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अभिषेचनीय (abhiSecanIya)

 
Capeller Eng
English
अभिषेचनी॑य
a.
 worthy or destined to be
consecrated
m.
 consecration.
Spoken Sanskrit
English
अभिषेचनीय abhiSecanIya
adj.
 belonging to inauguration
अभिषेचनीय abhiSecanIya
adj.
 worthy of inauguration
Apte
English
अभिषेचनीय [abhiṣēcanīya] षेच्य [ṣēcya] षेक्य [ṣēkya], षेच्य षेक्य 1 Worthy of inauguration, fit to be crowned.
Belonging to coronation. -यः
N.
 of a sacrificial ceremony performed at the coronation of a king.
Apte 1890
English
अभिषेचनीय,
षेच्य,
क्य 1 Worthy of inauguration, fit to be crowned.
2 Belonging to coronation.
यः N. of a sacrificial ceremony performed at the coronation of a king.
Monier Williams Cologne
English
अभि-षेचनी॑य
mfn.
 worthy of inauguration,
ŚBr.
belonging to inauguration (as vessels,
&c.
 ),
ŚBr.
&c.
अभि-षेचनी॑य
m.
N.
 of a sacrificial ceremony performed at the inauguration of a king,
ŚBr.
AitBr.
&c.
Monier Williams 1872
English
अभि-षेचनीय or अभि-षेच्य or अभि-षेक्य,
अस्, आ, अम्, worthy of inauguration
belonging to in-
auguration
(-नीयस्), m., N. of a sacrificial cere-
mony performed at the inauguration of a king.
Goldstucker
English
अभिषेचनीय I. Tatpur. m. f. n. (-यः-या-यम्) To be bathed
or consecrated, worthy of being bathed or consecrated (see
अभिषेक)
e. g. Śatapathabr.: ये वा एतस्योदृचं गमिष्यन्ति राष्ट्रं
ते भविष्यन्ति राजानो भविष्यन्त्यभिषेचनीयाः…विशो
ऽनभिषेचनीयाः. E. सिच् with अभि, kṛtya aff. अनीयर्.
II. 1. m. f. n. (-यः-या-यम्) Fit for, or serving for,
the ceremony of consecration (see अभिषेचन and अभिषेक)
e. g. Śatapathabr.: अभिषेचनीयानि पात्राणि भवन्ति यत्रैता
आपोऽभिषेचनीया भवन्ति.
2. m. (-यः) The name of a Soma sacrifice: the second
of the seven Soma sacrifices which form part of the Rāja-
sūya (q. v.
and see पवित्र or अभ्यारोहणीय, दशपेय, केशव-
पनीय, व्युष्टिद्विरात्र consisting of two sacrifices, and क्षत्र-
धृतिः
Sāyaṇa in conformity with Kātyāyana: तत्र--i. e.
in the Rājasūya--पवित्राभिषेचनीयदशपेयकेशवपनीयव्युष्टि-
द्विरात्रक्षत्रधृतिसंज्ञकाः सप्त सोमयागाः
the Vyākhyā of the
Maśaka Sūtr.: राजा राजसूयेन यजेत तस्य सप्त सुत्या अभ्या-
रोहणीयः । अभिषेचनीयः । दशपेयः । केशवपनीयः । व्युष्टि-
द्विरात्रः । क्षत्रस्य धृतिरिति). It is performed a year after
the पवित्र or अभ्यारोहणीय has taken place (Sāyaṇa on the
Śatap.: एवं पवित्राख्यात्प्रथमसोमयागादनन्तरभावीन्यानुम-
तादीनीष्टिदर्विहोमात्मकानि संवत्सरपर्यन्तमनुष्ठेयानि कर्माण्य-
नुक्रान्तानि । अथ द्वितीयस्याभिषेचनीयाख्यस्य सोमयागस्य प्र-
योगोऽभिधास्यते
the Vyākhyā on Maśaka: अभ्यारीहणी-
येनेष्ट्वा संवत्सरादूर्ध्वमभिषेचनीयेन यजेत), and commences,
according to Harisvāmin, on the first day of the second
or dark fortnight
acc. to the Sāmaveda-school, on the first
day of the first or light fortnight of the month Phālguna
(February-March)
it consists of several ceremonies which
last five days, the first or दीक्षा occupying one day, the
उपसद् offerings three days and the सुत्या one day. The
officiating priest who performs the initiatory rites and
chants the Sāmav.-hymns specified in Maśaka's Kalpasūtras,
must be a Brāhmaṇa of the family of Bhṛgu. The principal
ceremonies of this sacrifice (in which seem to have originated
those of the अभिषेक q. v.) are the following: after the
initiatory rites have been performed and the Adhwaryu
priest has summoned the king who performs the Rājasūya
sacrifice, in proclaiming his name, the name of his father
and mother and that of his kingdom, he takes seventeen
kinds of liquid with vessels made of Udumbara (Ficus glo-
merata) wood, viz. he takes 1. water of the river Sarasvatī,
which he places in a well screened place
2. having pro-
vided himself with as much clarified butter as is sufficient
for a full libation and gone into a pond, and having sent
there a man or a beast, he pours into the first wave which
is roused by either of them in an eastern direction, the
clarified butter and then takes the water of that wave
3. he
repeats the same process with the second wave which is
roused in a western direction
4. he then takes river-water
in the direction with the stream and 5. against the stream,
6. river-water which has broke out and formed a separate
stream, 7. sea-water, 8. water from a whirlpool, 9. water from
a deep lake, 10. water proceding from rain during sunshine,
before it has fallen down, 11. water from small tanks, 12. well-
water, 13. ice- or dew-water
(Śrīdeva observes that it must
be collected in places where there is much dry grass,
by throwing a clean garment over it and afterwards by
wringing it out in a cup)
14. honey, 15. water proceeding
from the membranes investing the fœtus of a cow which
has calved, 16. milk, 17. clarified butter
(Śrīdeva observes
that the water of the Sarasvatī and all water which is not
at hand as well as the water which can only be had con-
ditionally, e. g. that of 10. 13 15., must be first procured and
then the other kinds). He then catches, at it were, sun beams
with the hollow of his hand and joins them with each of the
seventeen liquids while repeating severally the hymns he
has recited before, when collecting each water. Then, he
pours these liquids into one vase made of Udumbara-
wood, arranges four vases made severally of Palāśa-(Butea
frondosa), Udumbara-, the pendant branch of the Ficus
Indica-, and Aśvattha- (Ficus religiosa) wood, spreads
out before them a tiger-skin and distributes the water col-
lected in the one vase, into the four sacrificial vases. Next
follows the toilet of the king who takes off the garments
he wore at the preparation for the sacrifice, and now is
clad by the Adhwaryu in a silk under garment and over
it in a red and white cloak
on his head the priest places
the royal turban (uṣṇīṣa), fastening both its ends to his
waist
and in his hands the bow, which he strings, and
three arrows. Then he throws copper into the face of a
long-haired eunuch who sits in the midst of the assembly and
represents the various kinds of death. These rites having been
performed, the Adhwaryu invites the king to step on the
tiger-skin, placing under his feet a golden circle and another
golden circle perforated with nine or a hundred holes on his
head
then he lifts up the arms of the king, and while the
latter is thus standing with his face towards the east, either he
or the royal family priest drops the contents of the Palāśa
vase over him
then the king's brother drops over him the
water contained in the Udumbara vase
then a Kshatriya
friend the water in the third vase, and lastly a Vaiśya
the water in the Aśvattha vase. The Hotṛ then having
recited the legend of Śunaḥśepa, the king gives to the
Adhwaryu and to him severally a hundred or a thousand
cows as well as gold, food and cloth
he then rubs the
consecrated water which remains on his body, over himself
with a black-horn-brush, makes three steps on the tiger-
skin at the hand of the Adhwaryu, and having poured the
remainder of the consecrated liquid into the Palāśa vase
hands it to his favourite son. After a libation of clarified
butter the Adhwaryu then proclaims the name of the king
coupling with it, however, this time the name of the son
(by saying e. g. ‘here is Daśaratha, the father of Rāma’).
The subsequent ceremonies refer to the preparation of a
carriage, the putting to it of a team of horses &c., the
giving of cows to the king's brother, the king's mounting
the car, tying on his feet a pair of shoes made of boar's
skin, giving to his bow-bearer the bow with the three ar-
rows and after various other rites, playing a game of shells,
five shells having been handed to him by the Adhwaryu,
with his brother, his charioteer (sūta) or his architect (stha-
pati) and his military chief, the shells being either made
of gold, or the fruits of Beleric myrobalan serving as such
(Sāyaṇa on the Śatap.: अक्षा नाम कपर्दकाः सुवर्णनिर्मिताः ।
विभीतकफलानि सौवर्णा वेत्येके) and the game representing
the victory of the Kali age over the other ages
the cere-
mony closes with libations in the fire. (The Mīmānsists
do not consider the recital of the legend of Śunaḥśepa and
the game of shells as special parts of the Abhiṣechanīya,
but as rites belonging in general to the whole Rājasūya
sacrifice. For the full detail of the ceremony and the
hymns to be recited at the various rites see Śatapathabr.
V. 3. 3. 1.--4. 4. 25. and Kātyāyana's Śrautas. book 15,
4-7.). E. अभिषेचन, taddh. aff. छ (II. 2. scil. सोमयाग)
(Mādhava, however, who uses also the term अभिषेच्य as
the name of the ceremony, seems to consider the word as
a Tatpur. like अभिषेचनीय I.).
Shabdartha Kaustubha
Kannada
अभिषेचनीय
पदविभागः - > विशेष्यनिघ्नम्
कन्नडार्थः - > ಅಭಿಷೇಕಕ್ಕೆ ಯೋಗ್ಯನಾದ
निष्पत्तिः - > अभि + षिच (क्षरणे) -"अनीयर्" (३-१-९६)
वाचस्पत्यम्
Sanskrit
अभिषेचनीय
त्रि०
 अभि + सिच--कर्म्मणि अनीयर् । अभि-अभिषेकार्हे “ये वा एतस्योदृचं गमिष्यन्ति राष्ट्रं ते भवि-ष्यति राजानो अभिषेचनीयाः” शत० ब्रा० । साध्वर्थेछ ।२ अभिषेकद्रव्ये
त्रि०
 “पुरोडाशस्विष्टिकृतोऽभिषेचनीय-वत्” कात्या० १८, ६, १५, “राजसूयस्यान्तर्गताभिषेचनीयसोमस्येव” कर्क० “अभिषेचनीयेष्ट्या” शत० ब्रा० ।
Capeller
German
अभिषेचनी॑य zur Weihe gehörig
n.
 die
Weihe.
Stchoupak
French
अभि-षेचनीय-
a. v. désigné pour la consécration.