JAN E.M. HOUBEN

ON THE EARLIEST ATTESTABLE FORMS OF THE PRAVARGYARITUAL: R. G-VEDIC REFERENCES TO THE

GHARMA-PRAVARGYA, ESPECIALLY IN THE ATRI-FAMILYBOOK (BOOK 5)∗

For Henk Bodewitz on the occasion of his 60th Birthday

1.1 The Pravargya is one of the very few rituals explicitly referredto in the R. V, apart form the Soma-sacrifice which is quite prominentlypresent. In the R. V, the Pravargya is never mentioned by this later namepravargya (a term which occurs for the first time in the Yajur-VedicSam. hitas and Brahman.as). Instead we find references to the Gharma(gharma), a hot milk-and-ghee mixture, and its offering to the Asvins.Also the vessel in which the mixture is heated and from which it isoffered in the fire is calledgharma in the R. g-Veda. The link whichone suspects to exist with the later Pravargya is confirmed by the factthat several of these references to the Gharma and the offering to theAsvins are part of the recitations by the R. g-Vedic priest, the Hotr., in theclassical Pravargya; they point to the offering of a hot milk-mixture tothe Asvins which forms part of this ritual (cf. in general van Buitenen1968, Introduction).

1.2 From theSrauta-Sutras we know the Pravargya only as a peculiar,optional addition to the Soma-sacrifice. No reference is given to analternative context for the Pravargya. The Soma-sacrifice has absorbedseveral other ritual elements with only a distant relation to the mainacts: the pressing of the soma-plant, the offering of its juice to thegods, and finally the drinking of the remainder. But the Pravargyastands out as a structural unit with a discernible ritual purpose (orset of purposes) of its own, which is quite distinct from the Soma-sacrifice.1 Also the Brahman.as and theSrauta-Sutras treat it as a unitof its own. Although it is somewhat tucked away behind a great numberof associated and indirectly related ritual acts, the central element in thePravargya is no doubt the offering of a heated milk-and-ghee mixtureto the Asvins. Remarkable in the Pravargya is the elaborate ritual ofpreparing and heating the pot from which the mixture will be offered

Indo-Iranian Journal 43: 1–25, 2000.c© 2000 Kluwer Academic Publishers. Printed in the Netherlands.

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into theAhavanıya-fire, and the concluding solemn disposal of the poton the Uttaravedi (before the logs are placed which will be lit on thisaltar for the rites of the Soma-sacrifice).

A closer look at the Pravargya as prescribed in theSrauta-Sutrasreveals that this structural unit contains a few smaller units which arequite easily demarcated from each other. The preparation, heating, andworshipping of the pot seem to have a focus and direction of theirown, which are only distantly connected with the main offering tothe Asvins. The solemn disposal of the pot is more easily connectedwith the introductory preparation, heating and worship of the pot thanwith the offering to the Asvins. If we call the offering to the AsvinsA, we may call the preparation, heating and worship of the potB1,and the solemn disposal of the potB2. It seems natural to assume thatan originalA was at a certain moment elaborated toB1AB2, or: A→B1AB2. B1 andB2 must, in other words, be considered later additions,even if they may go back to one or more older ritual structures oftheir own. BetweenB1 andA there is an episode which links the two:the milking of a cow and a goat, and the adding of their milk to theheated pot. It is beforehand not yet clear whether this milking is to beconsidered part ofB1 or rather ofA. As for the main outlineB1AB2:the question arises whether there are any indications for an earlier,more or less independentA, and when thisA transformed toB1AB2.In addition, it may be asked whether any hypothetical independentAgot first associated with the Soma-sacrifice, or whether it was onlyassociated when it was already elaborated toB1AB2.

Several scholars have suggested that this simple ritualA is referredto as an independent offering in the R. g-Veda under the name Gharma,a term referring both to the vessel to be heated and the hot milk-drink offered from it. Here I mention only three authors.2 In an articlepublished in 1880, Richard Garbe presented “the Pravargya-ceremonyaccording to theApastamba-Srauta-Sutra,” which he introduced with astudy on the Pravargya. In search of the meaning of this ritual, Garbemakes use of some sections in works earlier than theApastamba-Srauta-Sutra, viz. the Aitareya-Brahman.a andSatapatha-Brahman.a. Butthese do not provide a satisfactory account of the original “Pravargya”to which the R. g-Veda refers (e.g. R. V 5.30.15) and which consistssolely of the cooking of milk to be offered to a certain deity. Thisoriginal form of the Pravargya would have obtained a large numberof additions at the time of the Brahman.as and Sutras (Garbe 1880:321).

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In an extensive introduction to his description of the Pravargyaaccording to theSrauta-Sutras, van Buitenen (1968) discusses R. g-Vedicand Atharva-Vedic places relevant to the Pravargya (Gharma) andconcludes: “The picture, then, which the two Sam. hitas present isthat of a simple, unceremonial offering of hot milk to the Asvinsin order to strengthen these healers and helpers.. . . there was littlecircumstance connected with it and no mystique that I can detect”(1968: 5). “Originally,” van Buitenen says further on (1968: 37), “thePravargya rites of preparing, worshipping and disposing of the Mahavıraicon, and the ritual oblation to the Asvins of a hot milk offering wereseparate rites.” Rather unexpectedly and not well integrated into hisaccount comes the statement that R. g-Veda 7.103 (the “frog-hymn”) refersalready to a later form of the combined Pravargya (van Buitenen 1968:31).

In his 1979 article on the Pravargya, Gonda investigated the applic-ability of the mantras prescribed in R. g-Vedic Brahman.as. He concludesthat “those formulae that refer to or make mention of the offering of thehot milk and those that deal with the Asvins as the beneficiaries createthe impression, not only of being adapted for this special purpose butalso of constituting the oldest collection of mantras used to accompany aless elaborated form of the rite.” A great number of the stanzas recitedby the Hotr. may have belonged to an original Pravargya formulary“which formed a coherent whole and contained those mantras that werenecessary for the performance of the ancient rite” (Gonda 1979: 261).In this R. g-Vedic hot milk rite the Mahavıra-vessel would have playedno role.

However, as I argued elsewhere (Houben 1991: 30f), the preparationof a clay pot seems already referred to in a so far not yet satisfactorilysolved “riddle” of the Riddle hymn R. g-Veda 1.164, viz. in verse 43.3

The same hymn contains “milking mantras” which are to accompanythe milking for the sake of the Gharma-oblation, and these milkingmantras are still employed for this purpose in the classical Pravargyaritual. Here, it would seem, a rather developed form of the Pravargyais referred to, and at least the elementsB1A are already together.There are references to Soma (164.19, 35), which suggest that thisform of the Pravargya was connected with a Soma-sacrifice. Thereare even reasons to believe it was connected with a more complexritual at which a horse is offered.4 Since a solemn preparation of thevessel “requires” (apeks.ate) or “asks for” a careful disposal of thesame, one may surmise that the Pravargya ritual consists already ofthe elementsB1AB2 at the time of this R. g-Vedic hymn, which occurs

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in a book the composition of which is generally placed at a laterdate than that of the so-called “family-books” 2–7 (cf. Witzel 1995,1997).

1.3 It will be expedient, therefore, to examine the R. g-Vedic materialrelevant to the Gharma-offering, and see whether there are indeedreferences which imply a more simple and independent form as hasbeen frequently presupposed, apart from other references to moredeveloped forms and forms closely associated, as the later Pravargya,with the Soma-sacrifice. A question which will immediately follow ifreferences to different forms of the Pravargya are found, is whetherthese forms suggest a development, and whether the different stagesof the development are referred to at random throughout the R. g-Vedaor occur in clusters in certain parts (which would suggest a relativeage of these parts). After all, if we assume that rituals are structuredcultural phenomena with a consistency over time both with regard topractice and interpretation,5 they must be assumed to have a developmentof their own, and it should be possible to link the ritual and textualdevelopments. This may lead to a corroboration or to modifications ofR. g-Vedic textual chronology as accepted so far.

Of course, to the extent we are dealing with textual interpretations andinferences from sources which had their own perspective on the realityabout which we try to say something from our perspective, only quitelimited degrees of certainty can be reached. When can a statement orinterpretation be regarded as corroborated? The most we can hope for isthat it leads to mutually reinforcing positive probabilities. A statementor interpretation is to be rejected if too many new assumptions arenecessary, without compensating theoretical or interpretational gain.

1.4 As can now be seen in a glance thanks to Lubotsky’s R. g-Vedicword concordance (1997), the wordgharma occurs 27 times in theR. g-Veda (7× gharmah. , 15× gharmam, 1 × gharme, 2 × gharm´a,1 × gharm´ah. , 1 × gharm´asah. ). In addition, we find twice the wordgharmasad, oncegharmastubh, oncegharmasvaras, oncegharmasveda,and oncegharmın. Mention can also be made ofpragharmasad whichoccurs once (6.73.1). This makes a total of 34 occurrences ofgharma assimplex and in compounds. In the majority of these occurencesgharmadoes not seem to have its simple, etymological meaning ‘heat’, butpoints to an offering, often to the Asvins, or to an object connectedwith an offering or ritual. At only two places nothing more than thedirect meaning ‘heat’ seems intended, without hint or reference to

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the Gharma-offering or vessel, viz. R. V 3.26.7 where it refers to theheat of Agni, and in R. V 10.67.7, where the compoundgharmasveda‘sweating from heat’ is said of the companions who helped Br.haspatiin overcoming Vala the obstructor of the cattle.6 We are thus left with32 relevant or at least potentially relevant occurrences ofgharma inthe R. V.7

Their distribution is as follows:

R. V 1.112.1 R. V 3.53.14 R. V 5.19.4

7 5.30.15

119.2 R. V 4.55.6 5.43.7

6 5.54.1

164.26 5.73.6

28 5.76.1

180.4

R. V 6.73.1 R. V 8.9.4 R. V 10.15.9

7 10

R. V 7.33.7 8.73.3 10.16.10

7.70.2 8.87.2 10.80.3

7.103.8 8.89.7 10.106.8

9 10.114.1

10.181.3

Thus, the wordgharma is not found in books 2 and 9, and occurs onlyonce in a (probably) Pravargya-related meaning in 3 (in a hymn thoughtto be late as it violates the numerical arrangement), and once in 4. Inbook 6 it occurs once in a rare compound (hapax). Striking is the highpercentage of occurrences in book 5, where it occurs 6 times in a bookof 87 hymns. In book 1 and 10, each with 191 hymns (more than twicethe number of hymns of 5), it occurs 7 times in (probably/possibly)Pravargya-related meaning.8

Book 5, attributed to the Atri-clan, is one of the family-books whichforms the relatively old core of the R. g-Veda (cf. Oldenberg 1888; Witzel1995, 1997). This old core was of course not immune to later additionsand changes, but for now we will consider the material we find here to berelatively old, unless there are indications pointing in another direction.We may now first proceed to take a closer look at the immediate context

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of the occurrences ofgharma in book 5 and translate the verses ormost relevant padas in which they occur. After this we will discussbriefly the occurrences in the other books, but without translating theverses, as the interpretation and translation of several of these verses aredependent on our understanding of a myth or mythical complex centeringaround the seer Atri. This myth and its connection with the Gharmaoffering and the later Pravargya will remain to be discussed on a futureoccasion.

2.1 In R. V 5.19.4cd, part of a hymn by VavriAtreya to Agni, Agni issaid to havev ´aja ‘strengthening drink’9 in his belly (jat.hara), “like theGharma”:

gharmo na v´ajajat.haro ‘dabdhah. sasvato dabhah. |Like the Gharma[-vessel] havingv´aja in his belly, Agni [is] undeceived, outwittingeveryone.10

“Gharma” functions here as standard of comparison, and it must bean object containing something in its belly: most likely the Gharma-vessel.11

2.2 R. V 5.30, attributed to BabhruAtreyah. , deals with the heroic deedsof Indra, drinker of Soma, especially with Indra’s victory over Namuci;it ends with the poet’sdanastuti ‘praise of liberality’ of his patron(cf. Gonda 1975: 170f). In the final stanza of the four constituting thedanastuti(12–15), the author says:

catuh. sahasram. gavyasya pasvah. praty agrabhıs.ma rusames.v agne|gharmas cit taptah. pravr. je ya ´asıd ayasmayas tam v ´adama vıprah. ||Four thousand head of cattle we received from the Rusamas, o Agni.Also the Gharma which was heatedpravr. je ‘for the placing’ (-ceremony), (theGharma) made of metal, we, the inspired ones, received.

A few observations may here be made.First, the frequent suggestion to identify the Gharma of metal as

a Gharma-vessel of the Pravargya from which an offering is made(to the Asvins and to Indra) seems acceptable; a reminiscence of anearlier practice of the Pravargya ritual in which the pot is not of clayis perhaps found inSB 14.2.2.54:12 “But if [the Gharma-vessel] weremade of wood, it would be burnt; and if of gold, it would dissolve;and if of copper, it would melt; and if of iron, it would burn the twohandling sticks; and that [Gharma] submitted itself to that (earthenvessel): therefore, it is by means of an earthen (vessel) that he offersit.” That the Gharma “submitted” itself to an earthen vessel after a

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series of problematic materials have been mentioned suggests a periodof experiences with these materials.

Second, the vessel is given as a gift to the poet (as an addition to thecows which he also received): apparently the vessel was not solemnlydisposed of as in the classical ritual which comprises an elaborateceremony of disposal.

Third, there is here no reference to the Asvins as in other R. g-Vedicplaces and as in the main offering of the classical Pravargya. Apartform this line in the concluding verse, nothing in the hymn points tothe Pravargya. If references are made to a ritual context, it is to theSoma-sacrifice (verses 1, 3, 6, 11, 13).

2.3 The next verse to be discussed, R. V 5.43.7, brings us to a hymn tothe All-Gods or Visve Devas. The Anukraman. ı mentions Atri as theauthor. The verse is as follows:

anjanti yam prathayanto na vıpra vapavantam. n´agnina tapantah. |pitur na putra upasi pres. t.ha ´a gharmo agnım r. tayann asadi ||Him whom they anoint, just as priests who extend the Barhis (anoint this), heatinghim, as (an oblation) which contains the omentum,13 with fire,the Gharma, in accordance with the truthful order (r. ta), has been placed on the fire,just as a most beloved son on the lap of his father.

The exact point of the two comparisons in padas a and b is not clear. Thesecond one is doubtless a ritual comparison, implying an associationbetween the anointing of the Gharma-vessel and some other ritualepisode. Geldner’s translation “wie das mit der Netzhaut versehene(Opferstuck)” as well as the translation given by van Buitenen (1968:74) “the oblation wrapped in the omentum” would suit the expressionvap´avanta, but I am not aware of a ritual act which would suit thisinterpretation convincingly. The offering of the omentum is indeedquite common in the classical Vedic animal sacrifice, but it is generallyoffered separately, before the offering of other parts of the animal.Before the actual offering it is sprinkled with water, heated and roastedon the fire, and ghee is added to this piece which is already quite greasyof its own.14 As far as I could see other parts offered are generally notwrapped in the omentum.15

The first comparison refers to an act of spreading or enlargingsome object. In accordance with Geldner’s suggestion, the spreadingof the Barhis-grass may have been intended. According to R. g-Vedicreferences the Barhis is indeed anointed, e.g. in the so-calledAprı-suktas – connected with an ancient animal-sacrifice, van den Bosch1985 – R. V 1.13.5, 2.3.4, 7.2.4. The animal-sacrifice of theAprı-

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suktas suits also the other comparison with the part containing theomentum.

The verse is part of a hymn to the All-Gods or Visve Devas. Manyverses in this hymn suggest a ritual context. Verses 3–5, probably also6 (madhor madaya), refer to the pressing and offering of Soma. Afterthe reference to the Gharma in 7, the Asvins are invited to come in 8.Several gods are referred to in the verses which follow.

Unlike R. V 5.19.4 and 5.30.15, R. V 5.43.7 has found a well-establishedplace in the classical Pravargya ritual, where it is recited by both theAdhvaryu and the Hotr. when the Gharma-vessel is anointed and/orfilled with ghee, just before it will be heated (cf.ApSS 15.7.5;AsvSS4.6.316). Gonda (1979: 238) observed that the AB (and also the KB,239f) considered this verse rightly as “appropriate” for the anointingof the pot; the verse, according to Gonda was “no doubt intended forthis act from the beginning.”

2.4 Verse R. V 5.54.1, in a hymn ofSyavasvaAtreya to the Maruts, is anencouragement to sing for “the host of Maruts” (sardhaya marutaya),which, in the interpretation of Geldner, “sings like the (boiling) Gharma”(gharmastubhe). A slightly different interpretation would have the wordgharma here, as in the preceding three verses, refer to the Gharma-vessel; this would then ‘sing’ or ‘utter joyful sounds’ on account of itsboiling contents.17

pra sardhaya marutaya svabhanava imam. v´acam anaja parvatacyute |gharmastubhe diva ´a pr. s. t.hayajvane dyumnasravase mahi nr. mn. am arcata ||To the self-luminous host of Maruts that shakes mountains, I will apply these wordsas a decoration.To the [host] uttering joyful sounds like the (boiling) Gharma, worshipping fromthe vault of heaven,18 whose glory consists of splendour sing ye the praise of theirmagnificent manly power.

The Gharma, the boiling drink (or the vessel with boiling drink), serveshere as standard of comparison in a reference to the “host of Maruts”, atthe beginning of a hymn to the Maruts. In the classical ritual it is to berecited at certain Soma-sacrifices (the Pr.s.t.hya-S.ad.aha, see note 18). Ifthis interpretation is accepted, verse 1 tells us not much more about theGharma/Pravargya than that the ritual was sufficiently well-establishedand that the sound of the boiling liquid in the vessel was sufficientlywell-known to the public for which the hymn was intended, to serveas standard of comparison.

2.5 The next verse, 5.73.6, forming part of a hymn by PauraAtreya tothe Asvins, confronts us with the theme of Atri’s rescue by the Asvins:

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yuvor atris ciketati nara sumnena cetasa |gharmam. yad vam arepasam. n´asatyasna bhuran. yati ||Atri will commemorate you two, o Men, with a benevolent mind, [he will commem-orate] that he went hastily with his mouth to your flawless Gharma(-drink), oNasatyas.

In this translationbhuran. yati has been taken as a historical present.Geldner did the same in his translation, while giving an apparentlyless preferred interpretation without assuming a historical present in anote. He explains the verse with historical present as a reference, inpadas ab, to a modern singer (Atri, meaning a descendant of Atri), andin padas cd to the old Atri saved by the Asvins (invoked under thename Nasatyas). Without historical present it would refer to a singer,Atri, who would drink the Gharma as a “basis” for his song, an actfor which there are possible R. g-Vedic parallels. It is to be observed,however, that in the latter case the verbbhuran. yati, which expresses arapid and restless moving, quivering, stirring,19 would be unsuitable asa reference to the most probably rather solemn moment just precedingthe recitation of the hymn by the poet. More recently, S. Jamisontranslated the verse in a footnote to her discussion of the tribulationsof R. g-Vedic Atri as follows (Jamison 1991: 229 not 149): “Atri thinksof you two with benevolent sense, O men, when he eagerly seeks yourflawless gharma(-drink) with his mouth, O Nasatyas [= Asvins].” HereJamison seems to think of “the old” Atri rather than a modern singerwho descends from him. In that case there is a contrast between the“eagerly seeking” (in fact a hasty, restless moving) in padas cd, and themore serene mood reflected in padas ab. Again, assuming a historicalpresent in the second pada seems to be the most natural choice alsoif the entire verse deals with “the old” Atri: in the first two padasAtri, in a worshipful mood, wants to look back at an earlier and moreprecarious episode in his own life, in which the Asvins offered muchneeded support in the form of something warm. The fact that the offeris accepted by hastily moving towards it with one’s mouth suggeststhat the warm object can be consumed, and that the person is indeedin a very difficult situation in which he needs the support badly.

This brings us to a complex problem area beyond the immediatewording of the present verse: the rescue of Atri by the Asvins. Thestory of this rescue has been discussed most recently by Zeller (1990)and Jamison (1991), and earlier by, e.g., Bergaigne (1883a: 466ff),Baunack (1896) and Blair (1961). Problems connected with it are to beaddressed at another occasion. Here we note, in any case, the followingpoints with regard to our occurrence ofgharma:

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(a) The Asvins do not, as usual, receive but offer agharma (somethinghot, probably a drink). They offer it to Atri, the only one to whomthis honour is ever conferred.

(b) Atri is an important personality in the fifth book of the R. V, thefamily book of the Atris (Atri and his descendants).

(c) The distribution of the wordatri in the R. g-Veda is quite uneven.Not only is there a high number of occurrences (16) in the fifth book(as is to be expected in the Atri-family book), it is also frequentin book 1 (10 times), book 8 (10 times) and book 10 (6 times),i.e., in exactly the same books in whichgharma occurs frequently(even when they are not in the same verse or hymn). In book 2 itoccurs once in a doubtful passage (R. V 2.8.5, cf. Geldner ad loc.),in 3, 4 and 9 it is absent, in 6 it occurs once and in 7 twice.20

2.6 Also verse 5.76.1 occurs in a hymn to the Asvins, with Atri asreputed author.

´a bhaty agnır us. asam anıkam ud vıpran. am. devaya v´aco asthuh. |arv´anca nunam. rathyeha yatam pıpiv´am. sam asvina gharmam acha ||Agni shines upon the face of the Dawns; the words of the inspired ones have arisen,towards the gods; directed hither come now here, o charioteers, to the swellingGharma(-drink), o Asvins.

Apart form the direct reference to the Gharma in 1, the hymn furtherrefers to a drink for the Asvins in verse 3 (note that the first threeverses discussed above referred to the Gharma vessel, and the next twoprobably to the Gharma as drink). Verse 3 may here be translated aswell:

ut´a yatam. sam. gave pratar ahno madhyam. dina udita s´uryasya|dıva naktamavasa sam. tamena ned´anım pıtır asvin´a tatana ||And come at the time of milking, in the early morning, at noon, at the rising of theSun, by day (and) by night, with your most auspicious help; now the drink has notlet the two Asvins wait.

The Hotr. recites the entire hymn (5.76.1–5) in the evening performance,when the Adhvaryu and his helpers sit around the Pravargya-vessel andfan it (van Buitenen 1968: 86–87). The hymn itself rather points tothe dawn as the moment of its employment (verse 1 pada 1), althoughverses 2 and 3 mention apart from the morning also other parts of theday. Of special interest is the reference to the moment of milking thecows in 3 (cf. also Gonda 1979: 242), an activity which has becomeritualized and accompanied by specific mantras in the classical Pravargyaperformance.

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3.1 Of the occurrences ofgharma in the other books (see above) webriefly note some data about their context, purport, and major problemsof interpretation. Among the 7 occurrences in book 1,gharma occurs5 times in Asvin hymns (112.1, 7 by KutsaAngirasa; 119.2, 6 byKaks. ıvan Dairghatamasa; 180.4 by Agastya), and twice in the so-called“riddle-hymn” 164 (verse 26 and 28) attributed to Dırghatamas. Threeof these, 112.7, 119.6, and 180.4, refer also to Atri. According to thecurrently most widely used translation of Geldner, 112.7 and 119.6would refer to the protection of Atri by the Asvins, who would havestopped the heat (gharma) of a fire for him.21 R. V 180.4 would refer tothe giving of something hot and sweet to Atri, and would harmonizewith R. V 5.73.6 discussed above. Blair 1961 assumed thatgharma occursin all three verses in a positive sense. According to both interpretationsthe passages recount a mythological story which is related to the laterPravargya ritual, but in which Atri is the one who receives the Gharmadrink, or the one who receives help against too much heat. While it isgenerally accepted that 119.222 and 164.2623 refer to the preparationof the Gharma-drink for an offer to the Asvins, 112.124 may refereither to the Gharma-vessel or to the heat of fire; in 164.2825 gharmarefers directly to the hot mouth of a calf, but the meaning ‘hot vessel’seems present on a secondary level. Verses 112.1 and 7 (as also theother verses of 112), and 164.26 and 28 (together with a few otherverses from 164) are employed in the classical Pravargya ritual (cf. vanBuitenen 1968: 87f; 96, 98). The Gharma referred to in the verses 112.1,119.2 and 164.26 (leaving out for now the disputed references 112.7and 119.6) is a hot drink, or a vessel with a hot drink, to be offered tothe Asvins, in 1.180.4 by the Asvins to Atri. As we have seen, 164.26forms part of a hymn which refers to a rather developed form of thePravargya (including a baking episode), in connection with Soma andprobably with a horse-sacrifice. Verses 112.1 and 119.2 could referto a simple Gharma offering to the Asvins, though 119 contains alsoa reference to the exhilaration of the author of the hymn by Soma(119.9); and it is to be noted that the Anukraman. ı attributes 119 toKaks. ıvan, son of Dırghatamas, the latter being the reputed author of164.

3.2 The only relevant occurrence in the third book (of Visvamitra andhis descendants), R. V 3.53.14, refers to different, inimical people, who“do not milk the milk for mixing (with the Soma), and do not heat thegharma.” The second clause apparently refers to a ritual sufficientlywell-established and wide-spread among one’s own people to distinguish

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these from others. This ritual, apparently a form of Gharma-Pravargya,is already connected with the Soma-sacrifice, and perhaps a horse-sacrifice, which have been referred to in immediately preceding verses(10 and 11 respectively). It has been noted that R. V 3.53 (together with52) violates the orderly arrangement of hymns in book 3 (Oldenberg1888: 198). As an account of the family history by later descendants(just as 6.47 and 7.33) it may be regarded as a later addition, and assuch may be later even than book ten (Oldenberg 1888: 265 n. 1, Witzel1995: 333 note 74, 337).

3.3 In book four (of Vamadeva and descendants),gharma doesnot occur, except once as standard of comparison in the compoundgharmasvarasin 4.55.6, which Geldner translates as “(rivers) whichare seething like the hot drink” (“(die Flusse) die wie der heiße Trankbrodeln”). This incidental reference possibly testifies to a Gharma-ritualwhich is well-established, but not to a deep and intensive engagementwith its role and meaning (as speaks from 1.164).

3.4 The compoundpragharmasad in R. V 6.73.1, epithet of Br.haspatiand of uncertain meaning, would be the only occurrence in book six(of Bharadvaja and descendants) of a form ofgharma. It has beensuggested that this term is connected withgharmasad which is said ofthe forefathers in 10.15.9, 10 (cf. Geldner ad loc.).

3.5 A few significant references occur in book seven, the book ofVasis.t.ha and his descendants. According to 7.33.7, “three Gharmasfollow the Dawn” (trayo gharmasa us. asam. sacante), and the Vasis.t.hasknow them all. If the Gharma-vessel is one of the Gharmas intended,this ritual has apparently been the object or starting point of spec-ulative associations (somewhat similar to those found in 1.164; cf.also 10.114.1). The hymn refers otherwise more to the Soma than to aGharma-offering. R. V 7.33 does not conform to the regular arrangementof hymns, and may be a later addition (like 3.53 this hymn is an accountof the family history).

A less ambiguous reference to the Gharma-offering occurs in 7.70.2,in a hymn to the Asvins: “the Gharma-drink has been heated in thehouse of the people” (atapi gharmo manus.o duron. e). The house of thesacrificer appears as the place of sacrifice in the R. g-Veda (cf. Hillebrandt1897: 14), and corresponds thus to the Pracınavam. sa of the classicalritual.26

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Finally, book 7 contains two references to thegharma in the “frog-hymn” (7.103), which Luders (1959: 363f) – and more recently Oberlies(1998: 211f, 296) – regard as a most important source for the R. g-VedicPravargya. R. V 7.103 does not conform to the regular arrangement ofhymns (Oldenberg 1888: 201). The references are indeed of considerableimportance; but it should not be forgotten that the direct and explicitsubject of the hymn is throughout “the frogs” who start to “speak”when the rains and the rainy season set in (cf. Jamison 1993). Of thepreceding two hymns the subject was, quite straightforwardly, Parjanya,the god of rain. In 7.103 the frogs at the beginning of the rains (upameyaor comparandum) are compared to different situations and objects inBrahminical ritual culture and in domestic life (severalupamanasorstandards of comparison), which include, apart from thegharma-offering(verses 8cd, 9cd, by Adhvaryus), also Brahmins starting to speak afterfollowing a vrata ‘observation’ for one year (1), lowing cows having acalf (2), students who are learning (3, 5), Brahmins greeting each otheror “grasping from behind” (Jamison 1993: 139–140) (4), Brahminscelebrating an Atiratra Soma-sacrifice (7), or just a Soma-sacrifice(8ab, 9ab), and finally patrons giving adaks. in. a (sacrificial fee for thepriests) of hundreds of cows (10).

It is by no means easy to combine all direct and indirect referencesin this hymn to a unitary ritualupamana for the frogs at the beginningof the rains. Since Hillebrandt (1897: 136) it has been usual to regardthe year-longvrata in verse 1 as a reference to the Avantaradıks.a of thePravargya ritual (van Buitenen 1968: 31, Jamison 1993: 142, Oberlies1998: 296).27 This Avantaradıks.a, however, takes place towards the endof the period of learning of a Veda student; it normally takes a yearand is accompanied by special observances. In the classical system it ishence dissociated in time from the performance of the Pravargya, whichis subordinate to the Soma-sacrifice. A ritually developed Pravargya(performed by specialized officiants, the Adhvaryus) closely connectedwith the Soma-sacrifice is also seen in this hymn (8 an 9). Further, thestudent who embarks upon the period of study of the Avantaradıks.a is anadvanced student who has already successfully mastered other portionsof the Veda. In 7.103, at least in verse 3, reference is made to a fatherand his son who has not yet got his phonology right (akkhalıkr. tya, cf.Thieme 1954). This does not exclude the possibility that the first verserefers to an early form of the Avantaradıks.a, but then this reference (in 1)is to be dissociated from that in verse 3; and the periods of study referredto in 1 and 3 again from the professional performance in the final partof the hymn, verses 7–10. To be retained, in any case, is that this hymn

14 JAN E.M. HOUBEN

refers to a developed form of the Gharma-Pravargya, which appears inassociation with the Soma-sacrifice, and is perhaps already connectedwith a specific period of learning for the student who aspires to become aspecialist entitled to officiate at a Pravargya. It may be noted that a formof the Avantaradıks.a may also have been referred to in 1.164.37;28 theAtharva-Veda refers tovrata in connection withgharma e.g. AVS 4.11.6,9.1.8.

3.6 In book eight, like book 1 a book of smaller collections, mainly ofthe Kan.va andAngirasa clans (cf. further Oldenberg 1888: 209–219),it is first R. V 8.9 which contains occurrences of the wordgharma. Inverses 4 and 7 of this hymn to the Asvins bySasakarn.a Kan.va,gharmaand Soma are mentioned together as offerings to the Asvins. This eitherpoints to an associated performance of the two rituals, or Soma is herean epithet of the Gharma-drink, as the latter is also in the classicalPravargya praised several times as Soma.

In R. V 8.73, an Asvin-hymn attributed to GopavanaAtreya orSaptavadhriAtreya, verse 3 relates a helping act of these two godsfor Atri; somegharma plays a role. The interpretation is disputed (cf.Blair 1961: 141, 146f; Zeller 1990: 69, 71f; and Jamison 1991: 230,241). At this place we will not try to arrive at a decision.

The Asvins receive the sweet Gharma (gharmam madhumantam) in8.87.2; in 8.89.7, in a hymn to Indra, thegharma functions as standardof comparison: “like the milk-mixture (gharmam. na) heat up (tapata)the desired magnificent (song) by means of praises in the melody, forthe one desiring praise.” Witzel (1995: 311) mentions both 8.87 and8.89 as possibly later additons (with question mark).

3.7 The tenth book, generally regarded as the great “book of additions”to the collections of hymns of the other books (2–7, 1 and 8; cf. Witzel1995, 1997: 264), contains a few references togharma in connectionwith the deceased fathers, who are calledgharmasad in 10.15.9 and10 (in a hymn to the Pitr.s by Sankha Yamayana). Geldner ad loc. isnot sure whether the hot milk beverage is meant; he refers to Sayan.a’scomment on the corresponding Atharva-Vedic place, where he explainsthat the Pravargya plus the Soma-sacrifice are indicated. In 10.16.10(in a hymn to the cremation fire by Damana Yamayana) the fire whichburned the body of the deceased (agnıh. kravy´at) is taken for the sakeof a sacrifice to the fathers, and requested to bringgharma (-drink?) tothe most distant place (parame sadhasthe) (where the deceased fathersreside?).

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In R. V 10.80.3, part of an artful hymn to Agni of apparently unknownauthorship29 (each pada starts with a form ofagnı), Agni plays therole elsewhere fulfilled by the Asvins as rescuers of Atri. The agent,act or object of the rescuing is situatedgharme ‘in the Gharma’; thisis generally taken as referring to the place from which Atri is rescued,but according to Blair it is indicative of the place where the rescuerAgni remains (Blair 1961: 150).

R. V 10.106 is a hymn to the Asvins attributed to Bhutam. sa Kasyapawhich bristles with incomprehensible words with strange phoneticstructure. In verse 8 the twin gods are compared with two Gharma-vessels with honey in their belly (gharmeva madhu jat.hare).

R. V 10.114.1, the first verse in a hymn30 to the All-Gods (VisvaDevas), mentions twogharmas, one of which could be the Gharma-vessel. Geldner thinks that Sun and fire are intended, orarka ands´aman. The enigmatic formulations are reminiscent of those in R. V1.164. Where more concrete ritual references are given in this hymn,these concern the Soma-sacrifice (verses 5 and 7).

R. V 10.181, finally, is a short hymn, again directed to the All-Gods.31 Itcontains enigmatic statements – Geldner regards the hymn as “mystischeSpekulation” – on the famous Samans Rathantara and Br.hat which aresaid to have been taken from the Sun, who is called “the shining Dhatr.(the Establisher), Savitr. (the Impeller) and Vis.n.u.” In its third and lastverse the Gharma is taken from the Sun.

4.1 What conclusions can be drawn from this overview of occurrencesof gharma in book 5 and in the other books? Book five contains arelatively high number of occurrences of this word (6 times), whichis in most cases (5) a clear reference to either the Gharma-vessel orthe Gharma-drink, whether as direct object (5.30.15, 43.7, 73.6, 76.1)or as standard of comparison (5.19.4). In 5.54.1gharma as standardof comparison probably also refers to the Gharma-vessel or its boilingcontents. The reference in 5.30.15 points to a performance in whichthe vessel was of metal. This must be a more ancient form of the ritualwhich all Srauta-Sutras only know as a ritual with clay implements. In5.30 the Gharma-offering is already incorporated in a larger sacrificein which also Soma was pressed. The solemn disposal of the vesselwhich forms part of the classical Pravargya is here excluded with thegift of the vessel to the priest-poets. When Gharma does not function asstandard of comparison, it is connected with the Asvins (except in thebrief reference in 30.15), who generally are the recipients, but appearasgiversof the Gharma to Atri in one place, apparently a reference to a

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mythical origin of the ritual in which the Asvinsreceivethe Gharma. Aconnection between the Gharma-ritual and the milking of cows appearsin 5.76.3.

Book five, which is itself one of the older family books of the R. g-Veda,thus attests to (at least) two distinct types of Gharma-offering: one inwhich it is a well-established offering of a hot milk beverage mainlyto the Asvins; the offering is made from a metal vessel, and the ritualis associated to a larger Soma-sacrifice, and well known to priests andpatrons; and a mythical stage in which Atri, being in a difficult situation,receives the Gharma-beverage from the Asvins.

If we assume that rituals develop quite slowly (cf. above), and ifwe accept with Witzel that the bulk of the R. g-Veda was composed inthe life-time of a few generations of priest-poets and chieftains,32 thepoets dealing with the origins of the Pravargya and with the Atri-storymust have projected these in a distant past. These “few generations”are to be placed towards the middle or end of the period of some 700years which has been mentioned by Witzel (1995: 263) as the R. g-Vedic period (ca. 1900–1200 B.C.E.). In the beginning of this periodpredecessors of the poets responsible for the main R. g-Vedic materialmust already have been active (in the lines of an older, Indo-Iranian andIndo-European tradition). The Atri-story may tell us something about theviews of the “middle period” poets (or of the earlier ones of Witzel’s“5 or 6 generations”), but need not be taken overly serious by thehistorian.

Convincing contemporaneous references to the early stage of theGharma-ritual appearing in book 5 are absent in other family books(2–7): in book two there is nogharma at all, in book 3 the referenceoccurs in a hymn which has been regarded as relatively late, in book 4it occurs once in a compound as standard of comparison, in book 6in an obscure compound which serves as epithet to Br.haspati. Book 7contains one unambiguous reference to the Gharma-ritual occurringin a hymn which is not suspected to be late, viz. 7.70.2. While thereis little disagreement about the oldness of books 2–7 vis-a-vis 1, 8, 9and 10, there is no agreement about the relative age of these familybooks.33 Whatever its age in relation to the other family books, book 7contains the strongest reference togharma, apart, of course, from book 5where thegharma-references are more solidly “in their place” in thelight of the percentage and quality of the references, and in view ofthe reference to a related myth, the Atri-Gharma myth – whatever thelatter’s precise interpretation.

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The earliest development of the Gharma-ritual took therefore definitelyplace in a well-defined social environment: the Atri-clan, responsible forbook 5 of the R. g-Veda. This allows us also to locate this developmentgeographically: the authors of this book are familiar with the Westand North-West of the Vedic area, and of the Panjab; there is alsoa reference to the Yamuna more east (5.52) (cf. Witzel 1995: 317).Chronologically, the development can be located relative to otherparts of the R. g-Veda: it took place in a clearly “earlier” period ofcomposition of our R. g-Vedic hymns; absolute chronology remains amatter of estimates and approximations, in which I will not indulge at thisplace.34

After the development in the Atri-clan, the Gharma-ritual apparentlyspread to other families as well, and remained in connection with asacrificial worship to the Asvins. In the relatively late 3.53 it is referredto as a ritual well-established and widespread among one’s own people,so that it can serve to distinguish these from others. It was also alreadya developed ritual, and it was associated with a Soma sacrifice (or eventhe horse sacrifice).

Apart from the reminiscenses of (I) a mythical origin and the refer-ences to (II) the developed ritual in book 5 (exclusive to the Atri-clan),with a metal pot, in honour of the Asvins and associated with the Somasacrifice, a third stage in the development of the ritual – which has thenalready spread to other families – can be distinguished, especially onthe basis of 1.164: (III) the Gharma-ritual with clay-implements, with adeveloped milking ritual, closely associated with both the Soma-offeringand the horse-sacrifice, associated with mystical enigmatic formulationsand with a precursor of the later Avantaradıks.a. A vrata possibly refer-ring to the same Avantaradıks.a precursor may have been intended in7.103.1, and appears more convincingly in the Atharva-Veda as avratabelonging to thegharma (AVS 4.11.6, 9.1.8). The late R. g-Vedic formis already quite similar to the Pravargya of theSrauta Sutras, but it stillhad to undergo a transformation from a ritual in which the R. g-Vedadominates (the activity of the Adhvaryu is nevertheless acknowledged:cf. suhasto godhug in 1.164.26) to a Yajur-Veda dominated form (ofthis transformation very little is known, except that it took place; cf. e.g.Bergaigne 1889: 7, Hillebrandt 1897: 16, Witzel 1997: 267f). It cannot beexcluded that the older “already developed”gharma (with metal vessel)of 5.30.15 remained in vogue when the later more elaborate form (theone of 1.164, with clay vessel) had been developed as an especially richversion, worthy of association with an impressive royal horse-sacrifice(cf. the association of thegharma and horse-sacrifice in 1.164 and

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possibly in 3.53). (The reference to a possibly simple Gharma-offeringin 1.119 is ascribed to an author who was later than the author of1.164).

4.2 For stage III of the Gharma-ritual it turns out to be possibleto confirm the main outlines of the Pravargya as presented in theSrauta-Sutras as already current in this late R. g-Vedic time (cf. Houbenforthcoming). Can we say anything about the form the Gharma-ritualmay have had in stage II?

Surprisingly, perhaps, the answer is: yes. Two sets of data are avail-able, in addition to the scanty references in the R. g-Veda, which allowus to approximate the form of the ritual at this stage. The first set isformed bySrauta-Sutra descriptions of the episode of the Gharma-offering within the complex classical Pravargya ritual. The assumptionseems warranted that new developments of the Pravargya ritual mani-fested mainly in new episodes added before and after the central offeringto the Asvins, and that changes in the central offering-episode weregenerally avoided by each generation of ritualists claiming to performa traditional and well-known ritual.

The second set is formed bySrauta-Sutra descriptions of a peculiarrite taking place during the midday-pressing of a Soma-sacrifice: theso-called Dadhigharma for Indra. The importance of this Dadhigharma-offering (consisting of heateddadhi ‘curds’ and ghee) for our knowledgeof earlier, pre-classical forms of the Pravargya, and its conservationof archaic features for which the classical Pravargya also containsindications, have already been emphasized by van Buitenen (1968:1–5; cf. 142ff).Srauta-Sutras such as BharSS,ApSS, HirSS, generallyprescribe a wooden (!) vessel for the heating of the offering (one mayhere think ofSB 14.2.2.54 cited above, in section 2.2, which suggestsexperiences also with wooden vessels for heating the Gharma), butBaudhayana mentions, apart from a (wooden)camasa, as first option avessel of bell-metal (BSS 8.3, beginning:kam. se va camase va gr.hn. ati).This may well reflect the old practice in the Gharma-ritual with a metalvessel, referred to in R. V 5.30.15. The Dadhigharma itself (accordingto van Buitenen 1968: 3 “essentially a balancing rite: Indra, the greatgod of the Soma sacrifice, is given a similar oblation as the Asvins,but slightly better”) is already referred to in the relatively late book 10of the R. g-Veda, in hymn 179. A more detailed study of this matter isto be reserved for a later occasion.

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4.3 Can we say anything about the form the Gharma-ritual may havehad in a stage even preceding stage II? Surprisingly, again, the answeris: yes. While the Atri-myth is here of no help as it deals with a mythicalorigin from a situation in which the ritual is already well developed andwell established, some indications can be found of more popular ritualstructures which may have formed the starting point for the exclusivedevelopment of a Gharma-ritual in priestly circles in the early R. g-VedicAtri-clan.

Gr.hya-Sutras prescribe a so-called Pr.s.ataka-ceremony on the occasionof the full moon in the lunar monthAsvina orAsvayuja (September–October) (cf.SankhayanaGS 4.16,AsvalayanaGS 2.2, ParaskaraGS21.6, GobhilaGS 3.8.1–8, KhadiraGS 3.31–9; briefly: Hillebrandt 1897:77f). The oblation consists here of a combination of milk or sour milkand ghee (PGS 2.16 has also honey as ingredient). As in the case ofthe offering in the Pravargya, this combination results in a mixturewith spotted appearance (hencepr.s. ataka, cf. pr.s. adajya). The Sutrasvary in a number of respects, e.g. with regard to the deities for whomthe oblations are intended (thus, PGS mentions here Indra, Indran. ı, theAsvins, the full moon ofAsvina, and autumn;SGS mentions the Asvins,the Asvayuj, theAsvayuja full moon, autumn and Pasupati). Severalelements are strongly reminiscent of the classical Pravargya ritual andits R. g-Vedic predecessors, such as the prominent role of cows havingcalves (cf. 1.164.27, 28 and their employment in the Pravargya; also7.103.2); and the watching of the prepared mixture by the inmates ofthe house (PGS) or the Brahmins present (GGS) under the recitation ofa text.35 A more detailed study of this matter is to be reserved, again,for a later occasion.

5. Finally, we are now in a position to answer the questions asked atthe beginning of this article: Is the milking part ofB1 (the creation ofthe pot) or rather ofA (the offering to the Asvins)? There are someindications in the R. V which suggest an early association between themilking and the central offering of the heated mixture; historically,therefore, the milking would belong to episodeA. A more stronglyritualized “milking” is however only attested in R. V 1.164, which alsopoints to the ritual creation of the pot.

Are there any indications for an earlier, more or less independentA, and when did thisA transform toB1AB2? An earlierA without B1

andB2 we find in stage II (time of composition of – the bulk of – thefifth book). The results of the transformation toB1AB2, with ritualized

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preparation of the pot and the solemn disposal included, is first referredto in R. V 1.164, a relatively late R. g-Vedic hymn.

Did the earliest independentA get first associated with the Soma-sacrifice, or was it only associated when it had already transformedto B1AB2? In stage II, preceding the stage reflected in R. V 1.164, theoffering of the hot beverage was already associated with (forms of)the Soma-sacrifice (cf. R. V 5.30.15). Remarkably, the Gharma-offeringwas in this early stage originally connected with only one Vedic clan,the Atris.

As for the historical layers of the R. g-Vedic text vis-a-vis differentforms of the Gharma-ritual: These different forms of the Gharma-ritual are indeed referred to in separate clusters, and an earlier form(stage II, in which a metal pot is used) occurs in a textually olderpart of the R. V than the hymn referring to a latter form (stage III),R. V 1.164. To a presupposed pre-stage II ritual the R. g-Veda containsonly mythical references (Atri) giving no definite clue regarding ritualpractice; but an early stage (stage I), a form ofA without B1 andB2

and not directly associated with a Soma-sacrifice, is possibly reflectedin the Pr.s.ataka-ceremonies described in Gr.hya-sources.

If more than one form of the ritual was still current in the lateR. g-Vedic period, the definite choice between these was made by theYajur-Vedins of the Mantra- and Brahman.a-period, who elaborated andtransformed a rather uniform version of the Pravargya very close to thestage III ritual reflected in R. V 1.164.

NOTES

∗ The investigations on which this article is based were from 1996–1999 supportedby the Netherlands Organization for Scientific Research (NWO). At present, theauthor is research fellow of the Royal Netherlands Academy of Arts and Sciences(KNAW).1 This was already clearly perceived by Garbe 1880: 319.2 In order not to overburden my discussion I will avoid a critical discussion of thecontributions of these three authors, R. Garbe (1880), J.A.B. van Buitenen (1968)and J. Gonda (1979) to the study of the Pravargya ritual. I will also refrain fromdiscussing numerous other contributions that have been made, such as Haug 1863,Oldenberg 1894: 448 and 1917: 446–499, Hillebrandt 1897, Eggeling 1990: xlviif,Ronnow 1929, Luders 1959: 359–368, Kashikar 1973, Heesterman 1993: 168f, and,most recently, Oberlies 1998: 211, 295f.3 At another occasion I argue that R. V 1.164.4 (ko dadarsa prathamam. j ´ayamanamasthanvantam. yad anastha bıbharti | bh´umya asur asr.g atm´a kva svit . . . ) applies,in an adhiyajnam interpretation, remarkably well to the forming of the pot from clayand the subsequent “infusion of life” in the heating episode. Cf. Houben forthcomingon R. V 1.164 and the Pravargya, and their relation (which is more intimate than hasbeen recognized so far).

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4 Cf. position of R. V 1.164 after two hymns on the sacrificial horse, and cf. contentof 34, 35 and their employment in the classical horse-sacrifice (Asvamedha).5 The ritual practice is often seen as more stable than the beliefs and interpretationsassociated with it: cf. already Bergaigne 1889 1–32, p. 10: “Rien n’a la vie plusdure qu’un rite.” Robertson Smith (1889), among anthropologists better known thanBergaigne, reached similar conclusions on the basis of the Semitic religion. In thecase of Vedic rituals the mantras employed often imply or suggest an intentionalor functional meaning of the accompanying act. This would tend to stabilize alsothe interpretational side of the ritual. In later times more explicit comments andinterpretations became “canonized” and hence further stabilized in the form of theBrahman. as.6 According to Renou (EVP 14: 86) gharma in the R. V has always at least aconnotation related to the Pravargya: “Bref, il n’y a guere d’emploi qui laissefiltrer sans allusion mythologique le sens de ‘ardeur’; les schemas du Pravargyasont toujours presentsa l’etat latent.” He thinks thatgharmasvedain 10.67.7 is“sans doute bivalent” (I still have doubts), and regardsgharma in R. V 3.26.7 asa reference to the solar Agni, hence involved with Pravargya-related concepts,because the Gharma is taken from the Sun according to R. V 10.181.3. This wouldbe less far-fetched if the third Man.d.ala contained a few more direct references tothe Gharma (drink-offering or vessel). Now a simple interpretation ‘heat’ is herepreferable.7 It is doubtful whether the wordgharmyes. t.h´a in verse 5 of 10.106 (a hymn fullof unintelligible words) is related togharma. Cf. Mayrhofer 1992 s.v.gharma:“Nicht hierher RV 10.106.5 gharmye-s. t.h´a, das kunstelnde Umdeutung fur R. V 7.56.16harmye◦ ist . . . ”8 The percentage of occurrences per hymn is thus 3.66 for books 1 and 10 versus6.89 for book 5. For the other books the percentage is: 2: 0, 3: 1.61; 4: 1.72; 6:1.33; 7: 3.85; 8: 4.85 (5.38 without Valakhilyas); 9: 0.9 This is one of the places wherev´aja ‘strengthening drink’ (rather than ‘prize,booty’; also ‘race, contest’) seems unavoidable (cf. also R. V 3.27.1; at numerousother places the context allows both interpretations); Geldner’s translation: “Wie derMilchtopf tragt er Starkung im Leibe. . . ” Mayrhofer 1996 s.v. seems unwilling toaccept this meaning for R. g-Vedic v´aja, even when he mentions it for Pali vaja, andeven if he admits an etymological relation betweenv´aja and √ vaj ‘to strengthen,enliven’.10 Cf. Narten 1990 for semantics of√ dabh.11 jat.hara occurs in a Pravargya-mantra of the Kat.has (Kat.hA III.146, Witzel 1972:56 gharmajat.hara . . . ); other occurrences of this mantra: cf. Witzel 1982: 83f.12 sa yad vanaspatyah. sy´at | pradahyeta yad dhiran. mayah. sy´at pralıyeta ya |lohamayah. prasicyeta yad ayasmayah. syat pradahet parısas´av athais. a evaıtasmaatis. t.hata tasmad etam. mr.n. mayenaiva juhoti |13 The point is probably that both an oblation containing the omentum (epiploon ormembrane investing the intestines, in bovine animals generally rich in fat) and theGharma-vessel anointed with ghee are extremely greasy and dripping with fat.14 Cf. e.g. BaudhSS 4.6 end – beginning 4.7:. . . vapam utkhidati| taya vapasrapan. ıprorn. oti . . . adbhir abhyuks. ya samitre pratitapati . . . athainam. sruvahutyabhijuhoti.15 Hence also Oldenberg 1909 ad loc., onvap´avantam: “Ist zu erganzens´ulam? Esware an das gedacht, was im spatern Ritualvapasrapan. ı heißt.” But that the versewould speak of the heating of the spit or skewer with fire is not entirely satisfactory.16 The Srauta-Sutras differ in the precise position of the verse and the correspondingact among adjoining mantras and acts; cf. Buitenen 1968: 72§12 note 3; 74§14note 4.

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17 Other interpretations proposed are e.g. Grassmann: “in Glut (der Blitze) rauschend”and Geldner in footnote: “Odergharma allgemein = Feuerglut.” But cf. Renou’s(EVP 14: 86) observation ongharma in the R. V, cited in note 6.18 In the light of employments of the wordpr. s. t.ha with reference to Samans orarrangements of Samans (cf. Eggeling 1894: XX; in this meaning not attested in R. V),and in the light of the employment of the verse at the Pr.s.t.hya-S. ad.aha Soma-sacrifice(cf. SSS 10.1.6–9, 10.2.9; Hillebrandt 1897: 100f), Geldner’s suggestion to interpretthe wordpr.s. t.hayajvane (secondarily) as “offering with Pr.s.t.ha-Samans” could applyto the understanding of it at least in post-R. g-Vedic times.19 Cf. Mayrhofer 1996 s.v.bhari “sich rasch hin- und herbewegen, eilen, sichtummeln, sich schutteln.”20 The pattern remains similar if plural forms (6 in book 5, 2 in book 8) are leftout. atrivat occurs 5 times in book 5 and once in 1. The distribution ofatri maybe contrasted with that of the semantically clearly distinctatrın ‘voracious’ or nameof demon: absent in book 5, 3 times in book 9, twice in each of books 6, 7, 8 and10, and 4 times in book 1 (total 16).21 This is also the interpretation adopted by Pirart 1995. In 1.119.6b both Geldnerand Pirart need a forced and unconvincing addition between brackets to maintainthis interpretation: cf. Pirart 1995: 253: “(Vous avez refroidi) le chaudron brulantavec de la neige pour Atri.”22 R. V 1.119.2c:svadami gharmam “I make sweet the Gharma. . . ”23 R. V 1.164.26d:abhıddho gharmas “The Gharma is heated”; and cf. in the nextverse:duh´am asvıbhyam payo aghnyeyam “This [cow] not to be killed should givemilk for the Asvins.”24 ıl.e . . . agnım. gharmam. surucam“I praise . . .Agni, the heat/Gharma, well-shining.”25 gaur . . . sr.kvan. am. gharmam abhı vavasan´a. Geldner ad loc.: “gharmamdoppelsinnig: das warme Maul des Kalbes und den heißen Milchkessel.”26 Normally, the Pravargya takes place here, on the preparatory Upasad-days of theSoma-sacrifice. TheSrauta-Sutras know of an option, however, in which the Pravargyais performed on the pressing day itself; in that case it takes place in theAgnıdhra’shut. Van Buitenen surmised that this was the more original version (1968: 2–3).27 Luders’ (1959: 359–368) suggestion that the hymn refers to a year-long perform-ance of the Pravargya ritual, probably also based on this verse, is in any case to berejected. Geldner ad loc. hesitated: “Es kann aber auch ein anderesvrata gemeintsein.”28 na vı janami yad ivedam asmi nin. yah. sam. naddho manasa carami || yad´a m´aganprathamaja r. tasya-ad ıd vaco asnuve bhagam asyah. ||29 The Anukraman. ı leaves an option between Agni Saucıka, Agni Vaisvanara, andSapti Vajam. bhara.30 Either Sadhri Vairupa or Gharma Tapasa is the author according to the Anukraman. ı.31 The Anukraman. ı gives, unconvincingly, Gharma Saurya as author of the thirdverse, and Pratha Vasis.t.ha and Sapratha Bharadvaja as authors respectively of verses 1and 2.32 Cf. Witzel 1997: 263: “In fact, the bulk of the RV represents only 5 or 6 gener-ations of kings (and of the contemporary poets).”33 Cf. overview of the opinions of different authors in Wust 1928: 164f. On thebasis of the arrangement no argument can be made for the relative age (Oldenberg1888: 264). The interrelations of lineages of chiefains and priest-poets made Witzelassume that the seventh book is the latest among the family books (1995: 324, 334f).34 The fifth book (apart from later additions) may be regarded as a relatively oldfamily book with Witzel 1995, e.g., 330 (10.22.7 as place where chieftain Tr.ks. i is

PRAVARGYA RITUAL 23

mentioned to be corrected to 8.22.7; he is not mentioned in 5, hence his name is tobe deleted in the table on p. 320, line V).35 In the Pravargya, however, the watching with special formulas (Avakasa, cf. R. V1.164.31) takes place when the pot (with boiling ghee in it) is fully heated, i.e.,before the milk is added, whereas in the Pr.s.ataka-ceremony the participants watchthe prepared mixture with the recitation.

ABBREVIATIONS

AB = Aitareya-Brahman.aApSS =Apastamba-Srauta-SutraAVS = Atharva-Veda (Saunakıya)AsvSS =Asvalayana-Srauta-SutraGGS = Gobhila-Gr.hya-SutraHirSS = Hiran.yakesi-Srauta-SutraKB = Kaus. ıtaki-Brahman.aPGS = Paraskara-Gr.hya-SutraR. V = R. g-VedaSB = Satapatha-Brahman.aSGS =Sankhayana-Gr.hya-SutraSSS =Sankhayana-Srauta-Sutra

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Kern InstituteLeiden UniversityThe Netherlandsjhouben@rullet.leidenuniv.nl