02

SECOND CHAPTER.

Práyaniya Iṣti.

The Práyaniya iṣti has its name “práyanīya’l from the fact that hy its means the sacrificers approach heaven (from pra-yā, going forward). The práyaniya [16]ceremony is the air inhaled (prāna), whereas the uda yaniya, i e, concluding ceremony (of the whole sacrifice) is the air exhaled. The Hotar (who is required at both ceremonies) is the common hold of both the airs (samāna). Both the air inhaled and exhaled are held together (in the same body). (The performance of both ceremonies, the prayanīya and udayanīya are intended) for making the vital airs, and for obtaining a discriminating knowledge of their several parts (prana, udang, &c.)?

The sacrifice (the mystical sacrificial personage) went away from the gods. The gods were (consequently) unable to perform any further cere mony. They did not know where it had gone to. They said to Aditi : Let us know the sacrifice through thee ! Aditi said : Let it be so ; but I will choose a boon from you. They said : Choose ! Then she chose this boon: all sacrifices shall commence with me, and end with me. Thence there is at the beginning of) the prdyaniya iṣti a Charn-offering for Aditi,

[15] “. This explanation of the term vichaksa iza refers to the offering of two parts of melted butter (See chapter 4, page 10), which are called choksusi, i.e., two eyes. The sacrificer obtains in a symbolical way new eyes by their means to view all things in the right way. The Diksita ought to use the term vichakṣa1 a after the name of the person who is addressed ; for instance, “Devadatta Vichaksana, bring the cow. According to Apastamba, this term should be added only to the names of a Ksatriya and Vaisya ad dressed; in addressing a Brahmana, the expression chana sita sbould be used instead.- Sáy,

1 TOT : The masculine is here used, instead of the feminine, rasta : is, as Sāy. justly remarks, to be supplied. The common name of this ceremony is Právaniya isti. The Brāhmanam here attempts at giving an explanation of the terms prayaniya and udayaniya.

[16] 2 The Prā yapiya ceremony is here regarded as the proper commencement of the ya, na; for the Dīkṣanīyā işti is only introductory to it. The beginning is compared to the prina and the ned to the udana, both which vital airs are held together by the samana. The Brahmana mentions here only three prāras or vital airs. Two others, vyūna and apana, are omitted. This mystical explanation can be only understood if one bears in mind that the yana or sacrifice itself is regarded as a spiritual man who shares all properties of the natural man.12

and the same offering is given to her as the boon chosen by her at the end (of the sacrifice). Then she chose this (other) boon. Through me you shall know the eastern direction, through Agni the southern, through Soma the western, and through Savitar the northern direction. The Hotar repeats the (Anuvākyā and) Yājyā-mantra for the Pathya 3 (17) Therefore the sun rises in the east and sets in the west; for it follows in its course the Pathya. He repeats the (Anuvākyā and) Yājyā verse for Agni.

That is done because cereals first ripen in southern countries 5 (for Agni is posted at the southern direction); for cereals are Agni’s. He repeats the (Anuvākyā and) Yājyās for Soma. That is done, because many rivers flow towards the west (to fall into the sea), and the waters are Soma’s. He repeats the (Anuvákyā and) Yājya? mantra for Savitar, That is done, because the wind (pavamānaḥ) blows most from the north between the northern and western directions ; it thus blows moved by Savitar. 8

He repeats the (Anuvákya and) Yajya ’ mantra (18) for Aditi, who is the upper region.10 This is done, because the sky (asāu) wets the earth with rain (and) dries it up (which is done from above). He repeats (Anuvákya and) Yājyá verses for five deities. The sacrifice is five-fold. All (five)

• The two verses addressed to Pathya are Rigveda 10, 63, 15, 16, svastir nah pathyásu (see Nirukti’ 11, 45). These verses are mentioned in Âýval. Śr. 8Q, 4, 3. The word yajati is an abbreviation (17) for anvhāa yajaticha, iner, he repeats the Anuvákyà (first) and Yājyê (second) mantra when an offering is given. Sāy. notes from another sakha the passage : qezi feat Yafa staha et feqi s ata i.e., he (the Hotar) recognises the eastern direction by repeating the Yajya verse addressed to Pathya Svasti, i.e., well-being when making a journey, safe pas sage. According to Sāyaga, Pathya is only another name of Aditi. She repre sents here the line which connects the point of sunrise with that of sunset.

• These are, agne naya supatha 1, 189, 1, and a devándm api panthām 10, 2, 3.

• Sky, states that in the north of the Vindhya mountains chietty barley and wheat are cultivated, which ripen in the months of Māgha and Phálgunce (February and March), whilst in the coantries south from the Vindhyā (ie, in the Dekkban) rice prevails, which ripens in the months of Kartika and Margusirsa (November and December).

• They are : tuam soma prachikitô munisa, 1, 91,1, and ya te dhāmāni divi 1, 91, 4, See 1, 9, Âśv, Sr. S. 4, 3.

• They are : ā višvadevam satpatim 5, 82, 7, and ya ima viśvá jatani 5, 82, 0.

• Sāy. explains Savitar as, Torea: a moving, inciting god.

• These are sutrāmá nam prithivim 10, 63, 10, and mahīm u sūt mataram. Atharva Veda 7, 6, 2.

[18] Lo Sāy. explains uttamá, by urdhvá, referring to a passage of the Taittirīya Veda : M eita ( 9FT). There is no doubt, the word can mean the upper region, but one would not be quite wrong in translating here the word by “last.” For Aditi is here the last deity invoked.

Ahow word yajati is an 11, 45). These mothyd are Rigveda in an

13

directions are (thus) established ; 11 and the sacrifice becomes also estaba lished. It becomes established for such people (only) with whom there is a Hotar having this knowledge (to separate and mark the regions in this way).

He who wishes for beauty and acquirement of sacred knowledge, should turn towards the east when making the offerings for the Prayája deities. 12 For the eastern direction is beauty and sacred knowledge. He who baving this knowledge turns eastward (when making the Prayājas) obtains beauty and sacred knowledge.

He who wishes for food, should turn towards the south when making the offerings for the Prayaja deities. For Agni (who is posted at the southern direction) is the eater of food, and master of food. He who having this knowledge goes towards the south (when making the Prayājas) becomes an eater [19] of food, a master of food; he obtains nourishment along with offspring

He who desires cattle, should go towards the west when making the Prayāja offerings. For cattle are the waters (which are in the western direction). He who having such a knowledge goes westwards becomes rich in cattle.

He who desires the drinking of the Soma, should go towards the north when making the Prayāja offerings. For the northern direction is the king Soma. He who having such a knowledge goes northwards (when making the Prayājas) obtains the drinking of the Soma.

The upper direction (ürdhvá) leads to heaven. He who performs the Prayāja offerings when standing in the upper direction 1 becomes success ful in all directions. For these (three) worlds are linked together. They being in such a condition shine for the welfare of him wbo has such a knowledge.

He repeats tbe Yájyā for the Pathya.14 By doing so, he places

11 The fifth direction is • ūrdhvá,’ above.” The directions are established,” means the directions which were previously not to be distinguished from one another, are now separated and may be known.

12 They are formulas addressed to the following deities: samidh, the wooden sticks thrown into the fire ; tanūnupāt, a name of Agpi; idā, the sacrificial food; barhis, the kusa grass spread over the sacrificial ground; and svāhākāra, the call suña ! at the ond of Yájyā verses, See ÂÁTa. £r. S. 1, 5.

13 That is, in the middle of the north and west of the Âhavaniya fire,

** This refers to the words : ETFE (.e., we who worship) qezi Erted which are repeated by the Flotar, after the Anuvákyā is over, and before the commencement of the proper YÂjyà verse. These words are introductory to the latter. Before all Yajya verses (as is generally done), the words & SAT with the name of the respective deity are to be found. Saptahdutra.

14

H

i

ha nerceived by the eye. If any um

speech (represented by Pathya) at the beginning of the sacrifice. The breath (coming out of the mouth and the nostrils) is Agni; the breath (being within the mouth and nostrils) is Soma. Savitar is to set into motion (the ceremonial machinery), and Aditi is to establish a firm footing. When he repeats a Yājyā to Pathyā, then he carries the sacrifice on its path. Agni and Soma verily are the two eyes ; Savitar serves for moving it, and Aditi for establishing a firma footing (to it). For through the [20] eye the gods got aware of the sacrifice. For what is not perceivable (elsewhere) is to be perceived by the eye. If any one even after having run astray gets aware (of any thing) by exerting his eye successively 15 (in consequence of the successive exertions of the faculty of seeing), then he (really) knows it. When the gods (were exerting their eyes repeated ly, and ’looking from one object to the other) they got sight of the sacrifice. Thus they got sight of it on this earth ; on the earth (therefore) they acquired the implements (required for performing the sacrifice). On her (the earth) the sacrifice is spread; on her it is performed ; on her the sacrificial implements are acquired. This earth is Aditi; therefore the last Yājyā verse repeated is addressed to her, This is done (in order to enable the sacrificer) to get aware of the sacrifice (the mystical sacrificial man) and to behold afterwards the celestial world.

They say, the gods should be provided with Vaisyas 18 (agricul turists and herdsmen). For if [21] the gods are provided with them, men

[21] 16 Ånuştya is explained by Sày.:att garagtay. It no doubt, literally means, one standing by the other, one after the other. The substantive anuşthana is the most general word for performance of a religious ceremony, being a succession of several acts. The meaning given to the word in Bohtlingk and Roth’s Sanskrit Dic tionary (I. page 124) “with his own eyes," is nothing but a bad guess unsupported by any authority and contrary to etymology and usage. The phrase anuştya prajánáti properly means, he gets aware of the chief object after having got sight of an inter mediate one which alone leads to the first. The sacrificer whose principal object is to reach heaven, must first see the medium by means of which he can ascend to the celestial world. This is the sacrifice. Therefore he first sees the sacrifice and then he casts a glance at the celestial world. A traveller who has run astray, must first recognise the direction, and then he may find the way to his homely village.

16 According to Sayaṇa, the word visah may convey two meanings: 1. a subject in general; 2, men of the Vaisya caste I prefer the latter meaning. The Vaisyas are to provide gods and men with food and [21] wealth. They are bere evidently regarded as the subjected population The gods are, as Sāy. states with reference to the creation theory of the Vājasaneyins, divided into four castes, just as men, Agni and Brihaspati are the Brāhmaṇs among the gods; Indru, Varuna, soma, the Rudras, Parjanya, Yama Mrityu are the Ksatriyas ; Ganesa, the Vasus, the Rudrus, the Adityas, Visvedevas and Marutas are the Vaisyas, and Pūgan belongs to the Sadra caste.

15

subsequently obtain them also. If all Vaidyas (to furnish the necessary supplies) are in readiness, then the sacrifice is prepared. It is pre pared for that family in the midst of which there is a Hotar who has this knowledge and makes provision accordingly).

(The gods are provided for with Vaisyas by the recital of the verse, svastinaḥ path yāsu : 17 10, 63, 15), “O Maruts! grant us in the desert tracks prosperity (by providing us with water) ; grant us prosperity (by abundance) in waters in a desolated region over which the sky shines! grant prosperity to the wombs of our women for producing children ! grant prosperity to our wealth." For the Maruts are the Vaidyas of the gods (their agriculturists). The Hotar puts them by (repeating) this (mantra) in readiness at the beginning of the sacrifice.

They say, the Hotar should (as Anuvákyā and Yāiyi verses at the Prāyaniya işti) use mantras of all (principal) metres. For the gods conquered the celestial world by means of having used for their (Anuvákyā and) Yüjyū verses inantras of all metres. Likewise, the sacrificer who does the same gains the celestial world. The two verses) svasti nah pathyāsu and svastir* iddhi prapathe (10, 63, 15, 16), which are addressed to path yāsvasti, i.e., safe journey, are in the Triştubh metre. The two verses addressed to Agni, agne naya supathd (1, 189, 1), and a devanan api pantham (10, 2, 3), [22] are also in the Triştubh metre. The two verses, addressed to Soina, tvam amos prachikito manişā (1, 91, 1), and yo te dhamani divi (1, 91, 4) are (also) in the Tristubh metre. The two verses addressed to Savita : ā visvadevam satpatim (5, 82, 7), and yā imā visvá (5, 82, 9), are in the Gayatri metre. The two verses addressed to Aditi, sutrāmānam přithivim

(10, 63, 10), and mahin ū şu mataram (Atharv. 7, 6, 2), are in Jagatī metre,18 These are all the (principal) metres : Gāyatrī, Triştubh, and Jagati. Those (other metres) follow them. For these (three kinds of metres) are, as it were, of the most frequent occurrence (pra tamam) at a sacrifice. He, therefore, who having such a knowledge gets repeated his Anuvākyā and Yājyā verses in these (three) metres, gets repeated them in all metres (obtains the particular advantage to be derived not only from the three metres mentioned, but from all other metres also).

1* See the 3rd note above, page 16. The translation of the whole is given io the context.

18 All the Anuvlikya and Yájyá verses required for the five deities (see 1, 7), of the Práya niya işti are here mentioned.

16

$

10 *These verses used as Anuvākyās and Yājyās at this offering (the Prayaṇīya Işti), contain the words, pra, forward, forth ni,2o to carry; pathin,2l path ; svasti, 22 welfare. The gods after having per formed an Işti by means of these verses, gained the celestial world. Likewise, a sacrificer, after having done the same, gains the celestial world. Among these verses there is a pada (a foot, here the last quarter verse of 10,63, 15): “O Maruts! grant prosperity in wealth.” The Maruts are the Vaisyas (the subjects) of the gods, and are domi [23] ciled in the air. (By these words just mentioned) the sacrificer who goes to heaven is to be announced to them (the Maruts). For they have the power of preventing him (from going up) or even of killing him.. By the words, “O Maruts! grant prosperity,” &c., the Hotar announces the sacrificer (his projected journey up to the celestial world) to the Vaisyas (the subjects) of the gods. The Maruts then neither prevent nor kill him who goes to the celestial world. He who has such a knowledge, is allowed a safe passage up to the celestial world by them.

The two Samyājyd verses required for the Sviştakrit (of the Prayanīya-iştz) ought to be in the Virāj metre, which consists of thirty-three syllables. These are : sed agnir agnimr (7, 1, 14) and sed aynir yo (7, 1, 15). The gods after having used for their Samyājyds two verses in the Viraj metre, gained the celestial world. Likewise does that sacrificer gain heaven who uses also two verses in the Viraj metre (when performing the Sviştakrit of the Prdyaniya işti). They (each of them) contain thirty-three syllables. For there are thirty three gods, viz., eight Vasus, eleven Rudras, twelve Adityas, (one) Prajapati, and (one) Vaşat-kāra. In this way, the Hotar makes the gods participate at the very first beginning of the sacrifice in the (33) syllables of the mantra recited ; for each syllable is (as it were) a plate 23 for the gods, by which the sacrificer makes (all) deities pleased and satiates them.

11

They say, at the Prayanīya isti are (only) the Prayája 24 offer

1* In the word prapathe, in svastir iddhi prapathe (10,63, 16). 20 In the word naya, in Agne naya (1, 189, 1).

51 In the words pathyá and su patha. [28]Jn the verses 10, 83, 15, 16.

** The syllables of the mantras represent different plates of food presented to the gods. They can be the food of the gods only in a mystical sense.

’ 24 See page 18, note 12.

ings to be made, but not the Anuya [24] jas , 25 for the latter are, as it were, a blank, and (if performed) cause delay. But tbis (precept) should not be observed ; at the said Işçi both, the Prayāja as well as the Anuyaja offerings should be made. For the Prayājas are the vital airs, and the Anuyājas are offspring. When he thus foregoes the Prayājas, he foregoes the vital airs of the sacrificer (deprives him of his life), and when he foregoes the Anuyājas, he foregoes the offspring of the sacrificer (deprives him of it). Thence Prayājas as well as Anuyajas are required (at the Prayaṇiya işti).

He should not repeat the Samyaja mantras addressed to the ladies 28 (patnis, of the gods) ; nor should be use the Sansthita-Yajus27 formula. Only inasmuch as this is done (i.e., if the Patni-samyājya and Saństhita Yajus offerings are omitted), the sacrifice is complete.28

He should keep the remainder of the Prāyanīyła-ist offering and after the Soma sacrifice is over) mix it together, with the offering required for the Udayaniya (concluding) işti, in order to make the sacrifice one continuous uninterrupted whole. There [25] is also another way for connecting both Iştis). In the same vessel, in which he portions out the rice for the Purodā sa of the Prāyaniya işti, be should portion out also the rice for the Purodása of the Udayaniya işti. Inasmuch as this is done, the sacrifice becomes continuous, uninterrupted. They say, in doing this the sacrificers succeed in that the other) world, but not in this one, They use the expression Prāyaṇiyam (on several occasions). For, on the several portions of rice being taken out for the Puroda da (by the Adhvaryu), the sacrificers say this is Prayaniya (i.e., to go forth, to pro gress), and on the Purodása oblations being thrown into the fire), they say again, this is Prayanīyam (i e., to progress). In this way, the sacrificers go forth (Prayanti) from this world. But they say so from ignorance and this: objection is consequently not to be regarded.)

The Anuvākyā and Yêjyā verses of both the Prầyaniya and Odūyaniya iştis should interchange in this way, that the Anuvākyà verses of the

[24] * In the common Istis there are generally three Anuyažas, or oblations of clarified butter, after the Sristakrit ceremony is over. The deities are : devam barhis (the divine seat), deva narásarsa, and deua agni sviştakrit. See šv. &r. 8. 1, 8. The present practice is to leave out the Aouyājas at the Prāyapiya işti.

** These mantras, which are addressed to several deities, chiefly the wives of the gods, are called, Patni-sarnyájás. These women are : Raka, Sinivāli (full moop), and Auhů and Anumati (new moon). Io the Aśv. Sr. S. 1, 10 Anumati is omitted.

21 The last Yajus like mantra which is recited by the Hotar at the close of the işti. See Aøv. 6r. S. 1, 11.

38 The usual concluding ceremonies of the Isti are to be dispensed with at the Priyaniya, in order to connect it with the other parts of the sacrifice.

18

Prāyaniya işti should be used as the Yājyā verses for the Udayaniva, and the Yājyā verses of the Prāyaṇiya as Anuvākyās of the Udayaniya. The Hotar shifts in this way (the Anuvākyās and Yajyās of both the Istis) for ensuring success (to the sacrificer) in both worlds, for obtaining a firm footing (for the sacrificer) in both worlds. The sacrificer (thus) succeeds in both worlds, and obtains a firm footing in both worlds. He who has this knowledge, obtains a firm footing (in both worlds). The Charu oblation which is given to Aditi at the Prāyaṇia as well as at the Udāyaniya isti serves for holding the sacrifice (at both its ends) together, to tie the two knots of the sacrifice (at the beginning and at the end), in order to prevent it from slīpping down. Some one (a theologian) has told : this [26] (tying of the two ends of the sacrifice) is exactly corresponding to that (act of common life to which it alludes); as (for instance) one ties two knots at both the ends of a rope (tejanih), in order to prevent (the load which is tied up) from slipping down. In the same way, the priest ties the knots at both ends of the sacrifice (the sacrificial chain) by means of the Charu oblation given to Aditi at the Prāyaniya as well as at the Udayapiya işti. Among those (deities required at both the Iştis) they commence with Pathya Svasti (at the Prảyaṇia işti), and conclude (at the Udāyanīya işti) also with Pathyā Svasti. (Thus) the sacrificers start safely from here, and end (their journey there, in the other world), they end safely, safely (their journey there, in the other world).