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     Amarakosha Search  
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WordReferenceGenderNumberSynonymsDefinition
ṛtvijaḥ2.7.19MasculineSingularāgnīdhraḥ, yājakaḥ
     Monier-Williams
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3 results for ṛtvij
     
Devanagari
BrahmiEXPERIMENTAL
ṛtvijmfn. (fr. yaj-), sacrificing at the proper time, sacrificing regularly View this entry on the original dictionary page scan.
ṛtvijm. (k-) a priest (usually four are enumerated, viz. hotṛ-, adhvaryu-, brahman-, and udgātṛ-;each of them has three companions or helpers, so that the total number is sixteen, viz. hotṛ-, maitrāvaruṇa-, acchāvāka-, grāva-stut-; adhvaryu-, prati-prasthātṛ-, neṣṭṛ-, un-netṛ-; brahman-, brāhmaṇācchaṃsin-, agnīdhra-, potṛ-; udgātṛ-, prastotṛ-, pratihartṛ-, subrahmaṇya- ) View this entry on the original dictionary page scan.
ṛtvijSee . View this entry on the original dictionary page scan.
     Apte Search  
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ṛtvij ऋत्विज् a. Ved. Sacrificing at the proper season or regularly; -m. A priest who officiates at a sacrifice; यज्ञस्य देवमृत्विजम् Rv.1.1.1; ऋत्विग्यज्ञकृदुच्यते Y.1.35; cf. Ms.2.143 also; the four chief Ṛitvijas are होतृ, उद्गातृ, अध्वर्यु and ब्रह्मन्; at grand ceremonies 16 are enumerated.
     Macdonell Vedic Search  
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ṛtvij ṛtv-íj, m. ministrant, i. 1, 1 [ṛtú + ij = yaj sacrificing in season].
     Vedic Index of
     Names and Subjects  
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ṛtvij Is the regular term for ‘ sacrificial priest,’ covering all the different kinds of priests employed at the sacrifice. It appears certain that all the priests were Brāhmanas. The number of priests officiating at a sacrifice with different functions was almost certainly seven. The oldest list, occurring in one passage of the Rigveda, enumerates their names as Hotr, Potr, Nestr, Agnīdh, Praśāstr, Adhvaryu, Brahman, besides the institutor of the sacrifice. The number of seven probably explains the phrase ‘ seven Hotrs ’ occurring so frequently in the Rigveda, and is most likely connected with that of the mythical ‘ seven Rsis.’ It may be compared with the eight of Iran. The chief of the seven priests was the Hotr, who was the singer of the hymns, and in the early times their composer also. The Adhvaryu performed the practical work of the sacrifice, and accompanied his performance with muttered formulas of prayer and deprecation of evil. His chief assist­ance was derived from the Agnīdh, the two performing the smaller sacrifices without other help in practical matters. The Praśāstr, Upavaktr, or Maitrāvaruna, as he was variously called, appeared only in the greater sacrifices as giving in­structions to the Hotr, and as entrusted with certain litanies. The Potr, Nestr, and Brahman belonged to the ritual of the Soma sacrifice, the latter being later styled Brāhmanāc- chamsin to distinguish him from the priest who in the later ritual acted as supervisor. Other priests referred to in the Rigveda are the singers of Sāmans or chants, the Udgātr and his assistant the Prastotr, while the Pratihartr, another assistant, though not mentioned, may quite well have been known. Their functions undoubtedly represent a later stage of the ritual, the development of the elaborate series of sacrificial calls on the one hand, and on the other the use of long hymns addressed to the Soma plant. Other priests, such as the Achāvāka, the Grāvastut, the Unnetr, and the Subrahmanyan were known later in the developed ritual of the Brāhmanas, making in all sixteen priests, who were technically and artificially classed in four groups : Hotr, Maitrāvaruna, Achāvāka, and Grāvastut; Udgātr, Prastotr, Pratihartr, and Subrahmanya; Adhvaryu, Pratisthātr, Nestr, and Unnetr; Brahman, Brāhmanācchamsin, Agnīdhra, and Poty. Apart from all these priests was the Purohita, who was the spiritual adviser of the king in all his religious duties. Geldner holds that, as a rule, when the Purohita actually took part in one of the great sacrifices he played the part of the Brahman, in the sense of the priest who superintended the whole conduct of the ritual. He sees evidence for this view in a considerable number of passages of the Rigveda and the later literature, where Purohita and Brahman were combined or identified. Oldenberg, however, more correctly points out that in the earlier period this was not the case: the Purohita was then normally the Hotr, the singer of the most important of the songs; it was only later that the Brahman, who in the capacity of overseer of the rite is not known to the Rigveda, acquired the function of general supervision hitherto exercised by the Purohita, who was ex officio skilled in the use of magic and in guarding the king by spells which could also be applied to guarding the sacrifice from evil demons. With this agrees the fact that Agni, pre-eminently the Purohita of men, is also a Hotr, and that the two divine Hotrs of the Aprī hymns are called the divine Purohitas. On the other hand, the rule is explicitly recognized in the Aitareya Brāhmana that a Ksatriya should have a Brahman as a Purohita; and in the Taittirīya Samhitā the Vasistha family have a special claim to the office of Brahman-Purohita, perhaps an indi¬cation that it was they who first as Purohitas exchanged the function of Hotys for that of Brahmans in the sacrificial ritual. The sacrifices were performed for an individual in the great majority of cases. The Sattra, or prolonged sacrificial session, was, however, performed for the common benefit of the priests taking part in it, though its advantageous results could only be secured if all the members actually engaged were consecrated (ιdīksita). Sacrifices for a people as such were unknown. The sacrifice for the king was, it is true, intended to bring about the prosperity of his people also; but it is characteristic that the prayer16 for welfare includes by name only the priest and the king, referring to the people indirectly in connexion with the prosperity of their cattle and agriculture.
       Bloomfield Vedic
         Concordance  
2 results
     
ṛtvijāṃ ca vināśāya GB.2.2.5a.
ṛtvijo ye haviṣkṛtaḥ AVś.19.42.2d; AVP.8.9.6d; TB.2.4.7.11d.
     Vedabase Search  
32 results
     
ṛtvijaḥ as priestsSB 10.84.42
ṛtvijaḥ priestsSB 10.23.10-11
SB 10.23.48-49
SB 10.47.7
SB 10.84.49
ṛtvijaḥ sacrificial priestsSB 10.74.6
ṛtvijaḥ the priestsSB 10.75.19
SB 10.75.25-26
SB 10.84.47
SB 4.13.26
SB 4.19.27
SB 4.19.29
SB 4.5.18
SB 4.5.7
SB 4.7.27
SB 4.7.45
SB 8.18.22
SB 9.4.23
SB 9.6.35-36
ṛtvijaḥ the priests engaged in ritualistic ceremoniesSB 8.18.21
ṛtvijaḥ the priests recommended by the spiritual masterSB 8.16.53
ṛtvijaḥ to the priestsSB 12.6.20
ṛtvijaḥ ūcuḥ the priests saidSB 5.3.4-5
ṛtvijaḥ ūcuḥ the priests saidSB 5.3.4-5
ṛtvijam and by the priestsSB 11.2.32
ṛtvijām of the priestsSB 4.21.5
SB 4.6.52
ṛtvijam the chief priest of the sacrificeSB 9.13.1
ṛtvijam the original priestSB 10.66.30-31
ṛtvijām madhye in the group of all the priestsSB 8.23.13
ṛtvijām madhye in the group of all the priestsSB 8.23.13
ṛtvije to the priestSB 11.18.13
     DCS with thanks   
3 results
     
ṛtvij noun (masculine) a priest (usually four are enumerated) (Monier-Williams, Sir M. (1988))

Frequency rank 2125/72933
anṛtvij noun (masculine) not a ṛtvij
Frequency rank 43402/72933
anṛtvija adjective (a sacrifice) not accompanied by a ṛtvij
Frequency rank 43403/72933








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