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अभ्यारोहणीय (abhyArohaNIya)

 
Apte
English
अभ्यारोहणीयः [abhyārōhaṇīyḥ],
N.
 of a religious ceremony.
Apte 1890
English
अभ्यारोहणीयः N. of a religious ceremony.
Monier Williams Cologne
English
अभ्य्-आरोहणीय
m.
N.
 of a sacrificial ceremony,
ĀśvŚr.
Lāṭy.
Monier Williams 1872
English
अभ्य्-आरोहणीय, अस्, m., N. of a sacrificial cere-
mony.
Goldstucker
English
अभ्यारोहणीय m. (-यः) The name of a Soma sacrifice:
the first of the seven Soma sacrifices of the Rājasūya
which is performed by a king (see राजसूय and the quo-
tations s. v. अभिषेचनीय)
it is called so in the Śrauta
Sūtras of Āśvalāyana and of the Sāmaveda-schools, but for
shortness sake पवित्र in the Śrauta S. of Kātyāyana
(Āśval.:
अथ राजसूयः । पुरस्तात्फाल्गुन्याः पौर्णमास्याः पवित्रेणाग्नि-
ष्टोमेनाभ्यारोहणीयेन यजेत पौर्णमास्यां चातुर्मास्यानि प्रयुङ्क्ते
नित्यानि पर्वाणि चक्राभ्यां तु पर्वान्तरेषु चरन्त्यहर्विपर्ययं पक्ष-
विपर्ययं वा
Yājnikadeva--Ms. E. I. H. 1362--on Kāty.
Śr. S. XV. 1. 4. and 5.: शाखान्तरेऽस्य (i. e. पवित्रस्य) अभ्या-
रोहणीय इति संज्ञा । फाल्गुनीपक्षस्य प्रथमायां दीक्षेताभ्या-
रोहणीया यज्ञस्यैका दीक्षा द्वादशं शतं दक्षिणा इति च्छन्दो-
गसूत्रे । आश्वलायनोऽपि पुरस्ता°°° प्रयुङ्क्त इति [--the first
quotation being taken from Lātyāy. Śr. S. IX. 1. where,
however, the Ms. E. I. H. 1652 and the Ms. R. L. Berlin
Chamb. 89 (p. 64 a) and Agnisw. comm. Chamb. 436 (p. 244b)
have the more correct reading °भ्यारोहणीयाय ज्योतिष्टो-
माय तस्यैका दी°°--] । पवित्र इति संज्ञासंव्यवहारार्था).
Neither Āśval., nor Lāṭyāy., nor Maśaka give a detailed
description of this sacrifice, since it shares chiefly in the rites
of the Agniṣṭoma, and Kātyāyana, too, who founds his rules
(Śr. Sūtr. XV. 1. 4.--3. 46.) on the text of the Śatapathabr.
(V. 2. 3. 1.--3. 2. 8.) and, among the Sūtra-authors, gives
the fullest information, only mentions what is peculiar to
this sacrifice and not what it has in common with the Agni-
ṣṭoma
Maśaka Ms. Chamb. Berl. 100 (p. 42 b): कॢप्तोऽभ्या-
रोहणीयः
Vyākhyā E. I. H.: कॢ° इति । ज्योतिष्टोम इत्यनु-
वर्तते स चाग्निष्टोमसंस्थः । अग्निष्टोममभ्याहरतीति श्रुतेः
Yājnik. on Kāty.: अवचनेऽग्निष्टोम इति वक्ष्यमाणत्वात्)
the Śatap. itself, however, begins its description only with
the proceedings connected with but following the Abhyāroh.,
viz. with the Pūrṇāhuti &c.
(Sāy.: तत्र--i. e. राजसूये--
पवित्रनामके प्रथमसोमयागे प्रवृत्तिसमानत्वेन वक्तव्याभावात्तं
परित्यज्य तदवसाने कर्तव्यं तत्र पूर्णाहुतिप्रभृति वैशेषिकमुत्तर-
तन्त्रमभिधीयते).--The Abhyārohanīya (or Pavitra) com-
mences on the first day of the first or light fortnight of the
month Phālguna (February-March) and lasts eight days, the
four first of which are occupied by the Dīkṣā or initiatory
rites, the three following by the Upasad-offerings (q. v.)
and the eighth by the Sutyā (q. v.
Yājnik. Paddh.: चतुर्दी-
क्षस्त्र्युपसत्क एकसुत्यः पवित्रसंज्ञकः सोमयागोऽग्निष्टोमसंस्थः)
the presents given to the priests are a thousand cows
in the
choice of the priests, the buying of the Soma &c. it con-
forms itself, as is said before, to the rules of the Agni-
ṣṭoma.--The rites connected with this sacrifice and
following it, are: on the ninth day the Pūrṇāhuti or a liba-
tion of a ladle-full of butter, in the house of the sacrificer,
if he wishes it
--the present he makes on this occasion,
being left to his own liberality. (Harisvāmin adds the
following details, which may serve as an instance: the
Adhwaryu takes first the Āhavanīya fire out
four seats
are prepared
the choice of the Brahman is made silently
the Adhw. sits silently down at the right side of the Brahman
and the sacrificer, prepares the clarified butter, cleans the
ladles Sruch and Sruva and takes with the Sruva as much
butter as is necessary to fill the Sruch
then he proceeds
with fuel and the Sruch to the fire, sits down, puts the
fuel on and in saying svāhā! sacrifices the butter with the
words: ‘this to Agni, this to Prajāpati’
then the sacri-
ficer gives the present to the Adhwaryu.) The principal
ceremonies after this libation are: on the following or tenth
day the burnt sacrifice of a Puroḍāśa fried in eight bowls,
under the recital of Vājas. 9. 35., to Anumati (q. v.), when
the present to the priest is a garment
on the eleventh day
the sacrifice of a Puroḍāśa fried in eleven bowls, to Agni
and Viṣṇu, the present being gold
on the twelfth day, of
a Puroḍāśa, also fried in eleven bowls, to Agni and Soma,
the present: a cow which has been several times liberated,
(liberation being the object to be effectuated by this gift)
on the thirteenth day, of a Puroḍāśa fried in twelve bowls,
when the priest receives a bull
on the fourteenth day, an
Āgrayaṇeṣṭi (q. v.) accompanied with the gift of a cow.--
The next four sacrifices are those which constitute the
Chāturmāsya ceremonies, viz. the Vaiśvadeva, Varuṇapra-
ghāsa, Sākamedha and Śunasīrya (qq. vv.)
they are per-
formed during four successive months but so that the com-
mencement of the Śunasīrya falls on the same day on which
the Dīkṣā of the Abhyārohanīya had begun in the pre-
ceding year. The rite on the first day of the Śunasīrya is
the Pañchavatīya (q. v.), viz. a libation of butter under
special injunctions and accompanied by the muttering of
the verses Vāj. 9. 35. and 37., (performed esp. when the king
suffers from a painful disease, since it will give him relief)
the present is a cart with three horses. There follows on the
second day the Indraturīya which consists of four libations,
viz. a libation of Havis fried in eight bowls, to Agni, --
of Charu made of barley, to Varuṇa, --of Charu made
of gavedhuka-rice, to Rudra, --of curds proceeding from
the milk of a cart-cow, to Indra
and this cow is then
offered to the priest as a present. The sacrifice on the
then following, or third, day is the Apāmārgahoma, which
serves also to break the spell of incantatory rites performed
by an enemy and to turn them against himself, and the
peculiarities of which are therefore described with some
detail by Kāty. and the commentator
it seems to be barren
for the Adhwaryu, for no present is mentioned. The next
in order are the Trishamyukta-libations in three divisions:
first, Puroḍāśa fried in eleven bowls, to Agni and Viṣṇu,
Charu to Indra and Viṣṇu, and Charu or Puroḍāśa fried
in three bowls to Viṣṇu
--the present is a short bull or
cow
secondly on the following day, Puroḍāśa fried in
eleven bowls, to Agni and Pūṣan, Charu to Indra and
Pūṣan, and Charu to Pūṣan, the present: a black bull
or cow
thirdly on the following day, Puroḍāśa fried in
eleven bowls, to Agni and Soma, Charu to Indra and
Soma, and Charu to Soma, the present: a tawny bull or
cow
on the next day Puroḍāśa fried in twelve bowls is
offered to Viśvānara, and Charu made of barley to Va-
ruṇa, or the latter libation is spared for a separate, the
following day
in such a case the present given to the
priest for the libation to Viśvānara is a bull, and for that
to Varuṇa, a black garment, or if such a garment cannot
be had, one that is not black. [The Śunasīrya and the
other ceremonies would therefore comprise seven, or if the
two last are performed on one day, six days
and the cere-
mony to be mentioned presently, the Ratnahavis, would be-
gin on the eighth or seventh day after the Śunasīrya. Such
is the rule of the Kāṇva school, but Harisvāmin despatches
the Indraturīya, Apāmārgahoma and the three Trishamyukta
on the day after the Śunasīrya, and puts the Viśvānara-
and Varuṇa-libations on the third, or the Viśvānara-lib.
on the third and the Varuṇa-lib. on the fourth day, with
the further remark that, according to the option in the per-
forming of the latter rites, the beginning of the next fol-
lowing, the Ratnahavis, would come to fall either on the
third or on the fourth day. This difference between the
two schools, as regards the time of the performance of these
rites, continues therefore in what follows.] The rites next
in order are twelve libations called Ratnahavis (q. v.) which
are performed on twelve successive days in twelve different
houses, whereto the sacrificer repairs for this purpose on
each following day, with the Gārhapatya and Āhavanīya
fire placed on the two Araṇis
viz. a libation of 1. Puroḍāśa
fried in eight bowls, to Agni Anīkavat, in the house of
the Senānī or commander in chief
2. Charu to Bṛhaspati,
in the house of the Purohita or family priest
3. Puroḍāśa
fried in eleven bowls to Indra, in the house of the Yaja-
māna or the king for whom all these proceedings take
place
4. Charu to Aditi, in the h. of the Mahiṣī or his
first and principal wife
5. Charu (made of barley) to Va-
ruṇa in the h. of the Sūta or the master of the horse
(Yājnik.: = अश्वसारथिः
Hariśv.: = अश्वपोषक)
6. Puro-
ḍāśa fried in eight bowls, to the Maruts, in the h. of the
Grāmaṇī or mayor (Yājnik.: = ग्रामनेता वैश्यानां महत्तरः)
7. Puroḍāśa fried in twelve or eight bowls, to Savitṛ, in
the h. of the Kṣattṛ or goldstick-in-waiting (at the same
time the overseer of the harem and confidential messenger
(Sāy.: क्षत्ता नाम यष्टिहस्तोऽन्तःपुराध्यक्षः सर्वेषां नियन्ता
प्रतिहारापरपर्यायः)
8. Puroḍāśa fried in two bowls, to
the Aśvins, in the h. of the Saṅgrahītṛ or the driver (who
stands on the left side of the king in his carriage)
9. Charu
to Pūṣan, in the h. of the Bhāgadugha or minister of the
revenue (Sāy.: राज्ञः प्राप्तं षष्ठं भागं प्रजाभ्यो गृहीत्वा राज्ञे
दोग्धि प्रयच्छतीति भागदुघः)
10. Charu made of Gave-
dhukas which have been fetched from the houses of the
overseer of the gambling halls (akṣavāpa) and of the govi-
kartṛ or (master of the) huntsmen (or acc. to others of a
ploughman), to Rudra, in the h. of the Yajamāna or sacri-
ficer
11. Ājya or clarified butter taken four times, to Road
(personified as a divinity), in addressing it with the words
‘may Road liking the clarified butter partake of it (Śatap.
V. 3. 1. 11.)’, in the h. of the Dūta or messenger
12. a
Darvihoma of Charu made of black rice which has been
unhusked with the finger-nails, under the recital of the
words एष--स्वाहा (Vājas. 9. 35.), or a simple Charu pre-
pared in the same manner under the recital of the same
words and a Vaṣaṭkāra, to Nirṛti, in the h. of a wife of
the king who has been left by him for want of having
borne him a son. The presents to the priests in the pre-
ceding twelve acts are severally (and in the given order):
1. gold, 2. a cow with a black back (or acc. to others with
a white back
see शितिपृष्ठ), 3. a bull, 4. a milch-cow, 5. a
horse, 6. a spotted cow, 7. a red (or acc. to others, a white
see श्येत) cart-ox, 8. two twin-cows or, if they cannot be
had, two cows, which are born one after the other, 9. a
cow with white and black hairs, 10. three presents (for the
lib. to Rudra), viz. a. either a cow with white thighs (acc.
to some, with black thighs) or one with a white tail (acc.
to some, with a black tail
see शितिबाहु and शिति-
वाल), b. a dagger-sword, sharp and its point unbent,
(without a sheath), c. a vessel where gambling-dice are
thrown in, tied round with a cord made of hairs
11. three
presents (for the lib. to Road), viz. a. a bow covered with
pyukṣṇas [which word is rendered by Sāy.: tendon, by
Yājnik. in reference to others: tail of a peacock, or skin
of a boa constrictor
the E. I. H. Ms. of the comm. to
Śatap. V. 3. 1. 11. and Weber's ed. read उक्ष्ण° for प्युक्ष्ण
which seems doubtful, though उक्ष्ण is explained उक्षविकार],
b. a leather quiver with arrows, and c. a red turban
12. a
black, old diseased cow.--Then the king tells his bar-
ren wife to go forth and out of his power, and she re-
pairs to the house of a Brāhmaṇa where the king has no
more any control over her.--After the Ratnahavis have
been completed, the (royal) sacrificer goes to his palace
and makes (apparently on the day of the twelfth Ratna-
havis) a libation of Charu which has been prepared in the
milk of a white cow which has had a white calf, to Soma
and Rudra
and the present he makes to the priest, is this
white cow
(this rite is performed esp. if the king suffers
from scabs or vitiligo). On the following day he makes a
libation of Charu to Mitra and Bṛhaspati, and makes to
the priest the gift of a cow. This libation which is also
the subject of special injunctions, closes the rites which are
connected with the Abhyārohaṇīya and are immediately
followed by those of the Abhiṣechanīya. [The Sāmaveda
school must have rejected the performance of the Śunāsīrya
and of all the following rites, since they place with distinct
words the beginning of the Abhiṣechanīya (v. s. v.) on the
same day of the following year on which, in the previous
year, the initiatory rite of the Abhyār. commenced, viz. on
the first day of the light fortnight of the month Phālguna,
i. e. on the same day when acc. to the Yajurveda school,
the Śunāsīrya would have to begin (e. g. Lātyāy. Śr. S.:
संवत्सरादूर्ध्वमभिषेचनीयेन यजेत तस्मिन्नेव काले
Agnisw.:
इष्ट्वाभ्यारोहणीयेन संवत्सरमासित्वा ततोऽभिषेचनीयेन यजेत ।
अभिषेचनीय इति संज्ञा । तस्मिन्नेव काले । यस्मिन्कालेऽभ्या-
रोहणीयेनेष्टम् । फाल्गुनीपक्षस्य प्रथमायामिति)
Harisvāmin
who seems to assign only a fortnight to the performance
of the rites from the Śunāsīrya to the last Charu-libation,
puts the Abhish. (as mentioned s. v.) on the first day of
the dark fortnight of the month Phālguna (Harisw.: फाल्गुन-
कृष्णप्रतिपद्यभिषेचनीयस्य दीक्षेत) in reading the Śrauta S.
XV. 3. 49. of Kātyāy.: फाल्गुनीयजनीये दीक्षते
but the
Kāṇva school which is followed by Yājnikadeva, the com-
mentator of Kātyāy., assigns a much longer duration to
these rites and places therefore the beginning of the Abhish.
(which circumstance I omitted to mention under अभिषेच-
नीय) on the first day of the light fortnight of the month
Chaitra (March-April), in reading the named Sūtra फाल्गु-
नीपक्षयजनीयेऽभिषेचनीयं दीक्षते and supplying at फाल्गु-
नीपक्ष the word अतीत
they forbid moreover altogether
any religious act to be performed during the dark fortnight
of Phālguna (Yājnik.: फाल्गुन्यां नित्यं शुनासीरीयं प्रातर्नित्यं
वैश्वदेवं पर्व । फाल्गुनकृष्णपक्षे किमपि कर्म न भवति)]. E.
अभ्यारोहण, taddh. aff. छ (or perhaps a Tatpur., रुह् with
आ and अभि, kṛtya aff. अनीयर्
comp. the E. of अभिषे-
चनीय)
scil. सोमयाग.
वाचस्पत्यम्
Sanskrit
अभ्यारोहणीय
त्रि०
 आभ + आ + रुह--अनीयर् । आभिमुख्येनारोहणीये । ण्यत् । अभ्यारोह्योऽप्यत्र ।