30 Darśapūrṇamāsa

CHAPTER XXX

DARSA-PŪRŅAMĀSA 2272

The Darsapārṇamāsa gaorifice is the pattern or archetype (pra. krti) of all other iṣtis (which are called vikṛtis or modifications). The srauta sūtras therefore describe first the Darsapūrpamāga at length, though in the order of time agnyadhana comes first. Asy. II. 1. 1 says that all iṣçis, sacrifices in which an animal is offered and those in which somis offered are explained by the Paurṇamāsa iṣti. According to Ap. III. 14. 11-13 & person, after he sets up the tbree fires, bas to perform the Darsapūrna māsa throughout his life ( till he becomes a samnyasin) or for thirty years ( after which he may stop ) or till he becomes very old (and unable to perform the rite ).3213

The word ’ amāvāsya’ literally means ’the day when (the sun and the moon) dwell or are together.’ It is that tithi (day) on which both the sun and the moon are the nearest to each otber, while paurṇamāsi is the tithi on which the sun and the moon are at the greatest distance from each other.’ Pūrṇamāsa means that moment when the moon is full.’ Darga has the same sense as amāvisya. Darsa is taken to mean ’the day on wbich the moon is seen only by the sun and by no one else.’ Darsa (m) and pūrnamāsa (m) secondarily mean the rites that are performed on the amāvāsyā and the paurpamāsi respec tively.3974 An iṣti means a sacrifice in which the sacrificer employs four priests,

  1. Vide Tai, 8. I. 1. 1-13, I. 6-7, II. 5-6, Sat. Br. I. (8. B. E. vol. 12 pp. 1-273), Aér. I. 1. 4-1. 13, 10, Ap. I-IV, Kat. II-IV. 6, Baud. I.

  2. rerupat gurarhet a quoted by Sabara on Jai. X. 8. 36. Vide Sat. Br. XI. 1. 2. 13 (8. B. E. vol. 44, p. 5) Eor 30 years. Wat orror Trei frater en valor i stort u FHC 1 s T. III. 14. 11-13.

  3. Vido at on FXTITE (I. 1, ‘yurt ar’) “ifra: Trat विपकर्षः सूर्याचन्द्रमसोः सा पौर्णमासी या परमा संनिकर्षः सामावास्या।… तथा पूर्णा मासचन्द्रमा पलिक्षणेस इत्यपि पूर्णमासस्य निर्वचनदर्शनात् । … यतो न पश्यते वर्षसह

Turun STATOTTERSFOTT (fonta 3. 1. 122) at a forrarum सह पसनधन्दाकपिस्मिचिति स्वमापास्याग्दस्तथा च जैव पते मान्यति वर्शशब्दो

TeqTTI !!.

. .. D. 127

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(Ch. XXX

A aketob of the darsapūrnamāsa iṣti is given below princi pally based upon the srautasutras of Satyaṣadha and Asvaldyana.

One who has performed agnyadheya should begin the performance of darsapūrpamāsa on the first Bull Moon day after it. The iṣti on the Full-moon day may occupy two days, but all the actions to be performed in it can be compressed into one day. * If extended over two days it is performed on the full moon day and the pratipad (the first day of the dark half that follows the Full Moon day), the former being oalled upavasatha day 1398 and the latter yajaniya day. On the upavasatha day agnyan vādhana (offering fuel-stioks into fire) and paristarana aro performed in the case of the pūrnamāga rite and on the yajaniya day the rest is performed. If it is the first pūrpamāsa iṣti or the first darśa iṣti, then the saorificer has to perform the Anvārambhaniya iṣti, which is briefly described in the note below, 1973

On the morning of the full moon day the sacrificer, after the performance of bis daily agnihotra, sitting on a seat of darbhas to the west of the gārbapatya, holding kusa grass in his band and performing prāpāyāma and accompanied by his wife, makes a saṅkalpa (resolve ) As noted below.378 Then he says to the four priests viz., adhvaryu, brahma, hotf and Agnidhra

  1. Vido com, on Kat. II. 1. 16–17 ore TY Tv a तदेकस्मिमेवाहम्पन्यन्याधानादि कर्मापवर्गान् भवति । भास्मिन्पो मातः प्रतिपदिन एप सर्षमणयमाधानादि कर्मापवर्गान्तं कर्वव्यम् ।न पूर्वपरन्यवापानदिने भविपदः प्रधानकाल स्वाबहाना प्रधानकालरप म्यास्यत्वात् । तत्र चतोपापनीपाशमारण्याशनान्यवरामार शवनानि भवन्ति । उककालाभावात् । ..अन्पापनादिसर्व भवत्येष।’

  2. The Bat, Br. I. 1. 7 derives the word by saying that as all the gods betako themselves to the saorifioer’s bouse and abide by him (from

Ves with upa’) it is called upavasatha. Com. on Ap. I. 14. 16 says ‘यो पागा भामिसमीपे नियमविशिष्ठोवास उपवासः; ‘पटण्याना देवताना पोमिसमीपे पासा स उपपनस्तसंपायहरोपवसथमम्पाधानदिनमिति यावत् ।। com. on सस्पापाव I. 3. p. 99.

  1. At first two oblations are offorod to Sarasvati with two malo tras from Toi. 8. III. 8. 1. 1. and the anvārambhaniya follow. To this a onke oookod on elevon potahords is offered to Agni and Vippa, caru to Sarasvati, osko on twolvo potsberds to Sarasvat and a oako on oight potabords to Agai Bhagio. Jaimini (IX. 1. 34-36) ostablishes that tho anvtrambhaptyd is not repeated evory time, but is performed only once. Vide Tai. 8. III. 6. 1, Āby. II. 8, Āp. V. 23. 4-9, Baud. II, 21 for further details,

  2. The app is with mariequ HATFIT ; on amivāeya ho opploys the word or for PATET.

Oh. XXXI

Darsa-Purnamdeci

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“I choose thee, so and so by name, as my adhvaryu, as my brahma, as my hotṛ and as my dgnidhra.’ The adhvaryu takes fire from the gārbapatya, carries it to the dhavanlya mound and also to the dakṣiṇāgni mound and places a fuel-stiok with its end to the east on the Abavaniya with the verse ‘mamagne Varco ‘979 (Rg. X. 128. 1, Tai. 8. IV. 7. 14. 1). The adhvaryu and sacrifioer perform japa by muttering three verses280 (from Tai, Br. III. 7. 4 set out in Sat. I. 2. p. 71 ). While he is between the two fires ( Ahavaniya and gārhapatya) he mutters standing a verse ‘antarāgni…maniṣaya’ (Tai. Br. III. 7. 4). Then he offers a samidh into the gārhapatya fire with Rg. X. 128.2 (=Tai. 8. IV. 7. 14. 1.’ mama devā vihave’). The adhvaryu and saori fioer mutter two verses ’ iba prajā &c.’ and ‘iba paśavo’ (Tai. Br. III. 7. 4, Sat. I. 2. p. 71). The adbvaryu then places a samidh on the dakṣiṇa fire with ‘mayi deva’(Rg. X. 128. 3, Tai. S. IV, 3. 14. 1). Then the two mutter a verse ‘ayam pitśṇām’ (Tai, Br. III. 7. 4). Those who maintained sabhya and avagathya fires offered samidhs to them with mantras"28) (from Tai. Br. III, 7. 4).

If the sacrificer is one who has already performed a soma sacrifice then he has to go through the ceremony oalled sākha. harapa’. Such & sacrificer had to offer sānnāyya (which is

  1. A mantra is ordinarily to be rocited after saying ‘on’. But this is not the rule in srauta rites and so this has not been stated in the text everywhere. The fuel-stick may be offered either by the sacrificer or by the adhvaryu ( Kat. II. 1. 2).

  2. The first vorso is m TITA on it an SOHATTIER CATTI ar valt attrTea are that ETE ! This is repeated if the purgainksa iṣti extends over two days, but if performed in one day ho has to say अप यज्ञाय tor श्वो पज्ञाप. The third verse is इमामूर्जे पादशी थे प्रविष्टास्तान्देवान परिगृहामि पूर्वः । भमिईयवाविह तामावहत पोर्णमास हपिरिहमेषा मापि। On the dariesti he ropoats मामावास्प ह िfor पौर्णमास हpिain the above.

  3. There is a great divergence of view as to the mantras, tho order of the fires and the number of samidhe. Kat. (II. 1. 3-4) prosoribos the offering of two gamidhs in each firo (one with a mantra and the other miloptly). The hymn Rg. X. 128 or Tai. 8. IV. 3. 14 is oallod

• Viharya’. In the Rg. it has aine versea, in the Tai. 8. it has ton. Some held that throe versos of this hymn should be re poated for ecoh firo (Ap. I. 1. 8). The order of fires was, tocording to somo, first garbapatys, thon dakplpagni, then thavaniya (Est. II. 1. 6). Some said that only tho vydartia wore to be attored when offering fuol-stioks (Ap. I. 1.7, Kat. II. 1. 6). Another view was that fuel-stioks wore to be ottored silently.

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page the sānnaysa, shmoon iṣçi the deities tond in it ajya is

prepared by adding to fresh heated milk the sour milk or ourds of the preceding night’s milking ).2289 According to the Tai. S. II. 5. 4. 1 sānnāyya was offered only by a somayaji. Sānnayyu was offered to Indra or Mahendra (Sat. Br. I. 6. 4. 21 and Kat. IV. 2,10). The Tai, S. II. 5. 4. 4 says that only one who is gatasri (explained above in note 2259 ) can offer sānnayya to Mahendra, while Sat. (I. 4 p. 103 ) says that for & year or two after som& yāga the sānnāyya should be offered to Indra and then to Mahendra. In the full moon iṣti the deities to whom purodāsa (oake ) is offered are Agni and Agniṣoma and in it ajya is offered to Prajapati silently between the two purodāsas. In the new moon iṣçi the deities of puroddsa are Agni and Indrāgni and sānnāyya is offered by a somayāji to Indra or Mahendra instead of the purodāsa to Indragni( Āsv. I. 3, 9-12 ).

Now Sakhāharana ( which applies only to him who bas performed soms-yāga and only in darseṣti ) will be described. The adhvaryu fetohes & fresh branch of the palasa or sami tree, which (branoh) is taken from the eastern, northern or north-east side of the tree, which has many leaves and which has not a dried up end. Vide Jai. IV. 2.7 about the text ‘he brings a branch turned to the east’ &o. He outs it off with the words “iṣe tva’ (Tai. 9. I. 1.1.1), then touches water, makes it straight or wipes it down with ‘ūrje tva’ (Tai. 8. I. 1. 1. 1), brings it towards the sacrificial ground with a verse

imam prāolm’ (Tai. Br. III. 7. 4 set out in Ap. I. %. 1, Sat. I. %, p. 76). With that branch he drives away (or separates ) from their mothers six calves with the mantra ‘vāyavas sthopāyavas atha ‘(Tal. 8. I. 1. 1. 1). The adhvaryu makes the cows ( of the sacrificer) start for the pasture with the mantra ‘dovo vaḥ savitą prārpayatu…ma yah stena Isata magbasamgah (Tal. 8. I. 1. 1), invokes them, when they have started, with a mantra suddhi apab suprapane pibantih’ (Rg. VI. 28. 7, Tal. Br. II. 8. 8 set out in Sat. I. 2. p. 79). Then be returns to the house of the sacrificer with dhruvā asmin……bahvih’ (Tai 8. I 1.1) and keeps the branoh in a well-known place ( 80 that it might not fall or be lost) on the sacred fire ground or on a wooden frame near the fires with ‘protect the cattle of the sacrificer’ (Tai. 8. I. 1.1). Jai. (IIL. 6. 28-29) states that bathaharapa is meant for both evening and morning milking.

  1. Vido Haar’s tr. of Ait, Br. p. 443 for the properation of вoдіууд.

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The sacrificer *383 crosses by the west of the dhavaniga to its south and performs acamana (sipping water). Then he oon templates on the sea and pays homage to the deities viz. Agni, Vāyu, Aditya and Vratapati in the manner set out below. 1484

Barhiraharanı (bringing in the bundles of sacred kuśa grase for use). There are various stages in this operation, each stage having its own mantra. The mantras are short prose formulæ whioh occur in the Tai. 8. I, 1. %. They are not set out in detail here. The various stages are: be ( adhvaryu) takes up a sickle or the rib of a horse or ox kept to the north of the gārhapatya with the famous mantra

devasya tvā savituḥ prasave ….. Idade’ (I take thee at the impulse of God gevity &o.). He pays homage to the gārba patya with a mantra. The sickle (but not the rib) is heated on the gārhapatya fire. He then goes to the east or north of the sacrificial ground (vihāra) for some distance, finds out a spot where the desired grass grows, leaves aside one clump of darbhas from those growing there and marks as many clumps of darbha As he feels would be enough for his purpose, leaves one clump or one or two blades with the words, ‘I leave you aside as the portion of beasts’, touches those darbhas that he intends to cut with ’this is for the gods’, holds them by his closed fingers of the left hand), rubs them upwards with his right hand, brings the siokle in close contact with them, repeats a mantra over the grass and outs off as much as can be held in his closed fingers the nails of which touch each other. This first handful of blades that are out is oalled prastara. Then he further outs an uneven number of handfuls of darbhas (3, 5, 7, 9, 11 ), 4286 repeating the same processes and mantras for each handful, touches the stumps from whioh blades are out off with the mantra ‘God Barhis! may you grow into a hundred shoots’ and touches the region of his heart with may

  1. In the case of one wbo has not performed somay&ga and who therefore offers no sonby ya tbe actions from outting off a twig to its being laid down are not done, but the first important matter that is began in his case is fotobing barhit (kusa grase). Vide Baad. I. 1

Top fiti fari.

  1. Un para a TVÀ TUYARTITI NA … YOTE I am va … arti tarata … murat. Vide Tui,8. I. & 10.8 for the first and Tai. Br. III. 7. 4 for all.

  2. Ap. 1. 4. & and Baud. I. 2 speak of an thoron number of muffin, whilo Sat. 1. 2, p. 84 days they may be oron or UDOTOn fn nombor.

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i čh. IX

wo grow into thousand branches. He touches water and passes round a handful of darbhas a oord (sulba) from left to right, then puts thereon another handful of darbbas and passes & cord round it. In this way three or five handfuls are sur. rounded by & cord, which has its and stretched on the ground towards the east or north. Then heaps of blades are added on and over the last heap the prastara is placed. The whole is then firmly bound with the cord and a knot is made. He takes hold of the bundle thus tied, raises it up, places it on his head, returns with it by the way he went, keeps it inside the vedi on some grass (and not on the bare ground) near the spot where the middle paridhi would be. He pronounoes over the barbis thus placed & mantra and keeps the barbis near the gārbapatya on a mat or the like. He also outs off silently and brings along with barhis other darbhas called paribhojaniya and dried up kusa grass also (ulaparāji). 8888

Idhmāharana (bringing the wood-sticks ). Twenty-one wood-sticks of palāsa or khadira are required, out of which 15 are meant for throwing into the fire at the time of repeating the sāmidheni verses, three are paridhis, 2887 two samidhs are to be used at the two aghāras and the 21st is the stick for anīyājas. A cord la made of darbhas and spread on the ground with its end to the north, the idhma is heaped on it with a mantra (Ap. I, 6.1, Sat. I. 2. p. 89). The bundle is tied with the cord and a knot is made and the idhma is laid alongside of the barhis. The pieces of wood that are thrown off when cutting the idhma are called idhmapravrascana. A bunch of darbbas called veda is made of the size of the knee of a calf by doubling and tying the darbhas with a cord and cutting the

  1. The paribhojaniya darbbas are meant for making seats for tho priests, the sacrifloor and his wife. Vide Haag’s tr, of Ait. Br. p. 79 for a noto on barbis, paribhojeniya and veda. Ap. I. 6. & states that while making the Yoda bunob the mantra ’tray& vedir vividuh’ (Tai. Br. IIT. 7. 4) is rooited.

  2. परिधि means an enoircling stick of wood ‘भमे परितो धीपते afa nuo giu’ com. on Sat. I. 2, p. 88. They are of somo sacrificial

tros such as palaba, kardmarya, khadira, udumbara &o. They may be. andriod or dried but must havo the bark on. The middle ono is tho thiokost, that to the south is the longost, that to the north in the thinnost and shortest. Vido Ap. I. 8. 7-10 and Kat. II. 8. 1 for paridbis. The paridhis are about three spans or ono bahu long, whilo samidbu are two wpada (pradeda, distanco between the thumb and indox finger when both are strotobod away from each other).

thiofoed op dried but memanya, khadira, uduboy are of some sort stone

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darbhan about one epan above the tying oord and a mantra is repeated over it (* Tedosi’ &o. in Sat. I. 2. p. 90). This veda is employed in sweeping the vedi with a mantra. It is given to the wife when she has to repeat a mantra in any action (compare Asv. I. 11. 1). The out portions of darbhas of which veda is formed are oalled veda-parivāsana. These two, idhma. pravradcana and veda-parivāsana, are placed together. He takes up a branch, outs off its leaves (but not all) inside the vedi, so chisels one end of it as to make of it a shovel. This is called upaveṣa 1988. He recites a mantra over it (upavososi… bhavasi naḥ, Ap. I. 6. 7, Sat. I. 3. p. 91). In the Full moon Bacrifice the upsvega is made silently. He places on the upavesa a triple (made of three darbhas) band of darbhas in such a way that the roots and end portions of both are in contact but they are not tied together into a knot over it. The sacrificer invokes this triple band called pavitra with a mantra ’trivst palāse &o.’ (Tai. Br. III. 7. 4, Ap. L 6. 10, Sat. I. 3. p. 92).

After this in the afternoon the piṇda-pitfyajia la perfor. med in the darkeṣti, but not in the purpamasa iṣti. Pinda pitryajña is separately described below.

If the sacrificer has celebrated the soma saorifice at some time then he has to perform sāyam-doha. When the house holder has offered the evening agnihotra, he spreads darbhas to the north of the gārbapatya, washes the sānnayya utensils (that are the same as are required for sāyam-doba ) in twos and lays them on the darbhas with their mouths turned downwards. The utensils are stated in the note below.834 He then makes

  1. withgar sguar for FTATOTT com. on Ap. I. 6. 7. It is

· ono span long. Com. on T. II. 4. 26 says ’toistymme frappan

of 5’. It is of palads and one end of it is made to resetublo a shovel.

  1. भामिहोत्रहपणीमुखासपणे शाखापवित्रमभिधानी निवाने दोहणमयस्सा yran foranu FUT I. 3. p. 99. These are eight. Vide Ap. I. 11. 6 for these. For agai-hotrabavagl and upavogs vide notes 2963 and 2288 abovo. Utha is the same as tho kumbhi of Ap. Okba is en carthon vossol or pan. Abhidhani is a rope for tying the cow (or the calf-according to com. on Ap.). The two nidanas aro ropes for tying tho bind foot of the cow noar bor boofs and knoos, Dohana is tho pot in which the cow is milked. There is a wooden or metal lid to cover the dohana. Sakbapavitra is made from the branch out of which the upavera was propared and consists in the top of that branch which is tiod round with three darbhas like a braid (nocording to &r. P. N.).

eme al bend apavoreishtvid1016

two pavitras (strainers, purifiers) of two darbbas that are alike in appearance and colour, a span in length, the tips of which are not out, but which are out from their stems with a knife or slokle by having a blade of grass or wood placed over them (but not with the nails ) with & mantra ‘pavitre etho ’ (Tai, Br. III. 7, 4 ) and are invoked with a mantra (prāpapānau &o.). The adhvaryu wipes them with water upwards (from the bottom ) with the mantra you two are holy by the mind of Viṣṇu’. Jai, III. 8. 32 (and also Sabara thereon ) says that the two pavitras and the vidhitis ( described later on) are not taken from the out barhis, but from the kusa grass oalled pari bhojaniya. The adhvaryu loudly announces ‘purify the cow, the ropes and all the utensils :1290 The adhvaryu places the two pavitras inside the agnihotra-havani, pours water therein, puri fies the water by moving the pavitras eastward and then baok wards and raising them up thrice with their tips to the north by repeating the mantra in the gāyatri metre ‘devo vaḥ savitot punëtu’(Tai. 8. I. 1.5.1) onoe,8391 there being a rest at the end of each pada ( and twice silently). He invokes the water with * &po devir-sgropuv….(Tal. I. 1. 5.1, Vāj. S.I.12-13), then turns the mouths of the vessels upwards and sprinkles them thrice with the water ( leaving no water in the agnihotrabayani ) and with ‘may you purify for this divine rite, for the worship of gode’ (Tai. 8. I. 1.3.1). He keeps the two pavitras in & well known place. He waits for the cows coming from the pasture with a mantra’ eta doaranti’ (Tai. Br. III. 7. 4).9798 The adhvaryu takes the upavega with thou art dhpsti, impart brabma’ (Tai. 8. I. 1.7.1), takes out with the upaveṣa burning coals from the gārhapatya to its north. He places the ukba on those coals and kindles burning coals round it with ‘may you become hot with the tapas of Bhrgus and Angirases’ (Tai, S. 1 1.7.2). Then he issues a direction to the milker of the cow " announce

  1. Most of tho wantrain the s@yandoba ere taken from tho Tai. 8. I. 1. 3 and 6, 7 and Tai. Br. III. 7.4 and they are not specified in saob oase. Bomo mentras are bautre. Each action is accompanied Loy . mantra which dirootly or indirectly refers to it. As the Ait. Br. I. 4says पत? यज्ञस्य ससर्व यपसमुच यत् कर्म क्रियमाणमुग्यचभिवतीति।

  2. According to Ap. I.11.9 the three padas of the mantra accom pady each act of utpavana. T orat gitarr ITATTI

for teenager

a t i com, on Sat, 1. 8. D. 94. 2292. From Ap. I. 11. 10 it appears that the mantra “otx Hoafanti’ is rocitod by tho racrifioer. .

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to me when the calf joins the cow”. He places the sakhāpavitra with its tip to the east ( to the north in the morning milking ) in the ukha with a mantra, touches.the ukha and restrains his speeob **98 holding the śākhāpavitra. The person who is to milk the cow takes the abhidhāni ( the rope ) with ‘adityai rāsnasi’ (Tai. 8. I. 1. 2. 2) and the two nidāna ropes silently and makes the calf join the cow with thou art Pūṣan’. The adhvaryu issues a direction that no one is to pass between the cow that is being suoked by the calf and the sacrificial ground ( vihara ) and all obey it. The adhvaryu invokes the cow with a mantra and the milker sits down near the cow to milk her with a mantra.2284 The householder repeats a mantra when the cow is being milked and another when he hears the sound of the streams of milk falling into the vessel. The milker brings the milk to the adhvaryu, who asks him ‘whom did you milk, declare to us, ( this is ) an offering to Indra, it is vigour’. The milker refers to the cow by her name (such as Ganga ) and adds

in whom milk has been placed for gods and men’. The adhvaryu replies ‘she (the cow named) is the life of all’. The adhvaryu places the pavitra in the kumbhi (or ukha ) and pours therein the milk across the pavitra with a mantra. The adhvaryu gets two more cows milked in the same manner (i. e. with the same mantras &c.) except the directions ( such as no one should come &o.). The only difference is that the names of the cows will be different (such as Yamuna ) and that the 2nd and 3rd cows are referred to by him respectively as ‘visva vyacaḥ ‘and’ viśvakarma’ instead of ‘visvāyuḥ’ (in his prati Veoana ). After three cows are milked he loudly utters thrice milk much for Indra, may the offering (havya) inorease for the gods, for the calves, for men; be ready for milking again. If there are more cows ( generally six are referred to) they also are got milked with the same mantras as for the first cow or silently and the adhvaryu does not hold his tongue, nor does he

  1. The oom. on Ap. I. 12. 5 explains that vagyamana (holding one’s tongue) means ’not uttering any word except a mantra ‘. *** वन्यस्याग्याहरणं पाग्यमनं यदि प्रमतो ग्यारेदिति लिङ्गात् ’ com.

  2. The cow is to be made to yield milk by the sucking of the calf and not by manipulating the udders with the band. para

Thero w Ame: ‘com. on Sat. I. 3. p. 96. The *. T. II. 1. 8 ( fra ma) forbide manipulation of the adders with fingers to induce the Aow of milk, Ap. I. 12. 16 says tbat there is an option as to whothor a sudrs can be the milker in this sacrifice.

  1. D. 128

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touch the kumbhi while the other cows are being milked. Jai. (XI. 1. 47-53) concludes that the passage of Tai. Br. about milk. ing the other three cows is a mere anuvada and not a vidhi and Sabara quotes passages of the sruti that on that night no agnihotra is offered with milk and the children in the house do not get any milk ( as all milk is used up for the sānnayya ). When all are milked, if any drops have fallen about (on the ground &o. ) he repeats a mantra (Tai. 8. I. 1. 3. 1) and invokes the pot in which sānnayya is to be prepared with a mantra. He washes the inside of the milking vessel with water and then pours that water into the pot (in which sānnayya is to be prepared). He heats the milk and pours over it (i. 0. does abhigharana ) clarified butter silently. He draws the heated pot from the burning coals in euch a way as to make a line on the ground and places it to the east, north or Dorth-east with a mantra. When the bottom of the heated vessel cools, he adds ourds to it in order to coagulate the fresh milk with ‘I add soma ( i. e. ourds) to thee in order to turn thee into curds for Indra’ (Tal. S. I.1.3).1998 He adds to the vessel what remains sticking to the pot or sruo after agnihotra was offered with & mantra or silently. He pours water in the vessel that is meant as a lid or oover and places that cover or lid on the pot of heated milk. If the covering be of earthenware he throws thereon grass or a twig. He takes out the śākhāpavitra with a mantra (if a palāsa branch was used) or silently ( if one of sami was used) and keeps it in a secure place. He keeps the sānnayya in the garbapaty& side of the vibāra on a dikya or some such contrivance with ‘O Viṣṇu, guard the offering ‘.

He brings another branch with which or with darbhas he separates the calves for the morning milking (on the principal day). The game procedure as for sāyamdoha is followed in the

  1. There were several views hore about adding ourds. One, two or throo cows are milked on the day previous to the upavasatha day (i… on the 14th ) and that milk is used to acidify the fresh beated milk of tho svoning of the upavasatha day. Another method was to milk tho cow or cows on the 12th, then to add the cords of that to the milk of the 13th day and add all the curds of those two days to the milk of the 14th day i. o. milking and adding of curds was to go on continuously from the 12th, 13th and 14th or from 13th or from 14th. Vide Ap. I. 13.12 and Bat. I. 3, p. 99. IL no ourds be available ho addo eithor rioe or pieces of palesa bark or wild or village badara fruit or putika plant (the pratinidhi of some ) to the milk to make it sour. Vide Ap. I. 14. i, Sat. I. 3. p. 100,

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1019

morning milking (of the principal day). There are a few differences as to mantras, as to not adding coagulating sub stance, whioh are passed over.

After the sāyandoha (evening milking) the adhvaryu directs (Agnidhra or some other priest or himself) strew kuśa grass round the fires, first round abavanlys, then gārhapatya, then dakṣiṇāgni’ or the order may be first gārhapatys, then dakṣiṇāgni and lastly ahavaniya. The darbhas strewn on the south and north have tips turned to the east. The sacrificer mutters & mantra when kuśas are being strewn.

Having done so much he observes the amāvāsy& as an upavasatha. Thus on the amāvāsyā day he performs agnyan vādhāna (offering fuel-stioks into fires), separating the oalves with the branch, sāyamdoha, bringing barhis and idhma, pre paring the veda and vedi and observing some vows. But two of these viz. separating calves from their mothers and sāyam. doha are performed only by him who has already performed a soma sacrifice. In the case of the pūrpamāsa iṣti if spread over two days, on the Full moon day only agnyanvādhana and strewing kuśas round the fires are gone through and on the next day are performed the bringing of barbis and idhma and making of veda and all the other rites. If the iṣti is to be performed in one day only, then kusa grass is strewn round the fires after the making of the veda bunch.

About tānnāyya Sat. states some divergent views. The Kapeyas beld that even one who has not performed soma-yaga may offer sānnāyya and the deity in his Cage will be Indra and after he offers Soma, the deity for sānnayya will be Mahendra. According to Sabara on Jai. X. 8. 44 the Gopa yanas beld that one who has not performed a soma sacrifice may offer sānnāyya. According to Sat, himself, for a year or two after Somay&ga the deity will be Indra and then Mahendra if the sacrificer go desires. Persons of the Aurva and Gautama gotras and those who are gatasri ( vide note 2259 ) may if they like offer sānnayya to Mahendra even before performing Somayaga. Compare Ap. I. 14. 8-11 and vide Jai. X. 8. 35-46 (about the two purodāgas and sānnayya).

On the principal day (i. e, the first day of the dark half in the case of pörpamāsa) the sacrificer offers his daily agnihotra before sunrise and begins after sunrise the performance of the pūrnamāsa iṣti (and in the case of the darkești before sunrise ).

1020

He washes his hands with water with the mantra “May I be able to carry out this rite meant for you two and for gods” (Tai, 8. I. 1. 4. 1). From the place of the gārhapatya fire to the havaniya he spreads a line of dry kusa grass continuously with their tips to the east (without leaving any space uncovered) with the mantra ’thou art the continuity of the sacrifice, I spread thee for the continuity of sacrifice, thee for the conti nuity of the sacrifice’ (Tai. Br. III. 2.4) and then spreads another line of kuras to the south and another to the north of this first line silently. To the south of the āhavaniya, seats of kusa grass are made ready for the brahmā priest and the saori ficer, that of the brahma being to the east of the seat of the sacrificer and directly to the south of the ābavaniya and of the sacrificer to the south of the south corner of the east side of the vedi. To the north of gārhapatya kuśas are strown with their tips to the east or north and on them the sacrificial implements (yajñapātras ) are placed in twos after being washed with water and with their mouths turned down, viz., the sphya and kapālas &o. (vide above note 2233 for the ten). This is called pātrāsādana (placing the utensils near ) 4388

Then follows brahmavarana.

The sacrifioer sitting on a seat with his face to the north then chooses his brahmā priest who faces the cast near the utkara with the formula 2399 01 Lord of the earth I Lord of the worlds / Lord of great being (Heaven?)! I choose thee as brahmā’ (Tai. Br. III. 7. 6). The brahmā priest when 80 chosen mutters a long formula ( which is given in Ap. III. 18. 4 from the Tai. Br. III. 7.6 and part of which is translated here ) *I am the Lord of the earth, Lord of the worlds, lord of the great being. Being impelled by god Savitr I shall perform the duties of a priest. God Savitri Here they choose thee ( who art) Lord of speech, as the divine

  1. Besides the above the following are also placeds-gi चोपमतं वर्ष च ध्रुषां च पाशित्रहरणं चेदापात्रं च मेक्षणं च पिष्टोद्वपीन प्रणीताप्रणयन चाग्यस्थाली च च दारुपात्री च पोक्त्रं च वेदपरिवासमं च पृष्टि समाधावा. हार्यस्थाली समवन्ती च यानि चान्यानि पामाणि तान्येषमेव इन्द्र संसाचाबो. I. 43; vido also सस्पाषा I.4 which adds कुटरु, explained as पाषाणा कुखमसाधनम्,

  2. The choosing of brabm& takes place on the north of tbe Vedi near the utkara, and then the brahmā priest comes to the south of the Bhavaniya either from tbe east side or tho wost side of the tbapaniya according to one’s sakb&; vido (Kat. II. 1. 1 and oom.).

Oh. XXXI

Darsapūrnamāsa-Brahmavarana

1021

brahmā priest; I proclaim this to mind, mind proolaims to Gayatri … the Vißve Devas to Bhaspati, Bphaspati to Brahmā, Brahmā is bhūh, bhuvaḥ, suvah. Bṛbespati is the priest of the Gods, I am the brahmā priest of human beings’. Then he loudly says ‘O Bphaspati, protect the sacrifice ‘(ibid.) and cross ing the altar by the west of the āhavaniya towards the south of the āhavanlya, stands to the south of bis seat with his face to the north, takes a kusa blade from the blades on the seat prepared for him, casts it to the south-west (the direction of Nir-ṣti, ill-luck) with the words ‘avaunt,9298 Daidhiṇa vya (son of a re-married widow ?), get up from this place, occupy the seat of another, who is more ignorant than me’ (Tai. 8. III. 2. 4. 4.), touches water and sits down on his seat with face to the east with a mantra and then faces the abavaniya with a mantra ‘Here do I, impelled by God Savits, sit on the seat of Vasu (or prosperity) lower in level ( than the dhavaniya mound), I oocupy the seat of Bșhaspati, this I declare to Agni, to Vāyu, to the Sun, to the Earth’(vide Ap. III.18.4, Kat, II. 1.24). The brahma is required to be the most learned in Vedic lore’ ( brahmiṣtha, as Ap. III. 18. 1 says) and he is to observe silence while mantras are being repeated and superintends all actions. His permission is asked by the adhvaryu at the time of doing most of the sots, such as leading forward the pranitā water, sprinkling the bundle of fuel-sticks and kusa grass. There are four priests in darsa pūrṇamāsa ( vide note 2228 ). The sacrifioer also crosses by the west side of the dhavaniya to its south, tbrows away silently & blade of kuśa from his seat and then sits down on the seat prepared for him, with his face to the east. The adhvaryu takes two darbhas of equal thickness, the tops of which are not cut off and makes them a span in length by cutting off their roots (without using his nails ). 2209

The adhvaryu, sitting to the west (or north ) of the gārha patya fire, takes & camasa (a rather flat vessel or pan) in which water is to be carried forward with ’to thee for Dakṣa’ (Ap. I. 17. 1) and washes it thrice with water once with mantra and twioe silently. The mantra is ’thou art made of plants, may

  1. अहे वैविषयोतस्तिष्ठान्यस्य सबने सीद योऽस्मात्याकतर ति समसदनमी क्षते । बासनातर्ण निरस्थति निरस्तः पाप्मा सह तेन यं विमति । कात्या. II. 1, 22-28.

  2. The two darbha blados are called pavitra (Deuter noun ) And the propose desoribed hero is called pavitrakarana and has been dosoribed above.

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you be washed for gods, may you shine for the gods, may you be pure for gods’ (Ap. I. 16. 3). He keeps the two pavitras in the camasa and pours water in the camasa with who takes you, let him take you, for whom shall I take you, I take you for him, you for prosperity (Ap. I. 16. 3) and at the same time contemplates on the Earth with ‘I take you with this’ (not uttered). He fills the vessel so as to leave some space at the top and purifies the water by the process called utpavana (desorib. ed above in note 2291 ). He then invokes them with ‘may the divine waters, that are the first purifiers and the leaders carry this sacrifice to the front, may they place the lord of the sacrifice in front, Indra chose you in his fight with Vitra, you chose him in the fight with Vṛtra, you are sprinkled ‘(Tai. 8. I. 1.5. 1). The adhvaryu then asks the permission of the brahmā priest in the words ‘Brahman) shall I carry forward the water’ and lesues a direction sacrificer, observe silence’. The brahma priest mutters & mantra * Lead forward the sacrifice, Bustain these deities, may the sacrificer be on the baok of heaven. Place this sacrifice and the sacrifioer in the world where the seven sages and other men of holy deeds dwell’and loudly says’yes, do carry the water forward’. The adhvaryu then repeats the verse who carries you forward? Let him oarry you forward. I carry for ward the divine waters; may they sit round our sacrifice, conveying to the sacrificer thousandfold prosperity, the waters that delight in drink, having a shining (or oily ) appearance’. He holds the water in & vessel which is covered by the sphya that has its tip to the east and that is held level with his nose and carries it forward without allowing even a drop to fall down. When the water is being carried the sacrificer invokos it with a mantra, 9800 The adhvaryu places the water vessel (pranitāpātra ) on darbha grass to the north of the ahavaniya with the mantra ‘you are sanotified by brahma ( prayers ); who employs you ? Let him employ for securing) all desires, for the worship of gods (Ap. IV. 4. 4)’ and then covers the vessel with kusas. All these acts constitute pranitāpranayana. While the water is being placed near the Ahavaniya the sacrificer invokes it with the immediately preceding mantra and passes his eye over the whole of the sacrificial ground. No one is to pass between the dhavaniya and the prapita water (Kat. II. 3. 4).

  1. The mantra is qui fe 79 ar Ta

v uto कामयसमा विराजोपावं विश्व शुष ग्यानलामो देवीस्तरसा संविदामा सस्ति open open for It ooours in wr. IV. 4. 4.

Ch. XXX)

Dardapūrnamāsa-Pranita waters

1023

The principal purpose of the pranita waters is that they are used for making the ground grains into & dough for purodass and their final disposal is to be poured into the vedi (Jal. IV, %. 14-15). The adhvaryu comes back by the same way that he went, places down the sphya among the yajśapātras and touobes the sacrificial utensils with his hand wearing a pavitra with the mantra ‘may the divine groups enter into the sacrificial utensils’.

Then follows nirvāpa 1301 (taking out handfuls of grains or a portion of other sacrificial material). The adhvaryu takes in his hand the ladle called agnibotra-havani with thou art made of a tree for dakṣa’ (strength). Then he holds it in his left hand and takes the winnowing basket ( sūrpa ) in his right hand with ’to thes for the all-pervading (yajña). Then he heats it (ladle ) on the garbapatya fire with ’the rakśas (avil spirit) is burnt, the enemies are burnt. He then touches water.1308 The adhvaryu asks the permis sion of the sacrificer in the words *sacrificer I shall I take out sacrificial material’ and the sacrificer replies ‘yes, do take out’. The edhvaryu then utters the words ‘I go towards the wide space and approaches & cart or wooden frame (sakata ) standing to the west of the ahavaniya or gārban patya containing either rice or barley grains (in the busk), which has the shafts turned to the east or north, which has the yoke joined to it and is covered with mats. While touching the right side of the yoke he mutters * thou art dhūr ( destruc tive fire), injure the destructive (enemy), destroy him wbo seeks to destroy us and whom we seek to destroy’. He touches the left shaft and mutters the mantra ’thou art of the gods (i.e. belongest to them ), thou art the purest (or the most generous ), the fullest, the dearest, the best carrier, the best summoner of the gods’. He places (firmly touches with) his right foot on the left wheel (of the sakata) with Viṣṇu tra. versed thee’. He mounts the cart with his left foot with thou art an unbent receptacle of havis, mayat thou be strong and not

  1. The mantras required hero occur in Tai, 8. I. 1. 4 and V«. 8. I. 7 ff and go are not indioated in each place. aardar quoi fautes’ com. on Ap. I. 17. 10.

  2. Whenever any mantre referring to evil spirits and the liko is uttered, one has to touch water thereafter before doing anything olso. Vide TFTATET TITT PERUT PEUTRIERTO TEXT FTAT

  3. I. 10, 14,

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( Oh. XXX

break (or bend). He makes an opening by removing the mats covering the sakata and looks at the corn to be used for making the purodāsa and at the mats while repeating twice the mantra ‘I look at thee with the eye of Mitra, do not be afraid, do not tremble, I shall not injure thee’. He touches the corn (to be used for purodaśa) with ‘may you sustain strength’, then touches his own heart with ‘put milk in me’ and touches water. Then he throws aside a blade of grass or olod of earth with warded off is the evil spirit”, touches water and repeats the Dasahotṛ mantras, 1308 He places the two pavi. tras in the winnowing basket (silently), takes one handful of the grain (from the cart) with ‘may the five fingers give you for protection, and not to the enemy’ (Maitri. yaniya 8, L 1. 5), puts (empties) the handful in the sruo (agnihotrabavanl) and puts in the winnowing basket (on whioh the two pavitras have been kept ) four handfuls of grain by means of the agnihotra-bavapi, three with the mantra (repeated thrice )’ at the command of god Savity, with the arms of Aśvins, with the hand of Pūṣan I take out theo that art dear to Agni'8304 and the fourth silently. Jai. (IX. 1. 36-37) concludes that this mantra is the same even in all modifications of the darkapārṇamāsa and Sabara explains ‘savituḥ prasave’ as meaning ‘urged by the yajamāna’ (or when the sun rises), * abving’ as meaning the sacrificer and his wife ( as they make & gift of the horse in agnyādheya) and pūṣan as meaning

yajamāna ‘himself (who supports all). In Jai. XI. 4. 44-45 it is stated that the mantra for nirv&pa ‘doyabya tva’, the mantra for cutting off barbis ( barbirdevasadanam dāmi) are to be repeated and not to be uttered only once. In Jai. V. 2. 4-5 it is established that all the garnskāras are to be performed on all the grains after four handfuls are taken and not on each handful as it is taken out. The sacrificer invokes with a mantra while the adhvaryu is making the nirvāpa ‘I call here Agni, the hots and the gods that are well dispoged to sacrifice ; may the gods, pleased in mind, come and may they partake of this my offering. Having finished the taking out of grains in

  1. The’dadabotr’ mantras are ’re: P art ? &. quoted in note 2247 abovo.

  2. If the purodada is meant for Agni and Soma (jointly) as in purgambda, the words ’ agnigomabhyam justam’ will be substituted for Hagnaye juptam’ and the names of other deities in the cases of other parodadas. Vide Kat, IL 3.21, Ap. I. 18, 1, Juimini IX. 1. 88-39.

Oh, XXX)

Darsapūrnamusa

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four handfuls, (the adhvaryu) throws on them some more grains with his hand. If no cart is available, he keeps an earthen vessel on the sphya placed on the altar with its tip to the north or east and takes out the grains from that vessel ( this is the modern practice ) and then removes the wooden sword from

underneath it. The same procedure is followed in the case of purodāsas for other deities. The adhvaryu touches the grains taken out with ’this of the gods and touches the rest (remaining in the sakata or vessel ) with this is ours together ( with the gods ).’ He invokes the grains taken out with ‘I take (or invoke ) thee for increase and not for malevolence.’ He moves out of the mats covering the cart (or from near the vessel) taking with him the sūrps with ’thee I release from the fetters of Varuna’ (compare Maitriyani S. I. 1.5). He looks at the sacrifioial ground, the fires, the utensils, the priests with ‘may I see heaven’ and at the ahavaniya with the light of Vaiśv.. nara ( Agni).’ He gets down from the cart with ‘may the posts (or mansions ) of Heaven and Earth, stand firm’ ( if corn is taken from a vessel he only mutters these words ). He invokes the grains that have fallen down ( when four handfuls were taken out) with ’to Heaven and Earth, svāha’ and goes near the gārhapatya with ‘follow wide space (or sky)’ He puts down the sūrpa ( containing the corn taken out) near the gārhapatya to its west ( or near that fire on which in that particular rite he has to bake the cake) with ‘I make you sit on the lap of Aditi 1805 and consigns it to the protection of that deity (for which the cake is meant) with ‘O fire protect the saorificial material.‘3306 The adhvaryu pours water in the (agnihotrabavaṇi) ladle to which the awns of the rice or barley grains stiok and purifies it thrice with the two pavitras (blades of kuśa ) held in the hands and with the mantra ‘may god Savitf &o.’ (vide p. 1024 above) and invokes it with ‘may the divine waters’ &o. Then the adhvaryu seeks the permission of the brahmā priest with ‘Brahman) shall I sprinkle’ (with holy water the sacrificial material). The brahmā priest mutters sprinkle the sacrifice, sustain these deities &c.’ and loudly says “Yes, do sprinkle,’ The adhvaryu then sprinkles water thrice, once with the mantra ‘at the command of Savitr …… I sprinkle

  1. Aditi in this passage means the earth, socording to tho Tai. Br. III. 2, 4,

  2. If the ouke is meant for Agai and Soma then the mantra would be anoti rauta.

  3. D. 1291026

1 Ch. XXX

thee that are dear to Agni’ (or Agni and Soma or other deity as the case may be) and twioe silently. One should so sprinkle that drops of water may not fall on the fire. He then upturns the sacrifioial utensils (i. e. instead of their mouths being down, their mouths are now upturned) and sprinkles them thrice with water with ‘may you become pure for divine rite, for worship of gods. 1807 The rest of the water taken for sprinkling is placed to the east of the garbapatya (in a sruo). It is stated by Jaimini ( IX. 1. 2-3 ) that the prokṣaps of the mortar and pestle or the mill-stones has an unseen spiritual result ( apūrva).

The adhvaryu sits to the west of the gārbapatya, takes hold of the black antelope skin lying on the altar with ’thou art the whirl of the wind’ and shakes it thrice on the utkara holding it in such a way that the neok portion is up and the hairy portion inside (towards himself) with destroyed is the evil spirit, destroyed are the enemies’. To the west of the utkara he spreads the antelope 3308 skin with its neck portion westwards (Sat. Br. I. 1. 4. 5 ) and its hairy portion upwards with “thou art the skin of Aditi’. The portion $89 of the skin near the anus (of the animal) is twisted below the hairless part and both parts are held together with ‘may the earth know thee’. While still touching the skin he places the mortar on it with ’thou art the adhiṣa vapa (the utensil for pressing or beating the grains) made of a tree, may the skin of Aditi know

  1. The com. on Kat. II. 3. 40 airfasfas: ar y so rest सा: मोक्षपा भनिहोत्रहवणीस्था।

  2. The black antelope skin has been throughout the ages . symbol of holiness and redio culture. It is therefore that arySvarta was defined, as shown above (p. 13 ), as that territory where the black antelope wanders naturally. Vide Sat. Br. I. 1. 4. 1-2, where yajia is said to have escaped from the gods and wandered about as a black antelope and the white, black and yellow bairs of the antelope are said to reprosent respectively Rg, Simon and Yajus. On account of its holiness, the antelope skin is employed for husking and bruising the grains (from which the cake is to be made).

  3. af many grafttra Streef **UTEUR IFTTT I. 5; *19. I. 19. 6 bas gitara …fora. The coin. on both give slightly different interpretations. * First greina r

Thorario Free forondat tried: 1 com. on Ap. The tail portion is twisted under the skin 80 ms to make one portion a little higher than the rest and so 18 to make the mortar or mill-stone placed on the skin to inclino in one dirootion.

Ch. XXXI

Darsāpūrnamāsa

1027

thee’. Holding the mortar (ulūkhala) by the left hand be pours into its mouth the sacrificial materials (unhusked grains of rice or barley) thrice with thou art the body of Fire, 3310 thou art & prompter of speech, I take thee for the enjoyment of the gods’ and a fourth time silently. He takes the pestle with ’thou art a stone (hard like a stone), though produced from a treo; mayst thou so strike this sacrificial material for the gods that it will be enjoyable to them!’ and beats the grains in the mortar thrice with ‘may I strike the evil spirit, the enemy of heaven, away!’ (the mantra is recited only once according to Jai. XI. 4. 42). After striking thrice the adhvaryu utters & summons to haviṣkṛt, with ‘come, O Haviṣkśt’ (repeated thrice )8311. When the grains begin to be husked the adhvaryu utters a call to Agnidhra ‘strike loudly, The āgnidbra takes kutaru ( aśman, a stone) with thou art & stone, thou art one that makest a hymn of praise (or glory )’ and be strikes therewith the large mill-stone (dṛṣad) that is placed on the altar (twice, once with mantra and once silently ) and the smaller one (upala ) onoo with ‘proclaim food ( to the gods ), proclaim strongth; may you (all saorificial utensils ) proclaim that (the food ) is full of excellent flavour; may we conquer the hordes (of enemies ) by this noise’. The Āgaldhra may

  1. As fire blazos forth when oblations are thrown on it, the grains (from which a cake is to be prepared ) are said to be the body of fire. One can speak loudly only if ono is well-fed and so the grains are said to be prompters of speech.

  2. The praisa (summons ) is a sit for noase. The figure 3 is used to show that the preceding lotter is pluta ( of three moras ). Haviskșt literally means one who separates the grains from the husks.’ According to Tai. Br. III. 2.5 tbe summons is addressed to many divine havipkṛts ‘f erent a caratterega:

1 p ara freef :.’ In the case of the brahmana saorificor the call for tho person who separates is true, for a kpatriya sacrificor इविन्दामधि for vaisya हविष्कदा and for the sudra इविक्रवाधाप, Or the Arst call may be employed for all. Vide Sata patha I. 1. 4. 12, Ap. I. 19. 9-10, Sat. I. 5. According to some rarea is us. The com. on Āp. explains that sūdra’ bere stands for paurapuura. se moans

the person who prepares the bavis’ as also the formula used to call him. On tbo Vodic text fogadhat

A w

Jaimini concludes that this sentonco contains an injunotion to summon thrice the wife or other separator of grains (III. 2. 6-9). Jai. (XII. 2. 11) establishes that there is no haviekst oall in savanfya purodadas. According to Sat. Br. I. 1. 4. 13 the wife formerly rose to the havipkpt call but in its timo withor the wife or the Agnidhra priest roso.

1028

(Ch. XXX

strike silently with the yoke-pin ( samya) instead of using a stone (Ap. I. 20. 4). He repeats this thrice (i. e. striking with a stone or yoke-pin is done nine times in all). After this the gacrificer’s wife or some one else (such as the ag nidhra ) threshes the grains in the mortar ( Kāt. II, 4. 14). Jai. (XI. 1. 27 ) states that the beating has & seen purpose (viz, removal of husk) and so it is to be continued as long as required for effect. ing that purpose. Jai. (IV. 2. 26 ) further lays down that the Vedic sentence ‘vrlbin-avahanti’ is a restrictive injunction ( niyamavidhi ) in that, when unhusking can be effected either by using the mortar and pestle or by some other method (such by using the nails ) it restricts one to the former method. The adhvaryu then holds the winnowing basket near the mouth of the mortar to its east or north with the words ’thou art grown by rain 1313 ( as it is made of bamboo ) and touches the beaten grains ( to be used for purodaśa ) with you are grown by rain’. He then puts with his hand the beaten grains into the winnowing basket with ‘may (the sūrpa ) know thee’ (the grains as its own). Holding the sūrpa over the utkara he thrice winnows the grains and frees them from the husk ( which falls on the utkara ) with thrown away is the evil spirit, thrown away are the enemies’( i.e. the husks are meant to be the portion of evil spirits). He makes the husks stioking to the sūrpa fall on the utkara with ‘blown away are the enemies’. He puts the husks from the place of the utkara over the (middle) potsherd (on which the cake is to be baked) and places them (the husks) underneath the black antelope skin in its north-west corner with thou art the portion of evil spirits’. He does not look at these huske. He presses down with his hand the spot where the busks are kept with pressed down is the evil spirit’. He touches water, sprinkles the potsherd ( on which the husks were) with water and keeps the potsherd in its place. He separates the husked and unhusked grains with ‘may the wind separate you.’ He then pours out the grains of rice from the sūrpa in the pot with the words ‘may the god Savity with his golden hands (rays) accept you’. He then takes them and pours them in the mortar and issues a direction (praiṣa) to the sacrificer’s

  1. The word is employed in all these mantras for attaining prosperity. Vido Tai. Br. III, 2.5 TDI qua: refret #TH. Jaimini IV. 1. 26 has a discussion on the placing of husks or the potsherd on whioh the purodusa is to be baked.

Ch. XXX)

Darsapūrnamasa

1029

wife to make the rice free from the thin coating of busk. 1818 The wife or some one else or a dāsi ( a maid-servant) does the threshing several times, then she hands over the Pestle to the āgnidhra who beats with the pastle the grains and then the wife does the final beating with ‘may you become pure for the gods, shine for the gods, purify for the gods’. The adhvaryu puts the kaṇas ( little particles of rice grains ) separated from the polished grains of rice in & vessel, cleanses the polished grains that are in the sūrp% with water. That portion which remains after the grains ara beaten thrice is made to flow towards the utkara with the water ( collected in another vessel) that is used in washing the polished grains with this is the portion of evil spirits. May the waters carry it forward from this place, svāhā’, the water being also poured inside the vedi. Then he repeats the whole procedure about the black antelope skin from its being taken up to its being spread already described. Then the adhvaryu places the yoke-pin (samyā) with its head ( kumba, thick part) to the north on the antelope skin with thou art the support of the heavenly world’; he establishes 2314 the larger mill-stone ( drṣad ) with its face to the east on the samyā in such a way as to cover the samgā with its western half with thou art intelligence ( though ) made of a stone; may the support of heaven know thee’; then he places the smaller mill-stone on the larger one with ’thou art intelligence (though) a obild of the mountain; inay the drṣad know thee’. The adhvaryu then bends and looks at the polished grains that are in the sūrpa with ‘you are honeyed rays’. He spreads the polished grains on the larger mill-stone thrice with at the command of god Savitr…… hands of Pūṣan’(vide p. 1024 for the omitted words). I spread you, you are corn, satiate the gods’ and once silently. He draws the smaller mill-stone over the grains to the east with to thee for prapa ‘2815, to the west with ’to thee for apāna’,

  1. Thother is one (Ap. I. 20. 11 und HTUTATE 1.5). Frei prot auto: 10ptat auricury i com. On HiTE I, 5. Tbis is to be done thrice, once by the wife, then by the agnidhra, and tben again by the wifo. If the wife is not available, thon tbe third is done by the udbvaryu himself. The mantra is recited only once. Vide UT errara garatur Suq. I. 20. 13 and com, CATTRAT T I निमित्तेनासमिहितायामभावे चतस्या इत्योऽविशेषात्.’

  2. The skin is the earth. He holds with his left band tho skin, the yoke-pin, the larger mill-stone successively as he proceeds.

  3. THE STARATUTA 14: Torras i fryo on 8.. 1. 1. 6 TUTTU TUNTS THAT THE TITT TTT.’

1030

(Ch. XXX

and holds it firmly in the middle of the lower mill-stone with

to thee for vyāna’. Ultimately he grinds towards the east with ‘I hold this (smaller mill-stone) for the life ( of the sacri. ficer) in a long and continuous series 2318 of actions (here grind. ing)’. Thereafter he continuously grinds the grains at his pleasure. He throws the ground grains from the larger mill-stone with the smaller mill-stone on to the antelope skin with May God Savitr with bis golden hands (rays) accept you’ and bends down to look at the ground grains with ‘I look at you with an unimpaired eye.’ He then issues a direction to the wife ‘grind (or pound) without scattering ( the grains away from the larger mill-stone or from the antelope skin ) and make them into fine flour. Either the wife grinds or a maid-servant (dāsi) may do so (Ap. I. 21. 8-9 ); and then keeps aside the well ground flour in a well-known place. The adhvaryu heats on the gārbapatya water called madanti 2319 brougbt from the pranitā water. The offerings (of cooked vegetable food ) are cooked either on the garhapatya or on the āhavaniya fire.

The adhvaryu, after sitting to the west of the garbapatys, takes the upevega with thou art dhṛsti ( bold one ), give brahma (holy food ?). He separates two burning coals from the western portion of the gārhapatya fire with the upaves& and keeps them on the eastern side of the gārhapatya mound itself. He casts outside one of the two coals to the north-west of the gārbapatya with ‘O Fire 1 Dash aside the fire that eats ( cooks ) raw food ( not cooked in accordance with sastra ); and forbid that fire that eats flesh (cooks ordinary meat food).’ Ho tben touches water, places the remaining coal on that spot on the west ( of the gārbapatya mound where he has to place the potsherds ) with bring that fire that worships the gods.’ He then places the middle one *18 ( of the eight potsberds ) thereon with

thou art firm, make the earth firm, strengthen life, progeny and surround the sacrificer with his kinsmen.’ He lays &

  1. Or mere may refer to the skin (vide Uvaṭa on Vāj. 8. 1. 20 where this mandra occurs ).

  2. According to Ap. I. 23. 24 the kapXlas aro first arranged (kapklopad būna ) and then the madapts water is heated, wbile Saytdpadba (1. 5-6 ) reverse these proce8806.

  3. A coording to Vaikhanasa the southern of the two burning doals is cast aside. Vide com, on Satyagadha ). 6. p. 183. Aocording to Āp. I. 22. 2 the coal that is not cast away is placed to tho south on the gārhapatya mound and thoroon the first potshord is laid,

Ch. XXX)

Darsapurṇamāsa-kapālopadhana

1031

burning coal on that potsherd with ‘burnt is the evil spirit, burnt are the enemies. The potsherds, whether eight, eleven or more or less, are arranged on the gārhapatys mound. To the east of the central one he places a kapala with thou art the supporter, make the aerial space firm, strengthen prāṇs and apāna, surround the sacrificer with his kinsmen.’ Then a third is placed to the east of the 2nd with ’thou art dharupa ( suppor ter ), support heaven, the eye, the ear and surround &o. He places the 4th kapala to the south-east with thou art dharma (supporter), support the directions, the home, progeny, surround &o.’; he places the fifth to the south-west with thou art the strength (or host) of maruts ‘; he places the 6th in the north west with thou art a restrainer, support the directions, wealth, prosperity, surround &o.’; he places the 7th to the north-east with ‘I place thee that art uninjured from all the directions for the reconciliation (or love) of all kinsmen’; and lastly the remaining one to the north with ’thou art cit $319 (intelligence).’

  1. The arrangement of eight potaherds according to Sat. I. 6 is shown in the diagram. The arrangement according to Āp. I. 22-23 and Kat. II. 4. 27-34 somewhat differs. The com. on Kat. II. 4. 37 explains how oloven potshords aro to be arranged and how long or moro aro to bo arranged. Eggeling suminarises tho com. in 8. B. E. vol. 12 p. 340. Vide Tai. 8. I. 1. 7 for TTATH &c.

Aqitet

TOTAL

धर्मासि

धर्वमसि

TUTTO

#watu:

यन्त्रमासि

(9)

ध्रुवमसि

1032

In modern times many agnihotrins do not generally employ eight or eleven potsherds but employ one earthen brick ( that would have the shape of the kapalas when placed together ), on which lines are scratched to indicate the number of kapālas. Then taking coils from the gārhapatya he spreads the coals on the potsherds (whether 8, 11 or more or less ) with the veda bunch repeating for each potsherd’ may you be heated by the tapas of Bbṛgus and Abgirases.’

The adhvaryu heate the patri ( the purodaśa pātri, according to Kāt. II. 6. 49 ) that is washed with water on the fire on which the cake is to be baked and when it is heated and slightly cooled he places the pavitras on it and pours on to it across the pavitras the flour (of ground and bruised grains) from the black antelope skin with the yajus mantra 1320 ‘devasya tvā … agnaye justam sarvapāmi’ thrice and once silently. While pouring the ground grains he restrains bis speech and gives up the restraint only when he spreads holy ashes over the purodāsa ( vide below). He purifies the flour by moving for wards and backwards and raising up the two pavitras (darbha blades ) the tips of which are turned northwards thrice ( i. e. he performs utpavana) once with the mantra ‘haryos-tvā vārd bhyām-ut-punāmi’ or with the mantra ‘devo vah’ (vide note 2291 above). He takes in the sruva ladle water from the pranitā water, and supporting it on the veda bunch pours that water on the flour with & mantra ‘waters have joined with waters &c.’ (Tai. $. I. 1. 8. 1 ) and also pours thereon the hot water from the madanti vessel with the mantra 381 you are generated from waters’ and mixes the flour through and through on all sides with the water from left to right with * may you be well mixed up with water (Tal. S. I. 1. 8. 1). He stirs and mixes the flour and water with the mek sana **** with. I mix thee together for generation’, and makes a ball( of the flour) with thou art the head of the sacrifice’. He then

  1. Appropriate changes will have to be made according to the deity for whom the cake is meant (i. e. either po or suprotniut &o.).’ Vide Ap. I. 24. 1 and garaghafa hafa in Tei. Br. III. 2. 8.

  2. Floor becomes well mixed up when it is wotted with hot water. You are &o.lmtheso words are addressed to the four. Vide Haug*s translation of Ait. Br. p. 3 n. 3 as to how the cake is baked.

  3. The meksaga is a rod of aduattha wood ono aratri long having at ono end a square board four angulas in length (to be used like a mixing spoon ).

Ch. XXX)

Darbapūrnamāsa-purodata

1093

divides the ball into two parts with ‘may you (two) become separate according to the respective shares ( of the deities). He makes two balls of equal size from the dough and touches the two separately with this for Agni’ and ’this for Agni and Soma.‘1318 From the group of potsherds to the south be removes the burning coals with the veda bunch with ‘Here do I remove the face from the approaching (or attacking ) army’ and then removes the coals also from the group of potsherds that are to the north. Taking the ball of flour that is to be placed on the southern potsherds with thou art the head of the sacrifice’ he bakes the ball with thou art heat and bestower of all life and similarly bakes the other ball on the northern group of potsherds in the same way. *334 He makes the cake assume the shape of a tortoise, but its back should be neither too high nor too low like an apūpa and the cake should be as large as the hoof of a horse 2825 He spreads the cake so that it covers all the potsherds with ‘may thou spread wide’(i. e. have progeny &c.). He puts water in the vessel ( with the water from which the flour was mixed up) and sweeps the surface of the cake from left to right with his wet hand in such a way that the cake will have a skin-like continuous surface with mayst thou take on a skin’. He passes a burning firebrand thrice round each cake with vanished is the evil spirit, vanished are the enemies’. He applies over the cakes the flames of burning darbhas with ‘may the god Savitr bake thee in the kindled (fire) called nāka’. He applies heat by passing round the cakes burning fire-brands with ‘may fire not burn thy body! O Fire, protect the offering’. He spreads over the oake ashes in which there are also burning coals with ‘mayst thou be connected with prayer’. The adbvaryu issues a direction ( to the Agnidhra ) “bake the cakes without burning them’ and here he gives up the

restraint of speech ( that was imposed as stated above ).

He heats with a burning firebrand the water used for wiping the fingers and for scouring the vessels and draws with the sphya to the west of the abavaniya (or gārhapatya) three lines

  1. In guarire the two balls are for Agai and Agas-somsu and in darda for Agni and Indragol.

  2. Āp. (I. 24. 6-7) says tbat the first ball is baked on all the oigbt potsherds for Agai and then the other ball is baked.

  3. ATTAPA

er afarta ett i sire. I. 25. 4, **97. I. 6. p. 141. on #ferrari f referuaforet - freskott Tregut after read ‘oom. on FeaT.

E. D, 130

1034

(Ch. XXX

(on the vedi ) running from south to north (or optionally from west to east, according to Ap. I. 25. 14); he pours that water on each of the three lines thrice in such a way that the water let fall on one line does not become mixed with that poured on the next line and that in pouring water he proceeds from east to west with ’to Ekata, svāba to Dvita, syāba I to Trita, syaha!’ (Tai. 8. I. 1. 8. 1 ).8828

To the west of the ahavaniya he constructs & vedi, which is in length as muoh as the height of the sacrificer or which is as long as required for one’s purpose and which has curved sides. 3897 The sacrificer repeats a verse ‘I make a mansion for him &o.’(Tai. Br. III. 7. 6) and touches the spot where the vedi is to be made. The adhvaryu sweeps the spot of the vodi with the veda bunch once with the mantra ’ they knew the vedi by means of tbe veda bunch &o.’ (Tai. Br. III. 3. 9) and twice silently before the dust and weeds are removed.2338 The yaja mana invokes the vedi when it is being swept by repeating certain verses viz.’ you, & young lady, with four tufts of hair &o.’ (Tai. Br. III. 7. 6). The adhvaryu takes the sphya

2, Drita ang. We frequalled Aptve the

Reg. 1. lovotee of in. 2. 3.”, Drita and

  1. The story of Ekata, Dvita and Trita who are called apya ocours in Tai. Br. III. 2. 8. In tho Rg. we frequently come across Trita, & devotee of Indra, who is there sometimes called Āptya. Vido æg. I. 105. 9, VIII. 12, 16, VIII, 47. 13. Trita is said to be the scer of Rg. IX. 102 and X. 1-7.

  2. According to the com. on Sat. I. 6, p. 145 the vedi should be 4 aratais or 96 angulas in length. According to Kat. II. 6. 2-10 the vedi should be 4 aratnis on the west side and 3 on tho cast, three finger breadths deep, should slope towards the cast or north, should be con tracted in the middle, the corners of its eastern side (oalled ansas, shoulders) sbould envelope tho thavan Iya mound and all the berbs growing thereon and the roots should be uprooted. The vedi is deemed to bare the shape of a young woman with broad bips (the two corders of the wost side are called froni ) and & slender waist and verses are re pested which describe it in terms of a well-docked young lady.

grandire Croath AT HEUTT plastry. II. 3. 2. In the figure horo tbe vodi is away from the garba patys. This is so for those who follow the gutra of Āpastamba. For those who follow Satyaṣadba the vodi begins much nearer to the garbapatya than is seen in the figure horo and the dakpindgni is also nearer the garba patya.

  1. a….. forsrānarta grafara 42 ff i han going arogtreet HYTTET I FTAT. I. 6. pp. 145-146,” sr. II. 1. 3.-4. The com, on str. II. 1. 4 says Fugtftiat Home Offriam TUTTO

T l. It is called Frity because the stalk of darbh, is cut after reciting a yajus formula.

Ch. XXXI

Darsapūrnamāsa-vedi

1036

(wooden sword ) along with two darbhas with ‘I take you at the impulse of Savits … … with the bands of Paṣan’, invokes it with ’thou art the arm of Indra’, cleanses upwards the tip of the sphya with a darbha with ’thou art wind with a thousand tips (or edges ) and a hundred sharp brillianoes’ and places a darbha with its tip to the north or east on the eastern portion of the vedi at a spot which is 32 angulas from the eastern side of the vedi ( i. e. of the length of the vedi ) with thou art armour for the earth.’*839 He strikes the darbha with the sphya saying “O Earth, meant as the place for worshipping gods, may I not injure the root of thy herb’. He moves aside with the sphya the dust together with the out blade of darbha with struck aside is the demon Araru from the earth’. He removes the dust and the blade with the sphya outside the vedi towards the utkara 3380 with ‘go to the cowpen, the place of the cows.’ While this is being done the sacrificer recites by way of invo. cation ‘O gods! I cut off with the bolt of Ipdra the head of him who hates me &c.’ (Tai, Br. III. 7. 6). The adhvaryu looks at the vedi with ‘may Heaven rain on thee’ and at the sacrificer with “may rain shower on thee’ The Qgofdhra sits down with the palms of his hands turned upwards to the north of the vedi and outside it on a spot at the distance of two padas (footsteps ) from the north side of the vedi with ‘salutation to heaven and to the earth.’ The adhvaryu spreads near the ag nidhra the dust together with the out blade of grass at the distance of one prakrama to the north of the vedi from a spot which is 32 angulas (or f of the vedi) from the eastern side of the vedi 1881 with “O God Savitri bind with a hundred fetters in the most distant region him who hates us and him whom we hate; do not free them from the fetters’. The āgnidhra covers with both his

  1. Vido Tai. S. II. 6. 4, Tai. Br. III. 2. 9, Sat. Br. I. 2. 6. 7–20 for details about the construotion of the vedi. According to Sat. (II. 6, p. 162 ) following Vodio texts, the vedi is prepared on the Paurpam&sī day in the Purgamisa ipṭi and on the previous day in the dardeṣti. Jaimini V. 1. 29 explains the conscquonces of this on the order in whick the various kotions are performed.

  2. They is called outa, as a means speech and as the agafdhra sits near the utkars and makes the pratyasriyada formula अतोष from near it.

  3. This defines the position of the utkara. Tre wat great for a Terregeartrad mrtaforture Frami i WT. II. 1. 6-7. of TE Hoof com. on Sat. I, 6. p. 148.1036

History of Dharmaśāstra (Ch. XXX

hands 4188 joined together the place of the utkara with the restless one is held down’ and remains bo. The adhvaryu strikes the vedi with the spbys a second time and a third time and the same procedure is followed by him and by the Agni dbra as at the first striking except that one mantra is different for each priest at each of the two strikings. The adhvaryu strikes with the sphya a fourth time but silently and all actions of the first striking are repeated but without mantras. The adhvaryu removes all the remnants of the darbhas from the vedi, the yajamāna recites the invooatory verse ‘I cut off the head’ &o. and the agnidbra covers a fourth time with his hands with ‘may Araru not spring upwards to thy heaven’. The adhvaryu then draws with the sphyx on the vedi a line from the south oorner of the west side of the vedi towards the east up to the southern shoulder (on the east side of the vedi) with ***l ‘may the Vasus enfold you with the Gayatri metre’. He draws a line on the western side of the vedi towards the north with ‘may the Rudras enfold thee with the Triṣtubh metre’ and draws & line from the northern corner of the west side towards the east with ‘may the Adityas enfold thee with the Jagati metre’. While this is being done the yajamina mutters & verse ‘O Brhaspati, envelope the vedi &o.’. He makes the shoulders of the yedi raised up and envelope the Ahavaniya mound and the two corners on the western side turned towards the gārhapatya and the vedi is contracted in the middle. The adhvaryu issues a direction 23(to himself

  1. The action of covering with the hands symbolizes the consen quonoo desired viz., that the enemy is confined to the spot to which he is consigned and cannot escape therefrom. Vide Tai. Br. III. 2. 9 for exposition.

  2. got means ‘drawing lines with the sphys round the vedi in order to indicate the extent of tho vedi.’ Therma of FARTTEITA wangu anani na UE com. on Kat. II. 6. 26. The onvolopiog with lines may be done up to the middle of the vedi or up to the shoulders ( the corners of the east side of the Vedi ) or up to the sharaniya mound. पूर्वपरिग्रह (or-परिग्राह) and उत्तरपरिग्रह or-परिमाह are teobnical expressions, the first refers to the aotions done from onyo loping with the mantra to Vasus up to the Agaid bra digging the redi and lovelling it. Tītugtarata * * erat i…… ma घुचरता उत्तरमोरारम्य उत्तरपार्षे पुरस्ताइदिमाये थावत् अंसपर्यन्तमाहवनीयान्ता परि

Yo Articom, on Kat. II. 6. 25. youth is somewhat liko the first rough plan and INTŲ conveys the idea of final completion.

  1. Really this is a mere mantra for japo.

Ch. XXX

Darsapūrnamāsa-vedi

1031

or to the agnidbra or to the attendants if any) ‘O men, make this vedi and make it occupied by the Vasus, Rudras, Adityas &o.’ (Kathaka Sam. I. 9). The āgnidhra digs up with the sphya the upper layer of dust with ‘Araru has been struok off from the earth, bring bere him who worships the gods’ and oarries the dust so dug towards the utkara. When this is being done the sacrificer recites two texts. The āgnidhra digs the ground from west to east for making the vedi with ‘at the prompting of God Savits, the worshippers do their work’. Whatever roots remain in the ground be removes with the sphya, and all dust that remains he removes to the utkara. The adhvaryu addresses the brahmā priest ‘O brahman) shall I undertake the further enfolding of the vedi’. The brahma priest mutters a mantra ‘O Bphaspati, enfold the vedi &o.’ and loudly replies, ‘Yes (om), do enfold’. He enfolds the vedi from the south, west, and north respectively 3836 with ’thou art rta (right), thou art the abode of sta, thou art the glory of sta’. The yajamāna mutters while this is being done a verse ‘O Bphaspatil enfold the vedi’ (same as the one recited by the brahma above). The adhvaryu says ’thou art dha ( support of the havis), thou art svadha (the source of pindas offered to Manes), thou art the wide earth, thou art rich’ and makes the surface of the vedi level by means of the sphya from east to west. The yajamāna invokes the vedi with a mantra * Having become the earth, it nourished greatness &c.’ (Tai. Br. III, 7.6). The adhvaryu addresses a mantra 1886 (Tai, S. I. 1. 9) to the vedi ‘Ovirapśin | Before the cruel (Araru ) creeps out &o.’, holds the sphya in a slanting position in a spot which is beyond ß of the length of the vedi from its western side and issues a direction 1337 ‘obtain or get down the

  1. The words तमसि, ऋतसदनमसि, तश्रीरसि are addressed to the Pedi. They are from Tai. 8. 1. 1. 9.

  2. According to 8&yana, format is irregular for forefat addres sed to the vedi and means ‘having priests.’

  3. The nor is sit aufterarahmat HTCT * 7* haft proff

Taarin i. Vide Tai. Br. III. 2.9 and Sat. I. 6. p. 153. According to Sat. this is addressod to himself by the adhvaryu who does all these actions in order. According to Kat. II. 6. 36-37 the dirootion is addressed to agaidbra and according to the oom. on Ap. II, 3. 11 thore is an option. Even if the yajambaa has two or moro wives the direction is still groft haw, since the rule is that there is no

(Continued on next pago)

1038

i Oh, XXX

water for sprinkling, put down the idhma (fuel-stioks) and barbis ( kusa grass ), olean the sruva and the sruc ladles, gird up the wife (of the sacrificer), and come out with clarified butter.’ Then the agnidbra ( or adhvaryu) places two pavitras inside the agnihotrahavani (sruo), pours water into it, draws the sphya in a slanting position (from the spot where it had been held fixed) a short distance to the north thereby causing a furrowed line on the vedi, holds the sphya in the left hand inside the vedi and the agnihotrahavani in the right hand, drops & little water from the agnihotrabavani on to the furrowed line made by the sphya and places the agnihotrahavaṇi ( con taining the water) on the spot where the sphya had been originally held fixed slantingly with ‘O abode of pta.’ The adhvaryu brings to his mind him whom the yajamāna hates, When the prokṣaṇi waters are being placed the yajamāna mutters a mantra. The adhvaryu throws the sphys in such a way that it falls on the utkara with thou art produced from a tree, thou hast a hundred points, thou art the death of the enemy.’ Then seizing the sphyx with his fist by the bulging part thereof he draws it towards the east from the utkara. He washes his hands on the utkara and also the sphyx with water but does not touch with his bare hand the point of the sphya (i. e, he cleans the other parts of the sphyx with his hand by pouring the water thereon and cleans the point by only pouring water thereon ). To the north of the abavaniya he places with both hands the idhma and burhis, the latter to the north of the former. The sphya is placed near the praạitā waters to their west ( Kat. II. 6. 43).

With the ends of the blades out off in making the veda bunoh he ( the agnidhra or adhvaryu himself) wipes the sruva and the three ladles viz. jubū, upabhrt and dhruva ), invokes them with you are not sharpened (and yet) you destroy our enemies.” He takes up the sruva and the bruo ladles with Agni gummons you, who are filled with buttor, for the worship

(Continued from last page) Cha in the model sacrifice. Vido Jaimini IX. 3. 20. The post sutra extends the same rule to vikśti sacrificos also. Io XII, 1. 29 Jai mini establishes that at the time of dikpo in a soma sacrifice the wife is girt ap with the yoktra, a fresh girding up is hence not 18088gary in the priyapiya and other iṣtis that are constituent elemonts in sonayaga. Jaimini I. 4, 11 explains that the word prokpani is used bore in its atymological sense.

Ch. XXX)

Darsapūrṇamāsa-ladles

1039

of the gods,’ heats them on the abavaniya or garbapatya with ‘burnt is the evil spirit, burnt are the enemies, I heat you with the very dazzling light of Agni.’ He cleans the sruva, the bowl by rubbing its inside several times and its outside on all sides once with the tips 1288 ( of the vedaparivāsanāni) and its rod with the roots (of the portions of the cut blades) with ‘May I not brush the place of cows 1 I clean thes that art strong ( or possessed of food) and that subduest enemies’ (Tai. 8. I. 1. 10, 1). He oleans the juhū ladle, the bowl by rubbing its inside several times from west to east with the tips ( of the out portions ), its outside from east to west with the middle portions and its rod with the roots with “may I not brush out speech and life-breath, I clean thee &c.’ He cleans the upabhst, the inside from east to west ( as for sruva ), the outside from west to east with the middle portions and the rod with the roots with ‘may I not rub out the eye and the ear, I clean thee &o.’ He oleans the dhruva ladle as he did the gruva, with the difference that the mantra is ‘may I not rub out progeny and home &c.’ He does not allow & cleaned vessel to come in contaot with one that is not cleaned, but if they are brought in contact he again heats the vessel (already cleaned) and cleans it again. He takes up the vessel called prābitrabarana, 1838 heats it on the fire ( but without mantras ) and cleans it, the bowl with the tips (of cut blades ) on all sides from the outside to the inside and the rod with the roots with may I not brush out food, progeny and prosperity, I clean thee that art strong and subduest enemies’, According to Ap. II. 4. 10 and com, on Sat. I. 7 p. 158 the sruo ladles and the prāśitraharapa are laid on darbhas in front of the utkara or to its west on the north side of the vedi. He sprinkles with water the cut portions of the veda bunch with

uttered when clesiasterplat Titaff can turn it oftare rare

  1. The portions out off in making the vede bunch (oalled vodapari v sandai) have three parts, so (tips), fry and w. The first and last aro employed in cleaning the . The mantra in Tai, 8. I. 1. 10 is g RT far # 1 AH HATIH, et prot atst मजा योनिमा निर्मक्ष पाजिनीं त्वा सपत्नसाही समामि. गोष्ठं …… साई समामि is uttered whon oleaning up, pre prof #T fara fram #TATTI #ATTA for Tr, ag: भोमा निर्मुझ वाजिनी त्या सपरनसाही समास्मि with उपभव, मजा योनि #Tate Briff….HATIT with 7. Array (TEHTU ,

arteanrenarety’ com. on Sat. I. 7 p. 158.

  1. Prkaitra is a portion of the haris loft over after offering into the fire, that is to be given to the brahma priest and prisitrabaraga is the vessel that holds it and that is raade of khadira wood, is shaped like . cow’s our, is one span long and has a rod four angulas in length.

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(Oh. XXX

which the vessels were cleaned and offers them into that fire 1840 (gārbapatya or abavaniya ) on which the vessels were heated with this artistio thing ( the darbba that springs from water ) spread down from heaven, it resorts to the spaces of the earth; we destroy our enemy with it that has a thousand shoots, svaha!’(Tai. Br. III. 3. % ).

Then comes patnisannahana ( girding up of the sacrificer’s wife).

The ignidhra takes up the veda bunob, the ayasthāli, 2341 yoktra, and the two darbha blades used as puvitra. The wife ( of the sacrificer), while sitting to the south-west of the gārhepatys with knee raised up or standing is girt up by the āgoidhra (by the adhvaryu, according to com. on Ap. II. 5. 6 ) with the yoktra (oord of muñja grass) with the mantra, ’ I hoping for a favour. ably disposed mind, progeny, good luck, beautiful body and observing the vratas of Agni, gird up myself for meritorious actions’ (Tai. 8. I. 1. 10. 1). In modern practice the wife girds up her waist with the yoktra herself. He does not gird her up over the garment worn round the waist but inside it ( Ap. II. 5.5 says there is an option). The yoktra has a loop at one end in which the other end is inserted and the cord is passed round the waist of the wife twice, a knot like that of the top-knot (sikbā of & man) is made to the north of the navel with may Pūṣan tie a knot for you’ and it is drawn to the south of the navel from left to right. She waits upon ( does adoration to) the gārha patya by standing and saying O fire, Lord of the house, oall me near’ Standing to the west of the gārbapatya she pays

  1. According to Kat. II. 6. 50 tbe cut blades used in scouring the vessels are thrown on the utkera. Āp. II. 5. 1 gives an option.

  2. The Bjyasthali ig & pot in which clarified butter is taken with a mantra after the pavitra blades are placed therein and from which the Gruo ladles are filled. The yoktra is a triplo (having threo strando ) oord of mutja grass with which the waist of the sacrificer’s wife is girt with a mantra by the agaidhra at the direction of the adhvaryu in sacrificial rites. The wife is made fit for participation in the sacrifice by being girt up. Vide Tai. Br. III.3.3 SHTETTHTHT FHORARYTE I Suratant treff FET SET UUTI sirguar … TRT 1

g ram tag inoitat B UTAI!According to some (Ap. II. 5.3 ) the mantra “Idasand’ is recited by tbe wife. The words in Sat. 1. 7 p. 160 are our wife upina Sur’ ford: effus means forreta: tipa: (com, on Āp. II. 5.6) i.o. a knot that can be unloosened by untwisting. Girding bor up represents making her undergo a vrata for tho saorifice, as stated by the Tai. Br.

quoted above.

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adoration to the wives of the gods 1849 with ‘May you wives of the gods summon me near you and she looks at the same spot (west of gārhapatya and not east) with ‘O wife, O wife of the god) { this is thy world, salutation to thee, do not injure me’. She sits facing the north at a place which is south-west of the gārhapatya with May I have no widowed state just as Indrāni has none.3843 May I have good sons like Aditil O gārbapatya endowed with all means, I sit down near thee for good progeny’ (Tai. Br. III. 7,5). On sitting down she mutters ( japati 3344 )‘O firewe, who have virtuous husbands and who have good progeny, who are not treated with contempt, have sat down near thee, that destroyest enemies and that cannot be destroyed ( Tai. S. I. 1. 10. 1-2); may my sons be destroyers of enemies and my daughter be ruling (a queen); I also am victorious (over my co-wives) and my glory with my husband is highest ( Rg. X. 159. 3).’ The Agnidbra opens the mouth of the big jar (covered with a piece of cloth or the like ) in which ghee has been stored with may Pūṣan open thy mouth’ and takes from it into another Vessel ghee that should be a little more than what would be required in the rite, heats it on the dakśiṇa fire with Vispu traversed this’ ( Rg. I. 22. 17). He takes up from the spot where all utensils have been placed the ajyasthali (pot for olarified butter) with ’thou art Aditi, whose pavitra is not cut off’ and pours into that pot in wbich two pavitras are placed plenty of clarified butter *84$” thou art the milk of the great ones (the cows), the fluid of herbs, I take out from thee that art inexhaustible a portion for the worship of gods (this is the nir vāpa of clarified butter). He melts the butter in the djyasthall on the burning coals of the southern portion of the garbapatya

  1. The region of the wives of the gods is to the west of the gūrbapatya.

  2. In Rg. X. 86. 11 (and Tai. 8. I. 7, 13. 1) we read MTATE नारिषु सुभगामहमभवरान हास्या अपरंचन जरसा मरते पतिर्विश्वस्मादिन्द्र उसर।

  3. The com, on Sat. I. 7. p. 161 significantly remarks that the mantras to be repeated by the wife should be learnt by ber from her tather or bas band before agnyadhana ‘एते मन्त्रा आधानारपूर्व पिता पत्यु सकाशावधीरय प्रयोज्या’.

  4. The com, on Ap. II. 6. 1 notices that in the absence of gboo made from cow’s milk, ghee made from the milk of a sho-buffalo or . sho-goat may be used as a substituto or ovos 808amo oil. But the mantra is the same (there is no wha of tho words referring to cows that oooor in the mantra ).

I. D. 181

1042

fire with to thee for sap’, takes it down (from the coals ) with ’to thee for strength, holds it over the yeda bunch and hands both the pot and the veda bunch to the wife. She first closes her eyes and then holding her breath (opens her eyes and) looks down on the clarified butter with ’thou art the milk of cows; the fluid of herbs, I look on thes for securing good progeny with an invincible eye’(Tai. 8. I. 1. 10. 3). The agnidhra places the djyasthāll on the northern portion of the gārbapatya fire and melts it with thou art light’; he takes it from the fire with ’to thee for light’ and carries it to the south of the dhavaniya with ‘follow after light’. He melts it on that fire with ‘may Agni not remove thy light’. He takes up the pot and returns by the way he went and places it with a mantra ’thou art the tongue of Agni’ (Tai, S. 1 1. 10. 3) to the north of the prokṣapi waters on the line drawn with the sphya,

The adhvaryu and the yajamāna both close their eyes, holding their breath, (open their eyes and) look down upon the clarified butter with ’thou art ajya, thou art truth …… may I partake of thee’ (a long mantra from Tai. S. I. 6. 1. 1-2). The adhvaryu purifies (performs utpavana of) the ajya thrice with two pavitras 1348 the points of which are held towards the north by continuously carrying them backwards and forwards with thou art bright, thou art the flame, thou art light’ (Tai. S. I. 1. 10. 3). He performs utpavana of the prokṣapi water with ‘devo vaḥ savitotpunātu &o.’ (Tai. 8. I. 1. 10, 3). The adhvaryu bills with the sruva ladle that has no trace of any. thing sticking to it and that is held in the right hand clarified butter inside the vedi, while holding the sruc together with the veda bunch in the left hand. The jubū ladle is 80 held that its bowl is alongside of the hollow of the ajya sthāll, that of the upabhrt is near the middle of the Ājyasthall and the dhruvā is on the ground. In the jubū and dhruvā four ladlings are made with Bruva while in the upabhst eight are made 1347, but the upabhit contains the smallest portion of ajya, the juhū contains a good deal and the dhruvi contains

  1. The com. on Sat, 1. 7. p. 165 explains how this particular utpatana is done ’ TrueTE TITTATYT som oftar go out

mio portaera gothi’. The Rgvodins move the pavitras from the west to the east only.

  1. There are various views about the number of times ajya is poured with the sruoa into tho three ladles ( srdo). Vide Ap. II. 7. 4-6, Sat, I. 7 pp. 166-167. The general rule is stated above.

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the largest quantity. When the juhū is being filled the mantras are four sukram tvā…grhṇāmi pañcānam tv….dbartrāya grhṇāmi’(Tai, 8. I. 1. 10.3 and I. 6. 1. 2-3); in the case of the upabhṛt the mantras are eight ‘pañoānām tvartūnām… suviryāya tv….gphṇāmi’; in the case of the dhruva the mantras are “suprajāstvāya tvā gļhṇāmi …… devatabhyo gpbṇāmi’ (Tai. 8. 1. 6. 1. 3). The yajamāna also invokes with the same mantras when the ladling is going on. The adhvaryu removes the ājyasthall together with the veda and sruva from the vedi, keeps the ajya in some place other than the utkara, invokes the prokṣaŅl waters with the divine waters (āpo deyir &a, Tai, $. I. 1.5. 1) and geeks the permission of the brabma priest with ‘brahman, shall I sprinkle.’ When the brahma says ‘yes’ he sprinkles thrice the idhma (fire-wood brought, vide p.1014 above), the veda bunch and the vedi, each with a separate mantra ( from Tai. S. I. 1. 11. 1). He places the whole bundle of barhis with the knot to the east inside the vedi with a (sautra) mantra ‘we had recourse to barbis &c.’ and sprinkles the tips, the middle portions and the roots of the barhis respectively with * to thee for heaven’, ’to thee for the aerial region’, ’to thee for the earth.’ While the sprinkling proceeds the yajamāna repeats & Verse may the waters and herbs be well disposed to the yajamāna &o.’ (Ap. IV. 6.1). He dips the tips of the barhis in the water contained in the agnihotra-havani and then the roots also. He sprinkles over the knot of the barbis from east to west water from the sruo over which he places his hand ( 80 that water oozes over it from his finger tips ) with ’to you for nourishment’ ( Tai. S. VII. 1. 11). He pours down the remain ing prokṣapi water from the southern corner ( sroṇi) of the west side of the vedi to its north corner with ‘svadbā to the pitre, mayst thou be strength for the barhiṣad pitss, may you (the partioles of water ) go to the earth with strength and the yajamāna says this is for the Barhiṣad pitrs.’

Now comós barhirūstarana (strewing the vedi with kuśa grass). He loosens the knot of the bundle of barhis with *may Pūṣan loosen thy knot’. He takes in his hand the pras tara bunoh drawing it towards the east slowly from the bundle of barbis (as if towards the abavaniya) with ’thou art the crest ( stapa) of viṣṇu i. e. yajña (Tai. S. I. 1. 11). With ‘I implant prāna and apāna in the yajamāna’ he places the two pavitra blades (used in utpavana above) on the prastara, hands it over to the brahmā priest, who passes it on to the

1044

[ Oh. XXX

yajamāng who holds it in his hand. He strews darbha 484** grass on the vedi and places the cord that tied the barbis thereon with ‘God Barbis! I strew thee that art soft like wool, as & good seat for the gods’. The darbhas are spread in three or five series (or divisions) beginning from the west side of the vedi towards the east (or the reverse according to some) in such a way that the tips of one set that is already spread cover the roots of the next and the grass is so thickly strewn that the ground below cannot be easily seen. When the kusa grass is being strewn the yajamāna recites a mantra ‘O barhis, that are soft like wool, being spread … … place me in heaven &o.’ (Tai. Br. III. 7.6), when the vedi is covered with the middle division of the barhis he recites the mantra ’this young lady with four tufts of hair &c.’ (Tai, Br, III. 7.6) and when the vedi is completely covered he recites & long passage ‘May you be suspicious to me ……… increase food, strength, spiritual lustro, martial brilliance, prosperity, progeny, cattle for me &o.’ (Tai. Br. III. 7.6).’

He takes out two blades ( to be used later) for the andyajas and keeps them separately to the east, feeds the ahavaniya with fire-wood, takes back the prastara from the hand of the yaja māna, and while holding the prastara himself places the three enoircling fuel-sticks (paridhi) round the āhavaniya fire. The middle paridhi is placed on darbhas to the west of the abavaniya with the tip towards the north with 8348 thou art gandharva &o.’. While the middle paridhi is being placed the yajamāna recites a mantra ( Tai. Br. III. 7. 6). The other two paridhis are laid to the south and north of the abayanlya place with their tips to the east, the southern one extending a little beyond the abavaniya place and touching the middle paridhi and the northern one also touches the middle paridhi. The yajamāna repeats two long passages when the southern and northern paridhis are being laid (portions of which are identioal

  1. According to the Tai. Br. III. 3. 6 barbis represents human beings and the vodi represents the earth. ‘Tti Forfa I ST fitti yfūst argit FIT TT Treat wayfar. In Tai. Br. III. 3.6 we have

Am stata which Jai, I. 4. 23 says is a mere arthavada.

  1. The mantra for the middle paridhi is quatre foarte Fretera MATTEU TANTE frai, that for the southern paridhi is more The Top THATWY … funi, that for the nortbørn one is fillut mara dituat stor root… fita. Thoso ooour in Tal. 8. I. 1. 11 and

Vaj. & II. 8.

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with that repeated by the yajamina for the middle paridhi). The adhvaryu invokes the dhavaniya ‘may the sun guard you against all injuries whatever’ (Tai. 8. I. 1. 11). He places (in the midst of the āhavaniya fire) two samidhs with their ends turned upwards on which the agbāras ( will be offered later on), one to the south with the mantra ‘O Fire, the wise one, may we kindle thee &o.’(vitihotram trā kave &o. Rg. V. 26. 3 or Tai. 8. I. 1. 11) and the other to the north of it silently. From the midst of the barhis he takes two darbhas of equal length, that have no blade hhooting from inside of them; these are called vidbști and are laid down on the barbis strewn on the vedi in the middle portion of the latter with their tips turned northwards with ‘you two are the regulators of people’. When the vidbftis are being laid down the yajamāna repeats a long passage ‘I cut off my enemies with the vidhṛtis……may you support life, progeny and cattle in me’ (Tai. Br. III. 7. 6) The adhvaryu keeps the prastara bunch on these two vidhftis with ‘sit in this abode of Vasus, Rudras and Adityas’ (Tsi. 8. I. 1. 11) and the yajamāna repeats a mantra ’this prastara is the support of both Prayājas and Anāyājas &o.’ (Tai. Br. III. 7.6). The adhvaryu places the jubū on the prastara in such a way that its rod will be alongside of the roots of the prastara bunch with a mantra, 3349 The upabhrt is placed to the north of the juhū in such a way that its root is very much to the West of the root of the juhū and it is underneath the vidhtis, and the dbrupā is placed to the north of the upabbṭt over the vidhftis and its root is very much to the west of that of the upabhrt. The three should not be so placed as to touch each other. The yajamāna repeats three passages (all from Tai. Br. III 7. 6) addressed to the three ladles when they are being placed. The adhvaryu lays down the sruya to the south of the jubū (or to the north of the dhruvā but a little behind its bowl) with ’thou art a bull possessed of strength, I seat thee in the extent of vaṣatkāra’. He places the ajyasthall also in suoh a spot as space would permit. The yajamina repeats & mantra for sruva and another for ajyasthall (Tai. Br, III, 7. 6). The adhvaryu invokes the ladles (srucs ) with these sat in the world of good deeds; 0 Viṣṇul protect them, protect the sacrifice

  1. The sumo mantra is repeated for all three, only the name of the partioular srus being inserted ‘शुहरसि प्रताची नाम्मा प्रियेण माना मिच Fra firqiy parei… Hiç i en garrant … … fire i Vide Tai. 8. I. 1. 11 and compare Vaj. 8. II. 6.1046

Ch. XXX

and the lord of sacrifice and me who bring sacrifice (Tai. 8. I. 1. 11, Vāj. 8. II. 6). He invokes the clarified butter with you are all-pervading, belong to Viṣṇu and are the abodes of Prajapati’. He takes in his hand the djyasthali together with the aruva and the Veda bunch, removes with the veda bunch the burning coals from the southern. purodāsa with ‘Here do I remove the mouth from the attacking army’ and tben removes them also from the northern purodaśa. He invokes the purodala with ‘O Sun, O Light, shine forth for great vigour.’ He spreads a little clarified butter in the puro dāśapātri for each of the two oakes with ‘I make a happy seat for you, I arrange for a seat full of pleasure with a stream of butter’ (Tai, Br. III. 7.5 ) and drops Olarified butter over (1. e. performs abhighārana ) the southern purodaśa which is intended for Agni with ‘May Agni whose source is ghee increase (or be pleased ), may ho accept the offerings, anoint the holes, anoint the skin; I sprinkle thee that art good looking, that art dear to Agni and that securest wealth with the lustre of cattle ( i. e. ghee ) for Agni’ (Tai. Br. III. 7.5) and drops butter silently on the northern purodaśa. If the second offering be sānnayya (instead of a purodasa ) he drops clarified butter over the boiled milk with a mantra May that self of yours that has entered cattle…go to the gods and secure heaven for me who am a Bacrificer’( Tai. Br. III. 7.5). He removes the purodāsa into the pātri ( veggel ) from the potsherds without allowing it to break up into pieces and without making it roll about with this baked ( puroờasa ) that is moist and has broad prominences, that is the protector of the world, that is the generator of

· thoughts (or prayers ) comes out for a bath’ (Tai. Br. III. 7.5). He brushes away the ashes ( sticking on the back of the puro dasa ) with the veda bunch and lays it down in the purodaśa pātri on the butter that has already been sprinkled over it with * Sit on that, be firmly placed in neotar, O offering, that art the essence of rice grains,“150 with a favourable mind’ (Tai. Br. III. 7.5). He sprinkles clarified butter over it a second time and keeps it aside with ‘mayst thou be strong,

He sprinkles clarified butter over each of the potsherds ( on which the purodaśa was baked), counts them and keeps them aside with may not prosperity in the form of food and the flavour of earth pass away. (Tai Br. III. 7.5). He anoints

  1. Ap. II. 11. & say that it the purodāsa is made of barley four ho doos not ropout the mantra as the word ‘rico . ooours thore in.

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both the purodd as with butter with ‘may god Savity anoint thee with honey’ (the mantra is repeated twice ), the upper part being anointed by the sruva ladle with plenty of ghee in such a way that there are no mere drops of ghee on it as there are specks on the back of the tortoise ( but the ghoe is well spread over the whole surface ) and that the lower skin of the purodāsa is anointed with ghee by the right band. He lays down the two purodāsas to the west of the srucs, that for Agni being to the south and the other being to the north with ‘may you occupy this loved seat by your lovable lustre.’ If sānnayya is to be offered, he bridgs together (makes them touch each other) in the middle of the vedi the two jars of it and then keeps them separate, the one containing the boiled milk on the southern corner of the west side of the vedi and that containing ourds on the northern corner thereof. When the sānnayya is being thus placed the yajamāna repeats a verse ‘yasta &tma’ &o.’ (Tai. Br, III. 7. 5) and repeats & mantra (from Tai. Br. III. 7. 6) invoking the purodāsa for Agni, that for Agnisoma ( or Indra and Agni), the hot milk, the curds (the sānnayya in casos where it is offered ).

The adhvaryu lays down the Veda bunch in front of the dhruva ladle with this veda sought the earth that was con cealed &o.’ (Tai. Br. III. 7. 6), strews darbhas round the corners of the vedi, 8381 and prepares the seat for the hotr which is to the north of the northern froṇi’ of the vedi and the darbhas spread on the seat have their points turned eastwards or northwards. The adhvaryu invites the hots in the words ‘O Hotrl come’. The hotṛ priest sits down to the north east of the dhavaniya with face to the east, performs ācamana with the sacred cord in the upavita form, enters the sacrificial ground (vibāra) by the way called tirtha (vide p. 984 above). He enters with his right foot first, plants his heel alongside of the northern sroni and steps upon the barhis ( spread on the vedi) with his toon, spreads out the fingers of both hands which be joins together and holds them on a level with his heart, lookg straight at the horizon (and neither upwards nor downwards) and stands facing the east. This is always the position of the limbs of the body in the case of the hot; unless there be any express direction to the contrary. The adhvaryu takes a samidh from the idhma and issues a direction to the hotr recite

  1. Onderaftrated the com, od Āp. II. 11. 10 days if aftreft पैति पावामर्थतापामेव वेचतान्परितीति’.

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for Agni that is being kindled’. The hot; recites salutation to the expounder, salutation to the supervisor, salutation to him who reports, who will repeat (or respond to) this? He will repeat this. May the six broad (or great) ones, viz. heaven and earth, day and night, waters and plants save me from sin. Speach has stood firm (and so has ) yajña. I shall deal with (1 o. recite ) the metres well. I resort to myself so and so (here the hots utters his name in the objective case). In the past and in future, as to things born and to be born I have recourse to ( Agni) who is apāvya (?). Bring me the non-cessation of speech’. So saying he contracts his fingers towards himself and then extends them as before by saying ‘O fire! make the cattle take delight in mo’. (Then he should proceed ) ‘Heaven and earth are my armour. Fire is my armour, the Sun is my armour and may the intermediate quarters be my armour! 0 gods! I shall to-day reflect over that highest part of speech, whereby we may vanquish the asuras; O five people, who deserve sacrifices and food accept my offering.1352 Having finished this japa, the hot; sets about repeating the Samidheni verses.8853 The yajamāna repeats the daśa-hotṛ mantras before the simidhenis (vide note 2247 for daśahotrs). First he utters the syllable ‘him’ thrice (or once ) and the mystic words ‘bhūr bhuva” svarom’ are muttered inaudibly by him.2884 Then come the sāmidheni Verses. The sāmidheni verses are (vide Aśv. I. 2.7) eleven viz. Rg. III. 27.1, VI. 16. 10-12, III. 27. 13-15, I. 12. 1, III. 27. 4, V. 28. 5-6. But fifteen sāmidheni Verses are to be repeated in Darsa-pūrnamāsa and the number fifteen of the verses is obtained by repeating each of the first (pra vo vāja, Rg. III. 27. 1) and the last verse (& juhota

ter

  1. The passages # F# 397… … TRT constituto the entire japa which the bot; mutters, the last olause being Rg. X, 53. 4. This last is explained in Nirukta III. 8. The words wh: *** &o., aro . sautra passage (Adv. I.2.1) and bave a parallel in gan. 1. 4 FATSOTY उपदरे नमो वायष उपभोत्रे भम आदित्यायालयाने &o.’

  2. The vorges are called 8&midbont because they are repeatod when Agni is being kindled or fed with fuel. अग्रेसमिन्यनार्थापासानि

rozcom. on Aøv, I. 2. 3. Vide Sat. Br. I. 3. 5. 1 pot

fi मेनाग्निं तस्मादिध्मो नाम, समिधे सामिधेमीभिहोता तस्मात्सामिषेन्यो नाम . सामिनी means समिधामाधानी and is derived from समिध,

  1. According to Ābv. I. 2. 3- the repetition of “him’ thrice and of ‘bhurbhuvahovarom’ are technically callod w it FT. Vide Tai. 8. II. 5. 7-8, Tai. Br. III. 6.; 2. Sat. Br. I. 8. 6-I. 4. I. Sat. Br. L 4. 1. 8 states that the word ‘Aim’ is uttered in adibly.

Ch. XXX]

Darsapurnamāsa-samidhenis

1049

Rg. V. 28. 6) thrice. They are all to be repeated in the same pitch *358 (not minding udātta, anudatta or svarita accents) i. e. ekasruti. Jaimini IX. 1, 33 states that whatever rk is the first or last (whether pra vo vājā ’ &o. or any other) is to be repeated thrice (i. e. repetition three times is an attribute due to the place of a verse and it is not an attribute of any particular verse ). The syllable ‘om is to be added at the end of each verse and the adhvaryu sitting down near the ahavenlys throws into the ahavaniya fire & samidh the moment ‘omis uttered by the hots at the end of a verse. The sacrificer then utters at each Bamidh ag naya idam na mama’. In this way when eleven samidhs have been offered, all the remaining samidhs (except one kept aside for the anuyājas ) are offered into the fire the moment the last verse but one (viz. samiddho agna, Rg. V. 28. 5) or the last verse ( a juhota, Rg. V, 23. 6) is recited. Aśv. (1. %. 8-22) gives detailed rules about how these sāmidheni verses are to be recited. The note below would illustrate the method of their recital, *888 The hots repeats the nigada ‘O fire, you are great, you are brāh. maṇa (the impulse to prayers), you are Bhārata (the sustainer)’ in such a way as to join it with the last ‘om’ repeated after the last sāmidheni verse and then makes & stop. Then the

  1. Adv. I. 2. 9 definos Tar i ffarat at: rifarel Firena! and the com, explains’ sare … … Fem HECHT # Ferat urmare म्भाक्षेपास्तेषामन्यतमस्यैकस्यैवात्यन्तसंनिकर्षणासजातीयप्रयत्नाग्यवधानेन याश्चारणं तदैक

श्रुत्यमित्यर्थः.’

  1. The verses are repeated as follows:

… … Tra 973 TT …… 973 o ra …… 4773A7 Brate start …… Fran 973** TAT … … fagart3 # F …… Ustanta aut … … Fafova gets grip: … … 73 repot met … … ETSAFE ….. mart3 #fanart… … Hihets et … … #BAT Tetap… … TeamBATTEET …… 1973 FITCIH….. great3 H ath &o. ‘Om’ being added at the end of

Fryt it is to be rooited as ga9737 and thon it is to be conti nuously joinod on to the next verge viz. the same verse repeated twice again, the 3rd सुम्मयोधम् being joined to the verse अग्न आयाहि वीतये Ag. VI. 16. 10. As B y follows af 673 it is to be pronounced like what3 open and 773ę followed by that makes that be pronounced like . pasal 8. The hotṛ is not to stop (avasana ) or tako breath at the ond of verses but at the end of the hall verses. At the end of the last om” of tho last vorse tho nigada satu haut Safe TFTOT W AT is to be joined on to it and thon the hotf stops at the word “Bharata’. The Tai. Br. III, 5,3 has she has to RCTI sat stati trataform: &o.

I, D, 132

1050

( Oh. XXX

hoty invokes the names of the pravara sages 8857 of the sacrificer as many as he may have (1, 2, 3 or 5), the most remote one being first uttered, then the more remote and so on. In the case of a kṣatriya or a vaibya seorificer, the invocation is monde of the pravare sages of the purobita of the sacrificer or of the names “Māneva, Aila, Paurūravaga’ or of ‘Manava’ for all in case of doubt (Asv. I. 3. 3-5). He then proceeds

(Agni) that was kindled by the Gods and by Manu, that was sung by the sages, whom wise men gladdened, that was praised by the sages, that was aroused by prayers, that is offered ghee, the bringer (or leader) of sacrifices, the charioteer of sacri fices, the unobstructed hot, the swift carrier of offerings’, He takes breath here and proceeds ’thou art the mouth and the vessel of the gods, the juhū of the gods, a camasa ( oup) with which the gods drink; O fire! as the spokes are centered in the felly, so tbou encompassest the gods, bring the gods to this sacrificer’. 2888 Then be calls upon Agni to bring the several deities, viz. Agai, Soma, Agni, Prajāpati, Agni. somau, the ghee-drinking gods and adds ‘bring Agni for the hotra (the function or office of hotr ), bring thy own greatness, O Jatavedas (fire), bring and sacrifice with a

  1. Vide notes 1139-1140 about reciting the names of the pravara sages. For example, if the gotra of the sacrificer is $andilya the botp reports $aṇờila, Asita, Devala; if it be Vatsa, he repeats Bhargava, Cytrana, Apgavāna, Aurva, Jāmadagaya. Agai is bere invoked to help the sacrificer as the summoner of the gods on this occasion, as he did help the illustrious ancestors of the sacrificer. Vide Haug’s tr. of Ait. Br. pp. 479-480 (note) and 8. B. E. vol. 18 p. 115 (noto) for pravara. It should be remembered that this prevara repetition is part of the nigada. He takes breath at the end of the pravara words. Then follow the words art … porqa (Adv. 1.3.6). Here he again takes breath. Then come fourteen words #TE … Rea. Then tho words SITTE O T… form the stream orą.

  2. The Abv. dr. I. 3. 6 contains the whole formala at naar ऋषिष्टमो विधानुमविता कविशस्तो प्रासंशितो घृतावना मणीर्यज्ञान रथीरम्पराणामतूतों होता तूर्णिईम्पवाहित्यवसायास्पात्र शुद्धदेवानां चमसो देवपानोरा याने नेनिर्देवास परिभूरस्यावह देवान पजमानायेति प्रतिपय देवता द्विवीयया विभक्रपादेशमादेशमाषदेल्या पाहयेत्यादिसावपन् ‘. This passage from देषेखो to यजमानाय and the one in the next aote oocur in fan. I. 4-5. The words SIFTY … … FAIT are called mera and constitute the words of a vivid. Vide Sat. Br. I. 4. 2. 8-16 for the words that … … … VATTY and their briot explegations.

Ch. XXX)

Darsapūrṇamāsa-Pravaramantra

1051

good offering. This part of the formula is given below.3868 These are the deities in this invocation in pūrṇamāsa but in the darseṣti, `Indrāgni are to be substituted in place of Agnisoms for him who does not offer sānndyys and Indra or Mahendra for him who offers sānnāyya and Prajāpati is omitted.

Having thus invoked the deities ( i. e. the whole of the invocation up to this is done standing ), the hotp sits down with knees raised up, removes the kusa (on the vedi) to its north and measures the space of a span on the vedi with Aditi is his mother, do not cut him off from the air,……with yajña, with vaṣatkāra as the thunderbolt I kill him who hates us and whom we hate’( Aśv. I. 3. 22). The yajamāna repeats a verse’ fire in whom offerings have been thrown is kindled &c.’ (Kathaka Sam. IV, 14), when the fire flames up with the fuel-sticks that are offered and another mantra ‘Gods and pitṛs, whatever I may be I saorifice &o.’ (Tai, Br. III. 7.5) is repeated. He fans after the deities are summoned as above the āhavaniya fire thrice with the veda bunch. He while sitting takes clarified butter from the dhru vā ladle with the sruva, holds it on the veda, passing the sruva over the north-west corner (of the dhavaniya) where the two pari dbis meet he pours, 1260 while revolving in his mind the mantra ’to Prajāpati Manu, svāhā’, a continuous, long and straight stream

tho Tel. 8. 11.98 words site.of prayājag

  1. अनिमन आश्वह सोममाश्वद अनिमारवह प्रजापतिमारवह अमीषोमावावर देवा भाज्या आरवह अग्निहोत्रापावह स्वं महिमानमारबह आवह जातवेदः सुयजा पज. Vide Asv. I. 3. 6-14 and 22 (and com. on I. 3, 6) and Sat. Br. I. 4. 2. 16-19. The e in my is to be drawn to three moras (i. e. it is

) and this is indicated by the figure 3. Vide ’ mit

TT THATTE ‘97. VIII, 2. 91. The god Prajapati is mentioned inaudibly. The djyapās are the devatas of praydjas end anuydjas. Vido Śat. Br. I. 4. 2. 17. The words with … … Afgharay are for calling Sviftakrt. In tho Tai. 8. II. 6. 9. 4. and Tai. Br. III. 5, 3 the last part of the formula is slightly different ‘MT TTH & 49 '

  1. This pouring of Ajya is called aghara. There are two aghāras, the ono desoribod here being the first. In the firat Prajapati in tho dovata, in the end Indrs. In the first djya is poured from north wost to south-east and in the 2nd from the south-west to north-east, Both are done by the adhvaryu. Jaimini I. 4. 4 establishos that tho word “&ghura ’ is the name of a rite (karmandmadbeya ) and got a gupavidhi, Vide also Jaimini II. 2. 13-16 on the passages MTOTTAT Caftr. H HTviTV, HSTATOTT &o. In XI. 1. 54-67 Jai, establishes after a lengthy discussion that the aghæras aro performod only once in the darda purpamāsa and are not repeated at oach of the prizoipal offoriage

1052

( Ch. XXX

of clarified butter on the fire bursting into flames in the dhava niya place towards the south-east and makes all the fuel-sticks (already thrown over the fire ) como in contact with ( the butter so poured). The yajamāna says ’this is for Prajāpati’ and invokes the butter poured as āghārs with thou art the mind of Prajāpati, enter into me with mind.’ Taking ajya from the ājyasthali in the sruva he strengthens ( or inoreages or adds to) the dhruvā with ’let the dhruvā be strengthened with ghee &o.’ (Tai. 8. I. 6.5. 1). He then issues a direction to the āgnidbra ‘O Agnidhra, clean thrice each of the paridhis and the fire.’ The agnidhra holds the tying cords of the idma on the sphyx and silently cleans (or wipes ) the paridhis with them in the order in wbich they were placed (round the fire ) from their roots to the tips i, e. he cleans the middle one first, moving with his right towards the paridhi from the north with his face towards the east; then he cleans the southern one by going to the south in front of the abavaniya ; then he oleans the northern paridhi by going from behind ( the west of) the āhavaniya towards the north; then he returns by the way he went to his usual place and wipes the fire thrice, once with the mantra, ‘O fire, that securest strength (or food)! I wipe thee……that eatest food for the sake of food’ (Tai, Br. III. 7.6) and twice silently. When about to make the āghāra he folds his hands in adoration to the gods with his fingers to the east in front (i. e. to the east of ) tho juhū and upabbst with3361 O fire I thou art the world, spread in all directions; O sacrificer (Agni), adoration to thee’( Tai. 8. I. 1. 12. 1). He folds his hands towards the south in adora tion with to the pitrs, svadba.’ He then touches water and takes up the juhũ in the right hand with ‘O jubūl come, Agni summons thee for the worship of the gods’ and takes the upabhst in the left hand with ‘O upabhrtl come, god Savitr calls thee for the worship of gods’ (Tai. S. I. 1. 12. 1). He places the upabhșt on juhū with ‘O well-controlling ones, may you two abound in ghee to day for me, may you be well covered and well surrounded’ ( compare Vaj. S. II. 7). He takes the juhū from under the upabhṭt to the east completely and holds it on the upabhrt in such a way that their bowls are placed on each other and when he is about to throw the ajya into fire he merely holds the upabbst in his left and holding the juhū in his right

  1. Though tho mantra is addressed to Agni alone, as Agni comprehends in bimself all gods, it may be said to be moant for all gode.

Ch. XXX) Dariapūrnamāsa-Aghāra

1053

makes the offering with it. 436 He crosses over to the south of the ahavaniya with the right foot but without treading upon the prastara and after repeating the mantra ‘O Agni and Viṣṇu! May I not step down on you! May you become apart from me: May you not cause trouble ( or heat) to me; may you, who are the makers of worlds, make a place (or world) for me’ (Tai. S. I. 1. 12 and Tai. Br. III. 3.7). He stands to the south of the ahavaniya with thou art the seat of Vispu; from here Indra performed his exploits ( Tai. 8. I. 1. 1%). He places his right foot inside the vedi and makes the toes of the left foot touch the heel of the right. Then inserting the juhū by the point where the southern paridbi joins the middle one (i. e. from the south-west) he, while standing, pours from it towards the north-east (as in the first ) & continuous stream of Ājya with ‘having well begun, the sacrifice of the sacrificer, which is to rise ( i. e. to bring prosperity ), which is uninjured and which is offered to Indra, touches heaven; svāhā’ (Tai. 8. I. 1. 12 ) and makes the ghee come in contact with all the fuel-sticks (idhma) thrown into tbe fire. The yajamāna says ’this is for Indra.’ The adhvaryu, after making this offering (the 2nd aghāra), lets out his breath which he had held up at the time of making the offering. After pouring ājya over the fire he raises up the juhū over the abavaniya with ‘( fire ) is kindled pre-eminently.’ He crosses over to the north separating the juhū and upabhst with ‘save me, O fire, from evil (or sin) and establish me in good deeds’ (Tal. S. I. 1. 12). With the djya in the juhũ he smears the dhruya thrice, once with ghee is anointed by fire, sacri ficial offering is anointed by sacrificial offering, the aerial regions are anointed by fire-flame’ and twice silently. He takes ajya from the dbruvi ladle with the sruva and sprin kles it over 2364 the (ajya in the ) jubū with ‘suviraya svāha’ and sprinkles ajya from the juhū over that in the dhruvā with ‘sacrifice is spread continuously by sacrifice’.

  1. Ap. (11. 13. 6-6) and Sat. (II. 1. pp. 181-182) say that this is tho mode of holding the two ladles in all abutis (ho also holds the two on a lovel with his navel).

  2. Anointing ( samañjana ) is done by sprinkling a drop, but pratyabhightrada requires that djya should be poured in a stream how evor slight. For at farming op het arti fir marotafor traite grar muito ‘com, on Sat. II. 1. p. 185.

1054

(Ch. XXX

then in PU fan 4.23

After keeping the two ladles (juhū and dhruva) in their proper places, he (the adhvaryu) sets about choosing (invoking) the pravara. The adhvaryu brings in contact with (twines round) the sphya the tying cords of the idhma and one blade from the the kuśas strewn on the vedi and stands to the north of the yedi (or near the utkara ) for reciting the pravara mantra. He faces the south (the east according to com. on Kat. III. 2. 3). The agoldhra stands to the west of the adbvaryu faoing the south near the utkara. The adhvaryu then inaudibly utters & formula ‘who will become the adhva ryu here? He will become the adhvaryu here. Yajna ( will be adhvaryu) of yajña, I stand in the abode of Vispu. May speech perform the function of & priest, may mind do 80, I resort to speech. Bhūḥ bhuvaḥ suvaḥ l’ (Ap. II. 15. 1 and Sat. II. 1. p. 186). The āgnidhra after touching the binding cords of idma, the sphya and the kuśa blade also inaudibly repeats a similar mantra ‘who will become the āgnidhra here &o.’ (Ap. II. 15. 2). The adhvaryu addresses the brabmā priest ‘O brahman I shall I call on (the agnidhra ) to listen to the pra vara ?’ The brahmā priest first repeats inaudibly ‘O lord of speeohl make (him) listen to this speech, make the sacrifice be heard among gods, and me among men (Ap. III. 19. 3); sustain these deities in heaven &c.’ and then loudly says ‘yes, do make him listen (omjāsrā3vaya). The adhvaryu says 2304 “a3 srāvaya’ (make to listen) and the āgnidhra holding the sphya covered with the binding cord responds with ‘astu srau3ṣat’ (lit. yes, let him hear). The adbvaryu thed utters May Agni, the divine hots, the wise one, the discriminating one, sacrifice for the gods, like Manu, like Bharata, like that one, like that one. Let him bring the gods) to the accompaniment of holy prayer. The brahmanas are the protectors of this sacrifice.

  1. The call of the adhvaryu in the form O dr&vaya’ (for & ka vayı ) is tochnically called ’ Adrivada’ orsruta ‘, wbile tbe responso of the Igaldbra in the form ‘astu drau3gat ‘is called pratyadravapa ‘or

pratydruta’. Vido Sat. Br. I. 5. 2. 6-7 wbero, to explain those two worde, & legend is narrated of the sacrifice fiecing from the gods. The formula uttered by the adhvaryu is either s932139 or 133TT acoord ing to Bat. II. 1. p. 186 and acoording to Āp. II. 15. 3 it is also simply

77364 or wt3endwa. Vide Pap. VIII. 2. 91-97 for the pluta. The arrira respouds with भस्त भौचर.

Oh, XXX

Dardapūrnamāsa-hotsvarana

1055

This ( 80 and so by name) is the human hotr’. 1366 While the adhvaryu is engaged in the asrāvana call the hotr should follow him with an invocation ‘make the sacrifice heard among gods, and make me heard among men for fame, glory and spiritual eminence’ (Aśv. 1. 3. 23). When the adhvaryu chooses the hotr (in the words ‘so and so is the human hotr) the hotṛ should repeat ‘God Savitil they here choose thee that art fire for the office of hotr together with thy father Vaisvānara. May Heaven and Earth protect me. Agni is the (divine) hots. I am the buman hots’ (Agv, 1. 3. 23). He gets up with a mantra ‘udāyuṣā &c.’ (Tai. 8. I. 2. 8. 1) and on getting up recites ‘O adhvaryul sixty plus ninety chains are spread near (or inside ) Agni, the hots. They bind the ignorant, (but) the wise one goes beyond (overcomes) them’ (Aøv. I. 3. 24). Having approa ched the adhvaryu with ‘I, a hots priest, follow the path of Ita’ (Asv. I. 3. 25 ) the hots should touch the adhvaryu on the latter’s shoulder with his right hand that bangs by his side and the āgnidhra also with his left with ‘we touch Indra as the purohita in this rite of choosing the hotṛ, whereby the gods reached the highest Heaven and the Angirases algo did 80’ ( Aśv. I. 3. 27). He should wipe ( purify ) his face thrice with the blades used in binding the idhma, once with thou art &

  1. The adhvaryu mutters the name of the hots but the word #mipusah’ is loudly uttered and the first vowel in it is made pluta. The Bat. Br. 1.5. 1. 5-18 sets out the pravara-mantra and explaius it: अनिर्देधो देग्यो होता देवाग्यक्षविहाँश्चिकित्वान्मनुषद्धरतषत् । … … अथार्षेयं मवणीते । ऋषिभ्यश्चैवैनं तदेवेभ्यश्च निवेदयत्ययं महावीयों यो यज्ञं प्रापदिति । तस्मादाय प्रवृणीते । परस्तादर्वाक प्रवणीते । …… स आर्षेयमुक्त्वाह । ब्रह्मण्यदा च वक्ष ब्राह्मणा अस्य यज्ञस्प ATENTS: I SHTATET I, ETTE (II. 1. p. 187 ) says ’ at… … * T.

garaia 47ATAFORMA E Thor Tama’. Āp. II. 16. 5 is almost the same. After are the names of the pravara sages are taken ; for examplo, if the yajapāna is of Kausika gotra then he uttera stata are foterat fat . Vide notes 1139 and 1140 above for the two modes of taking the pravara asmes, one with affix (where the Arst sago mentioned is the most remote, the next comes after bim in time) and the other mode by taddbita formation wbere the latest among the pravara sages is mentioned first as in The O riginta. Jai. (VI. 1. 43 ) asserts that one who has not three pravara sages is not eligible for porforming darda purgamāsa. Ap. II. 16. 12 and XXIV. 10. 18 and Sat. II. 1. p. 188 give rules about the pravara names of royal suori ficers and of those who have two gotras and state that some held that Mapuyat’ is the pravara for all. Vide notes 1162-53. For the

them fritat … … TANTO:’ vide Ap. II. 16, 6 and 11, Sat, II. 1. pp. 187-188.1056

hots (Adit and with ate

Ja &o.

oleaner (or purifier), purify me together with my progeny and cattle, and twice silently. After touching water he should, standing to the west of the seat and with face to the east, address the seat of hotr (Aśv. I. 3, 30) with ‘away, O daidhiṣavya &o.’ (vide above p. 1021 ). He should take a blade of kusa from the hott’s seat with the thumb and the finger next to the smallest and cast it away to the south-west with *the demon that keeps off wealth is cast aside.’ With ( Aśv. 1 3.31 )‘here do I like a horse sit down in the seat of vasu’ ( wealth) he should sit down, the right leg being placed on the left one. He sits down with ‘God barhis, may I sit down on thee that occupiest a good seat’ (Aśv. I. 4.7). With the cap of his knee he touches the barhis (spread on his seat) with ‘O Hot! May you pre-eminently occupy the barhis’ (Aśv. 1. 4. 8). Then he mutters (performs japa of) certain texts viz: ‘bhū pataye namah ……… chandāmsi prapadye’ (Aśv. I. 4. 9), Rg. X. 158. 1, I. 27. 13, X. 52. 1, X. 53. 2 and 4. When the japa is finished and the fuel-sticks (idhma) thrown on to the fire are blazing he should make the adhvaryu hand over to him the two srucs with this prose formula (nigada) ‘may Agni, the hots, know (undertake) the duty of hots, that gives protection. O sacrificer! The deity is well disposed to you in that you have chosen Agni as the botr’. He should finish the nigada (Aśv. I. 4. 11) ‘Hold the adhvaryu’s sruc that abounds in ghee, that is devoted to the gods and is possessed of all boons; let us praise the gods that deserve praise, let us bow to them that deserve adoration and offer sacrifice to the gods that deserve it! (Asy. I. 4. 11).

The adhvaryu, when the hotṛ sits down, throws down on the vedi the blade of grass (that was brought in contact with the sphya). 2366 The yajamāna says ‘O gods and pitrs, O pitrs and gods &c.’. The yajamāna should repeat the Caturhotr mantras before the prayājas are offered (vide note X248 ).

The adhvaryu takes the juhū and upabhrt, crosses from behind the paridhis to the south of the vedi with the right foot first and faoing the north-east offers the five prayaja oblations of clarified butter beginning to the west of the place where the two streams of the aghāras meet and ending in the east (Ap. IL. 17.1) or he offers the five offerings in the four principal quarters from the east to the north respectively and the last in the middle of the ahavaniya (Sat. II. 2. p. 199). The procedura

  1. . Vido Ap. II. 16. 6 and 11, Sat. II. 1. pp. 187-188.

Ob. XXX)

Darsapūrṇamāsa-Praydjas

1057

of prayðjas is as follows #267 First he says ‘£34rd3vaya’, the āgnidhra standing near the utkars facing the south and holding the sphya makes the response ‘astu śrau3ṣat’. Then the adhvaryu’ gives a direction to the hots with reference to the first prayāja ‘Samidho yaja’ (recite the yājyā verge for the deity Samidhah ). The hotr recites “Whoever we are, we sacrifice to the deity gamidhaḥ; may the samidhs, O fire, par take of the ājya. Vau3ṣat”. When the sound vaṣat is heard the adhvaryu offers ajya from the juhū towards the eastern and the most blazing part of the ahavaniya fire. He may either occupy the same position or proceed eastwards as he offers each offering. Jai. III. 1. 19-20 deals with this question viz, that he may offer the prayājas 2388 by proceeding eastwards. After each

    1. -T. III. 5. 4 has suf EITT Brafter a fer साधु ते यजमान देवता। घृतवतीमध्वयों अधमास्पस्व देवायुवं विश्ववाराम् । ईडामहे देवों Hurti FATA FRUTTI FA Tri. Vide also Bat. Br. I. 5. 2. 1-3. appa, I. 4. 10 has arretan muista a i fig & Tram for स्यवसाय होतारमवृथा अति जपेत्. This mantra is called अगावापन. The hotr recites the words H TTT ……. at 10 loudly, thon stops to tako breath and recitos inaudibly startagan. From afat to it is one fatore.

The stage explains go u t: tatt THEYT AT VITTT: ‘I. 5. 2. 3.

  1. The prayāja: (fore-offeringe) are five in Darsa purgamās a and aro oblations of djya introductory to the principal offerings and anuyajas (that are only thror in Darśapurgamasa ) are offered subse quont to the principal offerings. The prayāja offerings are addressed to five viz., FAUTI, TETTEL (or EiR ), (or : ), , FTETT: (or FTTT:). Jai. (V. 1. 4-7) enjoins that prayxjas must be offered in the order of the text viz. first to Sanidbab and so on, and Il. 2. 2 declaros that with each repetition of tho word ‘yajati (used ive times) there is a separate unseon result (adīgta or a pūrva ). The three deities of the anuyajas are पहिः, नराशंस, अग्नि स्विष्टकत. The word is written either as WATTS ( Rg. X. 61. 8.9) or ST (Ap. II. 9.8 and elsewhore ). According to Ait. Br. 7. 3 Fury: meads First Ti. Io the Nirukta VIII. 22 there is a discussion as to the devatās of prayxjas and Aduydjas and aftor mentioning several views Y#ska statos his own opinion that they are “&gneya’ i, m. they are the difforent forms (Tant) of Agai. Jaimini (IX. 2. 59-60 ) holds that the words “Samidhah’, ‘Tapūnapat. &o. are really the names of a rite, that they do not convey that Bamidbs, TanUnapot and others are deities and that the mantras repeated by the hotự convey the devata, which is Agni. The oom. on Bat. II. 1. p. 198 has a long note on this and accopts Jai mini’s position. In Tai. 8. II, 6, 1 five prayðjas of darda purgamāga are mentioned and they are brought in rolation to tbe five seasons. The five constituent formulas connected with each of the five prayājas are well brought out in Tai, 8. I. 6. 11 ‘struara VAT staff came पजतिशयसरं ये पजामहति पार चक्षरो षषदकार एषदेसमा प्रजापतिशमन्या पत्तो पपवेद मति पशेष तितिन यज्ञाशते ।’

H. D. 193

oyajao (theions of a (Fore-ofer man har to,

1058

(Ch. XXX

vaṣatkāra the hot; repeats ‘speech is energy. He (Vesatkara) is indeed energy. May prāṇa and apāna be in me’ ( Aśv. I. 5. 17). The yajamana says when the first prayāja is offered * this is for the Samidhs. I gratify Vaganta among the seasons, May he ( Vasanta ) being gratified gratify me’. The same procedure is followed as to the remaining four prayājas viz. there is first asravana, then pratyagrāvana by the āgnidhra, praiṣa to hotf, recital of the yāyā by the hotr with vaṣa . kāra at end, offering of djya into fire by the adhvaryu, the tyaga by the yajamāna and connecting the five prayajas with the five ytus (seasons) in order from Vasanta ( hemanta and sisira being taken as one). The second prayāja offering is meant for Tanūnapat, but those who belong to the Vasiṣtha, Sunaka, Atri. Vadhryasya and Rajanya (Viśvamitra?) gotras substitute Narā samsa for Tanūnapāt (Śān. I. 7. 3 is slightly different). The whole procedure is briefly indicated in Sanskrit in the note below.9369 The first three pray&ja offerings are made with the ajya in the juhū, but as to the 4th (to Barbis ) he pours half of the Ajya contained in the upabhrt into the juhū and then makes the offering. Wherever there are more prayājas than 5 (e. g. in Varuṇa-praghasa there are nine, in Pasubandha ten) the 4th, 7th and 10th are offered in this way (vide Sat. II. 2. p. 199 and Kat. III. 2. 22-23). Vide Jai. IV. 1. 40 and 41-45. These mantras ( in the note ) occur in Tai. Br. III, 5, 5 where * viyantu’ is substituted for ‘vyantu’ (as is usual with the Taittiriyas). The words ’ ye3 yajāmahe used at the beginning of each yājyā are called ‘agūḥ’; but there are no such words in the anuyājas ( Aśv. I. 5. 4). Vaṣatkāra is uttered at the end of all ydjyds and in anuyājas also. The yajyā is pronounced very loudly and with great distinctness as to the ‘ye’ of *ye yajāmahe’ and the last syllable of the yajya is made pluta. In Asv. I. 5. 9. 9-14 there are other rules not set out here. The pronounoing of vaṣat was a very solemn and

  1. The boty says #306 Frau: AUT F MTUFT 19793413. TE(27. 1. 1.8. 16), AU#: ar rot: FeaTTa onerat fa वषकारहवाहमन्त्रयते। पजमानः। समिरम्य पर्व वसन्तस्तूनां प्रीणामि स मा प्रीतः storietati #395TAR Aura ELEUTEH S uhu dia 39 In factar i

inqu g

r opinsi Tersia P Sofy aftur ā TT (81744. . 1. 5. 21-22)1 mai! Hor florate 1939 rat MERT HATI 73 ari greitai i In the case of the 5th prayāja, the bot says ‘उपजामहे स्वाहामि स्वाहा सोमं स्वाहामि स्वाहा प्रजापति स्वाहा भनीपोमो

ETETT HTETUT TUTTE SITUTET 30137*’ (T. 1. 5. 24); here GOTTSH is uttered inaudibly.

Ch. XXX)

Darsapūrnamāsa-Vaṣatkāra

1059

mystio matter and even in modern times the word is uttered very loudly and forcibly. The Alt. Br. XI. 6 says that ’the vaṣatkāra is a thunderbolt; when a man utters vaṣatkārs he should think of his enemy; thereby he plants the thunderbolt on him.’ Asv. I. 5. 18 states that vaṣatkāra was to be uttered only by day and not by night. There are three topes (mandra madhyama and uttama). Up to the prayājas and after gamyu. Vaka the mandra tone is employed. After prayājas up to sviṣtakst the tone is to be madhyama. Thereafter up to samyuvāks it is to be bigh. Vide Aśv. I. 5. 25-28 and Aśv. I. 5. 4-8 for these and several other rules. Aśv. II. 15. 12 states that the agūḥ (the words ye3 yajāmahe ), the om ( at the end of an anuvākyā ) and the vaṣatkāra are pronounced in a high tone everywhere.

The adhvaryu after the five prayāja offerings comes back and pours some ājya7370 ( left in the jubū after the prayāja offer inga ) over the several offerings ( haviñṣi), first over the dhruvā, then over the purodāsas, the boiled milk, the ourds in the order in which they are sacrificed later on. Lastly be pours a little ajya over the upabhṛt. He lays down the ladles (sruo). He holds thein in his hands from the time when he offers the djyabhāgas up till the offering to Agni Sviṣtakst. He puts into the juhū four ladlings of ajya with the sruva with ‘may the dhruva be strengthened with ghee in each sacrifice for those who serve the gods &o. (Tai. 8. I. 6. 5. 1) and anoints the blades of the prastara with a drop of Ziya.

Now follow Ajyabhāgas.3391 The adhvaryu issues a direction to the hotr recite the anuvāky. ( invitatory ) verse for Agni.’ The hotf repeats Rg. VI. 16, 34 ( Agnir-vștrāṇi……ahutaḥ) with om added at the end. Then there is āśrāvana by adhvaryu and pratyāśrāvana by āgoldbra, then the praisa of adhvaryu to the hotṛ to repeat the yajya for Agni. The hotrepeats the yājya “may Agni who is favourable (or pleased ), partake of the Ājya’ preceded by “ye3 yajāmahe’ and followed by ‘vaus sat.’

  1. The com. on Sat. II. 2. p. 200 says that this action is the straff (in the language of mimamsakas) of the memory and is not meant as BFTUTTOT, but the com. on Rat. III. 8. 9. says that this is the

Fifat and not afere .

  1. Ajyabbāges are two and they are the names of two actions (karmandmadboya ). 99% of rutt for VTE I KTŮ wrot Top and that com. on Sat. II. 2. p. 201. Tai. 8. II, 6. 2.1 and sat. Br. 1. 6. 3. 38 gay ’ T grāt *. Tourit’. The praisa is wras. D n ‘. Vide note 483 above.

1060

ICh.xxx

On hearing vauṣat’ the adhvaryu offers ajya in the northern and most blazing part of the Dhavaniya. The yajamāna recites * Agni has his eye ( everywhere ). May I become possessed of sight by worship offered to him. ’ The same procedure is follow ed as to the second ajyabhāga to Soma which is offered in the southern and most blazing part of the ahavaniya fire. In pūrṇa māsa the two djyabhagas are called Vārtraghna and in the dardeṣti they are called ‘Vṛdhanvantau ‘( Āøv, I. 5, 32 and 35 ). Vide Jai. III. 1. 23. The adhvaryu is on the north side of the vedi when he takes up portions of ājya in the juhū and issues the direction to recite the anuvākyā from there. Then he crosses to the south of the Ahavaniya, performs ātrā vapa and issues the praiṣa for the recital of the yājyā after the agnidhra responds with ‘astu srau3ṣat.’ The whole procedure is briefly set out in the note below.m

Puronuvakya and Yājya are required in djyabhāgas, in avapa, in Sviṣtakst and in Patnisamyājas, but in prayājas and anuyājas there are only yajyas (vide Sat. II. 2. p. 189). The puronuvakya is recited by the priest while sitting, while the yājvā is recited standing and the recitation of these is only a samskāra and not a principal act (vide Jai.x.4.39-41), Four ladlings with sruva are made in the juhū for all sacrificers in ajyabhāgas and other homes, but in the case of sacrificers whose gotra is Jāmadagnya five (pañcāvatta) ladlings are made in the juhū (Ap. II. 18.2, Sat. II.2 pp. 190-191) and one whose gotra is not Jāmadagnya may have five ladlings after taking the permission of a Jāmadagnya. The puronuvākyās for the ajyabhāgas in darsesti are Rg. VIII 44.12 (for Agni) and Rg. I. 91. 11 (for Soma).

  1. होता। अग्निईत्राणि जनत् …… आहुतोम् (इति अग्रेः पुरोमुपाक्या)। सापर्युः आभाग्य प्रामीण प्रत्याविस अग्निं यजेति संप्रेष्यति । होता। येयजामहोमिं जुषाणो अमिराज्यस्य वेतू बौषिद् (इत्यग्नेर्याज्या)। वषट्कृते ज्योतिष्मति (आहवनीये) उत्तरा अपर्युर्जुहोति । होता अहमन्त्रयते । पागोजः … … … प्राणापानौ । इति (भा. श्री. 1. 6. 17)। यजमानः अग्निश्चक्षुण्मास्तस्याहं देवयज्यया चक्षुष्मान भूयासम् । अपर्युः प्रत्याक्रम्य पूर्ववशतर्गहीतं गहीत्वा सोमायावहि इति संप्रेष्यति । होता।वं सोमासि …… सोम् । (. 1. 91.6, सोमस्य पुरोइवाक्या) । अध्वर्यः आमाण्य …… सोमं पजेति संमेव्यति। होता। येउपजामहे सोमं जुषाणा सोम माज्यस्य हविषो बेतू पौषद् । (सोमरप पापा)पिछले भावयुज्योतिन्मति आहषनीये दक्षिणार्धे होति। &c. vide Adv. I. 6. ‘ममित्राणि जनादिति पूर्वस्याज्यभागस्याहवाश्या &0., ’ and Tai. Br. III. 6.6 for these अनुपाक्याs and याज्या. अहवाक्पाis also called पुरोशुपाक्पा ‘पुर पूर्व यागादेवतामाकूलयितुं पामायते इति पुस्पल्या श्री. प.नि. आप. II. 18.3

son the word पुरोवाक्या ‘अपवनमुन्मा अनहीति पुरोइवाक्य संमेष्यति’.

Oh. XXX)

Dartapurnamāsa

1061

The adh varyu having gone across (towards the purodābas that are made ready) sprinkles clarified butter on the sruo (juhū) with ‘āpyāyatām dhruvā &o.’ ( vide p. 1059 above), touobes the several sacrificial offerings with ‘do not be afraid, do not tremble, may I not injure thee; may not thy lustre leave thee; carry across this sacrificer who brings offerings, rain on the earth, in order I shall offer the cut portions; I make an adoration to you, do not injure me’ (Tai. Br. III. 7.5), 8373 With his thumb and two fingers (viz. the middle and anamika, but using only the fleshy parts and not the nails) he cuts off & portion from the middle of the purodāsa ( oake) meant for Agni and from its front half. Sat. II. 2. p. 191 and Āp. II. 18. 9 say that the avadāna (portion out or severed) is as much as the front joint of the thumb (as a general rule) but that the sviṣtakst offering is larger than the ordinary offering for other deities 837* &c. For the Jāma dagayag a third portion is cut off from the hind part of the purodāsa. Portions from ajya and sānnayya are taken out with the sruva and of cooked food (caru) with the mekṣaṇa. The por tion cut from the middle is placed in the eastern part of the bowl of the srud and the second portion in the western part of the bowl. He sprinkles clarified butter with the sruva (in which ajya is taken from the ājyasthall) on the out portions and on the purodāsa from which they were cut €375 with when cutt ing portions from thee I acted against thee, I anoint that again with ajya, may that grow again in thee’ (Tai. Br, III. 7.5). Everytime he offers a fourfold (caturavatta) portion he smears & drop of djya on the blades of the prastara.

Then follows the principal gaorifice. The adhvaryu issues a direction to the hot; ‘recite an anuvākyā for Agoi’. Hotr recites ( as anuvākya) Rg. VIII. 44. 16 followed by ‘om’ (as

  1. AT FIRTUT… AT Frit:18. W. III. 7.6, quoted in Ap. II. 18. 9, Sat. II, 2. p. 194 and Baud. I. 16.

  2. HYATT P ara sa maT I

E gertior fugir दैवतेयः सौविकृतानि सौविष्टकृतेभ्यः ऐडानि तथा चातुर्धाकरणिकानि । सत्यापास II. 2. p. 191.

  1. Tho sprinkling of buttor on the sruo (upastarana ), tho placing in the sruo of the two portions cut off froin the purodada and the sprinkling of butter over the cut portions (abbighara na ) constitute four items and so are called ‘caturavatta.’ When three portions’are cut off from the purodada or other offering for Jamadagoyathen thoro are (with upastarana und abbigharana ) ive itens (pañolvatta ). Vide Sat. Br. I. 6. 1. 21 for the four with their technical uamos.

1062

agpirmūrdha…jinvato3m). Then there is asrāvana and praty. Grāvana. Then the adhvaryu issues his direction to the hotṛ to recite the yajya which is Rs. X. 8. 6 ( yes yajāma. hesgnim bhuvo……havyavāho3m vau3ṣat ). Then the adhva ryu throws the oblation (Ahuti ) of purodada portions on to the fire. The method of this is 1978 that he drops a part of the Ajya from the sruo first (that was sprinkled in it at upastarana and abhigh.rana ), then the two purodaśa portions are thrown and lastly he allows the remaining ajya from the bill-like mouth of the sruo to flow over the purodāsa offerings as if covering them but without disturbing them. The principal āhutis are introduced at the point of the confluence of the two āghāras and each one is offered in the Ahavaniya to the east (or north-east) of the preceding one but in contact with the latter. The yajamāna makes the tyāga ’this is for Agai’ with ‘may I have food to eat on account of this worship of Agni.’ After this offering of purodaśa to Agni, there is an upāmsuyāja (a silent sacrifice ) with clarified butter offered to Prajāpati or to Agniṣomau or Viṣṇu. When offered to Prajapati the anuvākya and yajyā are Rg. X. 121. 10 and Tai, Br. II. 8. 1 *377 (taveme loka &c.) and when offered to Agniṣomau they are Rg. I. 93.2 and 6. According to Āp. I. 19.12 and Jai. X. 8. 51-61 it is offered only on Paurṇamāsl. In this, the reference to the deity is always inaudible, but even here the asruta, the pratyāśruta, and two directions for reciting anuvakya and yājpā and the vaṣatkāra are uttered loudly. The sacri ficer says in this upāmṇuy&ja ’thou art a destroyer; may I be uninjured and may I subdue evil. The offering is made of the ajya in the dhruva (Jai. X. 8. 47-48) and the devata is either Prajapati or Agni or Viṣṇu (Jai. X. 8. 49-50 ) and the offering is caturavatta (Jai. X. 8. 33-34). The second purodāsa is offered to Agni and Soma on pūrṇamāsa in the same way, the anuvākyā and yajya being respectively Rs. I. 93. 9 and 5 and to Indrāgni in darsesti, the anuvāky: and yājyā being Rg. VIL 94.7 and VIL 93. 4. This is the case when the sacrificer

  1. ufuramapur ytterst gera sana ya kuru garape तोऽम्पमापयति । पूर्वी पूर्ण संहिवामावापाहुतिं जुहोति । मुख्यमापारमहजुहोति । सरपाषाह II. 2. p. 195. Vide Āp. II. 19. 7-9.

  2. In xwesenfa, furre on … Peranti (onur-#. X. 18. 1. 10 with why it will be reportag), qurafot 437, 4TOTHO on mata

T… ging (. T. II. 8. 1) the name Prajapati is overywhere uttered inaudibly. Vide Sat. II. % pp. 202-203.

Ch. XXX)

Darsapūrnamāsa-purodāsa

1063

A

.

does not offer sānnayya to Indra or Mahendra. When the sacrificer offers sānnayya to Indra the anuvākya and yajya are respectively Rg. L 8.1 and X. 180. 1 and when it is offered to Mahendra they are respectively Rg. VIII. 6.1 and X. 50. 4.9378 In the case of sānnāyya he takes two portions of the boiled milk and two of curds (or three of curds for pañcāvattins) and there is upastarana in the sruo only once and abbigharana also once.

After the principal offerings comes the offering to Agni Sviṣtakst.1879 He sprinkles a little ājya in the sruo, cuts off one portion from each of the several remnants of the havis from their northern halves in the order in which the several saorifi cial ingredients are offered to the deities (twice in the case of pañoāvāttins), sprinkles over these cut portions olarified butter twice, but does not aprinkle ajya on the remnants of havis and offers them in a spot in the north-east of the fire but not 80 as to come in contact with the other abutis already offered (viz. djyabhāgas and purodāsa). In this also there is the direction to repeat apuvākyā, recital of anuvākya, āśrāpaṇa, pratyāśrāvana, direction for yājya, the yājpā itself and vaṣatkāra. The anu vakya for Sviṣtakrt offering is Rg. X. %. 1 and the ydjyā is long and is set out below. 8880 The whole of it is to be recited without taking breath or he may take breath after reciting half of Rg, VI. 15. 14. The yajamāna says ’this is for Agni Sviṣtakst and not mine. May I attain to stability and long life by the worship offered to Agni Svistakṛt. May Agni protect

  1. Vide Afv. I. 6. 1 for the anurakyds and ydjyds of the princi pal offerings. $an. I. 8 states them somewhat differently.

  2. According to Baud. I. 17 he cuts off (for Sviṣtakṛt ) portions as follows: 97 979 gitaalinquua FAT WATERGENTET

TTTTTFU FT TOUTEU 1. Vide Jai. IV. 1. 28–32.

  1. Adv. (1. 6. -5) gives the rules about the yajya for Agoi Sviaṭakert ( vide also śāb. I. 9.): 19 TAHESH FULFTATEforida faat म्यया सोमस्य प्रिया सामान्ययाः मिया धामान्ययाद प्रजापतेः प्रिया धामान्ययावनी पोमयोः मिपा धामापपार देवानामापपानी प्रिया धामानि पक्षहोता मिया धामानि

यक्षस्व महिमानमायजता मेज्या इषः कृणोतु सो अवरा जातवेदा पुषता छविरमे पदय… 2 017 ini. Vido . -. III. 6. 7 for this. 47391. a is pronounced for

in the above. Punya: is repeated inaudibly. Vide Aøv. I. 3. 13-16. Wi … moi. Rg. VI. 15. 14. If the gateur is offered to Agni somau or Vishu then अग्रीषोमयोः or विष्णोः is uttered in place of प्रजापतो. Whon the 2nd purodada is offered to Indrāgoi on Amdvdsyd then substitute in for p hut: and if skandyye is offered then IT or TT.

1064

( Ch. XXX

me from bad sacrifice (or & ourse); may Savity save me from him who speaks evil of me. May I vanquish him who, whether far or near, is my enemy!’ (Tai. 8. 1. 6. 2. 4). Jai. VI. 4. 3 lays down that if after portions are out for Sviṣtakit as directed they are destroyed accidentally, there is no fresh outting for Svistakṛt again.

The adhvaryu comes back to the north of the vedi from the spot where he offered to Sviṣtakst, fills the juhū with water and pours it round the paridhis (or their places) beginning from the middle one and proceeding from left to right with ‘I offer this offering into Vaiśvānara, it is a spring with a hundred or a thousand streams. May he support in this that is being filled, my father, grandfather and great-grandfather’ (Tai. A, VI. 6 ) and then touobes water. The sacrifioer makes the tyaga with ’this is for (my) father &c.’ and then touches water. The adhvaryu lays down the two sruos in their proper places. Then he tears the surface (or top) of the purodāsa meant for Agni from west to east, inserts his thumb and the anāmika (ring finger) and takes out from inside the cake a portion which is as much as a barley grain or the pippala 8381 berry with ’let this be cut off, somewhat bigger than a barley grain or than the wound made by an arrow. May we not injure this boly and well-offered havis of the sacrifice’ (Tal. Br. III. 7.5). He takes off a portion from the other purodāsa also in the same way but without piercing the top. These portions are called prasitrs. The brabma priest looks at the prasitra when it is being taken out with ‘I look at thee with the eye of Mitra’ (Aøv, I. 13. 1). The adhvaryu sprinkles clarified butter on the vessel called praśitrabarana (that in which prasitra is carried ), keeps the praśitra in it and sprinkles ajya over it ( does abhighāraṇa ), takes it to the east of the ahavaniya by the space between the brahmā and yajamāna on one hand and the dhavaniya on the other and then lays it down to the west

  1. i formare a anortheu i Fegrae II. 8. p. 205. The com, explains pippala’ as the berry of asvattha, wbile the com. on Ap. III. 1. 2 explains for ATE HATUTTARTU’. According to some & portion is taken only from the Āgnoya purodase (vide Sat. II. 3, p. 206). Ta on alfar far asario pro TT i com. on Sat. II. 3. p. 206. Vide note 2839. Kat. (I. 8. 40-41) says that it is like a mirror in shapo (that is like an elongatod circle) or like a camasa (i, e. rectangular in shape). Io modorn times only the rod is very small, otherwiso atrama is just like yr in shape.

Oh. XXX)

Dariapūrnamāsa-Ida

1065

ut off (ida

by Mitra and th, without

of the dhavaniya ( to the west of the prapita waters, socording to Baud. I. 17). The adhvaryu then sprinkles ajya in the idāpātra, he cuts off the first portion of ida from the southern half of the purodāsa meant for Agni with ‘from the southern half I out off (ida) seen by Manu, from whose foot ghee oozes, that is moved by Mitra and Varuna, that has a face in one direction only (in the south), without mixing it with others’ 1382 (Tai. Br. III. 7. 5). From the eastern half of the same purodāsa he outs off a thin but long slice which is the portion of the yajamāna (according to Baud. I. 18 it is three or four angulas long ) and which is anointed (or smeared) with ajya and placed near the dhruvā (or to the east of the dhruva ) in some vessel on the barhis. Then he outs off a part from the portion of the cake that is between its southern and eastern parts. In the same way (i. e. repeating the Verse ‘seen by Manu’ &c.) he cuts off & portion as idā from the northern purodāśa and other things offered (such as. the boiled milk and ourds ). He then sprinkles ajya over the out portions and removes them towards the east on the vedi. He crosses to the south in front of the botṛ, site bebind the hots with his face to the east and anoints the front two joints of the fore-finger of the hotr with djya from the sruva, first the front joint and then the one next to it. The hotr wipes with the palm of the hand turned towards his chest the uppermost joint of the finger on the upper lip and the next joint on his lower lip with ‘I partake of thee that art sacrificed by the lord of speech for food, for prāna’ and ‘I partake of thee that are offered by the lord of the mind for strength, for apana’ respectively ( Aśv. I. 7, 1-%; compare Sat. Br. I. 8. 1.14-15). He touches water. The sdhvaryu turns from right to left, comes back to the place whence he went, sits down to the east of the hots with his face

Capellatio book tite. Toplo

  1. The word ‘ida’ is the appellation of a devate and secondarily applies to sacrificial materials and also to a rito. ‘Tara TATTI werefter I com. on Sat. II. 3, p. 207. Ap. III, 1. 1 employs ida and prasitra in the sense of rites. Tho iờapatra is made of asvattba wood, bas a bowl four engulas wide and is as long as the foot of tho sacrificor and has a rod four abgulas long. Accordiog to Āp. III. 1. 7 and Baud. I. 18, the first portion of ida is cut off from the purodoia to tho south meant for Agai. Āp. III. 1. 6 say. ‘6747* Thiret maut er ut समयपति चारपचा पत्रापसावा.’ The fire avattas are effected by sprinkling Ejya twice over the portiona out (vide com. on Ap. III. 2. 1). The story of the delugo, of Maou and of Ide 1. bis daughter occurs in Sat. Br. I. 8. 1. Io Sat. I. 8. 1. 7 and 8 wo read a

d winga u मित्रापरणी संजम्माते । होचा कासीदि। मनोहितेति।’

  1. D. 1341066

( On, XXX

turned westwards, offers the ide to the botr and the sacrificer recites a long mantra (Tai. S. I. 6.3.1-2, ‘Surūp8-varṣa-varpa obiman…devān-apyetu ‘) and looks at the ida when it is being taken to the hotṛ. The hotr acoepts the idā (i. e. the vessel of ida ) in his joined hands, places the idā in his left hand, keepa his right hand near the idā to its west with the fingers turned northwards and makes the adhvaryu out off from the idā itself & portion oalled avāntareda into the right hand in the following mander. The adhvaryu spreads drops of ajys on the right hand of the hotṛ with the sruva in which are poured the remnants of the djya in the idāpātra, then the adhvaryu takes & portion from the idāpātra and drops it on to the right hand and the hot; himself outs & second portion from the middle of the idā with the space between his thumb and the fore-finger; then the adhvaryu sprinkles over the idā in the right hand of the hots ājys as above, 1888 The hotf grasps the two portions with the thumb of his right hand, draws in the fingers of the right hand, but (keep ing the thumb outside ) does not close them into a fist, takes into his right hand the ida placed in his left. He (the hots) raises the idā on a level with his mouth or nose and invokes it.

The idopahvanam or ifopa-invocation of the ida ) is desoribed at length by Aśv. I. 7.7.1884 By this invocation it is supposed that the deity Ida becomes favourable to the sacrificer. It is a niguda, but a large part of it is said inaudibly (up to

vrstir hvayatam’) and the rest loudly. The sentences run in pairs 8. 8. ‘Idā has been invoked with the Heaven, with the great Aditya; may idā together with Heaven and the great Aditya call us near’ In the portion that is loudly uttered, there are three pauses, viz.after’idopahūta,’ after ‘manuṣyāḥ’ and after * devi dovaputro’. Tbe adhvaryu, the āgnidhra and the sacrificer touch the idapātra with their handa 1885 and remain so till the

  1. दक्षिणे होत पाणाविद्याया अवासरेडामयपति । लेपादुपस्तुणाति। स्वयं होता Hu s aynana arrivarcare I PARTE II. 3. p. 209; com.carat होता पात्रात्स्वयमेव विपदोऽधया पर्युरेकमवदायापरं होतादले विपरीत पा .

TTTT. Compare Adv. I. 7. 3-5. Both portions may bo out by the hotṛ or only one. The two portions in the right band of the hotp are called avantareds

  1. Vide Appendix for tho text. This invocation differs consi dorably from the ono contained in Sat. Br. I. 8. 1. 19 ff, Tai. Br.III..8.

  2. According to com. on Sat. II. 3. p. 210 the brabmx priost door not join in touobing the ido pātra. This is also tbe praotico in modern timos of those who follow 8at. According to Baud. I. 18 and Kat. III, 4. 12 tho brahmt doos jola.

Ch. XXX) Darsapūrnamāsa-idopavhāna

1067

end of the invocation. When the invocation goes on inaudibly the yajamāna mutters (japati) ‘O Ida! come …… ( Áp. IV. 10. 4)’ and. when it is loudly uttered he mutters ’thou art cit &c.’ (Ap. IV. 10. 4, where they are oalled Manuṣyagavi mantras ) and utters loudly. May you breathe into all beings, may all beings breathe on account of you &o.’ and several other mantras ( Āp. IV. 10.4 and 7). He looks at the bots and thinks of Vāyu in his mind’o Vāyu / Ida is thy mother (Ap. IV. 10.5); when the words this yajamāna has been called’ are uttered, he mutters ‘May I, so invited, be endowed with cattle’. When the invocation of idā is finished, he repeats * may Indra put in us vigour &c.’. When the words the divine adhvaryus ‘are uttered, the adhvaryu mutters ‘May I be endowed with cattle.’

When the invooation of Idā is finished the adhvaryu passes round the āhavaniya towards its east and takes the prābitra to the brahmā priest and hands it over to him, Asv. I. 13. 2 des. oribes in detail what thereon the brabmā does. He looks at the prāśitra when it is being brought with ‘I look at thee with the eye of Mitra.’ He receives the praśitra in his joined hande with I accept thee at the impulse of god Bavit……with the hands of Pūṣan.’ He lays down the vessel containing prāśitra to the west of the dhavaniya inside the vedi on kusa grass, with its rod to the east,’ I place thee in the navel of the earth, in the lap of Aditi.’ He takes the prābitra with the thumb and the ring-finger and eats without masticating it with the teeth with “I eat thee with the mouth of Agni, with the mouth of Bphaspati.’ Then he performs acamana and again drinks water with ‘I sprinkle truth over thee; may the deities that dwell inside waters avert ( the evil in ) this. Do not injure iny eye, my ear, my life.’ He should touch bis navel with ‘I hold thee in the belly of Indra,’ Then he washes the vessol in which prasitra was contained, fills it with water, pours. water thrice from it holding the vessel and the palm of the band towards one’s chest.

The hotṛ eats the avāntareda?886 after the brahmā eats the prasitra with a mantra ’ Ida I favour this our portion &o. All the four priests together with the sacrifioer 48 the fifth then

  1. ‘उपदयावान्सरको पाश्रीयादि भागं अषस्व का पिन्बा जिबातो रायस्पो पस्पेशिषेवस्य मो रास्व तस्य नो दास्तस्यास्ते भागमशीमहि । सस्मिाना सर्ववनवा सवार Fogo PETIT FPE TI’S . I. 7. 8; compare Āp. III. %. 10-11, and Tai, Br. III. 7. 8.

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(Ch. IXX

partake of the ida with a mantra * thou art ida, thou art agree. able, thou art the bringer of happiness, place us in abundance of wealth and good progeny, I eat thee for the lustre of the face, for the fragrance of the mouth.’ After eating ida they observe silence till they perform mārjana. They perform mārja na tist Inside the vedi near the prastara bunch with ‘May mind resort to light. May all gode regale themselves here’ (Tal. S. 1. 5. 3. 2).

The adhvaryu divides the purodass baked for Agni into four parts (and no other purodāsa nor sānnāyya) by piercing its surface and keeps it on the barhis (kuśas strewn on the vedi), the last part being made the biggest of all four. Vide Jal. III.1.26-27. The yajamāna recites a mantra ‘bradhna pinvasya &c.’( Tai. Br. III.7.5) and directs the four parts of that purodāsa separately as portions of the priests by saying ’this is for brahma, this for hotṛ, this for adhvaryu, this for Agnidhra’ beginning in order from the south-east. The adhvaryu points out the portion of the yajamāna ( vide p. 1065 above). When that is done, the adhvaryu makes the biggest of the four parts which is meant for the agnidbra ‘sadavatta ‘(out sixfold). 3888 The agnidbra eats his portion with thou art the portion of heaven, thou art the āgnidhra of fire, thou art the samitra of fire, I eat thee with the mouth of fire, salutation to thee! Do not injure me.’ The adhvaryu brings the portions of brahmā and yajamāna where they are sitting in separate vessels with the veda bunch. The portions of the hots and adhvaryu are brought by the adhvaryu in other vessels. The adhvaryu, hots and brahmā eat their portions respectively with thou art the portion of the aerial region,’ ’thou art….., of the earth,’ ’thou……of heaven. “*388

  1. Marjana means ‘sprinkling water on the bead after a mantra is rooited’ (Hrstu h r Frue SIROTHER! I com. on Sat II. 3, p. 210). Seo however note 755 above and Adv. I. 8. 2.

  2. According to Ap. III. 3.6-7 ‘sada vatta’ is effected in other of two wayı; first upastaraja in some consol (on the hand of the agoIdhra, according to com. ), then placing on it one part out of two ia which the largest portion meant for &goidbra is cut, then abhigbtraga, then again apastarapa, placing the second part and the abhighérapa ; or first upustarada twice, then the two parts of the largest portion and then two abbigbara pas. Sat. II. 3, p. 211 mentions only the first method.

  3. It will have been potioed from the preceding tbat the four priesto bavo esob a share in the cake for Agai and that they also share with the yajamina tho ida. The hotṛ bus further the vantaredd and tbo brabmx partakes of the prxditra besidos.

Ob. XXX]

Dartapūrṇamāsa-anvāhārya

1069

The conolusion of Jaimini ( III, 4. 48-50) is that these portions are pot meant as the fee paid to the priests ( parikraya ), but the four parts are meant to be eaten by them,

Plenty of rice is cooked on the dakṣiṇa fire. This is called anvāhārya. The adhvaryu sprinkles ajya over 1390 it (i. e. performs abbighārapa ) and takes it from the dakṣiṇa fire to the north of it. He issues & direction to the yajamāna ‘offer (the boiled rice ) to the priests that sit to the south’ and when the sacrificer says ‘come to the south’ the priests do as requested ( i. e. come to the south). The yajamāns issues a direction to the four priests ’this boiled rice is yours, take it according to your shares’. The rice is divided into four parts and the priests accept their respective portions with ‘I accept thee at the impulse of God Savitr ……… with the hands of Pūṣan; may king Varuna take you. Who gave to whom? Desire ( Kama) bas given to Kāmna …… O Kāma, this is thy fee. May Angsrasa with upturned palm accept it’ (the whole formula occurs in Ap. XIV. 11.2).2391 The priests come back to the north (and then brahmā comes to his usual seat). The adhvaryu keeps aside the remnants of the several offerings (such as the agniṣomlya oako or sānnayya ) and of the boiled rice outside the vedi to its north.

He throws into the Abavaniya the two blades that are now kindled at the fire and had been kept aside (vide p. 1040 above). The adhvaryu says to the brahmā priest ‘O brahmanl we shall start or commence (Tai. 8. II. 6. 9. 1). The brahmā priest first mutters ‘Bșhaspati is Brahmā, he sat in the seat of Brahmā; O Bphaspatil you protected the sacrifice; protect the sacrifice and me’ ( Asv. I. 13. 6) and loudly gives permission ‘yes, do start ( 03m pratiṣtha ). The adhvaryu directs the āgnidhra ‘O agost, take the samidh (that is left) and wipe the paridhis and fire, eace once’The āgnidhra takes the samidh and offers it into fire with the mantra ‘O fire, this is

  1. महानपरिमितोऽन्याहार्यो दक्षिणामाबोदमः पास्तमभिपार्यामभिपार्य बात OTHER FATTE II 3. p. 218. Vide Āp. III. 3. 12-14. The dakgida fire is called m yTE.

  2. काकस्माभदाद &c. This is called कामहवि and occurs in many connections (suob 28 marriage, adoption of a son). Vide Atbary.. voda III. 29, 7, Tai. Br. II. 2. 6 (where it is explained), Tsi. Ār. III. 10.

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History of Dharmaśāstra (O. XXX

thy samidh; 13 may you increase and be strengthened by it. May the lord of the sacrifice (the yajamāna ) increase and be strengthened; syaha’ (Sat. II. 4. p. 212 ). The yajamāna says as usual ‘agnaya idam’ and repeats ‘O fire, this is thy samidh &c.’ (Ap. III. 4. 6) and implores Agni to vanquish and destroy bis enemies (the lengthy formula is in Ap. IV.11.5). He (the agnidhra ) without moving about wipes the paridbis as before with the tying cords of idhma ( but without holding the sphya), the middle one from south to north and the other two from west to east, and wipes the fire also from west to east with ‘O fire, that securest food &o.’ (Ap. III. 4.7 gives the whole). He sprinkles water over the tying cords ( with which wiping was done ) and throws them into the ābavaniya with * do not injure our cattle, (you ) who are Rudra, the lord of beings &o.’ ( Sat. II. 3. p. 213). The yajamāna makes the tyaga ’this is for Rudra, the lord of beings, who moves among rows (of Maruta ).

The yajamāna touches water and mutters a mantra (which is in Ap. IV. 11. 6. vedirbarhiḥ &c.). The yajamāna also performs japa of the Saptahoir 1893 formulas before the anuyajas are offered. The adhvaryu takes into the juhū the djya from the upabbṛt (leaving some in the latter), crosses over to the south with the juhū and sets about offering the three anupājas. First there is the agravana (03srāāvaya ), then pratyagravana (astu srau 3ṣat) by āgnidbra who always holds the sphyx when saying this. Then the adhvaryu issues a direction to the hot’ recite the yājya for the devas.’ When the hots recites the ydjyd and utters vau3ṣat the adhvaryu standing in one place offers the first djya offering on the samidh ( offered for anuyajas as stated on 1069 above ) to its east, the 2nd and 3rd to the west on the samidh itself (but all three are offered to

  1. It is interesting to see that according to Kat. III. 6. 2-3 the mantra ’this is thy samidb’ (Vaj. 8. II. 14) is recited by the hot; and if be be ignorant then by tbo yajan1na. This sbows that even thea priests igaorant of the work expected of them or at least igaorant of tho formulas they had to recito for & yajamina had sometimes to be oogaged. The Sat. Br. I. 8. 2. 4 also refers to this # RTE EITT

देस्पपि सयमेन पजमानोहमन्त्रयते.

  1. The saptabotṛ formulas aro: Arrefittat i F errer: 1 sey Ar work BERAT I saiyanra qon FOTOTEHI WART

TOT ia. . III. 5. The four priests, tho agoldbra, prastots and prati hortṛ are ofton oalled the seven botys.

Ch. XXX)

Dartapūrnamāsa-Anuyājas

1071

the east of the meeting point of the two agbāras ). The third and last offering of djys is begun on the west but carried east in a continuous stream so as to become mixed up with the first two. In each case the yajamāna repeats the formula of tyāga. The yājyās and tyaga are given below in the note.*** The adhvaryu then comes back to the north, lays the two ladles ( sruo) in their proper places and he and the yajamāna mutter the two formulas (Tai. S. I. 6. 4. % called vajavati). The adhvaryu takes up in his right hand with palm upwards the juhū and prastara ( prastara being placed over the palm and jubū over the prastara ) with ‘vājasya……grabbit (Tai, S. I. 6. 4. 2) and holds down (80 as to bring it in contact with bārbis ) with palm turned downwards in the left hand the upabbrt ladle (which is under the palm ) with ‘athāsapatnān……akah’ (ibid). He again takes up the juhū with ‘udgrābham ca’ (ibid) and presses down the upabbst with nigrābham ca.’ At this time the juhū held in the right band is far apart from the upabbrt held in the left. Then he moves with the right hand having palm turned upward towards the east on the vedi itself the juhū with ‘brahma dovā avivṛdhan.( the gods increased boly prayer ) and with the left hand having palm dowowards he leaves outside the vedi the upabbṭt with ’ atbāsapatnin… Vyasyatām’ (ibid. ‘Indra and Agni burled away my enemies’ &o.). Then he touches water, sprinkles water over the upabhrt, takes it up and anoints with the butter remaining in the juhū the three paridhis, the middle one with to thee for Vasus,’ the southern one with ’to thee for Rudras’ and the northern one with “to thee for Adityas.’ The yajamāna recites in each case ’this is for Vasus,’ ’this is for Rudras,’ ’this is for Adityas’ followed in

  1. There are three anuyðjas. The first praiṣa is one and tho two others are simply यज. The three yajyes are. देवंबर्विसुषमे बसुधेयस्य बेबीपद । देवो मराशंसो पसुपने वसुधेयस्य पेतू पौषद । देवोऽनि: स्विटफत्सवपिणा मन्द्रः कविः सत्यममायजी होता होतोहरायजीयामग्ने पान्देवानपाड्यानपिन से होने अमत्सत तो ससमी होत्रा देवंगमा दिवि देवेषु यज्ञमेरयेम स्टिकचामे होताऽभूसुपने

ATT ĀTATE FI 13 otporne 9729. I. 8. 7. Vido . w. III. 5. 9 for theso. The STATW says ‘*?3 or red, uture UTC FIXATU, His re feet and adds with oach formula of tyIga rospectively ‘बहिषोऽई देवषयमा प्रजावान्भूयासम्, ‘‘नराशंसस्याई देवयश्यया पशुमान रूपासम्,’

ferral ang araw araxt ATEIX A. I. 6. 4. 1. Vido Āp, 1V. 12. 1.

1072

[ Oh. XXX

each case with & prayer noted below.1885 After keeping the Jubũ in some spot on the vedi other than where the prastara is, the adhvaryu, baviog mixed the prastars with the two vidhṛtis ( vide above p. 1045 ) with ‘may heaven and earth be of the same mind; may Mitra and Varuṇa help you with rain’ he leaves the vidhrtis on the barbis and smears the prastara ( with the remnants of ajya ) in the three ledles ( sruc), the points in jubū with ’lioking the one that is smeared’ (Tai. S. I. 1. 13. 1), middle portions in upabhrt with ‘viyantu Tayab’ (ibid) and the roots in dbruvā with ‘prajām yonim ‘3894 (ibid). He does the anointing a second time ( with the same mantras ). He anoints a third time in the reverse order viz. the roots first in dhruva, the middle portions in upabbst and the tops last in juhū (the mantras being the same for each ladle ). The yajamāpa repeats, while the prastara is being anointed, a mantra may kusa be anointed with ghee (Ap. IV. 1%. 3). Taking out a blade from the prastara 80 anointed with ’to thee for long life’, he places it in a kaown place (for use later on). When the blade is taken away from the prastara the yajamāna reoites a mantra ( apipred yajāo… yajamānam visantu ).

The adhvaryu takes the prastara ( and also the sākha i. e. twig used at the time of milking cows when sānnayya is to be offered ), introduces the prastara (together with the twig) at the corner in the north where the middle and northern paridhis meet and says ’ a3trāvaya.’ When the dgnidbra responds with

astu srau3sat,’ he issues & direction to the hotr’ the divine botrs are desired (or requested); you being human and directed to utter the words of success recite hymns for the god called söktavāka,’ The hotr begins the recitation of sāktavāka 3317

  1. AT-TERM #H I ara efeito … … ? maraqqi…… TEATA turniri HIC. IV. 12. 3.

  2. Ap. III. 6. 1. states the mantras somewhat differently.

  3. The word soktavaka bas two meanings viz. the deity Agri and also the formula repeated by the botr. Vide Ap. III. 8, 5-6 for the two meanings WUTHTY 497 3r’in attra 5 and aga v e in 6. Āóv. I. 9. contaias suktarika and rules about its recitation. yrat wie dernidad ungfullt ru14 : com.on Āp. III. 6. 6. Vide Tai. 8. II. 6. 9. 6ff, . m. III. 6. 10 for r otarunt &o. und 8at. Br. I. 8. 3. 1-19 and 1. 9. 1. 1-23 for a disquisition on suktavaka,

Oh. xxx]

Darsapūrnamāsa-Suktavāka

1073

wbich is given below.1896 The contents of the sūktavaka may be briefly indicated. He begins ‘O heaven and earth, this bliesful event has taken place; we have so flourished as to pronounce the good words (viz. ‘fire has aocepted this havis &o.’) and our adoration (to the gods); o fire, you should deoløre good words, so that we may feel elevated; thou art the declarer of good words.’ Thon numerous words follow that state the various attributes of heaven and earth. Then it is declared that Agni and other deities ( named) have accepted the offering and made it flourish. Then the sacrificer is named and it is said that he hopes for various blessings such as long life, worthy sons. The whole is concluded with ‘we men belong to Agni. May we have (the fruits of ) eacrifice and wealth.

May both heaven and earth save us from sin (or evil). May the most desirable thing come here. Here is adoration to the gods.’ After the būktavāka the adhvaryu throws upon the ahavaniya the prastara (and the sakha, in case of sannayya) with ‘alay waters and plants be strengthened; you are the

  1. इदं चाषाधिषी भद्रमभूदा वक्तवाकमुत नमोवाकसुभ्यास्म धुक्तीच्यमने स्वं सूक्तवागसि । उपश्रुती दिवस्पृथिप्योरोमश्वती सेऽस्मिन्यज्ञे यजमान चाथिवी स्ताम् । शनायी जीरवानू अत्रस्नू अमवेदे उरुगम्यूती अभयङ्कतो। इष्टिधापा रीस्यापा शंभुवो मपो भुश ऊर्जस्वती पयस्वती सुपचरणा च स्वधिचरणाच तयोराविदि । अग्निरिदं हविरजुषतावी पधत महो ज्यायोऽकत सोम इवं हवि …… कुत । अमिरिदं हषि ……कत । प्रजापतिः इवं हविरजुषतावावृधत महोज्यायोऽकत । अमीषोमाधिद हविरजुषेतामधीधेता महो ज्यायोऽकाताम् । देश आग्यपा आउपमजुषन्तावीवृधम्त महो ज्यायोऽकत । अमिहोत्रणेद हविर …… कृत । अस्यासुधद्धोत्रायां देवमायामाशास्तेऽयं पजमानोऽसावसो । आयुरा शास्ते सुमजास्वमाशास्ते रायस्पोपमाशाते सजातपस्यामा० उत्सरी देवयज्पामा भयो हरिष्करणमा० दियं धामा विश्व पियमा० पदनेन हविषाशारते तदश्यात् सध्यात् तदस्मे देवा रासन्तां तदप्रिदेवो देवेभ्यो वनसे पयमानुलाइ च विसं चोभे च नो पाण्या पृथिवी अहसस्पातामेह गतिमस्येदं नमो देवेभ्यः । आध. I.9. Compare ते. मा. III. 6.10 and San. I. 14 for atmost the sume words and Tai. S. II.6 9.5-7 for explanation. The words underlined are uttered inaudibly, ridesv. I.3.14. Tbo doities mentioned in note 2381 may be substituted for Prajapati ; and Intra or Mahendra also may be added (where sanpayya is offered). Wben the cake is offered to Indragoi, ono may add an invocation as to them. Two Damos (viz. the ordinary name and tho secret name derived from the nakpatra of birth) were to be declared after यजमान:, If the पजमान happened to be the teacher of the hotr, the names should be uttered inaudibly. The botr paused and took breath at असि, साम्, अभप. इतो, विदि, भकत (wherever it occurs), अक्राताम्, अक्रत, माइपा Vide Jai. III. 2. 11-16 for the proposition that suktarake is really : mantra accompanying the throwing of prastars%3 and Jai (III. 2. 16-19) ostablishes that the auktavaka on purgamlia is slightly different from the ono on darsan

a.D. 135

1074

drops of Maruts ; go to heaven and send thence rain to us’ (Tai. 8. I. 1. 13. 1).” Jaimini makes it clear (VI. 4. 43-47 ) tbat sakbā is not a subordinate complement of the prastara but the real meaning of the text’he throws the prastara with the bakba’ is to indicate the time when the sakha is to be thrown into fire. Jaimini (IV. 2. 10-13 ) states that the throwing of the gakba into fire is pratipattikarma ( i.e. that is the final disposal of the sākha ). When throwing the prastara he does not bend his hand but holds it rather straight and hanging downwards and the tips of the prastars are not put beyond the fire nor are they turned upwards, nor are the tips allowed to be first acorohed. He raises it up, brings it slowly down and rolls it on the hearth of the ahavaniya (making the upper portion come down and vice versa). The adhvaryu, when the hotf says ’this sacrificer seeks ( hopes for ) blessings’ directs the agnidhra to consign the prastara to fire. The āgnidbra tbrice raises with bis joined hands the prastara into the &bavaniya fire. The sacrificer makes the tyāga to the several deities mentioned in the sūktavāka (agnaya idam, somāyedam &o.) and adds (Tai. S. I. 6. 4. 1)‘may I win victory following the victory of Agni’ (then of Soma and so on for the other deities ). 1400 When the bots mentions the name of the sacrificer the latter recites “these blessings have come here’ (Tai, 8. 1. 6. 4.% and Ap. IV. 12. 5). The adhvaryu directe the agnidhra to throw into fire on the prastara the blade of kuga taken from the prastara and kept aside ( as described above p. 107) and tbe āgnidbra 3401 does so with ‘Good speed to the tanūs, svaha’. The yajamāna mutters ’this for the Tanūs’ and proceeds ‘This pillar spread down from beaven and was raised over the earth. With it that has a thousand shoots we worry our enemy etc. (Tai. Br. III. 7. 6 and Ap. IV. 12. 8). The adhvaryu points out thrice with his forefinger the blade thrown into, fire with this, this’ and touches his nose and eyes with * Agnil thou art the protector of life, protect my life, thou art the protector of eyes’ (Tai. 8. I. 1. 13.2). Then the adhvaryu touobes the earth inside the vedi with thou art stable’( idid).

  1. According to Ap. III. 6.7 when this mantra is repoated there is no svaba attored after it. But others differ.

  2. TEMA yun

anii 19. IV. 12. 4. Vide . IX. 1. 4-5.

  1. According to com. on Āp. III. 7. 48 it is the adhvaryu who patrinto fire the blade of the prastare.

Ch. XIX)

Dartapūrnamāsa-Samyuvāka

107$

The āgnidhra then addresses the adhvaryu ’talk with me’. The adhvaryu asks ‘has (the prastara ) been consigned to flames’? The Agnidhra replies it has gone to the fire’. Tben after aśrāvana and pratyasrāvaṇa the adhvaryu touching the middle enclosing stiok ( paridbi) issues a direction to the hotr

Good speed to the divine hotrs ( here the paridhis ) and bliss to human hotf8. Recite for sam-yoh, 2408 Then the hot; recites the verge ‘we long for that san-yoh, for (the) path to sacrifice and to the lord of sacrifice. May divine bliss be ours! May there be bliss for human beings. May the means (of bliss ) ascend upwards ! All bealth to the two-footed and the four footed that are ours’ (i, e. to men and cattle ).03 When the Samyuvāka is repeated the yajamāna mutters may I attain stability by yajña, samyoḥ (health and wealth) by the worsbip of Viṣṇu’ (Tai. S. I. 6. 4. 3). The adhvaryu then throws into the fire the middle paridbi with ‘O God Agni, that paridhi whloh you laid down …… svāhā’ (Tai. S. I. 1. 13. 2).

The adhvaryu then pushes on to the burning coals of the ahavenlys the other two paridhis together (the southern and northern ones) with the food of saoriāce has come together.’ He thrusts the tip of the northern paridbiunderneath the middle one in the burning coals and keeps the tip of the southern over the middle one. When the paridhis are being thrown on the fire the yajamāna mutters ‘I loosen thy girdle &o.’ (Tai. 8. I. 6. 4, 3). After the paridhis are thrown the adhvaryu invokes them ‘may you spread (1. o. prolong the life of) the sacrificer’.

The adhvaryu then lays on the bowl of the juhū the upabbft and lets flow from the two ladles the remnants of butter into fire with ‘O Viśve Devas! You have for your sbare the remnants ( samsrāva ) of ajya…svāba’ (Tai. 8. I. 1. 13. 2). “404

  1. The words are straffererar i sportiH: I ATTRATTI मन्धाराम मगा दैग्या होतृभ्यः स्वस्तिर्मानुषेयः शंयोहोति संमेष्यति । सस्थाषात II. 4

p. 218.

  1. For the formula egeteghe (Tai. 8. II. 6. 10. 2) vide pote 1684 above. As the most prominent words in it are puts this formula is called figurn (lit. utterance of samyu ). It occurs in Tai. Br. III. 5.11. Those words gave rise to the name of a sago to TT whose legend is narrated in the Sat, Br, I. 9. 24-26, Tai. S. II 6. 10. Vide S. B. E. vol. 12 p. 254 n. 1.

  2. Vide Sat, Br. I. 8. 8. 23-27 for the offering of tbe remnants of djya to the Vibve Devas. This boms of remnants is an ange of the peridbiboma. Vido com. on Āp. III. 7. 14.1076

ī Ćh, XXX

The yajamana makes the tyaga with this is for Vasus, Rudras Adityas who are sbarers in the Barnsrāva (remnants of ajya ),’ then utters & benedlotory formula invoking blessings ( vide Ap. IV. 12. 10 and Tai. S. I. 6. 4. 4 ) and touches the veda bu nch lying inside the vedi.

The priests partake of the remnants of Ajya and wash the djya sticking to the ladies.9405

The adhvaryu takes up the juhū and upabhrt, the hots takes the veda bunch and the agnidhra takes the pot of Ajya (ajya sthall) together with the gruva. Being about to perform the patnisamy.jus 4408 the adhvaryu passes to the south of the gārhapatya fire (from its east side) and the other two priests ( hotṛ and āgnidhra ) pass to its north. The adhvaryu places the two ladles on the sphyx with ‘I place you in the abode of Agni whose house is indestructible; may you who are happy place me in happiness for the sake of happiness; may you who are the foremost (or leaders ) protect me. when I am in front’ (Tai. S. I. 1. 13. 2-3). They sit to the west of the garbapatya and set about the offerings of Patpisamyājas with the two ladles in the dbvāna tone. Tboy three sit to the west of the gārhe patya with knees raised up, the adhvaryu being seated to the south, the dgnidhra to the north and the hotp between the two. The hot; hands over the veda bunch to the adhvaryu who takes It with ‘I have stood up following the immortals with long life &c.’ (Tai. S. I. 2. 8. 1), stands up and sits down to the wost of the gārbapatya. When the wife ( of the sacrificer) holds the veda bunch and touches the adhvargu with a blade of darbba, the adhvaryu takes into the jubū four ladlings of ajya with sruva (from the pot of ājya ). Then the procedure for each of the four offerings resembles the pray.ja offerings, viz.

Bat. II. 6 p. other deities ). S made to tho

  1. The ladles are the brava, the juba and upabhșt and not the dbruvd (com. on Sat. II, 4. p. 220).

  2. Patalsanyāja literally means offering made to tbe wires (of the gods ) along with some otber deities ), ‘quart: FATHER & m arrar com, on Sat. II. 5 p. 223. These aro four offerings of ajya made in succession to Soma, Tvaßṭi, Dovapatnīs (wives of gods ) und Agoi G hapati. Vide Sat. Br. I. 9.2 for a troatment of patpisanyājas. Kut. (III. 1. 2-4) shows that there were soveral viows as to the path hy which to adhvaryu went to the south. It is explained us 99 Flomato Tugugfiar r reformats i geno f irewna ruta: i com. on Ap. III. 8. 8. All formula, inust be uttored hero in those tonos Oxoopt some words to be a pecified later on.

Ch. XXX] Darbapūrnamāsa-Palnisdrijājas 1077

the adhvaryu issues a direction to the hot to recite an anu vakyā (invitatory prayer) for Soma (then for Tvaṣtr and so on), then the bots recites the anuvākya, then there is afruta and pratyāśruta, followed by adhvaryu directing the hots to recite the yājyā for Soma (or Toastr or otbers as the case may be), and when the bots utters ‘val 3ṣat’ the adhvaryu pours the ājgā oblation from the juhū into the gārbapatya ( in this rite). The offering to Soma is made in the northern part of the gārbapatya, that to Tvaṣts in the southern part and for the rest between these two. The offering to the wives of the gods may be made in an enclosed space (i. e. by placing a screen to the east of the gārbapatya ) so as to shut the gārhapalya from view on the eastern side. 5407 Additional offerings were allowed to be made to Rākā, Sinivāli and Kubū by those who desired song, cattle or prosperity respectively either before or after the offering to the wives of the gods. The procedure is briefly indicated in the note below, 8408

The yajamāna makes a tyāga ( of the offering ) with this for Soma’ (or for Tyaṣt; and so on) and adds a separate for mula in each case invoking separate blessings of vigour, cattle, progeny and stability (vide Āp. IV. 13.1 and Tai. 8. 1. 6.4.3-4). The adhvaryu offers in the gārhapatya with the sruva an

  1. HERO: antipararat, I 3774. III. 9. 3 and tbe com. Bays FUTETT # gruat al I T gotiaa oru peu .’ In modern times a wooden frame is placed to the east of the gārhapatya as a screen. The reason why the garbapatya is screened froin vier is stated in tbe Śat. Br. 1. 9. 2, 12 to be " for, up to the time of tbe Samiqgayajus the deities continue waiting, thinking this be inust offer to us’; he thereby conceals this offering from them; and accordingly Yajāa valkya says whenever females (human ) eat here they do 80 a part from men!.”

  2. g Farroup oft eru etert CarTe… F 1371 (fat gir91, . I. 91. 16 ) 1 sur 29THI ww wara #9 aufat i meri 3 TH TH gehn …fur3 51344 (4104T, . I. 91. 18) 1. The अनुवाक्या and याज्या’ for We are rह स्वष्टारमायं … … … केवल (. I. 13. 10 ) and audiTAU …… ( a : (. III. 4 9), for a grofta aro

arat meat … … * p and

got agenti … … Te (*. V. 46.7-8), for i TITIO aro ni Tra … TWTTT (F. VI. 16 13) and you … … Wie (. V. 4.2). Vido **. I. 10, 5, Tho - पाया and पाग्या in the case of राका, सिनीवाली are respectively *. II. 32. 4-5, II, 32, 6–7 and those for I are stated in . I, 10 8 (the entire versos sro given in this case ). They occur in Tai. 8. III. 3. 11. 5 and Atharvavode VII. 47. 1 and 2 (with slight variation! ).

iois

(Ch. XXX

oblation of djys with40’may the wife unite with her husband… svāba’ (Tai. Br, Il. 7. 5 quoted on p. 556 n. 1291 ). The sacrificer’s wife touches the adhvaryu ( with a blade of darbha) when he makes the last offering. The yajamāna makes the tyāga ’this is for the undecaying Great Soul, the light in Heaven.’

The adhvaryu then smears the two front points of the hotr’s finger as before, first the hind joint and then the front joint. He breathes over it and touches water. The adh varyu drops into the palm of the right hand of the hotf four drops of Ajya as ida “10 and six in that of the āgnidhra. The hotṛ inaudibly invokes both ( viz, his own ida and āgnidhra’s, the hand of the latter being held underneath the former’s ) in the same words as before (vide Appendix under note 2384). When the words ’this yajamāna has been summoned’ are uttered, the wife mutters ‘being summoned may I surpass in the possession “11 of cattle,’ and the adhvaryu also performs japa as above. When the ida is being invoked the adhvaryu, the āgnidhra and the wife (with & darbha blade ) touch the hots. The yajamāna invokes ajya ida with ‘may idā cover us with gbrta &o.’ ( Ap. IV. 13. 4). At the end of the invocation of idā the hot; eata the ida ( drops of ajya ) and the āgnidbra eats his with ‘father Heaven has been invoked, may the fire summon me from agni dhra for my life, lustre &c.’ (Tai. Br. III. 7.6). He silently performs mārjana after partaking of idā. The patnisamyājas end with the invocation of idā or they may be inished after reciting Samyuvāka (Sat. II. 5, p. 225; Aśv. I. 10. 9; Kat. III. 7. 13).

The adhvaryu sitting to the west of the dakṣina fire places on it the chips cut from the idbma (idhma-prāvrasoana, vide above p. 1014) and offers two oblations called phalikarapa and pistalepa. $18 Having thrown into the ajya ladled into

  1. This boma made with a verse beginpiog with sam patat’ is called maraq in Sat, II. 6. p. 223 and Ap. III. 9. 10.

  2. This is the 2nd iọt and consists only of djys.

  3. According to Sat, II. 6. p. 224 in the idopahtina there is a modification viz. Tad TWITT for virto Garai and so in the 2nd ide the wifo performs japa; while (as the com, of Sat. notes) the followort of Rg. rotained and WAT in the Pad ida alao and so the yajandoa engages in the japa.

  4. for the ta fuerta: irant i com. on HTT, III. 9. 12.

Ch. XXX)

Dartapūrnamāsa-Phalikaranahoma

1079

the jubū four times with the suva the smallest grains ( that were produced when rice grains were husked and pounded for making purodadas), the adhvaryu offers them into the dakśiṇa fire with ‘O fire, that hast unburt life and not cool body, guard me against the sky (lightning) … make our food free from poison … Syaba’ (Tai. 8. I. 1. 13.3). When this homa is made the yajamāna rubs (wipes) bis mouth with ‘svaba to thee, that art Sarasvati Yaśobhagina’(who loves laudation) and makes the tyaga with this is for Agni who has long life and not cool body’ and wipes his face with ‘svābā to thee, that art Sarasvati Vesabhagina’ 2018 (who loves residing together, Ap. III. 10. 2). The adhvaryu takes again four ladlings of ajya with the Bruva into tbe juhū and pours therein the remnants of ground grains which still stick to the several utensils and offers them into the daksina fire with ‘whatever stuck to the mortar, pestle and the winnowing basket… I Svābā’(Tai. Br. IIL 7, 6 and Ap. III.

10.1). The yajamāna says ’this is for the All-Gods’.

The botr hande over the veda bunch to the sacrificer’s wife and makes her repeat aloud ’thou art vede… may I secure pro geny. To thee for Kāma’( Asv. I. 11. 1) and the sacrificer recites, when the veda bunch is being given to the wife’thou art Veda …… may I secure gifts’ (Tai. 8. I. 6. 6. 4) and when the veda is placed on her lap by the wife #14 she repeats ‘may veda give &o.’ (Tai. 8. I. 6. 6. 4). The wife thrusts it with drive out the enemy, the hater’ (Ap. III. 10.4). The wife touches her navel with the top of the veda bunoh if she desires progeny.

The hotr unties the yoktra (the girdle) of the wife with ‘I release thee from the fetter of Varuṇa &o.’ (Rg. X. 85. 24). *418 The wife lays aside the yoktra and the adhvaryu makes her recite ‘here do I unloosen the fetters of Varuna &c.’ (Tai. 8. I. 1. 10.2). The hotr winds round the yoktra twofold, places it to the west of the gārbapatya fire with its loop and end to the east, keeps over it the blades of the veda with their points to the north

  1. The meaning of Yasobbagiot and Vegabhagfox in Sat. II. 8. p. 230 is obscure. In Vāj, 8. II. 20 yir fort is explained by mature as जीता पुगपरप प्रशंसा घशातस्य यशसो भगिनीसरायपा. In काठकसं.V. सरस्वती is called ferurfotait.

  2. According to Ap. (III. 10. 9-4) the boty throws tbe voda thrico on the lap of the wife who returns it back tbroo timer.

  3. सद प्रत्पग्णापत्पाद विरुण मारुपाशं निधायोपरिहादरपोदगमाणि - for hair. I. 11. 4; the oom. days TTTET TE TRTE I EN ERTACH garanti

1080

( Ch. XXX

1-%quove the facroft hand

and lays down a pūrnapātra “( a veggel filled with water) to the east of the blades but touching them. The hotr touobes that vessel and makes the wife who touobes it repeat &‘mantra ’thou art full &c.’ (Tal. S. I. 6. 5.1). The bor sprinkles water from the pūrnapātra in all directions and makes the wife, who also sprinkles water from it in all directions, repeat ‘Let the gods and the priests purify (or wipe) in the eastern direction &o.’ (Tai. S. I. 6. 5. 1-2, quoted in Asv. I. 11. 7). The hots places into the joined hands of the sacrificer’s wife with the palm upwards the yoktra, and places his left hand with palm turned upwards on the wife’s folded hands (but in modern practice the hots does not hold bis hand over the wife’s ) and pours down tbe water from the pūrṇapātra on the hands ( his and the wife’s) and makes her repeat. May I not throw away progeny &o.’ (Aśv. I. 11.8). The hots holds by his right hand the tops of the blades of the veda bunch (tbe binding cord of wbioh has already been unloosened), proceeds from the gārbe patya to the dhavaniya, repeats Rg. X.53.6 ( tantum taovan &c.) and without shaking them, strews continuously some of them from the garbapatya to the abaraniya. The rest of the blades the hots lays down and, standing to the north-east of the abavaniya, takes djya from the pot of ajya (ājyasthall) in the druva and offers with svāhā at the end of the mantras oblations of ajya, wbiob are oalled ‘sarvaprāyaścitta’ (expiation for all lapses). The mantras are given below.2417 Having made the oblations the hotr pays homage with the ‘samsthājapa (lit. the prayer muttered on completion) “418 and goes out of the sacrifi cial ground by the way called tirtha (vide above p. 984).

Theadhvaryu pours from a vessel full of water (pūrnapātra) water into the joined hands of the wife in which the yoktra is

  1. godny is explained by com. on Sat, 11. 5 p. 229 al 37 groot

  2. The mantra is ‘TOPATA TO À 9: TOATA * TTT: NEI 1: TATA HIT À E SPITTIILIA FT À #9:13 . 1. 6.6.1. quoted in **. I. 11. 6.

  3. The mantras are ’ TOTÈSEU na …… on W FIET’ (2174 1. 11. 13 and FRUT. TI. 6. p. 232 ), salt TT ….. UTATA FUTET (*. 1.28. 16), rofag … … OB PET (. I. 22, 17), ** FUTET, 74: FET, F: FUTET, grant FTI FUTUT. Tbo oblation, sre is all sevon. The mantras of rare differ a great deal in the different gatra. TIKT ……

TWITT 18 OH. V. 4. 2418. भोप मे सरथ मे यज्ञोपवते नमन । पचे न्यूनतस्मै त उप पसेऽतिरिक्त

P TO: 1979. I. 11. 16. This is called trusty because it in the last of the acto the botṛ door in this rito.

M

Ob. XXX)

Darśa-Purnamāsa

1081

held. When the wife lets down the water on the ground she mutters May I be united with long life, progeny &o.’ (Tai. 8. I. 1. 10. 2). After pouring the water she wipes her face with her wet right hand and goes out as she desires. **19 When the hotf strews the blades of the veda, the sacrificer repeats’ through you they knew the vedi &o.’( Tai. Br. III. 7. 4).

The adhvaryu come’s back by the way he went, repeats ‘may the dhruva be strengthened &o.” (Tal. 8. I. 6.5. 1) and offers two ahutis of ajya to Sarasvati with the juhd into the ābavaniya with ’to thee, who are Sarasvati, called Yaśobhagina, svdhā’ and with to thee Sarasvati called Vesabhaginā, svāna.’ The yajamāna makes the tyāga in similar words. The adhvaryu again takes ājya in the juhū and offers an abuti to Indra with * Indropānasya kebamanaso vesān kuru sumanasaḥ sajātan’ (Sat. II. 5. p. 230, Ap. III. 10. 2 ) 2420 and the yajamāna gays

this is for Indra &o.’ The adhvaryu offers an oblation of djya with sruva on the pūrnamāsa isti with ‘we offer worship to pūr pamāsa the foremost &c. svābā’ (Tal. Br. III. 7. 5 quoted by Sat. II. 5 p. 230 ) and a similar oblation on darseṣti witha “Amèrāsyā is fortunate and full of happiness &o. svaha.’ The yajamāna makes tyāga. These are called pārvanahoma and according to some they are optionally performed before the offering to Sviṣtakrt. Jaimini ( IX. 2.51-56 ) establishes that these two homas are not performed in other iṣtis that are the modifications ( vikrti) of darśapūrṇamāsa and in IX. 2. 57-58 establishes that both are not performed on pūrpamāsesti and darbeṣti, but the first homa (in which there is an oblation to pūrpamāsa ) is alone performed on pūrnamāseṣti and the other on darsesti. The adhvaryu takes ajya six times with the mantra

apyāyatām dhruva &o.’( Tai. S. 1. 6. 5. 1 ) and offers six homes called Nāriṣtha homas with six mantras 2431 ( with svāha at the

  1. Ap. III. 10. 9 says that the wife goes out saying “May 1 be ondowed with prosperity, oattle, progeny, domestio happinops’. Tho com. on Sat. II. 5. p. 229 explains the words qui peut as a fruit

7*99 * Tarated and quotes Āp. III. 10. 9.

  1. The ineaning of the first part of tbis mantra is obscuro and the toxt appears to be corrupt. It occurs also in Vardha Sr. I. 8. 7. 13.

  2. The six Nāriṇtba mantras occur in Sat. II. 5. p. 231, Ap. II. 20. 6 apd II. 21, 1. The first four are from Tai, Br. III. 7. 5, tho 8th from Tai, Br. III. 7. 11 and the irst portion of the 6th from Tai. 8. I. 3. 10. 1. According to com. on Ap. II, 21. 1, these homes are offor od with the juhu.

  3. D. 136

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end of each) and the yajamāna repeats the tyaga six times ’to Nāriṣthas Agni and Vayu,’ ’to Nāristhas Indra and Vāyu (twice ), ’to Nāriṣthas Soma and Maruts,’ ’to Nāriṣtha Brahman,‘’to Nāristha Paramātman.’

The adhvaryu recites apyāyatām dhruva’ (Tai. S. I. 6.5.1), takes ajya thirty-eight times and offers with the juhū oblations called sarvaprāgascittas to thirty-eight deities in the abavaniya with a mantra for each, 24&2 and there is an appropriate tyāga in each case.

The adhvaryu repeats the mantra ‘āpydyatam &c.’ (Tai. S. I. 6.5. 1), increases the dhruva (with ajya ), stands erect Inside the vedi and offers with the druvā three homes called Samiętayajus 2433 in the āhavaniya with ‘yo path-finding gods! after finding the path, return by it. O Lord of the mind 1 place this our sacrifice among the gods, in speech, in the wind (Tai. 8. I. 1. 13. 3). When the word svābā is repeated the second time he throws the barbis into the fire. The yajamāna says ’this is for the path-finding gods, for Yajña–for Para. mātman’ and utters tbe invocation • agne adabdhāyo’ (Tai. S. I. 1. 13. 3,) and after the barbis is thrown the verse ‘divaḥ kbilo’(Tai. Br. III. 7.6). The yajamāna then eats his own share of the sacrificial food with ’let the lord of sacrifice be united with prayer &o.’ (Tai, S. I. 3. 8. 1).

But if it is the sānnāyya, he takes in the boiled milk with *May this havis, & giver of progeny, be for my welfare &c.’ (Tai. Br. II. 6.3) and curds with ‘dadhikrāvno’ (Rg. IV. 39. 6). Āp. IV. 14. 2 notes that a yajamāna who is not a brābmana should not eat sānnayy&. The adhvaryu straws the vedi with

  1. These 38 mantrus (some of them of single words like ipto bhyah staba, bhuh svtha) are set out in Sat. II. 6 pp. 232-234. Āp. (III. 11-12 ) contains most of thom, but in a differont order,

  2. “Samiętayajus’ would literally mean’a Yajus formula indi. cative of the completion of the sacrifice or of sacrificing together for many deities’. It now moans “an oblation’. The mantra is AT M78 पिदो मा विश्वा गातुमित मनसस्पत इमं नो देव देवेषु यज्ञ स्वाहा पापि स्वाहा पाते था। Tai, 8. 1. 1. 13. 3. There is a differonde of view about the Samiętayajus. According to Āp. III. 18. 2 (and com, ), Band. I. 21, Kat. III. 8. 4 the oblation is only one (made at the end of the whole mantra ), though the word svaba ocoars thrice (twice in the mantre itself and once repeated at the end of the mantra ). According to Sat. II. 6 pp. 234-285 the oblations are throo. Vide Vaj. . II. 11 for the mantra (slightly differont) and-sat. Br. I. 9. 2. 26-28 for its explanation.

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the darbhas spread on the seat of the hotr with strew over the vedi &o. (Tai. Br. III. 7. 5). He carries the prapita waters from the eastern side with ’to you for prosperity’ and pours them down inside the vedi with ‘may he who joined you toge ther separate you’. The adh varyu pours on those pranita waters & continuous stream of water for the yajamāna who holds it in his joined hands and mutters ’thou art true, be true to me …… do not perish for me’ (sadasi …… kṣeṣthaḥ’ Tai, S. I. 6.5.1), throws up water in different directions with ‘may gods and priests cleanse with water in the east &o.’ ( Āsv. I. 11. 6-7), pours the rest inside the vedi with ‘I dis charge you to the ocean, that is your origin’ (Ap. IV, 14. 4) and wipes bis face with his wet right hand with ‘O Sarasvati ! that honey which you have in waters &o.’ (Tai. Br. II. 5. 8 quoted in Ap. IV. 14. 4).

The adhvaryu then takes up the upaveṣa and conceals it inside the dust of the utkara (vide Ap. III. 13. 6) and if it is desired to practise magic against one’s enemy, then he throws the upaveṣa on the utkara after taking the enemy’s name (Ap. III. 14. 1, Sat. II. 6. p. 237 ). Vide Tai. Br. III. 3. 11 for the upaveṣa and the mantras. The adhvaryu takes leave of the Yajñs with ‘Let him who yokes you discharge you’ (Tai. 8. 1. 5. 10.3 quoted in Sat. II. 6. p. 237) and passes his eye over the whole sacrificial ground.2424 Then he discharges the kapālas with the kapalas that were in the cauldron’ (Tai. S. I. 5. 10. 3-4 quoted in Sat. II. 6. p. 237), counts them and keeps them aside. Then the adhyaryu goes out. The brahmā also places a fuel-stick on fire with the fire has been worshipped &o. ( Ap. III. 13. 1 and Sat. IL 8. p. 261 ) and then leaves by the way he came,

The yajamāna gets up from his seat and takes what are called the strides of Viṣṇu’ (viṣṇukrama ). 4435 These are four taken from the south corner (śroni) on the south side of the vedi. He starts towards the east putting the right foot always first, nover allows the left foot to come in front, does not go beyond the ābavaniya place and each succeeding step covers

  1. According to com. on Sat. casting tho oye over the vih#ra constitutes the discharge (vimoka ) of the yajña.

  2. This act is called Viṣgu-krama because the four mantrus repeated in it all begin with vispoh krumosi’ and because the yajamdos actually takes four stops in it. fang FATTA apr ITUT: 97two moartrat in RTA I com on #19. IV. 14. 6.

1084

more ground than each preceding one. He first reoites four mantras ’thou art the stride of Viṣṇu &o.’ (Tai. 8. I. 6. 5. 2 ) when taking the strides. Then he mutters & long prayer to the Sun ‘O Light of Mitra rising to-day &c.’ (Tai, Br. III. 7.6 and Tal. S. 1. 6. 6.1, quoted in Ap. IV. 15.1 and I. 16. 1). He contemplates the destruction of his enemy with the words. Here do I exclude from a share my enemy the evil.doer &o.’ He revolves round himself from left to right with ‘I turn the turning of Indra’( Tai, 8. I. 6. 6. 2) and goes round the abavaniya with ‘Let me bave suspioious riches and may evil riches remain away from me’ (Ap. IV. 15.4). He bends over the dhavaniya with ’thou art light’ (Tai. 8. I. 1.10.3), pays homage to it with May I be united with my children and may my children be united with me &c.’ (Tai, S. I. 6. 6. 2, Ap. IV, 15. 4). He puts the fire into flames ‘O fire, being kindled, shine for me &o.’ (Tai. S. I. 6. 6. 2, Ap. IV. 16. 5). He prays to the abavaniya with ‘The sacrifice is endowed with riches, may I be endowed with riches &o.’ (Tai. 8. 1. 6.6.2, Ap. IV. 15. 5.). He prays to the dakṣiṇa fire ‘O fire, cook food pleasantly eaten for our progeny’ (Ap. IV. 16. 5). He prays to the gārbapatya fire with the two verses to Agni Pavamāna (Rg. IX. 66. 19-20, Tai. S. I. 6.6.2), and with ‘O Agni Gphapatil I am a good house-holder &o.’ (Tai. 8. I. 6.6.3). If he has no son he prays 1436 “I pray for that blessing full of spiritual lustre for my son ( to be )’ and if he has & son ho prays ‘I pray for my son 8o and so that blessing &c.’( Tai. S. I. 6. 6. 3). He sits between the two fires inside the vedi with ’to thee (unborn or born son as the case may be) who art light &c.’ (Ap. IV. 16.6). He places on his lap the blades of the veda (that had been unloosened) and sitting inside the vedi mutters the Ati moksa mantras ‘May Agni guard me against those gods that strike the sacrifice &o.’ (Tai. S. III. 5. 4. 1-% indicated in Ap. IV. 14. 10).

He then comes to his deat, looks at the whole sacrifice with ‘who yokes thee? Let him free thee’ ( Tai. S. I, 6. 6. 3). He then discharges himself from vrata with O fire, lord of vratas, I observed vrata &o.’ (Tai. 8. 1. 6. 6. 3, Tai. A. IV. 41,

  1. ATTITARIA Mare sulla cathCQUITYT: I ATSTANITH वसाय ज्योतिष्मतीमिति जातपुत्रः । तामाशिषमाशासे सदाय सूर्याय विष्णवे ज्योतिष्मतामिति (y )vide oom. on Āp. IV. 16. 3. Here 67, and page are the names of the song. Vide Tai. 8. I. 6. 6. 3 TRITT ATT a partir MATEI YATETIESE Vi ta.

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Vaj. 8. II. 28). He then mutters the mantra which speaks of the re-performanoo of yajña ‘Yajña hath become, it has come into being …… let him make us overlords, may we be lords of wealth’ (Tai. 8. I. 6. 6. 4). He then gets up and mutters a text after going out with his face to the east ‘O fire, the sacri fioe is endowed with cows …… May this sacrifice be rich in food in balls’ ( Tai. S. I. 6. 6. 4) and a further prayer ( given in Āp. IV. 16. 15 ).8427 Then after saying ’thou art rain …… 8 bow to you’ he touches water. Then the sacrificer issues & direction the brāhmanas have to be satiated’ (with dinner &c.).

Lastly the yajamāna offers final prayers by repeating Rg. I. 189. 1, VII. 4. 1, VII. 10.3, I. 189.3, I. 189. 2, III. 6. 1 and winds up with ‘salutation to thee once, twice, thrice, four times, five times, ten times, & hundred times. May there be salutation to thee up to a thousand times. Do not injure, may we be free from debts in this world, in the next world, in the third world; may we, free from debts, dwell in all the paths, those that are Devayāna (lead to the gods ) and those that lead to the pitṛs.’ According to Tai. S. II. 5.3.1 and Ap. III. 15. 1-5 there is an additional purodaśa offered to Indra Vaimṭdha. Jai. (IV. 3. 32-35 ) declares that this purodāsa is offered only on the Full Moon day sacrifice and not in the New Moon sacri fice. Vide Jai. X. 8. 17-19 for seventeen simidheni verses in the Vaimrdha iṣti.

There are differences in the procedure of darseṣti as com pared with that of the pūrṇamāseṣti which have been noted in the above at the respective places. There are several modi. fications of the darsapūrṇamāsa such as the Dākṣāyaṇa yajña, the Vaimṭdba, Sākamprastblya, which are omitted here for want of space. Jaimini (II. 3. 5-11 ) establishes that the Dāk. ṣayaṇa, Sakamprasthiya and Samkrama yajñas are modifica tions of darsapūrnamāsa.

Pinçapitryajña It is so called because balls of rice are offered to the pitrg 2438 in this rite. According to Jaimini IV. 4. 19-21 Pindapitryajia

2427.$ 997 #HIGH À … … Tuftat À para वर्शपूर्णमासाम्यो सोमेन पशुना वेष्टा जपति । वृधिरसि पश्च मे पाप्मामसुतारसस्पनुपागा Partyra suger I af R ogueusi waja i str. IV. 16. 16–16. Vido 8. F. III. 10. 9 for ger &o.

  1. SHTETTU T A R 1 Tay: foaren gua mtu. I. 7. 1-2. T oxplains ‘rova: potte’; RETETE on HEATTTT say: foot: furaha #ita: pagant ut ETA: # FRUUT I I, 7. p. 245.1086

(Ch. XXX

is an independent rite and not a mere subordinate part of the darga sacrifioe. On the other hand several writers held that it was & subordinate part (anga ) of darśa e. g. Kāt. IV. 1, 30 appears to be of that opinion and the paddhati on it notes that all bhāṣyakāras like Karka stick to that opinion. 8428 The pindapitryajña is briefly described below. For details, vide Sat. Br. II. 4. 2, Tai, Br, I. 3, 10, II. 6. 16, Aśv. II. 6-7, Āp. I. 7-10, Kat. IV. 1. 1-30, Sat. II. 7, Baud, III. 10-11. It is performed on amāvāsyā day when the moon cannot be seen and its distance from the sun is the least, in the last third part of the day or when only the rays of the sun are visible on the tops of trees. 8430 The caru (boiled rice ) is cooked on the dakṣiṇāgni and the oblation is offered in the same. In this and other ways a contrast is brought out between rites for gods and for Manes. He kindles a blade on the dakṣiṇa fire and carries it to

the south-east of that fire with the mantra’ ye rūpāṇi &c.’ (Vaj. 8. II. 30 ).4431 All actions are to be done facing the south-east unless otherwise specified. The darbha grass (to be employed in this rite) is severed at one stroke and is brought with or without its roots ( Ap. I. 7.3-4). Strewing round the dakṣiṇāgni darbha grass (paristarana) with their ende turned to the south in the case of those that are placed to the north or south he spreads darbhas to the north. He places to the north-east or to the north-west of the dakṣiṇāgni singly the yajñapātras required in this rite on darbha grass viz. carusthalı, sūrpa, sphya, mortar and pestle, sruve, dhruvā, antelope-skin, fuel-sticks cut off at one stroke, mekṣana, kamandalu, and whatever else may be Decessary. The adhvaryu going to the south of the sakata (the wooden frame on which the paddy is stored and which is to the West of the fire ) fills the carusthall (vessel for cooking rice ) that is placed on the sūrpa with paddy to the brimn and removes the grains ( that rise above the brim) on to the sūrpa (which overflowing grains are returned to the sakata ). The mortar is then placed on the black antelope-skin and the wife with her face to the south-east beats with the pestle the paddy grains

  1. 04: FraTER FRITI. IV. 4. 19; HAFTETTET. CTCT 9797. IV.1.30 (agafavefuit piṣnama fica pro T TT, ANT #414?’). Vide f or AV I. 8-6 on the varying viewe.

  2. mint at Anunt AEGATTATTE: percorre i $7990 II. 4. 2.8, Suit foarta ATLASATATEYTTE

I T. IV. 1, 1; 379 SUTE fontosan i mru. I. 7. 2. Sat. II. 7. p. 248.

  1. Adv. II. 6. 2, Ap. I. 8. 7 set out the whole verse Eena.

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taken out in the carusthall and removes the husks by means of the winnowing basket. Without trying to separate the husked grains from the unhusked ones the grains are washed once and cooked on the dakṣiṇa fire ( in such a way that the grains of rice are not entirely soft). He should draw with the sphya a line between the garbapatya and dakṣiṇa fires or to the south east of the latter with the words ’the asuras and evil-spirits that occupy the vedi are scattered away. (Vaj. S. II. 29 quoted in Sat. II. 7. p. 249 and Ap. I. 7. 13). He should then sprinkle that line ( as the vedi for this rite) with water, spread round it the darbha grass (out off with one stroke), take clarified butter in the dhruvā spoon, place it to the south of the dakṣiṇāgni, sprinkle on the mess of cooked rice clarified butter from the dhruvā. He places to the south of the dakṣiṇāgni, collyrium, unguents, & mat and a pillow. Wearing the sacred thread in the prāolnāvita form ( acoord ing to Āp. I. 8. 3 and Sat. II. 7. p. 248 the adhvaryu wears it in the upavita form) he offers on the fire the idhma (i. e. fifteen fuel-stioks), takes a portion of the boiled rice with the mekṣaṇa, pours clarified butter over it, outs off two portions of the rice on it, again sprinkles clarified butter over 2438 the portions and the rice from which they are taken, offers into the dakṣiṇa fire one āhuti ( oblation) with the words ‘Somāya pitsmate svadhā namah’, then again sprinkles clari fied butter on the portion out off and offers it with the words ‘Agnaye kavyavābanāy& svadbā namaḥ’. He 2488 then throws the mekṣana on to the fire. Then on the line made with the spbya he sprinkles water tbrioe 2434 with the mantras “Sundbantām pitaraḥ, sundhantām pitamabāḥ, sundhantām prapitā mahāḥ (may the fathers, grand-fathers and great-grand-fathers wash themselves puro ). He offers three balls of rice on that line one after another with the hand turned sideways ( i. e. the pinda is let off on the line from the part of the palm between the thumb

  1. In the case of this offering there is 7964, then ferrata, sufraro (and auTOTTOT) as in the case of oblations to gods.

  2. Ap. I. 8. 3-4 and Sat. II. 7. p. 248 (following Tai. Br, 1. 3. 10) speak of throe dbutis rare fagfiara FUT ##’, aruta faga FUT HI’,

G FU WA:’. Sat. adds fere te after ou TOTT and states that the third #buti consists of the boiled grains of rice sticking to the mekṣana. For the first and third vido Vāj. 8. II, 29.

  1. AP I. 8. 9 notes that all actions from this onwards are done by the houso-holdor himself who wears bio naored tbread in tbe prkoinapita forin.

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and the index finger ) with appropriate mantras, the first to the father with the words ’this is for you father, 8435 N. N. and those who come after you’, to the grand-father with the words ’this is for you grand-father &o.’, to the great-grandfather with similar words. The pinda ( ball of rice) for the great-grand father is the biggest of the three, that for the grand-father being larger than that for the father. There was a difference of view among the teacbers as to the procedure when any of the three ancestors was living, Gāpagāri holding that piṇdas were offered only to the deceased ancestors and he who was living was oply honoured, while Taulvali said that pindas were to be offered to three ancestors whether living or dead and Gautama stating that if any ancestor out of the first three above the sacrificer was alive, three pindas were to be offered and an ancestor beyond the great-grand-father may then be included. Aøv.(II. 6. 20-23) refutes all these views by saying that no pinda can be offered to any ancestor beyond the great-grand-father and none to those who are alive nor to any ancestor between whom and & preceding ancestor & living ancestor intervenes, but that the pindas meant for ancestors that are alive may be tbrown into fire (with spābā at the end and not svadha ). According to Ap. I. 9.8 and Sat. p. 252 if the householder’s father be living he should not offer pindas but should stop after he performs the homa, If he has 2438 two fathers or grand fathers or great-grand-fathers (owing to adoption or niyoga) he should take two names with reference to the pinda offered to that ancestor. When the pindas are placed on the line referred to above he invokes the piṇdas with a formula. Here you may regale yourselves, O pitfs and may you partake according to your shares’ (Vāj.S.11.31).8439 Then he turns round and faces the nortb, sits down holding his breath till he feels exhausted, then again turns round and faces the piṇdas and utters the invocation

  1. The words would be great SERTATU PRE V FONTRY अमुकशर्मन् &c. Some added अमुकसगोत्र after अमुकशर्मन, but the com. on Sat. II. 7. p. 251 says that it is wrong.

2436.fofanT for trave at TSRUTTI MTT. I. 9. 7 and Sate II. 7. p. 251. Then the formula will be gesterat (Foara a forma ) भहकमामानों व पुलामह.

  1. In tbo. #. I. 8. 5. 1-2 the words here and elsewhere are olightly differont viz, gureta TPTAR Que faTHE FOR THE T HE

मन पितरो पथाभाष मन्दपम् । …… अक्षम् पितरोऽमीमदन्त पितरोऽतीतपन्त पितरोड ATOA TET: I. The pracy II. 4. 2. 20 explains TETTHET ausreita’.

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’the pitys have regaled themselves and have partaken according to their shares’ ( Vāj. 8. II. 31). He smells the boiled rioe. Then he again offers water ( ninayana) with the words Sun dhantām &o.’, ( vide above p. 1087 ) on the line made with the sphya, he puts on the three pindas one after another the unguents and collyrium respectively with the words ‘asau abhyankṣya’ (you by name so and so father &o, apply the unguents ) and ‘asau ankṣva’ (you go and so father, &o. put the collyrium in the eye). He should then place 88 garment on each of the piṇdas the hem of a garment ( daśā ) or woolen tuft or a hair from his own body (the part above navel) if he is beyond fifty years of age with the words ‘O pitss, this is the garment for you, may you not come in contact with any other ( garment ) than this’ ( Aśv. II. 7, 6). Then he should wait upon the pitṛs with salutation and mutter the mantra ‘saluta tion to you, Pitrs, for ( securing ) food, salutation to you, Pitrs, for strength’ &o. 1438 and also the three verses ‘manonvā. huvāmabe’ (Rs. X. 57, 3-5 ).8488 He should then make the pitṛs start forward on a stream of water ( i. e. by pouring water on the pipdas) with the mantra O well-disposed pitys! May you depart away by the ancient and awe-inspiring paths, after bestowing on us wealth and welfare. May you send down to us prosperity including all manly sons’ (vide Tai. S. I. 8. 5. 2 for first half). He should walk a little towards the dakṣiṇāgni with the verse Rg. IV. 10.1 and then towards the gārbapatya with the mantra ‘May the garbapatya fire deliver me from whatever sin I may have committed against Heaven and Earth, or parents and may the same fire make me sinless (Tai. S. I. 8.5.3). He should take hold of the middle piṇda with the words ‘Opitre 1 bestow’on me a valiant (son)’ and should make his wife eat that ball of rice with the mantra 2440

  1. अथैनापतित नमो वः पितर इषे ममोपः पितर अर्जे नमो का पिता माय ममोपा पिवरोऽधोराय नमो वः पितरो जीवाय नमो वः पितरो रसाय । स्वधाः पितरो नमो पः पितरो नम एता युष्माकं पितर इमा अस्माकं जीपा पो जीवन्त इ सन्तः स्याम । आश्च. II. 7. 7; compare a. I. 10. 2 and Freur. IV. 1. 15 for the same rule.

  2. . II. 32 contains the mantra with some variations.

  3. Each of the three verses (Rg. X. 57. 8-6) and Tai. 8. I. 8. 6. 2-3 contains the word ‘manas’ and hence they are called *manasvatr’ vorgeg. Vide Āp. I. 10. 6.

  4. पत्नी माशयबापच पितरो गर्भ कुमारं पुष्करमजम् । पथायमरपा असत् । ***. II. 7. 18. The Væj. 8. II. 33 reads rūk at C (whioh is also road by Ap. I. 10. 11). The mantra foot is rooited by the wife, scoording to Nerdyapa on Ādv. II. 7. 13. If there aro many wives they may divide the pinda (com. on Kat. IV. 1.22).

  5. D. 137

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History of Dharmātāstra

(Ch. XXX

O pitsg1 may you deposit an embryo that will be a young boy wearing a lotus wreath, so that he may be unhurt’ ( compare Vaj. S. II. 33). The other two pindag may be thrown into water or fire or a person who has recently lost all appetite for food may eat the two or one who is harassed by some incurable disease ( such as leprosy or tuberculosis ) may eat them, the result being that he is either cured or dies. Kat. IV. 1. 20 adds that the adhvaryu collects the pindas in a pot and the house-holder bends down and takes the smell thereof. ** Then the darbha blades taken out with one stroke are thrown into the fire, the utensils are sprinkled with water and then taken up in twos and laid aside.

A householder who had not consecrated the three vedio fires also had to perform the piṇda-pitr-yajña on amāvāsya, but he offered it in the grhya fire. Vide Aśv, Sr. II. 7, 18, Sam. K. P. 838ff, Sam. Pr. 908 ff. Gaut. V. 5 prescribes that a house. holder should at least daily offer water to the pitrs and do more (i. e. offering food &c.) according to his ability and inclination. Manu II. 176 prescribes daily pitr-tarpaṇa (satiating the pitre with water ), for which see pp. 668-69.

  1. SPT M

anure for

Turan: 1 Tag Tr. II. 4. 2. 24,