202 



Journal of the Asiatic Society of Bengal. [April, 1907. 



ofEered up, the sacrificial essence went out of him and entered 



into the horse,^ it then went out of that animal and entered into 



the cow, and, in this way, it successively went out of the covr, the 



sheep and at last of the goat; from the goat the sacrificial essence 



entered into the earth and was found in the rice and barley, and 



as much efficacy as all those sacrificial animals (1) man, (2) horse, 



(3) cow, (4) sheep, (5) goat, have for the sacrificers so much 



efficacy has the oblation of rice and barley for them. 



Here ^ it is directly hinted that the corn sacrifices are of a 



later origin than the animal ones. The orthodox scholars may 



contend that it is merely an Arthavada or eulogy on the corn 



sacrifices, but a eulogy may sometimes contain an element of 

 truth. 



The other evidence, that I wish to adduce in support of this 

 theory, is that the hymns of the Pdgveda, which are unanimously 

 field to be the earliest of the Vedic writings, abound in the descrip- 

 tions and praises of the Soma and seldom speak of vriJii (rice) or 

 yam (barley ). This shows that the Soma fully engrossed the minds 



Vfn 1 '^'^•^^"^ ^* *^^* period, and that the corn sacrifices were 

 little known to them. Had they been accustomed to the com 



sacrifices, the Rigveda would have made similar mention of the corn 

 as well. 



Who 



^ The Adhikaranas say that all the three higher castes, viz., the 

 lirahmana, the Ksatriya and the Vaicya are entitled to the per- 

 torma-nce of sacrifices and the auxiliary rites and ceremonies. 

 Lhis IS the general rule. But some of the sacrifices are peculiar 

 and restricted to some one or other of these three castes. For 

 example, the Brihaspatisava is to be observed by a Brahmana alone, 

 llie sacnfaces Rajasuya, Acvamedha, Purusamedha, &c., are open 

 to the Ksatriyas only. The Sattras or sacrificial sessions— those 

 tnat take more than twelve days to be performed— e.^., Gavamaya- 

 na, &c., are restricted to the Brahmanas only. The other castes 

 Have no right to perform a Sattra. But, of course, in all these 

 sacrifices, the Brahmanas alone should act as priests. 



A wonian has no right to any sacrifice independently, but she 

 lias to perform it conjointly with her husband. The duties, 

 Ajyaveksa^a or the inspection of the ghee, &c., in the Dar- 

 sapurnamasa should be performed by the wife of the sacrificer. 

 ine entire budra caste and those of the higher classes who are 

 aecrepit, deaf, dumb, blind, &c., i.e., who are deficient in any of the 

 senses or organs, have no right to any sacrifice. Those deformed or 

 maimed m any of their limbs have no right to perform a sacrifice, 

 but If their defect or deformity be of such a nature as may possibly 

 be mended or remedied, they are admitted to the Vedic rites. 

 • ^ixed castes, e.g., the Uathacaras or the Nishadasthhapatis have 

 a right to perform only a few of the Vedic rites, and that under the 

 direction of experts present then and there, 



