Stella Fathima அஸ்வமேத யாகம்! अश्वमेध "horse sacrifice" என்றால் என்ன?i
ஆம்.எழுதுவதற்கே சிறிது கடினம் தான். சில முட்டாள் ஜன்மங்கள் மனுனீதியை புகழும் பொழுது முழுக்கதையையும் சொல்லித்தான் ஆகவேண்டும்!
ஓ குதிரையே, உன்னுடைய ஆண்குறியை அரசியின் இரண்டு தொடைகளுக்கும் நடுவில் விடு.
அரசியின் பெண்குறியை கிளர்ச்சியடையச் செய்வதன் மூலம் உன் பெரிய குறியானது அவளது குறிக்குள் ஈர்க்கப்படட்டும் என்று அந்த பிராமணர் ஓதும்பொழுது அரசி குதிரையுடன் உடலுறவு கொள்கிறாள் ...
"அம்மா...என்னுடன் யாரும் படுத்த்தில்லை... இந்த குதிரயோ ஒன்றும் செய்யாமல் தூங்குகிறது!" என்ற புலம்பலுடன்! மானங்கெட்ட பிறவிகள் இந்த பிராமணீயக் காவலர்கள்!
The Ashvamedha could only be conducted by a king. Its object was the acquisition of power and glory, the sovereignty over neighbouring provinces, and general prosperity of the kingdom.
The horse to be sacrificed must be a stallion, more than 24, but less than 100 years old. The horse is sprinkled with water, and the Adhvaryu and the sacrificer whisper formulas into its ear.
Anyone who should stop the horse is ritually cursed, and a dog is killed symbolic of the punishment for the sinners. The horse is then set loose towards the North-East, to roam around wherever it chooses, for the period of one year (or half a year, according to some commentators). The horse is associated with the Sun, and its yearly course. If the horse wanders into neighbouring provinces hostile to the sacrificer, they must be subjugated.
The wandering horse is attended by a hundred young men, sons of princes or high court officials, charged with guarding the horse from all dangers and inconvenience. During the absence of the horse, an uninterrupted series of ceremonies is performed in the sacrificer's home.
After the return of the horse, more ceremonies are performed. The horse is yoked to a gilded chariot, together with three other horses, and RV 1.6.1,2 (YV 23.5,6) is recited. The horse is then driven into water and bathed.
After this, it is anointed with ghee by the chief queen and two other royal consorts. The chief queen anoints the fore-quarters, and the others the barrel and the hind-quarters. They also entwine the horse's head, neck, and tail with golden ornaments. The sacrificer offers the horse the remains of the night's oblation of grain.
After this, the horse, a hornless he-goat, a wild ox (go-mrga, Bos Gavaeus) are bound to sacrificial stakes near the fire, and seventeen other animals are attached to the horse. A great number of animals, both tame and wild, are tied to other stakes, according to a commentator 609 in total (YV 24 consists of an exact enumeration).
Then the horse is slaughtered (YV 23.15, tr. Griffith)
Steed, from thy body, of thyself, sacrifice and accept thyself.
Thy greatness can be gained by none but thee.
The chief queen ritually calls on her fellow wives for pity. The three queens walk around the dead horse reciting formulas. The chief queen then has to mimic copulation with the dead horse, while the other queens ritually utter obscenities.
On the next morning, the priests raise the queen from the place where she has spent the night with the horse. With the Dadhikra verse (RV 4.39.6, YV 23.32), a verse used as a purifier after obscene language.
The three queens with a hundred golden, silver and copper needles indicate the lines on the horse's body along which it will be dissected. The horse is dissected, and its flesh roasted. Various parts are offered to a host of deities and personified concepts with cries of svaha "all-hail". The Ashvastuti or Eulogy of the Horse follows (RV 1.162, YV 24.24–45), concluding with:
May this Steed bring us all-sustaining riches, wealth in good kine, good horses, manly offspring
Freedom from sin may Aditi vouchsafe usl the Steed with our oblations gain us lordship!
The priests performing the sacrifice were recompensed with a part of the booty won during the wandering of the horse. According to a commentator, the spoils from the east was given to the Hotar, while the Adhvaryu a maiden (a daughter of the sacrificer) and the sacrificer's fourth wife.
This part of the ritual also caused considerable consternation among the scholars first editing the Yajurveda. Griffith (1899) omits verses 23.20–31 (the ritual obscenities), protesting that they are "not reproducible even in the semi-obscurity of a learned European language" (alluding to other instances where he renders explicit scenes in Latin rather than English).
Today, there are full published translations of the passages, for example Rangacharya (1999) and Shastri (2003) in Telugu.
An unexpurgated translation in modern English of the corresponding passage in the TS (7.4.19) is given below.[The wives of the king surround the slain horse]
1.The Queen, grieves thus: [7.4.19b] "O mother, no-one has taken me. The little horsie is asleep".
2 The rest of the King's wives say to the Queen: [7.4.19c] "O Queen, cover yourself and the horse with this cloth and pray thus: 'O Horse, You are capable of impregnating me. I am ready. Take me.'"
The priest covers the queen and the horse with a cloth.
3. The queen hugs the slain-horse saying thus: [7.4.19e] "Let us hold each other with our (hind) limbs."
4. The Priest says the following (mantra): [7.4.19f] "May the horse expel its sperm and may the Queen receive (the sperm)."
5. The Priest recites: [7.4.19g] "O horse, place your male organ in between the legs of the queen. Excite the queen's vagina so that it will receive your huge penis". The Queen then places the horse's limp penis in between her legs.
6. The Queen once again calls out aloud: [7.4.19h] "O Mother, no-one has slept with me. This good-for nothing horse is fast asleep."
7. The other women sorrounding the slain horse and the queen respond thus: [7.4.19i] "O Queen, just like the one who, after collecting the bamboo poles from the forest ties them together first places them upright on the ground, lift your vagina and hold it up. Later, just like the one who sifts grain from the chaff exults when the cool wind blows, you must relax and exult."
8. The Queen once again complains aloud about the somnolent horse to her mother. [7.4.19k]
9. All the other women say thus: [7.4.19l] "O Queen, grieve not. You may not be aware that you have been taken by the horse. Just like a slave-girl who gets to sleep with her master and rejoices without expecting anything in return."
10. "O Queen, Rejoice, that the horse has accepted you."
11. They all say: [7.4.19n] "Here we see a female bird warbling around a male bird (even after mating). It is unsatisfied and restless. O Queen, you are behaving like that bird. This is not good."
12. "You can rejoice and be happy that the horse has accepted you. Now please stop complaining about it."
13. [7.4.19p] "O queen. Have no doubt. Just like your father has done to your mother when they climbed on to a wooden cot, and your father entered her saying 'I am placing my penis inside your vagina', the Horse has entered you. Have no doubt. Now, please get up."
ஆம்.எழுதுவதற்கே சிறிது கடினம் தான். சில முட்டாள் ஜன்மங்கள் மனுனீதியை புகழும் பொழுது முழுக்கதையையும் சொல்லித்தான் ஆகவேண்டும்!
ஓ குதிரையே, உன்னுடைய ஆண்குறியை அரசியின் இரண்டு தொடைகளுக்கும் நடுவில் விடு.
அரசியின் பெண்குறியை கிளர்ச்சியடையச் செய்வதன் மூலம் உன் பெரிய குறியானது அவளது குறிக்குள் ஈர்க்கப்படட்டும் என்று அந்த பிராமணர் ஓதும்பொழுது அரசி குதிரையுடன் உடலுறவு கொள்கிறாள் ...
"அம்மா...என்னுடன் யாரும் படுத்த்தில்லை... இந்த குதிரயோ ஒன்றும் செய்யாமல் தூங்குகிறது!" என்ற புலம்பலுடன்! மானங்கெட்ட பிறவிகள் இந்த பிராமணீயக் காவலர்கள்!
The Ashvamedha could only be conducted by a king. Its object was the acquisition of power and glory, the sovereignty over neighbouring provinces, and general prosperity of the kingdom.
The horse to be sacrificed must be a stallion, more than 24, but less than 100 years old. The horse is sprinkled with water, and the Adhvaryu and the sacrificer whisper formulas into its ear.
Anyone who should stop the horse is ritually cursed, and a dog is killed symbolic of the punishment for the sinners. The horse is then set loose towards the North-East, to roam around wherever it chooses, for the period of one year (or half a year, according to some commentators). The horse is associated with the Sun, and its yearly course. If the horse wanders into neighbouring provinces hostile to the sacrificer, they must be subjugated.
The wandering horse is attended by a hundred young men, sons of princes or high court officials, charged with guarding the horse from all dangers and inconvenience. During the absence of the horse, an uninterrupted series of ceremonies is performed in the sacrificer's home.
After the return of the horse, more ceremonies are performed. The horse is yoked to a gilded chariot, together with three other horses, and RV 1.6.1,2 (YV 23.5,6) is recited. The horse is then driven into water and bathed.
After this, it is anointed with ghee by the chief queen and two other royal consorts. The chief queen anoints the fore-quarters, and the others the barrel and the hind-quarters. They also entwine the horse's head, neck, and tail with golden ornaments. The sacrificer offers the horse the remains of the night's oblation of grain.
After this, the horse, a hornless he-goat, a wild ox (go-mrga, Bos Gavaeus) are bound to sacrificial stakes near the fire, and seventeen other animals are attached to the horse. A great number of animals, both tame and wild, are tied to other stakes, according to a commentator 609 in total (YV 24 consists of an exact enumeration).
Then the horse is slaughtered (YV 23.15, tr. Griffith)
Steed, from thy body, of thyself, sacrifice and accept thyself.
Thy greatness can be gained by none but thee.
The chief queen ritually calls on her fellow wives for pity. The three queens walk around the dead horse reciting formulas. The chief queen then has to mimic copulation with the dead horse, while the other queens ritually utter obscenities.
On the next morning, the priests raise the queen from the place where she has spent the night with the horse. With the Dadhikra verse (RV 4.39.6, YV 23.32), a verse used as a purifier after obscene language.
The three queens with a hundred golden, silver and copper needles indicate the lines on the horse's body along which it will be dissected. The horse is dissected, and its flesh roasted. Various parts are offered to a host of deities and personified concepts with cries of svaha "all-hail". The Ashvastuti or Eulogy of the Horse follows (RV 1.162, YV 24.24–45), concluding with:
May this Steed bring us all-sustaining riches, wealth in good kine, good horses, manly offspring
Freedom from sin may Aditi vouchsafe usl the Steed with our oblations gain us lordship!
The priests performing the sacrifice were recompensed with a part of the booty won during the wandering of the horse. According to a commentator, the spoils from the east was given to the Hotar, while the Adhvaryu a maiden (a daughter of the sacrificer) and the sacrificer's fourth wife.
This part of the ritual also caused considerable consternation among the scholars first editing the Yajurveda. Griffith (1899) omits verses 23.20–31 (the ritual obscenities), protesting that they are "not reproducible even in the semi-obscurity of a learned European language" (alluding to other instances where he renders explicit scenes in Latin rather than English).
Today, there are full published translations of the passages, for example Rangacharya (1999) and Shastri (2003) in Telugu.
An unexpurgated translation in modern English of the corresponding passage in the TS (7.4.19) is given below.[The wives of the king surround the slain horse]
1.The Queen, grieves thus: [7.4.19b] "O mother, no-one has taken me. The little horsie is asleep".
2 The rest of the King's wives say to the Queen: [7.4.19c] "O Queen, cover yourself and the horse with this cloth and pray thus: 'O Horse, You are capable of impregnating me. I am ready. Take me.'"
The priest covers the queen and the horse with a cloth.
3. The queen hugs the slain-horse saying thus: [7.4.19e] "Let us hold each other with our (hind) limbs."
4. The Priest says the following (mantra): [7.4.19f] "May the horse expel its sperm and may the Queen receive (the sperm)."
5. The Priest recites: [7.4.19g] "O horse, place your male organ in between the legs of the queen. Excite the queen's vagina so that it will receive your huge penis". The Queen then places the horse's limp penis in between her legs.
6. The Queen once again calls out aloud: [7.4.19h] "O Mother, no-one has slept with me. This good-for nothing horse is fast asleep."
7. The other women sorrounding the slain horse and the queen respond thus: [7.4.19i] "O Queen, just like the one who, after collecting the bamboo poles from the forest ties them together first places them upright on the ground, lift your vagina and hold it up. Later, just like the one who sifts grain from the chaff exults when the cool wind blows, you must relax and exult."
8. The Queen once again complains aloud about the somnolent horse to her mother. [7.4.19k]
9. All the other women say thus: [7.4.19l] "O Queen, grieve not. You may not be aware that you have been taken by the horse. Just like a slave-girl who gets to sleep with her master and rejoices without expecting anything in return."
10. "O Queen, Rejoice, that the horse has accepted you."
11. They all say: [7.4.19n] "Here we see a female bird warbling around a male bird (even after mating). It is unsatisfied and restless. O Queen, you are behaving like that bird. This is not good."
12. "You can rejoice and be happy that the horse has accepted you. Now please stop complaining about it."
13. [7.4.19p] "O queen. Have no doubt. Just like your father has done to your mother when they climbed on to a wooden cot, and your father entered her saying 'I am placing my penis inside your vagina', the Horse has entered you. Have no doubt. Now, please get up."
நமது பதில் :
ஸ்கந்தப் பிள்ளைவாள் அட துலுக்க வேசியே,செத்துப் போன அத்தையுடன் படுத்தவன் ஈன முகமது...அவன் கதைய போட வேண்டியது தானே ??? அஸ்வமேதம் என்றால் என்னனு கூட தெரியல உனக்கு...
Rebuttal: Here is the Sanskrit verse and its translation for Yajur Veda 23/20
tau ubhau chaturah padah samprasarayava swarga lokam |
prasuvava vrshavaaji raghu rathau dadati || Yajur Veda 23/20
tau = we two ; ubhau = both ; chaturah = intelligent ; padah = subject ; samprasarayava = reach out ; swarga lokam = heavenly planet ; prasuvava = command ; vrshavaaji = horse ; raghu = Lord ; rathau = chariots ; dadati = provides
Translation: We both command the intelligent horse as our subject to reach out for heaven (where) the Lord provides (us) the chariots.
The real meaning here is that by performing Ashwamedha yajna, one can get the blessings (written as chariots) of the heavenly King, Indra.
A question then arises on how terminologies such as ‘semen’ and ‘conception’ got embedded into the manuscripts. It was the heinous work of early Indologists, namely, William Jones, Max Mueller, and Pargiter. For a conclusive proof on how they distorted the scriptures to make Hindus to look down upon their scriptures, refer to links A and B.
Rebuttal: Here is the Sanskrit verse and its translation for Yajur Veda 23/20
tau ubhau chaturah padah samprasarayava swarga lokam |
prasuvava vrshavaaji raghu rathau dadati || Yajur Veda 23/20
tau = we two ; ubhau = both ; chaturah = intelligent ; padah = subject ; samprasarayava = reach out ; swarga lokam = heavenly planet ; prasuvava = command ; vrshavaaji = horse ; raghu = Lord ; rathau = chariots ; dadati = provides
Translation: We both command the intelligent horse as our subject to reach out for heaven (where) the Lord provides (us) the chariots.
The real meaning here is that by performing Ashwamedha yajna, one can get the blessings (written as chariots) of the heavenly King, Indra.
A question then arises on how terminologies such as ‘semen’ and ‘conception’ got embedded into the manuscripts. It was the heinous work of early Indologists, namely, William Jones, Max Mueller, and Pargiter. For a conclusive proof on how they distorted the scriptures to make Hindus to look down upon their scriptures, refer to links A and B.
For more information on this topic, read pages 324-340 of the book “The true history and the religion of India: A concise encyclopedia of authentic Hinduism” by Prakashanand Saraswati. The fabricated manuscripts were translated into various languages across the world. Some of the fabrications deliberately added were sacrificing beef for yajna, pornography, and post-dating of the historical events of India. The distorted verse of Yajurveda (23.20) quoted by Kasem is one of many doctored verses. However, many orthodox Hindus still preserve the real manuscripts of Vedas and Upanishads. When the original verses are compared with the distorted ones, the cataract of ignorance of writers…will be revealed.
Let me explain how the verse in Yajurveda 23.20 is distorted to satisfy the whims and fancies of the fabricators. The word rathao (chariots) is replaced by retau, which means ‘semen’. Next, dadati (gives) is replaced by dadhatu, which means ‘insert’. Finally, raghu (King) is strangely replaced by retaudha, which means ‘conception’. Even in the fabricated verse, it should be retaudheya and not retaudha for the sentence to be grammatically correct. This is how charlatans get caught when they distort the meaning of the verses.
utsuktya atra pravara guDa andhehi samanjana charya vrsha |
saha stribhyah sanjeeva bhojanah || Yajurveda (23.20)
utsuktya = interestingly; atra = Here (in heaven) ; pravara = eminent (adj) ; guDa = sugar candy, palm sugar (sweet-natured), andhehi = certainly blind ; samanjana = proper understanding, adjustment ; charya = conduct, behavior ; vrsha = Bull ; saha = He ; strishu = amongst women ; sanjeeva = reviving ; bhojanah = food
Translation: Interestingly, here (in the Heaven), even if a sweet-natured, eminent blind man conducts himself with a proper understanding, (then) certainly he, the Bull (among men), will be respected like a reviving food amongst women.
The verse is basically describing about the nature of heaven, which is one of the planets with higher dimensions. In the heaven, even a blind man with a modest behavior is revered by women. The word ‘sanjeeva bhojanah’ means ‘reviving food’. Let me explain how this original verse is fabricated…
In the doctored verse, guDa (palm sugar) is replaced with gudha, which means anus. Vrsha (Bull) is replaced with vrshaNa, which means scrotum. With these two fabricated words, the meaning of the whole verse is rendered unpalatable…
saha stribhyah sanjeeva bhojanah || Yajurveda (23.20)
utsuktya = interestingly; atra = Here (in heaven) ; pravara = eminent (adj) ; guDa = sugar candy, palm sugar (sweet-natured), andhehi = certainly blind ; samanjana = proper understanding, adjustment ; charya = conduct, behavior ; vrsha = Bull ; saha = He ; strishu = amongst women ; sanjeeva = reviving ; bhojanah = food
Translation: Interestingly, here (in the Heaven), even if a sweet-natured, eminent blind man conducts himself with a proper understanding, (then) certainly he, the Bull (among men), will be respected like a reviving food amongst women.
The verse is basically describing about the nature of heaven, which is one of the planets with higher dimensions. In the heaven, even a blind man with a modest behavior is revered by women. The word ‘sanjeeva bhojanah’ means ‘reviving food’. Let me explain how this original verse is fabricated…
In the doctored verse, guDa (palm sugar) is replaced with gudha, which means anus. Vrsha (Bull) is replaced with vrshaNa, which means scrotum. With these two fabricated words, the meaning of the whole verse is rendered unpalatable…
அஸ்வமேதத்தில் உயிர் பலி இல்லை..
" [ குதிரைப் பலியும் "வேதத்தில்(வெண் யசுர் வேதம்) " விளக்கிய முறையில் சடங்காகக் கொள்ளப்படுவது என்பது உண்மையில் குதிரைகளையோ மனிதர்களையோ பலியிடுவதல்ல.முதல் கூறப்பட்ட சடங்கில் பறவைகள்,ஊர்வன உள்ளிட்ட,வளர்ப்புப் பிராணிகள் வனப் பிராணிகளும் அடங்கிய,அறநூற்று ஒன்பது பல்வகையான விதிக்கப்பட்ட பிராணிகளைப் பிணைந்து,பழக்கப்பட்டவை இருபதொரு தூண்களிலும்,காட்டு விலங்குகள் தூன்களின் இடை வெளிகளிலும் கட்டப்பட்டு,சில பிரார்த்தனைகள் செய்தபின் அவை தீங்கின்றி அவிழ்த்து விடப்படும்...இந்த வகையில் செய்யப்படும் குதிரப் பலி...சடங்குகளைக் குறிக்கும் செஇன்னமாக இருப்பனவேயன்றி உன்மைப் பலியல்ல என்பது வேதத்தில் கூறப்பட்ட : இக்கருத்து விளக்கம், செய்யப்படும் சடங்குகளாலும் சம்ஹிதை,பிரமாணம் ஆகியவற்றின் உரையாசிரியர்களாலும் உறுதி செய்யப்பட்டுள்ளன.முழுச் சடங்கிலும் ஈடுபடுத்தப்பட்ட குதிரை பண்டைய உரு வெளிப்படாத ஒன்றான விராஜ் என்பதன் சின்னமாக இருந்தது- Colebrooke M.E. Vol,p61,62 ]
ஆனால்,வேத காலத்தின் பின் இந்த வேள்வி,சாக்த மதத்தின் தாக்கத்தினால் போலும்,குதிரையைக் கொல்லும் பலியாகக் கீழ் நிலை அடைந்தது..எமது இந்திய தத்துவவியலாளர்,இதனை உண்மை வேத வேள்வியெனத் தவறாகக் கருதி,வேதத்தை இழிந்துரைக்கிறார் " (சைவப் பெரியார் சு.சிவபாதசுந்தரம் அவர்களின் "சிவஞானபோதம் கருத்துரையும் ஒரு கிறித்தவ ஆய்வாளருக்கான மறுப்புரையும்" எனும் நூலிலிருந்து )
" [ குதிரைப் பலியும் "வேதத்தில்(வெண் யசுர் வேதம்) " விளக்கிய முறையில் சடங்காகக் கொள்ளப்படுவது என்பது உண்மையில் குதிரைகளையோ மனிதர்களையோ பலியிடுவதல்ல.முதல் கூறப்பட்ட சடங்கில் பறவைகள்,ஊர்வன உள்ளிட்ட,வளர்ப்புப் பிராணிகள் வனப் பிராணிகளும் அடங்கிய,அறநூற்று ஒன்பது பல்வகையான விதிக்கப்பட்ட பிராணிகளைப் பிணைந்து,பழக்கப்பட்டவை இருபதொரு தூண்களிலும்,காட்டு விலங்குகள் தூன்களின் இடை வெளிகளிலும் கட்டப்பட்டு,சில பிரார்த்தனைகள் செய்தபின் அவை தீங்கின்றி அவிழ்த்து விடப்படும்...இந்த வகையில் செய்யப்படும் குதிரப் பலி...சடங்குகளைக் குறிக்கும் செஇன்னமாக இருப்பனவேயன்றி உன்மைப் பலியல்ல என்பது வேதத்தில் கூறப்பட்ட : இக்கருத்து விளக்கம், செய்யப்படும் சடங்குகளாலும் சம்ஹிதை,பிரமாணம் ஆகியவற்றின் உரையாசிரியர்களாலும் உறுதி செய்யப்பட்டுள்ளன.முழுச் சடங்கிலும் ஈடுபடுத்தப்பட்ட குதிரை பண்டைய உரு வெளிப்படாத ஒன்றான விராஜ் என்பதன் சின்னமாக இருந்தது- Colebrooke M.E. Vol,p61,62 ]
ஆனால்,வேத காலத்தின் பின் இந்த வேள்வி,சாக்த மதத்தின் தாக்கத்தினால் போலும்,குதிரையைக் கொல்லும் பலியாகக் கீழ் நிலை அடைந்தது..எமது இந்திய தத்துவவியலாளர்,இதனை உண்மை வேத வேள்வியெனத் தவறாகக் கருதி,வேதத்தை இழிந்துரைக்கிறார் " (சைவப் பெரியார் சு.சிவபாதசுந்தரம் அவர்களின் "சிவஞானபோதம் கருத்துரையும் ஒரு கிறித்தவ ஆய்வாளருக்கான மறுப்புரையும்" எனும் நூலிலிருந்து )
குதிரை
கூட,அஸ்வமேத யாகத்தில் பலிகொடுக்கப்படாமல் இருக்கும்போது,குதிரையை கொன்று
அதன் கூட அரசிகள் படுப்பார்கள் என்று எவனோ ஈத்தர எழுதியதை இங்க வந்து
கக்குறியே,இதிலிருந்தே துலுக்கன் ,கிருத்துவன் காலை நக்கும் ஒரு ஈன அடிமை
என்று புரிகிறது
