Subrahmanya Formula Agnishtoma An Orgy?


I have been searching for material to write on Gautama Rishi.

It is inevitable that one has to have details about Ahalya, His wife.

In the sources on Ahalya I have found some links that seemed to me a misinterpretation of some of the Vedic Rites.

That is the Subrahmanya Formula, a Mantra recited in the Agnishtoma Rite.

In this rite the Mantra,

Murugan with Valli and Devasena
Lord Subramanya with Valli and Devasena

‘Subramanyom’ is recited thrice.

Subranyam + Aham

One would have noticed ,at Home while performing Homas, and at the temple.Yaagas, the Santhi Mantras conclude with,

Subramanyom chanted thrice.

The meaning is,

May I become the Best Brahman,the Reality.

Brahmin is one who has realized Brahman, the Reality.

Subrahmanya is considered as the Best among Brahmins as He is reported to have explained the meaning of Pranava OM to His Father Lord Shiva.( hence Subrahmanya is called  Swaminathan).

But in the hands of the Foreign Scholars(?) with a Mission to destroy Hinduism  and half baked pseudo left wing(?) writers,this sentence and the ceremony associated with it takes a beating.

In the same way these scholars have written that the Asvamedha Yaaga performed by King Dasarata was followed by an Orgy with Rama’s Mohter Kousalya copulating with a Horse!

From Max Muller to Ambedkar,..

This Mantra , chanted during the Agnishtoma is accompanied by an Orgy, it is implied in their comments and explanations of the Rite!.

The Procedure explained in the Rig and Sama Veda,Aitreya Brahmana does not say this.

 

I am posting this article to misspell any misunderstanding that might arise because of not reading the Sanskrit original Text and an objective translation.

Hinduism has two parts in performance of Yaaga.

One is factual and actual.

Another one is allegorical, like the Purusha Suktha which describes the evolution of the Universe and not a mere Yaga/Yangya.

Agnishtoma is a Yaaga as it is performed with a specific purpose, for welfare and begetting progeny.

Oblations are offered to Fire symbolically.

The Subrahmanya Formula Details.

(The Subrahmanyd formula. On its nature. By 
whom it is to be repeated. The oblation from th^ 
Patnivata Graha. The Yajya of the Agnidhrd.) 

The Subrahmanya ^ is Vach. Her son is the 

* The Subrahmany& formula is contained in the L4ty&yana S'r&uta 
St^tras (1, 3), the Aguishtoma Sdma Pravoga, the S'atapatha Br&hm, 
(d^ 3,4, 17*90), and the Talttirtya ibranyaka (1, 12, 8*4). Th« 



883 



king Soma. At the time of buying Soma, they call 
the Subrahmanya (thither) just as one calls a cow. 



^*» 



peculiar ppoQanciation of thjls formula is noted by Pl^ini (1,S, 37-38). 
The most complete information on its use being only to be found 
ia the Samaveda SiHtras, I here give the* passages from L4ty§iyana 
referring to it along with the formula itself: — 

^'^f^^'S >i ?T^^ ^^w[^ ^J^T^ ^Tff^mifmTK f%- 

After the Atithya Ishti has b^n finished, he (the Subrahmany^) 
should stand in the front part of the enclosure made for the wife of 
the sacrificer inside the Vedi, and when touching the sacriflcer and 
his wife, after having called thrice '' subrahmiinyom," recite the 
following formula, '* Come, Indra ! come owner of the yellow horses ! 
*' ram of Medhatithi ! Men& of Vrishanas'va ! thou bufiiilo (gaura) 
" who ascendest the female {avaskandin) ! lover of Ahaly& ! son of 
'* Kus'ika ! Br&hmana ! son of Gotama ! (come) thou who art called" 
(to appear) at the Soma feast in so and so many days how many 
there might intervene (between the day on which the 8abrahmany4 
calls him, and that of the Soma festival at which his presence it 
requested). The Subrahmany& is required on the second, third^ 
fourth, and fifth day of the Agnishtoma, and almost on every day of 
the other Soma sacrifices.^ On the second day the terms tryahg 
tutydm, "three days hence" (i,e, on the fifth); on the thrid day, 
dvyahefutydm, t. e. two days hence ; on the fourth, *'rfl#,i. e, to- 
nionow ; and on the fifth (the day of the Soma feast) adya^ ue. to day, 
are uspd to maik the time when the Soma banquet, to which Indra 
is by this formula solemnly invited, is to come off. As far as n-pif 

which is followed by the mentioning of the time appointed "VSJ^, 'WJf^ 

Sec. there is no difference anywhere observable. But the few 
sentences which follow, and which conclude the formula, differ accord- 
ing to different schools. Some were (according to L^^vayana) 
of opinion, that only ^f^Tn^i^ " cotne hither** is to follow; others 
recommended 3i)T9*i^ im^cf, "come hither, O Magha van. "Others, 

such as Gautama, were of opinion, that either is to be omitted, and 
the concluding formula, ^^T ff^VT «nir^^cfTJl''^flT^^?f 
" comp, ye divine Brahma priests, come, come !" has to follow 
immediately upon ^R^f* 



384 

Through this son the Subrahmany& priest milks • 
(obtains) all desires for the sacrificer. For Vach 

? rants all desires of him who has this knowledge, 
hey ask, What is the nature of this Subrahmany& ? 



The name of the tune (S&man) according^ to which it is chanted 
(or rather recited) is Brahmas'ri, the metre is called Sampdtg the 
Rishi is Aditya, and India is the deity. 

At the 80-called Agni:*htut sacrifices, which open the Chatur- 
das'ar&tra Sattras (sacriticial sessions lasting for a fortnight), (Aa'T« 
8'r. S. 11, 2) the 8ubrahmany& calln Aq^ni instead of Indra (L&ty&y. 
1, 4) according to Gautama, by the following formula : 

^V ^TJT^ rif^fiTWlt ^^^HTifT W#1TT «»T?l5^T f%^^ 
«Ttfif^ ITT^TUflfn^^ ^^TTF? »• «• " Come, O Agni, with (thy) 

two red ones (horses), thou brightly shining, thou blazing in smoke, 
J&tavedfts, thou wise! Angirus! Bi-ahmana, (come) called," dec 
In the concluding formula ^\ Ji^o,^Xi-q fires, is used inatead of 
^j^j According to Dh&nanjaya the Subrahmany& formula for Agni 

runs as follows ; ^TTT^TTJT^ ^Tf^ff 'T BH^T^ HTITST^T^T ^^^: 
^T ^l^^^f»^lR§T srmfir'C^. (the remainder as above) i. e. 

'* Come, Agni ! master of the red horses, goat of Bharadvftja, son of 
power, thou who ascendest (the female) ; lover of Ushas/' ice The 
latter formula is just like that one addressed to Indra. Agni, as weU 
as Indra, are in both these formulas, which must be very ancient, 
invoked as family deities, the first pre-eminently worshipped by the 
Angirasa, the latter by the Kuslkas. Both ffods are here caUed 
" Bi&hmans." In later books ludra appears as a Kshattriya, and 
as a model of a king. 

On the so-called Agnishtomtya day of all sacrifices (in the Agni- 
sh^oma it is the fourth and precedes the Soma day), on which day 
the animal for Agni and Soma is slain and sacrificed, an extension of 
the Subrahmanyi formula takes place. The Subiahmany& priest 
has on this day to announce to the gods, that such and such one 
(the name of the sacrificer must be mentioned), the son of such and 
such one, the grandson of such and such one, offers, as a Dikshita, 
(as initiated into the sacrificial rites) a sacrifice. ("^fg^T^lJiS) 
The term ' Dtkshita' forms then henceforth part of the name of the 
sacrificer, and his descendants down to the seventh degree. In this 
part of India there are many Biahmans distinguished by this honorary 
epltiiet, which always indicates that either tlie bearer of it or his im- 
me«iiate ancestors have performed a Soma sacrifice, and have been 
proclaimed dikshita by the Subrahmany4 in all due form. , 

* J^uhe must be a 8rd person singular, as S&y explains it. 



385 



One should answer, She is Vach. For Vach is 
Brahma, and Subrahma (good Brahma). 

They ask, Why does one call him (the Subrah- 
manya priest) who is a male, a female ? (They answer) 
Subrahmanya represents VacH (which is in the 
feminine gender). 

They further ask, When all the other priests are to 
perform their respective duties within the Vedi, and 
the Subrah manya outside the Vedi, how is it that 
the duty of the Subrah manya (in this particular 
case) becomes performed inside the Vedi ? One 
should answer. The Vedi has an outlet where things 
(which are no more required) are ' thrown ; if the 
Subrahmanya priest calls (the Subrahmanya) when 
standing in this outlet, then, in this way, (his duty 
is performed within the bounds of the Vedi). They 
ask. Why does he, standing in the outlet, repeat 
the SubrahmanyS, ? (On this they tell the following 
story.) 

The Rislns held once a sacrificial session. They 
said to the most aged man among them, " Call the 
Subrahmanya^ Thou shalt call the gods standing 
among us (on account of thy age), as it were, nearest 
to them." In consequence of this the gods make 
him (the Subrahmanya) very aged. In this way he 
pleases the whole Vedi. 

They ask. Why do they present to him (the Su- 
brahmanya) a bull as a reward for his services ? (The 
answer is) The bull is a male ( vrlshd)^ the Subrah- 
manya is a female, both making thus a ( ouple. 
(This is done) for producing offspring from this 
pair. 

The ^gridhra repeats the YSjya mantra for the 
P^tnivata Graha (a Soma vessel), with a low voice. 
For the Patnivatais the semen virile, and the effusion 
of the semen virile passing on without noise, as it 
were, he does cot make the Anuvashatk&m. Foe 

33 a 



386 

the Anuvashatara is a stop. Thinking, I will not 
stop the effusion of the semen, he does not make the 
Anuvashtkara, for the semen which is not disturbed 
in its effusion, beare fruit. Sitting near the N'eshtair, 
he then eats, for the Neshtar is in the room of women. 
Agni (Agnidhra) pours semen in women, to produce 
children. He who has this knowledge provides 
through Agni his females with semen, and is blessed 
with children and cattle. 

The Subrahmanya ends after the distribution of 
the Dakshina,* for she is Vach. The Dakshina is 
food ; thus they place finally the sacrifice in food, 
which is Speech. 



SECOND CHAPTER, 

(On the Skastras of the minor Hotri-priests at the 

Saitras.) 



(On the Shastras of minor Hoiri-priests at the morn^ 

ing and evening libations!) 

The Devas spread the sacrifice. When doing so, 
the Asuras approached them, thinking, let us ob^ 
struct their sacrifice. They attacked them from the 
right side, thinking this to be the weak point. The 
Devas awoke, and posted two of their number, Mitra 
and Varuna on the right side. Through the as- 
sistance of these two, the Devas drove the Asuras 
and Rakshas away from the morning libation. And 
thus the sacrificers drive them away (if they have 
the Maitravamna Shastra repeated); thence the 
Maitra varuna priest repeats the Maitravaruna Shastra 

* He represents Agni. 

* The Dakshin& is distributed at the midday libation. 



387 



at the morning libation. The Asuras, defeated on the 
right side, attacked the centre of the sacriftce^ The 
Devas awoke, posted then Indra, and defeated through 
his assistance the enemies. Therefore the Brahma- 
nachamsi repeats at the morning libation the Indra 
Shastra. 

The Asuras, thus defeated, attacked the sacrifice 
on the northern side. The Devas posted on this 
side Indragni, and defeated thus the Asuras. There- 
fore the Achhavaka repeats the Aindragna Shastra 
at the morning libation. For by means of In- 
dragni the Devas drove the Asutas and Rakshas 
away from the northern side.
Posted in Public Interest.
Reference and citation.
Excellent source.

http://archive.org/stream/aitareyabrahman00unkngoog/aitareyabrahman00unkngoog_djvu.txt

7 thoughts on “Subrahmanya Formula Agnishtoma An Orgy?

  1. I always have these confusions about Aacharam and anushtanam… Factuals and Actuals… Reg. Purushasuktam, I have heard lots of my classmates at Christian college fighting or arguing with me about the origin of each caste from the body of the Brahman… And asking why shutras are from feet ..are we so cheap and so on… I had tried to tell them that it doesn’t have anything to do with your lineage, its got to do with trying to say that people who have more intellectual inclination educate themselves.. People who are good at handling money become vaishyas and people who are capable of working hard and working out rake up that as a careeer .. I just want to know if that’s a correct explanation

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    1. Purusha Suktha is the most misinterpreted hymn of scriptures. first of all it denotes ASTROLOGY only. Everybody familiar with rudiments of astrology knows that starting from Marsirsha or Chitra or Sravishta which is shiras(Sirorajju) all Nakshatras have been identified with various parts of VIRAT PURUSHA Kanta/Nabhi Ooru and Padam. all Nakshatras are divided as DEVA/RAKSHASA/MANUSHYA GANAS and all Devas have professions and VARNA. Everybody forgets the fact of all eighteen Ganas only three Ganas — DEVAS/MANUSHYAS/RAKSHASAS have VARNA.i.e., SELECTION based on attributes known as GUNAS. Jathi is different from VARNA and to determine Varna first of all it has to be decided whether the person borning under a particular asterim has the qualities of either DEVA/RAKSHASA/MAUSHYA and then only VARNA will be established. Further there is still doubt the COSMOS whether it is like TRISHANKU upside down or HEAD-TOE. When the UNIVERSE IS UPSIDE DOWN then head will be the lower limb-does it mean Brahmin is inferior to Shudra. Hence the interpretation of inferiority of SHUDRAS springing from feet is total nonsense and stupidity.Purusha Suktha only speaks about COSMIC ORIGIN and we cannot fully understand its meaning.Unfortunately for the last five hundred years Varna Asrama is unnecessarily linked with JATHI.. There is already a view that PURUSHA SUKTHA represents NARAMEDHA sacrifice of human which was practised by DRUIDS OF GREAT BRITAIN. If it is considered as human sacrifice DOES JESUS knowing this voluntarily offered himself as NARAMEDHA/ These are imponderable questions. During the intense debates between the three systems of philosophies in fifteenth century AD which also centered around sacrifices SRI MADHWACHARYA categorically dismissed sacrifices as not acceptable in KALI YUGA. Here came another twist. The question of Varna sprang in a number of cases during BRITISH TIMES and in the famous case of SRI TSS SUNDARAM IYER AND RAJAH OF KOLHAPUR concerning TANJORE PRINCIPALITY SHRI GANAPATHI IYER on behalf of the litigants argued that in KALI YUGA there only two castes–BRAHMINS AND SHUDRAS!! But we can conclude that now we are having AVARNAS ONLY NOT FITTING INTO VARNASRAMA but may belong to various JATHIS. PLEASE DON’T impart VARNA concept in India since Indian history is mysterious with the existence of more than 10000 communities not fit into any category and seeing through the glass of historical prejudice generating hatred. That is why as early as 1870 Britishers came to the conclusion that CASTE AS UNDERSTOOD IN EUROPE IS COMPLETELY ABSENT IN INDIA and India is a country of hetrogenous amorphous communities not fit into any classification. Let every person be proud of his own community and not necessary to view through CASTE as misunderstood in HINDU LAW.

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      1. My response in this column not to show some knowledge but to impress on others not to dissect/vivisect scriptures from the historical point of view which will end in absurdity only. Let HYMNS/PURANAS be for religious purposes only and should not be diluted for showing racial supremacy.

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      2. Like this I also happen to hear another thing that’s got into our minds because of British influence… The thing that Black symbolises evil and white good. Once a school principal was saying this… He further explained that colour based discrimination was never existent in our society during the rule of Kings, because many Royal families themselves were dark skinned.
        In fact one speaker Pattimandram Raja, once commented that we are so used to our caste system that after converting to other religions people still want to hold on and say, they are SC- Christians or MBC-muslims…

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  2. The VEDIC SACRIFICES lost its sheen even during the period of KALPA SUTRAS mainly because they were never for he welfare of all but only ISHTI(VELVI-FOR THE DESIRED PURPOSE). The second reason is that cattle wealth in India is not high and the disposal of carcass. Everybody knows that carcass of dead animals creates the most pollution but for BUFFALO/YAK/DEER/TIGER etc., whose skin do not decompose. On the other hand hides and skin of calfs and cows and bulls get environmental degradation unless it is subject to tanning. one should understand the South Indian population relishes more on birds/cats and dogs rather than goats and cattle since they don’t know the process of tanning. Further pork and fish are popular throughout India since the carcass does not suffere environmental pollution. Please don’t glorify YAGYAS hwere at least sixteen goats have to be sacrificed per day and if the YAGYAS are conducted for one month hundreds of goats have to be sacrificed. Instead of glorifying and quoting extensively from treatses you please quote what to do with carcass of sacrificed animals and how did they were disposed. That is why in the entire WESTERN IN DIA people from JANAPADA PERIOD abandoned sacrifices and no North Indian ruler ever performed sacrifices but for only two kings–AGNIMITHRA SUNGA AND SAMUDRA GUPTA both of whom were of South India n origin. Yagyaas were introduced through SATKARNIS AND KADAMBAS AND FOLLOWED BY TAMIL KJNGS AND THEN TRAVELLED TO BENGAL. yagyas got separated from TANTRISM essentially for SENSUAL PLEASURES and THE MEANING OF RIGVEDIC HYMNS praisisng Indra were of sensual pleasures only while TANTRISM ENCOMPASSED ALL-MFROM MESMERISM TO HUMAN WELFARE. Yagyas lost relevance in the whole of North India due to its high sensous nature and also needlessly existed for the destruction of cattle without knowing what to do with carcass of goats cows and bulls while carcass of every other animal like buffalo deer and skin did not pose environmental hazard.

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