विश्वास-प्रस्तुतिः
यज्ञो वै देवेभ्य उदक्रामत्तमिष्टिभिः प्रैषमैछन् ।
Haug
The sacrifice went away from the gods. They wished to seek after it by means of the Iṣṭis.
मूलम्
यज्ञो वै देवेभ्य उदक्रामत्तमिष्टिभिः प्रैषमैछन् ।
विश्वास-प्रस्तुतिः
यदिष्टिभिः प्रैषमैछंस्तदिष्टीनामिष्टित्वम् ।
Haug
The Iṣṭis are called Iṣṭis, because they wished (ish, to wish) to seek after it.
मूलम्
यदिष्टिभिः प्रैषमैछंस्तदिष्टीनामिष्टित्वम् ।
विश्वास-प्रस्तुतिः
तमन्वविन्दन् ।
Haug
They found it.
मूलम्
तमन्वविन्दन् ।
विश्वास-प्रस्तुतिः
अनुवित्तयज्ञो राध्नोति य एवं वेद ।
Haug
He who has such a knowledge prospers after he has found the sacrifice.
मूलम्
अनुवित्तयज्ञो राध्नोति य एवं वेद ।
विश्वास-प्रस्तुतिः
आहूतयो वै नामैता यदाहुतय ।
Haug
The name āhutis, i.e., oblations, stands instead of āhūti, i.e., invocation;
मूलम्
आहूतयो वै नामैता यदाहुतय ।
विश्वास-प्रस्तुतिः
एताभिर्वै देवान्यजमानो ह्वयति तदाहुतीनामाहुतित्वम् ।
Haug
with them the sacrificer calls the gods. This is (the reason) why they are called āhutis.
मूलम्
एताभिर्वै देवान्यजमानो ह्वयति तदाहुतीनामाहुतित्वम् ।
विश्वास-प्रस्तुतिः
ऊतयः खलु वै ता नाम याभिर्देवा यजमानस्य हवमायन्ति ।
Haug
They (the āhutis) are called ūtīs; for by their means the gods come to the call of the sacrificer (āyanti, they come).
मूलम्
ऊतयः खलु वै ता नाम याभिर्देवा यजमानस्य हवमायन्ति ।
विश्वास-प्रस्तुतिः
ये वै पन्थानो याः स्रुतयस्ता वा ऊतयस् ।
Haug
Or they are the paths (and) ways;
मूलम्
ये वै पन्थानो याः स्रुतयस्ता वा ऊतयस् ।
विश्वास-प्रस्तुतिः
त उ एवैतत्स्वर्गयाणा यजमानस्य भवन्ति ।
Haug
for they are the ways to heaven for the sacrificer.
मूलम्
त उ एवैतत्स्वर्गयाणा यजमानस्य भवन्ति ।
विश्वास-प्रस्तुतिः
तदाहुर्यदन्यो जुहोत्यथ योऽनु चाह यजति च कस्मात्तं होतेत्याचक्षत इति ।
Haug
There they say, as another priest (the Adhvaryu) offers (juhoti) the oblations, why do they call that one, who repeats the Anuvākyā and Yājyā verses, a Hotar?
मूलम्
तदाहुर्यदन्यो जुहोत्यथ योऽनु चाह यजति च कस्मात्तं होतेत्याचक्षत इति ।
विश्वास-प्रस्तुतिः
यद्वाव स तत्र यथाभाजनं देवता अमुमावहामुमावहेत्यावाहयति तदेव होतुर्होतृत्वम् ।
Haug
(The answer is) Because he causes the deities to be brought near (āvāhayati), according to their place, (by saying) “bring this one, bring that one.”[13] This is the reason why he is called a Hotar (from āvah, to bring near).
Haug - Notes
[13]At every Iṣṭi, the Hotar calls the particular gods to whom rice-cake portions are to be presented, by their names to appear. At the Dîkṣaṇîya Iṣṭi, for instance, he says : agna agnim āvaha, viṣṇum āraha, i.e., Agni! bring hither Agni! bring hither Viṣṇu. The name of the deity who is called near, is only muttered, whilst āvaha is pronounced with a loud voice, the first syllable ā being pluta, i.e., containing three short a. See Āśv. Śr. S. 1, 3.
मूलम्
यद्वाव स तत्र यथाभाजनं देवता अमुमावहामुमावहेत्यावाहयति तदेव होतुर्होतृत्वम् ।
विश्वास-प्रस्तुतिः
होता भवति होतेत्येनमाचक्षते य एवं वेद ।
Haug
He who has such a knowledge is called a Hotar.[14]
Haug - Notes
[14]These etymologies of iṣṭi, āhuti, ūti, and hotā* are fanciful and erroneous. The real root of iṣṭi is yaj, to sacrifice; that of āhuti is hu, to bring an offering; that of ūti is av, to protect, to assist; that of hotā is hvē, to call. The technical meaning of an iṣṭi is a series of oblations to different deities, consisting chiefly of Puroḍāśa. An āhuti or ūti, which appears to be an older name of the same idea (this meaning is quite omitted in the Sanscrit Dictionary by B. and R.), is an oblation offered to one deity. This oblation is generally accompanied by two mantras, the first being called the Anuvākyā or Puro anuvākyā, the second Yājyā. When the second is recited, the oblation is thrown into the fire by the Adhvaryu. The Hotar repeats only the mantras.
मूलम्
होता भवति होतेत्येनमाचक्षते य एवं वेद ।