Ekāha Category
In the Ekāha rites, the details will be provided only for the Śyēnayāga. The rest of the abhicāra rites only have differences in the śastras, stōmas and sāmans. Those details will not be dealt with here. After the performance of these rites, the yajamāna has to perform Jyōtiṣṭōma for peace or prāyaścitta[1] since violence is involved.
(1) Syēna-yāga
The Śyēnayāga is the most important among all the abhicāra rites found in the Vēdas. It is detailed and also frequently quoted by the Mīmāṁsakas. The utpattividhi[2] for Śyēnayāga is found in the Ṣaḍviṁśa Brāhmaṇa – “अथैष श्येनः ॥ अभिचरन् यजेत ॥”[3]. Sāyaṇācārya, while commenting on this injunction, says that the one who desires to harm his enemy should perform the abhicāra by the name Śyēna[4].
The arthavāda praising the yāga mentions its swiftness in exterminating the enemy just like how a falcon kills its prey – “श्येनो वै वयसां क्षेपिष्ठः । यथा श्येन आददीतैवमेवैनमेतेनादत्ते ॥”[5]. Śabarasvāmī quotes the following arthavāda for the Śyēnayāga, its origin cannot be traced in the available branches of Vēdas – “यथा वै श्येनो निपत्याऽऽदत्त एवमयं द्विषन्तं भ्रातृव्यं नित्याऽऽदत्ते यमभिचरति श्येनेन”[6]. This gives us a very clear idea about the potency of the Śyēna rite.
Āpastamba and Āśvalāyana[7] mention this rite in their Śrautasūtra. Āśvalāyana ordains the application of the Manyu hymns in the midday savana[8]. Two havirdhāna chariots having two wheels are used in this abhicāra, which are said to be identical with the vajra. Using the chariots, the yajamāna is supposed to hurl the vajra at his enemy, rendering him lifeless. Āśvalāyana ordains the he ṛtviks who perform the Śyēna rite to wear armour, with red turbans and clothes holding sharp swords[9]. Āpastamba ordains the ṛtviks to even hold their yajñopavīta (sacred thread worn by Hindus) around their neck[10] while wearing red garments and turbans, he does not mention anything regarding armour. Śāṅkhāyana ordains the ṛtviks to also hold bows knocked with arrows and stretched along with fully loaded quivers on their backs[11]. As per Āśvalāyana, the paridhis consist of clubs[12], whereas Āpastamba ordains the use of arrows as paridhis[13].
The planks for pressing sōma juice are to be taken from the central planks of a cart used for carrying the dead[14]. The yūpa used for typing the animals is supposed to have a tip in the shape of the sphya[15]. The sara grass (reed) is used as the barhi, and the vibhītaka sticks are used as fuel. Āśvalāyana also optionally ordains the use of vāghātaka wood[16]. Āpastamba ordains the red he-goat to be offered to Rudra Anīkavat/ Rudravat Agni[17]. Both the upāṁśu graha and antaryāma graha are pit down on the mound instead of being offered immediately[18]. Baudhāyana says that while doing the above for each graha, the Adhvaryu recites the name of the enemy along with his gōtra and gives the oblation[19].
The dakṣīṇā for this abhicāra rite is a set of five cows. Each set further consists of nine cows. (1) A group of nine cows with one eye, (2) nine cows with broken horns, (3) nine cows with long ears, (4) nine crippled cows, and (5) nine mutilated cows[20].
(2) Ajira-yāga
This yāga is mentioned only by Āśvalāyana and Śāṅkhāyana. It seems to be a yāga performed by the Ṛgvēdins. This is a modification of the Śyēna rite. No further details are available. The name Ajira means ‘the one who is swift’ and is a name also shared by Rudra. Hence, by the name, we can draw an assumption that this was also performed to slay one's enemy quickly.
(3) Iṣu-yāga
The word iṣu in saṁskṛta is used for an arrow. This is a trivṛdagniṣṭōma because the trivṛtstōma is applied. The trivṛtstōma is considered to be the swiftest among all the stōmas, hence, it facilitates the swift death of the adversary. A viṣṭuti[21] called iṣu is recited, which is believed to have the strength of tearing the enemy’s life span.
The Śaḍviṁśa Brāhmaṇa states arthavāda for the Iṣu-yāga – “इषुवधो वै पुरायुषो हन्ति । यदिषु विष्टुर्ति करोति पुरैवैनमायुषः प्रवृश्चति ॥”[22].
Āśvalāyana ordains the use of manyusūktam in the Iṣu-yāga[23]. Āpastamba ordains a brown horse to be given as a gift for the Brahmā priest[24]. The rest of the subsidiaries are to be performed similarly to the Śyēna rite.
(4) Sandaṁśa-yāga
Sandaṁśa in saṁskṛta is used for tongs. This rite is to be performed by the King against another king[25]. The arthavāda for this rite states that just like how one picks up difficult objects like red-hot iron using a tong, similarly, the Sandaṁśa rite gets hold of the enemy[26]. In this yāga, two stōmas are recited at the same time, imitating a tong.
Paṭabhirāma Śāstrī, in his notes on the tadvyapadēśādhikaraṇa of the Jaiminīyanyāyamālā, states that by this rite one gets hold of an enemy who is far away or hiding[27].
(5) Gava-yāga
Gava is a pratyabhicāra rite mentioned by Śabarasvāmī in his commentary on the Mīmāṁsā aphorism 1.4.4.5. The uttpativākya is given as गवाऽभिचर्यमाणो यजेत. This is to be performed by a person who is a victim of abhicāra. The arthavāda states – ‘similar to the cow that protects its calf from injuries, the Gavā rite protects the yajamāna from abhicāra’[28]. Details of this rite are not available.
(6) Vajra-yāga
This rite is performed by the yajamāna who wishes to vanquish his enemy[29]. Unlike the Sandaṁśa, the Vajra rite is performed specifically against the subject of the enemy king[30]. As seen in footnote 172, Manyusūkta is to be recited during the midday savana. The cow used to purchase the sōma plants in the sōmakrayaṇa is to have a yellow mouth or red ears[31]. The ṣōḍaśī stōtra is chanted at the end of the yāga. This acts as the vajra and slays the subjects[32]. Kātyāyana also says that Vajra can be used against the King and Sandaṁśa against his subjects[33].
(7) Vighana-yāga
This is a unique sacrifice. In the Tāṇḍya Mahabrāhmaṇa 19.18 and 19.19, this rite is used to drive away adversaries. But in the Taittarīya Brāhmaṇa[34], it is ordained to be performed by a King who is not honoured by his subjects, a king who does not receive taxes from them and who desires to control his subjects[35].
(8) Gōṣṭōma-yāga
This rite is performed for the sake of the destruction of one’s enemies. The Tāṇḍya Mahābrāhmaṇa 16.2.22 mentions that the Dēvas drove away the Asuras by performing this abhicāra. Āpastamba considers Gōṣṭōma as an ekāha, which is a modification of the Agniṣṭōma[36]. Āśvalāyana[37], on the other hand, considers Gōṣṭōma as an atirātra[38] rite.
(8) Abhijit-yāga
Like the Gōṣṭōma, the Abhijit can also be performed as an ekāha or as an atirātra rite. In the Tāṇḍya Mahābrahmāṇa, it is stated that the Dēvas completely rid this realm of Asuras by performing this abhicāra[39]. Similar to that, a yajamāna who performs this rite vanquishes all his enemies. This abhicāra is performed to win against multiple foes.
(9) Śada-yāga
This is a sōmayāga, which is desire, and can be performed as a pratyabhicāra rite. This rite is mentioned by Śāṅkhāyana[40]. The procedure is mentioned in detail by Baudhāyana[41]. It is quite interesting to note that Baudhāyana mentioned the story of Purūravā and Urvaśī as an arthavāda for this yāga. The word Śada is saṁskṛta, meaning that which perishes or reduces. Therefore, one can assume that this rite gradually leads to the downfall of the enemy.
(10) Chada-yāga
Āpastamba ordains the Chada rite for a person who has enemies[42]. One verse from each stōma is omitted in this rite, which facilitates the downfall of the foe. No other detail is given about this yāga. By the name chada, we can understand that it conceals something or someone. Therefore, an assumption can be made that this abhicāra is performed to eliminate an enemy who has concealed himself.
There are many other ekāhas like Viśvajit, Vinuti, Abhibhūti, Bhū, Ṛṣabha, Upahavya, Apūrva, and Manustōma. Unfortunately, none of them has detailed procedures mentioned in any of the available Śrautasūtras. Even Purna Chandra Sahoo has mentioned this in his work[43].
Ahīna Category
(1) Daiva-yāga
This is a five-day ahīna-yāga[44] mentioned only in the Āśvalāyana Śrautasūtra[45]. The injunction by Āśvalāyana makes it clear that this was performed for vanquishing the foe. The procedure for this is similar to any other ahīna rite. The word Daiva in Saṁskṛta is normally used either for ‘providence’ or anything ‘of the Dēvas’. The name suggests that this yāga enables the yajamāna to win over his foe in the battle or wins over him by the means of supernatural power.
(2) Vaiśvamitra-yāga
This comes under the caturāha ahīna rites[46]. Both Āśvalāyana[47] and Āpastamba ordain this yāga for one who has enemies. Āpastamba uses the name Viśvamitrasya Sañjaya for this rite[48]. In the Tāṇḍya Mahābrāhmaṇa, it is mentioned that Viśvāmitra performed this yāga for the Jahnus. The Jahnus won against the Vṛcivats and gained their kingdom and wealth[49].
(3) Dēvapura-yāga
The Dēvapur is a ten-day ahīna rite. Āsvalāyana prescribes it for abhicāra purposes[50]. But the Taittirīya Samhitā and Baudhāyana[51] mention it as both an abhicāra and pratyabhicāra rite. The meaning of the word Dēvapur is ‘Citadel of the Dēvas’. Hence, like the citadel, it protected the Dēvas from the Asuras. In the arthavādas, it is stated that the one who performs this is protected by the citadel of the Dēvas from all sides. Hence, the yajamāna, gaining divine protection, vanquishes his foe[52].
(4) Antarmahāvrata-yāga
This is mentioned by Āpastamba while he explains the various five-day ahīnas. He states that this should be performed by those who have enemies[53]. The details on the procedure can be found in Āpastamba Śrautasūtra 22.21.14.
(5) Dviratha-yāga
This is mentioned in the Jaiminīya Brāhmaṇa 2.235. This is a two-day ahīna rite performed to defeat a superior enemy. By performing this rite, the yajamāna gains all the properties of his enemy.
(6) Saṁsagyau-yāga
This is a two-seven-day ahīna rite mentioned in the Jaiminīya Brāhmaṇa 2.310 against an enemy with whom the yajamāna competes. This was performed by Jamadagni after the Māhenas betrayed him, despite him being their royal priest. Therefore, he performed this two-seven-day rite and vanquished the Māhenas.
(7) Vaiśvadēvābhyasaṅgya-yāga
This is a five-day ahīna rite performed by anyone who has enemies. It is only mentioned in the Mānava Śrautasūtra 9.4.2.15. No further details in the procedure are available.
Sādyaskra Category
(1) 1st Sādyaskra
The first sādyaskra is mentioned in detail by Āpastamba. Both Rathantara and Bṛhat Sāmans are sung in the Pṛṣṭhastōtra in this rite. The one who wants to compete with his enemy, become superior to him or gain svarga or cattle should perform this yāga[54]. In the Brāhmaṇa texts, it is mentioned that Ādityas performed this yāga and surpassed the Aṅgīrases, gaining svarga[55].
(2) 2nd Sādyaskra - Anikriyau
This is mentioned by both Āśvalāyana and Āpastamba. In the Jaiminīya Brāhmaṇa, this is ordained to perform against a foe who is superior to the yajamāna. It also ordains it as a double yāga similar to the Saṁsagyau. The Aṅgīrases gained svarga after performing this rite[56]. Apāstamba (22.5.2) recommends its performance for gaining cattle in contrast to the Jaiminīya Brāhmaṇa. This is a modification of the first Sādyaskra rite.
(3) 3rd Sādyaskra - Parikrī
This is a counter to the Anukriyau rites. In the Jaiminīya Brāhmaṇa 2.122, it is mentioned that a king by the name Kēśī Dārbhiya overpowered and overthrew Khaṇḍika Haudabhārī while they competed for control of the kingdom of Pāñcāla. This is also a modification of the first Sādyaskra rite.
[1] शमित्वा स्तृत्वा वा ज्योतिष्टोमेन यजेत शान्त्यर्थेन ॥ (Kātyāyana Śrautasūtra 22.11.36)
[2] The injunction which indicates merely the general nature of a rite. See Mīmāṁsānyāyaprakāśa, Utapattividhi.
[3] Ṣaḍviṁśa Brāhmaṇa 4.2.1-2
[4] अभिचरन् भ्रातृव्यहिंसां कर्तुकाम एतेन श्येनेन यजेत श्येननामधेयेन यागेन भ्रातृव्यहिंसां भावयेदित्यर्थः ।
[5] Ṣaḍviṁśa Brāhmaṇa 4.2.3
[6] ‘Just like how the falcon descends and seizes its prey (and kills it), similary this rite descends on the despised enemy and seize him; by the one who performs the Śyēna rite’. See commentary of Śabarasvāmī on Mīmāṁsāsūtra 1.4.4.5
[7] 22.4.13-25 and 9.7.1-38 respectively.
[8] अहं मनोर्गर्भेनुसंस्त्वया मन्यो यस्ते मन्यविति मध्यन्दिनौ ॥ (Āśvalāyana Śrautasūtra 9.7.2)
[9] सन्नद्धा लोहितोष्णीषा निस्रिंशिनो याजयियुः ॥ (Āśvalāyana Śrautasūtra 9.7.4)
[10] लोहितोष्णीषा लोहितवसना निवीता ऋत्विजः प्रचरन्ति ॥ (Āpastamba Śrautasūtra 22.4.23)
[11] पुरुषा इषवस्ते उताः प्रक्षिप्ता येषु ते उतपुरुषा इषुधय उच्यन्ते । संपूर्णशराः । (Śāṅkhāyana Śrautasūtra 14.22.20)
[12] मौसलाः परिधयः ॥ (Āśvalāyana Śrautasūtra 9.7.6)
[13] बाणवन्तः परिधयः ॥ (Āpastamba Śrautasūtra 22.4.22)
[14] शवनभ्ये अधिषवणफलके भवतः ॥ (Āpastamba Śrautasūtra 22.4.16)
[15] स्फ्यग्रो यूपः ॥ (Āśvalāyana Śrautasūtra 9.7.16). Also see Āpastamba Śrautasūtra 22.4.15
[16] वाघातको वा ॥ (Āśvalāyana Śrautasūtra 9.7.8)
[17] अग्नये रुद्रवते लोहितः पशुः ॥ (Āpastamba Śrautasūtra 22.4.17)
[18] सादयन्त्युपांश्वन्तर्यामौ ॥ (Āpastamba Śrautasūtra 22.4.18)
[19] See Baudhāyana Śrautasūtra 18.36
[20] नवनव दक्षिणाः कूटाः कर्णाः काणाः खण्डा बण्डाः ॥ (Āpastamba Śrautasūtra 22.4.25)
[21] It is a numeric type of repetition of verses at the time of singing Sāmans. See Tāṇḍya Brāhmaṇa 2.1.1, 2.2.1, and 2.3.1 to get an idea about viṣṭutis.
[22] The arrow kills (or reduces) the lifespan of an enemy. Therefore, if he applies the viṣṭuti by the name iṣu, he tears his enemy’s lifespan. (Śaḍviṁśa Brāhmaṇa 4.3.3)
[23] विनुत्यभिभूत्योरिषुवज्रयोश्च मन्युसूक्त्ते ॥ (Āśvalāyana Śrautasūtra 9.8.19)
[24] अश्वः श्यावो दक्षिणा। स ब्रह्मणे देयः ॥ (Āpastamba Śrautasūtra 22.7.18)
[25] एकराजमेव पूर्वेणाभिचरेत् ॥ (Kātyāyana Śrautasūtra 22.11.33)
[26] यद्वै दुरादानं संदंशेन तदादत्ते ॥ यद् द्वौ द्वौ स्तोमौ सह यथा ह दुरादानं संदंशेना-नुहायाददीतैत्रमेवैनमेतेनादत्ते ॥ (Ṣaḍviṁśa Brāhmaṇa 4.4.3-4)
[27] See Jaiminīyanyāyamālā published by Chaukhambha Prakashan, pg 52, 3rd footnote
[28] यथा गावो गोपायन्ति is the arthavāda. Also see Paṭhabhirāma Śāstrī’s 4th footnote on the tadvyapadēśādhikaraṇa.
[29] अथैष वज्रोऽभिचरन् यजेत वज्रेणैवास्मै वज्र प्रहरति स्तृत्यै ॥ (Śaḍviṁśa Brāhamaṇa 4.5.1)
[30] जनपदं वज्रेण ॥ (Kātyāyana Śrautasūtra 21.11.34)
[31] शुण्ठाधी लोहाकर्णी षोडशिनः सोमक्रयणी ॥ (Kātyāyana Śrautasūtra 21.11.29)
[32] वज्रः षोडशी । वज्रेणैवास्मै वज्रं प्रहरति स्तृत्यै ॥ (Śaḍviṁśa Brāhamaṇa 4.5.5)
[33] व्यत्यासं वैनौ प्रयुञ्जीत ॥ (Kātyāyana Śrautasūtra 21.11.35)
[34] वि॒घ॒नेनै॒वैन॑द्वि॒हत्य॑ । वि॒शामाधि॑पत्यं गच्छति । तस्य॒ द्वे द्वा॑द॒शे स्तो॒त्रे भव॑तः । द्वे च॑तुर्वि॒ꣳ॒शे । औद्भि॑द्यमे॒व तत् । ए॒तद्वै क्ष॒त्त्रस्यौद्भि॑द्यम् । यद॑स्मै॒ स्वा विशो॑ ब॒लिꣳ हर॑न्ति ॥ (Taittirīya Brāhmaṇa 2.7.18.2)
[35] यं राजानं स्वकीयं प्रजा न पूजयेयुः करं न दद्युः । स च विधनाख्येनैव क्रतुना यजेत । तथा प्रातिकूल्यं विनाश्य प्रजानामाधिपत्यं राजा गच्छति । (Sāyaṇācārya’s commentary on the Taittirīya Brāhmaṇa 2.7.18.2)
[36] गौर्भातृव्यवतः ॥ (Āpastamba Śrautasūtra 22.1.6)
[37] गौभिजिच्च ॥ (Āśvalāyana Śrautasūtra 10.1.4)
[38] An overnight sōmayāga. Here an extra graha called ṣōḍaśī is drawn optionally.
[39] देवा असुरानिमान् लोकानभ्यजयन् (Tāṇḍya Mahābrāhmaṇa 20.8.1)
[40] सदो नामैकाहः । प्रत्यभिचारितः स भवति । (Śāṅkhāyana Śrautasūtra 14.22.23)
[41] See Baudhāyana Śrautasūtra 18.44-45
[42] छदेन भ्रातृव्यवान् ॥ (Āpastamba Śrautasūtra 22.11.9)
[43] Abhicāra Rites in The Veda, pg 58.
[44] इति पञ्च पञ्चरात्राः ॥ (Āśvalāyana Śrautasūtra 10.2.28). For more on five-day ahīna rites, see Āpastamba Śrautasūtra 22.20.3-19 - 22.21
[45] दैवं भ्रातृव्यवान् ॥ (Āśvalāyana Śrautasūtra 10.2.27)
[46] इति चतुरहाः ॥ (Āśvalāyana Śrautasūtra 10.2.26)
[47] वैश्वामित्रं भ्रातृव्यवान् प्रजाकामो वसिष्ठसंसर्पम् ॥ (Āśvalāyana Śrautasūtra 10.2.25)
[48] विश्वामित्रस्य संजयः। भ्रातृव्यवान्यजेत ॥ (Āpastamba Śrautasūtra 22.20.2)
[49] जह्नुवृचोन्वतोराष्ट्र आहिंसन्त स विश्वामित्रो जाह्नवी राजैतमपश्यत् स राष्ट्रमभवद्राष्ट्रमितरे ॥ (Tāṇḍya Mahābrāhmaṇa 21.12.2)
[50] पुराऽभिचरन् ॥ (Āśvalāyana Śrautasūtra 10.3.35)
[51] प्रजातिकामो व व्यावृत्कामो वाभिचरन्वाभिचर्यमाणो वा दशरात्राय दीक्षिष्यमाणो दशहोतारꣳ हुत्वा दशरात्राय दीक्षते । (Baudhāyana Śrautasūtra 16.31)
[52] पुर॒ इत॑रा अभिच॒र्यमा॑णो दशरा॒त्रेण॑ यजेत देवपु॒रा ए॒व पर्यू॑हते॒ तस्य॒ न कुत॑श्च॒नोपा᳚व्या॒धो भ॑वति॒ नैन॑मभि॒चरन्᳚थ्स्तृणुते देवासु॒राः संय॑त्ता आस॒न्ते दे॒वा ए॒ता दे॑वपु॒रा अ॑पश्य॒न्॒ यद्द॑शरा॒त्रस्ताः पर्यौ॑हन्त॒ तेषां॒ न कुत॑श्च॒नोपा᳚व्या॒धो॑ऽभव॒त्ततो॑ दे॒वा अभ॑व॒न्पराऽसु॑रा॒ यो भ्रातृ॑व्यवा॒न्थ्स्याथ्स द॑शरा॒त्रेण॑ यजेत देवपु॒रा ए॒व पर्यू॑हते॒ तस्य॒ न कुत॑श्च॒नोपा᳚व्या॒धो भ॑वति॒ भव॑त्या॒त्मना॒ परा᳚ऽस्य॒ भ्रातृ॑व्यो भवति (Taittirīya Samhitā 7.2.5.3-4)
[53] चतुर्थोऽन्तर्महाव्रतः ॥ भ्रातृव्यवान्यजेत ॥ (Āpastamaba Śrautasūtra 22.21.12-13)
[54] तस्मिन्कामाः स्पर्धायां भ्रातृव्यतिस्तीर्षा स्वर्गः पशवो वा ॥ (Āpastamba Śrautasūtra 22.2.9). For details of Sādyaskra see Āpastamba Śrautasūtra 22.2-3
[55] See Tāṇḍya Mahābrāhmaṇa 16.21.1 for more detail regarding the procedure.
[56] Jaiminīya Brāhmaṇa 2.120
To be continued.
