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AUTHOR : Bhandari.
TITLE : Journal of the Asiatic Society of Bombay.
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ODYSSEY
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m in the art of stage-
!e of critical judges -
a plot of intrigues of
rirlnister and Guru of
1 there is not an iota
ly there is no Vipra-
of love is always very
d battles. The whole
atta holds his audience
awe, wonder and sub-
the dialogue
piece of dramatic skill.
sa in this play is highly
dience for his Prayoga-
as scenes full of love-
bases.
.(_(,
PRAVARGYA MAHAVIRA AND IDOLS
V. S. BHANDARI
PRAVARGYA Mantras are to be found in the Vajasaney'i-Samhitfi
(XXXVI to XXXIX) Maitrilya1f'i-Samhitii and the Aitareya Ara1f-
yaka (IV and V): It is a Supplementary rite for the Soma sacrifice
as it forms the part of the performance of the Upasad days of the
Soma sacrifice. In origin it stood a:s an. independent sacrifice, as is
suggested by its ummportant place in Soma sacrifice. The Pravargya
is derived from Prav'Vrj. It is also a technical term used for put-
ting on the Gharma or Cauldron, (which is also called Mahavira) on
the fire. This derivation is suggested by Satapatha Briihmatta,
when it says
1
"Puts it on in the same way as if he were putting the
( Pravargya) Cauldron on". ( 1 . 2 . 2 . 7).
This rite consists of an offering of heated milk and ghee in a
pot called the Mahavira, from which libations are made among
others to .ASvins and of which the sacrificer partakes. The whole
rite is treated with a considerable amount of mystic solemnity cal-
culated to impart to it an air of unusual significance. A special
importance is attached to the rough clay pot, used for boiling the
milk, and manufactured and baked in the course of performance it-
self. It is called Mahavl'ra, i.e. the great man or here a Samraj or
Supreme king and is made the object of adoration as though it were
a veritable deity of well-nigh paramount power.
The object of Pravargya, is the bodily regeneration of the sacri-
ficer, the provision of heavenly body with which alone he is per:.
nti.tted to enter the premises of Gods. The Aitareya Bfliihmatta
( 1. 22 .14) explains the whole rite as a mystic union of the Gods,
which produces a new body for the sacrificer. Dr. Geldner
2
ac-
cepts this view in so far as he regards it as an allegory of 'Deva-
mithuna' or 'mithuna' in general. There is a theory underlying the
exposition of the Pravargya as given in the SB. It makes the Maha-
vira pot a symbol of the Sun, whilst the hot milk represents the
divine flood of the life and light with which the performer of the
ceremony becomes imbued.
1 1. 2. 2. 7
2. Vedische Studien ll, p. 135.
26 V. S. BHANDARI
According to
3
Dr. Eggling "These symbolic interpretations
tainly adopt themselves admirably to the general sacrfi.cial imagery.
As the Sun is the head of the universe - or in figurative language
- the head of Prajapati - so its earthly and earthen counter-part,
the Mahlivira pot, is the head of Visnu and the sacrificial man and
the sacriflcer .. " This ceremony is performed in order to
plete the universe and the sacrifice, as well as the divine body of
the sacrificer by supplying them with their head, and to imbue
them with the divine essence of life and light. This symbolism in
some points is connected with the Pravargya ceremony. It accounts
for the deep reverence shown to Gharma Vessel,'which is the giver
of life and light.
4
0ldenberg and Hille brandt think that the nature of the rite
in its original sense was a Sun spell, in which the Mahi.v1ra repre-
sents the Sun, and the heating of the milk over which a golden
plate is put, is a symbolic refreshing of the heat of the Sun and
consequently of the powers of the sacrificer.
The Adhyaya XXXIV of VS. contain preliminary Mantras of
Pravargya, chiefly prayers for long life, unimpaired faculties, health,
strength, prosperity, security, tranquillity and contentment. The
first mantra 'l;tcam Vacam' ( 36 . 1) is the santikaral}-a Mantra.
The famous Gayatri Mantra is also included in the Pravargya
ceremony in order that the sacrificer may get the excellent lustre.
In the famous mantra Sam no dev'i ( 36 .12) celestial waters are re-
quested to be helpers, to be sweet for drinking and to flow with
health and strength to the sacrificer.
In the mantra 'Drte' (36.16) the sacrifi.cer addresses the
Gharma or Mahav!tra in which the offering of heated milk is pre-
pared. As we have noticed earlier the Mahavilra represents the
Sun. . The Adhvaryu recites another famous mantra 'Taccaim.ur'
( 36. 24) in which the Sun now represented by Mahavira is praised.
"Through hundred autumns we may see that Bright Eye (of the
universe)". This mantra forms a part of marriage ceremony.
According to Piiraskara grhya siltra
5
, "He (the bridegroom) makes
her (bride), look at the Sun with the mantra
When the necessary animals, vessels and implements have been
brought to the sacrificial ground, the sacrificer first equips the
Mahiavll'a with its equipments. With a wooden spade he digs out
the clay. The spade is made of Udumbara and is symbolic of the
3. Dr. Eggling, SBE, Vol. X, p. VIII.
4. Religion des Veda, p. 448.
5. .... , ...... 1. s. 7
PRAVAR!
vigour of thunder-bolt.
vigour. Adhvaryu then
takes the 'Valm1ka-vapa
hill. He puts it on the
clay. The divine 'Vamll
as Upajivhika. Earth
a black antilope-skin. 1
or divine ants on accoun1
wherever they dig besto
According to 6Bloo:rn
in Atharva-Veda ritual,
and as an antidote agai
hill is used as a cure fi
as Bhiitasya Prathamaj
dhara explains the
tion with the first
dug up by a boar and 1
V almlka vapa, he addref
"Only this large was l
the 'V araha' incarnatio:n
the water in the beginJ
was this earth in the
up he was her lord,
I
I
Actual manufacturj
tion of the 'Makhaya' I
kas, a kind of plant
milk. Adhvaryu takin
'Praitu' (37. 7)
9
and g
ground being raised so1
object of !his enclosed
from seeing the manu
people are not allowed
varyu then deposits thi
gavedhuka grass mld ti
Sambharas.
Next he takes a lq
high, contracted in
three thumbs-breadth. ,
With the mantra '.ASi
6. American Journal of Pl
7
s.
9. att'Eill'I<Sifll fmt
,lie interpretations
teral sacrficial imagery.
in figurative language
d earthen counter-part,
the sacrificial man and
rmed in order to
as the divine body of
r head, and to imbue
nt .. This symbolism in
ceremony. It accounts
ssel,
1
which is the giver
the nature' of the rite
!h the Mahavira repre-
over which a golden
e heat of the Sun and
lreliminary Mantras of
paired faculties, health,
and contentment. The
tikarai].a Mantra.
uded in the Pravargya
et the excellent lustre.
celestial waters are
tking and to flow with
acrificer addresses the
of heated milk is
ahav'iira represents the
us mantra
by Mahavira is praised.
tat Bright Eye (of the
,f marriage ceremony.
the bridegroom) makes

l implements have been
rificer first equips the
)den spade he digs out
and is symbolic of the
j.
PRAVARGYA MAHAViRA AND IDOLS
27
vigour of thunder-bolt. He thus supplies the Pravargya with
vigour.. Adhvaryu then takes the lump of clay and the sacrificer
takes the 'Valm1ka-vapa' an omentum like inner lump of an ant-
hill. He puts it on the black antilope-skin to be mixed with the
clay. The divine 'Vamryal).' or white ants are known in
as Upajivhika. Earth thrown by them, is taken up and placed on
a black antilope-skin. They are addressed as the 'Divyo Varmyo'
or divine ants on account of the wonderful power of producing water
wherever they dig bestowed on them by Gods.
According to 6J3loomfield "A lump from white-ants nests is used
in Atharva-Veda ritual in connection with a charm for Diarrhoea,
and as an antidote against poison". Even now the clay from ant-
hill is used as a cure for poison. These white ants are addressed
as Bhutasya Prathamaja or the earliest of the creation.
7
Mahl-
dhara explains the antiquity of their origin by their close connec-
tion with the first born earth. .Next the sacrificer takes the earth
dug up by a boar and places it by the side of the earth known as
Valmika vapa, he addresses the earth with Mantra Iyatyagra ( 37. 5).
"Only this large was she in the beginning". This may refer to
the 'Varaha' incarnation of when he raised up the Earth from
the water in the beginning of the creation. SB. says "Only so large
was this earth in the beginning. A boar called Emfu;;a raised her
. up he was her lord, Prajapati (14.1. 2.11) .
8
Actual manufacturing of the Mahavlrra begins with the recita-
tion of the 'Makhaya' ( 37. 7) the clay placed by the side of Pi:iti-
kas, a kind of plant used to expedite the curdling of the sacrificial
milk. Adhvaryu taking the black antilope-skin, utters the mantra
'Praitu' (37. 7)9 and goes to the 'Pariv:rta', an enclosed space, t;he
ground being raised so as to form a mound covered with sand. The
object of this enclosed space is to prevent any unauthorised person
from seeing the manufacturing of Mahavira. For this very reason
people are not allowed to see an incomplete image of a deity. Adh-
varyu then deposits the 'Sambharas' on the mound. He then mixes
gavedhuka grass and the milk of Aja in the Valmlkavapa and other
Sambharas. '
Next he takes a lump of clay and makes a Mahavira pot, a span
high, contracted in the middle and at the top he draws a spout, of
three thumbs-breadth. It is a sort of nose to Mahavira Pravargya.
With the mantra '.ASvasya' (37 .9) Mahavira pots are fumigated
6. American Journal of Philosophy, Vol. VII, p. 482.
7 I I
37. 4
8. . I 1!1'.911. 14.1.2.12
9. a-m fl!ro 37. s
28 V._ S. BHANDARI
wiit:h: thl:l 1i.()t'S'e' dring. Even now the horse dung is used for the
manufacture. of images of gods. The pots are baked with bricks
the baked vessels are lifted up one by one. They are identical with
atmospheric vayu. Then the three Mahav'fra pots are sprinkled
with goat's milk .. The person who participates in the Pravargya en-
ters the life of light. The observance of this rule is same as that
at the creation of the universe. As there Prajapati reconstructs his
body, so the sacrificer in keeping up of the observance of the Pra-
vargya constructs himself a new body for the future life.
For tying the cow, that is to furnish the milk for gharma, a
post is fixed in the ground. Near it a peg is driven into the ground
to tie the goat, whose milk is to be used afterwards. Then he an-
oints the Mahav'fra pot which is filled with consecrated ghee and
prays "May the God Savitr anoint you with honey". A silver
plate is put under the Maha:v:rra to protect it from evil spirits that
infest the earth. Adhvaryu surrounds the Mahav!ira with ashes and
coals of Garhapatya, and above them lays thirteen pieces of split
Vaikankata wood representing thirteen months, the Pravargya be-
ing the year. He then places a gold. plate weighing 100 Raktis, on
the top of the pot.
The sacrificer and the priests fan the fire, walk reverentially
round the Mahavira with 'Madhu, madhu, madhu' (VS. 37 .13) and.
do obeisence to it as the representative of the Sun. Being similar
to 'Madhu-rasa', Prfu:}.a (vital breath) is called 'madhu'. According
to SB, 'With madhu, madhu, madhu, true vital breaths, e.g. prfu}.a,
udana and vyana are put in the Mahav1ra ( 14. 1 : 3. 30) .
1
o
This is just nothing but a sort of rite or esta-
blishment of vital breaths in the Idol and enhanCing the image.
Even now, while performing the rite for the earthen
idols of Gai].e.Sa and other deities, Mantra,
11
'Prfu;!.ada apanada' from
V. S. 17. 15, is recited, where vital breaths as well as divine lustre are
solicited for the Idol. The sacrificer and other priests step up and
revere the Mahavira with the Avaka5a, which represents vital airs.
It is addressed
12
as 'Garbha of the Gods,' because the shining Sun
represented by Mahavira holds (garbha) everything. It is also
described as Agni, represented by the Mahawra, he shines on earth,
upholder of the sky and heat (tapas), God immortal.
13
He is the
guardian, and never resting. This expression reminds us of the idea
expressed by Kalidasa while describing the Sun and the king.
14
10. ll"q; fu': 'SfTllh ll
n. err.-. 17.15
12. err.-. 37. 14
13. 3l'fll7.i err. 3 1 . 1 1
' ... r;;
14. '+fl'i!: QIS61QI'1t1 (jlf I 5. 4
'.
j
PRAVAli
The Sun has his horses
whose sustenance is on'
V.4).
This Sun
worlds, Lord of
Adhvaryu uncovers the;
at the Mahavira, reciti
"Together with Tvastr 1
presides over procreatii
ladies could actually Pal
citing the mantras.
With three sentend
cow is called. She is ,
Sarasvati.
.
The milking of the
and Indra, as they hell
fice.
He then takes two
with which Mahavira il
or supporting tray
tray is symbolic of bellj
He then pours the splii
the Maha.vira pot. Afj
the Mahavira upwardsj
place this sacrifice in l
The MahavJXa is
ting out) of the
vargya are laid out
sents the head, the
plates of gold and silvE
tents of Cauldron bloo4
It is symbolic of i
provides him with heal
to enter the premises
the mantra
protection of the
of the people for the ri
peace and comfort ot
vargya. Moreover
to be led is symbolic '
supposed to help the j
dung is used for the
re baked with bricks
'hey are identical with
ra pots are sprinkled
s in the Pravargya en-
s rule is same as that
tjapati reconstructs his
bservance of the Pra-
te future life.
te milk for gharma, a
:lriven into the ground
Then he an-
consecrated ghee and
ith honey". A silver
from evil spirits that
iliaVJira with ashes and
hirteen pieces of split
hs, the Pravargya be-
eighing 100 Raktis, on
re, walk reverentially
tdhu' (VS. 37 .13) and.
te Sun. Being similar
d 'madhu'. According
tal breaths, e.g. prfu:}.a,
L1 :3.30).
10
rite or esta-
enhancing the image.
ha rite for the earthen
Prfu;tada apanada' from
!Tell as divine lustre are
er priests step up and
h represents vital airs.
cause the shining Sun
everything. It is also
ra, he shines on earth,
immortal.
13
He is the
reminds us of the idea
Sun and the king.I4
5. 4
PRAVARGYA MAHA.ViRA AND IDOLS
29
The Sun has his horses yoked but once. Such is the duty, of him
whose sustenance is on the sixth part". (Abhijfw'ina .SakuntaZam
V.4).
This Sun represented by Gharma, is described as the 'Lord of
worlds, Lord of thoughts and Lord of all speech.' Finally the
Adhvaryu uncovers the head of the sacrificer's wife, who is looking
at the Mahavira, recites the mantra 'Tvastrmantastva ( 37. 20).
"Together with Tvastr we will serve you," Tvast:r is the God, who
presides over procreation and bestowing of children. Thus even
ladies could actually participate in the worship of Mahavira, by re-
citing the mantras.
With three sentences "IQ.a echi' etc. ( 38. 2) the Gharmadugha
cow iS" called. She is given three names, namely, IQ.a, Aditi and
Sarasvati.
The milking of the cow is done in a bowl for ASvins, Saras.vati
and Indra, as they helped the restoration of the head of the sacri-
fice.
He then takes two 'PariSasas' two lifting sticks or pair of tongs
with which Mahavira is lifted. Then he puts it on the Upayamani
or supporting tray with 'By the air I support you,' this Upayamani
tray is symbolic of belly, because all the food and drink is held here.
He then pours the split milk and ghee from the Upayamani tray in
the Mahavira pot. After the offerings are given he thrice shakes
the Mahavira upwards, with 'Dividha' ( 38. 11). '0 Mahavira you
place this sacrifice in heaven.'
The Mahav.ll'a is placed on the Asandi. There is Utsadana (set-
ting out) of the Pravargya when the apparatus used for the Pra-
vargya are laid out in the form of a man. The Mahavira repre-
sents the head, the Prastara, the hair, two milk vessels are his ears,
plates of gold and silver his eyes, the RauhiJ:;ta cakes heels, the con-
tents of Cauldron blood and so on.
It is symbolic of the bodily regeneration of the sacrificer and
provides him with heavenly body, with which alone he is permitted
to enter the premises of Gods. The Adhvaryu then steps out with
the mantra 'K:?atrasya tva' ( 38 .19). "We follow you for the sure
protection of the K:?atriyas and Brahmm;tas we follow in the interest
of the people for the renewal of our peace and comfort." Thus the
peace and comfort of the people is also the purpose of the Pra-
vargya. Moreover the Mahavira by which they are now supposed
to be led is symbolic of Sun, who shines and is the divine ruler, is
supposed to help the protection of human ruler.
I
,I
,,
I
30 V. S. BHANDARI
'-,,i The sacrifi.cercand the officiating priests accompanied with their
wives clea:nse "the catvala pit. At the continued pressing of Soma
they also perform 'Dadhi gharma' and take the gharma: of curd with
the ladle.
The sacrificer and priests drink the portion of Dadhigharma.
The sacrificer while drinking it expects that he would gain the great
energy in his own self.
He then offers a 'Piin;wlUti' or full spoon oblation with the
mantra
15
Manasah' (39.4) the sacrificer desires to obtain the wish
and purpose of the mind. This mantra is still recited to invoke the
blessing of goddess, as a part of S:rli1SUkta. There is the
Praya8citta, if the Mahavira is broken while in the process of manu-
facturing. The Mahavira represents various deities at different
stages of the ceremony, and expiatory oblations are to be offered
...
For instance, it is Prajapati while in preparation,
Samraj when prepared, VaiSvadeva when seated, Gharma when
heated on fire, Splendour when lifted up, the ASvins while "milk is
poured in and so on,
At the conclusion of the Pravargya the .sacrificial materials are
so arranged as to form the semblance of human figure, as described
earlier. The formulas contained in the mantra 'Lomabhyah'
( 39.10) provide the Pravargya roan with the bodily parts like hair,
skin, blood, fat, fleshy parts, bones, marrows, seed and anus.
With these the regeneration of the sacrificer is completed.
say a Svaha' ( 39 .11) the faculties and feelings are imparted. They
are Ayasa (effort), Tapas (grief), Gharma (Heat), Praya5citta
(atonement), (remedy) and.._so on.
The main purpose of manufacturing and the worship of the
Pravargya Maha:vira is tlie regeneration of the sacrificer and the
provision of heavenly body with which he is permitted to enter the
residence of the Gods.
This type of symbolic meaning of the Pravargya-MahavJi'ra rite
is in consonance with general conception of Sacrificial rites. As the
Sun is the head of the world or in the figurative language, it is the
head of Prajapati, in the same manner, Earth or Prthivi is its earth-
ly part, and the earthen Mahavira, manufactured from the clay of
Prthiv\i is the head of in the form sacrifice. From the above
mentioned detailed description of the manufacture and worship of
the Mahavira, we can say, that during the Yajurvedic period the idol
15. lj,ffl: 'liPl+ll'llfd <rfil'; lf1lfiri W lf!!l': ll'flr II
" " 39.4
,>
PRAV,AE
worship was not only
the idols, also was know
As the Mahavira po
have been the basis for
Just as we find the t
religious rites, in the san1
Mahavira rites in
worship of the idols of f
ccompanied with their
med pressing of Soma
e gharma: of curd with
'tion of Dadhigharma.
e would gain the great
)On oblation with the
es to obtain the wish
1 recited to invoke the
rlilsiikta. There is the
n the process of manu-
lS deities at different
ions are to be offered
in preparation,
;eated, Gharma when
ASvins while milk is
acrificial materials are
Lan figure, as described
mantra 'Lomabhyah'
bodily parts like hair,
Larrows, seed and anus.
r is completed. 'Aya-
are imparted. They
a (Heat), Praya5citta
1d the worship of the
the sacrificer and the
permitted to enter the
ravargya-Mahavli'ra rite
acrificial rites. As the
Ltive language, it is the
or P.rthivi is its earth-
tured from the clay of
l'ifice. From the above
Eacture and worship of
jurvedic period the idol
fl; llilf II
39.4
'
"
PRAVARGYA MAHAViRA AND IDOLS
31
worship was not only well established, but the art of manufacturing
the idols, also was known to the people.
As the Mahavira pot represented the idol of the Sun it might
have been the basis for the form of Sivaliiiga idol.
Just as we find the remnants of the sacrificial rites in the later
religious rites, in the same way we find the remnants of Pravargya -
Mahavira rites in the manufacture, and
worship of the idols of favourite deities.
I,
I I