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The translation of the seven anuvākas of the seventh Prapāṭhaka that deal with the Pūrṇamāsa and Darśa iṣṭi-s commences now. The first three anuvākas of this Prapāṭhaka contain mantra and brāhmaṇas referring to the prāyaścitta-s for mistakes [lopa] and mishaps [doṣa-s] that may occur at these iṣṭi-s. The three following ones constitute a collection of mantras (stanzas) that should be recited at the Pūrṇamāsa and Darśa iṣṭi-s. These mantras are found in the Tait.-Br. and in the Śrautasūtra of Āpastamba. Most of these should be recited by the Yajamāna or the Adhvaryu, but some of them are to be recited by the Āgnīdhra or other r̥tvik-s, and some by the wife [patnī] of the Yajamāna. The last of the anuvākas that deal with the Pūrṇamāsa and Darśa iṣṭi-s is 3.7.11. It contains the twenty-eight mantras which the Adhvaryu should recite when, at the end of the iṣṭi, he offers the sarvaprāyaścittāni, i.e., the libations of atonement for every-thing.

The letters (a), (b), (c), etc., indicate the subdivisions - mantras in anuvaka-s.
The summary of the prakriya [rites] of the Pūrṇamāsa and Darśa iṣṭi-s, according to Āpastamba is given in the Appendix - Tait.-Br. 3,2

The Pūrṇamāsa and Darśa iṣṭi-s

CONTENTS

Abbreviations
3.7.1 - Ritual and theological explanations referring to the atonement-rites for mistakes and mishaps that may occur at the Pūrṇamāsa and Darśa Iṣṭi-s
3.7.2 - Idem

Abbreviations

3.7.1

[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.]

Mantra, Meanings and the Footnotes
sarvān vā ēṣōägnau kāmānpravēśayati . yōägnīnanvādhāya vratamupaiti . sayadaniṣṭvā prayāyāt . akāmaprītā ēnaṅkāmā nānuprayāyuḥ . atējā avīryassyāt . sa juhuyāt . tubhyantā aṅgirastama . viśvāssukhṣitaya pṛthak . agnē kāmāya yēmira iti . kāmānēvāsmindadhāti (1)
(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 iṣṭi, 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(Footnote - RV.8.43.18. Cf. TS. 1.3.14.3.) (Consequently) he (ie., Agni) puts into him (i.e., the Yajamāna) 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.²(Footnote - Cf. Ap. 9.1.8)

kāmaprītā ēnaṅkāmā anu prayānti . tējasvī vīryāvānbhavati . santatirvā ēṣā yajñasya . yōägnīnanvādhāya vratamupaiti . sa yadudvāyati . vicchittirēvāsya sā . taṃ prāñcamuddhṛtya . manasōpatiṣṭhēta . manō vai prajāpatiḥ . prājāpatyō yajñaḥ (2)
(b) This is indeed the continuity of the iṣṭi 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 iṣṭi). (Therefore, in that case,) having carried (again) that (fire) forwards, he (the Adhvaryu, acting for the Yajamāna,) should worship it with the mind. Verily Prajapati is the mind, and the iṣṭi is derived from Prajāpati. (Consequently, by worshipping the fire with the mind,) he (re-)establishes the continuity of the iṣṭi by means of the mind. He says: "Existence (bhuh)." Verily Prajapati is the one who has come into (real) existence (bhūtaḥ). (Consequently) he (the Yajamāna) obtains pros- perity (bhutim).³(Footnote - 3.Cf. Ap. 9.1.11.)

manasaiva yajña santanōti . bhūrityāha . bhūtō vai prajāpatiḥ . bhūtimēvōpaiti . vi vā ēṣa indriyēṇa vīryēṇardhyatē . yasyāhitāgnēragnirapakhṣāyati . yāvacchamyayā pravidhyēt . yadi tāvadapakhṣāyēt . ta saṃbharēt . idanta ēkaṃ para uta ēkam (3)
(c) Verily an Ahitagni (i.e., a Yajamāna 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.⁴(Footnote - CF. RV. 10.56.1 and AV. 18.1.7)" (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.⁵(Footnote - 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 iṣṭi because the samnayya-offering at the new-moon iṣṭi is connected with the performance of the agnihotra)

tṛtīyēna jyōtiṣā savviṁśasva . savvēṁśanastanuvai cārurēdhi . priyē dēvānāṃ paramē janitra iti . brahmaṇaivaina saṃbharati . saiva tata prāyaścittiḥ . yadi parastarāmapakhṣāyēt . anuprayāyāvasyēt . sō ēva tata prāyaścittiḥ . ōṣadhīrvā ētasya paśūnpaya praviśati . yasya haviṣē vathsā apākṛtā dhayanti (4)
(d) If it (ie., the fire) should fall, while burning, at a greater distance, he (the Yajamāna) should go after that, and settle (there where the fire has fallen). This indeed is the atonement-rite for that.⁶(Footnote - According to Ap. 9.1.18-19, the Adhvaryu, acting for the Yajamāna, should offer, there where the fire has fallen, a sacrificial cake on eight potsherds to Agni Pathikṛt (ie., Agni who prepares the way).

tān yadduhyāt . yātayāmnā haviṣā yajēta . yanna duhyāt . yajñaparurantariyāt . vāyavyāyyaṁvāgūnnirvapēt . vāyurvai payasa pradāpayitā . sa ēvāsmai paya pradāpayati . payō vā ōṣadhayaḥ . paya payaḥ . payasaivāsmai payōävarundhē (5)
(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 Yajamāna,) should milk them (i.e., the cows) (in order to get the milk for the samnayya-offering of the new-moon iṣṭi), he would iṣṭi 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 iṣṭi. of the iṣṭi. (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 Yajamāna). (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 Yajamāna). 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 iṣṭi). This is the atonement-rite for that.⁷(Footnote - Cf. Ap. 9.1.23-24

athōttarasmai haviṣē vathsānapākuryāt . saiva tata prāyaścittiḥ . anyatarān vā ēṣa dēvānbhāgadhēyēna vyardhayati . yē yajamānasya sāyaṅgṛhamā gacchanti . yasya sāyandugdha havirārtimārcchati . indrāya vrīhīnnirupyōpa vasēt . payō vā ōṣadhayaḥ . paya ēvārabhya gṛhītvōpa vasati . yatprātassyāt . tacchṛtaṅkuryāt (6) athētara aindra purōḍāśassyāt . indriyē ēvāsmai samīcī dadhāti . payō vā ōṣadhayaḥ . paya payaḥ . payasaivāsmai payōävarundhē . athōttarasmai haviṣē vathsānapākuryāt . saiva tata prāyaścittiḥ . ubhayān vā ēṣa dēvānbhāgadhēyēna vyardhayati . yē yajamānasya sāyañca prātaśca gṛhamā gacchanti . yasyōbhaya havirārtimārcchati (7)
(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 Yajamāna 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 Yajamāna, 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 Yajamāna) 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 Yajamāna). 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 iṣṭi). This is the atonement-rite for that.⁸(Footnote - Cf. Ap. 9.1.25-28.)

aindraṃ pañcaśarāvamōdanannirvapēt . agniṃ dēvatānāṃ prathamayyaṁjēt . agnimukhā ēva dēvatā prīṇāti . agnivvāṁ anvanyā dēvatāḥ . indramanvanyāḥ . tā ēvōbhayī prīṇāti . payō vā ōṣadhayaḥ . paya payaḥ . payasaivāsmai payōävarundhē . athōttarasmai haviṣē vathsānapākuryāt (8)
(g) Verily he deprives of their share both (groups of gods), (namely) those who come to the house of the Yajamāna 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 Yajamāna,) should offer a porridge of rice, of five Sarāvas,⁹(Footnote - The śarāva is a measure of capacity. The word may be translated by "panful") 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 Yajamāna). 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 iṣṭi). This is the atonement- rite for that.¹⁰(Footnote - 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.

saiva tata prāyaścittiḥ . ardhō vā ētasya yajñasya mīyatē . yasya vratyēähanpatnyanālambhukā bhavati . tāmaparudhya yajēta . sarvēṇaiva yajñēna yajatē . tāmiṣṭvōpa hvayēta . amūhamasmi . sā tvam . dyauraham . pṛthivī tvam . sāmāham . ṛktvam . tāvēhi saṃbhavāva . saha rētō dadhāvahai . pusē putrāya vēttavai . rāyaspōṣāya suprajāstvāya suvīryāyēti . ardha ēvaināmupa hvayatē . saiva tata prāyaścittiḥ (9)
(h) Verily one-half is lost of the iṣṭi of that (ie., on the day before the performance of the one whose wife, on the day of the religious vow iṣṭi) is untouchable (because she is men- struating). (Consequently, in that case,) he (the Yajamāna) should perform the iṣṭi (only) after having kept her away (from the place of the iṣṭi). (Nevertheless) he per- forms the whole iṣṭi. (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)¹¹(Footnote - 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.
. 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. 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 iṣṭi becomes whole). This is the atonement-rite for that.¹²(Footnote - Cf. Ap. 9.2.1-3).

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