04

FOURTH CHAPTER. (The Ninth and Tenth Days of the Dvadašaha. Conclusion

of this Sacrifice.)

  1. (The Characteristics of the Ninth Day. The Sastras of the Morning and

Midday Libations.) What has the same refrain, is a characteristic of the ninth day. This day has the same characteristics as [854] the third, viz., aśva, anta, punara vrāttam, punarninrittam, rata, paryasta, the number three, antarūpa, the mentioning of the deity in the last pada, an allusion to that world, suchi splendour, satya truth, kṣeti to reside, gata gone, oka house, the past tense.

Aganma maha namasī (7,12, 1) is the Ajya hymn of the ninth day, because it contains the word " gone" (in aganma, we went), it is in the Triṣtubh metre.

The Pra-uga Sastra consists of the following verses : pra vírya (7, 90, 1), te te satyena manasa (7, 90, 5), divi kṣayanta (7, 64, 1), ā visva várd (7, 70, 1-3), ayam soma indra tubhyam sunva (7, 29, 1-3), pra Brahmano (7, 42, 1-3, Sarasvatam devayanto (10, 17, 7-9), a no divo brihataḥ (5, 43, 11-13), Sarasvaty abhi no (6, 61, 14-16). These verses have the characteristics, suchi i.e., splendour; satya, i e, truth; kṣeti, i.e , residence ; gate, i.e., gone ; oka, i.e., house. They are in the Triṣtubb metre, which is the (leading) metre at the morning libation, during the three (last) days.

The extension (of the Varutyatiga Sastra) is the same as on the third day. The five hymns representing cohabitation which contain the cha racteristics of this day, and represent cattle, are, Indra staha pibotak (3, 50); sváha here is an anta ; gāyat sūma nabhanyam (1, 173, which contains an anta in the word sear; tiṣthi hari ratha (335), which contains an anta in stha, to stand ; ima u tvā purutam asya (6, 21), which contains an anta in rathestha. These four are in the Triṣtubh metre. The ifth is in the Jagati metre, pra mandine piłumat (1, 101), whose Terses have the same re frain. The Jagatis being the leading metre on the three (last) days, the Nivid is to be put in them. These hymns in the Triṣtubb and Jagati metres are repeated as (representing) cohabitation. For cattle is cobabitation ; the Chandomās are (355) cattle. (This is done for obtaining cattle. Five (such) hymns are repeated. For the Pankti consists of five pādas ; the sacrifice has the nature of the Parkti, and so have cattle (also); the Chandomāh are cattle ; (this is done) for obtaining cattle.

Trām iddhi hacāmalic and tram hichi cherare, form the Brihat Priṣtha. Yad vāvāna is the invariable Dāyyā. By abhi toa stiro nonumo all is brought to the womb, because the ninth day is a Rathantara day accord ing to its position. Indra tridhatu saranam (0, 46, 9-10) is the Sama Pragatha containing the characteristic “three." (The Tārkṣya just as on the other days.)

  1. (The Remainder of the Niskovalya Sastra. The Sastras of the Evening Libation.)

There are five other pair-hypns enumerated, the four first are in the Triṣtubh, the fifth in the Jagatī metre. These are, sani cha tre jagmur (6.34), which contains the word “gone;” kada bhuran (6,35) which con tains the word “kṣi” to reside, (in kṣayani), which is an antarūpa, “le resides as it were, gone to an end (having gained his object),” ā satyo yátu (4, 16) which contains satya truth, tat ta indriyam paramam (1, 103), which contains an anta in the word “paramam,” 1. €., highest. Aham Uhuvam (10, 48, 1), which contains an anta in jayami, I conqueri.

The commencement and sequel of the Vaišvadeva Sastra is, tat Sari tur prinimahe, and adyā no deva Savitar. (The Nivid) hymn for Savitar is doṣa āgāt (?). The (Nivid) hymn for Dyāvāprithivi is, praram nahi dynvi abht (4,-56, 5-7).

(856] Indra iṣe dadatu rah (8, 82, 34), te no rat nāui (1, 20, 7-8) form the (Nivid) hymn for the Ribhus, the words trira saptūni (1, 20, 7) contain

For the sentences hero omitted in the translation (ther are only reuocirions, 300 . 19.242

the characteristic “three.” Babhrur eko viṣunaḥ (8, 29) is the Dvipada, By repeating a Dvipād, the Hotar puts the two-legged sacrificer among the four-legged animals. Ye trimsati trayas para (8, 28) is the (Nivid) hymn for the viśvedevah, because it contains the term “three.” Vaišvānaro no ataye (AŚy Sr. S. 8, 11) is the Pratipad of the Agnimāruta Sastra ; it contains the term parávatah, which is an anta,

Maruto yasya hi kṣaya (1, 86) is the (Nivid) hymn for the Marutas. It contains the term kṣi, to reside, which is an antarūpam; for one resides, as it were, after having gone to a certain) object.

The (Nivid) hymn for Jātavedās is, prágnaye vācham frayo (10. 187) (each verse of which ends with) sa naḥ pārṣad ati dviṣah, 2. e., may he (Agni) overcome our enemies, and bring (safely our ceremonies) to a conclusion. He repeats this refrain twice. For in this Navarātra sacrifice (which is lasting for nine days), there are so many ceremonies, that the committal of a mistake is unavoidable. In order to make good any such mistake, the pāda mentioned must be repeated twice). By doing so, the Hotar makes them (the priests and sacrificers) free from all guilt. These verses are in the Gāyatri metre ; for the Gaya tri is the leading) metre at the evening libation during the three (last) days.

(T. What the Different Parts of the Dvadasaha are to be likened. The Tenth Day.)

The six Priṣtha days (the six first in the Dvadasaha) represent the mouth ; the Chandomāḥ days, from the seventh to the ninth, are then what is (857) in the mouth, as tongue, palate, and teeth ; but that by which one produces articulate sounds of speech, or by which one distin guishes the sweet and not sweet, this is the tenth day. Or the six Pris tha days are comparable to the nostrils, and what is between them, to the Chandomāı days ; but that by which one discerns the different smells, this is the tenth day. Or the six Pţiṣtha days are comprable to the eye ; the Chandomáh are then the black in the eye, and the tenth day then is the pupil of the eye, by which one sees. Or the six Přiṣtha days are comparable to the ear; while the Chandomāḥ represent what is in the ear; but by what one hears, that is the tenth day.

The tenth day is happiness ; those who enter on the tenth day, enter on happiness, therefore silence must be kept during the tenth day ; for

are then thoich one see omah repres

243 " we shall not bespeak the (goddess of) fortane," because a happy thing is not to be spoken to.

Now the priests walk, clean themselves, and proceed to the place of the sacrificer’s wife (patnišālà). That one of the priests, who should know this invocation offering (āhuti), shall say :

“Hold one another ;” then he shall offer the oblation by repeating the mantra, “here be thou happy, here be yo happy, here may be a hold, here may be a hold for all that is yours ;* may Agni carry it (the sacrifice) up! Svāhāu ! may he take it up!"

When he says, " be happy here," then he makes happy joyful) all those (sacrificers) who are in this (358) world. When he says, “ enjoy yourselves," then he makes joyful their offspring in these worlds. When he says, " here may be a hold, a hold for all that is yours," then he provides the sacrificers with children, and speech (the power of speech). By the words “may Agni carry it up " (vát), the Rathantaram Sāman is to be understood, and by “Svāhā ! may he carry it up !” the Brihat Sāman is meant. For the Rathantaram and Bțihat Sāman are the cohabitation of the gods ; by means of this cohabi tation of the gods one obtains generation ; by means of this cohabitation of the gods generation is produced. (This is done) for production. He who has this knowledge, obtains children and cattle.

Now they all go and make ablution and proceed to the place of the Agnidhra. That one who knows the invocation offering (dhutz) shall say “hold now one another," then he should bring the offering and recite, “he who produced besides us this ground (our) mother, he, the preserver who feeds (us), may preserve in us wealth, vigour, health, and strength, Svāhā !” Who knowing this, recites this formula, gains for himself, as well as for the sacrificers, wealth, vigour, health, and strength

  1. (The Chanting and Repeating of the Serpent Mantra. The Chaturhotrai

Mantra. Its effect. Who Oright to Repeat it.) All the other priests (except the Udgātris) go from thence (the Agni dhrīya fire) and proceed to the Sadas a place in the south-east of the Utta.

2 This is a very common superstition spread in Baropo ; not to speak, for instance, on: finding some treasure in the earth. Say. explains avavad by * to blanco ;" bat this is not required, and is not good sense.

,. To make Homa.

  • All that you have, all your possessions may be upželd and remain in the same pros perous state.

*The formula Syāhā is personified, and taken as a deity.

rāvedi) all walking each in his own way, in this or that direction. But the Udgātris walk together. They chant the verses (seen) by the Queen of the Serpents (Sarpa-rajña) ; because the earth (iyam) is the Queen of the Serpents, for she is the queen of all that (359) moves (sarpat). She was in the beginning without hair, as it were (without trees, bushes, &c.) She then saw this mantra, which commences, dyam

gāuh priśnir akranit (10, 189). In consequence of it, she obtained a motley appearance, she became variegated being able to produce) any form she might like (such as) herbs, trees, and all (other) forms. Therefore the man who has such a knowledge obtains the faculty of assuming any form he might choose.

The three Udgātris, Prastotar Udgātar, and Pratihartar, repeat their respective parts in their mind (i. e. they do not utter words), but the Hotar repeats (aloud) with his voice ; for Vāch (speech) and Manas (mind) are the cohabitation of the gods. By means of this cohabitation of the

gods, he who has such a knowledge, obtains children and cattle.

The Hotar now sets forth the Chaturhotri mantras;’ he repeats them as the Sastra accompanying the Stotram (the chanting of the verses just mentioned) by the Udgātsis. The sacrificial name of the deities in the Chaturhotéis was concealed. Therefore the Hotar now sets forth these names, and makes public the appropriate sacrificial name of the deities, and brings what has become public, to the public. He who has this knowledge, becomes public (i.l., celebrated).

A Brahman who, after having completed his Vedic studies, should not attain to any fame, should go to a forest, string together the stalks of Dharba grass, with their ends standing upwards, and sitting on the right side of another Brahman, repeat with a loud voice, the Chaturhotri mantras. (Should he do so, he would attain to fame).

([860] When and How the Priests Breaks their Silence on the Tenth Day)

All touch now the branch of an Udumbara tree (which is at the sacrificial compound behind the seat of the Udgātar) with their hands, thinking “I touch focd and juice ; ” for the Udumbara tree represents juice” and food. At the time that the gods distributed (for the earth)

  • This is generally done before the singing of a mantra by the Udgātar; but the Udgātar not being allowed at this occasion to utter words, his office is taken by the Hobar,
  • The sap of the Udumbara tree is to be understood. It grew out of the food scattered by the gods on the earth.Say. compare 7, 32.

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food and juice, the Udumbara trees grew up; therefore it brings forth every year three times ripe fruits. If they take the Udumbara branches in their hands, they then take food and juice. They suppress speech, for the sacrifice is’ speech; in suppressing the sacrifice (by abstaining from it) they suppress the day; for the day is the heaven-world, and (consequently) they subdue the heaven-world. No speech is allowed during the day; if they would speak during the day, they would hand over the day to the enemy; if they would speak during the night, they would hand over the night to the enemy. Only at the time when the sun bas half set, they should speak; for then they leave but this much space (as is between the conjunction of day and night) to the enemy. Or they should speak (only) after the sun has completely set. By doing so, they make their enemy and adversary share in the darkness. Walking round the Ahavanīya fire, they then speak; for the Abavaniya fire is the sacrifice, and the heaven-world; for by means of the sacrifice, which is the gate of the heaven-world, they go to the heaven-world. By the words, “if we have failed, by omission, or improper application, or by excess, of (861) what is required, all that may go (be taken away) to (our) father, who is Prajapati,” they recommence speaking. For all creatures are born after Prajapati (he being their creator). Prajāpati, therefore, is the shelter from (the evil consequences on what is deficient, or in excess (in his creatures); and thence these two faults do no harm to the sacrificers. Therefore all that is deficient or in excess with them who have this knowledge, enters Prajapati. Thence they should commence speaking by (repeating) this (mantra).

  1. (The Chaturhotri Mantras. The Bodies of Prajapati. The Brahmodyan. The Sacrificers take their Seats in Heaven.)

When the Hotar is about to repeat the Chaturhotri mantra, he cries, “Adhvaryu!” This is the proper form of ahāva (at this occasion, and not somsávôm). The Adhvaryu then responds, “ Om, Hotar! tatha Hotar!” The Hotar (thereupon) repeats (the Chaturhotri mantras), stopping at each of the ten padas!

(1) Their sacrificial spoon was intelligence! (2) Their offering was endowed with intellect! (3) Their altar was speech ! (4) Their Barhis (seat) was thought! (5) Their Agni was understanding! 6) Their Agnidhra was reasoning!

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(7) Their offering (havis) was breath! (8) Their Adhvaryu was the Sāman ! (9) Their Hotar was Vāchaspati ! (10) Their Maitrāvaruṇa (upa-vakta) was the mind! (11) They (sacrificers) took (with their mind) the Graha! (12) O ruler Vachaspati, O giver, 0 name! (13) Let us put down thy name! (14) May’st thou put down our (names); with (our) [362] names go to

heaven (announce our arrival in heaven)! (15) What success the gods who have Prajapati for their master,

gained, the same we shall gain !"$ The Hotar now reads the Prajapati tanu (bodies) mantras, and the

Brahmodyam. (1 & 2) Eater of food, and mistress of food. The eater of food is

Agni; the mistress of food is Aditya. (3 & 4) The happy and fortunate. By “ happy” Soma, and by " fortu

nate" cattle are meant. (5 & 6) The houseless and the dauntless. “Houseless" is Vāyu, who

never lives in a house, and “fearless” is Death, for all fear him. (7 & 8) The not reached, and not to be reached. “The not reached” is

Earth, and “the not to be reached” is Heaven. (9 & 10) The unconquerable, and the not to be stopped. “The unconquer

able” is Agni, and “the not to be stopped” is Âditya (sun). (11 & 12) Who has no first (material) cause (apūrva), nor is liable to

destruction. “Who has no first (material) cause" is the mind

(manas) and “what is not liable to destruction " is the year. These twelve bodies of Prajapati make up the whole Prajāpati. On the tenth day, one reaches the whole Prajapati.

They now repeat the Brahmodyam.’ " Agni is (368) the house.father; " thus say some, for he is the master (house-father) of the world (earth). « Vāyu is the house-father, thus say others; for he is the ruler of the airy or region. That one (Aditya, the sun) is the house-father ; for he burns

  1. Heaven-world. The gods ascended to heaven by sacrifice. The same is the object of the sacrificers. This is the Graha mantra, recited by the Hotar. Now follow the Prajapati tanu mantras, and the Brahmodyam. There are twelve Prajapati tanı mantras; they are repeated by pairs, every time two.

  2. That is, what Brahmans ought to repeat. It begins with the words, Agnir grihapatih, and ends with arātsma. This Brahmodyam is no proper mantra, but a kind of Brahmaṇam, or theological exposition. However, the whole is repeated by the Hotar as a mantra. See the whole of it also in the Aśv, Sr. 8. 8, 13,

** (with his rays). The Ritus are the houses. He who knows what “god is their (the Ritu’s) house-father, becomes their house-father, and of succeeds. Such sacrificers are successful (they become masters them “selves). House-father (master) becomes he who knows the god who " destroys the evil consequences of sin (Aditya, the sun). This house * father destroys the evil consequences of sin and becomes (sole) “master. These sacrificers destroy the evil consequences of their sin “(and say), O Adhvaryu ! we have succeeded, we have succeeded.”