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Ganesh Thite
obtalas bus valour Similarly MS IV 31 further says that the milk and valour go away from the performer of the Rajasuya (nayasa va efa Ultyena vyrddhyale yu rajasū) enabhışıncate) When an offering of curds is offered to Mabendra the sacrilicer gets back his milk and valour The sacrificer loses his sense-power and valour when he perform the Rajasuya indriyena va esa whyena wyrddhy ate ju rajassiyenabhisiñcale) But by giving the above-mentioned curds-offering, these things are also obtained back (MS IV 31) As the Sacrificial fee for this offering, a linen cloth is to be given to a priest
For be performer of the Rīgasūya becomes devoid of deities The cloth belongs to all the dcities By glving cloth one reobtains the contact with gods (deratabhir 1 4 wrddhyale go rājasüj'enabhisiñcate, sarvadalratyah idsak, jad vasah kyaumın dakşina decalabhrevainam samardhayuti" MS IV 31) Since power and valour go out of the sacrificer of Rajasūya, in the Rajastiya-sacritice Vacuvantıya saman 13 to be used for getting them back For by means of this saman lodra obtained back his power and valour gune out at the time of killing Vrtra (MS IV +9, cp TMB XVIII 11 3) And because the Varavantiya-saman is identical with the sense-power and volour, it is to be used in this sacrifice for reobtaining them, for the performer of the Rajasusa luss them (AS IV 49) Moreover, one wbo per forms the Rajasúya becomes devoid of speech (10c) Therefore the Yajayamiva sman in anuştubh-metre is to be sung in the course of the Ransu & For the Yajnas aniya is identicul with speech When this sama becomes sung, sap becomes put in the speech of the sacrifice (Vaca va esa unidhyale ya rajastiyenah huşthcale, väganuştubh pod unustupsu yanayojnilyan bhanal vacy asra rasam dadhani MS IV 49, cp TMB XVIII 11 2) At the end of the Rajasüya, Sautramani-offering is to be performed The reason, yun, is that the performer of the Rajasüya becomes devoid of sense-power and valour The Sautramani serves as an expiation for performing the Ramsuya and replaces the things which are lost (MS II 41)
In this way it can be clearly observed that in the Vedic literature, the Rusay was considered to be a harmful sacrifice Efforts were, however, made to pacify the evil results of this sacrifice
But when we come across the epic and puranic literature we notice thut tbe antipatby towards the Rājasnya has become greater Thus the Henadn's Caurlargacintamani, danakhanda (Calcutta, 1872) P 590 quotes Garudapurana According to which the following sacrifices are not to be performed in the Kali-era Aśramedha, Puruşamedba, Gosava and Rajasūta (na kalau kriyale yajao' seamedho'pi ca gosavak / naramedho ksala nari devarat putrasantatehgarhitam saptakan hyetad rajasiyan kamandaluhl) Rajastya is regarded as the root of many calamities and leading to personal as well
Garudapurana uttargacintaman, dan Jesuya bas become
