Seven Anuvākas of the Seventh Prapathaka of the Third Kanda of the Taittiriya-Brāhmaṇa with Translation
( TB - 3.7.7-10 AND 3.7.12-14 )
ABBREVIATIONS
Ap. Apastamba-Śrautasūtra. AV. Atharvaveda-Samhita.
Rgveda-Samhita. Satapatha-Brāhmaṇa. Taittiriya-Brāhmaṇa. Taittiriya-Samhitā.
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3.7.7
Mantra
(a) sakṣe 'dam pasya; vidhartar idam paśya; nake 'dam paśya.-ramatiḥ paniṣṭhā, rtam varṣiṣtham, amfta yany ahuḥ.-saryo variṣṭho akṣabhir vibhāti, anu dyavāpṛthivf devaputre.
(b) dīksā 'si tapaso yoniḥ; tapo 'si brahmano yoniḥ [1]; brahma 'si kṣatrasya yoniḥ; kṣatram asy rtasya yoniḥ; rtam asi bhar arabhe, śrad- dham manasā, (corr.: ṛtam asi; bhaḥ; arabhe śraddham manasā), dīkṣam tapasa, visvasya bhuvanasya 'dhipatnim. sarve kamā yajamā- nasya santu.
(c) vatam prāṇam manasa 'nvarabhāmahe, prajapatim yo bhuvanasya gopaḥ; sa no mṛtyos trāyatām, patv amhasaḥ [2]; jyog jiva jaram aśimahi.
(d) indra sākvara gāyatrim prapadye, tam te yunajmi.-indra śākvara triṣṭubham prapa- dye, tām te yunajmi.-indra Sakvara jagatim prapadye, tam te yunajmi.-indra śākvarā 'nustubham prapadye, tam te yunajmi.-Indra śākvara paṅktim prapadye [3], tam te yunajmi. tām
(e) a 'ham dikṣam aruham rtasya patnim, gāyatreṇa chandasā brahmaṇā ca; rtam satye 'dhāyi; satyam ṛte 'dhāyi; ṛtam ca me satyam ca 'bhūtām; jyotir abhūvam suvar agamam; suvargam lokam nakasya pṛṣṭham, bradhnasya viṣtapam agamam.
(f) prthivi dikṣa [4]; taya 'gnir dikṣayā dīkṣi- taḥ; yayā 'gnir dīkṣayā dīkṣitaḥ, tāyā tvā dīkṣāyā dīkṣayāmi.—antarikṣam dīkṣā; tāyā vāyur dik- ṣayā dīkṣitaḥ; yāyā vāyur dīkṣaya dikṣitaḥ, tayā tvā diksayā dīkṣayāmi-dyaur dīkṣā; tayā "dityo dikṣayā dikṣitaḥ; yayā "dityo dikṣayā dīkṣitaḥ [5], tayā tvā dīksayā dīk- ṣayāmi.-diso dikṣa; tayā candramā dīkṣayā dikṣitaḥ; yāyā candramā dīkṣayā dīkṣitaḥ, tāyā tvā dikṣaya dikṣayāmi.-apo dīkṣā; tayā varuṇo rajā dīkṣāyā dīkṣitaḥ; yayā varuṇo rajā dīkṣayā dikṣitaḥ, tayā tvā dīkṣāyā dīkṣayāmi.-oṣadhayo dikṣa [6]; tāya somo rajā dīkṣāyā dīkṣitāḥ; yāyā somo rajā dīkṣāyā dīkṣitaḥ, tayā tvā dikṣaya dikṣayami.-vag dīksa; tāyā prāṇo dikṣayā dīkṣitaḥ; yāyā prāṇo dīkṣayā dīkṣitaḥ, tāyā tvā dīkṣāyā dīkṣayāmi.—pṛthivf tvā dikṣa- māṇam anu dīkṣatām.-antarikṣam tvā dikṣa- māṇam anu dīkṣatām.-dyaus tvā dikṣamāṇam anu dikṣatām [7].-diśas tvā dfkṣamāṇam anu dikṣantām.-apas tvā dikṣamāṇam anu diksan- tām. oṣadhayas tvā dikṣamāṇam anu dīkṣan- tām.-vak tvā dikṣamāṇam anu dīkṣatām.— fcas tvā dikṣamāṇam anu dīkṣantām.-sāmāni tvā dikṣamāṇam anu dikṣantām.—yajūṁṣi tvā dikṣamāṇam anu dīkṣantām.-ahaś ca ratriś ca, krṣiś ca vrstiś ca, tviṣiś ca 'pacitiś ca [8], apas cau 'ṣadhayas ca, urk ca sūnftā ca, tas tvā dfkṣamāṇam anu dīkṣantām.
(g) sve dakṣe dakṣapite 'ha sīda, devānāṁ sumno mahate raṇāya; svāsasthas tanuvā sam- viśasva; pite 'vai 'dhi sūnava a suśevaḥ; sivo mā sivam aviśa.-satyam ma ātma, śraddha me 'kṣitiḥ [9], tapo me pratistha; savitṛprasūtā mā diso dikṣayantu; satyam asmi.
(h) aham tvad asmi mad asi tvam etat; mamā 'si yonis tava yonir asmi; mamai 'va san vaha havyany agne, putraḥ pitre lokakfj jātavedaḥ.
(i) ājuhvānaḥ supratīkaḥ purastāt, agne svam yonim asīda sadhya; asmint sadhasthe adhy uttarasmin [10], viśve devā yajamānaś ca sidata.
(j) ekam iṣe viṣṇus tva 'nvetu; tve ūrje visṇus tva 'nvetu; triṇi vratava visṇus tva 'nvetu; catvari mayobhavaya viṣṇus tva 'nvetu; pañca paśubhyo visṇus tvā 'nvetu; sad rāyas poṣāya viṣṇus tva 'nvetu; sapta saptabhyo hotrābhyo viṣṇus tva 'nvetu.
(k) sakhāyaḥ saptapada abhuma; sakhyam te gameyam [11]; sakhyāt te ma yoṣam; sakhyan me ma yoṣṭhāḥ.
(1) sa 'si subrahmanye, tasyās te prthivf padaḥ; sa 'si subrahmanye, tasyās te 'ntarikṣam padaḥ; sa 'si subrahmanye, tasyās te dyauḥ padaḥ; sa 'si subrahmanye, tasyās te diśaḥ padaḥ [12]; parorajās te pañcamaḥ padaḥ; sa na iṣam arjam dhukṣva, teja indriyam, brahmavarcasam annadyam.
(m) vimime (corr.: vimime) tvā payasvatim, devanām dhenum sudughām anapasphurantīm.
indraḥ somam pibatu.-kṣemo astu nah.
(n) imam narāḥ kṛṇuta vedim etya, vasuma- tim rudravatim adityavatim [13], varṣman divab, nabha pṛthivyaḥ, yathā 'yam yajamāno na riṣyet, devasya savituḥ save.
(o) catuḥsikhanda yuvatiḥ supeśaḥ, ghrta- pratīkā bhuvanasya madhye; tasyāṁ suparnav adhi yau niviṣtau, tayor devanām adhi bhāga- dheyam.
(p) apa janyam bhayam nuda; apa cakrani vartaya.grham somasya gacchatam.
(q) na va uv etan mriyase na risyasi; devaṁ id eṣi pathibhiḥ sugebhiḥ; yatra yanti sukfto na pi duṣkftaḥ, tatra tvā devaḥ savita dadhātu [14].
Meaning
[This chapter contains stanzas and formulas which should be recited at the Soma-sacrifice:
(a) formulas which should be recited when the sacrificial ground has been chosen;
(b-g) stanzas and formulas which should be recited at the ceremony of the Sacrificer's consecration;
(h−i) stanzas which should be recited just before the introductory oblation;
(j-k) formulas which should be recited at the ceremony of the purchase of soma; (7) formulas which should be recited by the Sacrificer at the time of the Subrahmanyā- invocation;
(m-p) stanzas and formulas for the rites concerning the preparation of the mahāvedi;
(a) the stanza which should be recited by the Sacrificer, at the animal sacrifice, just after the victim has been killed.]
(a) "O overpowering one, look at this; O Distributor, look at this; O Firmament, look at this. The resting place is most wonderful. The sacred order (of the sacrifice) is most powerful. (Most powerful are) the things which they call immortal.
The most expanding Surya (ie., the Sun) shines far and wide, with his eyes, over Heaven and Earth, who have gods as children." *
(b) "Thou art the Consecration, the womb of asceticism; thou art asceticism, the womb of the sacred power of the order of the Brāhmaṇas; thou art the sacred power of the order of the Brahmaṇas, the womb of the power of the order of the Ksatriyas; thou art the power of the order of the Ksatriyas, the womb of the Law; thou art the Law.-Bhub!-With the mind I take hold of the faith; with asceticism I take hold of the Consecration, the sovereign of the whole world. Let all the desires of the Sacrificer be fulfilled."
(c) "With the mind we take hold of the wind, of the vital breath, of Prajapati, who is the protector of the world. Let him save us from death; let him protect us from distress. Living long, may we attain old age."
(d) "O mighty Indra, I go to the Gayatri; I yoke her to thee.-O mighty Indra, I go to the Triṣṭubh; I yoke her to thee. O mighty Indra,thee.-O I go to the Jagati; I yoke her to thee.-O mighty Indra, I go to the Anuṣtubh; I yoke her to thee. O mighty Indra, I go to the Pankti; I yoke her to thee." *
(e) "I have mounted the Consecration, the spouse of the Sacred Order, through the Gayatri metre and the holy power of the sacred word. The Sacred Order has been established on Truth. Truth has been established on the Sacred Order. The Sacred Order and Truth have been produced in me. I have become splendor; I have reached Heaven; I have come to the heavenly world, to the back of the
(f)"The Consecration is the Earth. Through that consecration (i.e., through the Earth as consecration) Agni has been consecrated. Through that consecration where-through Agni has been consecrated,-through that consecra- tion I consecrate thee.-The Consecration is the Atmosphere. Through that consecration (i.e., through the Atmosphere as consecration) Vayu (the Wind) has been consecrated. Through that consecration where-through Vayu has been con- secrated,-through that consecration I con- secrate thee.-The Consecration is the Sky. Through that consecration (ie., through the Sky as consecration) Aditya (the Sun) has been consecrated. Through that consecration where- through Aditya has been consecrated, through that consecration I consecrate thee.--The Con- secration is the Quarters. Through that con- secration (ie., through the Quarters as con- secration) Candramas (the Moon) has been consecrated. Through that consecration where- through Candramas has been consecrated,--- through that consecration I consecrate thee.- The Consecration is the Waters. Through that consecration (i.e., through the Waters consecration) king Varuna has been consecrated. Through that consecration where-through king Varuna has been consecrated, through that consecration I consecrate thee.-The Consecra- tion is the Plants. Through that consecration (i.e., through the Plants as consecration) king Soma has been consecrated. Through that consecration where-through king Soma has been consecrated, through that consecration I con- secrate thee.--The Consecration is the Voice. Through that consecration (i.e., through the Voice as consecration) the Prāṇa (the vital breath) has been consecrated. Through that consecration where-through the Prana has been consecrated, through that consecration I con- secrate thee.-Let the Earth be consecrated after thee, who art being consecrated. Let the Atmosphere be consecrated after thee, who art being consecrated. Let the Sky be consecrated after thee, who art being consecrated.-Let the Quarters be consecrated after thee, who art. being consecrated.-Let the Waters be con- secrated after thee, who art being consecrated.- Let the Plants be consecrated after thee, who art as
FootNotes
1. My translation of Tait.-Br. 3.1-6; 3.7.1-6; 3.7.11; and 3.8-12 were published in the Proceedings of the American Philosophical Society, Vol. 98, No. 3; Vol. 101, No. 2: Vol. 103, No. 4; Vol. 107, No. 2; Vol. 104, No. 1; Vol. 106, No. 3; Vol. 105, No. 1; Vol. 92, No. 6; and Vol. 95, No.
2.The reader will find a good description of the Soma- sacrifice in Keith, The Religion and Philosophy of the Veda and Upanishads (Harvard Oriental Series, Vol. 32) p. 326- 332, and a more detailed description of it in Caland and Henry, L'Agniṣtoma (Paris, 1906).
3. It is probable that these formulas should be recited by the Sacrificer immediately after the sacrificial ground which is to be used for the performance of the Soma- sacrifice, has been chosen (cf. Ap. 10.3.2).-According to Sayana, saksa (the overpowering one) designates Agni, vidhartar (the distributer) designates Vayu, and idam (this) designates the devayajana, i.e., the sacrificial ground.
4. According to Ap. 10.6.5, these formulas should be recited by the Sacrificer when he receives the linen garment which the Adhvaryu gives him for his consecration.
5. According to Ap. 10.8.9, this formula should be recited by the Sacrificer when the Adhvaryu, having offered five oblations for the consecration of the Sacrificer, offers as a sixth oblation an oblation made with the full ladle.
6. According to Ap. 10.9.1, with these five formulas, the Sacrificer, at the ceremony of his consecration, should successively touch the eastern, southern, western, and northern parts, and finally the middle, of the black antelope's skin where he will sit down.
firmament, to the highest station of the ruddy one (i.e., the sun).
7. According to Ap. 10.9.4, these formulas should be muttered by the Sacrificer when he has seated himself on the antelope's skin.
being consecrated. Let the Voice be consecrated after thee, who art being consecrated.-Let the Stanzas (of the Ṛgveda) be consecrated after thee, who art being consecrated.-Let the Melodies (of the Samaveda) be consecrated after thee, who art being consecrated.-Let the Sacrificial Formulas (of the Yajurveda) be con- secrated after thee, who art being consecrated.- Let Day and Night, Cultivation and Rain, Splendor and Reverence, the Waters and the Plants, Food and Joy,-let (all) these be con- secrated after thee, who art being consecrated.*
Meaning
(g) "(Being) one whose father is Skilful Strength, do thou sit here in thine own skilful strength, benevolent, for the great delight of the gods. Sitting on a good seat, do thou sit (here) with thy body. Be kindly (to me) as a father to his son.-Truth is my soul, faith is my imperishableness; asceticism is my firm support. Let the Quarters, impelled by Savitar, con- secrate me. I am the Truth."
(h) "I am (born) from thee. Here, thou art (born) from me. Thou art my womb. I am thy womb. Being mine, do thou carry the offerings, O Agni, making free space (for me), as a son (does) for his father, O Jātavedas." 10
(i) "Being worshiped with oblations, having a beautiful face, O Agni, do thou sit in front, rightly, in thine own birthplace.In this very high place, O Viśve Devāḥ, do ye sit with the Sacrificer.'
(j) "One (footstep) for food; let Viṣṇu accom- pany thee. Two (footsteps) for strength; let Viṣṇu accompany thee.-Three (footsteps) for the religious vow; let Visṇu accompany thee. Four (footsteps) for well-being; let Visnu ac- company thee.-Five (footsteps) for cattle; let Viṣṇu accompany thee.--Six (footsteps) for prosperity; let Viṣṇu accompany thee.-Seven (footsteps) for the seven hotrās (i.e., the seven formulas to be recited by the Hotar); let Viṣnu 11 thee accompany
FootNotes
8. According to Ap. 10.10.7-10.11.1, it is with these formulas that the Adhvaryu consecrates the Sacrificer.
9. According to Ap. 10.3.8, with this stanza and these formulas the Sacrificer should, standing, pay reverence to the Āhavanīya fire just before the dikṣaṇīya-iṣli (the oblation for the consecration) takes place.
10. According to Ap. 10.20.19, with this stanza and the following one the Sacrificer should, standing, pay reverence to the Āhavanīya fire just before the prayaṇīya iṣti (the introductory oblation) takes place.
11. According to Ap. 10.22.12 and 10.23.1, these seven. formulas and the following one should be muttered by the Sacrificer when, at the ceremony of the purchase of the soma, the Adhvaryu puts his right foot on each of the seven footprints of the right forefoot of the somakrayaṇī (i.e., the cow which serves as price for the soma plant), and, doing so, recites the six formulas of TS. 1.2.5.a.- According to Sayana, the seven hotrās are seven priests, namely: the Hotar, the Maitrāvarupa, the Brāhmaṇac- chamsin, the Potar, the Nestar, the Acchāvāka, and the Agnidhra. This interpretation seems to me very doubtful, and I am inclined to believe that here, as in Ap. 24.2.5, the word hotra (which is a feminine noun) does not desig- nate a priest but a formula to be recited by the Hotar. Cf. Tait.-Br. 3.5.8.1.
Meaning
(k) "With seven footsteps we have become friends. May I obtain thy friendship. May I not be separated from thy friendship. Mayest thou not be separated from my friendship."
(l) "This thou art, O Subrahmanya. One foot of thee is the earth. This thou art, O Subrahmanyā. One foot of thee is the atmos- phere. This thou art, O Subrahmanya. One foot of thee is the sky. This thou art, O Subrahmanya. One foot of thee is the quarters. -The region that is beyond the region of mist is thy fifth foot.-Do thou yield for us in- vigorating sap and strength, fiery power and manly vigor, pre-eminence in holiness, and food." 12
(m) "I measure thee out, (thee who art) rich in sap, (thee) the beautiful milch-cow of the gods, that never kicks (when it is milked). Let Indra drink the soma. Let peace be ours.
(n) "Come, O men, and prepare this vedi, where the Vasus, the Rudras, the Adityas, will assemble, on the summit of the sky, on the navel of the earth, so that this Sacrificer may not suffer damage;-(come and prepare the vedi) on the impulse of the god Savitar." 14
(o) "Four-tufted, well adorned, the young girl (i.e., the vedi), with her face brilliant with clarified butter, (is) in the middle of the world. From the two eagles that have alighted on her, (comes) the share of the gods.” 15
(p) "Do thou drive away the danger that comes from foreign people. Do thou turn away Do ye the wheels (of the enemies' chariots). both (, O soma carts,) go to the house of Soma.** 18
(q) "Thou doest not really die; thou art not injured. On easy paths thou goest to the gods. Let the god Savitar bring thee there where those who are virtuous go, but not the evil-doers." 17
FootNotes
12. According to Ap. 10.28.5, these formulas should be muttered by the Sacrificer each time the Subrahmanya- invocation is recited by the Subrahmanya-priest.
13. According to Ap. 11.4.14, this stanza should be recited by the Adhvaryu when he measures out the mahavedi (the great sacrificial bed).
14. According to Ap. 11.5.1, the Adhvaryu, with this formula, orders his assistants to prepare the mahāvedi.
15. According to Ap. 11.5.3, the Adhvaryu should recite this stanza over the mahāvedi after he has performed all the rites concerning it as far as the drawing of the second enclosing line.-According to Sayana's commentary, the two eagles mentioned in this stanza are Agni and Vayu.
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Mantra
3.7.8
3.7.8
(a) yad asya pāre rajasaḥ, Sukram jyotir ajāyata, tan naḥ parṣad ati dviṣaḥ, agne vais- vānara svahā.
(b) yasmād bhīṣā 'vāsiṣṭhāḥ, tato no abhayam krdhi, prajabhyaḥ sarvabhyo mrda, namo ru- draya midhuṣe.
(c) yasmād bhiṣa nyaṣadaḥ, tato no abhayam krdhi [1], prajabhyah sarvabhyo mrda, namo rudraya midhuṣe.
(d) ud usra tiṣtha pratitistha ma riṣaḥ, me 'mam yajñam yajamānam ca ririṣaḥ, suvarge loke yajamānam hi dhehi, sam na edhi dvipade sam catuṣpade.
(e) yasmad bhiṣa 'vepiṣthāḥ palayiṣṭhāḥ sa- majñāsthāḥ, tato no abhayam krdhi, prajabhyah sarvabhyo mrda, namo rudraya midhuṣe [2].
(ya idam akaḥ, tasmai namaḥ, tasmai svaha.
Meaning
[This chapter contains: 1. (a-g) the stanzas that should accompany the atonement-oblations which should be offered if, at the animal sacrifice, some mishaps have occurred; 2. (h-) the three stanzas that should accompany the atonement- rite which should be performed if, at the Soma- sacrifice, the remainder of a soma cup, which has been offered, has been mixed, by carelessness, with the soma of a cup of soma which has not been offered.]
(a) "May that bright light which has been born beyond the region of mist, convey us beyond our enemies. O Agni Vaiśvānara, svāha!" 18
(b) "From fear of what thou hast cried, from that give us security. Be gracious to all creatures. Homage to Rudra the bountiful."
(c) "From fear of what thou hast sat down, from that give us security. Be gracious to all creatures. Homage to Rudra the bountiful." "
(d) "Stand up, O bull, stand firm. Do thou not suffer any damage. Do thou not damage this sacrifice nor the Sacrificer. Do thou bring the Sacrificer to the heavenly world. Be for welfare to the two-footed ones and to the four- footed ones of ours.""20
(e) "From fear of what thou hast trembled from that give us security. Be gracious to all creatures. Homage to Rudra the bountiful].- [From fear of what] thou hast run away [, from that give us security. Be gracious to all crea- tures. Homage to Rudra the bountiful].– [From fear of what] thou hast consented (to die), from that give us security. Be gracious to all creatures. Homage to Rudra the bountiful.” “
(g) na va uv etan mriyase [na risyasi devaṁ id eṣi pathibhiḥ sugebhiḥ, yatra yanti sukfto na[, 'pi duṣkftaḥ, tatra tvā devaḥ savita dadhātu].—— aśānāṁ tvā [”śāpālebhyaḥ, caturbhyo amrte bhyaḥ, idam bhūtasya 'dhyakṣebhyaḥ vidhema haviṣā vayam].-viśvā aśāḥ [madhuna sarsr- jāmi, anamīvā āpa osadhayo bhavantu, ayam yajamāno mfdho vyasyatām, agrbhītāḥ pasavaḥ santu sarve].
(h) yajñasya hi stha rtviyau, indragni ce- tanasya ca; hutāhutasya trpyatam, ahutasya hutasya ca.—hutasya ca 'hutasya ca, ahutasya hutasya ca, indragni asya somasya, vitam pibatam juṣethām.
(i) ma yajamānam tamo vidat, ma rtvijo mo imaḥ prajaḥ, ma yaḥ somam imam pibāt, sarsrstam ubhayam krtam [3].
FootNotes
16. According to Ap. 11.7.2, when the soma carts have been moved forward, the Adhvaryu, or the Hotar, or the Brahnan, or the Maitrāvaruga, should recite this stanza in order to drive away the danger that comes from foreign people; and doing so, he may, with his foot, push a clod (westward) out of the mahavedi. Cf. Kausītaki-Brāhmaṇa 9.4. The text of Ap, referring to this rite is not quite clear.
17. At the animal sacrifice, which is connected with the Soma-sacrifice, this stanza should be recited by the Sacrificer just after the victim has been killed by the Samitars. Cf. Āp. 7.16.7.
18. According to Ap. 9.17.6, this stanza and the following one should be recited by the Adhvaryu when, at the animal sacrifice, if the victim has been bleating after it has been brought to the sacrificial ground, he offers, for atonement, two oblations of clarified butter in the Ahava- niya fire. With the first stanza he offers the first oblation; with the second, the second oblation.
19. According to Ap. 9.17.7, this stanza should be recited by the Adhvaryu when, at the animal sacrifice, if the victim has sat down, he offers, for atonement,-after a first oblation accompanied by the recitation of the stanza (a) "May that bright light," etc.,-a second oblation of clarified butter in the Āhavanīya fire.
20. According to Ap. 9.17.8-9.18.1, this stanza should be recited by the Adhvaryu when, with the stick of the Maitrāvarupa, he causes the victim, that has sat down, to stand up.
21. According to Ap. 9.18.3-6, one or the other of these three stanzas, as the case may be, should be recited by the Adhvaryu when, at the animal sacrifice, if the victim has trembled, or if it has run away, or if it has died un- willingly (ie., by itself, before being immolated), offers, for atonement, after a first oblation accompanied by the recitation of the stanza (a) "May that bright light," etc.,--a second oblation of clarified butter in the Āhavanīya fire.
Homage to him who has done this. Svāhā to him! "
(g) "Thou doest not really die [, thou art not injured. On easy paths thou goest to the gods. Let the god Savitar bring thee there where those who are virtuous go but not the evil-doers]. 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].-All the regions of the world [I endow with honey. Let the waters and the plants be salubrious (for us). Let this Sacrificer disperse his enemies. Let all his cattle be preserved from being stolen]." 23
(h) "You both belong to the sacrifice as its two regular (deities), O Indra and Agni, and to its conspicuousness. Satisfy yourselves with that which is offered and that which is not offered, with that which is not offered and that which is offered.-Do you both, O Indra and Agni, take of this soma, that which is offered and that which is not offered, that which is not offered and that which is offered, (and) drink it, (and) enjoy it." 24
(i) "May darkness not reach the Sacrificer, nor the officiating priests, nor these creatures here. May it not reach him who will drink this soma, which has been prepared as mixture of both (that which is offered and that which is not offered)."
22. According to Ap. 9.18.7, this formula should be uttered by the Adhvaryu when, in any of the five cases which have just been mentioned, he offers, for atonement, a third oblation of clarified butter.
23. According to Ap. 9.18.8, if the victim should die by itself (before being immolated), the Adhvaryu should throw the dead victim into water, and should perform the sacrifice with another victim of the same shape, the same color, the same age, and sacred to the same deity. But, before throwing the dead victim into water, he should recite the three stanzas which are mentioned here, plus T.S.4.1.5.e. ie."O waters you are healing; as such further as to strength, so that we may see great joy".
Go Top
3.7.9
Mantras
3.7.9
(a) anāgasas tvā vayam, indreṇa preṣitā upa; vāyus te astv aṁśabhaḥ, mitras te astv amisa- bhūḥ, varuṇas te astv aṁsabhuḥ.
(b) apām kṣaya ftasya garbhāḥ, bhuvanasya gopaḥ śyenā atithayaḥ, parvatānām kakubhaḥ prayuto napātāraḥ, vagnune 'ndram hvayata, ghoṣena 'mivāms catayata [1]. yuktaḥ stha
vahata.
(c) deva gravāṇa indur indra fty avādiṣuḥ; e 'ndram acucyavuḥ, param asyāḥ (corr.: paramasyāḥ) parāvataḥ, a 'smat sadhasthāt, 'ror antarikṣāt; a subhūtam asuṣavuḥ, brahma- o varcasam ma asusavuḥ; samare rakṣāṁsy ava- dhisuh; apahatam brahmajyasya.
(d) vak ca tvā manaś ca śrīnītām [2], prāṇaṣ ca tvā 'pānaś ca śrīnītām, cakṣuś ca tvā śrotram ca śrīnītām, dakṣaś ca tva balam ca śrīṇītām, ojaś ca tvā sahaś ca śrīṇītām, ayuś ca tvā jara ca śrīnītām, ātma ca tvā tantś ca śrīṇītām; śrto 'si śrtamkṛtaḥ; śṛtaya tvā śrtebhyas tvā. yam mitram āhur yam u satyam āhub [3], yo (e) yam indram āhur varuṇam yam āhuḥ,
devinām devatamas tapojah, tasmai tva tbhyas
tvā.
(f) mayi tyad indriyam mahat, mayi dakṣo mayi kratuḥ, mayi dhāyi suvfryam; triśug gharmo vibhātu me; akūtyā manasā saha, virajā jyotiṣā saha, yajñena payasā saha, tasya doham aśimahi [4], tasya sumnam aśīmahi, tasya bhakṣam aṣīmahi; vāg juṣāṇā somasya trpyatu.
krṣtir
(g) mitro janān [yātāyati bruvāṇo mitro dādhāra prthivfm uta dyām, mitraḥ kṛṣṭir animiṣā 'bhicaṣte mitraya havyam ghrtavaj juhota]-pra sa mitra [marto astu prayasvān jiyate tvoto nai 'nam aṅho aśnoty antito na yas ta aditya śikṣati vratena, na hanyate na
durat].
(h) yasman na jātab paro anyo asti, ya āvivesa bhuvanāni viśvā, prajapatiḥ prajayā recite the three stanzas which are mentioned here, plus samvidanaḥ, triṇi jyotiṁṣi sacate sā ṣoḍaśf.
(i) eṣa brahmā ya rtviyaḥ, indro nama śruto gape [5].
(j) pra te mahe vidathe samsiṣam harī; ya rtviyaḥ pra te vanve, vanuṣo haryatam madam. (k) indro nama ghrtam na yaḥ, haribhiś caru secate, śruto gaṇa a tvā viśantu, harivarpasam giraḥ.
(1) indra 'dhipate 'dhipatis tvam devanām asi; adhipatim mam, ayuṣmantam varcasvantam manusyeṣu kuru [6].
(m) indras ca samrad varunas ca rajā, tau te bhakṣam cakratur agra etam.-tayor anu bhakṣam bhakṣayāmi; vag juṣāṇa somasya trpyatu.
(n) prajapatir viśvakarmā; tasya mano devam yajñena rādhyāsam; arthe ga asya jahitaḥ (corr.: arthega asy ajahitaḥ); avasanapate 'vasanam me vinda.
(0) namo rudraya vastoṣpataye; ayane vi- dravane [7], udyane yat parayane, āvartane vivartane, yo gopayati taṁ huve.
(p) yany apāmityāny apratitāny (corr.: apra- tittany) asmi, yamasya (corr.: yena yamasya) balinā cārāmi, ihai 'va santaḥ prati tad yāta- yamah, jiva jivebhyo niharāma enat.
(g) anṛṇa asminn anṛṇaḥ parasmin, trtlye loke anṛṇaḥ syāma; ye devayanā uta pitṛyāṇāḥ [8], sarvan patho anṛṇa akṣiyema.
(r) idam u nu śreyo 'vasanam aganma; sive no dyavāpṛthivf ubhe ime; gomad dhanavad asvavad urjasvat, suvirā vīrair anu samcarema.
(s) arkaḥ pavitraṁ rajaso vimanaḥ, punati devānām phuvanāni viśvā; dyāvāprthivi payasa samvidāne, ghṛtam duhāte amftam prapīne.
(t) pavitram arko rajaso vimanaḥ, punati devanām bhuvanāni viśvā; suvar jyotir yao mahat, aśīmahi gādham uta pratistham [9].
Meaning
[This chapter contains stanzas and formulas which should be recited at a Soma-sacrifice.
The three first ones (a–c) concern the pressing of the soma, and the pressing-stones; the four next ones (d-g) concern the dadhigharma oblation; the six next ones (h-m) concern the ṣoḍaśin cup of the Sodasin Soma-sacrifice; the next one (n) is a stanza which should accompany the oblation of clarified butter to be offered, at the Soma-sacrifice, in case of danger; the next one (o) should be recited just before the con- clusive bath (avabhṛtha); the two next ones (-q) should be recited when the Sacrificer and the priests go back to the sacrificial ground; the next one (r) concerns the oblation of departure (udavasānīyā -iṣti); the two last ones should be recited at the mahāvrata-day of the Gava- mayana.]
(a) "Being sinless we have been impelled (to come) to thee (, O Soma,) by Indra.-Let Vayu have a share of thee; let Mitra have a share of thee; Let Varuna have a share of thee." 25
(b) "O ye abodes of the Waters, ye offsprings of the Divine Order, ye protectors of the world,
(c) "The divine pressing-stones have said: 'Indra is the Soma.' They have caused Indra to come from the farthest distance, from this region here, from the wide atmosphere. They have pressed out welfare; they have pressed out, for me, pre-eminence in sacred knowledge. They have beaten in battle the evil spirits. Beaten off (is) (the attack) of the oppressor of the Brahmaṇas." 27
(d) "Let Speech and Mind cook thee; let Outbreath and Inbreath cook thee; let Long Life and Old Age cook thee; let Soul and Body cook thee. Thou art cooked, thoroughly cooked. -To the cooked one, thee; to the cooked ones, thee!" 28
(e) "To him whom they call Indra, whom they call Varuna, whom they call Mitra, and whom they call the true one, who is the most godly of the gods, who is born from the heat,— to him (i.e., to Agni) (I offer) thee (, O Da- dhigharma, O warm oblation of coagulated milk); to them (i.e., to Indra and the other gods) (I offer) thee." "
(f) "In me, that great virile power; in me, the skill; in me, the intelligence; in me let manly vigor be put. Let the gharma (the warm oblation of coagulated milk), of triple light, shine for me. By the wish together with the mind, by the viraj together with the light, by the sacrifice together with the milk, may we obtain the milking of that (gharma), may we obtain the favor of it, may we obtain the drinking of it.
FootNotes
24. According to Ap. 14.30.2-3, if (at the soma-sacrifice) the (remainder of) soma (of a cup of soma) which has been offered, and the soma (of a cup of soma) which has not been offered, have been mixed (by carelessness), the Adhvaryu, for atonement, should pull a burning coal out of the Āhavanīya fire, and offer on that coal an oblation of the mixed soma with these two stanzas: "You both belong," etc. and "Do you both, O Indra and Agni," etc. Then he should hand the cup (of this mixed soma) to the man who is entitled to it, and this one should drink it after reciting the following stanza, i.e., "May darkness not reach the Sacrificer," etc.
25. According to Ap. 12.10.2, this stanza should be recited by the Adhvaryu when, at the Soma-sacrifice, he strikes, with the pressing stone, the soma stalks which are laid on the upara, i.e., the lower stone.ye eagles, ye guests, ye summits of the moun- tains, ye sons of Prayut (the Stirring One) (?),- do ye call Indra by your roar, do ye frighten away the evil spirits of diseases by your noise.- You are yoked; do you draw." 26
26. According to Ap. 12.3.2, this stanza and this formula should be recited by the Adhvaryu over the four pressing- stones when these stones have been placed on the skin which is used for extracting the soma juice.-The meaning of prayuto napātāraḥ is uncertain, but napātāraḥ must certainly be considered as a vocative plural of napiṛ.
27. According to Ap. 13.1.11, with these formulas the Pratiprasthātar, i.e., the first assistant of the Adhvaryu, should greet the pressing-stones when, at the midday service of the Soma-sacrifice, the last pressing for that service has been performed.
28. According to Ap. 13.3.3, these formulas should be recited by the Pratiprasthatar when, at the midday service of the Soma-sacrifice, he puts over the fire on the Agnidhra, in the hut of the Agnidhra, the sour milk for the dadhigharma-oblation.
29. According to Ap. 13.4.2, this stanza should be recited by the Pratiprasthātar when he pours the first portion of the dadhigharma-oblation into the fire.
Meaning
(g) May (the goddess) Speech, taking delight, he satisfied with soma."Mitra [causes] men [to unite (ie., to make mutual agreements), proclaiming himself (to be Mitra) (by doing so). Mitra supports the earth and the sky. Mitra regards men with unwinking eye. To Mitra do ye offer an oblation rich in clarified butter].-Let that mortal be in front, O Mitra [, and be rich in food, (that mortal) who, O Aditya, seeks to follow thy law. Aided by thee, he is not slain or oppressed. Affliction does not come to him, neither from near nor from afar]. "
(h) "He above whom there is no other being, he who has penetrated all beings, Prajapati, united with his offspring, associates himself with the three lights, he to whom the sodasin (the sixteenth cup of soma) belongs." 12
(i) "This one here is the right Brahman-priest, Indra by name, famous in the troop (of the deities)."
(j) "I shall praise thy bay steeds in the great assembly; of thee, the conquerer, I conquer the pleasant intoxicating drink, which is the right one.
(k) "Indra by name, famous in the troop (of the deities) is he who, with the bay ones, pours out that which is lovely like clarified butter. Let the songs penetrate thee who hast a yellow appearance.11 24
FootNotes
30. These stanzas should be recited by the Sacrificer and the priests when they drink the remains of the dadhi- gharma-oblation. Cf. Sankhayana-Srautasūtra 7.16.8 and Sat.-Br. 14.3.1, 31.
31. RV. 3.59.1 and 3.59.2.-According to Ap. 13.4.6, these two stanzas should be recited by the Sacrificer and the priests when, after drinking the remains of the dadhi- gharma-oblation, they touch the navel region of their bodies.-bruvānd. Since I have not found in the RV. any passage where bruvāṇa has undoubtedly a passive meaning, I do not think that it has that meaning here. It is possible however, and if it has a passive meaning, we should probably translate as Paul Thieme did: "Mitra, when named, causes people to make mutual agreements." Thieme, Mitra and Aryaman, p. 39. Cf.
32. According to Ap. 14.2.13, if the Soma-sacrifice is a Ṣodasin, the Adhvaryu should recite this stanza and the three following ones when the sodasin-cup of soma has been placed on the khara, i.e., the mound of earth for receiving the sacrificial vessels.
33. Cf. RV. 10.96.1.
34. ghṛtam na ydḥ.. caru secate. Caland translated: "der uns das liebliche Schmalz ausgiesst." It is a mistake, for nd is accented. nd is here the particle of comparison. (thee). According to Sayapa, tud designates Indra. I am inclined to believe that tod harivarpasam designates the soma.
Meaning
(l) "O sovereign Indra, thou art the sovereign of the gods. Make me a sovereign, healthy and vigorous, among men.
(m) "Indra the sovereign and Varuna the king, these two have, at the beginning, made this beverage for thee. After their partaking of the beverage do I partake of it. May (the goddess) Speech, taking delight, be satisfied
with soma.
(n) "Prajapati is the creator of all things. May I, by the sacrifice, propitiate his divine mind. Thou goest to the goal, being not prevented (from attaining it). O lord of the resting-places, do thou procure for me a resting- place." 36
(o) "Homage to Rudra, the lord of the house. Him who watches over coming and going, over going out and going away, over turning back and turning away,-him I invoke." 37
(p) "The debts which I am (guilty of having) not paid back, the tribute due to Yama with which I am going about, that, being still here (on earth), we requite; (that,) being (still) alive, we offer to the living." 38
FootNotes
35. According to Ap. 14.3.5, the Adhvaryu should recite this formula when he makes oblation of the sodasin-cup of soma; and he should recite the following stanza and the following formula when he is about to partake of that cup.
36. According to Ap. 9.16.7, with this stanza, the Sacrificer should offer, for atonement, a libation of clarified butter in the Āhavanīya fire if, on the sacrificial ground or out- side that ground, a danger is threatening him.
37. According to Ap. 13.19.10 and 13.20.1, when, at the end of the Soma-sacrifice, the Sacrificer, the Adhvaryu, and the other priests are about to go to the conclusive bath, the Adhvaryu should offer two oblations of clarified butter with two stanzas of the TS., namely "Giving life, O Agni," etc. (TS. 3.3.8) and "O bath, O flood, thou glidest," etc. (TS. 1.4.45.f); and then he should offer a third oblation of clarified butter with the formula of our text: "Homage to Rudra, the lord of the house," etc.
38. According to Ap. 13.22.5, when, at the end of the Soma-sacrifice, the Sacrificer, his wife, the Adhvaryu and the other priests have come out of the water of the con- clusive bath, and have worshiped the sun, they go back to the sacrificial ground, and then, after reciting the stanza of the TS.: "We have drunk the soma," etc. (TS. 3.2.5.m), they recite the two stanzas of our text "The debts which I am," etc., and "May we be free from debt," etc.-The interpretation of the first of these two stanzas is difficult. In the corresponding stanza of the AV. (AV. 6.17), Whitney proposed to read ddmi (I eat) instead of dsmi (I am). I do not think that we should accept this emendation, but I confess that the expression aprattitāny dsmi for "I am guilty of having not paid back" is strange and quite unusual. Considering the metre of the stanza, I think that, in the second pada, we should read, in the text of the Tait.-Br., yena yamasya, which is the reading of the AV.
Meaning
(q) "May we be free from debt in this world, free from debt in the other, free from debt in the third world. May we, free from debt, take possession of all the ways, the ways of the gods, and the ways of the Fathers."
(r) "Here now we have come to the best resting-place. These two here, Heaven and Earth, are gracious to us. Rich in manly sons with manly sons, may we attain to a riches abundant in cattle, abundant in treasures, abundant in horses, abundant in food." 39
(s) "The Sun, the purifier among the gods, traversing the region of mist and clouds, purifies all creatures. Heaven and Earth, being united with the invigorating sap, and being swollen up, yield melted butter, the beverage of im- mortality." 40
(t) "The purifier among the gods, the Sun, traversing the region of mist and clouds, purifies all creatures. May we obtain heaven, light, great glory, a ford, and a firm standing-place."
Go Top
3.7.10
Mantra
3.7.10
(a) ud astāpsit (corr.: astāmpsit) savita mitro aryama; sarvān amitran avadhid yugena, brhantam mam akarad vīravantam.-ratham- tare śrayasva svaha prthivyam; vāmadevye śrayasva svaha 'ntarikṣe; brhati śrayasva svahā divi; bṛhata tvo 'pastabhnomi.
(b) a tvā dade yaśase viryaya ca; asmasv aghniya yūyam dadhathe 'ndriyam payah.
(c) yas te drapso yas ta udarṣab [1], daivyaḥ ketur visvam bhuvanam aviveśa; sa naḥ pāhy aristyai svahā.
(d) anu mā sarvo yajño 'yam etu, viśve deva marutaḥ sama 'rkaḥ, āpriyaś chandāmsi nivido yajunṣi, asyai pṛthivyai yad yajñiуam.
(e) prajapater vartanim anuvartasva; anu virair anuradhyāma gobhiḥ, anv aśvair anu sarvair u pustaiḥ, anu prajaya 'nv indriyena [2]; deva no yajñam rjudhā nayantu.
(f) prati kṣatre pratitisthami rastre, praty aśveṣu pratitiṣṭhāmi goṣu, prati prajāyām prati tiṣṭhāmi bhavye.—viśvam anya 'bhivāvṛdhe, tad anyasyām adhi śritam; dive ca viśvakar- mane, prthivyai ca 'karam namaḥ.
FootNotes
39. "According toAp. 13.25.3, this stanza should be recited (by the Sacrificer or by the Adhvaryu acting for the Sacrificer) when, at the end of the Soma-sacrifice, the Sacrificer, having left the sacrificial ground of that sacrifice, with the Adhvaryu and the other priests, settles on the already chosen sacrificial ground where the udavasāniya- iṣti (the oblation of departure) is to be performed.
40. According to Ap. 21.20.7, this stanza and the following one should be recited by the Adhvaryu as a response to the recitation of the fastra of the Hotar on the mahdvrala-day, i.e., the day before the last day of the Gavamayana, the great Soma-sacrifice of one year's duration.
Mantra
(g) askan dyāuh pṛthivfm, askān ṛṣabho yuvā gāḥ [3], skanne 'ma viśvā bhuvanā; skanno yajñaḥ prajanayatu.-askān ajani prajani; a skannaj jāyate vfṣā; skannat prajaniṣīmahi.
(h) ye deva yeṣām idam bhagadheyam babhava, yeṣām prayājā uta 'nūyājaḥ, indra- jyesthebhyo varuṇarājabhyab, agnihotrbhyo de- vebhyaḥ svaha.
(i) uta tya no divā matiḥ [4], aditir ūtya "gamat; sa santācī (corr.: Samtāti) mayas karat, apa sridhaḥ.
() uta tya daivya bhiṣājā, sam nas karato aśvina, yūyatām asmad rapaḥ, apa sridhaḥ.
(k) sam agnir agnibhis karat; sam nas tapatu suryaḥ; sam vato vātv arapaḥ [5], apa sridhaḥ.
(l) tad it padam na viciketa vidvan, yan mrtaḥ punar apy eti jīvan, trivfd yad bhuva- nasya rathavft; jivo garbho na mrtaḥ sa jīvāt.
(m) praty asmai pipiṣate, viśvāni viduṣe bhara, aramgamaya jagmave, apaścaddadhvane nare.
(n) indur indum avāgāt; indor indro 'pāt; tasya ta indav indrapītasya madhumataḥ, upahūtasyo 'pahūto bhakṣayāmi [6].
Meaning
[This chapter contains the stanzas and for- mulas which should accompany several atone- ment-rites for mistakes and mishaps that may occur at the Soma-sacrifice.]
(a) "Savitar has propped (it) up; (with him) Mitra and Aryaman (have propped it up); he (Savitar) with his team (i.e., with Mitra and Aryaman) has killed all the enemies; he has made me great, and rich in manly sons.--Do thou lean upon the Rathamtara (-sāman),-svāhā! on the earth.-Do thou lean upon the Vāma- devya (-sāman),-svāhā!-in the atmosphere.- Do thou lean upon the Brhat (-sāman),—svāhā! -in the sky. With the Brhat (-saman) I prop thee up."
(b) "I seize thee for glory and for might. Do you put into us, O cows, manly vigor and invigorating sap."
(c) "The drop of thee, the overflow of thee, the divine brightness (of thee) has penetrated the whole world. As such do thou protect us so that we may remain unharmed. Svāhā!"
(d) "Let this whole sacrifice follow me: the Viśve Devaḥ, the Maruts, the Saman, the Sun, the Apri-verses, the Metres, the Nivid-invoca- tions, the Sacrificial Formulas, (and) every- thing that, on this earth, is suitable for the sacrifice." 43
(e) "Do thou follow the way of Prajapati. Let us prosper with manly sons and with cattle, and with horses, and with all properties, and with offspring, and with manly vigor. Let the gods lead our sacrifice on the right way." 44
(f) "I am firmly established in the Order of the Ksatriyas, in the kingship; I am firmly established in horses and in cows; I am firmly established in offspring and in existence. The one (ie., the sky) extends over the universe; on the other (i.e., on the earth) that (universe) does rest. To the Sky, the creator of all, and to the Earth, I have paid homage."
(g) "The sky has covered (and impregnated) the earth; the young bull has covered (and impregnated) the cows; all these worlds have been covered (and impregnated). Let the Sacri- fice, having been covered (and impregnated), propagate offspring (for us).-It has covered (and impregnated); it has been born (again), it has propagated. From the emitted (semen) the bull is born. From the emitted (semen) let us propagate."
(h) "To the gods to whom this share belongs, to whom the fore-offerings and the after- offerings (belong), to the gods whose chief is Indra, whose king is Varuna, and whose Hotar is Agni, svāhā!" 45
(i) "And this is our prayer by day: Let Aditi come (to us) with her help. Let her procure us beneficient joy, (and let her drive) our enemies away. 48
(j) "And let these two divine physicians, the two Asvins, bring us happiness, and keep off disease away from us; (and let them drive) our enemies away.
(k) "Let Agni (the fire-god), with the (sacred) fires, bring us happiness. For happiness let Surya (the sun) shine for us. For happiness let Vāta (the wind) blow, without hurting (us); (and let him drive) our enemies away."
(l) "(Even) he who knows, does not perceive the track on which a dead man comes back to the living men, (and) which is the threefold highroad (?) of existence. Let that dead man live like a living embryo." 47
FootNotes
41. According to Ap. 14.31.3-7, this stanza and these formulas should accompany the oblations of clarified butter which the Adhvaryu, acting for the Sacrificer, should offer for atonement if, at the Soma-sacrifice, the havirdhana (i.e., the shed for the soma-carts), or the shed called sadas, or the hut of the Agnidhra, or the prāguamsa (i.e., the hut which has its supporting beams turned east- ward) has fallen down. If the havirdhana has fallen down, he should offer the oblation in the Āhavanīya fire, and recite the stanza uud astdāmpsit .. vīrdvantam and the formula ratamtare .. prthivyam; if the sadas has fallen down, he should offer the oblation in the fire on the dhisnya (ie., the hearth) of the Hotar, and recite the same stanza and the formula vamadevye. antarikse; if the hut of the Agnidhra has fallen down, he should offer the oblation in the fire of the Agnidhra, and recite the same stanza and the formula bṛhatt.. divi; and if the prāgvamsa has fallen down, he should offer the oblation in the Sālāmukhiya fire, and recite the same stanza and all these formulas. The last formula bṛhata tvo 'pa- stabhnomi should be recited for the re-erection of any of these four sheds.
42. According to Ap. 9.18.15, if, at the animal sacrifice, the omentum of the victim, or a piece of the sacrificial substance of the victim, should be spilled, the Adhvaryu should seize it (and put it back in the sacrificial spoon) with this stanza (a tvā dade, etc.). And then, for atone- ment, he should offer an oblation of clarified butter in the Āhavanīya fire, and recite the following stanza, ie., yas le drapso, etc.
43. According to Ap. 14. 31.9, the recitation of this stanza should accompany the oblation that one should offer, for atonement, in the fire of the Agnidhra, if one has excluded from the sacrifice somebody who had previously been chosen for the function of an officiating priest (at that sacrifice).
44. According to Ap. 9.14.1-2, if the sacrificial cake that has been put on only one potsherd, should fall out from that potsherd, or should be turned (ie., displaced), the Adhvaryu should put it back in its right place, and recite this stanza (e). The Sacrificer then should recite the two following stanzas, ie., (f) prati kṣatre, etc. and vivam anya, etc.; and after that, the Adhvaryu should offer, for atone- ment, two oblations of clarified butter in the Āhavanīya fire, and recite the two following stanzas, i.e., (g) dskān dydub, etc., and dskān ajani, etc.
45. According to Ap. 14.32.5, if, during the Soma-sacrifice, a danger should arise that would make the performance of the sacrifice impossible, the Adhvaryu should take a portion of all the sacrificial substances and of all the soma cups, put these portions together in the Dropa-bucket, and then make oblation from the Drona-bucket with this stanza (h).
46. According to Ap. 14.39.1, if, at the Soma-sacrifice, the Adhvaryu should introduce a stotra (i.e., a song of praise to be sung by the chanters) when a goblet of soma, which was to be drunk, has not yet been drunk, he should say to the chanters: "Stop there," and he should offer, for atonement, in the fire of the Agnidhra, three oblations with this stanza (i) and the two following ones (j and k). Then, after the priest who should have drunk that goblet of soma before, has drunk it in the sadas, the Adhvaryu should wash it, bring it in the havirdhana-maṇḍapa, and put it down near the other goblets, with the following stanza, i.e., (1) tad it padam, etc.-It seems impossible to maintain the reading Samlāck. I think that we should read Samtati, which is the reading of RV. 8.18.7. Cf. Whitney's Grammar 1238.
47. The meaning of rathavṛt is doubtful, and I confess that my translation of trivfd ydd bhuvanasya rathauft is unsame stanza and the formula vamadevye. antarikse; if the hut of the Agnidhra has fallen down, he should offer the oblation in the fire of the Agnidhra, and recite the same stanza and the formula bṛhatt.. divi; and if the prāgvamsa has fallen down, he should offer the oblation in the Sālāmukhiya fire, and recite the same stanza and all these formulas. The last formula bṛhata tvo 'pa- stabhnomi should be recited for the re-erection of any of these four sheds.
Meaning
(b) "I seize thee for glory and for might. Do you put into us, O cows, manly vigor and invigorating sap."
(c) "The drop of thee, the overflow of thee, the divine brightness (of thee) has penetrated the whole world. As such do thou protect us so that we may remain unharmed. Svāhā!"
(d) "Let this whole sacrifice follow me: the Viśve Devaḥ, the Maruts, the Saman, the Sun, the Apri-verses, the Metres, the Nivid-invoca- tions, the Sacrificial Formulas, (and) every- thing that, on this earth, is suitable for the sacrifice." 43
(e) "Do thou follow the way of Prajapati. Let us prosper with manly sons and with cattle, and with horses, and with all properties, and with offspring, and with manly vigor. Let the gods lead our sacrifice on the right way." 44
(f) "I am firmly established in the Order of the Ksatriyas, in the kingship; I am firmly established in horses and in cows; I am firmly established in offspring and in existence. The one (ie., the sky) extends over the universe; on the other (i.e., on the earth) that (universe) does rest. To the Sky, the creator of all, and to the Earth, I have paid homage."
dbt - pdf pg.36 - same 42 number showing - sankar
42. According to Ap. 9.18.15, if, at the animal sacrifice, the omentum of the victim, or a piece of the sacrificial substance of the victim, should be spilled, the Adhvaryu should seize it (and put it back in the sacrificial spoon) with this stanza (a tvā dade, etc.). And then, for atone- ment, he should offer an oblation of clarified butter in the Āhavanīya fire, and recite the following stanza, ie., yas le drapso, etc.
43. According to Ap. 14. 31.9, the recitation of this stanza should accompany the oblation that one should offer, for atonement, in the fire of the Agnidhra, if one has excluded from the sacrifice somebody who had previously been chosen for the function of an officiating priest (at that sacrifice).
44. According to Ap. 9.14.1-2, if the sacrificial cake that has been put on only one potsherd, should fall out from that potsherd, or should be turned (ie., displaced), the Adhvaryu should put it back in its right place, and recite this stanza (e). The Sacrificer then should recite the two following stanzas, ie., (f) prati kṣatre, etc. and vivam anya, etc.; and after that, the Adhvaryu should offer, for atone- ment, two oblations of clarified butter in the Āhavanīya fire, and recite the two following stanzas, i.e., (g) dskān dydub, etc., and dskān ajani, etc.
Meaning
(g) "The sky has covered (and impregnated) the earth; the young bull has covered (and impregnated) the cows; all these worlds have been covered (and impregnated). Let the Sacri- fice, having been covered (and impregnated), propagate offspring (for us).-It has covered (and impregnated); it has been born (again), it has propagated. From the emitted (semen) the bull is born. From the emitted (semen) let us propagate."
(h) "To the gods to whom this share belongs, to whom the fore-offerings and the after- offerings (belong), to the gods whose chief is Indra, whose king is Varuna, and whose Hotar is Agni, svāhā!" 45
(i) "And this is our prayer by day: Let Aditi come (to us) with her help. Let her procure us beneficient joy, (and let her drive) our enemies away.48
(j) "And let these two divine physicians, the two Asvins, bring us happiness, and keep off disease away from us; (and let them drive) our enemies away.
(k) "Let Agni (the fire-god), with the (sacred) fires, bring us happiness. For happiness let Surya (the sun) shine for us. For happiness let Vāta (the wind) blow, without hurting (us); (and let him drive) our enemies away."
(l) "(Even) he who knows, does not perceive the track on which a dead man comes back to the living men, (and) which is the threefold highroad (?) of existence. Let that dead man live like a living embryo." 47
FootNotes
45. According to Ap. 14.32.5, if, during the Soma-sacrifice, a danger should arise that would make the performance of the sacrifice impossible, the Adhvaryu should take a portion of all the sacrificial substances and of all the soma cups, put these portions together in the Dropa-bucket, and then make oblation from the Drona-bucket with this stanza (h).
46. According to Ap. 14.39.1, if, at the Soma-sacrifice, the Adhvaryu should introduce a stotra (i.e., a song of praise to be sung by the chanters) when a goblet of soma, which was to be drunk, has not yet been drunk, he should say to the chanters: "Stop there," and he should offer, for atonement, in the fire of the Agnidhra, three oblations with this stanza (i) and the two following ones (j and k). Then, after the priest who should have drunk that goblet of soma before, has drunk it in the sadas, the Adhvaryu should wash it, bring it in the havirdhana-maṇḍapa, and put it down near the other goblets, with the following stanza, i.e., (1) tad it padam, etc.-It seems impossible to maintain the reading Samlāck. I think that we should read Samtati, which is the reading of RV. 8.18.7. Cf. Whitney's Grammar 1238.
47. The meaning of rathavṛt is doubtful, and I confess that my translation of trivfd ydd bhuvanasya rathauft is uncertain. It is based on the assumption that rathavft may be the equivalent of rathavartman "chariot-road," "high- way.' I think that rathavet is a compound of the same type as manoyuj, suyuj, indrapa (-tama), and parāvej, i.e., a compound in which the second member has a passive value, and that the original meaning of rathanft was "(a road) run by chariots." Cf. Renou, Grammaire de la langue vedique, p. 127.
Meaning
(m) "To this one who wishes to drink, to him who knows all things, do thou present (the drink), to him who comes at the right time, to him who comes in haste, to the hero who never stays behind." 48
(n) "The drop (of rain) has gone to the drop (of soma). Of the drop, Indra has drunk. Of thee, O drop, that hast been drunk by Indra, of (thee) the sweet drink, of thee that hast been invited, I, having been invited, partake."
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3.7.12
Mantra
3.7.12
(a) yad devā devaheḍanam, devāsas cakṛma vayam, idityās tasmān mā muñcata, tasya rtena mam uta.
(b) devā jīvanakāmyā yat, vāca 'nṛtam yat, vāca 'nṛtam ūdima, agnir ma tasmad enasaḥ, garhapatyaḥ pramuñcatu; durita yani cakṛma, karotu mam anenasam [1].
(c) rtena dyāvāpṛthivī, ṛtena tvam sarasvati, ṛtan ma muñcata 'hasaḥ (corr.: kṛtan mā muñcatai 'nasaḥ), yad anyakṛtam ārima.
(d) sajātaśaṁsad uta vā jāmiśamsat, jyayasab Samsad uta vā kānīyasaḥ, anājñātam devakṛtam yad enaḥ, tasmat tvam asman jātavedo mu- mugdhi.
(e) yad vāca yan manasā, bāhubhyām ūru- bhyām asthīvadbhyām [2], sisnair yad anrtam cakṛma vayam, agnir mā tasmād enasaḥ.
(f) yad dhastābhyam cakara kilbiṣāṇi, ak- ṣaṇām vagnum upajighnamānaḥ, dūrepaśya ca rāṣtrabhfc ca, tany apsarasāv anudattām ṛṇani.
(g) adivyann rnam yad aham cakara, yad va 'dasyant samjagara janebhyah, agnir mā tasmād enasah.
(h) yan mayi māta garbhe sati [3], enaś cakara yat pitā, agnir mā tasmād enasaḥ.
(i) yad apipeṣa mātaram pitaram, putraḥ pramudito dhayan, ahimsitau pitarau mayā tat, tad agne anṛno bhavāmi.
(j) yad antarikṣam pṛthivim uta dyam, yan mātaram pitaram vā jihimsiam, agnir mā tasmād enasah.
(k) yad āśasā niśasa yat parāśasā [4], yad enas cakṛma natanam yat purāṇam, agnir mā tasmād enasaḥ.
(1) atikrāmāmi duritam yad enah; jahāmi ripram parame sadhaste; yatra yanti sukfto na 'pi duṣkftaḥ, tam arohāmi sukṛtām nu lokam.
(m) trite deva amṛjatai 'tad enaḥ, trita etan manusyeṣu māmṛje; tato mā yadi kimcid ānase, agnir mā tasmād enasah [5], garhapatyaḥ pramuñcatu; durita yani cakṛma, karotu mam anenasam.
(n) divi jātā apsu jātaḥ, yā jātā oṣadhibhyaḥ, atho ya agnija apaḥ, ta nah Sundhantu sun- dhanib.
(o) yad apo (corr.: apo) naktam duritam carāma, yad vā divā nutanam yat purāṇam, hiragyavarnas tata utpunīta naḥ.
(p) imam me varuṇa [śrudhi havam adya ca mrdaya; tvam avasyur acake].
(q) tat tva yāmi [brāhmaṇā vandamānas tad āśaste yajamāno havirbhiḥ, aheḍamāno varune 'ha bodhy urusamsa ma na ayuḥ pramoṣiḥ].
hedo va yasisiṣṭhāḥ; yajistho vahnitamaḥ (r) tvam no agne [varuṇasya vidvan devasya śocucāno viśvā dveṣāmsi pra mumugdhy asmat].
(s) sa tvam no agne ['vamo bhavo 'tf nediṣtho asya uṣaso vyuṣṭau; ava yakṣva no varuṇam rarago vihi mrdikam suhavo na edhi].
(t) tvam agne aya 'si [, aya san manasā hitaḥ, aya san havyam ūhise, aya no dhehi bheṣajam] [6].
Meaning
[This chapter contains the twenty stanzas which the Sacrificer should mutter immediately after he has been purified by the Adhvaryu, by means of Darbha grass, for his consecration.]
(a) "O gods, from the offense that we have committed against the gods, O gods, do ye deliver me, O Adityas, and by the Sacred Order of the Sacred Order (deliver) me.
(b) "O gods, if, by the desire of living, we have said untruth in our speech, let Agni Gārhapatya deliver me from that sin; if we have done evil, let him make me sinless."
(c) "By the Sacred Order, O Heaven and Earth, by the Sacred Order, O Sarasvati, do ye deliver me from the sin that has been com- mitted, (from the sin) that has been committed by another, and into which we have fallen." *
(d) "From the curse uttered by our kinsmen or from the curse uttered by our near relatives,merciful today. Desirous of hlp, I long for thee]." 50
FootNotes
48. According to Ap. 14.29.2, if rain has fallen on a cup of soma, the Adhvaryu should recite this stanza (m) over that cup. Then he should drink it, and recite the fol- lowing stanza (i.e., n).
49. I think that we should accept the emendation proposed by Caland in his translation of Ap. 10.7.14.3, and read kṛtan ma muñicatdi 'nasaḥ.
from the more powerful or from the less powerful curse, from the sin which we unknowingly com- mitted against the gods,-from that do thou deliver us, O Jātavedas."
(e) "From the wrong which we have done with words, with the mind, with the arms, with the thighs, with the knees, with the male organ, -from that sin let Agni deliver me." If, with my hands, I have done unfair deeds, impeding (thereby) the call of the dice (at the game with dice), let the two Apsarases, (the one called) the far-seeing one, and (the one called) the one who maintains dominion, remit these debts (i.e., pardon these offenses).
(f) "If, not gambling (i.e., not at the game with dice), I have made a debt, or if I have promised something to the people, with the intention not to give it,-from that sin let Agni deliver me.
(g) "From the sin which my mother has committed, which my father (has committed), when I was still in my mother's womb,-from that sin let Agni deliver me."
(h) "If, as a child, joyfully sucking, I bruised my mother and my father, let my parents not be harmed by me because of that, and may I be freed from that debt (ie., from that sin), O Agni."
(i) "If we have injured the atmosphere, the sky, and the earth, if we have injured mother or father, from that sin let Agni deliver me."
(k) "From whatever sin we have committed by desire, by refusal, by calumny, today or formerly, from that sin let Agni deliver me."
(1) "I step over the fault, over that which is a sin. I leave (behind) the dirt (of my sins) in the highest region (of the earth). To the world To the world where the virtuous ones go, but not the evil- doers, to the world of the virtuous ones I ascend."
(m) "The gods wiped off this sin upon Trita; Trita wiped it off upon men. If then something of this sin should reach me, let Agni Garhapatya deliver me from that. If we committed faults, let him make me sinless."
(n) "The waters which were born in the sky, the ones which were born in the waters, the ones which were born from the plants, and also the ones which were born from the fire, let these purifying waters purify us."
(o) "If, O Waters, we have committed a sin at night or by day, today or formerly, do ye purify us from that, O ye golden-colored ones.
(p) "Hear this my call, O Varuna [, and be 11
(q) "This I implore of thee [, worshiping thee with the holy power of the sacred word. For this, the Sacrificer prays with his offerings. Be here, not angry, O Varuṇa. O far-ruling one, do thou not take away our life]."
(r) "Mayest thou, O Agni [, knowing (how to do it), avert from us the wrath of the god Varuna. Being the best worshiper, the best carrier (of the oblations), do thou, flaming brightly, free us from all hostilities]." "
(s) "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 by invocation]." 58
(t) "Thou art agile, O Agni. [Being agile, (thou art) impelled by the mind. Being agile, thou carriest the oblation. (Being) agile, do thou give us remedy.]" 4
3.7.13
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Mantra
3.7.13
(a) yat te gravṇā cicchiduḥ soma rājan, priyany angāni svadhitā parūmṣi, tat sam- dhatsva "jyeno 'ta vardhayasva; anāgaso adham it samksayema.
(b) yat te gravā bāhucyuto acucyavuh (corr.: acucyavat), naro yat te duduhur dakṣinena, tat ta apyāyatām tat te, misthyāyatām (corr niṣtyāyatām) deva soma.
(c) yat te tvacam bibhidur yac ca yonim, yad āsthanāt pracyuto venasi tmanā [1], tvayā tat soma guptam astu naḥ; sa naḥ samdha 'sat parame vyoman.
(d) ahāc charīram payasā sametya; anyo 'nyo bhavati varno asya; tasmin vayam upahūtās tava smaḥ; a no bhaja sadasi visvarūpe.
(e) nrcakṣaḥ soma uta śuśrug astu; ma no vihasid gira āvṛṇānaḥ; anāgās tanuvo vāvṛ- dhanaḥ, a no rūpam vahatu jāyamānaḥ [2].
(f) upakṣaranti juhvo ghrtena, priyany an- gāni tava vardhayantiḥ; tasmai te soma nama id vaṣat ca; upa mā rājant sukṛte hvayasva.
(g) sam prāṇāpānābhyāṁ sam (corr.: sam) u cakṣuṣā tvam, sam śrotrena gacchasva soma rajan; yat ta asthitam śam u tat te astu; jānitam (corr.: jānītan) naḥ samgamane pa- thinam.
FootNotes
50. Tait. Br. 3.7.11.h. RV. 1.25.19.
51 Tait.-Br. 3.7.11.i. = RV. 1.24.11.
52. Tait.-Br. 3.7.11.j. = RV. 4.1.4.
53. Tait.-Br. 3.7.11.k - RV, 4.1.5.
54. Tait.-Br. 3.7.11.1.
Mantra
(h) etam jānītāt parame vydman; vfkāḥ (corr.: vfṣṇyāḥ) sadhasthā vida rūpam asya [3]; yad agacchāt pathfbhir devayanaiḥ, iṣṭāpūrte krṇutad āvir asmai.
(i) aristo rājann agadaḥ parehi; namas te astu cakṣase raghuyate; nakam aroha saha yajamānena; suryam gacchatāt parame vyoman.
(1) abhūd devaḥ savita vandyo nu naḥ, idanim ahna upavacyo nfbhib, vi yo ratnā bhajati mānavebhyaḥ, śrestham no atra dra- viṇam yatha dadhat.
(k) upa no mitrāvaruṇāv iha 'vatam; anvādīdhyāthām iha naḥ sakhāyā; ādityanām prasitir hetiḥ, ugrā satāpāṣṭhā gha viṣā pāri no vṛṇaktu.
(1) apyāyasva [sametu te viśvataḥ soma vfṣṇyam; bhava vajasya samgathe].
(m) sam te [payāṁsi sam u yantu vājāḥ sam vṛṣṇyany abhimātiṣāhaḥ; āpyayamāno amftāya soma divi śravāṁsy uttamani dhiṣva] [4].
Meaning
[This chapter contains the thirteen stanzas which the Adhvaryu should recite when, at the ceremony of the Avabhṛta (i.e., the concluding bath of the Soma-sacrifice), he sprinkles with sour milk the residues of soma. Cf. Ap. 13.20.8.]
(a) "If, with the pressing-stone, O king Soma, they have cut thy dear limbs, thy firm joints, do thou heal that with the melted butter, and do thou cause it to grow (again); and then may we, sinless, dwell together."
(b) "What of thee the pressing-stone, moved by the arm, has caused to fall,-what of thee the men, with the right hand, have milked out,- let that swell up (again) for thee, let that grow firm (again) for thee, O god Soma."
(c) "If they have torn up thy skin, and if they have torn up thy womb (i.e., thy birth place), if, expelled from thy (resting-) place, thou art longing for it, let that be hidden to us by thee, O Soma. And so let intimate union (with thee) in the highest heaven be ours."
(d) "Having united with milk, he has aban- doned his body. Each time, his color becomes different. To this (feast) we have been invited by thee. Give us a share in thy many-colored abode.
(e) "Let Soma be looking at men and listening (to them). Desiring songs of praise, let him not abandon us. Harmless, strengthening his bodily forms, let him bring to us (his) beautiful appear- ance, as soon as he is born."
(f) "The sacrificial spoons are pouring melted butter (on thee), strengthening thy dear limbs. To thee, O Soma, the homage and the vasaf-call! Do thou invite me, O king, to the meritorious act."
(g) "Do thou unite, O king Soma, with the outbreath and the inbreath, with sight and hearing. What of thee has been damaged, let that be (a cause of) happiness to thee. Do thou recognize us at the junction of the paths."
(h) "Recognize this one (i.e., the Sacrificer) (O gods), in the highest firmament. O ye mighty ones (vṛṣṇyāḥ)55 who are present here, ye know the shape of this one. When he shall come by the paths which are the paths of the gods, do ye reveals to him what has been sacrificed and what has been bestowed (by him) (i.e., the reward of his sacrifices and gifts)."
(i) "Unhurt, O king, free from disease, go thou (to thy own abode). Homage be to thee, to thy rapidly moving radiance! Ascend the celestial vault along with the Sacrificer. Go to the sun, in the highest firmament."
(j) "The god Savitar should be celebrated by us now, he who is to be praised by men at this time of the day, he who distributes treasures to the descendents of Manu, so that he would here bestow on us the best riches," 57
(k) "Come and protect us here, O Mitra and Varuna. Think of us here, O friends. Let the weapon of the Adityas, the terrible hundred- barbed, poisonous missile, avoid us."
(1) "Swell up [; let thy manly power con- centrate from all sides, O Soma. Be thou in (the center of) the gathering place of the in- vigorating powers]."' 58
(m) "Let thy [invigorating saps unite; let thy invigorating powers unite; let thy manly powers that overcome the foes, unite. Swelling for immortality, O Soma, place in heaven thy highest glories]."
3.7.14
Mantra
3.7.14
(a) yad didikṣe manasa yac ca vācā, yad vā prāṇais cakṣuṣa yac ca śrotreṇa, yad retasā mithunenā 'py atmanā, adbhyo loka dadhire
FootNotes
55. It seems impossible to maintain the reading vfkab (0) wolves). The reading of the verse in the TS. is deaḥ (O gods). I propose to read visnyah, an epithet which designates the gods.
56. The imperative ending -tat is usually the ending of the second person sing., but it may be used as the ending of the second person plural.
57. RV. 4.54.1.
58. RV. 1.91.16.
59. = RV. 1.91.18.
Mantra
(a) teja indriyam; sukra dīkṣayai tapaso vimocanīḥ, breaths, by means of sight and by means of apo vimoktrir mayi teja indriyam.
(b) yad rca samnā yajuṣā, paśūnam carman haviṣā didikṣe, yac chandobhir osadhibhir vana- spatau, adbhyo loka dadhire teja indriyam [1]; sukra dikṣayai tapaso vimocaniḥ, apo vimoktrfr mayi teja indriyam.
(c) yena brahma yena kṣatram, yene 'ndragnf prajapatiḥ somo varuṇo yena rajā, viśve deva fṣayo yena prāṇaḥ, adbhyo loka dadhire teja indriyam, śukra dīkṣayai tapaso vimocanīḥ, apo vimoktrfr mayi teja indriyam.
(d) apam puṣpam asy oṣadhīnām rasaḥ, somasya priyam dhama [2], agneḥ priyatamam haviḥ svāhā.
(e) apam puṣpam asy oṣadhīnām rasaḥ, so- masya priyam dhama, indrasya priyatamam haviḥ svaha.
(f) apam puspam asy osadhīnāṁ rasaḥ, so- masya priyam dhāma, viśveṣām devanām pri- yatamam haviḥ svahā.
(g) vayam soma vrate tava, manas tanuṣu pipratab (corr.: bibhratab), prajavanto aśīmahi [3].
(h) devebhyah pitfbhyaḥ svaha, somyebhyah pitṛbhyaḥ svaha, kavyebhyaḥ pitṛbhyaḥ svahā.
(i) devāsa iha mādayadhvam, somyāsa iha mādayadhvam, kavyāsa iha mādayadhvam.
(j) anantaritāḥ pitaraḥ somyaḥ somapithat.
(k) apaitu mrtyur amftam na āgan; vaivas- vato no abhayam krṇotu; parnam vanaspater iva [4], abhi naḥ śīyatām rayiḥ; sacatām naḥ śacīpatiḥ.
(1) param mrtyo anu-parehi pantham, yas te sva itaro devayanāt; cakṣusmate śṛṇvate te bravimi, ma naḥ prajaṁ ririso mo 'ta viran.
(m) idam ū nu śreyo 'vasanam aganma, yad gojid dhanajid aśvajid yat; parnam vanaspater iva, abhi naḥ śīyatām rayiḥ; sacatām naḥ śacīpatiḥ [5].
Meaning
[This chapter contains three groups of stanzas and formulas. The three first stanzas (a–c) are stanzas which the Sacrificer should recite at the conclusive bath of the Soma-sacrifice; the seven following stanzas and formulas (d-j) con- cern the atonement oblation called paribhakṣa; the three last stanzas (k-m) belong to the ritual of the Dvadasaha, i.e., the Soma-sacrifice of twelve days' duration.]
"Because I have been consecrated by means of the mind, and because (I have been con- secrated) by means of the voice, or because (I have been consecrated) by means of the vital
hearing, because (I have been consecrated) by means of the seminal fluid and copulation, by means of my own self,-(because of that) the worlds have obtained from the Waters fiery energy and manly vigor. The pure ones who release from the bodily mortification of the consecration, the releasing Waters, (have put) fiery energy and manly vigor in me.
(b) Because I have been consecrated by means of the Stanza, by means of the Song, by means of the Sacrificial Formula, and by means of the Oblation, on the skin of animals; because (I have been consecrated) by means of the Metres, and by means of the Plants in the case of the tree (ie., when the staff, as the staff of a consecrated Sacrificer, has been given to me) (cf. Ap. 10.10.4),(because of that) the worlds have obtained from the Waters fiery energy and manly vigor. The pure ones who release from the bodily mortification of the consecration, the releasing Waters, (have put) fiery energy and manly vigor in me.""
"
(c) "By that by which the Order of the Brahmaṇas, by which the Order of the Ksatriyas, by which Indra and Agni, Prajapati and Soma, by which the king Varuna, by which the Viśve Devāḥ, the Rsis, and the Vital Breaths, (by which) the worlds have obtained from the Waters fiery energy and manly vigor,-(by that) the pure ones who release from the bodily mortification of the consecration, the releasing Waters, (have put) fiery energy and manly vigor in me."
(d) "Thou art the blossom of the Waters, the Soma, the offering that is the dearest to Agni. sap of the plants, the dear dwelling-place of Svāha!" 81
(e) "Thou art the blossom of the Waters, the sap of the plants, the dear dwelling-place of Soma, the offering that is the dearest to Indra. Svaha!"
FootNotes
60. According to Ap. 13.21.3, this stanza and the two following ones should be recited by the Sacrificer when, at the ceremony of the Avabhrta, i.e., the conclusive bath of the Soma-sacrifice, he pours water three times on his head with his joined hands.
61. According to Ap. 14.31.9-14.32.1, this formula and the two following ones should be uttered by the Sacrificer when, with clarified butter, he offers, in the Āhavanīya fire, to his own three sacred fires, the threefold oblation that is called the paribhakṣa, i.e., the oblation that should be offered (as atonement) if he has drunk the soma at the sacrifice of another man (and by doing so has offended his own sacred fires).
Meaning
(f) "Thou art the blossom of the Waters, the sap of the plants, the dear dwelling-place of Soma, the offering that is the dearest to the Viśve Devāḥ. Svāhā!"
(g) "May we, O Soma, attain to thy law, keeping the mind in our bodies, rich in off- spring.11 12
(h) "To the Fathers (who are) gods, svāhā!-- To the Fathers (who are) somyas (i.e., entitled to the soma), svāhā! To the Fathers (who are) kavyas, svāhā!" 63
(i) "O ye (Fathers) gods, rejoice here.-O ye (Fathers) somyas, rejoice here.-O ye (Fathers) kavyas, rejoice here."
(j)"The Fathers somyas (i.e., the Fathers who are entitled to the soma) are not excluded from the drinking of the soma.
(k) "Let Death go away (from us). Let Im- mortality come to us. Let Vaivasvata (i.e., Yama, the son of Vivasvat) give us security. Like the leaf of a tree, let wealth fall down upon Let (Indra) the Lord of might accompany us.
FootNotes
62. According to Ap. 14.32.2, this stanza should be recited by the Sacrificer when he drinks the rest of the paribhaksa oblation.
63. According to Ap. 14.32.2, these three formulas should be uttered by the Sacrificer when, after having drunk the rest of the paribhakṣa oblation, he pours three oblations (of clarified butter) into the Daksināgni (i.e., the southern fire).
64. According to Ap. 14.32.3, these three formulas should be uttered by the Sacrificer when, after having poured the three oblations of clarified butter into the Dakṣiṇāgni, and after having strewn stalks of Darbha grass behind that fire, so that their points are turned toward southeast, he pours sour milk on them.
65. According to Ap. 14.32.4, the Sacrificer should also, reverently standing, pronounce this last formula, after he 66
66. According to Ap. 21.3.11-21.4.1 and 2, this stanza and the two following ones belong to the ritual of the Dvada- sāha, i.e., the Soma-sacrifice of twelve days' duration; and these three stanzas should be recited by the Adhvaryu at the end of the last day of consecration (dīkṣā): the first one when he offers an oblation of clarified butter in the Gārhapatya fire; the second one when he offers an oblation of clarified butter in the Dakṣiṇagni; and the third one when he offers an oblation of clarified butter in the Āhavanīya fire. In the first case, he should be touched from behind by the consecrated Sacrificers, who are touched from behind by their wives; in the second and third cases, he should be touched from behind by the consecrated Sacrificers while these are not touched by their wives.
Meaning
(1) "Go away, O Death, and follow another way, (the way) which is thy own, and which is different from the way of the gods. To thee, who hast eyes and who hearest, I say: "Do not injure our offspring nor our men.
(m) "Here now we have come to the best resting-place, a resting-place which procures cattle, procures riches, procures horses. Like the leaf of a tree, let wealth fall down upon us. Let (Indra) the Lord of might accompany us." has poured sour milk on the stalks of Darbha grass behind the Daksiṇāgni.
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