājñika* literature in the form of explanatory texts (*vyākhyāna*) of the *kratus* or Soma sacrifices and other *yajñas* had come into existence (IV.3.68); for example, the treatise giving an exposition of Agnishṭoma was called *Āgnishṭomika*; similarly there were texts called *Vājapeyika* and *Rājasūyika*. Particularly interesting is Pāṇini's reference to two-fold texts, one called *Puroḍāśika*, 'a book on *puroḍāśa*', containing detailed instructions about the manner of preparing the sacrificial rice-cake, and another called *Pauroḍāśika* (IV.3.70) which was a commentary of the *mantras* recited at preparing the *puroḍāśa* cake.¹ These *mantras* occur in the *Yajurveda*, Adh. I, and their commentary is found in the *Śatapatha*, Book I, which is thus a Pauroḍāśika text. These special handbooks arose to meet the practical needs of priests at the *Yajñas*.

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¹ The Puroḍāśa verses in the *Yajurveda*, Adhy. I, deal with the following stages, *vrīhīn nirvapati* (verse 9), *prokshati* (12), *avahanti* (14), *parāpunāti* (16), *taṇḍulān pinashṭi* (20), *praṇītābhiḥ saṁyauti* (21), and *kapāleshu śrapayati* (22).

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YAJAMĀNA (SACRIFICER)—The sacrificer was called *Yajamāna* (III.2.128) for the period of the sacrifice, after which he was on that basis called *Yajvā* (III.2.103). There were also other terms derived from the performance of special sacrifices, as *Agnishṭoma-yājī* (III.2.85). A person devoted (*tach-chhīla*) to the constant performance of *yajñas* was called *yāyajūka* (III.2.166; *ijyā-śīlo yāyajūkaḥ*, *Amara*). For the period of the sacrifice, the *yajamāna* observed the vow of restraining himself from wordy speech, hence called *vāchaṁ-yama* (*Vāchi yamo vrate*, III.2.40), and of sleeping on a raised platform on the *vedi*, hence called *sthāṇḍila* (IV.2.15) or *sthaṇḍila-śāyī* (III.2.80). The son or the student of the *yaja-māna* when he came to be of age as competent to perform the sacrificial act was called *alaṁkarmīṇa*, sitting by his side and assisting him (*Yadyasya putro vāntevasī vālaṁ-karmīṇaḥ syāt-sa dakshiṇata āsīno juhuyād iti*, *Baud Śr.*, XXII.20). *Karma* in this *sūtra* meant *Yajña* (cf. *Yajur.*, I.1; *Śatapatha*, I.1.21, *yajño vai karma*).

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ĀSPADA—Social status (*pratishṭhā*) amongst the Brāhmaṇas was termed *āspada* (*Āspadaṁ pratishṭhāyām*, VI.1.146), a term still current. The *āspadas* were derived from the various sacrificial performances, such as Vājapeyī, Agnihotrī, etc. An Āhitāgni (II.2.37) was one who had consecrated the Three Śrauta Fires. One who had ceremoniously lived in the place set apart for the Āvasatha Fire, was called *Āvasathika* (IV.4.74), a word still seen in modern Avasthī. Inside the *yajña-bhūmi*, the special place built for the *yajamāna* is called *āvasatha* (also *agni-śaraṇa*, because of the *āvasathya agni* consecrated there), and it was obligatory for him to stay in the *āvasatha* room for the duration of the sacrifice.

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NAMES OF YAJÑAS—(*Yajñākhyā*, V.1.95). *Yajña* is derived from *yaj*, 'to worship' (III.3.90). *Ijyā* is another term used by Pāṇini (III.3.98). Amongst the four Vedas the *Yajurveda* deals with sacrifices which are of three kinds, Ishṭi, Paśubandha and Soma.¹ Pāṇini makes a general reference to all the *Kratus* or *Soma* sacrifices mentioned in the *Adhvaryuveda* which was but another name of *Yajurveda* (*Adhvaryukratur-anapuṁsakam*, II.4.4). A distinction is made between *Kratus* and *Yajñas*, as both are mentioned separately in *sūtra* IV.3.68. *Yajña* was a general term which included the *Ishṭis* like Darśa and Paurṇamāsā, *Yajñas* as Pākayajña, Navayajña, and such variations as Pañchaudana, Saptaudana, etc., as well as such well known *Kratus* as Agnishṭoma, Rājasūya, and Vājapeya. But *Kratu* was used specially for the Soma sacrifices (II.4.4, Kāśikā, *kratuśabdaḥ soma-yajñeshu rūḍhaḥ*). The Soma juice forms the oblation in the *Kratus*. The *Kratus* are further subdivided into those called *Ahīna*² which are Soma *yāgas* lasting from one to eleven days, and *Sattra* which continued from twelve days to a hundred or a thousand years, the Dvādaśāha being regarded as both an *ahīna* and a *sattra*. There are *Kratus* governed by fixed time durations as *ekāha*, *daśāha*, etc. (subject to *kālādhi-kāra*, V.1.95). Agnishṭoma, Vājapeya, Rājasūya were *kratus*, but not *sattras*.³ Names of the sessions of Soma sacrifices continuing for prescribed periods, were compounded with the names of Yajamānas, e.g. *Garga-trirātra*, i.e. a Soma session of the Garga family lasting for three days; similarly *Charaka-* *trirātra*, *Kusurabindu-saptarātra*, etc. (*Dvigau kratau*, VI.2.97).

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¹ In the Ishṭi as Darśa and Paurṇamāsa, the oblation is thrown with *Svāhā*, in the other two with *Vaushaṭ* (उपविष्ट होमाः स्वाहाकारप्रदानाः जुहोतय ; तिष्ठद्धोमा वषट्कारप्रदानाः याज्यानुवाक्यावन्तो यजतयः ।)

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² *Sūtra* V.4.145, and *vārt.* on IV.2.42 *ahnaḥ khaḥ kratau, ahnāṁ samūhaḥ kratuḥ ahīnaḥ*.

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³ Agnishṭoma and Vājapeya, each lasts for one day only with a preliminary course (*pūrvāṅga*) of four days, and the Rājasūya for about four days.

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Of special sacrifices, Pāṇini mentions Agnishṭoma (VIII.3.82), Jyotishṭoma and Āyushṭoma (VIII.3.83), the latter performed to obtain longevity, and making with the former a part of the Abhiplava ceremony. The Agnishṭoma with its three pressings (*savanas*) and twelve *stotras* forms the norm (*prakṛiti*) and the Vājapeya and the Jyotishṭoma are its modifications (*vikṛiti*). Rājasūya (III.1.114), a *vikṛiti* of the Agnishṭoma, and Turāyaṇa (V.1.72) are also mentioned. Turāyaṇa was a modification of the Paurṇamāsa, and the *Yajamāna* performing it was called *Taurāyaṇika* (V.1.722). The *Śāṅkhāyana Br.* speaks of Turāyaṇa as a *yajña* performed for the attainment of heaven (*sa esha svargakāmasya yajñaḥ*, IV.11, cf. Āraṇyakaparva, 13.21). According to the *Kāt. Śr.* (XXIV.7.1-8) this *sattra* commenced on the fifth day of Vaiśākha Śukla or Chaitra Śukla and lasted for one year (*saṁvatsaraṁ yajate*). It was regarded as a *vikṛiti* of Dvādashāha *sattra*. *Kuṇḍapāyya* and *Sañchāyya* were the names of special Soma *kratus* (III.1.130), the former being a *vikṛiti* of Dvādashāha and a *sattra* lasting for one year, which was originally performed by the Kuṇḍapāyin Ṛishis (cf. Rig., VIII.17.13, where a person is so named).

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Reference is also made to *Dīrghasattra* or sacrifices extending over long periods of time, as a hundred or a thousand years (VII.3.1). No doubt the *Brāhmaṇa* texts describe such *yajñas*, *e.g.* Viśvasṛij, a *yajña* lasting for one thousand years (*sahasra-sama sattra*) described in the *Pañchaviṁśa Brāhmaṇa*, but we have the testimony of Patañjali saying that such long sacrifices were not actually performed (*loke aprayuktāḥ*), and that only the Yājñikas described them in their works as part of inherited tradition (*kevalam ṛishi-sampradāyo dharma iti kṛitvā Yājñikāḥ śāstreṇānuvidadhate*, *Bhāshya*, I.9, and *vār.* *Aprayukte dīrgha-sattravat*).

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SOMA—Pressing of Soma was known as *sutyā* (III.3.99), and one who pressed it as *Somasut* (III.2.90). After the ceremony the *yajamāna* who pressed the Soma was called *sutvā* (III.2.103), corresponding to the other title *yajvā*, 'one performing a sacrifice'.

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The drinking of Soma depended on the fulfilment of certain spiritual and material conditions. According to Pāṇini he who had the requisite qualification to drink Soma was called *somya* (*Somam arhati yaḥ*, IV.4.137). In the opinion of the *Yājñika* school as quoted by Patañjali, that person was entitled to drink Soma in whose family there was no social stigma in the ten preceding generations (*Evaṁ hi Yājñikāḥ paṭhanti, Daśapurushanūkaṁ yasya gṛihe śūdrā na vidyeran sa Somaṁ pibediti*, *Bhāshya*, IV.1.93; II.248). Manu looks at the problem from an economic point of view: 'He who owns food to last for three years or more so as to maintain his dependants, is entitled to drink Soma (*sa somaṁ pātum arhati*, *Manu*, XI.7; also *Kāśikā*, VII.3.16). 'He should lay by the minimum prescribed store lest his labour be wasted' (XI.8). In the Soma ceremony the priests (*yājakas*) might press the Soma plant, but the credit of performing the Soma *yajña* belonged to the actual *yajamāna* who was in reality the beneficiary (*pradhāna kartā*) of that sacrifice. A special expression was current to designate him as *sunvan* (*Suño yajña-saṁyoge*, III.2.132). On the other hand in a *sattra*, i.e. a Soma *yāga* lasting for more than twelve days, the number of priests ranges from 17 to 25 (*saptadaśāvarāḥ pañchaviṁśatiparamāḥ*), all of them enjoy the status of *yajamānas* (*sarve yajamānāḥ, sarve ṛitvijaḥ*), all are *āhitāgnis*, all sharing the fruits of the *yajña* equally, and since it is a corporate endeavour no one pays or expects any fee, and all of them perform the act of pressing the Soma juice. This arrangement is reflected in the phrase *sarve sunvantaḥ sarve yajamānāḥ sattriṇaḥ uchyante* (*Kāśikā* on III.2.132, *Suño yajña-saṁyoge*).

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NAMES OF FIRES (*AGNYĀKHYĀ*, III.2.92)—*Agni* as an agent carrying the offering of the sacrificer to the gods is spoken of as *havyavāhana* (III.2.66), and to the manes as *kavyavāhana* (III.2.65). In these two capacities it receives the offerings with the formula *Svāhā* and *Svadhā*, respectively (II.3.16). The former was called *Chitya agni* (III.1.132) used for performing the Śrauta sacrifices. Of the Three Śrauta Fires (*śrautāgnayaḥ*), mention is made of Gārhapatya (IV.4.90), and of the Dakshiṇāgni under the special name of *Ānāyya* which was brought from the Household Fire and not retained (*Ānāyyo' nitye*, III.1.127; with *Bhāshya* II.89).

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The word *ānāyya* is of uncommon interest. The Śrautāgni is kindled with *araṇī* and perpetually maintained by an *āhitāgni* as Gārhpatya *agni* in the *vedi* of that name. The other two altars are Āhavanīya and Dakshiṇāgni. The intending sacrificer takes the *agni* from his Gārhpatya altar to the other two. In that case both are called *ānāyya* temporarily, since after the oblations are over the fires in the Āhavanīya and Dakshināgni lose their sacred character. But besides the Gārhapatya Fire there were other recognised sources for feeding the Dakshiṇāgni; for example, as a temporary measure the Dakshiṇāgni could be borrowed from a frying-place (*bhrāshṭra*), a Vaiśya-kula, or from a new home where the proper *śrautāgni* had not yet been installed. In such a contingency the word *ānāyya* denoted only the Dakshiṇāgni. (*ānāyyo Dakshiṇāgniḥ; rūḍhireshā, Kāśikā*).

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The three stages in the kindling of the Fire are appropriately referred to as *parichāyya*, its showy assemblage and adornment in the beginning (*alaṅkaraṇa*; cf. *parichāyyaṁ chinvīta grāmakāmaḥ, Śat. Br.* V.4.11.3); *upachāyya*, its augmenting or blazing forth (*saṁvardhana*) in the middle; and *samūhya* (III.1.132), its final form consisting of ashes and rubbish swept or heaped together, for which the graphic phrase *samuhyapurīsha* was current (*Ś. Br.* VI.7.2.8; *Kāt. Śr.* XVI.5.9.10).

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Special kinds of *vedis* which were made twice or thrice the usual size, were known as *dvistāvā*, *tristāvā* (V.4.84). The normal size of the platform in the Darśa-Paurṇamāsa was 27 ft.×13½ft. (36 *vitastis* long and 18 broad). On this platform different fire-altars were built, each being called a *sthaṇḍila* (IV.2.15; same as *kuṇḍa* in *smārta yajñas*). These altars were made of different shapes referred to in the *sūtra Karmaṇy-agnyākhyāyām* (III.2.92), *e.g.* *śyena-chit*, *kaṅka-chit* (*Kāśikā*), *droṇa-chit* (square), *ratha-chakra-chit* (round), *praüga-chit* (triangular), *ubhayataḥ praüga-chit* (double triangle; *Kāt. Śrauta*, XVI.5.9). These were special *agnis*, the arranging of which was called *agni-chityā* (III1.132). The altars were piled up (*chityā*, III.132) with bricks, which were given special names after the particular *mantras* used for building them (*Tadvānāsāṁ upadhāno mantra itiśhṭakāsu luk cha matoḥ*, IV.4.125). Important words occurring in the *mantras* used for laying the bricks were selected as their names, *e.g.* *Varchasyā*, *Tejasyā*, *Payasyā* and *Retasyā*, ancient words for particular bricks. Pāṇini mentions in particular the bricks called *Āśvinī* (IV.4.126). One who consecrated these sacrificial Fires was known as *agni-chit* (III.2.91).

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OTHER ACCESSORIES—*Yajña* required a number of accessory articles of which some are mentioned in the *Ashṭādhyāyī*. That place in the *yajña* was called *saṁstāva* (III.3.31) where the Chhandoga singers sang the hymns in the Soma *Kratus*, a sort of *stuti-bhūmi* (*Amara*). Another portion was the *avaskara* for throwing refuse (IV.3.28), also called *utkara*. The *kuśa* grass, necessary for sacrificial ceremonies, is referred to as *pavitra* which had become a *saṁjñā* word (*Puvaḥ saṁjñāyām*, III.2.185; cf. *Yaju.* I. 2, 3, 12). The Soma plant was required for Soma sacrifices. Patañjali mentions *pūtika* grass as a substitute for Soma, but observes that Soma had not become obsolete (*na cha tatra somo bhūtapūrvo bhavati*, I.1.56, I.137).

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The sacrificial utensils (*yajña-pātra*, I.3.64), specially the cups for drinking Soma, were arranged in pairs which is given as one of the meanings of the word *dvandva* (*yajña-pātra-prayoga*, VIII.1.15). Two Soma-cups (*grahas*) are named, *kshullaka-vaiśvadeva* (cf. *Kāt. Śr.* IX.4.1) and *mahā-vaiśvadeva* (*Kshullakaścha Vaiśvadeve*, VI.2.39, cf. *Kat. Śr.* X.6.2. for *mahāvaiśvadeva*). Oblation is mentioned as *havi*, a special form of which was known as *sāṁnāyya* (III.1.129), which is said to consist of 'curd from the cow's milking of the previous evening (*sāyaṁdoha*) taken with fresh milk of the following morning (*prātardoha*) and offered together to Indra in the New Moon sacrifice (*saṁ*+*nī*, to mix).¹

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PRIESTS.—The generic term *ṛitivij* (III.2.59) was applied to all classes of priests employed at a sacrifice. The priests must have been Brāhmaṇas as in the Vedic period (*Vedic Index*, I.112). This is suggested by the epithet *ārtvijīna* (V.¹.71) denoting a person qualified in priestly duties (*ṛitvik-karmārhati*, *Kātyāyana*) which according to Patañjali was applied to a member of a Brāhmaṇa family. The *Shaḍviṁśa Br.* explains *artvijīna* as one who is able to expound those Vedic texts which are used in *yajñas* (*esha ārtvijīno ya etaṁ vedam anubrūte*, I.3.16). According to Patañjali an *ārtvijīna* should be able to utter the Vedic speech according to its proper *pada*, *svara* and *akshara* (*Bhāshya*, I.3). A priest with reference to his duties on behalf of the *yajamāna* was called *yājaka*; *sūtra* II.2.9. implies that the word *yājaka* was compounded with another denoting the sacrificer, *e.g.* *Brāhmaṇa-yājaka*, *Kshatriya-yājaka*.

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¹ There are three oblations in the Darśa sacrifice, the first is the sacrificial cake for Agni (*āgneya purodāśa*), the second curds for Indra (*aindraṁ dadhi*), and the third milk for Indra (*aindraṁ payaḥ*). The last two make up the *sāṁnāyya yāga* in which the deity is single but the oblations to him being different are added and offered together. Firstly curd is taken in the *juhū* and then milk is poured on it.

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Selection of priests must have depended on their special knowledge of the ritual for which they were invited. Pāṇini refers to the emergence of experts who made a special study of the complicated ritual of Soma-kratus like Agnishṭoma and Vājapeya, and were named *Āgnishṭomika*, *Vājapeyika* after those rituals (*Kratūkthādisūtrāntāṭ-ṭhak*, IV.2.60). For such important sacrifices the invitations would naturally be issued to them. Along with their pupils these masters cultivated advanced studies of those specialized *Kratu* texts (*kratu visheśa-vāchibhyaṣh-ṭhak pratyayo bhavati tadadhīte tad-vedetyasmin vishaye, Kāśikā*).

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In the ritual as given in the *Brāhmaṇas*, the number of priests is sixteen, classed in four groups (*Vedic Index*, I.113).¹ Of those connected with the *Ṛigveda*, Pāṇini mentions Hotā, Praśāstā (VI.4.11), and Grāvastut (III.2.177), the Praśāstā known as Maitrāvaruṇa also. The Grāvastut praised the *grāvā* or stones for pressing Soma. The Hotā recited the *yājyā* and *anuvākyā* verses.

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Of the *Sāmveda* priests, Pāṇini refers to Udgatā in *sūtra* V.¹.129, and to his assistant Pratihartā in its *gaṇa*.

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The duties of the various priests were indicated by the addition of suffixes to their names, those of the Udgātā being called *audgātra* (V.¹.129) and of the Adhvaryu, *ādhvaryava* (IV.3.123). Adhvaryu's assistant Neshṭā (VI.4.11) belonged to the Soma ritual whose duty it was to lead forward the wife of the sacrificer. The importance of the Adhvaryu increased with the growth of the complicated ritual in which differences of opinion also arose in course of time. It appears that the followers of each special recension of the *Yajurveda* adopted the ritualistic peculiarities of their own School. The insistence on the two-fold variations of ritual according to locality and *śākhā* (*āmnāya*) resulted in the growth of special Adhvaryus who were designated by particular names. This is reflected in *sūtra* VI.2.10, *Adhyaryu-kashāyayor-jātau*, e.g. Prāchyādhvaryu, priests belonging to east India who were affiliated to the *Śukla Yajurveda*. The followers of the special schools of the *Kṛishṇa Yajurveda* were distinguished by the names of their *śākhās*, as Kaṭhādhvaryu, Kalāpādhvaryu, etc.

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¹ होता, मैत्रावरुण, अच्छावाक्, ग्रावस्तुत् ।
2. उद्गाता, प्रस्तोता, प्रतिहर्ता, सुब्रह्मण्य ।
3. अध्वर्यु, प्रतिष्ठाता, नेष्टा, उंन्नता ।
4. ब्रह्मा, ब्राह्मणाच्छंसी, आग्नीध्र, पोता ।

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Of *Atharvaveda* priests, Pāṇini mentions Brahmā (V.1. 136), Agnīdh (VIII.2.92) and Potā (VI.4.11). Brahmā must have emerged as the general supervisor of the ritual, as is indicated by his duties (*karma*) designated by the special term *Brahmatva* (V.2.136). The epithet Mahā-Brahmā 'Chief of the Brāhmaṇas (V.4.105, in which Brahman=Brāhmaṇa) seems to have been derived from the priviledged position of the Brahman priest, who as early as the *Ṛigveda* (I. 162.5) was called *suvipra*, a sage or priest of profound knowledge acting as superintendent of the whole ceremony.

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The sons of *ṛitvijs* have been specially noticed as *Ṛitvik-putra* and *Hotuḥ-putra* (VI.2.133). These names were derived from sons who followed the calling of their fathers.

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*RECITATION OF MANTRAS*—*Yajña* implies the invoking of deities with recitation of *mantras* (*mantrakaraṇa* I.3.25). Recitation in concert (*sahochchāraṇa*) marked by clear tone and accent was called *samuchchāraṇa* (I.3.48). Invocation of deities was *nihava* and *abhihava* (III.3.72).

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*YĀJYĀ VERSES*—Pāṇini refers to the technical details of repeating the *Yājyā mantras* in a sacrifice (*Yajña-karmaṇi*, VIII. 2.88-92). The *Yājyās* were all selected hymns from the *Ṛigveda* and enumerated in the Hautra-kāṇḍa of the *Āśvalayāna* and other *Śrautasūtras*. The Hotā priest recites the *Yājyā* and *Puronuvākyā* verses as often as the Adhvaryu commences a set of oblations. The latter priest does not recite any *mantra*; he only gives directions (*praisha*) to the Hotā whose privilege it is to recite the appropriate *mantra* ending with the formula *Vaushat*, on hearing which the Adhvaryu throws the oblation into the fire.

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This complicated ceremony is arranged as follows:

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(1) *Puronuvākyā* and *Anubrūhi*. It is the first *praisha* or direction that the Adhvaryu gives to the Hotā to recite the preliminary laudatory verses called *Puronuvākyā* in praise of the deity who is to be invoked. According to *sūtra* VIII.2. 91 the formula must be uttered with a pluta accent, as अग्नयेऽनुब्रू३हि ।

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(2) In response to this *praisha* the Hotā recites the *Puronu-vākyā* verse, the last letter of which is followed by a *praṇava* pronounced with *pluta* accent (VIII.2.89), *e.g.* अपारेतांसि जिन्वतो ३म् । According to the *Śatapatha*, *Puronuvākyā* is used for invoking the deity and the *Yājyā* for giving the oblation (*hvayati vā anuvākyayā, prayachchhati yājyayā*, I.7.2.17). After the Hotā has repeated the *puronuvakyā* verse, the actual *yājyā* is recited (*atha yadanuvākyām anūchya yājyayā yajati, Śatapatha*, XI.4.1.12). Both form one pair. In some cases, as pointed out by the *Śatapatha*, the *puronuvākyā* was dropped (*atha yad-apunarvākyakā bhavanti*, XI.4.1.12), and therefore its *praisha* (*anubrūhi*) was not counted in the set of five directive formulas comprising 17 letters.¹

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¹ The following verse interpolated in the Bhishmastavarāja of the Śāntiparva refers to the *Yājyā* verses:

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(3) *Āśravaṇa*. The Adhvaryu, Agnīdh and Hotā priests having taken their seats round the Vedi, the Adhvaryu calls upon the Agnīdh (cf. Agnimindha of Ṛigveda I.162.5), an assistant of Brahmā, whose duty it was to guard the sacrifice against the Asuras. He sat near the *utkara* and held a wooden sword (*sphya*) in hand. The order to him (*agnīt-preshana*, also called *āśravaṇa*) consisted of the formula ओ३ श्रा३वय with its variant in some *śākhās* as ओ ३ श्रा ३ वय (*Agnīt-preshane parasya cha*, VIII.2.92). This *praisha* signified 'Please notify the sacrifice to the gods, as all is well'.

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(4) *Pratyāśravaṇa*. To this the Agnīdh responded by a *pratyāśravaṇa* formula, अस्तु श्रौ३षट् pronounced with pluta accent (*sūtra* VIII.2.91), the meaning being 'Let the gods be notified; everything is O.K.' (cf. *Āśv. Śr.* I.4, *astu śraushaḍ ity-aukāraṁ plāvayan*).

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चतुर्भिंश्च चतुर्भिंश्च द्वाभ्यांपंचभिरेवच ।
हूयते च पुनर्द्वाभ्यां तस्मै होमात्मने नमः ॥

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(Verse added after 47.27 in the Critical edition)

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(5) *Yājyā-praisha*. Thus getting a line-clear from the Agnīdh, the Adhvaryu turns to the Hotā with the directive '*Yaja*', on hearing which the Hotā begins to recite the *Yājyā*. There is no *pluta* in the *Yaja* formula, which is uttered in mono-tone (*ekaśruti*).

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(6) *Āgūrta* formula (also called *abhigūrta*, cf. Ṛig. I.162. 6; Haug, *Aitareya Br.*, Intr., XVIII) consists of the words ये ३ यजामहे 'We who are assembled here all give our approv-ing help to promote the *yajña*' (*Ye yajñakarmaṇi*, VIII.2.88) which always precedes the *Yājyā* verse.

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(7) *Ishṭa* or *Yājyā*. As said above select verses from the *Ṛigveda* for invoking particular deities are called *Yājyā*, which constitute the actual *mantras* for throwing the oblation. Their last syllable is *pluta* (*Yājyāntaḥ*, VIII.2.90). The *Yājyā* is preceded by *Ye yajāmahe* and followed by the formula *Vaushaṭ*, e.g. ॐ ये यजामहे समिधः समिधोऽग्न आज्यस्य व्यन्तु३ वौ३षट् ।

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(8) *Vashatkāra*—As seen above, it was added after each *Yājyā* verse and pronounced by the Hotā as *pluta* and in a very loud voice (*Uchchaistarāṁ vā vashaṭkāraḥ*, I.2.35; cf. *Ait. Br.* III.1.7, *śanaistarām asya ṛicham uktvochchaistarāṁ vashaṭ kuryāt*; *i.e.* the *yājyā* verse to be repeated with a very low and the *vashaṭkāra* with a very loud voice). As soon as *Vaushaṭ* is uttered the Adhvaryu throws the oblation into the fire. *Vashaṭ* (I.2.35; II.3.16) and *Vaushaṭ* (VIII.2.91) were variants of one and the same word, just as आश्रावय and ओ३श्रावय were variants in the different *Sākhās*.

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(9) *Vītam* and (10) *Anuvashaṭkāra* (I.2.35; VIII.2.91). In the Soma *yāga* after the *yājyā* verse and *vashaṭkāra*, another formula is repeated, e.g. सोमस्याग्ने वीही ३ वौ ३ षट् 'O Agni, taste the Soma!'. According to the Aitareya (III. 1.5) in this way the deities are satisfied by a repeated request

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आश्रावयेति चतुरक्षरम्, अस्तु श्रौषडिति चतुरक्षरम्, यजेति द्वयक्षरम्, ये यजामह इति पंचाक्षरम्, द्वयक्षरो वषट्कारः । एष वै सप्तदश प्रजापतिः यज्ञमन्वायत्तः
(*Tait. Br., Kāṇḍa* II).

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to them to drink the remaining Soma juice. The *Vīhi* formula is called *vītam* and the *vashat* added to it *anuvashaṭkāra* (Haug, *Ait. Br.*, p. XVIII).

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*ĀVĀHANA*—In the Darśa-Paurṇamāsa Ishṭis, there are five oblations (*Pañcha-prayājas*)¹ which constitute the first part (*pūrvāṅga*) of the sacrifice (Prayājānuyājau Yajñāṅge, VII.³.62) and three secondary oblations called *anuyājas*.² In a *Paśu-yāga* their number is raised to eleven. Of the five *prayājas*,¹ the last one is *svāhākāra* oblation, when the deity is invoked by the formula *āvaha*, for which Pāṇini prescribes *pluta* accent, *e.g.* अग्निमा३ वह (VIII.2.91).

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¹ Five *prayājas*, *viz.* समिधो यजति, तनूनपातं यजति, बर्हिर्यजति, इडो यजति स्वाहाकारं यजति (*Śatapatha*, I.5.3.1-13, comparing them with 5 seasons). On account of the five oblations or *ājyāhutis*, accompanied by their appropriate invocations the *Yajña* is referred to in the Śāntiparva as *daśārdhabhavirākṛitim*, 'whose form is made whole by five *havis* (47.27).

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² *Trayo'nuyājāś-chatvāro patnī-saṁyājāḥ*, *Śat. Br.* XI.4.1.11. The *Kāśikā* seems to be mistaken in stating that there were 5 *anuyājas* and 8 *patnī-saṁyājas*. In the Paśubandha sacrifices the number of *prayājas* and *anuyājās* is eleven each. The 4 *patnī-saṁyājas* were offered by the Yajamāna's wife after the *anuyājas* in the Darśa-Paurṇamāsa Ishṭi. The 8 *patnī-saṁyājas* are, however, prescribed, as an option, by the *Baudh. ŚSr.*, 24.29.

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*MONOTONE (EKAŚRUTI)*—The strict rule of reciting Vedic *mantras* with correct three-fold accent (*traisvarya*) was gradually being relaxed. Pāṇini, like the *Kātyāyana Śrautasūtra* (I.8.16-19), was making a note of the tendencies current in his time when he says that the *mantras* were recited with monotone (*ekaśruti*; *ekatāra* in *Kāt. Śr.*, I.8.18) in the *yajñas*, excepting the few cases of *Japa*,³ Sāman songs and the special *Nyūṅkha* accents⁴ (*Yajñakarmanyajapa-nyūṅkha-*

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³ The *Japa mantra* is *Yajurveda*, II.10, *Mayidamindra indriyam*, etc., uttered by the *Yajamāna* with three-fold accents (*Kāt. Śr.* III.4.18).

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⁴ *Nyūṅkha* is a recitation by the Hotā at the morning libation of a Soma *yāga*, comprised of 16 *okāras*, *e.g.*

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आपो ३ ओ ओ ओ ओ ओ ओ ३ ओ ओ ओ ओ ओ
ओ ३ ओ ओ ओ रेवती : क्षयथा हि वस्वः क्रतुं च भद्रं विभृथामृतं च ।
रायो ३ ओ ओ ओ ओ ओ ओ ३ ओ ओ ओ ओ ओ ओ ३

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*sāmasu*, I.2.34). Jaimini made a vigorous attempt to restore the old practice of reciting Vedic *mantras* with their threefold accent whether for study or for ritual purposes (*Mīmāṁsā*, XII.3.20-24; D. V. Garge, Jaimini, Śabara and the Science of Grammar, A.B.O.R.I., XXX, 254-5). But it seems to have been a losing battle against heavy odds. The *Tait. Pr.* also records the practice of monotone (*sarvam ekamayam, T. Pr.* XV.9).

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SUBRAHMAṆYĀ—The *Subrahmaṇyā* formula also had its definite rules of accentuation (I.2.37-38). It was a loud invocation addressed to Indra in the Jyotishṭoma and other Soma sacrifices (cf. *Kullūka* on *Manu*, IX.126; *Kāt. Śr.* IX.1.12; Haug, *Ait. Br.*, p. 260)¹.

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¹ The *Shaḍviṁśa Brāhmaṇa* I.1.8-28 explains in detail the several parts of the Subrahmaṇyā formula (*nigada*) as follows:

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*Upayaj* was the special name (III.2.73) of the eleven short formulas (*samudram gachchha svāhā*, etc.) given in the *Yajurveda* VI.21. Reference is made to the *sāmidhenīs*, the eleven verses of the *Ṛigveda*, III.27.1-11, used for enkindling the fire. The first and the last are each repeated thrice and thus we make fifteen *sāmidhenīs* for the Darśa-Paurnamāsa Ishṭis. Of these *Ṛig.* III.27.4 is called *sāmidhyamānavatī* and III.27.11 *samiddhvatī* by the words *samidhyamānaḥ* and

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ओ ओ ओ स्वः स्वपत्यस्य पत्नी । सरस्वती तद्गृणते वयो धो ३मा३ पो ३ । ऋ० १० ३० । दै२

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The first word in each half-*ṛich* is written with 16 *nyūṅkha okāras* added after its second vowel, comprising three *plutas* and thirteen *ardhokāras*.

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सुब्रह्मण्यो३म् (repeated thrice), इन्द्रागच्छ, अहल्यायैजार, कौशिकब्रुवाण, गौतमब्रुवाण इत्यहे सुत्यामागच्छ मघवन् ।

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Then the remaining formula (*nigada-śesha*) is repeated

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देवा ब्रह्माण आगच्छतागच्छतागच्छतेति
(cf. Pāṇini, I.2.38).

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Here *brahmāṇaḥ* is explained as *manushyadevāḥ* referring to *Brāhmaṇas* who are full of reverence and learning (*śuśruvāṁso'nūchānāḥ, Ṣaḍ. Br.* I.¹.28).

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*samindhate* used in them. Sometimes extra verses are brought in *from outside, e.g. ekaviṁśatim anubrūyāt pratishṭhākāmasya*, i.e. the person desirous of stability should use 21 *sāmidhenīs*. In such cases the extra verses should be accommodated between *samidyamānavatī* and *samiddhavatī*, and all the verses between them are therefore called *dhāyyās* (*sūtra*, III.1.129).

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The mention of these minute details shows that Pāṇini was in touch with a living tradition of the sacrificial ritual or *yajñas*. The title *pūtakratu* seems to have assumed a new significance, denoting the man whose mind was purified by the potions of Soma drunk at the *Kratus*. His wife, Patnī, who was his partner in the sacrifices (*yajña-saṁyoga*, IV.1.33) shared in this distinction and was thence called *pūtakratāyī* (IV.1.36).

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The institution of *yajñas* had a vital economic interest for the officiating priests in that they received the *dakshiṇā* or sacrificial fee about the distribution of which instructions are contained in the law-books. We are told that the particular sacrificial guerdon was called after the name of the sacrifice for which it was paid (*Tasya cha dakshiṇā yajñākhyebhyaḥ*, V.1.95). Examples are cited of the particular fees paid at the Rājasūya, Vājapeya and Agnishtoma sacrifices, called *āgnishṭomikī*, etc., of which minimum units must have come to be fixed. The word *dakshiṇya* was applied to one whose merits entitled him to receive the proper *dakshiṇā* (V.1.69).

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The social relationships arising out of sacrifices as between priests and *yajamāna* constituted one of the happiest features of domestic life. Patañjali refers to these as *srauva sambandha* (I.119) distinguished from those of blood (*yauna*), economic life (*ārtha*), and academic relationships (*maukha*). He also refers to certain priests marked by red turbans on their heads (*lohitoshṇīshā ṛitvijaḥ*, I.1.27 I.826) officiating for the Vrātyas (*Kāt. Śr.*, XXII.3.15).

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