FIFTH CHAPTER. (The Two First Days of the Dvádasáha Sacrifice)
- (The Sastras of the Morning and Midday Libations on the First Day.)
· Agni is the leading deity of the first day. The Stoma (required) is . .See page 214.
? The purport of this paragraph is to show why on certain days of the Dyadasaha the Rathantara Sāman, and on others the Brihat Sāman, is required for forming a Pristha with another Sāman. See on these different Şāmans 4, 13.
Trivrit (the nine-fold), the Saman Rathantaram, the wotre Gayatri. Tie who knows what deity, what Stoma, what Saman, what metre (aro re quired on the first day), becomes successful by it. The words i, and pro are the characteristics of the first day. (Further) characteristics of this day are : yukta joined, ratha carriage, dśu swift, pā to drink, the mentioning of the deities in the first padas (of the verses repeated) by their very names, the allusion to this world (earth), Sāmans akin to Ra thantaram, metres akin to Gayatri, the future of kri to make.
The Ajya hymn of the first day is, upa prayanto adhraram (1,74); for it contains the term pra, which is a characteristic of the first day.
[811] The Pra-uga Sastram is, vayavāyāhi daréateme (1,2-3); for it contains the term d, a characteristic of the first day.
The Pratipad (beginning) of the larutvatiya Sastra is, a tvā ratham yathotaye (8, 57, 1-3); its Aluchara (sequel), idar vaso suitam andhal (8, 2, 1-3); they contain the terins ratha and piba (drink), which are characteristics of the first day.
The Indra-Nibava Pragātha is, indra nediya ed ihi (Vālakis, 5, 5-6); here the deity is mentioned in the first pada, which is a characteristic of the first day,
The Brahmaṇaspatya Pragatha is, praitu Brahmanaspatih (1, 10, 3-4); it contains the term pra, which is a characteristic of the first day.
The Dbāyyās are, agnir netà, toam Soma kratubhik, pintanty apak (Ait. Br. 3, 18); here are the deities mentioned in the first padas, which is a characteristic of the first day.
The Marutvatiya Pragatha is, prava indraya brihate (8, 78, 3-4); it contains the term pra, which is a characteristic of the first day.
The (Nivid) hymn is, ā yatv indro vase (4, 21); it contains the term it, which is a characteristic of the first day.
(Niṣkeralya Sastra) The Rathantara Pșiṣtham is, abhi tvā sūra 12onumo (7, 32, 22-23) and abhi tvā pūrvapitaye (8, 3, 7-8); (this is done) at a Rathantara day, of which characteristic the first day is.
The Dhāyyā is, yad vãvāna (Ait. Br. 3, 22); it contains the term a, which is a characteristic of the first day.
The Sārga Pragātha is, piba sulasya (8, 3, 1-2); it contains the torm piba, “ drink,” which is a characteristic of the first day.
The Tārkṣyam is, tyam at ṣu rájinam (Ait. Br. 4, 20). The flotar repcats it before the (Nivid) hgmn (812) (of the Niṣkevalya Sastra). The Tārkṣyam is safe journey. (It is repeated) for securing safety,
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be a characteristicha is, pita sulasyctic of the first 90%. The flotarIle who has such a knowledge makes his journey in safety and reaches the end of the year in safety.
- (The Rest of the Niṣkevalya Sastra, and the Sastras of the Dvening
Libation) The (Nivid) hymn (of the Niṣkevalya Sastra) is, a na indro dūrūd (4, 20); it contains the term ā, which is a characteristic of the first day.
Both Nivid hymns, that of the Marutvatīya as well as that of the Niṣkevalya Sastras are (so called) Sampdtas. ’ Vamadeva, after having seen (once) these (three) worlds, got possession of them (samopatat) by means of the Sampátas. On account of his getting possession of (sampati) by means of the Sampā tas, they are called by this name (sampātas).
The reason that the Hotar, on the first day, repeats two Sampata hymns, is, to reach the celestial world, to get possession of it, and join (its inhabitants).
The Pratipad (beginning verse) of the Vaišvadeva Sastra on the first day, which is a Rathantara day? [318] is, tat savitur vrinimahe, (5, 82, 1-3); its Anuchara (sequel) is, adya no deva savitar (5, 82, 4-6). It is used at a Rathantara day, which is characteristic of the first day,
The (Nivid) hymn for Savitar is, yusījate mana uta (5, 81); it con tains the term yuj to join, which is a characteristic of the first day,
The (Nivid) hymn for Heaven and Earth is, pra dydvd yajñāih (1. 159); it contains the pra, which is a characteristic of the first day.
The (Nivid) hymn for the Ribhus is, iheha vo manasá (3, 60). If it would contain pra, and Q, the (proper) characteristics of the first day, then all would be pra, i, e., going forth, and consequently the sacrificers would depart (prāisyan) from this world. This is the reason that the Hotar repeats on the first day (as Nivid hymn for Heaven and Earth) iheha mono though it does not contain the term characteristic of the first day).
1 See Ait. Brāhm. 6, 18.
2 The so-called Rathantara days of the Dvadasaha are the first, third and fifth. Sày, here remarks that the Pratipad of the Vaišvadera Sastras is joined to the Rathantara Sa man. This is, however, an erroneous statement, as I can prove from the Sama prayoga of the Dvadasaha (the last sacrifice of this kind has been, in this part of India, performed about fifty years ago) which is in my possession. The triplet addressed to Savitar is always (at all Soma sacrifices) the opening of the Vaišvadeva Sastra on the evening libation ; but on the first day of the Dvadasāha, there is besides the Arbhava Pavamāna Stotra, only the Yajña yajõiya Sāma used, the same which is required at the evening libation of the Agnistoma. Sāy. wrote that explanation only to explain the term rāthantara. This means only that this is done on the « Rathantara day." The Rathantara is on this day required at the midday libation.
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Tha, i.e., here, is this world. By doing so, the Ilotar makes the sacrificers enjoy this world.
The (Nivid) hymn for the Visvedevāh is, devān hure briħach chha vasah svastaye (10, 66). The deities are mentioned in the first pada, which is a characteristic of the first day.
The reason that the Hotar repeats this hymn (as Nivid Sūkta) for the Vigvedevāh on the first day, is to make the journey (of the sacrificers) safe, because those who hold a session lasting for a year, or who perform the Dvadasaha, are going to set out on a long journey. Thus the Hotar makes (for them) the journey safe.
He who has such a knowledge reaches in safety the end of the year, as well as those who have a Hotar knowing this and acting accordingly,
The Partipad of the Agnimāruta Sastra is, vais vānardya prithu pājase (3, 3). The deity (Vaišvānara) [314] is mentioned in the first pada, which is a characteristic of the first day.
The (Nivid) hymn for the Marutas is, pra tvakṣasaḥ pra tavasah (1, 87). It contains the term pra, which is a characteristic of the first day.
He repeats the Jātavedās verse, jāta vedase sunavāma (1, 90, 1) before (the Jātavedās) hymn. The Jātavedās verse is safe journey. (It is repeated) for securing a safe journey. Thus he secures a safe journey (for the sacrificer). He who has such a knowledge reaches in safety the end of the year.
The (Nivid) hymn for Jātavedās is, pra tavyasím navyasim (1,143). It contains the term pra, which is a characteristic of the first day.
The Agnimāruta Sastra (of the first day of the Dvadasāha) is the same as in the Agniṣtoma? The creatures live on what is performed equally in the sacrifice (i.e., in several different kinds of sacrifices). Thence the Agnimāruta Sasta (of the first day of the Dvadasaha) is identical (with that of the Agniṣtoma).
31 (The Characteristics of the Second Day of the Drádasáha. The Sastras of the Morning and Midday Libations. Story of Saryata, the son of Manu)
Indra is the leading deity of the second day; the Stoma (required) is the fifteen-fold (pañchadaśa), the Sāman is Brihat, the metre is Tris țubh. He who knows what deity, what Stoma, what Sāman, what metre (are required for the second day) succeeds by it. On the second day, neither a nor pra (the characteristics of the first day) are used, but sthān (derivations from this root)" to stand," is the characteristic. Other
- See 3, 35-38.
characteristics of the second day are, urdhva (315) upwards, prati to wards, antar in, between, vriṣan male, vridhan growing, the deities men tioned (by their names) in the second pada, the allusion to the airy region, what has the nature of the Brihat Sāman, what has the nature of the Triṣçubh the present tense".
The Ajya (hymn) of the second day is, agnim dritam vrinimale (1, 12); this contains the present tense (in vrinimahe), which is a charac teristic of the second day.
The pra-uga Sastra is, vāyo ye te sahasrino (2, 41); it contains the terın vridhan growing, increasing, in the words sutah soma zità ridha (2, 41, 4), which is a characteristic of the second day.
The Pratipad (beginning) of the Marutvatīya Sastra is, viścānarasya vaspatêm (8, 57, 4-6), and its Anuchara (sequel), indra it Somapt (8, 2, 4-6). They contain the terms vridhan (8, 57, 5) and antar (8, 2, 5), which are characteristics of the second day.
The constant (Indra-Nihava) Pragatha is, indra nediya edihi.
The Brahmaṇaspati Pragā tha is, uttiṣtha brahmanaspate, it contains the term ūrdhva up, upwards, (in the word uttiṣtha, i.e., rise), which is a characteristic of the second day.
The constant Dhāyyās are, agnir netd tvam soma kratubhih, pinvanty apah.
The Marutvatīya Pargātħa is, brihad indraya gāyata (8, 87, 1-2); it contains the term vridhan increasing, in the word ritarridhá.
The (Nivid) hymn (of the Marutvatīya Sastra) is, indra somam soma pate (3, 32); it contains the (316) term vriṣan in the word ā vriṣasva “gather strength” (show yourself as a male 3, 32, 2), which is a charac teristic of the second day.
The Brihat Priṣtham (i. e., Stotriyam, and Anurūpam) is tvam iddhi havāmahe (6, 46, 1-2) and toam hyehi cherave (8, 50, 7-8); (this is done) on the Bārhata day, of which kind the second day is (the use of the Bțihat priṣtha), being a characteristic of the second day.
The constant Dhāyyā (of the Niskevalya Sastra) is, yad vāvdna.
The Sāma Pragatha is, ubhayan śrinavachcha (8, 50, 1-2); (the term ubhayam, i. e. both) means, what is today and what was yesterday. It belongs to the Brihat Sāman, which is a charateristic of the second day.
The constant Tārkṣya is, tyam u ṣū vājinam.
The word for " present tense" in the original is kurvat, which is the participle of the present tense of the root leri to wake. That it cannot have any other meaning, undoubtedly follows from the application of this term to the hymn aguim dutam vrin, muhe, in the wbole of which there is nowhere any present tense or present participle of tho root kri, but present tenses of otlor verbs.
- Tho Barh a ta days are the second, fourth, and sixth.
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(The Remainder of the Niṣkeralya Sastra and the Sastras of the Erening
Libation on the Second Day)
The (Nivid) hymn of the Niskevalya Sastra) is, ya ta ttiz arami (6, 25); it contains the term vriṣan, in tbe word vrisnyū ni 16, 25, 3), which term is a characteristic of the second day.
The Pratipad of the Vaišvadeva Sastra is, viśvo derasya netus (5, 50, 1), and tat savitur varenyam (3, 62, 10-11), the Anuchara (sequel) is, o viśvadevam satpatim (5, 82, 7-9). It belongs to the Brihat day, and is thus a characteristic of the second day (which is a Bțihat day).
The (Nivid) hymn for Savitar is, ud u Sya derah sarita (6, 71); it contains the trem “ up upwards” (in ut), which is a characteristic of the second day. [317] The Nivid hymn for Dyāvāprithivi is, te hi dyarāprithici (1, 160); it contains the term antar, which is a characteristic of the second day.
The Nivid) hymn for the Ribhus is, takṣan ratham (1, 111), it con tains the term vriṣan, in the word oriṣanvast, which is a characteristic of the second day.
The (Nivid) hymn for the Visvedevāh is, yajñasya yo rathyam (10, 92); it contains the term oraṣã in the words trıṣa ketur, which is a characteristic of the second day. This hymn is by Sāryāta. As the Ad giras were engaged in a sacrificial session for going to heaven, they be came always confounded in their recitations) as often as they were going to perform the ceremonies of the second day of the Şalaha). Sáryāta, the son of Manu, made them repeat the hymn, yajñasya rathyam on the second day, whereupon they got aware of the sacrifice (the sacrificial personage), and (by means of it) of the celestial world. The reason that the Hotar repeats this hymn on the second day is (to help the sacrificer), to get aware of the sacrifice, and consequently to see the celestial world (of which he wishes to became an inhabitant).
The Pratipad (beginning) of the Agnimāruta Sastra is, prikṣasya vriṣno (6,8); it contains the term vriṣan, which is a characteristic of the second day,
The (Nivid) hymn for the Marutas in the Agnimiruta Sastra is, vrisne sardhāya (1, 64); it contains the term vrisan, which is a charac teristic of the second day.
The constant Jatavedās verse is, Jatavedase sunacôma.
The (Nivid) bymn for Jatavedaš is yajñena vardhata (2, 2); it con tains the term vridh, which is a charcteristic of the second day.