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( 174 ) contains a great historical truth. Human sacrifice is superior to horse-sacrifice and what is not reached by the horsesacrifice is reached by human sacrifice.a5 It is expected to obtain universal pre-eminence. 26
The best could be obtained by sacrificing the best. And the best was sacrificed. Sukla Yajurveda still preserves the Sacrifice of identity of the victim who was sacrificed to
Ganapati obtain universal supremacy which meant in the ancient times the victory of one group over another. It is possible that this human sacrifice existed even in those immemorable ancient times when Samydāyas had not coalesced into Gaņas. But when Gaņa institutions were widely established, we find surer evidence of the existence of human sacrifice. When Gaņas existed in relation to each other in a warring state; the physical power of the Ganas had perforce to be increased. And there could be no better person than the Ganapati to effect it; hence it was he who had to be sacrificed. Only his sacrifice could increase the inherent power of the Gaņa to ensure victory over their adversary. The first human victim in Human Sacrifice was the Ganapati.
The victim of the Human Sacrifice is clearly addressed as Ganapati of the Gaņas; lover of the beloved and the Lord of Treasures. He is the supreme authority over the Gaņa ; its female members and riches. And this is very significant. This Mantra has not received the due attention of the Scholars it rightly deserves.
Ganapati was presented with the riches and females of the Gaņa so that he may enhance his inherent power and energy. Women and riches were the only stimulants known to the primitive Aryans. Ganapati was the symbol of the tribal collective. When the power and energy of the Gaņa
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