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ऋत्विज् (Rtvij)

 
शब्दसागरः
English
ऋत्विज्
m.
 (-त्विक्)
1. A domestic chaplain, a family priest.
E.
 ऋतु a
season, यज् to worship, affix क्विन्,
deriv.
irr
 .
Capeller Eng
English
ऋत्वृइ॑ज्
a.
 sacrificing at the proper seasons
m.
 a priest.
Yates
English
ऋत्विज् (क्) 1.
m.
 A domestic priest.
Spoken Sanskrit
English
ऋत्विज् - Rtvij -
adj.
 - sacrificing at the proper time
ऋत्विज् - Rtvij -
adj.
 - sacrificing regularly
ऋत्विज् - Rtvij -
m.
 - priest
ऋत्विज् - Rtvij -
m.
 - priest, sacrificial
Wilson
English
ऋत्विज्
m.
 (-त्विक्)
1 A domestic chaplain, a family priest.
E.
 ऋतु a season, यज to worship, affix क्विन्
deriv.
irr
 .
Apte
English
ऋत्विज् [ṛtvij],
a.
Ved.
 Sacrificing at the proper season or regularly
m.
 A priest who officiates at a sacrifice
यज्ञस्य देवमृत्विजम्
Rv.*
 1.1.1
ऋत्विग्यज्ञकृदुच्यते
Y.*
 1.35
cf.
Ms.*
 2.143 also
the four chief Ṛitvijas are होतृ, उद्गातृ, अध्वर्यु and ब्रह्मन्
at grand ceremonies 16 are enumerated.
Apte 1890
English
ऋत्विज् a. Ved. Sacrificing at the proper season or regularly,
m. A priest who officiates at a sacrifice
यज्ञस्य देवमृत्विजं Rv. 1. 1. 1
ऋत्विग्यज्ञकृदुच्यते Y. 1. 35
cf. Ms. 2. 143 also
the four chief Ṛtvijas are होतृ, उद्गातृ, अध्वर्यु and ब्रह्मन्
at grand ceremonies 16 are enumerated.
Monier Williams Cologne
English
ऋत्व्-इ॑ज् a
mfn.
 (fr. √ यज्), sacrificing at the proper time, sacrificing regularly
ऋत्व्-इ॑ज् (क्),
m.
 a priest (usually four are enumerated, viz. Hotṛ, Adhvaryu, Brahman, and Udgātṛ
each of them has three companions or helpers, so that the total number is sixteen, viz. होतृ, Maitrāvaruṇa, Acchāvāka, Grāva-stut
अध्वर्यु, Prati-prasthātṛ, Neṣṭṛ, Un-netṛ
ब्रह्मन्, Brāhmaṇācchaṃsin, Agnīdhra, Potṛ
उद्गातृ, Prastotṛ, Pratihartṛ, Subrahmaṇya,
ĀśvŚr.
 iv, 1, 4-6),
RV.
AV.
TS.
ŚBr.
KātyŚr.
&c.
ऋत्व्-इज् b See
p.
 224, col. 2.
Monier Williams 1872
English
ऋत्व्-इज्, क्, क्, क्, (इज् fr. rt. यज्), Ved. sacrificing at the
proper seasons, sacrificing regularly
(क्), m. a priest
(the four chief Ṛtvijas or priests are the Hotṛ, Udgātṛ,
Adhvaryu, and Brahman
sometimes eight are enume-
rated, and at very grand ceremonies sixteen, viz. Hotṛ,
Ud-gātṛ, Adhvaryu, Brahman, Brāhmaṇācchaṃsin,
Pra-stotṛ, Maitrā-varuṇa, Prati-prasthātṛ, Potṛ,
Prati-hartṛ, Acchāvāka, Neṣṭṛ, Agnīdh, Subrah-
maṇya, Grāva-stut, and Un-netṛ.)
ऋत्विज् ऋत्व्-इज्। See above.
Macdonell
English
ऋत्विज् ṛtu‿íj,
a.
 sacrificing regularly
m.
 🞄priest.
Benfey
English
ऋत्विज् ऋत्विज्, i. e. ऋतु-यज्,
m.
 A
priest, who receives a stipend for pre-
paring the holy fire and conducting
sacrifices, Man. 2, 143.
Apte Hindi
Hindi
ऋत्विज्
पुं*
 - ऋतु-यज्-क्विन्
यज्ञ के पुरोहित के रूप मे कार्य करने वाला
L R Vaidya
English
ftvij {% m. %} A priest who officiates at a sacrifice. (They are 16 in number such as होता, ब्रह्मा &c.).
Bopp
Latin
ऋत्विज् m. (nom. ऋत्विक् ex ऋतु et इज् a r. यज् sacrifi-
care) sacerdos domûs, familiae. SA. 3. 2.
Lanman
English
ṛtv-íj, a. offering at the appointed time
as m. priest
in the ritual, pl., priests, of
whom there are four, hótṛ, adhvaryú,
brahmán, and udgātṛ́. [ṛtú + íj.]
Vedic Reference
English
Ṛtv-ij is the regular term for ‘sacrificial priest, ’ covering all
the different kinds of priests employed at the sacrifice. It
appears certain that all the priests were Brāhmaṇas.^1 The
number of priests officiating at a sacrifice with different functions
was almost certainly seven. The oldest list, occurring in one
passage of the Rigveda, ^2 enumerates their names as Hotṛ, Potṛ,
Neṣṭṛ, Agnīdh, Praśāstṛ, Adhvaryu, Brahman, besides the
institutor of the sacrifice. The number of seven probably
explains the phrase ‘seven Hotṛs’ occurring so frequently in
the Rigveda, and is most likely connected with that of the
mythical ‘seven Ṛṣis.’ It may be compared with the eight of
Iran.^3 The chief of the seven priests was the Hotṛ, who was
the singer of the hymns, and in the early times their composer
also. The Adhvaryu performed the practical work of the
sacrifice, and accompanied his performance with muttered
formulas of prayer and deprecation of evil. His chief assist-
ance was derived from the Agnīdh, the two performing the
smaller sacrifices without other help in practical matters. The
Praśāstṛ, Upavaktṛ, or Maitrāvaruṇa, as he was variously
called, appeared only in the greater sacrifices as giving in-
structions to the Hotṛ, and as entrusted with certain litanies.
The Potṛ, Neṣṭṛ, and Brahman belonged to the ritual of the
Soma sacrifice, the latter being later styled Brāhmaṇāc-
chaṃsin to distinguish him from the priest who in the later
ritual acted as supervisor. Other priests referred to in the
Rigveda^4 are the singers of Sāmans or chants, the Udgātṛ
and his assistant the Prastotṛ, while the Pratihartṛ, another
assistant, though not mentioned, may quite well have been
known. Their functions undoubtedly represent a later stage
of the ritual, the development of the elaborate series of
sacrificial calls on the one hand, and on the other the use
of long hymns addressed to the Soma plant. Other priests,
such as the Achāvāka, ^5 the Grāvastut, the Unnetṛ, and the
Subrahmaṇya, were known later in the developed ritual of the
Brāhmaṇas, making in all sixteen priests, who were technically
and artificially classed in four groups^6 Hotṛ, Maitrāvaruṇa,
Achāvāka, and Grāvastut
Udgātṛ, Prastotṛ, Pratihartṛ, and
Subrahmaṇya
Adhvaryu, Pratisthātṛ, Neṣṭṛ, and Unnetṛ
Brahman, Brāhmaṇācchaṃsin, Agnīdhra, and Petṛ.
Apart from all these priests was the Purohita, who was
the spiritual adviser of the king in all his religious duties.
Geldner^7 holds that, as a rule, when the Purohita actually
took part in one of the great sacrifices he played the part of
the Brahman, in the sense of the priest who superintended the
whole conduct of the ritual. He sees evidence for this view in
a considerable number of passages of the Rigveda^8 and the
later literature, ^9 where Purohita and Brahman were combined
or identified. Oldenberg, ^10 however, more correctly points out
that in the earlier period this was not the case: the Purohita
was then normally the Hotṛ, the singer of the most important
of the songs
it was only later that the Brahman, who in the
capacity of overseer of the rite is not known to the Rigveda,
acquired the function of general supervision hitherto exercised
by the Purohita, who was ex officio skilled in the use of magic
and in guarding the king by spells which could also be applied
to guarding the sacrifice from evil demons. With this agrees
the fact that Agni, pre-eminently^11 the Purohita of men, is also
a Hotṛ, and that the two divine Hotṛs of the Āprī hymns are
called^12 the divine Purohitas. On the other hand, the rule
is explicitly recognized in the Aitareya Brāhmaṇa^13 that a
Kṣatriya should have a Brahman as a Purohita
and in
the Taittirīya Saṃhitā^14 the Vasiṣṭha family have a special
claim to the office of Brahman-Purohita, perhaps an indi-
cation that it was they who first as Purohitas exchanged the
function of Hotṛs for that of Brahmans in the sacrificial
ritual.
The sacrifices were performed for an individual in the great
majority of cases. The Sattra, ^15 or prolonged sacrificial session,
was, however, performed for the common benefit of the priests
taking part in it, though its advantageous results could only be
secured if all the members actually engaged were consecrated
(dīkṣita). Sacrifices for a people as such were unknown. The
sacrifice for the king was, it is true, intended to bring about
the prosperity of his people also
but it is characteristic that
the prayer^16 for welfare includes by name only the priest and
the king, referring to the people indirectly in connexion with
the prosperity of their cattle and agriculture.
1) This is assumed throughout the
Vedic texts, and is accompanied by
the rule that no Kṣatriya can eat of
the sacrificial offering (Cf. Aitareya
Brāhmaṇa, vii. 26): no doubt because
only the Brāhmaṇas were sufficiently
holy to receive the divine essence of
the sacrifice into which, by partaking
of it, the deity has entered in part.
2) ii. 1, 2. Cf. Oldenberg. Rdigion
des Veda, 383.
3) Darmesteter, Le Zend-Avesta, 1,
lxx et seq.
4) Rv. viii. 81. 5.
5) Cf., for the Achāvāka, Kauṣītaki
Brāhmaṇa, xxviii. 4
Aitareya Brāh-
maṇa, vi. 14, 8, etc.
Bergaigne,
Recherches sur l'histoire de la liturgie
védique, 47
Oldenberg. Religion des
Veda, 397, n. 2. The other three occur
in the Aitareya and other Brāhmaṇas.
See St. Petersburg Dictionary, s.v.
6) Āśvalāyana Śrauta Sūtra, iv. 1, 4-6
Śāṅkhāyana Śrauta Sūtras, xiii. 14,
1, etc. In the Rigveda Sūtra the order
of the four sets is Hotṛ, Brahman,
Udgātṛ, and Adhvaryu. Sometimes a
seventeenth priest is mentioned, but
he was not usually approved, though
the Kauṣītakins maintained him as the
Sadasya. See Satapatha Brāhmaṇa,
x. 4, 1, 19
Eggeling, Sacred Books of
the East, 43, 348, n.
Keith, Aitareya
Āraṇyaka, 37
Weber, Indische Studien,
9, 375.
7) Vedische Studien, 2, 143 et seq.
8) Rv. i. 44, 10
94, 6
viii. 27, 1, etc.
9) Bṛhaspati is Purohita of the gods,
Rv. ii. 24, 9
Taittirīya Brāhmaṇa,
ii. 7, 1, 2
Aitareya Brāhmaṇa, iii. 17,
2
Śatapatha Brāhmaṇa, v. 3, 1, 2
but Brahman in Rv. x. 141, 3
Kauṣī-
taki Brāhmaṇa, vi. 13
Śatapatha
Brāhmaṇa, i. 7, 4, 21. Vasiṣṭha is
Purohita, Rv. x. 150, 5, of Sudās
Paijavana, Śāṅkhāyana Śrauta Sūtra,
xvi. 11, 4
but Brahman of the Sunaḥ-
śepa sacrifice, ibid, xv. 21.
10) Op. cit., 380 et seq.
11) Agni as Hotṛ and Purohita occurs
in Rv. i. 1, 1
iii. 3, 2
11, 1
v. 11, 2.
His Purohitaship is described in terms
characteristic of the Hotṛ's functions
in Rv. viii. 27, 1
x. 1, 6. Devāpi is
Purohita and Hotṛ. Rv. x. 98.
12) Rv. x. 66, 13
in x. 70, 7, purohitāv
ṛtvijā.
13) vii. 26.
14) iii. 5, 2, 1, etc.
15) Oldenberg, 371.
16) Vājasaneyi Saṃhitā, xxii. 22
Taittirīya Saṃhitā, vii. 5, 18
Maitrā-
yaṇī Saṃhitā, iii. 12, 6
Kāṭhaka Saṃ-
hitā, v. 5, 14, etc.
Cf. Weber, Indische Studien, 10, 141
et seq.
376 et seq.
Hillebrandt, Ritual-
litteratur, 97
Oldenberg, op. cit., 370-
397
Ludwig, Translation of the Rig-
veda, 3, 224.
अमरकोशः
Sanskrit
Word: ऋत्विक्
Root: ऋत्विज्
Gender: पुं
Number: all
Meaning(s):
⇒ priest
⇒ priest, sacrificial
⇒ sacrificing regularly
⇒ sacrificing at the proper time
Shloka(s):
2|7|17|2 ► आग्नीध्राद्या धनैर्वार्या ऋत्विजो याजकाश्च ते॥ (ब्रह्मवर्गः)
Synonym(s):
➠ 2|7|17|2 ⇢ ऋत्विक् (ऋत्विज्) (पुं) ⇒ priest, priest, sacrificial, sacrificing regularly, sacrificing at the proper time
➠ 2|7|17|2 ⇢ याजकः (याजक) (पुं) ⇒ royal elephant, elephant in rut, one who offers sacrifices or oblations for or to
Related word(s):
परा_अपरासंबन्धः ➡ ऋग्वेदकर्मकर्ता
जातिः ➡ मनुष्यः
वाचस्पत्यम्
Sanskrit
ऋत्विज्
पु०
 ऋतु + यज्--क्विन् उ० प० । १ याजके, “अग्न्याधेयंपाकयज्ञानग्निष्टोमादिकान् मखान् । यः करोति वृतोयस्य स तस्यर्त्विगिहोच्यते” इति मनूक्ते २ स्वानुष्ठेयवैदिककर्मकरे । ऋत्विजश्च षोडश तत्र मुख्याश्चत्वारः तेषांप्रत्येकं सहकारिण स्त्रय स्त्रय इति षोडश । विवृतिरच्छा-वाकशब्दे ८५ पृ० दृश्या । “अथर्त्विजो यां काञ्चिदाशि-गमाशासते सा यजमानस्यैवेति श्रुतेः “ऋत्विग्बादेनियुक्तौच समौ संपरिकीर्त्तितौ । यज्ञे स्वाम्यप्नुयात् पुण्यं हानिंवादेऽथवा जयम्” इति वृहस्पत्युक्तेश्च ऋत्विक्कृतयज्ञफलंवेतनदक्षिणादिना वरयितुरेव । “श्रौतस्मार्त्त क्रियाहेतो-र्वृणुयादृत्विजः स्वयम्” या० । “तस्य सांख्यपुरुषेणतुल्यतां बिभ्रतः स्वयमकुर्व्वतः क्रियाः । कर्त्तृता तदुप-लम्भतोऽभवद्वृत्तिभाजि करणे यथार्त्विजि” मा० ।ऋत्विजः कर्म ष्यञ् । आर्त्विज्यऋत्विक्कर्मणि आर्त्वि-ज्यशब्दे उदा० ऋत्विक्कर्मार्हति खञ् । आर्त्विनीनऋत्विक्कर्मार्हे “दाक्षिण्यदिष्टं कृतमार्त्विजीनैः” भट्टिः ।
Capeller
German
ऋत्विज् rechtmäßigig oder rechtzeitig opfernd
m.
 Priester.
Grassman
German
ṛtv-íj, a., zur regelmässigen Zeit [ṛtú] opfernd [íj von yaj]
2〉 m., Priester.
-ík 2〉 {196, 7}.
-íjam 1〉 devám {1, 1}
{376, 2}
{380, 7}
hótāram {44, 11}
{45, 7}
{244, 2}
{664, 6} (überall von Agni). — 2〉 {833, 5}
{847, 7} (beidemal von Agni)
{196, 7}
{532, 6}.
-ijā [V.] 2〉 {896, 7}.
-íjā [d.] 2〉 índrāgnī {658, 1}.
-íjas [N.] 1〉 hótāras {826, 3}. — 2〉 {1027, 1}
mā́nuṣāsas {60, 3}
daíviās {828, 1}.
-íjām 2〉 aṣṭamám {940, 9}.
Burnouf
French
ऋत्विज् ऋत्विज्
m.
 (ऋतु
यज्) un des prêtres
officiants
prêtre de famille.
Stchoupak
French
ऋत्विज्-
v. s. v. ऋतु-।