History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v6.c81.664
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v6.c81.664
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Much has been written about the sacrifice of animals in Durgāpūjā. Only a few points can be dealt with here. The *Kālikā-purāṇa* enumerates the following animals as fit for sacrifice in honour of Durgā and Bhairava⁴²² 'birds, tortoises, crocodiles, fish, deer of nine kinds, buffalo, *gavaya* (Gayal), bull, goat, *mongoose*, boar, rhinoceros, black antelope, śarabha (a fabulous animal), lion, tiger, a human being and blood from one's own (i. e. the performer's) body; but the females of the species specified above were not to be offered as *bali* and the person who did so would go to hell. This was probably a concession to placate Devī who might have a soft corner for a bali of her own sex. The bali should have no defect and should not be one whose tail or ears were cut off. Though the above list of victims that may be offered is long, usually only goats and he-buffaloes were sacrificed. It is said ⁴²³ 'the Devī that resides on Vindhya is not so well pleased with the offerings of flowers, incense, and unguents and of other animals as she is pleased with offerings of rams and he-buffaloes'. The Varṣa-kriyā-kaumudī⁴²⁴ quotes "one should never offer to the great Devī a horse or elephant; if a brāhmaṇa offers a lion, a tiger or a human being (as *bali*) he would go to hell and even in this world he would have a short life and would be devoid of happiness and prosperity; if (a brāhmaṇa) offers his own blood, he would be guilty of suicide.
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If a brāhmaṇa offered wine he would lose his status as a brāhmaṇa. When wine is laid down as a necessary offering he should offer cocoanut water in a vessel of bell-metal or honey in a copper vessel." But there were texts that contradict this For example, it is said in the Kālikāpurāṇa 'goat, he-buffalo, human being are declared to be bali, mahābali and atibali, respectively.' ⁴²⁵ It has to be remembered that though an animal is killed still what is offered to the Devī is generally blood and the head of the victim. The Kālikāpurāṇa⁴²⁶ says 'blood purified by the recitation of mantras over it and the head (of a victim) are said to be nectar; in the worship (of Devī) the adept worshipper should offer flesh rarely (if at all) except blood and the head, which (two) become nectar". The Kālikāpurāṇa further states that Śivā (Durgā) partakes of the head as well as the flesh of the victim, that one should offer in pūjā the blood and head of the victim, but the wise (devotee) should employ flesh in edibles and in *homa*. The Durgārcanapaddhati (pp 669-671) prescribes an elaborate ritual about killing the *bali* and offering its blood and head and the rites and mantras slightly differ according as the bali is a goat, a buffalo or the performer's own blood The⁴²⁷ *bali* is made to face the east, the *sādhaka* (devotee) faces the north and repeats certain mantras one of which is Vāj. S. 23. 17 'Agni was the animal to be sacrificed.
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They sacrificed with him, he conquered this world (the earth) on which Agni exists; that will be your world, you will conquer that world, drink this water. Vāyu (wind God) was the animal &c; the Sun was the animal &c.' Another mantra is Manu V. 39 (=Viṣṇu-dharmasūtra 51. 61=Kālikā 71.39) viz. 'animals were created by Brahmā himself for serving the purpose of sacrifice, for the well-being of sacrifice and of all; therefore killing (an animal) in a sacrifice is no killing (does not cause the sin or blame of ordinary killing)'. He should place on the head of the bali a flower with a mantra; then he sprinkles water with kuśas over the bali and then worships the sword with the mantra 'you are the tongue of Caṇḍikā and you accomplish heaven (for the worshipper); Hrīṁ, Śrīṁ, O sword!'. The performer contemplates on the sword as described in Tithitattva (p. 81) and Durgārcanapaddhati (p 670), honours it with sandalwood paste and the rest and repeats eight names of the sword, bows to it, takes it up with the words 'Ām, Hrīṁ, Phat' and with one stroke cuts off the victim facing the east (while the performer faces the north) or facing the north (while the performer faces the east) Then he collects blood in a vessel of clay or other material, places it before the Devī and offers it with the words 'this is the blood of the goat; Om, O Jayantī!' and says 'Aim, Hrīm, Śrīm, O Kauśikī!
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May she be pleased by the blood.' Then he offers the head of the bali (goat or the like) placing on the head a lamp with a flaming wick He then takes blood from the sword (with which the animal's neck was cut) and makes a *tilaka* mark with it on his forehead with two mantras. It was supposed that the tilaka of blood would make all persons amenable to the person who had that blood mark on the forehead as the mantra quoted below expresses. 'When the *bali* is a buffalo, the mantras repeated over a goat are omitted and two others are substituted viz. 'as you hate a horse and as you carry Caṇḍikā, so kill my enemies and bring happiness, O buffalo; you are the vehicle of Yama, you possess excellent form, you who are deathless; bestow on me long life, wealth, fame, a bow to you who are a buffalo'. The fruit of offering buffalo's blood to Devī was deemed to be her gratification and favour for a hundred years. Then he performs japa of a mantra (quoted in note)⁴²⁸ and also certain verses of laudation and asks for certain benefits (Durgārcana. p. 672).⁴²⁹