The Shulbasutras of Baudhayana, Apastamba, Katyayana and Manava: With Text, English Translation and Commentary c5.s2: References to Sacrificial Altars and Fires in Saṃhitās and Brāhmaṇas

The Śulbasūtras of Baudhāyana, Āpastamba, Kātyāyana and Mānava: With Text, English Translation and Commentary c5.s2

Language: English

References to Sacrificial Altars and Fires in Saṃhitās and Brāhmaṇas

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The Vedic cult knew no temple. The ceremonies were performed either in the sacrificer's house or on a nearby plot of ground. This ground must be flat and covered with grass. For the performance of sacrifices, certain *vedis* and *agnis* had to be constructed. A *vedi* is a specified raised area on which the sacrifice is to be performed and on which persons performing the ceremony, namely the sacrificer, the *hotā*, the *adhvaryu*, the *ṛtvik* and others are to take their seats. Some of the main *vedis* include the *mahāvedi*, the *darśapūrṇamāsa vedi*, the *śautrāmaṇi vedi*, the *paitṛki vedi*, the *uttara vedi*, and the *aśvamedha vedi*. An *agni* is a raised altar, generally made of bricks, for keeping the fire. The fire-altars were of two types, the *nitya* (or perpetual) and the *kāmya* (or optional). The three perpetual fire-altars were the *gārhapatya*, the *āhavanīya* and the *dakṣiṇāgni* and meant for daily sacrifices. The *kāmya agnis* intended for wish fulfilment, included the *śyenacit*, the *vakrapakṣa-vyasta-puccha-śyena*, the *kaṅkacit*, the *alajacit*, the *praugacit*, the *ubhayata praugacit*, the *droṇacit*, the *rathacakracit*, the *śmaśānacit*, the *kūrmacit*, and so on.

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The mention of the *gārhapatya* fire occurs at several places in the *Ṛg-veda*.a In another place, there is a reference to three places (*trisadhasthe*) of the *agni*, implying the *gārhapatya*, the *āhavanīya* and the *dakṣiṇāgni*.b A reference to the form of *śyena* is found in the *Ṛg-veda* where *agni* is frequently called a bird (*vayas*).c The *Ṛg-veda* also contains references to altars and their constructions of which a few examples are as follows: ‘Let the priests decorate the altar (*vedi*), let them kindle the fire to the east',d ‘May the measure-lengths (*yūpa*) of the sacrificial posts be to our felicity; may the sacred grass (*oṣadhi*) be (stream) for our happiness; may the altar (*vedi*) be (raised for) our happiness’.e

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In the *Taittirīya Saṃhitā*,f it is so ordained that the *gārhapatya citi* is to be constructed with 21 bricks arranged in an identical manner. Similar passages are found in the *Maitrāyaṇī Saṃhitā*, *Kāṭhaka Saṃhitā* and the *Kapiṣṭhala Saṃhitā*.g In the *Taittirīya Saṃhitā*, it is said,h "He who constructs (the *gārhapatya citi*) for the first time should construct in five layers . . . . . He who constructs for the second time should construct in three layers . . . . . ”. The *saumiki vedi* (also called *mahāvedi*), as described in the *Taittirīya Saṃhitā*, is in the form of an isosceles trapezium having its face 24 *prakramas* (or *padas*) long, base 30 *prakramas* and altitude 36 *prakramas*.a The measures are also given in other *saṃhitās*.b Although elaborate descriptions of rites and ceremonies in connection with the construction of the various altars such as the *dārśapaurṇamāsa vedi*, the *uttara vedi*, the *āgnīdhriya* the *hotrīya*, the *mārjālīya*, the *sadas* (tent), the *uparavas* etc. are found in the *Taittirīya* and other *saṃhitās*, their measurements and constructional details are rarely given.

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a *gārhapatyena santya ṛtunā* (*RV.* 1.15.12); *asthurino gārhapatyāni santu* (*RV.* 6.15.19); *iha priyam prajayā to saṃṛdhyatāmasmiṅgṛhe gārhapatyāya jāgṛhi ; enā patyā tanvaṃ saṃ sṛjasvadhā jīvṛi vidathamā vadāthaḥ* (*RV.* 10.85.27)

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b *jajñasya ketum prathamam purohitamagniṃ naratriṣadhasthe samīdhīre* (*RV.* 5.11.2).

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c *RV.* 1. 164.52; 10.14.5. Compare also with 1.58.5; 1.41.7; 2.2.4; 6.3.7; 10.8.3 etc.

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d *araṃ kṛṇvantu vedim samagnimindhatām puraḥ* (*RV* 1.170. 4).

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e *śaṃ na soma bhavatu brahma śaṃ naḥ śaṃ no grāvāṇaḥ śamu santu yajñāḥ śaṃ naḥ svarūṇām mitayo bhavantu śaṃ naḥ prasvaḥ śamvasu vediḥ* (*RV* 7. 35. 7).

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f *pratiṣṭhyā vā ekaviṃśaḥ pratiṣṭhā gārhapatyā ekaviṃśasvaiva pratiṣṭhyām gārhapatyamanu prati tiṣṭhati* (*Taitt. S.* 5. 2. 3. 5).

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g *Mait. S.* 3. 2. 3; *Kāṭh. S.* 20. 1; *KPS.* 32. 3.

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h *pañcacitikam cinvīta prathamam cinvānaḥ . . . . . tricitikam cinvīta dvitīyam cinvāna . . . . . *(*Taitt. S.* 5. 2. 3. 6).

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The standard form of an optional fire-altar was that of a certain bird. This bird was called *śyena* in the *Taittirīya Saṃhitā*c and *suparṇa garutman* or well winged eagle in the *Vājasaneya Saṃhitā*.d The spatial magnitudes of the falcon-shaped fire-altar were also given in almost all the earlier works from the *Taittirīya Saṃhitā* onwards. The measurements were made with units like *aratni*, *vyāma*, *puruṣa* etc. The area on which these fire-altars were drawn covered 7½ sq. *puruṣas*.e A complete list of the various *kāmya agni* together with a statement of the objects for the attainment of which each of them has to be constructed, as found in the *Taittirīya Saṃhitā*,f is given below :

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a *triṃśat padāni paścāt tiraścī bhavati ṣaṭtriṃśat prācī, caturviṃśatiḥ purastāt, tiraścī daśadaśa saṃpadyate (Taitt. S.* 6. 2. 4. 5).

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b *Mait. S.* 3. 8. 4 ; *Kāṭh. S.* 25. 3 ; *KPS.* 3. 8. 6.

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c *Taitt. S.* 5. 4. 11. 1.

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d *Vāj. S.* 12. 4.

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e *Taitt. S.* 5. 2. 5. 1 & *Mait. S.* 3. 2. 4.

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f *Taitt. S.* 5. 4. 11. 1-3. *chandaścitaṃ cinvīta paśukāmaḥ paśavo vai chandāṃsi paśumāneva bhavati, śyenacitaṃ cinvīta suvargakāmaḥ śyenovai vayaśāṃ pratiṣṭhā śyena eva bhūtvā suvargaṃ patati, kaṅkacitaṃ cinvīta yaḥ kāmayeta śīrṣaṇvānamum-ṣmilloke syāmiti śīrṣaṇvānevāmumṣmilloke bhavatyalajacitaṃ cinvīta, catuḥsītaṃ pratiṣṭhākāmascatasro diśo dikṣveva prati tiṣṭhati, praugacitaṃ cinvīta bhrātṛvyavān praiva bhrātṛvyān nudata ubhayataḥ-praugaṃ cinvīta yaḥ kāmayeta prajātān bhrātṛvyān....rathacakracitaṃ cinvīta grāmakāmo śmaśānacitaṃ cinvīta yaḥ kāmayeta pitṛloka......(Taitt. S.* 5. 4. 11. 1-3).

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As regards the height of the *agni* and the number of bricks to be used in its construction, *Taittirīya Saṃhitā*a observes:

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“He should pile (the fire) of a thousand (bricks) when first piling (it); this world is commensurate with a thousand; verily he conquers this world. He should pile (it) of two thousand, when piling a second time, the atmosphere is commensurate with two thousand; verily he conquers the atmosphere. He should pile (it) of three thousand; verily he conquers the yonder world. Knee-deep should he pile (it) when piling for the first time, verily with the *gāyatrī* he mounts this world; naval-deep should he pile (it) when piling for the second time, verily with the *triṣṭubh*, he mounts the atmosphere; neck-deep should he pile (it) when piling for the third time, verily with the *jagatī*, he mounts the yonder world”.

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An expert in this science was called *agnicit* (constructor of the *agni*). The term appears in the *Taittirīya Saṃhitā*b and the *Maitrāyaṇī Saṃhitā*.c

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In the *Yajurveda*, we find an elaborate and tedious rite of the *agnicayana* or the construction of the fire-altar, associated with highly speculative philosophy.d The same mystic significance is found in different schools of this *Saṃhitā*, e.g. the *Taittirīya*, the *Maitrāyaṇīya*, the *Kāṭhaka-Kapiṣṭhala* and the *Vājasaneya*. This shows that the *agnicayana* rite and its philosophy had already taken definite shape in the time of the *Yajurveda*. The existence of different masters of this science with independent views is also referred to in the *Taittirīya Saṃhitā*.e

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The relative positions of the three *nitya* fires, the *gārhapatya*, the *āhavanīya* and the *dakṣiṇāgni* are also described in the *Śatapatha Brāhmaṇa*.f The *gārhapatya* fire is represented like a man lying on his back with head ‘towards the east’. The first clear description of the *gārhapatya* as a circle of one square *vyāma* and of the *āhavanīya* as a square of the same size appears in the *Śatapatha Brāhmaṇa*.g The *gārhapatya* fire is to be constructed with 21 bricks.h

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In the *Śatapatha Brāhmaṇa*, the same measure of the *mahāvedi* as given in the *Taittirīya Saṃhitā* has been adopted.i The *kāmya agnis* such as the *suparṇa garutman*, the *droṇacit*, the *rathacakracit*, the *kaṅkacit*, the *praugacit*, the *ubhāyata praugacit* etc. have been described here.j These *kāmya citis* all measure 7½ sq. *puruṣas*. Regarding the areas of the fire-altars, the *Śatapatha Brāhmaṇa* observes, “According to one (school), *ekavidha agni* should be constructed first, then by an increment of one (*square puruṣa*) successively upto a construction of an unlimited size. But indeed the *agni* (or *Prajāpati*) was to be constructed first as *saptavidha* (7½ sq. *puruṣas* and then by the increment of one square *puruṣa*) in succession is to be made upto *ekaśatavidha* (101½ sq. *puruṣas*)”a Compare this with Baudhāyana’s and Āpastamba’s statements in their *śulbasūtras*b that one fold means 1½ sq. *puruṣas*, two-fold means 2½ sq. *puruṣas*, seven-fold means 7½ sq. *puruṣas* and so on. This has also been explained by other *śulbakāras*.

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a *sahasraṃ cinvīta prathamaṃ cinvānaḥ, sahasrasaṃmito vā ayaṃ loka imameva lokamabhi jayati dvisāhasraṃ cinvīta dvitīyaṃ cinvāno, dvisāhasraṃ vā antarikṣamantarikṣamevābhi jayati, trisāhasraṃ cinvīta tṛtīyaṃ cinvānastrisāhasro vā asau lokomumeva lokamabhi jayati jānudaghnaṃ cinvīta prathamaṃ cinvāno gāyatriyaivemaṃ lokamabhyārohati nābhidaghnaṃ cinvīta dvitīyaṃ cinvānastriṣṭuvaivāntarikṣamabhyārohati grīvādaghnaṃ cinvīta tṛtīyaṃ cinvāno jagatyairāmuṃ lokamabhyārohati* (Taitt. S. 5. 6. 8. 2-3).

Linked texts (6)

Taittirīyasaṃhitā — Sanskrit
Ṛgvedasaṃhitā — Sanskrit
Maitrāyaṇīsaṃhitā — Sanskrit
Śatapathabrāhmaṇa — Yājñavalkya & Śāṇḍilya (Vedic teacher), Sanskrit
Kāṭhakasaṃhitā — Sanskrit
Vājasaneyisaṃhitā — Sanskrit