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The present dissertation paper consists of seven chapters. The first chapter is an introductory chapter where a brief description is prepared on the 叠谤腻丑尘补峁嘺 literature with special reference to their contents and importance.

The Vedas were and are the cultural store house of India. The 叠谤腻丑尘补峁嘺s form a part and parcel of the vast Vedic literature and are generally designated as later Vedic literature. The term 鈥�Veda鈥� means 鈥�knowledge鈥�, as the word is derived from the 侑 vid (to know). The term Veda also denotes the texts containing the most sacred and authoritative knowledge, the texts whose authority can never be questioned. The 叠谤腻丑尘补峁嘺s are the second great class of works that belong to the Veda. One of the meanings of 鈥�叠谤腻丑尘补峁嘺鈥� is Veda or Veda Mantra. As all the sacrificial works are done by Priest, so, the books where we get the detail accounts of all the sacrificial works and the various performances of the priest are called 叠谤腻丑尘补峁嘺. The 叠谤腻丑尘补峁嘺 literature is entirely in prose. 叠谤腻丑尘补峁嘺s treat very minutely all the trifling details of all the sacrificial ceremony and are broadly divided in to two groups鈥搃) 痴墨诲丑颈 (percepts) ii) 础谤迟丑补惫腻诲补 (supplementary passages).

膧辫补蝉迟补尘产补 further gives fourfold classification of the 础谤迟丑补惫腻诲补 as-

1. 狈颈苍诲腻 (cencure);
2. 笔谤补艣补峁僺腻 (eulogy);
3. 笔耻谤腻办补濒辫补 (myths and legends);
4. 笔补谤补办峁泃颈 (achievement of others).

There are several 叠谤腻丑尘补峁嘺s belonging to the four Veda. But, now-adays all the 叠谤腻丑尘补峁嘺s are not available to us. In the domain of Vedic literature, the Brahmanical composition occupies special and important space. There are many depreciatory comments on the contents and literary value of the 叠谤腻丑尘补峁嘺s. As on many occasions, while discussing the critical sacrificial rites; the subject matter of the 叠谤腻丑尘补峁嘺 literature has become very dull and disinteresting. But for this the importance of the 叠谤腻丑尘补峁嘺 literature can never be ignored. The 叠谤腻丑尘补峁嘺s are always given a position of great importance. They not only give us the details of the sacrifices but along with this the 叠谤腻丑尘补峁嘺 literature records our ancient Indian culture and civilization. The 叠谤腻丑尘补峁嘺s contain myths, traditions, detailed description of ritual and information on the social and cultural history of ancient India. In the vast literature of the 叠谤腻丑尘补峁嘺s the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 is the most valuable.

The second chapter deals with the meaning and significance of the Vedic sacrifices and a general survey is prepared on the sacrifices of the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺.

In the Vedic age, ritual means performance of different rites of the sacrifice. The term 鈥�驰补箩帽补鈥� is derived from the 侑 yaj. 驰补箩帽补 is a means by which a link is established between human beings with divinities. In the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, it is mentioned that the rituals are compulsory works of man, since human beings are indebted to divinity right from their births and they have to repay the debts by performing the sacrificial rites. Sacrifice is the only means of attaining goals of human life. Sacrifice is the dispeller of all sins and bestower of sanctity to all. Even the magnanimity or sublimity of gods depends upon this sacrifice. The rituals are, as if, like a boat journey and the priests are its sailors. It is like a ship sailing to heaven ward. If the boat is sailed smoothly, it reaches to the destination safely; even so, if the sacrifice is performed in due order by the priests, it confers on the sacrificer his desired object. Again, if the sacrifice is not performed accordingly, the priests will incur sin for their mistakes in the sacrifice.

The sacrificial fee is considered as a part of the sacrifice. The sacrificial fee is regarded as an auspicious thing which causes the well-being of the sacrifice. Offering sacrificial fee is considered as a religious duty on the part of the sacrificer. Thus without the sacrificial fee the sacrifice is like a cart without the bullocks. It is clearly mentioned in the 叠谤腻丑尘补峁嘺 texts, a sacrificer has to pay sacrificial fee as much as his ability since without sacrificial fee sacrifice remains incomplete. Though the sacrifice is the worship of God, yet all are not entitled to perform Vedic sacrifice. The person, who is married, who is learned in Vedic lores, or who has faith in Vedic sacrifice has right to perform Vedic sacrifice. In keeping with the old social system, the 艢耻诲谤补蝉, who formed the bulk of the human population of ancient India, did not have right to Vedic studies or to perform Vedic sacrifice. But according to modern sociology, the 艢耻诲谤补蝉 face no obstacle to study Vedas or to perform Vedic sacrifice. Again, the person though belonging to 迟谤补颈惫补谤峁噄办补 class, may lose his hereditary Vedic right at his own sweet will if he has no faith in Vedas. Hence in the modern days, we presume, nobody has any misgiving regarding the right to sacrifice.

All works of human life, so trifling it may be, are the sacrifices. Thus, we eat daily is also a kind of 驰补箩帽补 or Sacrifice. In that sacrifice we offer oblation in the fire of the belly for the sake of lord 笔谤补箩腻辫补迟颈 or the deity of lives (笔谤腻峁嘺蝉). This deity stays in the stomach. Taking food is a kind of Agnihotra 测腻驳补, and therefore, named as 鈥�笔谤腻苍腻驳苍颈丑辞迟谤补鈥�. The entire life of ours is a sacrifice, childhood, youth and old age are, as though, the three savanas of Soma测腻驳补 and the death is the 鈥�础惫补产丑峁泃丑补鈥� 颈峁ａ弓颈 of that 测腻驳补 or taking ablution after the end of sacrifice. If the human being realizes the purport of these great tasks, his every work will be a sacrifice and his whole life will be a field of whole Satra. In this chapter a brief discussion is made on the sacrifices of 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 like 顿补谤艣补辫耻谤峁嘺尘腻蝉补, 础驳苍颈峁ａ弓辞尘补, 础驳测腻诲丑别测补, 笔耻苍补谤腻诲丑别测补, 搁腻箩补蝉奴测补, 痴腻箩补辫别测补, 础艣惫补尘别诲丑补 and so on.

In the third chapter special position and political significance of the Vedic sacrifices are discussed.

The sacrifice is considered as an indispensible means of gaining victory. It is a means of attaining the possessions and other ends, and of maintaining the right order in the universe. Initiation to the sacrificial rites is considered in the 叠谤腻丑尘补峁嘺 text as a second birth of the sacrificer. Thus the performance of sacrifices makes a man twice-born (dvija). It is also recorded in the 叠谤腻丑尘补峁嘺 text that sacrifice leads one to the world of heaven. Not only the mortal beings, but even the Gods also attained their divine glory and heavenly status by means of sacrifice. Even it is said that the creation of the world also lies in the sacrifice.

In ancient time, monarchy was the most common form of government. The term 鈥�搁腻箩补苍鈥� has been repeatedly mentioned in the 峁欢惫别诲补. The king is the pivot of social and political organization. A state without a king faces lots of chaos and disorder. There is a frequent reference to the 鈥渓aw of fishes鈥� in the 搁腻尘腻测补苍补 and also in the 惭补苍耻蝉尘峁泃颈. The 鈥渓aw of fishes鈥� is a metaphorical way describing the condition of anarchy in a state. If there is no political leader in a state, the stronger and more powerful individuals and groups grab the weaker ones, just as the bigger fish swallows the smaller one.

Numerous sacrifices were performed for the attainment of different types of kingship and sovereignty. As some sacrifices have a purely political end in view, such as-搁腻箩补蝉奴测补, 痴腻箩补辫别测补, 础艣惫补尘别诲丑补, B峁沘haspatisava, 厂补耻迟谤腻尘补峁嚹�, 笔耻谤耻峁�a尘别诲丑补 and others. A ruler becomes 搁腻箩腻 by performing the 搁腻箩补蝉奴测补 sacrifice; whereas the performer of the 痴腻箩补辫别测补 becomes 厂补尘谤腻迟, 厂惫补谤腻迟 by 础艣惫补尘别诲丑补 and 痴颈谤腻迟 by 笔耻谤耻峁�a尘别诲丑补. Some kings become great conquerors who celebrated their victories by performing sacrifices like 痴腻箩补辫别测补 and 础艣惫补尘别诲丑补 which were the two principal ceremonies. The 础艣惫补尘别诲丑补 sacrifice is to be performed by one who wants to be the king of kings and 痴腻箩补辫别测补 by one who wants to become an emperor or 厂补尘谤腻迟. These sacrifices symbolize the degree of success achieve in realizing their ambitions.

In the early Vedic age, the kingship is regarded as a secular and popular institution. The king is regarded as the most important need in those days for the destruction of the enemies and protection of the people. But in the Brahmanical age, the institution of kingship associated with various rituals like鈥�搁腻箩补蝉奴测补, 痴腻箩补辫别测补, 础艣惫补尘别诲丑补 and others. These rituals actually give a sacred character to the institution of kingship. Thus, the attainment of various types of royal power lays on the performance of numerous rituals or sacrifice.

The fourth chapter represents the Major sacrifices of the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 (搁腻箩补蝉奴测补, 痴腻箩补辫别测补 and 础艣惫补尘别诲丑补) and their relation to monarchy in ancient India.

The 搁腻箩补蝉奴测补 sacrifice is one of the principal ceremonies of royal inauguration. It consists of some animal sacrifices and also a number of various 颈峁ａ弓颈s.

The 搁腻箩补蝉奴测补 or the royal inauguration ceremony is divided in to three distinct 辫补谤迟蝉:鈥�

1. a series of preliminary sacrifices.
2. the 础产丑颈峁�e肠丑补苍颈测补 or sprinkling or anointing ceremony and
3. a number of post anointing ceremonies.

At first, a purificatory ceremony called the Pavitra takes place and the four seasonal offerings (颁腻迟耻谤尘腻蝉测补) follow for the next one year. After finishing the 颁腻迟耻谤尘腻蝉测补s, some more 颈峁ａ弓颈s and homas are performed among which the eleven offerings known as 鈥�Ratnin膩峁� havi峁僺i鈥� take place. The king makers are known as 鈥�Ratnins鈥� i.e. the keeper of jewel. The king is regarded as the jewel and the king鈥檚 ministers or counsellors are termed as 鈥�Ratnins鈥�. In this ceremony king goes to the house of each Ratnins or king makers and make an oblation in their houses in honour of a particular deity. The list of the king makers slightly differ according to the different 叠谤腻丑尘补峁嘺 texts. According to the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 there are eleven Ratnins or king makers. For the performance of 搁补迟苍颈苍腻峁�-丑补惫颈峁僺颈 offerings the sacrificer required eleven days. On the twelfth day, the sacrificer goes to the house of the discarded wife known as 笔补谤颈惫峁泃迟颈 and offers an oblation to the goddess 狈颈谤峁泃颈. But, in the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 this offering is not included in the 搁补迟苍颈苍腻峁�-丑补惫颈峁僺颈 offerings.

The second part of the 搁腻箩补蝉奴测补 sacrifice is known as 础产丑颈峁�e办补 or 惭补丑腻产丑颈峁�e办补 is regarded as the main part of the 搁腻箩补蝉奴测补 sacrifice as it mainly consists in sprinkling the king with holy waters collected from various sources.

Each type of water mixed together in vessel made of the wood of udumvara vessel. The sprinkling is done by the three upper classes i.e. by a 叠谤腻丑尘补峁嘺, a 碍峁�a迟谤颈测补 and by a 痴补颈艣测补. The 叠谤腻丑尘补峁嘺 sprinkles the king from the 笔补濒腻蝉补 bowl; a relative of the king sprinkles from Udumvara pot, a friend or Mitra of the king sprinkles from the 狈测腻驳谤辞诲丑补 vessel and the 痴补颈艣测补 sprinkles from the 础艣惫补迟迟丑补 pot. Each type of water actually represents some power and quality of the king. It is expected that the king should possess such qualities in him. The 搁腻箩补蝉奴测补 sacrifice or royal coronation has some popular rites associated with it, such as鈥搕he mimic cow raid, the game of dice and others. As a matter of fact, all these rites associated with the consecration ceremony simply signify the unrivalled greatness which every king should possess.

In the third part of the 搁腻箩补蝉奴测补 sacrifice, the performance of the 顿补艣补辫别测补 comes first. It is so called as during this ceremony hundred persons including the king drink ten cups of soma juice with a group of ten people. After the tenth day of the 础产丑颈峁�e办补 ceremony the 顿补艣补辫别测补 ceremony is accomplished. After one year, the 办别艣补惫补辫腻苍颈测补 begins. Then the sacrificer performs the 厂补耻迟谤腻尘补峁嚹� which is an expiation rite for any excess committed by the drink of soma-juice. After that the closing oblation known as 罢谤补颈诲丑腻迟补惫颈 is performed, which marks the end of the 搁腻箩补蝉奴测补 sacrifice.

A complete soma 测腻驳补 consists of seven forms of 蝉补峁僺迟丑腻蝉 viz. 础驳苍颈峁ａ弓辞尘补, 础迟测补驳苍颈峁ａ弓辞尘补, Ukthya, 厂辞诲腻蝉颈, 础迟颈谤腻迟谤补, Aptoryam and 痴腻箩补辫别测补. Thus the last form of 蝉补尘蝉迟丑腻蝉 is 痴腻箩补辫别测补. Among the seven forms of 蝉补尘蝉迟丑腻蝉, the 痴腻箩补辫别测补 is one of the sacrifice conveying high political significance. It is however, normally performed as an independent rite. According to the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 the word 鈥�痴腻箩补鈥� means food and 鈥�Peya鈥� means 鈥�drink鈥� which is derived from the root 侑 pa (to drink). The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 holds the view that the 痴腻箩补辫别测补 is same as annapeya (food and drink). He who offers the 痴腻箩补辫别测补 wins food. The 痴腻箩补辫别测补 is that ceremony by which the gods also obtain strength (惫腻箩补峁�) and by 鈥榙rink of strength鈥� i.e. soma by drinking (辫颈迟惫腻) one becomes strong (惫腻箩颈苍). One becomes king by performing the 搁腻箩补蝉奴测补 sacrifice and by performing the 痴腻箩补辫别测补 one becomes 厂补尘谤腻迟. The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 identifies the 痴腻箩补辫别测补 with the 叠峁沨补蝉辫补迟颈蝉补惫补 and makes the statement that the 痴腻箩补辫别测补 itself is the consecration of 叠峁沨补蝉辫补迟颈. The 痴腻箩补辫别测补 sacrifice is performed for the attainment of temporal power or lordship of a 碍峁�a迟谤颈测补 and also for the spiritual power or lordship of a 叠谤腻丑尘补峁嘺. The numerous rites are performed in the 痴腻箩补辫别测补 sacrifice, such as: -the Aji 诲丑腻惫补苍补 or the Chariot race, the 谤辞丑腻 or mounting a post and the repetition of the number seventeen. As a matter of fact, this race like the cow raid and a dice play in other inauguration ceremonies represents a test for recognizing the ruler鈥檚 superiority in valour and physical prowess and a means of enabling him to prove himself the fittest man for kingship, as well as magical devices to achieve the defeat of his adversaries in prowess, sagacity and so on. Indeed this ceremony of chariot race was practiced in the remote antiquity and in the later times the Vedic Indians adopted this practice.

The 础艣惫补尘别诲丑补 or the horse sacrifice is one of the most ancient and important religious ceremonies by which the king approved his claim to suzerainty over his neighbors. It is performed by that ruler whose strength, power and wealth uphold such an aspirant undertaking. By performing this sacrifice, the sacrificer extends his empire, increases his strength and power and achieved success in new enterprises. As a matter of fact the horse is a representative of royal power and domain (碍峁�a迟谤颈测补). Anyone who wants to secure the 鈥�heroic power鈥� should perform this sacrifice. The 础艣惫补尘别诲丑补 sacrifice is regarded as the king of all sacrifices and the bull of all sacrifices. It is a means of obtaining all desired objects and of attaining all attainments or success. The 础艣惫补尘别诲丑补 is actually a soma sacrifice with political significance which aims at the attainment of paramount sovereignty. It is considered as a victory celebration rite. The ruler who is not satisfied with 谤腻箩测补 or S膩m谤腻箩测补 but to attain unrivalled paramount sovereignty should perform the 础艣惫补尘别诲丑补 sacrifice. The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 calls it a 碍峁�a迟谤颈测补 测补箩帽补. It is also mentioned that if any weak ruler performs this sacrifice he becomes defeated. Hence, the 础艣惫补尘别诲丑补 sacrifice involved an assertion of power and political authority which a king of undisputed supremacy should possess.

Before the actual performance of the 础艣惫补尘别诲丑补 sacrifice, the sacrificial horse which is black in the forehead, white in the back part, and which has a mark on its forehead is let loose to roam freely over the whole country for a year. A large number of royal attendants consisting of various types of fighters go with the horse for its protection. It is the duty of the attendants to protect the horse from all dangers and calamities and bring it back uninjured to the sacrificer. While roaming if any one seizes the horse, it means that the person stands in the way of sacrificer鈥檚 attaining paramount sovereignty. In such a situation, the attendants of the horse fight with the person. If they become fail to do so, the sacrificer cannot perform the 础艣惫补尘别诲丑补 sacrifice. While the horse is roaming the sacrificer performed various homas relating to different limbs and various functions of the horse. Till the return of the horse, the sacrificer appoints some 叠谤腻丑尘颈峁� and 碍峁�a迟谤颈测补 lyricists who sing song on the pious and heroic deeds of the king.

After the return of the horse the main sacrifice takes place. In the 础艣惫补尘别诲丑补 sacrifice queens play an important role. Not only the chief queen called (惭补丑颈蝉墨) but all the queens of the monarch with their full retinue and implements have to take active part in this ceremony. 础艣惫补尘别诲丑补 sacrifice ends with the concluding ablution ceremony known as 础惫补产丑峁泃丑补 rite. There is a peculiar ceremony including in this 础惫补产丑峁泃丑补 rite known as Jumbaka offering. The offering is made on the head of 鈥渢he 鈥榳hite-spotted, bald-headed man with protruding teeth and reddish brown eyes鈥� which is 痴补谤耻峁嘺鈥檚 form. By this offering the sacrificer redeems himself from 痴补谤耻峁嘺鈥檚 noose.

In the fifth chapter the minor sacrifices of the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 like 笔耻谤耻峁�a尘别诲丑补, Sarvamedha, Agnicayana, 颁腻迟耻谤尘腻蝉测补 and 厂补耻迟谤腻尘补峁嚹� are discussed with political significance.

The 笔耻谤耻峁�a尘别诲丑补 sacrifice is a slightly different form of soma sacrifice like 础艣惫补尘别诲丑补 sacrifice. It is performed by a 叠谤腻丑尘补峁嘺 or a 搁腻箩补苍ya 测补箩补尘腻苍补, desirous of surpassing all the beings. It is neither 贰办腻丑补 nor Satra type of sacrifice. The term 鈥�笔耻谤耻峁�a尘别诲丑补鈥� connotes the meaning as鈥搃n this sacrifice instead of animals human beings (辫耻谤耻峁�a) are offered as oblations. Therefore, it is known as 笔耻谤耻峁�a尘别诲丑补. But these offerings are regarded as only symbolical and not real. It is also evident from the 艢耻峁嘺岣ヅ沞辫补 story of the Aitareya 叠谤腻丑尘补峁嘺, where we noticed that 艢耻峁嘺岣ヅ沞辫补 was to be sacrificed to 痴补谤耻峁嘺, but was released due to the favour of various deities.

A king by performing the 笔耻谤耻峁�a尘别诲丑补 sacrifice, surpass all being and become everything as he bestows all his property (other than the land and property of the 叠谤腻丑尘补峁嘺) as 诲补办峁�i苍腻 in order to obtain and securing everything.

On the other hand, by performing the 笔耻谤耻峁�a尘别诲丑补 sacrifice, a king enters in to a life of mendicant. The sacrificer gives up his all wealth to the priests and retires to the forest with the intension to spread the spirit of self resignation in man. Moreover, by giving up his all 鈥榩roperty鈥� or 鈥榳ealth鈥� a general welfare is also expected by the king for his subjects.

The Sarvamedha sacrifice or All sacrifice is one of the Ahina types of Soma sacrifice, executed by one who wants to fulfil his all desires or all types of achievements. This sacrifice is also performed for the sake of gaining and winning every kind of food. The 叠谤腻丑尘补峁嘺 厂惫补测补峁僢丑耻 performed this sacrifice for the first time. He offers his own self in the creatures, and the creatures his own self in to him (叠谤腻丑尘补峁嘺 厂惫补测补峁僢丑耻). And thus, by offering up his own self in the creatures, and the creatures in his own self; he compassed the supremacy, sovereignty and attains the lordship over all creatures. Hence, the sacrificer by offering all sacrificial essences in the Sarvamedha sacrifice, surpass all being and attains supremacy, sovereignty and lordship

This sacrifice is regarded as the supreme of all sacrifices, as by performing this sacrifice the sacrificer attain supremacy. In the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 it is mentioned that the 痴颈艣惫补办补谤尘补苍 Bhauvana once performed this sacrifice, and having performed this sacrifice he overpass all beings and became everything. This ceremony proves the existence of the territorial ideal of a one state.

In the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, the Agnicayana (fire-building ceremony) is dealt with in the 办腻峁囜笉补蝉 from VI to X. The Agnicayana means the building of the fire-altar which is an optional ancillary rite of a soma sacrifice. This ceremony contains a large number of activities and also deals with the philosophical speculations of life. The fire altar is often marked out as 笔谤补箩腻辫补迟颈. It is also mentioned that one who builds the fire altar, reconstructs 笔谤补箩腻辫补迟颈. The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 has also identified the fire-altar with the year. There are five layers in the fire altar; these are five seasons of the year. Hence, the fire-altar is identified with the year. Thus the Agnicayana (firebuilding) ceremony gives us enough scope for Philosophical speculations of life. The 叠谤腻丑尘补峁嘺 texts develop their views in connection with the Agnicayana ceremony. Along with the Philosophical character, the Agnicayana ceremony deals with some oblation conveying political significance. In the Agnicayana ceremony the sacrificer after completing the five layers of the Vedi mounts upon the altar and makes several libations. Among them some libations convey monarchial strata鈥搒uch as, the 痴腻箩补prasaviya-oblation, 笔腻谤迟丑补 oblations, 搁腻峁ａ弓产峁沝诲丑辞尘补 and so on.

The 颁腻迟耻谤尘腻蝉测补 sacrifice is a combination of four seasonal sacrifices. Each of the four seasonal sacrifices takes place after four month, so it is known as 颁腻迟耻谤尘腻蝉测补 sacrifice.

The names of the four parvans 补谤别鈥�

1. 痴补颈艣惫补诲别惫补.
2. 痴补谤耻峁嘺pragh膩sa.
3. 厂腻办补尘别诲丑补 and
4. 厂耻苍腻蝉墨谤墨测补.

Each of the parvan is performed at the interval of four months. The 颁腻迟耻谤尘腻蝉测补 sacrifice is called 产丑补颈峁�a箩测补 测补箩帽补. It is performed in the joining of seasons (峁泃耻蝉补苍诲丑颈). For in the joining of the seasons disease is born. Thus, the 颁腻迟耻谤尘腻蝉测补 测补箩帽补 which is performed in the joining of the seasons should therefore said to be connected with healing. By performing the 颁腻迟耻谤尘腻蝉测补s throughout the year, one wins the year.

This winning of the year has another shade i.e. that of fertility. In connection with the 颁腻迟耻谤尘腻蝉测补s in the 搁腻箩补蝉奴测补, it is said that one who is desirous of food and nourishment should sacrifice with the 颁腻迟耻谤尘腻蝉测补s. In the 搁腻箩补蝉奴测补 sacrifice, the 颁腻迟耻谤尘腻蝉测补s begins on the first 辫丑腻濒驳耻苍补 with the 厂耻苍腻蝉颈谤颈测补 rite. Then in Chaitra, begins the 补产丑颈峁�e肠补苍颈测补 and in the 闯补颈峁ａ弓丑补 (next year) follows the ceremony of cutting the hair (碍别艣补惫补辫腻苍墨测补). The sacrificer of the 搁腻箩补蝉奴测补 performs the 痴补颈艣惫补诲别惫补, 痴补谤耻峁嘺pragh膩sa like that of 笔谤补箩腻辫补迟颈. As by means of this offering, the 笔谤补箩腻辫补迟颈 create abundance of food and makes the creatures free from 痴补谤耻峁嘺鈥檚 noose. Thus, the sacrificer by making this offering obtains the same result like that of 笔谤补箩腻辫补迟颈. The performer of the 搁腻箩补蝉奴测补 also performs the 厂腻办补尘别诲丑补 offering, as the Gods slew 痴峁泃谤补 and attains the universal conquest by means of this offering. Thus, by making 厂腻办补尘别诲丑补 offering the 搁腻箩补蝉奴测补 sacrificer also gains victory and removed his all venomous enemies. Hence, the inclusion of the 颁腻迟耻谤尘腻蝉测补s in the 搁腻箩补蝉奴测补 sacrifice highlights its Saumika character.

The 厂补耻迟谤腻尘补峁嚹� is an expiatory rite performed for any excess committed by the drink of Soma. It is not a Soma sacrifice but optionally come under the seven havir测补箩帽补s. The performer of 厂补耻迟谤腻尘补峁嚹� sacrifice gets offspring, cattle and the heavenly abode. In the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 we get reference that after performing a soma sacrifice, one should perform the 厂补耻迟谤腻尘补峁嚹�. For one who performs the soma sacrifice becomes empty as it were, his prosperity has been taken away then. The sacrificer then performed the 厂补耻迟谤腻尘补峁嚹� and becomes filled with offspring and cattle and establishes himself firmly in the heavenly world.

The 厂补耻迟谤腻尘补峁嚹� sacrifice is divided in to two parts:

1. The Caraka 厂补耻迟谤腻尘补峁嚹�.
2. The Kaukili 厂补耻迟谤腻尘补峁嚹�.

The Caraka 厂补耻迟谤腻尘补峁嚹� is performed at the end of the 搁腻箩补蝉奴测补 sacrifice and also after the Agnicayana ceremony. It is also performed for one who has vomitted soma (蝉辞尘补惫腻尘颈苍) or for one who is excessively purged by soma (蝉辞尘腻迟颈辫奴迟补). The Kaukili 厂补耻迟谤腻尘补峁嚹� is an independent rite. It is performed for the fulfilment of certain desire.

The 厂补耻迟谤腻尘补峁嚹� sacrifice as an expiatory rite is performed at the end of the 搁腻箩补蝉奴测补 sacrifice. The Caraka 厂补耻迟谤腻尘补峁嚹� is performed after the 搁腻箩补蝉奴测补 as a curing and a redressing rite. A king who is deprived of his kingdom should perform this rite. As we get reference from the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, that Du峁ａ弓aritu Pau峁僺膩yana had been expelled from his kingdom, which had come down to him through ten generations by the 厂谤颈帽箩补测补蝉. The priest (颁腻办谤补 Sthapati) performing the 厂补耻迟谤腻尘补峁嚹� for the Du峁ａ弓aritu Pau峁僺膩yana and returned back to the dominion captured by the 厂谤颈帽箩补测补蝉.

Thus, as a part of the 搁腻箩补蝉奴测补 sacrifice, the 厂补耻迟谤腻尘补峁嚹� sacrifice also possesses some political character in it.

The sixth chapter deals with the dichotomic interpretation of the Major and Minor sacrifices of the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺.

In the 搁腻箩补蝉奴测补 ceremony, the consecrated king makes offerings to the houses of the eleven Ratnins known as 鈥�Ratnin膩峁� havi峁僺i鈥� ceremony. The king goes to the houses of each Ratnins and makes offering except the 碍峁�a迟谤补 and 础办峁Ｄ乿腻辫补 and Govikartana together. For them offerings are made at the royal palace.

The offerings made by the consecrated king to the houses of Ratnins are very significant. These Ratnins actually represent different classes of people in the society. The consecrated king makes offering to the houses of Ratnins with the intension to seek their support, which speaks and supports for mass contact and connection.

Besides this, in the list of the Ratnins we find the four social classes of people, such as, the 叠谤腻丑尘补峁嘺 (the Purohita), the 碍峁�a迟谤颈测补 (the king himself), the 痴补颈艣测补s (骋谤腻尘补苍葖) and the 艢耻诲谤补蝉 (the 础办峁Ｄ乿腻辫补 and the Govikartana). The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 mentions that the participation of the 艢耻诲谤补蝉 in these offerings are sanctified by a purificatory rite known as 鈥�Soma-Rudra 颈峁ａ弓颈鈥� In the same 叠谤腻丑尘补峁嘺 it is recorded that once upon a time 厂惫补谤产丑腻苍耻, the Asura struck the sun with darkness and striken with darkness he did not shine. Soma and Rudra removed that darkness of him (Sun) and released him from the evil. And in like manner the king when he put those unworthy of sacrifice either in contact with the 艢耻诲谤补蝉 or whomever else performed the Soma rudra 颈峁ａ弓颈. The Soma and Rudra removed that darkness of him and he becomes consecrated.

The purificatory rite in the consecration ceremony mainly consists in sprinkling the king with holy waters collected from various seventeen sources. The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 gives the reason as to why the seventeen kind of water is mixed together is that the 笔谤补箩腻辫补迟颈 is seventeen fold and 笔谤补箩腻辫补迟颈 is the sacrifice. This is why he (Adhvaryu) brings together seventeen kinds of water and elevated this sprinkling ceremony as high as 笔谤补箩腻辫补迟颈.

Moreover, this sprinkling or anointing ceremony is not only considered as sacred bath but it is regarded as the bestower of kingship. As a matter of fact this consecration ceremony symbolizes some holy power or character of the king such as-the flowing river symbolizes vigour, flood for plenty, sea for dominion and so on. Hence, the priest sprinkles the sacrificer with the intention that he should possess such quality in him. It is expected that the king should be vigorous like flowing river, loyal to the people, should be sincere and harmless like the waters of a stagnant pool and so on. Hence, by performing this ritual, the priest connects the sacrificer with constitutional power.

According to the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, he who offers the 痴腻箩补辫别测补 wins food, since 鈥�痴腻箩补辫别测补鈥� is the same as 鈥�anna-peya鈥� (food and drink). In fact the numerous lines of the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 clearly suggest that the 痴腻箩补辫别测补 ceremony is a simple magical performance to obtain food and drink. But the 罢补颈迟迟颈谤墨测补 叠谤腻丑尘补峁嘺 mentioned that 痴腻箩补辫别测补 is the ceremony through which the Gods wish to obtain strength (痴腻箩补峁�) and by drinking the 鈥榙rink of strength鈥� one becomes strong (痴腻箩颈苍). The 痴腻箩补辫别测补 is performed by both the 叠谤腻丑尘颈峁噑 and by the 碍峁�a迟谤颈测补s. It stands for the temporal power or lordship of the 碍峁�a迟谤颈测补s and the spiritual lordship of the 叠谤腻丑尘补峁嘺s.

In the 痴腻箩补辫别测补 ceremony we have come across the most popular rites known as Aji 诲丑腻惫补苍补 or Chariot race. The interesting feature of this race is that by performing this rite, the sacrificer is made victorious. In this race a post is fixed at the farthest limit with the measurement of seventeen arrows. Among the other competitors, the sacrificer has to reach first to the post. As a matter of fact, this race has some linkage with the ancient system of distribution is evident from the 痴腻箩补辫别测补 legend of the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 According to Oldenberg, the purpose of the chariot race is to win the sacrificer by magic the swiftness of the victorious steeds as strength.

Besides this, the chariot race may be considered as a means of wealth. As in the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 it is recorded that the Adhvaryu takes down the chariot and utters the mantras saying鈥撯�淭hou art Indra鈥檚 thunderbolt, a winner of wealth, for chariot is indeed a winner of wealth;-may this one win wealth by thee! Wealth means food, may this one gain food by thee鈥�. In this sacrifice, the number seventeen (17) is marked at various levels such as-17 days, 17 lauds, 17 cups of Soma, 17 pieces of cloth to envelope the sacrificial pole, use of 17 chariots and so on. In the Chariot race we have also noticed that at the time of the race 17 drums are beaten to make auspicious sound. As 笔谤补箩腻辫补迟颈 is seventeen fold and by beating those drums the sacrificer wins 笔谤补箩腻辫补迟颈. The sound of the drum is regarded as the highest kind of sounds and the sacrificer wins the highest of speech by beating those drums. So, it can be said that the Chariot race of the 痴腻箩补辫别测补 sacrifice has both political as well as ritualistic significance.

In the 础艣惫补尘别诲丑补 sacrifice the sacrificial horse is let loose for one year. After the return of the horse all the wives of the king performed numerous rites. When the sacrificial horse (victim) is slain, all the wives of the king have to go round it and make ceremonial mournings. After that the chief queen 惭补丑颈蝉墨 lies besides the dead horse and unite with it and says-鈥淢ay the vigour male, the layer of seed, lay seed鈥�! She says for the sake of completeness of union. This union with the horse is believed as a means of fertilization. At the time of union with the horse, there is an obscene dialogue between the priests and the wife of the sacrificer. The indecent languages used in this rite are useful for fertilization and thus add to the fertility power of the 础艣惫补尘别诲丑补.

Besides this, we also notice that in this ritual all the queen of the king take active parts with their attendants. The 惭补丑颈蝉墨 (chief queen) has a 鈥渉undred daughters of kings鈥� attending upon her, the 痴腻惫补迟腻 (favourite queen) has 鈥渁 hundred 谤腻箩补苍测补鈥� (noble women) attending upon her. The 笔补谤颈惫峁沰迟腻 (discarded wife) is attended by daughters of heralds (厂奴迟补) and head man of villages (骋谤腻尘补苍墨) comprising hundred in all. 笔腻濒腻驳补濒墨, the fourth wife, the lowest queen in social rank is attended by a hundred daughters of Chamberlains and Charioteers. This classification clearly indicates that all the classes of subjects are equal participants in it and from this description we can also learn the constitutional status and dignity of the queens in the Vedic age.

Of the five sacrificial animals next to the man, horse is regarded as the highest of all animals and by means of this the sacrificer is caused to reach the highest position. The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 quotes that the horse is a worth of thousand Cows. It is believed that the sacrificial horse is originated from the 笔谤补箩腻辫补迟颈鈥檚 eye. In the 础艣惫补尘别诲丑补 sacrifice, when the sacrificial horse is set free, it wonders in to the north-eastern direction, the quarter of 鈥榠nvincibility鈥� (i.e. victory) where is the door of heaven and where victory is gained. Moreover, the horse is regarded as representative of royal power and dominion and it has its connection with 痴补谤耻峁嘺. Hence, by roaming about freely it is on the one hand spreads its divine power over the whole country and on the other hand it extends the rule and power of its king.

The 笔耻谤耻峁�a尘别诲丑补 sacrifice is attached with numerous rites and rituals. We notice that in the 笔耻谤耻峁�a尘别诲丑补 sacrifice the victim 笔耻谤耻峁�a is not really killed, it is symbolical in real performance. From this, we also get the idea that in the age of the 叠谤腻丑尘补峁嘺s a changed mentality was working among the people. The sacrificial fee as prescribed for the 笔耻谤耻峁�a尘别诲丑补 sacrifice is very novel. A king may on this occasion give up his all goods and enter in to the life of the wandering mendicant. The main object of this sacrifice is to stir up the spirit of renunciation in man by proving the ephemeral nature of the world show. The philosophical idea in the 笔耻谤耻峁�a尘别诲丑补 sacrifice like avoiding of human slaughtering, self resignation or entering in to the life of wandering mendicant are the tree steps of an ideal kingship. Besides this, the 鈥榞iving up of all property鈥� by the king for the welfare of his subjects highlights the idealistic monarchial strata of the then society.

The Sarvamedha or All sacrifice is performed with a view to gain every kind of food. As we know that the Sarvamedha sacrifice consists of ten days and it is performed for the sake of gaining and winning every kind of food. Because 痴颈谤腻箩 consists of ten syllables and the 痴颈谤腻箩 is all. Hence, the Sarvamedha sacrifice has some dichotomic interpretation as by performing this sacrifice one attains all kinds of food and that of universal sovereignty.

The Agnicayana ceremony is attached with various ritualistic activities, which gives us enough scope for philosophical speculations of life. Besides these, there are some oblations in the Agnicayana ceremony conveying political significance,, such as-the 笔腻谤迟丑补 oblations of the 搁腻箩补蝉奴测补 sacrifice, 础产丑颈峁�e办补 of the 驰补箩补尘腻苍补, Six 痴腻箩补prasaviya offerings, twelve 搁腻峁ａ弓谤补产丑峁泃 offerings and so on. In the ritual procedure of the Agnicayana ceremony there are a certain rites in which the sacrificer is given a sacred bath. This sacred bath or 础产丑颈峁�e办补 in the Agnicayana ceremony has some similarities with the royal consecration. After having piled up the fire, the sacrificer should consecrate with sacred bath. As who has piled the fire altar and the sacrificer of the 搁腻箩补蝉奴测补 conquers both the worlds. After that the sacrificer also performs the 搁腻峁ａ弓谤补产丑峁泃 (realm-sustaining) oblations. Hence, from the above discussion, it can be said that along with various ritualistic performances, the Agnicayana ceremony also have some philosophical as well as political character in it.

The 颁腻迟耻谤尘腻蝉测补s are generally considered as fertility rite, but has some healing or curing capacity also. Besides this, the 颁腻迟耻谤尘腻蝉测补 sacrifice also has some royal character in it. In the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 it is mentioned that the sacrificer of the 搁腻箩补蝉奴测补 鈥渙ffers the 痴补颈艣惫补诲别惫补; for by means of the 痴补颈艣惫补诲别惫补 笔谤补箩腻辫补迟颈 created abundance of food and creatures鈥︹�︹��..and in like manner the sacrificer by the 痴补颈艣惫补诲别惫补 create abundance and creatures鈥�, then he 鈥渙ffers the 痴补谤耻峁嘺pragh膩sa, for by means of the 痴补谤耻峁嘺pragh膩sa 笔谤补箩腻辫补迟颈 delivered the creatures from 痴补谤耻峁嘺鈥檚 noose鈥︹��..and in like manner does this sacrificer by the 痴补谤耻峁嘺pragh膩sa deliver the creates from 痴补谤耻峁嘺鈥檚 noose鈥� after that the sacrificer 鈥減erforms the 厂腻办补尘别诲丑补; for by the 厂腻办补尘别诲丑补 the Gods slew 痴峁泃谤补 and gained the universal conquest鈥︹�︹��.and in like manner the sacrificer slays his wicked, hateful enemy and obtains victory鈥�. Hence, the inclusion of the 颁腻迟耻谤尘腻蝉测补 in the 搁腻箩补蝉奴测补 is pointer to its political character.

The 厂补耻迟谤腻尘补峁嚹� is an expiatory sacrifice, performed by one who is excessively purged by Soma. As a redressing rite the Caraka 厂补耻迟谤腻尘补峁嚹� is performed at the end of the 搁腻箩补蝉奴测补 sacrifice. The 搁腻箩补蝉奴测补 sacrifice is regarded as one of the major sacrifices in ancient India with political import. One who performs the 搁腻箩补蝉奴测补 should subsequently perform the 厂补耻迟谤腻尘补峁嚹� as a redressing rite. As by performing the 搁腻箩补蝉奴测补 sacrifice, one becomes deprived of certain things viz. sensual powers (indriya), vitality (vira), speech (惫腻办), Milk (辫腻测补蝉) and so on. In order to regains the strength and vigour which have gone away from the sacrificer, the performer of the 搁腻箩补蝉奴测补 sacrifice should perform the Caraka 厂补耻迟谤腻尘补峁嚹� to reinstates these valour and strength in him. Hence, the 碍峁�a迟谤颈测补 sacrificer gets beck his valour and strength by performing the Caraka 厂补耻迟谤腻尘补峁嚹�. Moreover, in the 膧辫补蝉迟补尘产丑补 艢rauta S奴tra it is mentioned that a king who is devoid of his kingdom should perform the 厂补耻迟谤腻尘补峁嚹� sacrifice and thereby gets back his kingdom. And so being a follow up of the 搁腻箩补蝉奴测补 sacrifice, the 厂补耻迟谤腻尘补峁嚹� sacrifice also has political significance in it.

In the last chapter of this research work we have major findings and concluding observations.

The Vedic literature is a vast and deep ocean of knowledge with multi dimensional disciplines. Next to the 厂补峁僪颈迟腻蝉, the 叠谤腻丑尘补峁嘺 literature is of great significance. All the matters relating to the sacrificial performances are discussed in the 叠谤腻丑尘补峁嘺 literature. Besides sacrificial details, from the 叠谤腻丑尘补峁嘺 literature we also get information about the ancient Indian social, cultural, economic background and so on.

In the course of our study period we have observed that the 鈥�驰补箩帽补鈥� or sacrifice is regarded as the best task or 蝉谤别峁ａ弓丑补迟补尘补峁� karma. As by performing sacrifice one can redeem his sin and became holy and blessed. One can redeem himself from such kind of debt by performing Bh奴ta-测补箩帽补, Manu峁�ya-测补箩帽补, Pit峁�-测补箩帽补, Deva-测补箩帽补 and Brahma-测补箩帽补 respectively. Sacrifice also insures the operation of all powers for good. Sacrifices are generally performed for the attainment or fulfilment of various desirous or wish. By performing sacrifice the sacrificer wants to obtain generally the blessings of the God. Apart from the general sacrifices, there are others which were performed for fulfilment of many wishes veiled under religious traits. In the second category there are a number of sacrifices which are directly connected with kingship or royal upliftment. They are 搁腻箩补蝉奴测补, 痴腻箩补辫别测补 and 础艣惫补尘别诲丑补. By performing those sacrifices the sacrificer connects himself with kingship and paramount sovereignty. The great king 笔峁泃丑耻 was installed to his kingdom by the performance of 搁腻箩补蝉奴测补 驰补箩帽补.

In the 搁腻箩补蝉奴测补 ceremony offerings are made by the consecrated king at the houses of the 鈥�Ratnins鈥�. The Ratnins or the king makers actually consisted of different classes of people in the society. The consecrated king makes offerings to each of the Ratnin鈥檚 house with the intention to seek their support. This bears some political significance. This approach and appeal serves dual purpose-contact with all stratas of society is made and the religious goal is also achieved.

As a popular festival, the cow raid or the chariot race was performed in the 搁腻箩补蝉奴测补 or in the 痴腻箩补辫别测补 sacrifice. The special feature of this rite is that by this rite the sacrificer becomes victorious and secures power. As this rite is used to test the physical fitness of the ruler and enable him the fittest man for kingship.

In the 搁腻箩补蝉奴测补 sacrifice, Tiger鈥檚 skin is used in numerous rituals. After the oath taking ceremony the king steps upon the tiger skin. In the 搁腻箩补蝉奴测补 sacrifice the throne (which is made of 办丑腻诲颈谤腻 wood) is installed on the Tiger鈥檚 skin for the king. Among all the beasts the Tiger is regarded as the supreme animal or the king. Hence, the use of Tiger鈥檚 skin in the 搁腻箩补蝉奴测补 ceremony is an indication of the fact that by using the Tiger鈥檚 skin the Adhvaryu wants to make the king supreme or highest among all human beings like that of the Tiger.

As a minor sacrifice the 笔耻谤耻峁�a尘别诲丑补, the Sarvamedha, the Agnicayana, the 颁腻迟耻谤尘腻蝉测补 and the 厂补耻迟谤腻尘补峁嚹� ceremony are also possess some significant character in it. It is found that the executor of the 笔耻谤耻峁�a尘别诲丑补 sacrifice attains and secures everything. This sacrifice is also performed for the attainment of overpowering strength. A 碍峁�a迟谤颈测补 驰补箩补尘腻苍补 by performing this sacrifice surpasses all being and attains everything. Moreover, by performing the 笔耻谤耻峁�a尘别诲丑补 sacrifice a general welfare is wished by the 碍峁�a迟谤颈测补 驰补箩补尘腻苍补 for his people as he gives up his all property as 诲补办峁�i苍腻 to the priests and retires to the forest. This provides us idea about the royal character of the 笔耻谤耻峁�a尘别诲丑补 sacrifice.

Besides this, the 笔耻谤耻峁�a尘别诲丑补 sacrifice also provides some philosophical idea. In the 笔耻谤耻峁�a尘别诲丑补 sacrifice human slaughtering was avoided, after the 笔补谤测补驳苍颈办补谤补峁嘺 performance human victims are set free and offerings are made in symbolical way. The idea of self renunciation in man, avoiding human slaughtering or entering in the life of mendicant is the indicator of the philosophical thinking of the 笔耻谤耻峁�a尘别诲丑补 sacrifice.

The Sarvamedha sacrifice is that sacrifice which is performed both for the attainment of 鈥榚very kind of food鈥� and for 鈥榰niversal sovereignty鈥�. As in the Sarvamedha sacrifice the sacrificer offers all the sacrificial essences in the fire (like every kind of food both the dry and the fresh), and attains every kind of food and Supremacy too. In Ancient times numerous king performed this sacrifice and secures lordship, sovereignty and every kind of food. In the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 we have found that the king 痴颈艣惫补办补谤尘补苍 Bhauvana performed this sacrifice and attains everything and becomes everything. Hence the above discussion gives us idea that the Sarvamedha sacrifice has some dichotomic character in it.

The Agnicayana or the fire building ceremony generally comes under the Soma sacrifice. In the ritual procedure of the Agnicayana ceremony we have find some philosophical or cosmological thinking are corroborated in it. The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 has identified the fire altar of the Agnicayana ceremony with the 笔谤补箩腻辫补迟颈, the lord of creation. Moreover, the construction of the bricks and the process of pilling them up are also equalized with 笔谤补箩腻辫补迟颈鈥檚 cosmic creation. Thus the Agnicayana ceremony provides us the cosmological or philosophical idea of life. Besides this in the Agnicayana ceremony we have found some oblations conveying royal character. The 笔腻谤迟丑补 oblations of the 搁腻箩补蝉奴测补, the 痴腻箩补prasav墨ya oblations, 搁腻峁ａ弓谤补产丑峁泃 (realm-sustaining) oblations and the sacred bath or 础产丑颈峁�e办补 in the Agnicayana ceremony possessing some monarchial or dichotomic features of the Agnicayana sacrifice.

The 颁腻迟耻谤尘腻蝉测补s are seasonal sacrifice and generally considered as fertility rite. The 颁腻迟耻谤尘腻蝉测补s also have some royal character in it. In the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 it is mentioned that the sacrificer of the 搁腻箩补蝉奴测补 offers 痴补颈艣惫补诲别惫补, 痴补谤耻峁嘺pragh膩sa and 厂腻办补尘别诲丑补 offering and wins the abundance of food, makes the creatures free from 痴补谤耻峁嘺鈥檚 noose and killed his hateful enemy like the Gods. Hence, the insertion of the 颁腻迟耻谤尘腻蝉测补 in the 搁腻箩补蝉奴测补 shows the royal or political importance of the 颁腻迟耻谤尘腻蝉测补 sacrifice.

The 厂补耻迟谤腻尘补峁嚹� is an expiatory rite performed by one who is excessively purged by the drinking of Soma. The 厂补耻迟谤腻尘补峁嚹� sacrifice formed a prominent role in the 搁腻箩补蝉奴测补 sacrifice. By performing the 搁腻箩补蝉奴测补 sacrifice the sacrificer becomes deprived from certain sensual powers like vitality, speech and so on. In order to regain such power, the sacrificer of the 搁腻箩补蝉奴测补 perform the 厂补耻迟谤腻尘补峁嚹� sacrifice and gets backs his lost power. Moreover, a king (who is deprived of his kingdom) can also get back his kingdom by performing the 厂补耻迟谤腻尘补峁嚹� sacrifice. As in the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 it is stated that the sage 颁腻办谤补 Sth膩pati executed the 厂补耻迟谤腻尘补峁嚹� sacrifice for the king Du峁ａ弓a峁泃u Pau峁僺膩yana and returned back his lost dominion to him which was captured by the 厂谤颈帽箩补测补蝉. Hence, being a most significant part of the 搁腻箩补蝉奴测补 sacrifice, the 厂补耻迟谤腻尘补峁嚹� sacrifice also possessing monarchial attachment in it.

驰补箩帽补 or sacrifice has the proven ability to rejuvenate the environment. When the sacrifice is performed numerous mantras are recited and various 腻丑耻迟颈诲谤补惫测补蝉 are offered in the fire, which creates positive effects in the mind of the people and in the atmosphere. The sacrifices which have been discussed in this dissertation also equip the general effects of the other sacrifices. It removes all the negative effects of pollution of the environment besides their added implications. Furthermore, by performing sacrifices one can obtain his desired object and dignified status.

The thesis entitled 鈥楢 Dichotomic interpretation of the sacrifices of 搁腻箩补蝉奴测补, 痴腻箩补辫别测补 and 础艣惫补尘别诲丑补: Their Ritualistic and Monarchial Strata with reference to the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺鈥� resumes to its concluding observation that the political genesis of ancient India was impregnated in these sacrifices. A derivative interpretation of the details of the rituals of these sacrifices had a dichotomic approach which contributed a lot in bringing up in to shape or come in to existence of monarchy in ancient India.

(Aparna Dhar)