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THE FULL-MOON AND NEW-MOON SACRIFICES IN THE Taittirīya Brāhmaṇa
[Paul-Emile Dumont]
(The Anuvākas 1-6 and 11 of The Seventh Prapāṭhaka of the Third kāṇḍa of the Taittirīya Brāhmaṇa with Translation)
Prefatory Note
Now I am publishing the translation of the seven anuvākas of the seventh Prapāṭhaka that deal with the full-moon and new-moon sacrifices. The first three anuvākas of this Prapāṭhaka contain theological and ritual explanations referring to the atonement-rites for mistakes and mishaps that may occur at these sacrifices. The three following ones constitute a collection of mantras (stanzas and formulas) that should be recited at the full-moon and new-moon sacrifices. This collection is interesting because most of these mantras are to be found only in the Tait.-Br. and in the Śrautasūtra of Āpastamba. But this collection is presented in a strange way. There is no chronological order, and apparently no rational order. Most of the stanzas and formulas of this collection should be recited by the Sacrificer or the Adhvaryu, but some of them are to be recited by the Āgnīdhra or other priests, and some by the wife of the Sacrificer. The last of the anuvākas that deal with the full-moon and new-moon sacrifices is 3.7.11. It contains the twenty-eight mantras which the Adhvaryu should recite when, at the end of the sacrifice, he offers the sarvaprāyaścittāni, i.e., the libations of atonement for every-thing. My translation is as literal as possible. Some passages of the text are difficult. For my interpretation of these passages, Caland's excellent translation of the Śrautasūtra of Apastamba has been very helpful, although in a few cases, I do not agree with him. I have also used with profit the first volume of the Śrautakośa published by the Vaidika Samsodhana Mandala (Poona, 1958).
Just as in the case of my other translations of the Taittirīya-Brāhmaṇa, my translation of these seven anuvākas of the seventh Prapāṭhaka is accompanied by an accented transliteration of the text. It is the text of the Anandasrama Series, and the numbers enclosed in brackets in the transliterated text [1], [2], [3], etc., correspond to the numbers which are inserted in the text of the Indian edition; they indicate the sub-divisions of each anuvāka. But, as these sub-divisions are quite arbitrary, I added the letters (a), (b), (c), etc., in order to indicate more rational subdivisions. Only in a few cases have I corrected an evident misprint or ventured a conjecture.
The reader will find a summary of the rites of the full-moon and new-moon sacrifices, according to Āpastamba in the introduction to my translation of Tait.-Br. 3,2
The Full-Moon and New-Moon Sacrifices (Fourth part)
CONTENTS
Abbreviations
3.7.1 - Ritual and theological explanations referring to the atonement-rites for mistakes and mishaps that may occur at the full-moon and new-moon sacrifices
3.7.2 - Idem
3.7.3 - Idem
3.7.4 - Stanzas and sacrificial formulas that should be recited at the full-moon and new-moon sacrifices. All these stanzas and formulas should be recited by the Sacrificer or by the Adhvaryu, except the three formulas (jj, kk, and oo), which should be uttered by the man who milks the cows that yield the milk for the sāṁnāyya-offering.
3.7.5 - Stanzas and sacrificial formulas that should be recited at the full-moon and new-moon sacrifices. All these stanzas and formulas should be recited by the Sacrificer or by the Adhvaryu, except the formula (o), which should be recited by the Hotar, the Adhvaryu, the Brahman, the Āgnīdhra, and the Sacrificer, and the formula (s), which should be recited by the wife of the Sacrificer.
3.7.6 - Stanzas and sacrificial formulas that should be recited at the full-moon and new-moon sacrifices. All these stanzas and formulas should be recited by the Sacrificer or by the Adhvaryu, except the formula (c), which should be recited by the Brahman, and the two formulas (y and cc), which should be recited by the Āgnīdhra.
3.7.11 - The twenty-eight stanzas and formulas which the Adhvaryu should recite when, at the end of the sacrifice, he offers the sarvaprāyaścittāni, i.e., the libations of atonement for everything.
Abbreviations
Āp. = Āpastamba-Śrautasūtra.
Āśv. = Āśvalāyana-Śrautasūtra.
AV. = Atharvaveda-Samhita.
Baudh. = Baudhāyana-Śrautasūtra.
RV. = Rgveda-Samhita.
Tait-Br. = Taittirīya-Brāhmaṇa.
TS. = Taittiriya-Samhita.
Śat.Br. = Śatapatha-Brāhmaṇa.
Śākh.Śr. = Śāṅkhāyana-Śrautasūtra.
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3.7.1
TEXTS
(a) sarvān vā eṣo 'gnau kāmān praveśayati, yo 'gnin anvādhaya vratam upaiti; sa yad aniṣṭvā prayāyat, akāmaprītā enam kamā na 'nu pra- yayuh; ateja aviryal syāt; sa juhuyāt, tubhyam ta angirastama, viśvāḥ sukṣitayaḥ pfthak, agne kāmāya yemira fti; kamān eva 'smin dadhāti [1], kamaprītā enam kamā anu prayanti, te- jasvf viryavān bhavati.
(b) samtatir va eṣa yajñasya, yo 'gnfn ording to Āp. 4.4.4, this formula should be muttered by tanvā - dhaya vratam upaiti; sa yad udvayati, vicchittir eva 'sya sa; tam prañcam udbhftya, manaso 'patigtheta; māng vai prajipatih, prajapatyo yajñaḥ [2], manasai 'va yajñaṁ samtanoti; bhar ity aha; bhūto vai prajapatiḥ; bhatim evo 'paiti.
(c) vi va eṣa indriyeṇa vīryeṇa rdhyate, yasya "hitagner agnir apakṣayati; yavac chamyayā pravidhyet, yadi tavad apakṣayet, tam sam- bharet, idam ta ekam para uta ekam [3], tṛtiyena jyotiṣa samvisasva, samveśanas tanuvai cārur edhi, priye devanām parame janitra iti; brah- maṇai 'vai 'nam sambharati; sai 'va tataḥ prayaścittiḥ.
(d) yadi parastaram apakṣayet, anuprayaya 'vasyet; so eva tataḥ prayaścittiḥ.
(e) 6ṣadhir va etasya paśun payaḥ praviśati, yasya haviṣe vatsa apakṛtā dhayanti [4]; tan yad duhyat, yātayāmnā haviṣā yajeta; yan na duhyat, yajñaparur antariyāt; vāyavyam yavā- gām nirvapet; vayur vai payasah pradāpayita; sa eva 'smai payaḥ pradāpayati; payo va oṣadhayaḥ, payah payah; payasai 'va 'smai payo 'varundhe [5]; atho 'ttarasmai haviṣe vatsan apakuryāt; sai va tatah prayaścittih.
(f) anyataran va eṣa devan bhāgadheyena vyardhayati, ye yajamānasya sayam grham agacchanti, yasya sayam-dugdhaṁ havir artim archati; indraya vrihfn nirupyo 'pavaset; payo va oṣadhayaḥ; paya eva "rabhya grhitvo 'pa- vasati; yat prātah syāt, tac chṛtam kuryāt [6]; athe 'tara aindraḥ purodaśaḥ syāt; indriye eva 'smai samfci dadhāti; payo va osadhayaḥ, payaḥ payaḥ; payasai 'va 'smai payo 'varundhe; atho 'ttarasmai haviṣe vatsan apakuryāt; sai 'va tataḥ prayascittiḥ.
(g) ubhayān va eṣa devan bhāgadheyena vyardhayati, ye yajamānasya sayam ca prātaś artim archati [7]; aindram pañcaśarāvam od- ca grham agacchanti, yasyo 'bhayam havir anam nirvapet; agnim devatānām prathamam yajet; agnimukha eva devatāḥ prīṇāti; agnim va anv anya devatāḥ, indram anv anyaḥ; ta evo 'bhayīḥ prīṇāti; payo va oṣadhayaḥ, payaḥ payaḥ; payasai 'va 'smai payo 'varundhe; atho 'ttarasmai haviṣe vatsan apakuryāt [8]; sai 'va tataḥ prayaścittiḥ.
(h) ardho va etasya yajñasya miyate, yasya vratye "han patny anālambhuki bhāvati; tām aparudhya yajeta; sarveṇai 'va yajñena yajate; tām istvo pahvayeta, amū ham asmi, sā tram, dyaur aham, pṛthivi tvam, sama 'ham, fk tvam, tav ehi sambhavāva, saha reto dadhavahai, pumise putraya vettavai, rāyas poṣāya supra- jāstvaya suviryāye 'ti; ardha evai 'nām upahvayate; sai ’va tatah prayaścittih [9]
MEANING
[This chapter and the two following ones contain ritual and theological explanations referring to the atonement-rites for mistakes and mishaps that may occur at the full-moon and new-moon sacrifices.]
(a) Verily he causes all his desires to enter into Agni (the Fire), he who, after having added fuel to the sacred fires, enters on the religious vow. (Consequently,) if he should go out on a journey (after having added fuel to the sacred fires, but) without having offered the sacrifice, his desires, not being fulfilled with their objects of desire, would not accompany him on his journey; he would be without fiery energy, without manly power. (Therefore, through the mediation of the Adhvaryu,) he should offer an oblation with the formula: "To thee, O best of Angirases, all people with fair dwellings, severally, O Agni, have turned, in order to gain their wish." 1 (Consequently) he (ie., Agni) puts into him (i.e., the Sacrificer) his desires. Being fulfilled with their objects of desire, his desires accompany him on his journey. He becomes full of fiery energy, full of manly power.
(b) This is indeed the continuity of the sacrifice if, after having added fuel to the sacred fires, one enters on the religious vow. (But) if that (But) if that one (ie., the Āhavanīya fire) becomes extin- guished, that is an interruption of this (i.e., of the sacrifice). (Therefore, in that case,) having carried (again) that (fire) forwards, he (the Adhvaryu, acting for the Sacrificer,) should worship it with the mind. Verily Prajapati is the mind, and the sacrifice is derived from Pra- jāpati. (Consequently, by worshipping the fire with the mind,) he (re-)establishes the continuity of the sacrifice by means of the mind. He says: "Existence (bhuh)." Verily Prajapati is the one who has come into (real) existence (bhūtaḥ). (Consequently) he (the Sacrificer) obtains pros- perity (bhutim).3
(c) Verily an Ahitagni (i.e., a Sacrificer who has performed the rite of the establishment of the sacred fires) is deprived of his manly power, of his manly energy, if his fire (i.e., his Āhavanīya fire) falls down while burning. If it should fall down, while burning, at such a distance (from its original fire place) that one could hit it with the samya on it), he (the Adhvaryu) should collect that fire with the formula: "Here is one (light) unite with the third light. Causing this union for thee; beyond is one (light) for thee; do thou of thy body (with that light), be lovely in the be- loved highest birthplace of the gods." (And after that, the Adhvaryu should put that fire back on its fire place.) (By reciting that formula) it is indeed with the Brahman (i.e., with the holy power of the sacred word) that he collects that fire. This is the atonement-rite for that."
(d) If it (ie., the fire) should fall, while burning, at a greater distance, he (the Sacrificer) should go after that, and settle (there where the fire has fallen). This indeed is the atonement-rite for that."
(e) Verily milk enters into the plants and into the cows of that one for the oblation of whom the calves are driven away (from the cows) and (still) suck (the cows). If he (the Adhvaryu, acting for the Sacrificer,) should milk them (i.e., the cows) (in order to get the milk for the samnayya-offering of the new-moon sacrifice), he would sacrifice with a sacrificial substance which has already been used (since the calves have sucked the cows). (On the other hand) if he should not milk them, he would omit a portion of the sacrifice. of the sacrifice. (Therefore) he should offer a rice-gruel to Vayu. rice-gruel to Vayu. Verily the provider of milk is Vayu. It is he who gives the milk to him (i.e., to the Sacrificer). (And) the plants are milk, (and) milk is milk. (Consequently, by offering to Vayu a rice-gruel, which is made of the product of rice-plants and of milk) it is by means of milk that he (the Adhvaryu) obtains milk for him (i.e., for the Sacrificer). Then (the next day), he should (again) drive the calves.
away (from the cows) for the subsequent obla- tion (ie., for the samnayya-offering of the subsequent normal new-moon sacrifice). This is the atonement-rite for that."
(f) Verily, of the two groups of gods (namely those who come in the evening and those who come in the morning), he deprives of their share those gods who come to the house of the Sacrificer in the evening, he whose sacrificial substance (i.e., the milk), after it has been milked in the evening, undergoes damage (ie., is spoilt). (Consequently, if the milk that has been milked in the evening for the samnayya-offering, which is to be offered to Indra, the next day, is spoilt,) he (the Sacrificer, through the mediation of the Adhvaryu,) should scatter grains of rice (for a cake) for Indra, and then spend the night fasting near the sacred fire. Verily the plants (which produce the grains of rice) are milk. (Consequently) it is after having taken hold of milk, after having seized it, that he spends the night fasting near the sacred fire. The milk that should be (milked) in the morning, one should cook. And the sacrificial cake prepared for Indra should be the other (milk) (i.e., should be a substitute for the milk milked in the evening). (Thus) he (the Adhvaryu) puts together for him (i.e., for the Sacrificer) the two (portions of sacrificial substance) that belong to Indra. (For) verily the plants (that produce the grains of rice) are milk, (and) milk is milk. (Consequently, by offering a cake made of the product of plants,) it is by means of milk that he (the Adhvaryu) obtains milk for him (ie., for the Sacrificer). Then (the next day), he should (again) drive the calves away (from the cows) for the subsequent oblation (ie., for the sam- nayya-offering of the subsequent normal new- moon sacrifice). This is the atonement-rite for that."
(g) Verily he deprives of their share both (groups of gods), (namely) those who come to the house of the Sacrificer in the evening and those who come in the morning, he of whom the two sacrificial substances (i.e., the two kinds of milk used for the preparation of the samnayya- offering) undergo damage (ie., are spoilt). (Therefore, in this case,) he (the Adhvaryu, acting for the Sacrificer,) should offer a porridge of rice, of five Sarāvas," to Indra. (And, first,) he should offer an oblation to Agni, the first of the deities. (By doing so) he gladdens the dei- ties who have Agni at their head. Verily some deities follow Agni, and some follow Indra. (By offering an oblation to Agni and a porridge of rice to Indra,) he gladdens both (groups of dei- ties).-Verily the plants (that produce the grains. of rice) are milk, (and) milk is milk. (Conse- quently, by offering to Indra, instead of the two kinds of milk, a porridge made of rice, the prod- uct of plants, and milk,) it is by means of milk that he (the Adhvaryu) obtains milk for him (ie., for the Sacrificer). Then (the next day), he should (again) drive the calves away (from the cows) for the subsequent oblation (i.e., for the samnayya-offering of the subsequent normal new-moon sacrifice). This is the atonement- rite for that."
(h) Verily one-half is lost of the sacrifice of that (ie., on the day before the performance of the one whose wife, on the day of the religious vow sacrifice) is untouchable (because she is men- struating). (Consequently, in that case,) he (the Sacrificer) should perform the sacrifice (only) after having kept her away (from the place of the sacrifice). (Nevertheless) he per- forms the whole sacrifice. (For that purpose) he should invite her to come to him (with this formula): "I am that one (ie., the Sky), thou thou art the Earth. I am the Saman, thou art art this one (i.e., the Earth)." I am the Sky, the Rc. Come! As such, let us unite. Let us put together our seed, in order to obtain a male child, a son, prosperity, good offspring, and abundance of brave men." (By reciting this formula,) he invites her to the half (of the sacri- fice) (and the sacrifice becomes whole). This is the atonement-rite for that.
12. It is un- certain, however, because the demonstrative pronoun that designates the earth is usually iyam and not sā.
FOOTNOTES
1. RV. 8.43.18. Cf. TS. 1.3.14.3.
2. Cf. Ap. 9.1.8.
3. Cf. Ap. 9.1.11.
4. CF. RV. 10.56.1 and AV. 18.1.7.
5. The interpretation of this text is difficult because of its conciseness. My interpretation, which follows that of Caland, is based on the examination of the parallel texts (Baudh. 29.10; Ap. 9.1.17-18; Aśv. 3.10.9). From these texts it appears that this atonement-rite and the following one should be performed when an Ahitagni, leaving his home, carries away with him his sacred fires, and it happens that, during the transportation, the fire (the Āhavanīya fire according to Asvalayana) falls down.-These two atonement-rites are connected with the agnihotra. But it seems that, for the author of the Tait.-Br., they are con- sidered as being also connected with the new-moon sacrifice because the samnayya-offering at the new-moon sacrifice is connected with the performance of the agnihotra.
6. According to Ap. 9.1.18-19, the Adhvaryu, acting for the Sacrificer, should offer, there where the fire has fallen, a sacrificial cake on eight potsherds to Agni Pathikṛt (ie., Agni who prepares the way).
7. Cf. Ap. 9.1.23-24
8. Cf. Ap. 9.1.25-28.
9. The śarāva is a measure of capacity. The word may be translated by "panful."
10. Cf. Ap. 9.1.31. According to Ap. 9.1.31, the oblation. offered to Agni is a sacrificial cake offered on eight pot- sherds. According to Baudh. 27.13, one should proceed with the offering to Indra after having first offered the oblation to Agni.
11. The reading amu ham is well established, but it is difficult to explain it satisfactorily. The reading of the Atharvaveda is dmo 'ham. I think that dmu, like dmo, has the value of asdu, the nominative singular masculine of the demonstrative pronoun, the accusative of which is amum, and that it means "that one." My interpretation is based on the fact that the following sentence of the formula is "I am the Sky, thou art the Earth."
12. Cf. Ap. 9.2.1-3.
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3.7.2
Mantra
(a) yad visṣannena (corr.: visyannena) ju- huyat, aprajā apaśur yajamānaḥ syāt; yad anayatane ninayet, anayatanaḥ syat; prajapa- tyaya rca valmikavapāyām avanayet; prājā paty vai valmikah, yajñah prajapatih; praji- patāv eva yajñam pratiṣṭhāpayati; bhur ity aha; bhūto vai prajapatiḥ [1], bhatim evo 'paiti; tat kṛtva, anyām dugdhva punar hota- vyam; sai ’va tatah prayaścittih.
(b) yat kitavapannena juhuyat, aprajā apa- sūr yajamānaḥ syāt; yad anayatane ninayet, anāyatanaḥ syāt; madhyamena parnena dyāvā- prthivyaya rcā 'ntaḥparidhi ninayet; dyava- prthivyor evai 'nat pratisthapayati [2]; tat kṛtva, anyam dugdhva punar hotavyam; sai 'va tataḥ prayaścittiḥ.
(c) yad avavṛṣṭena juhuyat, aparūpam asya "tman jāyeta, kilaso va syad arśaso va; yat praty eyat, yajñam vicchindyāt; sa juhuyāt, mitro janān kalpayati prajanan [3], mitro dadhāra prthivim uta dyam, mitrah krstir animiṣā 'bhicaste, satyaya havyam ghrtavaj juhote 'ti; mitrenai 'vai nat kalpayati; tat kṛtva, anyam dugdhva punar hotavyam; sai 'va tataḥ prayaścittiḥ.
(d) yat parvasyām āhutyāṁ hutāyām uttara "hutih skandet, dvipadbhib paśubhir yajamāno vyṛdhyeta; yad uttaraya bhi juhuyat [4], catuṣpādbhiḥ paśubhir yajamāno vyfdhyeta; yatra vettha vanaspate devanām guhya namani, tatra havyani gamaye 'ti, vānaspatyaya rca samidham adhaya, tusnim eva punar juhuyat; vinaspatinai va yajnasya "rtām ca 'nartam cā "huti vidādhāra; tat kṛtva, anyam dugdhva punar hotavyam; sai va tatal prayaścittih.
(e) yat pura prayājebhyaḥ pran angarah skandet, adhvaryave ca yajamānāya ca 'kam syāt [5]; yad dakṣina, brahmane ca yajamānāya ca 'kam syāt; yat pratyak, hotre ca patniyai ca yajamānāya ca 'kam syāt; yad udaṅ, agnidhe ca paśubhyaś ca yajamānāya ca 'kam syat; yad abhijuhuyat, rudro 'sya pasun ghatukaḥ syāt; yan na 'bhijuhuyat, asantab prahriyeta [6]; sruvasya budhnena 'bhinidadhyāt, ma tamo ma yajñas taman ma yajamānas tamat, namas te astv āyate, namo rudra parāyate, namo yatra niṣfdasi, amum ma himsir amum ma himsir iti yena skandet, tam praharet; sahasrasrigo visa- bho jātavedāḥ, stomaprstho ghrtāvānt supra- tikaḥ, ma no hāsin metthito net tvā jahāma, go- posam no viraposam ca yacche 'ti, brahmaṇai 'vai 'nam praharati; sai va tatah prayaścittih [7]
Meaning
(a) If he (the Adhvaryu, acting for the Sacri- ficer,) should perform the sacrifice with an offer- ing (of milk) that (when cooked,) has flowed out (of the vessel), the Sacrificer would be without offspring and without cattle. If he (the Adh- varyu) should pour it out in a place that is not be without a proper resting place (i.e., homeless). its proper resting place, he (the Sacrificer) would
(Therefore, in that case,) he (the Adhvaryu) should, with the stanza that is addressed to Pra- jāpati," pour it out on an ant-hill. The ant-hill belongs to Prajapati. (And) Prajapati is the sacrifice. (Consequently, by doing thus,) he puts the sacrifice into Prajapati (ie., in its proper place).-He (the Adhvaryu, acting for the Sacrificer,) says: "Existence (bhūḥ)." Verily Prajapati is the one who has come into real
Adhvaryu) obtains prosperity (bhūtim) (for the existence (bhutaḥ). (Consequently) he (the Sacrificer). Having done that, and having milked another (cow) (i.e., having caused an- lation anew (i.e., recommence the sacrifice). other cow to be milked), he should offer the ob-
This is the atonement-rite for that.15
(b) If he (the Adhvaryu, acting for the Sacri- ficer,) should perform the sacrifice with an offer- ing (of milk) in which a worm (or an insect) has dropped, the Sacrificer would be without off- spring and without cattle. If he (the Adhvaryu) should pour it out in a place that is not its proper resting place, he (the Sacrificer) would be without a proper resting place (i.e., homeless). (There- fore, in that case,) he (the Adhvaryu) should, with the stanza that is addressed to Heaven and Earth,18 pour it out, by means of the middle part of a (trifoliolate) palāśa leaf, within the enclosing -sticks. (By doing thus,) he puts it in Heaven and Earth (ie., in its proper place). Having done that, and having milked another (cow).
FootNotes
13. The stanza that is addressed to Prajapati is RV. 10.121.10: "O Prajapati, none other than thou encom- passeth all these creatures; for whatever object of desire we sacrifice to thee, let that be ours. May we be lords of riches."
14. According to TS. 5.1.2.5, Prajapati is this earth, and the ant-hill is its ear.
15. Cf. Ap. 9.2.4. This atonement-rite and the following ones are connected with the agnihotra. But it seems that, for the author of the Tait.-Br., they are also considered as being connected with the new-moon sacrifice because the preparation of the samnayya-offering of the new-moon sacrifice is connected with the performance of the agnihotra.
16. The stanza that is addressed to Heaven and Earth is RV. 1.22.13 TS. 3.3.10.h: "May the great Heaven and the Earth mingle (ie., prepare) for us the sacrifice. May they further us with their support. Having caused another cow to be milked), he should offer the oblation anew (i.e., recommence the sacrifice). This is the atonement-rite for that."
Meanings
(c) If he (the Adhvaryu, acting for the Sacri- ficer,) should perform the sacrifice with an offer- ing (of milk) on which drops of rain have fallen, deformity would be produced on the body of the Sacrificer; he would be leprous or afflicted with hemorrhoids. (On the other hand,) if he (the Adhvaryu) should go back (to the Garhapatya fire place, in order to fetch another portion of milk), he would interrupt the sacrifice. (There- fore, in that case,) he should offer an oblation with (this formula): "Mitra, he who knows, causes men to be fit; Mitra regards men with unwinking eyes. To the true one do you offer an oblation rich in clarified butter." 18 (By doing thus,) thanks to Mitra, he (the Adhvaryu) causes that (offering) to be fit (for oblation). Having done that, and having milked another (cow) (ie., having caused another cow to be milked), he should offer the recommence the sacrifice). ment-rite for that.19
oblation anew (ie., This is the atone- This is the atone-
(d) (For the performance of the agnihotra, the Adhvaryu, acting for the Sacrificer, should pour out two libations of milk on the kindling-stick that he has put on the Āhavanīya fire.) If, after the first libation has been poured out, the second libation should be spilt (i.e., lost), the Sacrificer would be deprived of his two- footed domestic animals (ie., his servants). If he (the Adhvaryu) should pour out the second libation upon the first one, the Sacrificer would be deprived of his four-footed domestic animals (ie., his cattle). (In both cases) he (the Adh- varyu) should put a kindling-stick (on the Āhavanīya fire) with the stanza that is addressed to the lord of the forest (i.e., the tree) (namely): "There where thou knowest, O lord of the forest, the secret names of the gods, there do thou bring our oblations;" 20 and then he should silently (ie., without any formula) offer again (ie., offer the second libation). (By doing so) it is by means of the lord of the forest (i.e., by means of the kindling-stick) that he supports separately the two libations of the sacrifice, the one that has undergone damage and the one that is un- damaged. Having done that, and having milked
(e) If, before the prayājas (the fore-offerings), a glowing charcoal should fall (outside the en- closing-sticks) towards the east, that would be unhappiness for the Adhvaryu, and for the Sacri- ficer; if (it should fall) towards the south, it would be unhappiness for the Brahman, and for the Sacrificer; if (it should fall) towards the west, it would be unhappiness for the Hotar, for the (Sacrificer's) wife, and for the Sacrificer; if (it should fall) towards the north, it would be unhappiness for the Agnidhra, for the cattle (of the Sacrificer), and for the Sacrificer.-If he (the Adhvaryu, acting for the Sacrificer,) should make an oblation upon it (i.e., upon that glowing charcoal), Rudra would kill his cattle (i.e., the cattle of the Sacrificer). (But) if he (the Adhvaryu, acting for the Sacrificer,) should not make an oblation on it, that glowing charcoal would be thrown away without having been ap- peased. (Therefore, in those cases,) he (the Adhvaryu) should cover it (i.e., the charcoal) with the lowest part of the sruva spoon, saying: "Be thou not suffocated; let the sacrifice not be suffocated; let the Sacrificer not be suffocated."
Homage to thee, (O Rudra,) when thou art coming; homage to thee, O Rudra, when thou art going away. Homage (to thee) there where thou art sitting down. (Then) with (the words) "Do not hurt that one; do not hurt that one!" etc.," he should throw the charcoal in that direction wherefrom it would have fallen. He throws it (back) (into the fire) with this formula: "The bull with a thousand horns, the god who knows all creatures, and whose back is a song of praise, who is endowed with clarified butter, and who has a beautiful face, let him not leave us after having been united (with us), (and) let us not leave thee! Give us thriving of cattle and thriving of manly sons." This is the atonement- rite for that.23
FootNotes
17. Cf. Ap. 9.2.5.
18. Cf. TS. 3.4.11.q
19. Cf. Ap. 9.2.6.
20. = RV. 5.5.10.
21. Cf. Ap. 9.2.7.
22. I.e., according to the case: "Do not hurt the Adhvaryu; do not hurt the Sacrificer." "Do not hurt the Brahman: do not hurt the Sacrificer.""Do not hurt the Hotar; do not hurt the (Sacrificer's) wife; do not hurt the Sacrificer." Do not hurt the Agnidhra; do not hurt the cattle (of the Sacrificer); do not hurt the Sacrificer. Cf. Ap. 9.2.9.
23. Cf. Ap. 9.2.9 and 9.3.1.
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3.7.3
Mantras
(a) vi va eṣa indriyeṇa vīryeṇa rdhyate, yasya "hitagner agnir mathyamāno na jayate; yatrā nyam pasyet, tata āhṛtya hotavyam; agnav eva 'sya 'gnihotram hutam bhavati.
(b) yady anyam na vindet, ajāyāṁ hotavyam; agneyi va esa, yad aja; agnav eva 'sya 'gnihot- ram hutam bhavati [1].
(c) ajasya tu na 'śniyāt; yad ajasyā' śniyāt, yam eva gnāy chutim juhuyāt, tām adyāt; tasmād ajasya na "syam.
(d) yady ajam na vindet, brāhmaṇasya dak- ṣine haste hotavyam; esa va agnir vaiśvānaraḥ, yad brāhmaṇaḥ; agnav eva 'sya 'gnihotram hutam bhavati [2]; brāhmaṇam tu vasatyai na 'parundhyāt; yad brāhmaṇam vasatya apa- rundhyat, yasmin eva 'gnav ahutim juhuyat, tām bhāgadheyena vyardhayet; tasmād brāh- maṇo vasatyai na 'parudhyaḥ.
(e) yadi brāhmaṇam na vindet, darbhastambe hotavyam; agnivan vai darbhastambaḥ; agnav eva 'sya 'gnihotram hutam bhavati; darbhaṁs tu na 'dhyāsīta [3]; yad darbhan adhyasīta, yam eva 'gnav ahutim juhuyat, tam adhyāsīta; tasmād darbha na 'dhyāsitavyaḥ.
(f) yadi darbhan na vindet, apsu hotavyam; apo vai sarvā devatāḥ; devatasv eva 'syā 'gni- hotram hutam bhavati; apas tu na paricakṣita; yad apaḥ paricakṣīta [4], yām eva 'psv ahutim juhuyat, tam paricakṣīta; tasmād apo na pari- cakṣyāḥ.
(g) medhya ca va etasyā 'medhyā ca tanuvau saṁsrjyete, yasya "hitāgner anyair agnibhir agnayaḥ samsrjyante; agnaye vivicaye puro- daśam aṣṭakapālam nirvapet; medhyām cai 'va 'sya 'medhyam ca tanuvau vyavartayati.
(h) agnaye vratapataye purodaśam aṣtaka pālam nirvapet; agnim eva vratapatim svena bhāgadheyeno 'padhāvati; sa evai 'nam vratam alambhayati [5].
(i) garbham sravantam agadam akaḥ, agnir indras tvaṣṭā bfhaspatiḥ, prthivyam avacuścotai 'tat, na 'bhi prapnoti nirṛtim parācaiḥ; reto va etad vajinam ahitagneḥ, yad agnihotram; tad yat sravet, reto 'sya vajinam sravet; garbham sravantam agadam akar ity aha; reta eva 'smin vajinam dadhāti [6].
(j) agnir ity āha, agnir vai retodhaḥ, reta eva tad dadhāti; fndra ity aha, indriyam eva 'smin dadhāti; tvāste 'ty āha, traṣtā vai pasūnām mithunānāṁ rūpakit, rūpam eva paśuṣu da- dhāti; bfhaspatir ity āha, brahma vai devānām bfhaspatiḥ, brahmaṇai 'va 'smai prajaḥ pra- janayati.
(k) prthivyam avacuścotai 'tad fty asyām evai 'nat pratiṣṭhāpayati.āha,
17
(1) na 'bhi prapnoti nirṛtim paracair ity aha, rakṣasām apahatyai [7].
(a) Verily an Ahitagni (i.e., a Sacrificer who has performed the rite of the establishment of the sacred fires) is deprived of his manly power, of his manly energy, if the fire is not produced while it is churned (i.e., while the churning takes place). (Therefore, in that case,) he (the Adh- varyu, acting for the Sacrificer,) should look for (whatsoever) another (fire), and having fetched (that other fire), he should offer the oblation. (on it). (If that is done,) it is on the fire, indeed, (as it is prescribed,) that his agnihotra (i.e., the agnihotra of the Sacrificer) is offered.24
(b) If he (the Adhvaryu) should not find an- other (fire), he should offer the oblation on a she-goat (i.e., according to Apastamba, on the right ear of a she-goat). Verily this one, the she-goat, is of Agni's (the fire's) nature. (Con- sequently, when the oblation is offered on a she- goat,) it is on the fire, indeed, (as it is prescribed,) that his agnihotra (i.e., the agnihotra of the Sacri- ficer) is offered.25
(c) But (thereafter) he (the Sacrificer) should not eat goat's flesh (nor drink goat's milk). If he should eat goat's flesh (or drink goat's milk), he would eat the oblation that he (through the mediation of the Adhvaryu) would offer on the fire. Therefore he should not eat goat's flesh (nor drink goat's milk).25 nara.
(d) If he (the Adhvaryu, acting for the Sacri- ficer,) should not find a she-goat, he should offer the oblation on the right hand of a Brahmaṇa. Verily this one, the Brāhmaṇa, is Agni Vaiśvā- (Consequently, when the oblation is offered on the right hand of a Brāhmaṇa,) it is on the fire, indeed, (as it is prescribed,) that his agnihotra (ie., the agnihotra of the Sacrificer) is offered. But (thereafter) he (the Sacrificer) should not refuse lodging to a Brāhmaṇa. If he should refuse lodging to a Brāhmaṇa, he would deprive from its share the fire on which he (through the mediation of the Adhvaryu) would offer the oblation. Therefore, he should not refuse lodging to a Brāhmaṇa.27
(e) If he (the Adhvaryu, acting for the Sacrificer,) should not find a Brāhmaṇa, he should offer the oblation on a bunch of Darbha grass. Verily the bunch of Darbha grass is fiery (ie., containing fire). (Consequently, when the ob- lation is offered on a bunch of Darbha grass,) it is on the fire, indeed, (as it is prescribed,) that his agnihotra (i.e. the agnihotra of the Sacrificer) is offered. But (thereafter) he (the Sacrificer) should not sit on Darbha grass. If he should sit on Darbha grass, he would sit on the very oblation which he (through the mediation of the Adhvaryu) would offer on the fire. Therefore, he should not sit on Darbha grass.28
(f) If he (the Adhvaryu, acting for the Sacri- ficer,) should not find Darbha grass, he should offer the oblation on the waters. Verily the waters are all the deities. (Consequently, when the oblation is offered on the waters,) it is indeed on (all) the deities (including Agni, the Fire,) that his agnihotra (i.e., the agnihotra of the Sacrificer) is offered. But (thereafter) he should not censure the waters. If he should censure the waters, he would censure the very oblation which he (through the mediation of the Adhvaryu) would offer on the waters. Therefore, he should not censure the waters. 29
(g) Verily the two selves of an Ahitagni,20 namely, the one that is fit for the performance of the rites, and the one that is not fit for the per- formance of the rites, mix together if his sacred fires mix together with other fires. (Therefore, in that case,) he (the Adhvaryu, acting for the Sacrificer,) should offer to Agni Vivici (Agni, the Divider,) a sacrificial cake on eight potsherds. (By doing so,) he separates the two bodies of him (ie., of the Ahitagni), namely, the one that is fit for the performance of the rites, and the one that is not fit for that. He (the Sacrificer, through the mediation of the Adhvaryu,) should offer to Agni Vratapati (Agni, the lord of religious vows,) a sacrificial cake on eight potsherds. (By doing so) he approaches (for assistance) Agni Vratapati with his own share, (and) he (Agni Vratapati) makes him take hold of his vow.32
FootNotes
24. Cf. Ap. 9.3.3.-This atonement-rite and the following ones are connected with the agnihotra; but they are also considered as connected with the new-moon sacrifice be- cause the preparation of the samnayya-offering is connected with the performance of the agnihotra.
25. Cf. Ap. 9.3.5.
26. Cf. Ap. 9.3.6.
27. Cf. Ap. 9.3.7-8.
28. Cf. Ap. 9.3.9-10.
29. Cf. Ap. 9.3.11–14.
30. I.e., a Sacrificer who has performed the rite of the establishment of the sacred fires.
31 Cf. Ap. 9.3.18.
32. Cf. Ap. 9.3.16.-According to Sayana, the Sacrificer should offer this cake to Agni Vratapati if he has vowed not to eat goat's flesh, or not to refuse lodging to a Brāhmaṇa, or not to sit on Darbha grass, or not to censure the waters.
(i) (The Adhvaryu says:) "They have made free from injury the down-flowing embryo (i.e., the down-flowing seminal fluid), (the gods) Agni, Indra, Tvaṣtar, Brhaspati. This (i.e., the sacrificial substance) has flowed down on the earth; (but) it does not reach Nirṛti (the goddess of destruction), beyond." of destruction), beyond." " Verily the agni- hotra (ie., the sacrificial substance to be offered at the agnihotra) is the seminal fluid, the manly power, of the Ahitagni (i.e., the Sacrificer). If that should flow out, the seminal fluid, the manly power, of him (i.e., of the Ahitagni) would flow out. (Therefore, if the sacrificial sub- stance to be offered at the agnihotra flows out,) he (the Adhvaryu) says: "They have made free from injury the down-flowing embryo." (By saying that) he puts seminal fluid, manly strength, into him (ie., into the Sacrificer).
(j) He says: "Agni." Verily the giver of seminal fluid is Agni. (Consequently, by say- ing that,) he gives seminal fluid (to the Sacri- ficer). He says: "Indra." (By saying that,) he gives manly power (indriyam) to him (i.e., to the Sacrificer). He to the Sacrificer). He says: "Tvaṣtar." Verily the god who gives forms to the pairs of domestic animals is Tvaṣṭar. (Consequently, by saying that,) he (the Adhvaryu) gives forms to the domestic
animals. He says: "Bṛhaspati." Verily Brhaspati, among the gods, is the Brah- man (the holy power of the sacred word). (Consequently, by saying that,) it is by means of the Brahman that he (the Adhvaryu), for the benefit of him (ie., of the Sacrificer), causes the creatures to procreate.
(k) He says: "This has flowed down on the earth." (By saying that,) he firmly establishes this (ie., the sacrificial substance of the agni- hotra, i.e., the seminal fluid, i.e., the offspring, of the Sacrificer) on this (earth).
(7) He says: "(But) it does not reach Nirrti (the goddess of destruction), beyond." (He says that) in order to drive the Rakṣases away.
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3.7.4
3.7.4
(a) yaḥ purastāt prasravanti, upariṣṭāt sarva- taś ca yaḥ, tabhi raśmipavitrabhiḥ, śraddham yajñam arabhe.
(b) devā gātuvidaḥ, gātum yajñāya vindata; manasas patina devena, vatad yajñaḥ prayujyatām.
(c) trtfyasyai divaḥ, gayatriya soma abhṛtaḥ
33. According to Ap. 9.4.1, this formula should be recited over the agnihotrasthali (the kettle that contains the milk of the agnihotra) if it begins to leak.
FULL-MOON AND NEW-MOON SACRIFICES
[1]; somapīthaya samnayitum, vakalam anta- ram adade.
(d) apo deviḥ śuddhaḥ stha; ima patrāṇi Sundhata; upātaṅkyaya devanām, parṇavalkam uta sundhata.
(e) payo grheṣu payo aghniyasu, payo vat- seṣu; paya indraya haviṣe dhriyasva; gayatri parnavalkena, payaḥ somam karotv imam [2].
(f) agnim gṛhṇāmi suratham yo mayobhaḥ, ya udyantam ārohati suryam ahne, adityam jyoti- ṣām jyotir uttamam; śvo yajñaya ramatām devatābhyaḥ.
(g) vasūn rudran adityan, indreṇa saha de- vatāḥ, taḥ parvaḥ parigṛhṇāmi, sva ayatane manīṣayā.
(h) imam urjam pañcadaśim ye praviṣṭāḥ, tan devan parigṛhṇāmi parvaḥ [3]; agnir havyavaḍ iha tan āvahatu; paurṇamāsaṁ havir idam eṣām mayi.-āmāvāsyam havir idam eṣām mayi.
(i) antara 'gnf pasavaḥ, devasaṁsadam aga man; tan parvaḥ parigṛhṇāmi, sva āyatane maniṣayā.
(j) iha praja viśvarūpā ramantām, agnim grhapatim abhi samvasānāḥ; taḥ purvaḥ pari- gṛhṇāmi [4], sva agatane manīṣayā.
(k) iha paśavo viśvarūpā ramantām, agnim grhapatim abhi samvasānāḥ; tan parvaḥ pari- gṛhṇāmi, sva āyatane maniṣayā.
(l) ayam pitṛṇām agniḥ, avāḍ dhavya pi- tfbhya a; tam pūrvaḥ parigṛhṇāmi; aviṣam naḥ pitum karat.
(m) ajasram tvaṁ sabhāpālaḥ [5], vijaya bhāgam samindhatām; agne didaya me sabhya, vijityai saradaḥ śatam.
(n) annam āvasathfyam, abhiharāni Saradaḥ śatam; avasathe śrfyam mantram, ahir budh- niyo niyacchatu.
(0) idam aham agnijyesthebhyaḥ, vasubhyo yajñam prabravimi.-idam aham indrajyeṣthe- bhyaḥ [6], rudrebhyo yajñam prabravimi.— idam aham varuṇajyesthebhyaḥ, adityebhyo yajñam prabravimi.
(p) payasvatir osadhayaḥ, payasvad vīru- dhām payaḥ; apam payaso yat payaḥ, tena mam indra sarsṛja.
(q) agne vratapate vratam carisyāmi, tac chakeyam tan me rādhyatām.-vayo vratapata (corr.: vratapate.-) aditya vratapate [7]. vratānām vratapate vratam carigyami, tac chakeyam tan me radhyatām.
(r) imam pracīm udicīm, fṣam urjam abhi samskṛtām, bahuparṇam aśuṣkāgrām, harāmi paśupam aham.
(s) yat kṛsno rūpam kṛtva, pravisas tvam vanaspatin, tatas tvam ekavimśatidha, sam- bharāmi susambhftā [8].
(t) trin paridhims tisraḥ samidhaḥ, yajñayur anusamcaran, upaveṣam mekṣaṇam dhṛstim, sambharāmi susambhṛtā.
(u) ya jāta oṣadhayaḥ, devebhyas triyugam pura, tasām parva rādhyāsam, paristaram aharan.
(v) apam medhyam yajñiyam, sadevam sivam astu me [9]; acchetta vo ma riṣam, jfvāni saradaḥ śatam.
(w) aparimitānām parimitāḥ, samnahye sukṛ- taya kam; eno ma nigām katamac cana 'ham; punar utthaya bahula bhavantu.
(x) sakrdacchinnam barhir arṇāmṛdu, syo- nam pitfbhyas tva bharamy aham; asmint sidantu me pitaraḥ somyaḥ, pitāmahaḥ prapitā- mahās cā 'nugaiḥ saha [10].
(y) trivft palāśe darbhaḥ, fyān prādeśasam- mitaḥ, yajne pavitram potṛtamam, payo havyam karotu me.
(z) imau prāṇāpānau, yajñasyā 'ngāni sar- vaśaḥ, āpуāуayantau samcaratām, pavitre ha- vyaśodhane.
(aa) pavitre stho vaiṣṇavf; vāyur vām manasā punātu [11].
(bb) ayam prāṇas cā 'pānas ca, yajamānam apigacchatām, yajne hy abhūtām potārau, pavftre havyaśodhane.
(cc) tvaya vedim vividuḥ prthivim, tvayā yajño jāyate viśvadaniḥ; acchidram yajñam anveṣi vidvan; tvayā hota samtanoty ardha- masan.
(dd) trayastrimso 'si tantūnām; pavitreṇa saha "gahi [12]; sive 'yam rajjur abhidhani; aghniyām upasevatām.
(ee) aprasramsaya yajñasya, ukhe upada- dhamy aham; paśubhiḥ samnitam bibhṛtām, indraya śrtam dadhi.
(ff) upaveṣo 'si yajñāya, tvam pariveṣām adhārayan, indraya haviḥ kṛṇvantaḥ; sivaḥ Sagmo bhavasi naḥ [13].
(gg) amṛṇmayam devapātram, yajñiasya "yuṣi prayujyatām; tiraḥpavitram atinitāḥ, apo dha- raya ma 'tiguḥ.
(hh) devena savitro 'tpūtāḥ, vasoḥ saryasya raśmibhiḥ, gam dohapavitre rajjum, sarvā patrāṇi śundhata.
(ii) eta acaranti madhumad duhānāḥ, pra- javatir yaśaso visvarūpāḥ [14]; bahvir bhavan- tir upa jayamānāḥ, iha va indro ramayatu gāvaḥ.
(jj) pūṣa stha.
(kk) ayakṣma vaḥ prajaya samsṛjāmi, rāyas poṣena bahula bhavantīḥ; arjam payaḥ pinva- mānā ghṛtam ca, jivo jivantir upa vaḥ sadeyam.
(II) dyaus ce 'mam yajñam prthivf ca samdu- hātām; dhāta somena saha vatena vāyuh; yajamānāya draviṇam dadhātu [15].
(mm) utsam duhanti kalasam caturbilam, iḍām devim madhumatim suvarvidam, tad in- drāgni jinvataṁ (corr.: jinvatāṁ) sūnṛtāvat, tad yajamānam amṛtatve dadhātu.
(nn) kam adhukṣaḥ pra no brūhi, indraya havir indriyam.
(oo) amum yasyām devanām, manuṣyāṇām payo hitam.
(pp) bahu dugdhf 'ndraya devebhyaḥ, havyam apyāyatām punaḥ [16], vatsebhyo manusye bhyaḥ, punardohaya kalpatām.
(qq) yajñasya samtatir asi, yajñasya tvā samtatim anu samtanomi.
(rr) adastam asi viṣṇave tvā, yajñaуa 'pida- dhamy aham, adbhir ariktena patreṇa, yaḥ pūtaḥ pariserate.
(ss) ayam payaḥ somam kṛtva, svam yonim apigacchatu [17], parnavalkaḥ pavitram, saum- yaḥ somad dhi nirmitaḥ.
(tt) imau parnam ca darbham ca, devanāṁ havyaśodhanau, prātarveṣaya gopaya, visno havyam hi rakṣasi.
(uu) ubhav agni upastṛṇate, devatā upava- santu me, aham grāmyan upavasāmi, mahyam gopataye pason [18].
Meaning
[This chapter and the two following ones con- tain stanzas and formulas that should be recited at the full-moon and new-moon sacrifices. Most of these stanzas and formulas are to be recited by the Sacrificer or the Adhvaryu.]
(a) "With these (waters) which flow forth in front, from above, and from everywhere, which are purified by rays of light, I take hold of faith, (I take hold) of the sacrifice." 34
(b) "O ye gods who know the ways, find the way for the sacrifice. From the wind, let the sacrifice be put in motion by the divine lord of the mind."25
34. According to Āp. 4.4.4, this formula should be muttered by the Sacrificer when the Adhvaryu brings the pranila- waters forward. Cf. Tait.-Br. 3.2.4.b. But, according to Baudh. 2.1: 34.3, this formula and the following one should be muttered by the Sacrificer at the beginning of every sacrifice, just before he pronounces his intention to sacrifice.
35. According to Ap. 1.1.4, this formula should be muttered by the Adhvaryu when, on the day before the day of the chief offerings, he is about to put fuel on the three sacred fires.
(c) "From the third heaven the soma was brought hither by the Gayatri stanza (which had assumed the form of an eagle). In order to make the mixture (of sweet and sour milk) for the drinking of soma, I seize the inner bast (of a branch of the parna tree)."* 36
(d) "O divine Waters, you are purified. Do you purify these vessels; and, for the rennet (that coagulates the milk) of the gods, purify also the bast of the parna tree." *7
(e) "The milk (be) in the houses, the milk (be) in the cows, the milk (be) in the calves.38 O milk, be firm for the oblation offered to Indra. Let the Gayatri stanza, by means of the bast of the parna tree, make the milk into this soma here." 39
(f) "I seize Agni, (the god) who has a good chariot, who causes pleasure, who, for the day, mounts the rising sun, the son of Aditi, the best light of all lights. Let him (i.e., Agni) stay here for the sacrifice of tomorrow, for the bene- fit of the deities."40
(g) "First (ie., before all other Sacrificers), with my prayer, I take hold of the Vasus, the Rudras, the Adityas, (all) the deities together with Indra, in their own abode."
(h) "First (i.e., before all other Sacrificers), I take hold of the gods who have come to this re- freshment of the fifteenth day. Let Agni, the conveyer of the oblations, bring them (i.e., the gods) hither. This oblation of the full-moon day is (here) near me, (ready) for them."——— "This oblation of the new-moon day is (here) near me, (ready) for them."
FootNotes
36. According to Ap. 1.6.8, this formula should be uttered by the Adhvaryu when he takes a splint among the shav- ings of that branch of parga tree that has been cut off, and deposits it. This splint, i.e., a piece of the bast of the parna tree, is to be used as rennet in order to obtain the sour milk for the samnayya-offering. This offering, a mix- ture of sweet and sour milk, is identified with the soma. Cf. Tait.-Br. 3.2.1.a and 3.2.3.i.
37. According to Ap. 1.11.10, this is the first of the two formulas which the Sacrificer should recite when, on the day before the day of the chief offerings of the new-moon sacrifice, the Adhvaryu sprinkles with water the vessels that are needed for the samnayya-offering. Cf. Tait.-Br. 3.2.3.b.
38. Cf. Aitareya-Brahmaga 5.2.8.
39. This formula is called by Sayana the dalcana-mantra. It is probable that it should be recited by the Sacrificer when the bast of the parṭa tree is put into the sweet milk. in order to produce the sour milk for the samnayya-offering. The word payas that stands in front of the words grheṣu, aghniyāsu, and vatseṣu may be a vocative, but I think that it is a nominative. On the other hand, I think that a new sentence begins with pdya indraya; and here payah cer tainly is a vocative.
40. According to Ap. 4.1.8, this formula and the two follow- ing ones are the formulas which the Sacrificer should recite when, on the day before the day of the chief offerings, fuel is put on the Āhavanīya fire. Cf. Ap. 1.1.2.
Meaning
FULL-MOON AND NEW-MOON SACRIFICES
(i) "Between the two fires, the domestic ani- mals (i.e.,) the cows) have come to the assembly of the gods. First (i.e., before all other Sacri- ficers, with my prayer, I take hold of them in their own abode." 2
(j) "Here let the children of the family, of various forms, abide, wrapping themselves into Agni, the lord of the house. First (ie., before all other Sacrificers), with my prayer, I take hold of them in their own abode." "
(k) "Here let the domestic animals, of various forms, abide, wrapping themselves into Agni, themselves into Agni, the lord of the house. First (i.e., before all other Sacrificers), with my prayer, I take hold of them in their own abode."
(l) "This is the fire of the Fathers (i.e., of the deceased ancestors); it has conveyed the obla- tions to the Fathers. First (i.e., before all other Sacrificers), I take hold of it. Let it make our food free from poison." 44
(m) "Let the guardians of the gambling hall inflame thee so that thou shalt not be extin- guished, so that thou shalt bring victory. O fire of the gambling hall, do thou shine brightly for my victory, for a hundred autumns.
(n) "For a hundred autumns let me bring the food prepared for the guest room. Let (the fire called) the Serpent of the depths keep pros- perity, the sacred formula, in the guest room.'
11 46
(o) "Now I announce the sacrifice to the Vasus, of whom the best is Agni.-Now I announce the sacrifice to the Rudras, of whom the best is Indra. Now I announce the sacrifice to the Adityas, of whom the best is Varuna."
FootNotes
41. These are the last words of the formula when it is re- cited at the full-moon sacrifice. At the new-moon sacrifice, they are replaced by the following ones.
42. According to Ap. 4.1.9, this formula should be muttered by the Sacrificer when, after fuel has been put on the Āhavanīya fire, he is standing between the Āhavanīya and the Garhapatya.
43. According to Ap. 4.1.10, this formula and the following one should be recited by the Sacrificer when, on the day before the day of the chief offerings, fuel is put on the Garhapatya fire. Cf. Ap. 1.1.2–7.
44. According to Ap. 4.2.1, this formula should be recited. by the Sacrificer when, on the day before the day of the chief offerings, fuel is put on the Daksināgni.-The first sentence ends with agnib, and a second sentence begins with avat, since dvd is accented.
45. According to Ap. 4.2.1, this formula should be recited by the Sacrificer when, on the day before the day of the chief offerings, fuel is put on the fire of the gambling hall.
46. According to Ap. 4.2.1, this formula should be recited by the Sacrificer when, on the same day, fuel is put on the fire of the guest room.
** 47
Meanings
(p) "Rich in sap are the plants. Rich in sap is the sap of the plants. With that which is the sap (ie., the essence) of the sap of the waters, do thou, O Indra, unite me." 48
(q) "O Agni, lord of the vow, I shall observe the vow; may I be able to observe it; may I succeed in it."-"O Vayu, lord of the vow [, I shall observe the vow; may I be able to observe it; may I succeed in it]."-"O Aditya, lord of the vow, I shall observe the vow; may I be able to observe it; may I succeed in it]."-“O lord of the vows, I shall observe the vow; may I be able to observe it; may I succeed in it.
(r) "This (branch of the parna tree), the point of which is turned toward northeast, which has been made into sap and strength, which is furnished with many leaves, and which has not a dry tip, I fetch as a protector of the cattle." 50
(s) "Since, (O Agni,) having assumed the form of a black antelope, thou didst enter the trees, out of them I gather thee twenty-one-fold with good gathering." "
(t) "The three enclosing-sticks, the three kin- dling-sticks, the poking stick called upavesa, the stirring stick, the poking stick, called dhṛṣṭi, (all)
FootNotes
47. According to Ap. 4.2.2, the Sacrificer should recite this formula when fuel has been put on all the sacred fires.
48. According to Ap. 4.2.3, this formula should be recited by the Sacrificer and his wife when, on the day before the day of the chief offerings, they take their meal. At the full-moon sacrifice they take it before the sacrificial grass is brought for the sacrificial strew; at the new-moon sacri- fice they take it before the calves are driven from the cows that will furnish the milk for the sanayya-offering. Cf. Tait.-Br. 3,2,2 and 3.2.1.
49. According to Ap. 4.3.2, the first of these formulas should be muttered by the Sacrificer when, on the day before the day of the chief offerings, he takes the vow,-if he is a Brahmaṇa; the second one, if he is a Ksatriya; the third one, if he is a Vaisya. I suppose that the fourth formula is muttered by the Sacrificer in each case.- vratānām vratapate. In the text of the Tait.-Br., a genitive depending on an unaccented vocative is usually accented.
50. According to Ap. 1.2.1, this formula should be recited by the Adhvaryu when, on the day before the day of the chief offerings, he brings to the sacrificial ground the branch of parna tree he has cut in order to drive the calves from the cows that will furnish the milk for the sāmndyya- offering. Cf. Tait.-Br. 3.2.1.
51. According to Ap. 1.6.1, this formula and the following one should be recited by the Adhvaryu when, on the day before the day of the chief offerings, he gathers sticks, and puts them on the cord he has prepared for them. Cf. Tait.-Br. 3.3.6.
22
Meanings
these (sticks) that accompany the life of the sacrifice, I gather with good gathering." 52
(u) "Of these plants, which were born three generations before the gods, may I successfully hit the joints, when I fetch the sacrificial strew." 53
(v) "What of the waters is pure, fit for sacri- fice, and divine, may that be propitious to me. When I cut you off, (O stems of Darbha grass,) may I not receive harm. May I live a hundred autumns."* 54
(w) "Of the ones that are unlimited in number I tie the ones that are limited in number together, for the good work (ie., for the sacrifice). Let them (ie., the stems of Darbha grass) rise again, and multiply." 65
(x) "Thee, the sacrificial strew, which has been cut with one stroke, and which is soft as wool, thee I bring as a comfortable seat for the Fathers (ie., the deceased ancestors). Let my dear fathers, grandfathers, and great-grandfathers sit on it with their followers." 5
(y) "Let the Darbha grass, (which is) three- fold, (which is) fastened to (a branch of) the palaśa tree, (and which is) so long, (i.e.,) meas- uring a span,-(let the Darbha grass,) as a strainer, most purifying at the sacrifice, make, for me, the milk fit for oblation." 57
FootNotes
52. The twenty-one sticks alluded to in the first formula (s) are: (1) the fifteen kindling-sticks which the Adhvaryu will put on the Āhavanīya fire when the Hotar will recite the samidheni verses; (2) the three enclosing-sticks; (3) the two sticks to be used for the two dghdras; (4) the one kindling-stick to be used for the after-offerings. But, ac- cording to the second formula (), the Adhvaryu also gathers: one stick to be used as upavesa, one stick to be used as stirring stick, and one stick to be used as dhrsti. Cf. Tait.-Br. 3.3.7.
53. According to Ap. 1.5.5, this formula should be recited by the Adhvaryu when, on the day before the day of the chief offerings, he puts, on the joints of the sacrificial grass, the horse's rib with which he will cut it. C. Tait.-Br. 3.2.2. 54. According to Ap. 1.5.5, this formula should be recited by the Adhvaryu when he cuts the sacrificial grass that will be used as sacrificial strew.
55. According to Ap. 1.5.5, this formula should be recited by the Adhvaryu when he ties together the stems of Darbha grass that will be used for the sacrificial strew.
56. According to Ap. 1.7.13, this formula should be re- cited by the Adhvaryu when, on the day before the chief offerings of the new-moon sacrifice, he spreads sacrificial grass on the vedi for the offering of rice balls to the Fathers (pindapitṛyajña). It is probable, however, that originally this formula, or the last part of it, was recited by the Sacrificer himself.
57. According to Ap. 1.6.10, this formula and the following one should be recited by the Sacrificer while, on the day before the day of the chief offerings, the Adhvaryu makes the sakhapavitra, i.e., the strainer which is fastened to a
Meanings
(z) "Let these two, the outbreath and the in- breath, move together, making strong everywhere the limbs of the sacrifice,-(these two which appear as) the two strainers that purify the ob- lation."
(aa) "You are the two strainers which belong to Visṇu. Let Vayu purify you with the mind." 58
(bb) "Let this outbreath and the inbreath go into the Sacrificer. At the sacrifice, they indeed have been the two purifiers, the two strainers that purify the oblation." s
(cc) "Through thee they (ie., the gods) have acquired the earth as vedi; " through thee the all-giving sacrifice comes into existence; knowing it, thou dost accompany the undamaged sacri- fice; through thee the Hotar joins the fortnights together (each one to the following one)." "
(dd) "Among the cords thou art the one that consists of thirty-three (threads). Come along with the strainer. Auspicious is this rope, the halter. Let it serve the cow."* 63
(ee) "In order that the sacrifice may not fall down, I place the two ukhās (the two vessels) (on the fire), Let them bring to Indra that which is furnished by the cows, the cooked milk and the sour milk." 4
branch of parna (= palāśa) tree, and will be used for the purification of the milk of the samnayya-offering. Cf. Tait.-Br. 3.2.3.3.
FootNotes
58. According to Ap. 1.11.7, this formula should be recited by the Adhvaryu when, on the day before the day of the chief offerings, he cuts the two blades of Darbha grass which will be used as strainers for the purification of the sprinkling waters. Cf. Tait.-Br. 3.2.5.1.
59. According to Ap. 2.8.6, this formula should be recited by the Adhvaryu when, on the day of the chief offerings, he deposits the two strainers, i.e., two blades of Darbha grass, near the prastara, i.e., the handful of sacrificial grass that represents the Sacrificer. Cf. Tait.-Br. 3.3.6.7.
60. The veda, which consists of a bunch of strong grass, is addressed.
61. The vedi is the sacrificial bed; it is covered with sacri- ficial grass.
62. According to Ap. 1.6.4, this formula should be recited by the Adhvaryu when, on the day before the day of the chief offerings, he makes the bunch of strong grass called veda. C. Tait.-Br. 3.3.9.11.
63. According to Ap. 1.12.8, this formula should be muttered by the Sacrificer when, on the evening of the day before the day of the chief offerings of the new-moon sacrifice, and on the morning of the day of the chief offer- ings, the man who is about to milk one of the cows which will furnish milk for the samnayya-offering, takes the halter in order to put it on the calf of that cow.-It is said that the halter consists of thirty-three threads probably because there are thirty-three gods.
64. According to Ap. 1.12.2, this formula should be recited by the Adhvaryu when, on the day before the day of the chief offerings of the new-moon sacrifice, he puts on the fire the two ukhās which are to be used for the milk of the samnayya-offering. One of the two ukhas is used for the milking in the evening, the other for the milking in the morning.
Meanings
FULL-MOON AND NEW-MOON SACRIFICES
(ff) "Thou art the poking stick. Preparing the sacrificial food for Indra, they (the gods or the priests) brought thee as a (means of) service for the sacrifice. Mayest thou be gracious and helpful to us."' 65
(gg) "Let the vessel of the gods, which is not made of clay, be used for the long life of the sacri- fice. The waters are poured through a strainer. Hold them back. May they not flow off.” **
(hh) "Purified by the god Savitar by means of the rays of the good sun, do ye purify (, O Waters,) the cow, the two strainers used for the milk, the rope, and all the vessels." #7
(ii) "They are coming hither (the cows), yield- ing sweet milk, rich in offspring, beautiful, many- colored. Let Indra make you stay here, numer- ous and increasing in number, O cows.'
(jj) "Ye are Pūṣan."
11
(kk) "You, who are without disease, I unite with your offspring, you who are becoming numerous by the increase of wealth. Living, may I sit near to you, the living ones, who are overflowing with invigorating sap, milk, and butter."
FootNotes
65. According to Ap. 1.6.7, this formula should be recited by the Adhvaryu when, on the day before the day of the chief offerings, having cut the branch of the parna tree, he makes of the lower part of it the poking stick.
66. According to Ap. 1.14.3.b, this formula should be muttered by the Sacrificer when, on the day before the day of the chief offerings of the new-moon sacrifice, the Adhvaryu pours water into the iron or wooden vessel with which he will cover the milk of the samnayya-offering. C Tait.-Br. 3.2.3.j.
67. According to Ap. 1.11.10, this is the second of the two formulas which the Sacrificer should recite when, on the day before the day of the chief offerings of the new-moon sacrifice, the Adhvaryu sprinkles with water the vessels that are needed for the samadyya-offering. Cf. 3.7.4.d.
68. According to Ap. 1.11.10.b, this formula should be muttered by the Sacrificer when, on the evening of the day before the day of the chief offerings of the new-moon sacrifice, and on the morning of the day of the chief offer- ings, the cows which will furnish the milk for the samnayya- offering come from the stable.
69. According to Ap. 1.12.9, the formula "Thou art Pūṣan is uttered by the man who is about to milk the cows which will furnish the milk for the samnayya-offering, when he puts the halter on the neck of the calf of one of the cows, and binds the hind legs of that cow with two cords. And according to Sāyaṇa's commentary on Tait.-Br. 3.7.4.15, the calf, i.e., one calf, is addressed. It is remarkable, how- ever, that, in the text of the Tait.-Br., we have the plural stha instead of the singular asi. I suppose that with the formula "Ye are Pūsan" the man who is about to milk the three cows addresses their three calves together.
23
(ll) "Let Heaven and Earth together yield (ie., grant us) this sacrifice. Let Dhatar with Soma, let Vayu with Vata, bestow wealth on the Sacrificer." "
(mm) "They milk the fountain, the pot with the four openings, the divine ida, the sweet one, that acquires heaven.-Let Indra and Agni quicken that joyous one (i.e., the flowing milk); let it put the Sacrificer into immortality." 72
(nn) "Which hast thou milked? Do thou announce to Indra our oblation, (which is the oblation) that belongs to Indra." 7
(oo) "Such a one, in which the milk of the gods and the men (i.e., for the gods and the men) is placed.
** 74
(pp) "Do thou milk abundantly for Indra. Let the sacrificial food swell again for the gods. For the calves, for the men, let her (ie., the cow) submit herself again to milking." "
76
(qq) "Thou art the continuity of the sacrifice. As the continuity of the sacrifice, I unite thee (with this milk)." 76
(rr) "Thou art inexhaustible. For Visnu, for the sacrifice, I cover thee with a vessel not void of (ie., full of) waters that remain pure."
FootNotes
70. According to Ap. 1.12.14, this formula is uttered by the milker when he sits down in order to milk the cow (i.e., each of the cows which will furnish milk for the sāmnāyya-offering).
71. According to Ap. 1.12.17, this formula should be uttered by the Sacrificer while the milker is milking the cows which yield the milk for the samnayya-offering.
72. According to Ap. 1.13.1, this formula should be uttered by the Sacrificer while he is listening to the noise of the milk flowing into the vessel.
73. According to Ap. 1.13.2-3, this formula should be addressed to the milker by the Adhvaryu after the milker has milked the cow, i.e., each time after one of the three cows has been milked. C. Tait.-Br. 3,2,3.1.
74. According to Ap. 1.13.4, this is the answer of the milker to the question of the Adhvaryu. Cf. Tait.-Br. 3.2.3.f.-- The words "such a one" should be replaced by the name of the cow.
75. According to Ap. 1.13.10, it is with this formula that the Adhvaryu, who has restrained his speech during the milking, releases his speech. He utters the formula three times. Cf. Tait.-Br. 3.2.3.g.
76. According to Ap. 1.13.15, this formula should be re- cited by the Adhvaryu when, on the day before the day of the chief offerings of the new-moon sacrifice, he adds the remains of the milk of the agnihotra to the milk of the sāṇmāyya-offering-
77. According to Ap. 1.14.3, this formula should be recited by the Adhvaryu when he covers the milk of the samnayya- offering with an iron or wooden vessel which is used as a lid and contains water. Cf. Tait.-Br. 3.2.3.j.
24
(ss) "Let this bast of the parna tree, a means of purification, making the milk into soma, go back to its place of origin; for the gentle one (saumyaḥ) (i.e., this bast of the parna tree) has been made out of the soma (ie., the soma plant).'
178
(tt) These two, the parna (branch) and the Darbha grass, which both purify the oblation offered to the gods, do thou guard (, O Viṣṇu,) for the work of the morning. O Visṇu, thou pro- tectst the oblation.79
(uu) For the benefit of me who now surround (with sacrificial grass) both fires (the Āhavanīya and the Garhapatya), let the deities spend the night near (the sacred fires). I spend the night near the domestic animals, in order that I may become the lord of cattle.80
3.7.5
Mantras
(a) devā deveṣu parākramadhvam, prathama dvitfyeṣu, dvitiyās trtiyeṣu, trirekadasa nha ma 'vata; idam śakeyam yad idam karomi, ātma karotv ātmane; idam kariṣye bheṣajam; idam me viśvabheṣajā, aśvinā pravatam yuvam.
(b) idam aham senaya abhftvaryai [1] mu- kham apohāmi.
(c) suryajyotir vibhāhi, mahata indriyāya. (d) apyāyatām ghṛtayoniḥ, agnfr havya 'nu- manyatām, kham anh va trācam anksva, suru- pam tvā vasuvidam, pasūnam tejasa, agnaye juṣṭam abhighārayāmi.
(e) syonam te sadanam karomi [2], ghrtasya dharaya suśevam kalpayāmi.
(f) tasmint sida 'mfte pratitiṣṭha, vrīhīṇām medha sumanasyamānaḥ.
FootNotes
78. According to Ap. 1.13.15, this formula should be re- cited by the Adhvaryu when, on the day before the day of the chief offerings of the new-moon sacrifice, he puts a piece of the bast of the parna tree into the sweet milk in order to obtain the sour milk for the samnayya-offering. Cf. Tait-Br. 3.2.1.a; 3.2.3.i; 3.7.4.c.
79. According to Ap. 1.14.6, this formula should be recited by the Adhvaryu when, on the day before the day of the chief offerings of the new-moon sacrifice, he deposits in a place of which he takes good note, the strainer which is made of Darbha grass and fastened to a branch of the parna tree, and which will be used the next morning at the milking of the cows for the samnayya-offering.
80. According to Ap. 4.3.6, this formula should be recited by the Sacrificer when in the evening, on the day before the day of the chief offerings, the Adhvaryu surrounds the sacred fires with sacrificial grass. Cf. Ap. 1.14.14.-Caland translated: "In der Nāhe von mir, der ich die beiden Feuer umstreue, sollen die Gotter die Nacht zubringen." upastrnate is a dative.-mahyam gopataye literally means. "for me the lord of cattle."
(g) ārdraḥ prathasnur bhuvanasya gopaḥ, śṛta utsnāti janita matinam.
(h) yas ta ātmā paśuṣu praviṣṭaḥ, devanām vistham anu yo vitasthe, atmanvant soma ghṛtavān hi bhūtva, devan gaccha suvar vida yajamānāya mahyam.
(i) irā bhatiḥ prthivyai raso mo 'tkramit [3].
(j) devāḥ pitaraḥ pitaro devāḥ, yo 'ham asmi (corr.: asmi) sa san yaje; yasya 'smi na tam antar emi, svam ma istaṁ svam dattam svam pūrtaṁ svaṁ śrāntam, svaṁ hutam, tasya me 'gnir upadrastā, vāyur upaśrota, adityo 'nu- khyāta, dyauḥ pita [4], prthivi māta, prajapatir bandhuḥ, ya eva 'smi sa san yaje.
(k) ma bher (corr.: ma bher) ma samvikthā ma tvā himṣiṣam, ma te tejo 'pakramit, bharatam uddhare 'm anusiñca, avadanāni te pratyava- dāsyāmi, namas te astu ma mā himsiḥ.
(1) yad avadanāni te 'vadyan, viloma 'kārṣam ātmanaḥ [5], ajyena pratyanajmi enat, tat ta apyāyatām punah.
(m) ajyāyo yavamātrat, āvyādhat kṛtyatām idam, ma rūrupāma yajñasya, śuddham sviṣṭam idam haviḥ.
(n) manunā dṛṣṭam ghṛtapadīm, mitravaru- pasamīritām, dakṣiṇārdhad asambhindan, ava- dyamy ekatomukhām [6].
(o) ide bhagam jusasva nab, jinva ga jinva 'rvataḥ, tasyās te bhakṣivāṇaḥ syāma, sarvat- mānaḥ sarvagaṇāḥ.
(p) bradhna pinvasva, dadato me ma kṣāyi, kurvato me mo 'padasat, diśam kḷptir asi, diso me kalpantām, kalpantām me diśaḥ [7], daivīś ca manuṣiś ca, ahoratre me kalpetām, ardha- māsa me kalpantām, masā me kalpantām, ṛtavo me kalpantām, samvatsaro me kalpatām, kḷptir asi kalpatām me.
(9) aśānām tvā "śāpālebhyaḥ, caturbhyo amftebhyaḥ, idam bhūtasya 'dhyakṣebhyaḥ [8], vidhema haviṣā vayam; bhajatām bhāgf bhāgam, ma 'bhāgo bhakta, nir abhāgam bhajāmaḥ; apas pinya, osadhir jinva, dvipāt pāhi, cātuṣpād ava, divo vṛṣṭim eraya, brāhmaṇānām idaṁ haviḥ [9], somyānāṁ somapithinām, nir bhakto 'brāhmaṇaḥ, ne 'ha 'brāhmaṇasyā 'sti.
(r) samanktām barhir haviṣā ghṛtena, sam adityair vasubhiḥ sam marudbhiḥ, sam indrena visvebhir devebhir aṅktām, divyam nabho gac- chatu yat svahā.
(s) indrāni 'vā 'vidhava bhāyāsam, aditir iva suputra, asthūri tvā garhapatya [10], upa niṣade suprajāstvaya.
(t) sām patni patyā sukṛtena gacchatām, yajñasya yuktau dhuryav abhūtām, samjānānau vijahatām arātīḥ, divi jyotir ajaram arabhetām.
(u) daśa te tanuvo yajña yajñiуāḥ, taḥ priṇātu yajamāno ghṛtena, nāriṣṭhayoḥ praśiṣam fḍa- mānaḥ, devānām daivye 'pi yajamāno 'mfto 'bhut.
(v) yam vām deva akalpayan [11], ūrjo bhāgaṁ satakratū, etad vāṁ tena priṇāni, tena trpyatam amhahau (corr.: amhohau).
(w) aham devaṇāṁ sukṛtām asmi loke, mame 'dam iṣṭam na mithur bhavāti, ahām nāriṣṭhāv anuyajāmi vidvan, yad ābhyam indro adadhad bhāgadheyam.
(x) adārasṛd bhavata (corr.: bhavatu) deva soma, asmin yajñe maruto mrdatā naḥ, ma no vidad abhi bhamo aśastiḥ [12], ma no vidad vrjanā dveṣya ya.
(y) rṣabham vājinam vayam, pūrṇamāsam yajamahe, sa no dohatam suviryam, rāyas poṣaṁ sahasriṇam, prāṇaya suradhase, pūrṇamāsāya svahā.
(z) amāvāsya subhagā suśevā, dhenur iva bhaya apуayamānā, sa no dohatām suvfryam, rāyas poṣam sahasriṇam, apanaya suradhase, amāvāsyayai svahā.
(aa) abhistṛṇīhi paridhehi vedim, jāmim ma himsir amuya śayāna, hotṛṣadanā haritāḥ su- varṇāḥ, niska ime yajamānasya bradhne [13].
Meanings
(a) "O gods, go to the gods; you, the (eleven) first ones, to the (eleven) second ones; you, the (eleven) second ones, to the (eleven) third ones. You, the thirty-three ones, help me here.-Here may I be able to do this that I am doing. Let the self do it for the self.-Here I shall use a means of healing. Here, O all-healing ones! O Aś- vins! help me.
(b) "Here I push away the front of the attack- ing army.
# 82
(c) "O thou who hast the splendor of the sun, shine brightly for manly power (i.e., in order to give us manly power)." s
FootNotes
81. According to Ap. 4.4.1, these formulas should be re- cited by the Sacrificer just before he chooses the Brahman- priest; and according to Katyayana 2.1.18, the choosing of the Brahman-priest takes place, on the day of the chief offerings, immediately after the morning agnihotra.
82. According to Ap. 1.24.6, this formula should be uttered by the Adhvaryu when, on the day of the chief offerings, he pushes away, by means of the veda, the burning embers which he has placed on the potsherds in order to heat them for the baking of the sacrificial cake. Cf. Ap. 1.23.6.
83. According to Ap. 2.10.4, the Adhvaryu should recite this formula over the sacrificial cake assigned to Agni, just before sprinkling it with melted butter.-Caland trans- lated: "O Sonne, verbreite dein Licht zu grosser Lebens kraft." But, since jyotir is not accented, we must consider it as the second element of the Bahuvrihi compound suryajyotis. Sayana explains suryajyotiḥ by suryasamāna- diptiḥ san. I believe, however, that it is not a nominative but a vocative.
Meanings
(d) "Let the one who is the place of rest of the melted butter, swell. Let Agni assent to the offerings.-Do thou anoint thy hole; do thou anoint thy skin. Thee, the beautiful one, the one who bestows wealth, I sprinkle, agreeable to Agni, with the fiery energy of the cows.
(e) "I make a soft seat for thee. With a stream of melted butter I make it very dear (to thee)." 85
(f) "Sit down on this (seat), and establish thy- self in the beverage of immortality, O thou, the sap of the grains of rice,-being in good spirits."***
(g) "Moist, spreading, well cooked, the pro- tector of the world, the progenitor of prayers,comes out.
(h) "That soul of thine which has entered the domestic animals (i.e., the cows), (and) which has been manifoldly spread on the manifold station of the gods, endowed with that soul, O Soma, having become endowed with clarified butter, go to the gods, and obtain heaven for me, the Sacrificer." 88
(i) "Let refreshment, prosperity, the sap of the earth, not go away.'
(j) "O gods-fathers! O fathers-gods! Being the one I am, I sacrifice. I do not pass over the one to whom I belong (i.e., my father).--I have offered that which is mine; I have given (to the gods) that which is mine; I have bestowed (on the priests) that which is mine; I have made the penance which is mine; I have poured as an ob- lation (into the fire) that which is mine. Of this (sacrifice) of mine, Agni is the one (i.e., the witness) who sees it; Vayu, the one. (i.e., the witness) who hears it; Aditya, the one (i.e., the witness) who proclaims it. The father is the Sky; the mother is the Earth; the kinsman is Prajapati. Being indeed the one I am, I sacri- fice." 00
away.
FootNotes
84. According to Ap. 2.10.4, this formula should be recited by the Adhvaryu while he sprinkles the sacrificial cake with melted butter.
85. According to Ap. 2.10.6, this formula should be recited by the Adhvaryu when he spreads out clarified butter in the pan where he will put the sacrificial cake assigned to Agni.
86. According to Ap. 2.11.1, this formula should be recited. by the Adhvaryu when he puts the sacrificial cake in the pan. Caland's translation "Sitze und become festen Fuss in diesem Ambrosia, dem Opfer von Reis" is unacceptable, for medha certainly is a vocative.—vrihiṇām medha. In the text of the Tait.-Br. a genitive depending on an un- accented vocative is usually accented. Cf. Tait.-Br. 3.7.4.9: vratanām vratapate.
87. According to Ap. 2.10.6, this formula should be uttered by the Adhvaryu when he removes the sacrificial cake from the fire.-The meaning of prathasnur, which is a hapax legomenon, is uncertain. The word is not accented in the text. We probably should read prathasnur.
88. According to Ap. 2.10.5, the Adhvaryu, speaking for the Sacrificer, should recite this formula when, at the new- moon sacrifice, he adds melted butter to the milk of the samnayya-offering, after the milk has been cooked.
89. According to Ap. 2.11.3, the Adhvaryu, with this formula, should spread out clarified butter, by means of the sruva, over each of the potsherds, which have been arranged for the sacrificial cake.
(k) "Do not be afraid, do not be terrified. I will not hurt thee. May thy fiery energy not go Do thou raise Bharata (i.e., Agni); do thou sprinkle him (with melted butter). Por- tions of thee I shall cut out again. Homage to thee! Do not hurt me.
(l) "If, while cutting the portions of thee, I have done anything that is, for thyself, contrary to the proper course, I besmear that with clari- fied butter. Let that
Let that (part) of thee swell again."92
(m) "A piece not greater than a barley corn. should be cut off here from that spot that has been pierced. (By doing so) may we not break off somewhat of the sacrifice. This oblation (will be) pure (i.e., complete) and well offered." "
FootNotes
90. According to Ap. 4.9.6, these formulas should be muttered by the Sacrificer while the first pravara is per- formed by the Hotar, and also while the second pravara is performed by the Adhvaryu. The pravara is a rite that chiefly consists of the enumeration of the Sacrificer's an- cestors. It is called pravara because it is connected with the "choosing" of the Hotar. At the full-moon and new- moon sacrifices, there are two pravaras. The first one takes place after the first aghāra (the first libation of butter); the second one takes place after the second aghāra.
91. According to Ap. 2.18.9, these formulas should be re- cited by the Adhvaryu when he cuts out four or five portions from the sacrificial cake assigned to Agni.-The meaning of pratyavadasyāmi is uncertain. According to the dictionary of Monier-Williams, pratyavadyati means "to divide again," and Caland translated avadanāni te pratyavadāsyāmi "deine abgeschnittenen Teile werde ich wieder abschneiden." But Sayana explains: tvadīyany avadānāni pratyavadāsyāmi pratyekam avadānam kariṣyāmi. If we accept this interpretation, we may translate: "I shall cut out the portions of thee one by one.
92. According to Ap. 2.19.6, this formula should be recited by the Adhvaryu when he pours out clarified butter over the sacrificial cake from which he has cut out the four or five portions.
93. According to Ap. 3.1.2, this formula should be uttered by the Adhvaryu when, after the oblation to Agni Svistakrt, he cuts off from the sacrificial cake assigned to Agni the praśitra, i.e., the little piece of cake that is to be eaten by the Brahman before the ida ceremony. The meaning of mā rūrupāma yajñasya is doubtful. Caland translated: "wir wollen das Opfer in Ordnung bringen. I do not think that this translation is acceptable. Sāyaṇa explains: mā rūrupāma ropaṇam vimohanam... na kara- vāma. But I do not think that the causative of rup means "to cause confusion." I think that here the causative of rup means "to break off," and that yajñasya is a partitive genitive. Cf. ava-da with the genitive "to cut off some of."
94. According to Ap. 3.1.7, this formula should be uttered by the Adhvaryu when he cuts off the first portion of the idā from the southern half of the sacrificial cake assigned to Agni.
Meanings
(n) "The one who was seen by Manu, the one whose footprints are full of butter, the one who was set in motion by Mitra and Varuna, the one whose face is (always) turned in only one di- rection, (the Ida,) I cut off from the southern half (of the cake) without bringing (that por- tion) into contact (with the other portions)." "
(o) "O Iḍā, do thou enjoy our share; do thou refresh the cattle, do thou refresh the horses. We who partake of thee, may we be completely wholesome, with all our people." 95
Let
(p) “O reddish one, do thou swell. As I am presenting a gift (to the gods), let it not be diminished. As I am performing a sacrifice, let it not fail. Thou art the regular order of the quarters. Let the quarters be in regular order for me.
In regular order let the quarters be for me, the divine ones and the human ones. day and night be in regular order for me. the fortnights be in regular order for me. the months be in regular order for me. Let the seasons be in regular order for me. Let the year be in regular order for me.-Thou art the regular order. Let it be (ie., let everything be) in regular order for me.
(q) "To the protectors of the quarters, to the four immortal ones, (we would offer) thee. Here, to the (four) supervisors of the world, we would offer (thee as) an oblation.-Let the one who is entitled to receive a share, receive his share; let not the one who is not entitled to receive a share, receive one. We exclude from the sharing the one who is not entitled to receive a share. thou cause the waters to swell, do thou quicken the plants, protect the two-footed ones, help the
Do
95. According to Ap. 3.2.11, this formula should be muttered by the Hotar, the Adhvaryu, the Brahman, the Agnidhra, and the Sacrificer, when they are about to eat the idā.
96. According to Ap. 4.10.9, these formulas should be uttered by the Sacrificer when he touches the sacrificial cake assigned to Agni, after it has been placed on the sacrificial strew.
four-footed ones;
97 procure (us) rain from the sky. This is the oblation for the Brahmaṇas who offer the soma, who drink the soma. He who is not a Brahmaṇa is excluded from the sharing. For him who is not a Brāhmaṇa there is nothing here." 98
Meanings
(r) "Let the sacrificial strew anoint itself with the sacrificial substance, with the clarified but- ter. Let it anoint itself with the Adityas, with the Vasus, with the Maruts, with Indra, with the Viśve Devaḥ.-Let it go to that (light) which is the sky divine. Svāhā!
(s) "Like Indrāṇi, may I be not a widow; like Aditi, may I have excellent sons. Not single- horsed, I sit down near thee, O Garhapatya, in order that I may have many children." 100
(t) "With the husband, let the wife partake of the good deed. Having been yoked, they (ie., husband and wife) have become fit for the draw- ing of the sacrifice. Being of the same mind, let them both get rid of their enemies. May they attain undecaying light in heaven." 101
(u) "Ten are thy forms worthy of worship, O Sacrifice. Let the Sacrificer rejoice them with clarified butter. Praising the order of the two Nāristhas (the two manliest ones), the Sacrificer has become immortal in the divine (abode) of the gods." 102
FootNotes
97. dvipād and catuspad are acc. sing. neuter used collectively.
98. According to Ap. 4.11.1, these formulas should be uttered by the Sacrificer when he separates, according to the four quarters, the four parts of the sacrificial cake assigned to Agni.
99. According to Ap. 4.12.3, this formula should be recited by the Sacrificer when the prastara, which is a handful of sacrificial grass, and represents the Sacrificer, is anointed by the Adhvaryu in the three sacrificial spoons. Cf. Tait.-Br. 3.3.9.b.-Caland translated: "zum Himmels- gewolbe gehe sie, die (mit) Svāhā (ruf) (dargebracht)." But it seems difficult to admit that hutam or samar pitam should be understood. On the other hand, it is remarkable that, according to Ap. 3.6.7, when the Adhvaryu throws the prastara into the Āhavanīya fire, he does not utter the exclamation svāhā.
100. According to Ap. 2.5.9, this formula should be muttered by the wife of the Sacrificer when she sits down near the Garhapatya fire. Cf. Tait.-Br. 3.3.3.a.
101. According to Ap. 3.9.10, this formula should be uttered by the Adhvaryu when, after the patnisamyājas, he offers the sampatniya-oblation while the Sacrificer's wife is touching him.
102. According to Ap. 2.20.6, this formula and the three following ones should be recited by the Adhvaryu when, after the parvana-oblation (ie., the oblation relating to the day of the change of the moon), but before the oblation to Agni Svistakṛt, he offers the oblations to the two Nāristhas. I think that nāristha is the superlative of nāra "manly," and that the two deities called Naristhas are the prāna and the apana. Sayapa explains: nāristhāv agnivāyā jātharāgniḥ prānavayuś ca tisayena narena sambaddhau.
Meanings
(v) "With that share of invigorating sap which the gods prepared for you both, O powerful ones, I will now rejoice you. Let you both be fully satisfied with it, O destroyers of distress."' 100
(w) I am in the world of the beneficent gods. The oblation of mine shall not fail. Knowing, I offer to the Naristhas the share that Indra established for them."
(x) "Let him (i.e., the Sacrificer) be not one falling into the cleft (ie., into misfortune), 104 O god Soma. At this sacrifice, O Maruts, be gracious to us. Let not wrath, nor curse, find Let not the insidiousness that is hateful fall upon us.
us.
(y) "To the strong bull, to the Full-Moon, we sacrifice. Let him give us manly power and thousandfold increase of wealth. To the bounti- ful Outbreath, to the Full-Moon, svāhā!** 105
(z) "The New-Moon, prosperous and auspi- cious, (is) like a milch cow, swelling more and cious, more. Let her give us manly power and thous andfold increase of wealth. To the bountiful Inbreath, to the New-Moon, svahā!" 106
(aa) "Do thou spread (blades of sacrificial grass) over the vedi, and surround it (with them)."
107. Lying down (on the vedi) in such a way, do not harm a relative (ie., the vedi). Yellow, of beautiful color, these (blades of sacri- ficial grass), which are the seat of the Hotar, (will be) the niskas (the golden ornaments) of the Sacrificer in the reddish-yellow region (i.e., in the world of the sun, or the heavenly world)." 108
FootNotes
103. As Caland suggested, we should probably read amhohan.
104. It is probable that, instead of bhavata, we should read bhavatu (cf. AV. 1.20.1). Caland translated: "Wir sollen nicht in eine Spalte (d.h. ins Unglūck) geraten." I think, however, that the subject of bhavatu is yajamānaḥ understood.
105. According to Ap. 2.20.5, this formula should be recited by the Adhvaryu when, at the full-moon sacrifice, after the chief offerings, he offers the pārvanakoma, i.e., the oblation relating to the day of the change of the moon.
106. According to Ap. 2.20.5, this formula should be re- cited by the Adhvaryu when, at the new-moon sacrifice, after the chief offerings, he offers the pārvaṇahoma.
107. According to Sayana, these words are addressed to the sacrificial grass.
108. According to Ap. 3.13.5, this formula should be re- cited by the Adhvaryu when, after the oblation called samistayajus has been offered to Vata (cf. Tait.-Br. 3.3.9.j), he spreads the sacrificial grass of the seat of the Hotar over the vedi.-The meaning of amuya sayānā is uncertain. Caland translated: "indem du zwecklos liegen bleibest." The meaning of bradhne is also uncertain. Caland trans- lated: "im hochsten (Raum). Sayana explains: bradhne karma phalabhuta adityaloke. I think that jāmim desig- nates the vedi considered as the relative of the sacrificial
grass.
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3.7.6
Mantras
(a) paristṛṇīta paridhatta 'gnim; parihito 'gnir yajamānam bhunaktu; apam rasa osa- dhinam suvarṇaḥ; niṣka ime yajamānasya santu kāmadughāḥ, amutra 'musmil loke.
(b) bhupate bhuvanapate, mahato bhūtasya pate, brahmaṇam tvā vṛṇīmahe.
(c) aham bhapatir aham bhuvanapatiḥ, aham mahato bhūtasya patiḥ [1], devena savitra prasūta artvijyam kariṣyāmi, deva savitar etam tvā vṛṇate, bfhaspatim daivyam brahmanam; tad aham manase prabravimi, mano gayatriyai, gayatri triṣtubhe, triṣtub jagatyai, jagaty anu- ṣṭubhe, anuṣṭuk paṅktyai, panktiḥ prajapataye [2], prajapatir visvebhyo devebhyaḥ, visve deva bfhaspataye, bfhaspatir brahmane; brahma bhur bhuvaḥ suvaḥ; bfhaspatir devanām bra- hma, aham manuṣyaṇām; bfhaspate yajñam gopāya.
(d) idam tasmai harmyam karomi, yo vo devās carati brahmacaryam; medhāvi dikṣu manasā tapasvi [3], antar dūtas carati mānuṣiṣu.
(e) catuḥsikhaṇḍā yuvatiḥ supeśāḥ, ghṛtāpra- tīkā bhuvanasya madhye; marmṛjyamānā ma- hate saubhagaya, mahyam dhukṣva yājamānāya kamān.
(f) bhumir bhūtva mahimanam puposa, tato devi vardhayate payamsi; yajñiуā уajñam vi ca yanti sam ca, oṣadhir apa iha sakvaris ca.
(g) yo ma hrda manasa yaś ca vāca [4], yo brahmaṇā karmaṇā dveṣti devāḥ, yaḥ śrutena hfdayene 'ṣṇatā ca, tasye 'ndra vajreṇa śiraś
chinadmi.
(h) arṇāmṛdu prathamānam syonam, deve bhyo justam sadanaya barhib; suvarge loke yajamānam hi dhehi, mam nakasya prsthe parame vyoman.
(i) catuḥsikhanda yuvatiḥ supeśaḥ, ghṛta- pratīkā vayunāni vaste; sa stiryamāṇā mahate saubhagāya [5], sa me dhukṣva yajamānāya kaman; siva ca me sagma cai 'dhi; syona ca me suṣadā cai 'dhi; firjasvati ca me payasvati cai 'dhi; fṣam urjam me pinvasva; brahma tejo me pinvasva, kṣatram bjo me pinvasva, vitam pinvasva, kṣatram ojo me pinvasva, visam puṣtim me pinvasva, ayur annadyam me pin- vasva, prajām paśon me pinvasva [6].
(j) asmin yajña upa bhaya in nu me, avikso- bhāya paridhin dadhāmi; dharta dharuno dhari yan, agnir dveṣamsi nir ito nudātai.
(k) vicchinadmi vidhṛtībhyām sapatnān, jā- tan bhratrvyan ye ca janiṣyamāṇāḥ; viśo yan- trabhyam vidhamamy enan, aham svānām uttamo 'sāni devāḥ; viso yantre nudamāne arātim, viśvam papmanam amatim durmarā- yum [7], sidanti devi sukrtasya loke, dhṛti stho vidhṛti svadhṛti; prāṇan mayi dhārayatam, pra- jam mayi dhārayatam, paśan mayi dharayatam.
(1) ayam prastara ubhayasya dharta, dharta prayājānām uta 'nūyājānām; sa dādhāra sami- dho viśvarūpāḥ; tasmint sruco adhy asādayāmi.
(m) aroha patho juhu devayanān [8], yatra rṣayaḥ prathamajā ye purāṇaḥ; hiraṇyapakṣā 'ji- ra sambhṛtāngā, vahāsi mā sukṛtām yatra lokaḥ. (n) avā 'ham bādha upabhṛtā sapatnān, jātan bhratṛvyān ye ca janiṣyamāṇāḥ; doham yajñaṁ sudughām iva dhenum; aham uttaro bhūyāsam, adhare mat sapatnāḥ.
(0) yo mā vāca manasa durmarāyuḥ, hrda 'rātīyad abhidasad agne [9], idam asya cittam adharam dhruvayaḥ; aham uttaro bhūyāsam, adhare mat sapatnāḥ.
(p) rṣabho 'si śākvaraḥ, ghṛtācīnāṁ sūnuḥ; priyeṇa namnā priye sadasi sida.
(q) syono me sida susadaḥ prthivyām; pra- thayi prajāyā paśubhiḥ survarge loke, divi sīda prthivyam antarikṣe; aham uttaro bhūyasam [10], adhare mat sapatnāḥ.
(r) iyam sthalf ghrtasya pūrṇa, acchinnapayāḥ satadhāra utsaḥ, mārutena śarmaṇā daivyena.
(s) yajño 'si sarvataḥ śritaḥ; sarvato mam bhūtam bhavisyac chrayatām; śatam me santy asiṣaḥ, sahasram me santu sūnftāḥ, irāvatīḥ paśumatiḥ; prajapatir asi sarvataḥ śritaḥ [11]; sarvato mam bhūtam bhaviṣyac chrayatām, śatam me santy asiṣaḥ, sahasram me santu sūnftāḥ irāvatiḥ paśumatiḥ.
(t) idam indriyam amftam viryam; anene 'ndrāya paśavo 'cikitsan; tena devā avato 'pa mam, ihe 'ṣam (corr.: mam iha; iṣam) arjam yaśaḥ saha ojaḥ saneyam; śrtam mayi śrayatām.
(u) yat prthivim carat tāt praviṣtam [12] vena 'siñcad balam indre prajapatiḥ, idam tac chukram madhu vājinivat, yeno 'paristād adhi-
non mahendram; dadhi mam dhinotu.
(v) ayam vedaḥ pṛthivim anvavindat, guhā satim gahane gahvareṣu; sa vindatu yajamā- naya lokam; acchidram yajñam bhūrikarmā karotu.
(w) ayam yajñaḥ samasadad dhaviṣman, rca samna yajuṣā devatābhiḥ [13]; tena lokant suryavato jayema; indrasya sakhyam amṛta- tvam aśyām.
(x) yo naḥ kaniya iha kāmāyātai, asmin yajñe yajamānāya mahyam, apa tam indrāgnī bhuvanān nudetām; aham prajam viravatim videya.
(y) agne vājajit, vājam tvā sariṣyantam, vājam jeṣyantam, vājinam vājajitam [14], vājajitya- yai sammārjmi, agnim annādam annadyāya.
(z) upahūto dyauḥ pita, upa mam dyaub pita hvayatām; agnir agnidhrāt, ayuṣe varcase jiva tvai puṇyāya; upahūtā pṛthivi mātā, upa mam māta pṛthivi hvayatām; agnir agnīdhrat [15], ayuṣe varcase, jīvatvai puṇyāya.
(aa) mano jyotir jusatām ajyam; vicchinnam yajñam sam imam dadhātu; bfhaspatis tanu- tām imam naḥ; visve deva iha mādayantām.
(bb) vān từ agna aviscami, ahān va kṣipitas caran, prajam ca tasya mulam ca, nicair devā nivṛścata [16]; agne yo no 'bhidāsati, samano yas ca nistyaḥ, idhmasye 'va prakṣayataḥ, ma tasyo 'ccheṣi kim cana; yo mam dvesti jātave- daḥ, yam cā 'ham dveṣmi yas ca mam, sarvaṁs tan agne samdaha, yāṁś cā 'ham dveṣmi ye ca mam.
(cc) agne vājajit, vajam tvā sasṛvaṁsam [17], vājam jigivaṁsam, vājinam vājajitam, vājaji tyāyai sammārjmi, agnim annādam annadyaya. (dd) vedir barhiḥ śritam haviḥ, idhmaḥ pari- dhayah srucaḥ, ajyam yajña fco yajuḥ, vājyas ca vaṣaṭkāraḥ, sam me samnatayo namantām, idhmasamnahane hute [18].
(ee) divaḥ khilo 'vatataḥ, prthivya adhi utthi- tab; tena sahasrakāṇḍena, dviṣantam socayā- masi; dviṣan me bahu śocatu; oṣadhe mo aham̃ Śucam.
(ff) yajña namas te yajña, namo namaś ca te yajña; sivena me samtisthasva; syonena me samtiṣthasva [19]; subhūtena me samtiṣthasva; brahmavarcasena me samtisthasva; yajñasya rdhim anu samtiṣthasva; upa te yajña namaḥ, upa te namaḥ, upa te namaḥ.
(gg) triṣ phalf-kriyāmāṇānām, yo nyango avaśisyate, raksasam bhāgadheyam, apas tat pravahatād itaḥ [20].
(hh) ulakhale musale yac ca sarpe, āśiśleṣa drṣadi yat kapale, avapruṣo viprusaḥ samya- jāmi; viśve deva havir idam juṣantām; yajñe ya vipruṣaḥ santi bahviḥ, agnau tāḥ sarvāḥ sviṣṭāḥ suhutā juhomi.
(ii) udyann adya mitramahaḥ, sapatnān me aninaśaḥ; divai 'nan vidyutā jahi; nimrocann adharan krdhi [21].
(jj) udyann adya vi no bhaja, pita pitrebhyo yathā; dirghāyutvasya he 'sise, tasya no dehi surya.
(kk) udyann adya mitramahaḥ, ārohann utta- rām divam, hrdrogam mama surya, harimaṇam ca nāśaya.
(ll) śukeṣu me harimaṇam, ropaṇākāsu dadh- masi [22], atho haridraveṣu me, harimanam nidadhmasi.
(mm) udagad ayam adityaḥ, visvena sahasā saha; dviṣantam mama randhayan, mo aham dviṣato radham.
(nn) yo naḥ śapad aśapataḥ, yaś ca naḥ śapataḥ sapāt, uṣas ca tasmai nimruk ca, sarvam papam samūhatām.
(oo) yo naḥ sapatno yo raṇaḥ, marto 'bhi- dasati devāḥ, idhmasye 'va prakṣayataḥ, ma tasyo 'cchesi kim cana.
(pp) avasṛṣṭaḥ parapata, śaro brahmasamsi- taḥ; gaccha 'mitrān praviśa; mai 'ṣām kam cano 'cchiṣaḥ [23].
Meanings
(a) "Do ye spread (blades of Darbha grass) around the fire, and surround it (with them),109 Let the fire, having been surrounded, profit the Sacrificer. The sap of the waters and of the herbs is of beautiful color. Let these (blades of
Darbha grass) be the miskas (the golden orna- ments) of the Sacrificer, yielding, like milk, the objects of his desire, there, in yonder (heavenly) world." 110
(b) "O lord of the earth, O lord of the world, O lord of the great creation! thee we choose as our Brahman." 111
(c) "I am the lord of the earth; I am the lord of the world; I am the lord of the great creation. Impelled by the god Savitar, I shall accomplish the duties of the priest-function.-O god Savitar, thee they choose here as Brhaspati, as the divine Brahman. This I announce to the Mind; the Mind announces it to the Gayatri; the Gayatri to the Tristubh; the Tristubh to the Jagati; the Jagati to the Anustubh; the Anustubh to the Pankti; the Pankti to Prajāpati; Prajāpati to
Brahman takes place immediately after the morning agnihotra has been offered, on the day of the chief oblations.
the Viśve Devāḥ; the Viśve Devāḥ to Brhaspati; Bṛhaspati to the Brahman (the Holy Power of the Sacred Word). (The three exclamations:) Bhūḥ, Bhuvaḥ, Suvaḥ are (i.e., represent) the Brahman. Brhaspati is the Brahman (i.e., the priest called Brahman) of the gods. I am (the Brahman) of men. O Bṛhaspati, protect the sacrifice." 112
(d) "Here I make a dwelling place for that one who for you, O gods, practices chastity. The wise one, the one who, in his heart, practices austerities, wanders as a messenger within the regions of men." 113
(e) "Four-tufted, well adorned, the young girl, with her face brilliant with clarified butter, (is) in the middle of the world. So, being adorned for great happiness, (O vedi,) do thou give to me, the Sacrificer, the objects of my desire." 114
(f) "Having become the earth, she (i.e., the vedi considered as a goddess) has increased her greatness; consequently the goddess causes the saps to grow. Fit for the sacrifice, they diffu- sively pervade the sacrifice and (increase) pros- perity; and the powerful waters here (diffusively pervade) the plants." 115
(g) "Of that one who, with his heart, with his mind, and with his speech, who, with the power of the sacred word of his payer, and with his
(h) "Soft as wool, the sacrificial strew, spread- ing itself, (is) a comfortable seat, agreeable to the gods to sit on. Do thou (, O sacrificial strew,) place me, the Sacrificer, in the heavenly world, at the summit of the firmament, in the highest sky. 117
(i) "Four-tufted, well adorned, the young girl (i.e., the vedi), with her face brilliant with clari- fied butter, clothes herself with the established rules (ie., prepares herself according to the established rules).118 So, being spread over (with sacrificial grass) for great happiness, (0 vedi,) do thou give to me, the Sacrificer, the ob- jects of my desire. For me, be gracious and helpful; for me, be soft and comfortable to sit on; for me, be rich in strength and rich in sap. For me, do thou cause sap and strength to prosper. For me, do thou cause the order of the Brah- maṇas, and fiery energy, to prosper; for me, do thou cause the order of the Ksatriyas, and force, to prosper; for me, do thou cause the order of the Vaiśyas, and cattle-breeding, to prosper. For me, do thou cause vital power and food to pros- per. For me,
do thou cause offspring and cattle to prosper.
(j) "At this my sacrifice, now once more, in order that it may not be disturbed, I lay the en- closing-sticks. Let the supporter, the one who holds fast, the one who supports better (than anyone else),-let Agni drive away the enemies from here." 120
I think that yajiya is not a nom, pl. masc. (yajñiyāḥ), but a nom. pl. neuter, and that of yanti means "they diffu- sively pervade." The verb is accented because it is the verb of the first of two antithetical clauses, the antithesis being indicated by ca .ca (cf. Macdonell, A Vedic Grammar for Students, 468); and the verb of the second clause is vi yanti understood (cf. ibid., 229). I think that, in the second clause, apah (nom. pl.) is the subject, and that osadhiḥ (acc. pl.) is the object of vi yanti understood.
deeds, is hostile to me, O gods! of that one who is hostile to me with his knowledge of sacred lore, and with his envious heart,-of that one, O Indra, I cut off the head with thy thunder- bolt.'
(k) "By means of the two vidhṛtis" I destroy my rivals, the rivals who have already been born and the ones who will be born. By means of the two supports of the order of the Vaisyas I dis- perse those (rivals); and I shall be at the head of my people, O gods!-Being the two supports of the order of the Vaisyas, driving away hostil- ity, every evil, and want, which is difficult to be destroyed, being two goddesses sitting in the world of good action, (O vidhṛtis,) you are sup- ports (dhrti), separations (vidhṛti), and self- supports (svadhṛti). Do support the vital breaths in me; do support offspring around me; do sup- port cattle around me."
(1) "This prastara is the supporter of both, the supporter of the fore-offerings and of the after- offerings. It supports the multiform kindling- sticks. On it I lay the sacrificial spoons.
(m) "Ascend, O juhu, the ways that lead to the gods, (the ways) whereon the firstborn ancient Rṣis (have gone).-Golden-winged, swift, and having a well-fed body, do thou bring me there where the wide spaces that belong to the pious
men are.124
(n) "With the upabhṛt I keep off my rivals, the rivals who have already been born and the ones who will be born. I will milk the sacrifice like a milch cow that yields much milk. May I be higher (than my rivals), and may my rivals be lower than myself." 125
(o) "Of that one who, being difficult to be put to death, with his speech, with his mind, with his heart, will be hostile to me, and will try to harm me, O Agni,-of that one the (bad) in- tent is here, underneath the dhruva. May I be higher (than my rivals), and may my rivals be lower than myself.” 126
(p) "Thou art the mighty bull, the son of the ones who abound in butter. With thy favorite name sit on thy favorite seat."
(q) "Kind to me, do thou sit down, comfort- ably seated, on the earth. Let me spread with offspring and cattle in the heavenly world. Do thou sit down in heaven, on earth, and in the atmosphere. May I be higher (than my rivals), and may my rivals be lower than myself." 128
(r) "This sthālī (this earthen vessel), full of clarified butter, is a spring with an uninterrupted (flowing of) fluid, and with a hundred streams, thanks to the protection of the Maruts." 199
(s) "Thou art the sacrifice, supported from all sides. Let the past and the future support me from all sides. Let me have a hundred wishes, and let me have a thousand joys in food and in cattle. Thou art Prajapati, supported from all sides. Let the past and the future support me from all sides. Let me have a hundred wishes, and let me have a thousand joys in food and in cattle." 120
(t) "This is manly strength, (it is) the beverage of immortality, (it is) manly power. With this, the cows attended Indra. With this, O gods, do you help me here. May I acquire invigorating sap and strength, and glory, and power, and vigor. Let the cooked (milk) abide in me.131
(u) "Here is that bright honey, rich in invigor- ating power, which went to the earth, (and) entered it, (that bright honey) by means of which Prajapati poured strength into Indra, by means of which, from above, he nourished (and strengthened) the Great Indra. (So) let the sour milk nourish (and strengthen) me." **
(v) "This veda found out the earth, that was hidden in an inaccessible place, in the lowest depths. Let it find a free space for the Sacri- ficer. Let the very busy one (i.e., the veda) make the sacrifice free from defect." 13
(w) "This sacrifice, rich in offerings, has sat down in readiness together with the Rc (the stanza), the Saman (the melody), the Yajus (the sacrificial formula), and the deities. By it may we conquer free spaces. May I obtain the friendship of Indra, and immortality." 134
(x) "That one who to us, to me, the Sacrificer, would wish deficiency here at this sacrifice, that one let Indra and Agni drive away from the world. May I obtain progeny rich in manly
sons.135
(y) “O Agni, conqueror of invigorating power, thee who art about to hasten towards invigorat- ing power, and who art about to conquer invigor- ating power, thee who art rich in invigorating power, thee the conqueror of invigorating power, thee I sweep for the conquest of invigorating power, thee Agni, the eater of food,-for food (ie., in order that I may obtain food)." 188
Father Heaven is called hither; may Father Heaven call me. Agni (is called hither) on account of his function of Agnidhra, (and may he call me,) for long life, for vital power, for life, for merit (i.e., in order that I may obtain long life, vital power, life, and merit).-Mother Earth is called hither; may Mother Earth call me. Agni (is called hither) on account of his function of Agnidhra, (and may he call me,) for long life, for vital power, for life, for merit.
FootNotes
109. According to Sayana, these words are addressed to the blades of Darbha grass; but they may be an order given by the Adhvaryu to his assistants. Apastamba says that this mantra is a praiṣa.
110. According to Ap. 1.14.12, this formula should be re- cited by the Adhvaryu when, at the new-moon sacrifice, on the day before the day of the chief offerings, after the milking of the cow that yields the milk for the sāmnāyya- offering, he spreads sacrificial grass around the three sacred fires.
111. According to Ap. 3.18.2, it is with this formula that According to Katyayana 2.1.18, the choosing of the the Sacrificer formally chooses the priest called Brahman.
112. According to Ap. 3.18.3-4, these formulas should be muttered by the Brahman immediately after he has been chosen by the Sacrificer.
113. According to Ap. 4.5.3 (cf. Ap. 2.1.8), this formula should be uttered by the Sacrificer when, at the time of the preparation of the vedi, the Agnidhra, with both hands, presses, on the utkara, the loose earth that he has received from the Adhvaryu.-The exact meaning of the formula is not clear. I suppose that the words "that one who practices chastity, the wise one," etc. designate the Agnidhra, whose seat is situated near the utkara.
114. According to Ap. 4.5.1, this formula should be recited by the Sacrificer when, before the stambayajus ceremony (cf. Tait.-Br. 3.2.9), the Adhvaryu touches three times, with the veda, the place where the vedi is to be prepared (cf. Ap. 2.1.3).
115. According to Ap. 4.5.5, this formula should be recited by the Sacrificer while the vedi is being prepared.-Caland translated yajñiyā vajñam vi ca yanti "die zum Opfer tauglichen Mānner lesen das Opfer aus," as if we should read vicayanti. But the reading of the Tait.-Br. is vi ca yanti, and that is also the reading of Sayana's commentary.
116. According to Ap. 4.5.2, this formula should be recited by the Sacrificer when, at the time of the preparation of the vedi, the Adhvaryu takes up the (first) grass-bush called stambayajus (cf. Tait.-Br. 3.2.9.d).-iṣnatā: This is the instr. sing. of the pres. part. of is "to desire" conjugated according to the nd- class. C. RV. 1.61.13 and 10.61.5.- Sāyaṇa explains: hrdayene 'snatai "ṣayabilene 'dam dhanā- dikam mamai 'va bhūyad ity evamrūpena kṛdayena.
117. According to Ap. 4.5.5, this formula should be recited by the Sacrificer over the sacrificial grass when the Agnidhra (or the Adhvaryu) puts it down, along with fuel, north of the Āhavanīya fire. Cf. Ap. 2.3.17 and Tait.-Br. 3.2.10.c.
118. Cf. Pischel und Geldner, Vedische Studien, 1,305.
119. According to Ap. 4.6.2, these formulas should be re- cited over the vedi by the Sacrificer when it is spread over with sacrificial grass. Cf. Tait.-Br. 3.3.6.g.
120. According to Ap. 4.6.3, this formula should be recited by the Sacrificer when the three enclosing-sticks have been put around the Āhavanīya fire. Cf. Tait.-Br. 3.3.7.a and Ap. 2.9.5.
121. The vidhṛtis are the two stalks of Darbha grass which are used for separating the sacrificial strew from the prastara, i.e., the handful of sacrificial grass that represents the Sacrificer.
122. According to Ap. 4.6.5, these formulas should be re- cited by the Sacrificer when the two vidhṛtis are placed by the Adhvaryu in the middle of the vedi. C. Tait.-Br. 3.3.6.j and Āp. 2.9.13.
123. According to Ap. 4.7.1, this formula should be recited over the prastara by the Sacrificer when the Adhvaryu puts the prastara on the vidhṛtis. Cf. Tait.-Br. 3.3.6.j and Ap. 2.9.13.
124. According to Ap. 4.7.2, this formula should be recited over the juhu by the Sacrificer when the Adhvaryu puts it on the prastara. C. Tait.-Br. 3.3.6.k and Ap. 2.9.15.
125. According to Ap. 4.7.2, this formula should be recited over the upabhrt by the Sacrificer when the Adhvaryu puts it on the prastara. Cf. Ap. 2.9.15.
126. According to Ap. 4.7.2, this formula should be recited over the dhruva by the Sacrificer when the Adhvaryu puts it on the prastara. Cf. Ap. 2.9.15.
127. According to Ap. 2.10.3, this formula should be uttered by the Adhvaryu when he places the srupa south or north of the juhu, after he has put the juhu, the upabhṛt and the dhruvd on the prastara.-The sruva is addressed. The favorite name of the sruve probably is "son of the ones who abound in butter." C. Tait.-Br. 3.3.6.k.
128. According to Ap. 4.7.2, this formula should be recited by the Sacrificer when the Adhvaryu places the srus on the prastara. Cf. Ap. 2.10.3.-The exact meaning of prathayi prajayā paśubhiḥ is doubtful because prathayi is an irregular form. It may be an irregular form of the third pers. sing. injunctive passive of prathayati, and in that case the literal translation would be "let it be spread with offspring and cattle," ie., "let spreading with off- spring and cattle take place (for me). But I think that it is to be considered as a form of the first person sing. injunctive middle of prathayati. Sāyaṇa explains prathayi by prathitaḥ syām. Cf. TS. 2.1.2.3: pratheya paśubkiḥ,
129. According to Ap. 4.7.2 and the commentary of Rudradatta, this formula should be recited over the ajyasthali by the Sacrificer when the Adhvaryu places it (near the sacrificial spoons).
130. According to Ap. 4.8.2, with these formulas, the Sacrificer should touch the sacrificial cake which is assigned to Agni, and which has been placed within the vedi by the Adhvaryu; or, with the same formulas, he should touch all the oblations.
131. According to Ap. 4.8.3, with this formula, the Sacri- ficer should touch the cooked sweet milk of the samnayya- offering when that sweet milk is placed by the Adhvaryu, along with the sour milk of that offering, north of the sacrificial spoons. Cf. Ap. 2.11.8.
132. According to Ap. 4.8.3, with this formula, the Sacri- ficer should touch the sour milk of the sanayya-offering, when that sour milk is placed by the Adhvaryu north of the sacrificial spoons.-The expression "that bright honey" designates the sour milk. It is said that it entered the earth, because it has been poured into an earthen vessel. The exact meaning of vajinivat is not certain.
133. According to Ap. 2.11.10, this formula should be uttered by the Adhvaryu when, before the recitation of the sāmidheni stanzas by the Hotar, he places the veda (i.e., the bunch of strong grass that is used for sweeping the fire places, etc.) either to the east or to the north of the dhruvā.
134. According to Ap. 4.8.4, with this formula the Sacrificer should touch all offerings (i.e., the sacrificial cakes and the other offerings) when they all have been placed within the vedi by the Adhvaryu.
135. According to Ap. 4.8.5, with this formula, the Sacri- ficer should touch the sacrificial cake assigned to Indra and Agni.
136. This formula should be recited by the Agnidhra when he sweeps the three enclosing-sticks of the Āhavanīya fire after the first āghāra. Cf. Ap. 2.3.1. Cf. Tait.-Br. 3.3.7.d. -Caland translated: "O Agni, der du den Sieg davon. trāgest," etc. Certainly the word vaja sometimes may be translated by "the prize of victory" or even by "victory." But I believe that this is a secondary meaning. I think that the original meaning of the word is "invigorating power," and that this original meaning should be main- tained here as in many other passages. My opinion is based on the following reasons: (1) it is certain that vaja is etymologically related with Sk. ugro and ojas, and with Lat, augeo and vigor; (2) in most of the commentaries vaja is explained by the word anna, and this explanation is already to be found in the TS (2.5.7.2) and in the Sat.-Br. (1.4.1.9); (3) it seems to me that when Agni, the eater of food, is invoked in order to obtain food, it is more natural to call him "the conqueror of invigorating power" than "the conqueror of the prize of victory." Cf. Gonda, Epithets in the Rgveda, 145.
(aa) "Let the mind enjoy the light, (let it enjoy) the clarified butter. enjoy) the clarified butter. Let it unite (the parts of) the sacrifice (if it is) interrupted. Let Brhaspati perform this (sacrifice) of ours. Let the Viśve Devāḥ rejoice here." 138
(bb) "Of that one whom I cut off from thee, O
Agni, or (by whom) I was abused while I was engaged (in the sacrifice) (?),-of that one, O gods, do you cut down the offspring and the foundation.-O Agni, of that one who is hostile to us, whether he be a man of our own kin or a foreigner, of that one, just as of fuel that burns up, may nothing be left.-The one who hates O Jātavedas, the one whom I hate and who
me, hates me, those whom I hate and who hate me, do thou burn them all up, O Agni."
FootNotes
137. According to Ap. 4.11.2, the Sacrificer should recite these two formulas, as special formulas, when he touches that part of the sacrificial cake which is assigned to the Agnidhra (and which is called the ṣadavalta). C. Tait.- Br. 3.3.8.e and f.-agnir agnidhrāt. Caland translated: "Agni (bin ich) aus Kraft des Agnidhra-dienst." And Eggeling translated the corresponding passage of the Sat.- Br. "Agni (am I) by virtue of my Agnidhraship." But it seems difficult to admit that the most important words of the sentence, namely "I am," should have been omitted by ellipsis; and I prefer to believe, with Sayana, that the words upahutaḥ and upahvayatām of the preceding sentence are understood. In a rite that concerns the Agnidhra, it is quite natural that Agni should be invoked, and that it should be said that he is called because he is the Agnidhra (of the gods). C. RV. 2.1.2 and 10.91.10.
138. According to Ap. 3.3.2, this formula should be recited when, after eating the ida, the Hotar, the Adhvaryu, the Brahman, the Agnidhra, and the Sacrificer purify them- selves with water inside the vedi. According to Baudh. 3.18, only the Sacrificer should recite the formula.
Meanings
(cc) "O Agni, conqueror of invigorating power, thee who hast hastened towards invigorating power, and who hast conquered invigorating power, thee who art rich in invigorating power, thee the conqueror of invigorating power, thee I sweep for the conquest of invigorating power, thee, Agni, the eater of food,--for food (i.e., in order that I may obtain food)." 140
(dd) "Let the vedi, the sacrificial strew, the cooked sacrificial substance, the fuel, the en- closing-sticks, the sacrificial spoons, the clarified butter, the sacrifice, the stanzas, the sacrificial formulas, and the exclamations vaṣat,-(and) the bowings (ie., the favorable dispositions) (of all those things) bow to me, after the cord used for fastening the fuel together has been offered (i.e., thrown on the Āhavanīya fire)." 141
(ee) "From heaven a post has been stretched down; out of the earth it has risen. By means of that, which consists of a thousand parts, we cause the one who hates us to suffer pain. Let the one who hates me suffer much pain. (But) I, O plant, may I not suffer (any) pain." 142
(ff) "O sacrifice! Homage to thee, O sacri- fice! Homage and homage to thee, O sacrifice!- Do thou come to a conclusion, for me, with that which is propitious. Do thou come to a con- clusion, for me, with that which is pleasant. Do thou come to a conclusion, for me, with pre- eminence in holiness. Do thou come to a con- clusion after complete success of the sacrifice.-
FootNotes
139. According to Ap. 4.11.5, these formulas should be recited by the Sacrificer when the kindling-stick that has been set apart for the after-offerings, is put on the Ahava- niya fire. The meaning of aham vā kṣipitas caran is very doubtful. Caland supposed that the text is corrupt, and did not translate it.-Sayapa explains prakṣayataḥ by pradāhena kṣiyamāṇasya, and Caland translated it by "wegschwindend"; but prakṣāyatab is certainly not from pra-kṣi "to destroy"; it is from pra-kąd "to burn up," "to be consumed."
140. This formula should be recited by the Agnidhra when he sweeps the three enclosing-sticks of the Āhavanīya fire before the after-offerings take place. Cf. Ap. 3. 4. 7. Cf. Tait.-Br. 3.3.8.h. See my note on 3.7.6.y.
141. According to Ap. 4.11.6, this formula should be recited by the Sacrificer over the cord used for fastening the fuel together, when, at the time of the after-offerings, that cord is thrown on the Āhavanīya fire.
142. According to Ap. 4.12.8, this formula should be re- cited by the Sacrificer when, after the sūktavāka but before the samyuvāka, the Adhvaryu throws on the fire the blade of Darbha grass which he already has taken from the prastara and set apart. Cf. Ap. 3.6.5 and 3.7.5.
33
Let homage to thee come, O sacrifice; let homage to thee come; let homage to thee come!" 148
Meanings
(gg) "That which, of the thrice cleansed grains, remains adhering, let the waters carry that off from here as the share of the Rak- ṣases.
** 144
(hh) "That which has stuck to the mortar, to the pestle, and to the winnowing basket, to the lower mill-stone, and to the potsherd, the dropped particles (of flour), the dropped and scattered particles (of flour), (all that) I offer together. Let the Viśve Devāḥ enjoy this oblation. The many dropped and scattered particles, (dropped) in (the course of) the sacrifice, I offer them all, well offered, well presented as an oblation, in the fire." 145
(ii) "Rising today, O thou who hast the might of Mitra, thou hast destroyed my rivals. By day, do thou beat them with thy flashing light. Going down, put them down (i.e., cause them to fall down)." 14
(jj) "Rising today, do thou distribute (thy gifts) to us like a father to his sons. Thou certainly disposest of long-livedness; give us thereof, O Sun!"*
(kk) "Rising today, O thou who hast the might of Mitra, (and) ascending the higher sky, do thou drive away my heart-disease and my jaundice."
(ll) "Into the parrots and into the ropaṇākās we lay my jaundice; and also into the haridravas we lay my jaundice down." 147
(mm) "The sun here has risen with all his might, delivering my enemy into my hands. May I not fall into the hands of my enemy.
(nn) "Whoever shall curse us when we do not curse (him), and whoever shall curse us when we curse (him), to him let Morning and Evening bring every evil.'
(00) "Of that one who is our rival, who, (as) a fighter, a mortal, tries to harm us, O gods, of that one, just as of fuel that burns up, may nothing be left." 148
(pp) "Having been let loose, fly forward, (like) an arrow, sharpened by the Brahman (i.e., by the holy power of the sacred word). Go to our enemies and enter them. Do not spare anyone of them." 149
FootNotes
143. According to Ap. 4.12.10, these formulas should be uttered by the Sacrificer while the Hotar recites the samyuvāka, i.e., the invocation of health and wealth. Cf. Tait. Br. 3.3.8.1 and 3.5.11.
144. According to Ap. 1.21.2, this formula should be re- cited by the Adhvaryu when, after having washed the cleansed rice-grains for the preparation of the sacrificial cakes, he pours out the wash-water on the utkara (ie., on the heap of rubbish).--Since apaḥ may be a nominative or a vocative, it is impossible to decide whether the im- perative pra vahatad should be interpreted as a second or a third person plural. Caland translated it as a third person plural, but, according to Sayana it is a second person; he explains: he, apaḥ... pravahatat prakarṣeṇā 'nyatra nayata. Cf. apaḥ deveṣu nah sukṛto brūtāt: "ye waters, announce us to the gods as well-doers.
145. According to Ap. 3.10.1, these formulas should be recited by the Adhvaryu when, immediately after or before offering the chaff produced by the husking of the rice, he offers, with clarified butter, in the Daksināgni, some of the particles of flour which remained stuck to the implements of the sacrifice.
146. According to Ap. 4.15.1, this stanza and the five following ones should be recited by the Sacrificer when, after the ceremony of the Vispu-steps, at the end of the sacrifice, he pays reverence to the sun. Before reciting these stanzas he should recite TS. 1.6.6.a-e.
147. The ropanākās and the hāridravas are birds.
148. According to Ap. 4.16.1, this stanza should be recited by the Sacrificer when, after having paid reverence to the Sun, he pays reverence to the Āhavanīya fire. Before reciting this stanza, however, he should recite TS. 1.6.6.k.
149. According to Ap. 3.14.3, this stanza may be recited by the Adhvaryu instead of the formulas "I expel that so and so from his home," etc. (Tait.-Br. 3.3.11.3-4), when he hides the poking-stick in the utkara. Cf. Tait.-Br. 3.3.11.a and b.
150. Cf. RV. 10.37.12.
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3.7.11
Mantras
(a) brahma pratistha manaso brahma vācaḥ, brahma yajñānāṁ haviṣām ajyasya; atiriktam karmano yac ca hinam, yajñaḥ parvāṇi pratirann eti kalpayan; svahākṛtā "hutir etu devan.
(b) aśrāvitam atyaśrāvitam, vaṣatkṛtam aty- anūktam ca yajñe, atiriktam karmano yac ca hīnam, yajñaḥ parvāṇi pratirann eti kalpayan; svahākrta "hutir etu devan [1].
(c) yad vo devā atipādāyāni, vācā cit praya- tam devahedanam, arayo asmaṁ (corr.: arāvā yo 'smam)150 abhi ducchunayate, anyatra 'sman marutas tan nidhetana.
(d) tatam ma a 'pas tad u tāyate punah, svadiṣṭhā dhītir ucathaya śasyate; ayam sa- mudra uta viśvabhesajab; svahākṛtasya sam u trpṇuta rbhuvah.
(e) ud vayam tamasas pari [jyotis pasyanta uttaram, devam devatra suryam aganma jyotir uttamam].
(†) ud u tyam [jātavedasam devam vahanti ketavaḥ, dree viśvāya suryam].
(g) citrām [devānām ud agād anīkam cakṣur mitrasya varuṇasya 'gneḥ, apra dyavapṛthivi antarikṣam surya atma jagatas tasthusas ca] [2].
(h) imam me varuna [śrudhi havam adya ca mṛdaya, tvam avasyur a cake].
(i) tat tvā yāmi [brāhmaṇā vandamānas tad āśāste yajamāno havirbhiḥ, aheḍamāno varune 'ha bodhy urusamsa ma na ayuḥ pramosiḥ].
()tvam no agne [varuṇasya vidvan devasya hedo 'va yāsisiṣṭhāḥ, yajiṣṭho vahnitamaḥ so- Sucāno viśvā dveṣāṁsi pra mumugdhy asmat].
(k) sa tvam no agne ['vamo bhavo 'tf ne- diṣtho asya uṣaso vyuṣṭau, ava yakṣva no varuṇam rarāṇo vihi mṛḍīkaṁ suhavo na edhi]. (1) tvam agne aya 'si, [aya san manasa hitaḥ, aya san havyam ūhise, aya no dhehi bheṣajam]. (m) prajāpate [na tvad etany anyo viśvā jatani pari ta babhūva, yatkāmās te juhumas tan no astu vayaṁ syāma patayo rayīṇām].
(n) imam jivebhyaḥ paridhim dadhāmi, mai 'sam nu gād aparo ardham etam, śatam jīvantu saradaḥ purūcfb, tiro mṛtyum dadhatām parvatena.bheṣajam duristyai svaha, niskṛtyai
(0) istebhyaḥ svaha, vaṣad aniṣṭebhyaḥ svaha, svaha, daurārddhyai svaha, daivibhyas tanabhyaḥ svaha [3], fddhyai svaha, samṛddhyai svaha.
(p) yata indra bhayamahe, tato no abhayam krdhi, maghavañ chagdhi tava tan na utaye, vi dviso vi mfdho jahi.
(q) svastida viśas patiḥ, vṛtraha vimṛdho vasi, vfse 'ndraḥ pura etu naḥ, svastida abha- yamkaraḥ.
(r) abhir girbhir yad ato na unam [4], apyayaya harivo vardhamanaḥ, yada stotfbhyo mahi gotra rujasi, bhūyiṣṭhabhajo adha te
syāma.
(s) anājñātam yad ajñātam, yajñasya kriyate mithu, agne tad asya kalpaya, tvam hi vettha yathātatham.
(t) puruṣasammito yajñaḥ, yajñaḥ puruṣa- sammitaḥ, agne tad asya kalpaya, tvaṁ hi vettha yathatatham.
(u) yat pakatra manasa dinadakṣa na, ya- jñasya manvate martāsaḥ, agnis tad dhota kratuvid vijānan, yajiṣṭho devam ṛtuśo yajāti [5].
Meanings
[This chapter contains the formulas which the Adhvaryu should recite when, just before the oblation which is called samiṣtayajus, and which may be considered as the conclusive ceremony of the sacrifice, he offers the libations called sarva prāyaścittāni (atonements for everything). According to Sāyaṇa's commentary, the number of these formulas is 28. In the corresponding passage of Apastamba (Ap. 3.11.2-3.13.1.a),however, the number of the formulas to be this, the Sacrificer prays with his offerings. Be recited on this occasion is 38.]
(a) "The Brahman (the holy power of the sacred word) is the foundation of the mind; the Brahman is the foundation of speech; the Brah- man is the foundation of sacrifices, of oblations, and of the clarified butter (offered to the gods). That which of the religious performance is super- fluous, and that which is insufficient, the sacri- fice, extending its joints, sets that in order.
Let the oblation offered with the exclamation svāhā go to the gods."
(b) "The call (i.e., the call addressed to the
here, not angry, O Varuna. O far-ruling one, do thou not take away our life." 156
(j) "Mayest thou, O Agni, knowing (how to do it), avert from us the wrath of the god Varuṇa. Being the best worshipper, the best carrier (of the oblations), do thou, flaming brightly, free us from all hostilities." 157
(k) "So, O Agni, be nearest to us with thy help, nearest (to us) at the (first) gleam of this dawn. Do thou, for us, appease Varuna by sacrifice, bestowing (thy gifts) (on him). Show compassion. Be thou, for us, easily to be won
Agnidhra by the Adhvaryu), (if it is) excessively by invocation." 158
lengthened, and the exclamation vaṣat (i.e., the exclamation vaṣat uttered by the Hotar at the end of the oblation-formula), (if it is) excessively loud, at the sacrifice, that which of the religious performance is superfluous, and that which is insufficient, the sacrifice, extending its joints,
sets that in order. Let the oblation offered with the exclamation svāhā go to the gods."
(c) "If I do commit an offense against you, O gods, an offense against the gods, caused by
any word, do you put that, O Maruts, on another than ourselves, on the one who, being envious, wishes to harm us."
(d) "My work has been accomplished; it will be accomplished again. The sweetest pious thought is expressed for praise. This is an ocean, and it contains all remedies. Refresh yourselves, O Rbhus, with the oblation that is offered with the exclamation svāhā." 151
(e) "Gazing on the higher light, on Sūrya (the Sun), a god among the gods, we, from darkness, have come to the highest light." 152
(f) "His rays bear him upwards, the all-knowing god, Surya (the Sun), that all may look at him." 153
(g) "The radiant face of the gods has risen, the eye of Mitra, Varuna, and Agni. He has filled the sky and the earth, and the atmosphere, -Surya (the Sun), the soul of all that moves and stands." 154
(h) "Hear this my call, O Varuna, and be merciful today. Desirous of help, I long for thee.
(i) "This I implore of thee, worshipping thee with the holy power of the sacred word.
Footnotes
151. Cf. RV, 1.110.1.
152. RV. 1.50.10.
153. RV. 1.50.1.
154. RV. 1.115.1.
155. RV. 1.25.19.
Meanings
(1) "Thou art agile, O Agni. Being agile, (thou art) impelled by the mind. Being agile, thou give us remedy." thou carriest the oblation. (Being) agile, do
(m) "O Prajapati, none other than thou en object of desire we sacrifice to thee, let that be compasseth all these creatures. For whatever
ours. May we be lords of riches." 159
(n) "This fence I put for the living. Let not another of them go now to that side (of it). May Let them shut out death from themselves by a mountain." 100
they live a hundred full autumns.
(o) "To those to whom the sacrifice has been offered, svāhā!-Vaṣaṭ! To those to whom the To the sacrificial act that has been badly per- sacrifice has not been offered, svāhā!-Remedy! formed, svāhā!--To restoration, svāhā!-To want of success, svāhā!-To the divine bodies, svāhā! To success, svāhā!-To complete suc- cess, svāhā!"
(p) "From what we fear, O Indra, give us absence of fear. O generous one, be able to accomplish that (deed) of thee for our help. Do thou destroy our enemies; do thou destroy our scorners. 161
(q) "Let the giver of well-being, the lord of the the people, the slayer of Vṛtra, the god who wards. off the scorners, the powerful, the bull Indra, go in front of us, giving well-being, procuring security." 12
(r) "Whatever of this (sacrifice) of ours has been deficient, do thou cause that to swell, O god with the bay horses, being strengthened by these songs. When, for thy praisers, thou breakest open the great stables, then may we receive the greatest share."
(s) "Whatever of the sacrifice, unknowingly or knowingly, is performed in the wrong way, that of this (sacrifice), O Agni, do thou set in order, for thou knowest what is right."
(t) "As great as the man is, is the sacrifice. The sacrifice is as great as the man is. (What- ever of this sacrifice is performed in the wrong way,) that of this (sacrifice), O Agni, do thou set in order, for thou knowest what is right.
(u) "What of the sacrifice, men, in their sim- plicity, being weak-minded, do not understand, Agni, the wise Hotar, knowing that, (and being) most skilled to offer, will duly offer to the gods." gods." 168
FootNotes
156. RV. 1.24.11.
157. RV. 4.1.4.
158. RV. 4.1.5.
159. RV. 10.121.10.
160. Cf. RV, 10.18.4; AV. 12.2.23; Sat.-Br. 1.3.8.4.
161. C. AV. 19.15.1.
162. C. RV. 10.152.2. C. AV. 1.21.1.
163. RV. 10.2.5.
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