The Horse Ritual of Emperor Dasharatha is started on the banks of Sarayu River. The details of the arrangements for the participants, and visitors along with some aspects of the Vedic Ritual are narrated.
अथ संवत्सरे पूर्णे तस्मिन्प्राप्ते तुरङ्गमे |
सरखाश्चोत्तरे तीरे राज्ञोऽभ्यवर्तत || १-१४-१
1. atha samvatsare puurNe = then, one year, on completing; tasmin praapte turangame = that, on regaining, ritual horse; sarayvaH uttare tiire = Sarayu river's, on northern banks; raaj~naH yaj~naH abhyavartata = emperor, ritual, commenced.
Then after completion of one year and on regaining the ritual horse, the Emperor Dasharatha commenced his Vedic Ritual on the northern banks of River Sarayu. [1-14-1]
In aswamethayaga , a well-decorated horse will be let out with an insignia on its forehead challenging any king to capture it and face the wrath of releasing king. If any one captures the horse, he shall be strong enough to incite a war. Otherwise, the valour and invincibility of releasing king are well established and he may proceed with the ritual proper. Now that the ritual horse released during last year by King Dasharatha has come back without being captured by anyone, thus establishing the invincibility of King Dasharatha, as such he can commence the ritual proper.
ऋष्यश्रृङ्गं पुरस्कृत्य कर्म चक्रृर्द्विजर्षभाः |
अश्वमेधे महायज्ञे राज्ञोऽस्य सुमहात्मनः || १-१४-२
2. sumahaatmanaH = of that well noble-souled king; ashwamedhe mahaayaj~ne raajnaH asya = in Horse ritual, great ritual, of king; R^iSyasR^ingam puraskR^itya = Rishyasringa, keeping at helm of affairs; karma chakruH dvijarshabhaaH = works, commenced, Brahmans, eminent ones.
Keeping Rishyasringa at the helm of affairs those eminent Brahmans commenced, ashva medha , the Horse-ritual of that noble-souled Dasharatha. [1-14-2]
कर्म कृर्वन्ति विधिवध्याजका वेदपारगाः |
यथाविधि यथान्यायं परिक्रामन्ति शास्त्रतः || १-१४-३
3. yaajakaaH vedapaaragaaH = ritual conductors, well versed ones in Vedas; karma kurvanti vidhivat = works, performed, customarily; yathaavidhi yathaanyaayam = as per canon, as per rules; parikraamanti shaashtrataH = conducted, as per scriptures.
Those well-versed conductors of Vedic rituals called ritviks , have started to perform works relating to ritual as per canon and rules, and conducted them scripturally and customarily. [1-14-3]
प्रवर्ग्यं शास्त्रतः कृत्वा तयैवोपसदं द्विजाः |
चक्रुश्च विधिनत्सर्वमधिकं कर्म शास्त्रतः || १-१४-४
4. dvijaaH = Brahmans; pravargyam shaastrataH kR^itvaa = pravargya ritual, as per scriptures, on performing; tathaa eva upasadam = like that, upasada ritual; cha vidhivat = also, customarily on performing; adhikam sarvam karma shaastrataH = many more, all, rituals too, as per scriptures; chakruH = they performed.
On performing pravargya ritual as per scriptures, like that upasada ritual too, those Brahmans have customarily performed all of those other rituals incidental to the main one scripturally. [1-14-4]
अभिपूज्य तदा हृष्टाः सर्वे चक्रुर्यथाविधि |
प्रातः सवनपूर्वाणि कर्माणि मुनिपुंगवाः || १-१४-५
5. tadaa = then; munipungavaaH = distinguished sages; sarve hR^iSTaaH = all of them, are contented with; abhipuujya = worshipping those and those gods; praataH savanapuurvaaNi karmaaNi = early morning, savana rituals and its ancillary; yathaavidhi chakruH = as enjoined, performed.
Then all of those distinguished sages are contended with what they have performed by worshipping gods already summoned, they also conducted early morning savana ritual and its ancillaries as enjoined. [1-14-5]
ऐन्द्रश्च विधिवदत्तो राजा चाभिषुतोऽनधः |
माध्यंदिनं च स्वनं प्रावर्तत यथाक्रमम् || १-१४-६
6. aindraH cha vidhivat dattaH = [oblations addressed to] Indra, as ordained, having given; anaghaH raajaa cha = flawless, king, also; abhiSutaH = soma rasa creeper, well squeezed for the juice; maadhyandinam savanam = in mid-day, savana ritual; yathaakramam praavartata = as per sequence, has happened.
The oblations addressed to Indra are well given as ordained, and the flawless king Dasharatha also crushed the Soma creeper to squeeze Soma juice, and thus the mid-day savana ritual has come to pass according to sequence. [1-14-6]
Soma creeper is from Sacrostemma Brevistigma of Asclepiadacea family and some other scholars hold the view that it is from Sarcostema Viminalis family.
तृतीयसवन् चैव राज्ञोऽस्य सुमहात्मनः |
चक्रृस्ते शास्त्रतो दृष्ट्वा तथा ब्राह्मण पुंगवाः || १-१४-७
7. tathaa te braahmaNapungavaaH = like that, those, proficient Brahmans; shaastrataH dR^iSTvaa = from the viewpoint of scriptures, having examined; sumahaatmanaH asya raaj~naH = of that highly exalted soul, of that, king; tR^itiiyasavanam cha eva chakruH = third savana ritual, also, like that, they performed.
Like that those proficient Brahmans have also performed the third savana , ritual of that great-exalted soul Dasharatha according to the viewpoint of scriptures. [1-14-7]
आहृयांश्चक्रिरे तत्र शक्रादीन्विबुधोत्तमान् |
ऋष्यश्रङ्गादौ मन्त्रैः शिक्षाक्षरसमन्वितौ || १-१४-८
8. R^iSyashR^i~Ngaadau = Rishyasringa and others; mantraiH = with Vedic hymns; shikshaaksharasamanvitau = having trained letters, who have them [those that still retained the pronunciation of letters though trained much earlier]; shakra aadiin vibudha uttamaan = Indra and others, the best gods; tatra = to that place; aahvayaam chakrire = invoking, the made.
Rishyasringa and other best scholars with their well lettered and intonated Vedic hymns have invoked Indra and other gods to that place. [1-14-8]
गगीतिभिर्मधुरैः स्निग्धैर्मन्त्राहानैर्यथार्हतः |
होतारो ददुरावाह्य हविर्भागान्दिवौकसाम् || १-१४-९
9. hotaaraH = Hotaa-s, conductors of this invocations; giitibhiH madhuraiH snigdhaiH = with singing, sweetly, harmoniously; mantraahvaanaiH yathaarhataH = invited with vedic hymns, are as befitting; aavaahya = having welcomed; divaukasaam haviH bhaagaan daduH = to partaking celestials, oblations, they gave.
The hotaa -s, invocators, have welcomed the celestials for partaking oblations by singing saama Veda hymns sweetly and harmoniously, and on inviting them with Vedic hymns they have offered oblations to them. [1-14-9]
न चाहुतमभूत्तत्र स्खालितं वा न किंचन |
दृश्यते ब्रह्मवत्सर्वं क्षेमयुक्तें हि चक्रिरे || १-१४-१०
10. tatra = there in the ritual; ahutam = unburnt oblation; na abhuut = not, resulted in; kimchana na skhalitam vaa (abhuut) = a little, not, slipped away, either, (is there); sarvam brahmavat dR^isyate = all, appeared, to be hymn oriented; kshemayuktam chakrire hi = secured enough, is performed, in deed.
There is no unburnt oblation resulted in that fire-ritual nor even a small mishap slipped in the performance of ritual. Everything appeared canonically correct and hymn oriented. Indeed the ritual is performed in a secure way. [1-14-10]
न तेष्वहृस्सु श्रान्तो वा क्षुधितो वापि दृश्यते |
नाविद्वान्ब्राह्मणः कश्चिन्नाशतानुचरत्था || १-१४-११
11. teSu ahassu = in these, days; shraantaH na dR^ishyate = weary person, not, to be found; kShudhitaH vaa api = hungry person, or, even; na = not seen; avidvaan braahmaNaH = unscholarly, Braahman; na = not there; tathaa = likewise; ashataanucharaH = one without hundred followers - apprentices; na = not seen; kaschit = anyone.
In these days of ritual none found there to be weary or hungry, and there is no single unscholarly person, nor any Brahman without at least a hundred apprentices. [1-14-11]
ब्राह्मणा भुंजते नित्यम् नाथवन्तः च भुंजते |
तापसा भुज्जते चापि श्रमणां भुज्ज्ते तथा || १-१४-१२
12. braahmanaa bhunjate nityam = Brahmans, fed, anytime; naathavantaH = having masters [persons who have their masters i.e., servants]; bhunjate = are fed; taapasaa bhunjate cha api = sages, are fed, also, even; shramaNaaH cha eva bhunjate tathaa = pilgrims, also, thus, are fed, like that.
Given anytime the Brahmans, servants, sages, and pilgrims are fed with food for their arrival at the place of boarding is unpredictable, and that arrival is dependent on their duties for Brahmans, and by their masters for servants, and for pilgrims that do not have a particular time of arrival or departure. [1-14-12]
Some scholars tend to conclude that Ramayana might have been written in post Buddhist period by finding the words like shramaNa etc., the famous wandering Buddhist monk sect. The word shramaNa in Sanskrit means only a pilgrim, and pilgrimage is an ordained aspect of salvation as per Indra is the friend of traveller. Therefore wander - aitareya brahmaNa [VII.33.3] The Buddhist shramaNa -s are the wandering monks in search of converts whereas Hindu shramana-s are pure sanyasi-s wandering for their own salvation.
वृद्धश्च व्यधिताश्चैव स्त्रि बालास्तयैव च |
अनिशं भुज्जमानानां तृप्तिरुपलभ्यते || १-१४-१३
13. vR^iddhaaH cha vyaadhitaaH cha eva = elderly people, sick ones, also, thus; strii baalaaH thatha eva cha = women, children, like that, only; anisham bhunjamaanaanaam = always, dining on thus; na tR^iptiH upalabhyate = no, satisfaction to complete the meal, attained.
Elderly people, sick ones, women and children though dining on always thus, no satisfaction to complete the meal is attained for themselves, as the food served is that pleasant.
Or
Elderly people, sick ones, women and children though dining on always thus, there is no satisfaction to Emperor Dasharatha, for it appeared to be too meagre a serving and a lot more is to be served. [1-14-13]
दीयताम् दीयतामन्नं वासांसि विविधानि च |
इति संचोदितास्तत्र तथा चक्रुरनेफशः || १-१४-१४
14. diiyataam diiyataam annam = 'Be given, Be given' food; vaasaamsi vividhaani cha = clothing, variously, also; iti tatra samchoditaaH = thus, there, directed by; tathaa chakruH anekasaH = accordingly, done [distributed,] in many ways.
"Food be given abundantly, clothing be given variously" are the directives, accordingly the king's men have distributed numerously there at the ritual place. [1-14-14]
अन्नक्रूटाश्च च दृश्यन्ते बहवो पर्वतोपमाः |
दिवसे दिवसे तत्र सिद्धस्य विधिवत्तदा || १-१४-१५
15. tatra tadaa = there, thus; vidhivat siddhasya annakuuTaaH = customarily, made available, heaps of food stuff; bahavaH parvatopamaaH = many, mountains in similitude; divase divase = day by day; dR^ishyante = are appearing.
Heaps of foodstuffs are also appearing there, many of them and mountain similar, which is made available customarily, day after day. [1-14-15]
नानादेशादनुप्राप्ताः पुरुषाः स्त्रीगणास्तथा |
अन्नपानैः सुविहितास्तस्मिन्यज्ञे महात्मनः || १-१४-१६
16. mahaatmanaH = of great-soul Dasharatha's; tasmin yaj~ne = in that, ritual; naanaadeshaat anupraaptaaH = from different countries arrived; puruSaaH tathaa striigaNaaH = men, like that, women in masses; annapaanaiH suvihitaaH = food and drinks, well pleased.
To that ritual of that great-souled Dasharatha masses of men and women have arrived from different countries, and they are all well-pleased with the sumptuous food and drink supplied. [1-14-16]
अन्नं हि विधिवत्स्वादु प्रश्ंसन्नि द्विजर्षभाः |
अहो तृप्ताः स्म भद्रं त इति शुश्राव राघवः || १-१४-१७
17. dvijarSabhaaH = the eminent Brahmans; vidhivat = systematically - prepared by perfect cooking; svaadu annam prashamsanti = relishable, food, they appreciated; aho raaghavaH = oh, Raghu's descendent - Dasharatha; tR^iptaaH sma = satisfied, are we; bhadram te = blessed, are you; iti = thus; shushrava = heard.
"The eminent Brahmans have appreciated the food that is prepared by perfect cooking to be relishable, and it is heard as they said, "oh, Raghava, blessed are you for we are satisfied..." [1-14-17]
स्वलंकृताश्च पुरुषा ब्राह्मणान्पर्यवेषयन् |
उपासन्ते च तानन्ये सुमृष्टमणि कुण्डलाः || १-१४-१८
18. svaalankritaaH puruSaaH = well decorated, men [caterers]; braahmaNaan paryaveSayan = to the Brahmans, served food; sumR^iSTamaNikuNDalaaH = well decorated, gem-studded and lustrous earrings (worn by those helpers); anye cha = others, also; upaasante taan = helped, them.
Well-decorated men have served food to Brahmans, while others who wore gem-studded and lustrous earrings have helped them. [1-14-18]
कर्मान्तरे तदा विप्रा हेतुवादान्बहूनपि |
प्राहुः सुवाग्मिनो धीराः परस्परजिगीषया || १-१४-१९
19. tadaa dhiiraaH vipraaH = then, intellectual, Brahmans; karmaantare = rituals in interludes; parasparajigiiSayaa = havng desire to defeat each other; bahuun hetuvaadaan = many, intellectual debates - arts of reasoning; suvaagminaH praahuH = good debaters, have debated.
Those eminent Brahmans that are good debaters have debated many intellectual debates to defeat each other, during the gap-periods of ritual works. [1-14-19]
दिवसे दिवसे तत्र संस्तरे कुशला द्विजाः |
सर्वकर्माणि चक्रुस्ते यथाशास्त्रं प्रचोदिताः || १-१४-२०
20. samstare = in ritual; te kushalaaH dwijaaH = those, expert, Brahmans; divase divase tatra = day by day, there; prachoditaaH = encouraged by [Vashishta and others]; sarvakarmaaNi = all works; yathaashaastram = according to scriptures; chakruH = have performed.
Day by day those expert Brahmans have performed all ritual works as encouraged by Vashishta, and others and as contained in scriptures. [1-14-20]
नाषडङ्गविदत्रासीन्नाव्रतो नावहुश्रुः |
सदस्यास्तस्य वै राज्ञो नावादकुशला द्विजाः || १-१४-२१
21. atra = there; aSaDangavit = not knower of six branches; na asiit = is not, there; avrataH = non-vowed scholar; na = not there; abahushrutaH = one who has not heard, in many [scriptures]; na = not there; tasya raaj~naH sadasyaaH = that, king's, members of ritual; avaadakushalaaH [vaada a kushalaaH] = in debating inexperts; na vai = not there, indeed.
There is no scholar without the knowledge of the six branches of Vedas, none who is an unavowed scholar, none who heard learnt less scriptures, and none among the members of the ritual of that king Dasharatha is an inexpert in debating, thus all are scholarly Brahmans. [1-14-21]
The six branches of Veda-s are: 1] sikSa - phonetics, 2] vyaakaraNa - grammar, 3] chandas - prosody, 4] nirukta - etymology, 5] jyotiSya - astronomy, 6] kalapa - ritual acts.
प्राप्ते यूपोच्छये तस्मिन्षड् बैल्वाः खदिरातथा |
तावन्तो बिल्व सहिताः पर्णिनः च तथा अपरे || १-१४-२२
श्लेष्मातकमयः दिष्टो देवदारुमयस्तथा |
द्वावेव तत्र विहितौ बाहुव्यस्तपरिग्रहौ || १-१४-२३
22,23. tasmin = in ritual; yuupaH ucChraye praapte sati = wooden ritual posts, staking time, when neared; SaT bailwaaH = six, Bilwa wood stakes [Egle Marmelos]; tathaa = like that; bilwasahitaaH = nearer to Bilwa posts; taavantaH = same number of; khaadiraaH = posts of Khadira wood [Mimosa catech]; tathaa = like that; parNinaH cha apare = posts of Parnina wood [Butea frondosa,] also, further; [eka] SleshmaatakamayaH [Gorida myxa] = [one,] post of Sleshmaataka wood; tathaa = like that; devadaarumayaH = posts of Devadaaru wood [Uvaria longifolia,] [two posts, generally these posts are staked]; tatra = there; dwau eva baahuvyastaparigrahou = two, thus, arms extended touching [at the length of extended arms]; vihitou diSTaH = as stipulated, are staked.
When the time came to stake wooden ritual posts, six posts of bilwa wood, six posts of khadira wood, and further the same number of posts of parnina wood are staked. One post of sleshmaataka wood and two of devadaaru wood as stipulated are staked. Then the distance between each post is maintained at the length of extended arms. [1-14-22,23]
कारिताः सर्व एवैते शास्त्रज्ञैर्थज्ञकोविदैः |
शोभार्थं तस्य यज्ञस्य कज्ञ्चनालङ्कृताभवन् || १-१४-२४
24. shaastraj~naiH yaj~nakovidaiH kaaritaaH = authorities on scriptures, by ritual, scholars, they are made; te sarve eva = they, all, thus; tasya yaj~nasya = of that, ritual; shobhaartham = for purpose elegance; kaanchanaalankR^itaa abhavan = gold-pleated decorated, they are [posts,] became.
All of those the posts are made by the authorities on scriptures and ritual scholars, and they are gold-pleated and decorated for the purpose of elegance to that ritual. [1-14-24]
एकविशंतियूपास्ते एकविशंत्यरत्नयः |
वासोभिरेकविशंद्भिरेकैकं समलंकृताः || १-१४-२५
25. ekavimshatyaratnayaH = having twenty one cubits - elbow to fingertip measure in height; ekavimshatyuupaaH te = one and twenty [twenty-one,] posts, they are; eka vimshadbhi vaasobhiH = with twenty-one, cloths; ekaikam samalankR^itaaH sama = one to each posts, well decorated.
They are altogether twenty-one posts, each post is twenty-one cubits in height, and each is decoratively clothed with each cloth. [1-14-25]
विन्यस्ता विधिवत्सर्वे शिल्पिभिः सुकृता दृढाः |
अष्टाश्रयः सर्व एव श्लक्ष्णरूपसमन्विताः || १-१४-२६
26. sarve = all of them; shilpibhiH sukR^itaaH = by carpenters, well carved; dhR^iDhaa = strongly built; aSTaashrayaaH = are with octahedral surfaces; shlakSNaruupasamanvitaaH = having smoothened surface shapes; sarve eva = all, thus; vinyasthaa vidhivat = implanted, procedurally.
Carpenters have carved all the posts well, and built them strongly with octahedral surfaces that are smoothened, and thereby they are implanted procedurally. [1-14-26]
आच्छादितास्ते ते वासोभिः पुष्पैगन्धैश्च पूजिताः |
सप्तर्षयो दीप्तिमन्तो विराजन्ते यथा दिवि || १-१४-२७
27. vaasobhiH aacChaaditaaH = with cloths, draped; te = them; pushpaiH gandhaiH cha puujitaaH = with flowers, with perfumery, worshipped; te diiptimantaH = they, having irradiance; divi saptarSayaH yathaa = in sky, Seven Sages, as with; viraajante = they shone forth.
Those posts draped in cloths and worshipped with flowers and perfumery are irradiant, and they shone forth like the constellation of Seven Sages in the sky. [1-14-27]
The Seven Sages is the constellation of stars in the Ursa Major - The Great Bear, and is called saptarSimaNDala . The Indian names of the Seven Sages are 1] atri , 2] angiirasa , 3] pulastya , 4] pulaha , 5] kratu , 6] mariichi , 7] vashiSTha .
इष्टकश्च यथान्यायं कारिताश्च प्रमाणतः |
चित्तोऽग्निर्ब्राह्मणौस्तत्र कुशलै शुल्बकर्मणि || १-१४-२८
28. tatra = in that ritual; yathaanyaayam pramaaNataH cha = according to rules, according to standard measurements, also; iSTakaaH kaaritaaH = bricks, are made; sulbakarmanai = particular priest-architets of vedic rituals (by those that calculate the area of altar with a single-stranded thread called shulba); kushalaiH braahmaNaiH agniH chitaH = by expert, Brahmans, Altar of Fire, layered.
The bricks for Altar of Fire are well designed and made according to rules and standard measurements. The Brahmans who are experts in the architecture of laying Fire Altar, by calculating the ritual field with a one-ply rope and decide where and how the that shall be, the Altar of Fire is layered well with bricks in that ritual. [1-14-28]
The construction of Fire Altar itself is a ritual, called iSTikaa chayana , where each brick is to be consecrated with hymns. On completion of the layering of bricks to the required shape, i.e., that of an eagle-like platform for a garuDayaj~navedi etc., then Holy head bath abhiSeka is performed to the brick-work of the Altar by pouring milk and other sacred liquids to the chanting of Vedic hymns.
स चित्यो राजसिंहस्य संचितः क्रुशलैर्द्विजैः |
गरुडो रुक्मपक्षो वै त्रिगुणोऽष्टादशात्मकः || १-१४-२९
29. kushalaiH dwijaiH = by experts, Brahmans; rukmapakshaH = eagle [shaped] with golden wings; triguNaH = three times more [ than usual] triple sized; aSTaadashaatmakaH = eighteen in number, having eighteen separators; garuDaH = eagle fire altar; saH raajasimhasya = of that, lion like king; samchitaH = ever with fire; cityaH = the fire laid on such an altar of fire layered as above.
That Altar of Fire of that King, the Lion, is layered by expert Brahmans in the shape of an eagle with golden wings, with its size being three folds bigger than the altars of other rituals, thus it has eighteen separators, and fire is laid on it. [1-14-29]
The garuDa , the Divine Eagle is the vehicle of Vishnu with an all-pervading vision and fastest wings. He is the only one who once brought amrita, the Divine Elixir, for the release of his mother from slavery. Hence, the Altar of Fire is given the shape of this Divine Eagle, with its wings and tail outstretched, head turned downward, and the eyes looking eastward. yaj~na is also termed as suparNa i.e., su good, parNa winged; carrier of the oblations with his golden wings to heavens. Or its wings are glittering with gold sahasram hiraNyashakalaiH pratidinam agnim prokShati - shruti meaning every day with thousands of gold chips oblate the fire... scriptures say so. So the Altar of fire is glittering with thousands of gold chips sprinkled every day. This altar is laid threefold bigger than the usual one.
नियुक्तास्तत्र पशवस्तत्तदुश्य दैवतम् |
उरगाः पक्षिणस्चैव यथाशास्त्रं प्रचोदिताः || १-१४-३०
30. tatra = in that ritual; yathaashaastram prachoditam = as per the scriptural, directives; pashavaH uragaaH pakSiNaH cha eva = animals, serpents, birds, also, thus; tat tat daivatam uddishya = that and that, deity, designated to; niyuktaaH = are readied.
In that ritual animals, serpents and birds designated to such and such deities are readied according to the scriptural directives. [1-14-30]
शामित्रे तु हयस्तत्र तथा जलचराश्च ये |
ऋषिभिः सर्वमेवैतत्रियुक्तं शास्त्रतस्तदा || १-१४-३१
31. shaamitre tu = in animal sacrifices, but; tatra = there; hayaH tathaa ye jalacharaaH = horse, like that, those, water animals [are to be there, them]; sarvam eva etat = all, of them; tadaa = then; R^iSibhiH niyuktam shaastrataH = by sages, arranged,. as per scriptures.
The sages have arranged those animals that are to be there in animal sacrifices, like horse and other aquatic animals, in that ritual according to scriptures. [1-14-31]
Many animals are sacrificed in Horse ritual. But they will be segregated as forest animals and village animals. In them many of the forest animals will be let off by taking them round the fire on to their right in salutation to fire, agniparadakshiNanamaskara. The animals pertaining to village will be sacrificed in ritual. Hence it is up to the priests to decide which is to be retained or let off.
पशूनां त्रिशतं तत्र यूपेषु नियतं तदा |
अश्वरत्नोत्तमं तस्य राज्ञो दशरथस्य ह || १-१४-३२
32. tadaa = then; tatra = in that ritual; trishatam pashuunaam = three hundred, animals; tasya raaj~naH ashwaratnottamam = that, king Dasharatha's, the best one gemlike horse; yuupeSu niyatam = to wooden posts, arranged [tied.]
Three hundred animals are tied to the ritual posts, along with the gemlike best ritual horse of that King Dasharatha. [1-14-32]
कौसल्या तं हयं तत्र परिचर्य समन्ततः |
कृपाणैर्विशशासैनं त्रिभिः परमया मुदा || १-१४-३३
33. tatra = in that ritual; kausalyaa = Queen Kausalya; tam hayam = that, horse; samantataH paricharya = all around, on making circumambulations; paramayaa mudaa = with great, delight; tribhi kR^ipaaNaiH = with three, knives; vishashaasa enam = killed, that one - the horse.
With great delight coming on her Queen Kausalya reverently made circumambulations to the horse, and symbolically killed the horse with three knives. [1-14-33]
Here Kausalya did not butcher the horse as queens do not butcher animals in rituals, but the horse is already sacrificed. It is a symbolical act of queens to pierce with three golden knives like needles. The scripture says that all the eligible wives of the performer of ritual have to pierce that way. sauvarNiibhiH suuciibhiH patnyaH ashvasya asipathaan kalayanti - shruti / scripture. So all the three queens have performed that symbolic act by piercing that horse, which is already dead, with golden needle-like knives. Govindaraja.
पतत्रिणा तदा सार्धं सुस्थितेन च चेतसा |
अवसद्रजनिमेकां कौसल्या धर्मकाम्यया || १-१४-३४
34. kausalyaa = Queen Kausalya; susthitena cha chetasaa = with composed - impassively; dharmakaamaayaa = desiring dharma for achieving results; patatriNaa saardham = with horse, for results; [where patatri = also means a bird, one that swiftly flew away like a bird; the sacrificed ritual horse is equated with the Divine Eagle garuDa - that conducts the oblations; ekaam rajaniim avasat = one, night, she resided with that horse that flew away.
Queen Kausalya desiring the results of ritual disconcertedly resided one night with that horse that flew away like a bird. [1-14-34]
होताध्वर्युस्तथोद्वाता हस्तेन समयोजयन् |
महिष्या परिवृत्या च वावातामपरां तथा || १-१४-३५
35. atha = then; hotaa adhvaryuH tathaa udgaataa = hotaa, adhwaryu, thus, udgaataa, [the three officiating priests of the ritual]; mahiSyaa parivR^ittyaa = crowned queen, neglected wife of king; vaavaataam cha = concubine of king, also; aparaam tathaa = next, thus; hastena samayojayan = by hand, took.
Thus, the officiating priests of the ritual, namely hota, adhwaryu and udgaata have received in their hand the Crowned Queen, the neglected wife, and a concubine of the king, next as a symbolic donation in the ritual by the performer, the king. [1-14-35]
There will be four officiating priests for these Vedic rituals. 1. brahmaa , 2. hotaa , 3. adhvaryu , 4. udgaata , to whom the king has to donate his inner core properties like wives, lands etc. By practice a king has to marry four wives. The four women of the king are 1. mahiSi = Queen, 2. parivR^itti = neglected women, 3. vaavaata = concubine, 4. paalaakali = goblet-maid. The order of donation is that the Queen to brahma , concubine to hotaa , neglected woman to udgaataa , and the goblet-maid to the adhwaryu . Here, though the brahma ritvik is not cited along with paalaakali, goblet-maid, they are implied. The donation is symbolic and later bartering with some valuable items that is redeemed. Govindaraja. There is another way of translating this. For the wording, hastena samayojayan the priests took these wives by hand to bring them in contact with the dead horse.
पतत्रिणस्तस्य वपामुदृत्य नियतेन्द्रियः |
ऋत्विक् परमसंपन्नः श्रपयामास शास्त्रतः || १-१४-३६
36. udhR^itya niyatendriyaH = took up, one with controlled senses; patatriNaH tasya vapaam = horse's, fat [omentum]; R^itwik paramasampannaH = priest, very wealthy in knowledge; shrapayaamaasa shaastrataH = cooked, as per scriptures.
Then the priest, one with controlled senses and rich in scriptural wealth, took up the omentum [fat] of the horse and cooked it as per scriptures while dropping into the altar of fire to bake as a food to the celestials. [1-14-36]
Some more scholars give a non-violent touch to this act and they say that a medicinal plant ,is offered in altar and its smell is smelt. That plant is substituted for omentum of the horse, and the wording is read differently. When the sequence is running on horse and horse's body parts how a medical plant is brought in, is unclear. And some say that a horse will not have omentum according to Vedic texts.
धूमगन्धं वपायास्तु जिघ्रति स्म नराधिपः |
यथाक्त्रलं यथान्यायं निर्णुदन्पापमात्यनः || १-१४-३७
37. naraadhipaH = King; yathaakaalam yathaanyaayam = as per time, as per procedure; nirNudan paapam aatmanaH = to cleanse, sin, his own; dhuumagamdham vapaayaaH tu = smoke's smell, of fat [omentum being cooked]; jighrati sma = smelling, he is.
The king Dasharatha smelt the smell of smoke as per time and procedure to cleanse his own sin. [1-14-37]
हयस्य यानि चाङ्गानि तानि सर्वाणि ब्राह्मणाः |
अग्नौ प्रास्यन्ति विधिवत्समस्ताः पोडशार्त्विजः || १-१४-३८
38. hayasya yaani angaani = of horse, which, body-parts are there; taani sarvaaNi = they, all of them; samastaaH R^itwijaH = all, priests; Sodasha braahmanaaH = sixteen, Brahmans; vidhivat agnou praasyanti = procedurally, in fire, oblated.
Those remaining body parts that horse are there, the sixteen officiating priests have procedurally oblated all of them into fire. [1-14-38]
प्लक्षशाखासु यज्ञानामन्येषां क्रियते हविः |
अश्वमेधस्य यज्ञस्य वैतसो भाग इष्यते || १-१४-३९
39. anyeSaam yaj~naanaam = in other, rituals; haviH plakSashaakhaasu kriyate = oblation, on the branches of plakSa [Ficus Venosa] tree, will be done; ashwamedhasya yaj~nasya bhaagaH = Horse sacrifice, of ritual, oblation; vaitasaH iSyate = Vaitasa creepe, is to be done.
In other rituals the oblations will be offered into sacrificial fire with spoon-like sticks of plaksha tree, but in Horse-sacrifice ritual they are offered through the vetasa creeper, a rattan plant, cane. [1-14-39]
त्र्यहोऽश्वमेधः संख्यातः कल्पसूत्रेण ब्राह्मणैः |
चतुष्टोममहृस्तस्थ प्रथमं परिकल्पितम् || १-१४-४०
40. braahmaNaiH = by penultimate parts of Veda-s; kalpasuutreNa = according to kalpa rules; triahaH = for three days; ashwamedhaH samkhyaataH = Horse ritual, is said [ to be performed]; tasya prathamam ahaH chatuSTomaH parikalpitam = its, first one, is said to be, chatuhSToma, is arranged.
The Horse Ritual is to be performed for three days as laid down in kalpasutra-s, the rules governing such rituals, and by brahmaNa-s, the penultimate parts of Veda-s, and the one performed on the first day is called chatuhSToma ritual. [1-14-40]
उक्थ्यं द्वितीयं संख्यातमतिरात्रं तथोत्तरम् |
कारितास्त्र बहवो विहिताः शास्त्रदर्शनात् || १-१४-४१
41. dvitiiyam ukthyam = second one, is ukthyam; tathaa uttaram atiraatram samkhyaatam = likewise, later one, is atiraatra, said to be as; tatra = in that ritual; shaastradarshanaat = as envisaged in scriptures; vihitaaH bahavaH kaaritaaH = as ordained, many, have been performed.
The ritual on the second day is called ukthyam , and the next one performed on third day is called atiraatra. These apart many of the preordained rituals are performed there in that ritual as envisaged in scriptures. [1-14-41]
The horse-ritual is conducted only for three days. But Dasharatha got it performed with more variously connected rituals, in all his eagerness to appease gods for progeny.
ज्योतिष्टोमायुषी चैवमतिरात्रौ विनिर्मितौ |
अभिजिद्विश्वजिच्चैवमत्पोर्यामो महाक्रतुः || १-१४-४२
42. jyothiSTomaayuSii = jyothiSToma, fire ritual, aayuSii yaaga, Longevity rituals; evam = like that; atiraatrou vinirmitou = atiraatri rituals, performed; abhijit vishwajit evam = abhijit ritual, vishwajit rituals, thus; aptoryaama mahaakratuH = aptoryaamaH great ritual are conducted.
The rituals called jyothiSToma, aayuSi, and atiraatra rituals are performed. And also rituals of great kind like abhijit, vishwajit, aptoryaama are performed. [1-14-42]
प्राचीं होत्रे ददौ राजा दिशं स्वकुलवर्धनः
अध्वर्यवे प्रतीचिं तु ब्रह्मणे दक्षिणां दिशम् || १-१४-४३
उद्गात्रे च तथोदीचीं दक्षिणैषा विनिर्मिता |
अश्वमेधे महायज्ञे स्वयंभुविहिते पुरा || १-१४-४४
43,44. svakulavardhanaH = self dynasty developer [to promote his own dynasty]; raajaa = king; hotre praachiim disham dadau = to hota, east, side, donated; adhvaryave pratiichiim tu = to adhvaryu, west [side,] and; brahmaNe dakSiNama disham = to Brahma southward, direction; tathaa = thus; udgaatre udiichiim = to udgaataa, northern side gave away; puraa svayambhuvihite = earlier, by the Self-Created Brahma as ordained; ashwamedhe mahaayaj~ne = in aswamedha, great ritual; eSaa dakSiNaa vinirmitaa = this way, donation, built [stipulated].
As the promoter of his own dynasty that king Dasharatha donated eastern side to hotaa, western to adhvaryu, and southern to brahman. And to udgaataa northern side is given in donation. These were the donations stipulated in that great ritual, ashwamedha, by the Self-Created Brahma from earlier times. [1-14-43,44]
क्रतुं समाप्य तु तदा न्यायतः पुरुषर्षभः |
ऋत्विग्भ्यो हि ददौ राजा धरां तां कुलवर्धनः || १-१४-४५
45. puruSarSabhaH raajaa = the best man, king Dasharatha; kulavardhanaH = promoter of dynasty; kratum samaapya = ritual, on completing; tadaa nyaayataH = then, justifiably; taam dharaam R^itvigbhyaH dadou = those, lands, to ritwiks, donated.
On completing the ritual thus that best man Dasharatha justifiably donated those lands to the officiating priests, called ritwiks, to promote of his dynasty. [1-14-45]
एवं दत्वा प्रहृष्टोऽभूच्छ्गीमानिक्ष्वाकुनन्दनः |
ऋत्विजस्त्वब्रुवन्सर्वे राजानं गतकिल्बिषम् || १-१४-४६
46. evam dattvaa = thus, having given; shriimaan ikSvaakunandanaH = that glorious one, born in Ikshvaku dynasty; prahR^iSTaH abhuut = gladdened, he became; tu = but; sarve R^itwijaH = all, officiating priests; raajaanam gatakilbiSam = to king, who by now is rid of sin; abruvan = said.
Thus on giving away the vast expanses of his kingdom he that glorious one born in Ikshvaku dynasty is gladdened, but all the officiating priests said to the king who by now is rid of his sins. [1-14-46]
भवानेव महीं कृत्स्नामेको राक्षितुमर्हति |
न भूग्या कार्यमस्माकं न हि शक्ताः स्म पालने || १-१४-४७
47. bhavaan ekaH eva = you, alone, only; kR^itsnaam mahiim rakSitum arhati = in its entirety, earth, to protect, are capable; asmaakam bhuumyaa na kaaryam = for us, with lands, no, work; na paalane shaktaaH sma = not, in ruling, capable, we are.
"You alone are capable to protect the earth in its entirety, and there is no use for us with these lands, and we are not capable to rule it, either." Thus the priests are addressing the king. [1-14-47]
रताः स्वाध्यायकरणे वयं नित्यं हि भूमिप |
निष्क्रयं किंचिदेवेहृ प्रयच्छतु भवनिति || १-१४-४८
48. vayam nityam = we, always; svaadhyaayakaraNe = in self study of teachings; rataaH = preoccupied; bhavaan = you; bhuumipa = oh land ruler (king); iha = in this aspect; kimchit niSkrayam = something, price [ay modest thing]; prayacChatu iti = be given, by thus.
"We are always preoccupied with self-study and teaching of scriptures, oh, king, thus you may give us something else in barter, any modest thing. " [1-14-48]
मणिरर्त्नं सुवर्णं वा गावो यदवा समुद्यतम् |
तत्प्रयच्छ नरश्रेष्ठ धरण्या न प्रयोजनम् || १-१४-४९
49. narashreSTha = the best man; maNiratnam suvarNam vaa = gems, best, gold, or; gaavaH yat vaa samudyatam = cows, whatever, else, [whatever that is,] available; tat prayacCha- = that, you may give; dharaNyaa prayojanam na = with vast expanses, what is the use, none.
"Let best gems, gold, or cows or anything else that is available you may give us, what is the use of these vast expanses to us." So said the scholars. [1-14-49]
एवमुक्तो नरपतिर्ब्रह्मणैर्वेदपारगैः |
गवां शतसहस्राणि दश तेभ्यो ददौ नृपः || १-१४-५०
दशकोटीः सुवर्णस्य रजतस्य चतुर्गुण् |
50, 51a. narapatiH = people's lord; nR^ipaH = that king; vedapaaragaaH braahmaNaiH = by Vedic scholars, Brahmans; evam uktaH = thus, one who is said so the king; tebhyaH = to them; gavaam dashashatasahasraaNi = cows, ten hundred thousand [ten lakhs i.e., 10,00,000, a million]; suvarNasya = of gold [coins]; dasha koTiH = ten of, ten million; rajatasya chaturguNam = silver [coins,] four times [of gold coins]; dadau = he gave.
The king Dasharatha, the lord of people, thus requested by the scholarly Vedic Brahmans gave them millions of cows, ten of ten million gold coins, and the silver four times thereof. [1-14-50, 51a]
Silver is prohibited for donation in such rituals, but here it is being given as barter for the lands earlier donated, hence it is an acceptable item.
ऋत्विजश्च च ततः सर्वे प्रददुः सहिता वसु || १-१४-५१
ऋष्यशृङ्गाय मुनये वसिष्ठाय च धीमते |
51b, 52a. tataH ritwijaH sarve sahitaaH = then, officiating priests, all, collectively; vasu = that wealth; R^iSyasR^ingaaya munaye vashiSThaaya cha dhiimate = to Rishyasringa, to Sage Vashishta, also, enlightened; pradaduH = they gave.
Then all those officiating priests collectively gave that wealth to sage Rishyasringa and to the enlightened sage Vashishta. [1-14-51b, 52a]
ततस्ते न्यायतः कृत्वा प्रविभागं द्विजोत्तमाः || १-१४-५२
सुप्रीतमनसः सर्वे प्रत्युचुर्मुदिता भृशम् |
52b, 53a. tataH = then; supriitamanasaH = well satisfied at heart; te dwijottamaaH = those, best Brahmans; sarve = all of them; nyaayataH = justifiably; pravibhaagam kR^itvaa = dividends, on distributing [among themselves]; bhR^isham muditaaH = highly, gladdened [we are]; thus; pratiuuchuH = they said.
Then all of those Brahmans are well satisfied at heart and distributed among themselves the wealth passed on by Rishyasringa and Vashishta, and then they said, "We are highly gladdened." [1-14-52b, 53a]
ततः प्रसर्पकेभ्यस्तु हिरण्यं सुसमाहितः || १-१४-५३
जाभूनदं कोटिसंख्यं ब्राह्मणेभ्यो ददौ तदा |
53b, 54a. tataH = thereafter; tadaa = then; susamaahitaH = sincerly [the king]; prasarpakebhyaH braahmaNebhyaH = to those who have come to see the ritual, to Brahmans; kotisamkhyam = one crore [ten million] in number; jaambuunadam = [the gold that has come out] of Jambu river; hiraNyam = coins; dadau = donated.
Then to the other Brahmans who arrived there to see the ritual, King Dasharatha sincerly donated ten million gold coins. [1-14-53b, 54a]
दरिद्राय द्विजायाथ हृस्ताभरणमुत्तमम् || १-१४-५४
कस्मैचिद्याचमानाय ददौ रघवन्दनः |
54b, 55a. atha = then; raaghavanandana = Raghava's descendent; yaachamaanaaya kasmaichit daridraaya dwijaaya = one who is beseeching, someone, impoverished, Brahman; uttamam hastaabharaNam dadau = excellent, hand's ornament, gave.
That descendent of Raghava dynasty gave an excellent hand ornament to someone who is an impoverished Brahman and who is beseeching. [1-14-54a, 55a]
ततः प्रीतेषु विधिवद्निजेषु द्विजवत्सलः || १-१४-५५
प्रणाममकरोत्तेषां हृर्षव्याकुलितेन्द्रियः |
55b, 56a. tataH = then; dwijavatsalaH = patron of Brahmans [Dasharatha]; dwijeSu priiteSu satsu = Brahmans, while happy, they are becoming; harSavyaakulitendriyaH = with happiness [coming on] fluttering senses; teSaam vidhivat praNaamam akarot = to them, dutifully, veneration, he made.
While those Brahmans are becoming happy then that king and the patron of Brahmans venerated them dutifully with his senses fluttering with happiness. [1-14-55b, 56a]
तस्याशिषोऽभ विविधा ब्राह्मणैः समुदाहृताः || १-१४-५६
उदारस्य नृवीरस्य धरण्यां पतितस्य च |
56b, 57a. atha = then; udaarasya nR^iviirasya = benevolent, king valiant one; dharaNyaam patitasya = on ground, who is prostrating; tasya = for him; braahmaNaiH vividhaaH aashiSaH samudiiritaaH = by Brahmans, various, blessings, are chanted.
Then that benevolent and valiant King Dasharatha prostrated on ground venerating the Brahmans, and the Brahmans too chanted various blessing hymns on that prostrating king. [1-14-56b, 57a]
The blessings are also Vedic hymns and particular parts of Vedic hymns are chanted for particular occasion called aashiirwachana hymns. To date this practice is continued where a Brahmin priest is commissioned to perform even a domestic ritual. In effect, it shall be construed that these are not the blessings of the Brahmin priests who are chanting, but it is the blessing of Veda itself.
ततः प्रीतमना राजा प्राप्य यज्ञमनुत्तमम् || १-१४-५७
पापापहं स्वर्नयनं दुस्तरं पार्थिवर्षभैः |
57b, 58a. tataH raajaa = then, king; paapaapaham swaH nayanam = sin removing, to heaven, leading; paarthivarSabhaiH dustaram = by best kings impossible to undertake; anuttamam yaj~nam = excellent, ritual; praapya = having achieved; priitamanaa = gladdened at heart, [abhavat = he became.]
Then that king is gladdened at heart for the successful achievement of the completion of that excellent ritual that removes sin and that leads to heaven as well, and that which cannot be undertaken by many of the best kings. [1-14-57b, 58a]
ततोऽब्रविदृश्यश्रृङ्गं राजा दशरथस्तदा || १-१४-५८
कुलस्य वर्धनं त्वं तु कर्तुमर्हसि |
58b, 59a. tataH = thereafter; raajaa dasharathaH = king, Dasharatha; tadaa = then; R^iSyasR^ingam abraviit = to Rishyasringa, said; suvrata = oh, one with best vows; tvam tu = you, alone; kulasya vardhanam = dynasty's, expansion [oriented ritual]; kartum arhasi = to perform, it is apt of you.
Thereafter king Dasharatha said to sage Rishyasringa thus, "oh, sage with best vows, you alone are eligible to perform the ritual for the expansion of my dynasty." [1-14-58b, 59a]
तथेति च स राजानमुवाच द्विजसत्तमः |
भविष्यन्ति सुता राजंश्चत्वारस्ते कुलोद्वहाः || १-१४-५९
59b, c. dwijasattamaH = the best Brahmin; tathaa iti = like that only; raajaanam uvaacha = to king, said; raajan = oh, king; te kulodvahaH = your, to ennoble dynasty; chatvaaraH sutaaH bhaviSyanti = four, sons, there will be.
That best Brahman Rishyasringa saying yes to the proposal, said this to king Dasharatha, "oh, king, there will be four sons to you that ennoble your dynasty. [1-14-59b, c]
स तस्य वाकं मधुरं निशम्य
प्रणम्य तस्मै प्रयतो नृपेन्द्र |
जगाम हर्षं परमं महात्मा
तंमुध्यश्रृङ्गं पुनरप्युवाच || १-१४-६०
60. tasya vaakyam madhuram nishamya = he [the king,] his [Sage's,] words, sweet ones, on hearing; saH nR^ipendraH = he, that king of kings; jagaama harSam paramam mahaatmaa = went into, gladness, very much, great-souled; praNamya tasmai prayataH = venerating, to him, again; tam R^iSyashR^i~Ngam punaH api uvaacha = to him, to Rishyasringa, again said.
On hearing the sweet words of Sage Rishyasringa, he that king of kings Dasharatha went into a state of ecstasy and venerating that great soul, Rishyasringa, again said this to him. [1-14-60]
.
Vedic yajna-s are the rituals of many kinds. Mainly there are 21 types of these yajna-s, 1] sapta paaka yajna-s are 7; 2] sapta havir yajna-s are 7; 3] sapta soma yajna-s are 7. Apart from these rituals, there are rituals for the overall development of society at large, called abhyudayaka yajna-s and under them categorised are: 1] ashvanmedha, 2] raajasuuya, 3] paunDariika, 4] bR^ihaspati sava, and some more are there. These grand scale rituals require a great patronage and support, not only of money but also of a variety of paraphernalia that go into the ritual. Hence only kings and emperors of yester years could conduct them.
The yaaga shaala The Hall of Vedic ritual will be erected with platforms containing areas 1] yuupa stambha-s wooden posts to which the animals are tied. There will be 21 such posts, staked in the Vedic ritual hall, along with a half post staked near at the main altar; 2] uttara vedi, posterior platform; 3] dasha pada, platform for scholars; 4] havirdhaana, place for oblatory paraphernalia; 5] sadas, place for assemblages; 6] agnihotra shaala, place of sacrificial fire; 7] vedi, main Altar of Fire; 8] patnii shaala, place for the wife / wives of the performer and other females. The main activity of the ritual is around the vedi, the 7th item as above, where a garuDa vedi, an Eagle shaped Alter of Fire will be constructed with bricks, where the brick laying and paving itself is a ritual, called iSTikaa chayana . Into this yajna vedi, Altar of Fire, all the oblations are poured.
The Hindu temples will be built in accordance with the layout of yajna shaala, since the daily puuja, at home or in a temple, is a micro-yajna, equable to Vedic Ritual itself. The layout of the temple is comparable to the above layout of yajna shaala .
1] dhavaja sthambha, flag post; 2] bali griha, sacrificial house; 3] bali piiTtha sacrificial platform, where usually the fruits, coconuts, prasada, food items etc., are presented to the deity firstly, before the devotee partakes them, as a kind of sacrifice; 4] havirdhana, preparatory places for havis, the food for sacrifice, usually in north-east or south-west corners; 5] mandapa open hall, where Vedic recitations are chanted; 6] garbha griha, sanctum sanctorum, in this there are two places one is, 7] pratishtha, the place where the picturesque idol is installed, and the other, 8] shakti sthaana, where the power of the installed deity will be installed, in the form of an yantra, a geometrical layout or other form. [For more information, please turn to The cultural Heritage of India, Vol IV, Religion.]
The next epitome of yajna, is human body. It is said that deho devalayaH proktaH ‘human body itself is a temple...’ The above places of Ritual Hall or a Temple are located on body as this: 1] sthuupi [kalasha], the top most golden pot of flagpoist of temple; 2] mahaa nashi the right nostril and kshudra nasi, left nostril; 3] shikhara, temple tower; 4] ghaTa, neck like structure; 5] prastaaram, shoulder like structure of temple; 6] paada, trunk of temple; 7] adhiSTaana, elevation; 8] upa piiTha, secondary seating. This is compared with human body as: Item 1] to human pate with hair-locks; 2] eye - on right and nose on left [for humans have one-eyed vision of God, where God is Omniscient; 3] face; 4] neck; 5] shoulders; 6] arms; 7] leg and thigh; 8] foot.
‘A temple is not a home of god but it is the form of god... the temple layout is the extended form of the rhythm of the innerspace of humans, called dahara aakaasha similar to cosmos of the universe...' [cf. What is a temple? What is its significance? Ganapathi Sthapati, Vaastu Vedic Research Foundation, Chennai, India.] Thus human body itself is identified with the temple, and the temple in turn with Vedic yajna shaala , and therefore it is said to keep the body clean and mind pure... which again is a Vedic import.
The grand scale yajna-s as described in these epics like Ramayana and Maha Bharata are non-existent. But in recent times, such types of yajna-s were conducted on two occasions, once in 1975 and again in 1990. Here are some excerpts from The Indian Express, daily newspaper, published during May 1990: ‘Prof. Frits Staal, with financial assistance from several American funding agencies including the Smithsonian Institute and the Rockefeller Foundation, organized the agni chayana ritual in 1975. In spite of innumerable hurdles, Staal succeeded in persuading the elderly nambudri-s [scholarly priests of Vedic lore] to put together a team of ritualists old and young, give them through training, hold rehearsals for several months and finally put up performance for filming and documentation. Staal followed this up with the publication of his book called Agni ...'
Readers who are interested to know more about yajna, the Vedic ritual, may please look for the works of Prof. Frits Staal, Indologist, at whose instance such rituals were conducted in Southern India. The two-volume book of Prof. Frits Staal: AGNI: The Vedic Ritual of the Fire Altar, running over some two thousand pages. Another book is The Mantra, which is an attempt to analyse the Vedic Hymns, published by State University of New York Press, State University Plaza, Albany, N.Y., 12246, also now available with Indian Book Centre, Delhi
According to Staal, a Vedic ritual is very different from a health cure, a psychoanalyst session, an anthropological meeting or a religious service. Staal maintains that a Vedic ritual follows its own principles and leads a life of its own. He points out that a Vedic ritual requires very detailed and specific knowledge. He estimates that the extent of specialised knowledge needed to put the sacrificial altar together ritually is on a par with the extent of technical knowledge required to build an aeroplane. ‘The bird shaped altar is in fact a kind of aeroplane…’ says Stall ‘only it takes off in a different way…’ Scientific evaluations were also made on the changes occurred on physical and metaphysical levels on the individuals who performed the ritual, by experts from Canada and in association with Prague Institute of Czechoslovakia. Kirlion photography was also undertook by Mrs. Rose Mary Steel from London to record aura or the Electro-magnetic radiation around the human organism and hundreds of pictures of not only the performers but also of the visiting people and of their finger tips are recorded.
Usually at the end of any Vedic ritual the Hall of Ritual, a thatched shed, will be put to fire. This called puurNa aahuti, complete oblation into fire. And then a rain occurs. It used to rain every time when the ritual is totally offered as an oblation into fire at the conclusion of such a ritual. ‘The association between the yajna and rain is indelible. Did it rain on [the day of puurNa aahuti ] i.e., May 9, 1990? It did...’ The Illustrated Weekly of India, May 27, 1990.
....
इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चतुर्दशः सर्गः ||
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© 1999, Desiraju Hanumanta Rao [Revised: March 04]