०६

अथो पञ्चवीर्यं वा एतच्छन्दो यद्विराड् यत्त्रिपदा तेनोष्णिहागायत्र्यौ यदस्या एकादशाक्षराणि पदानि तेन त्रिष्टुब्यत्त्रयस्त्रिंशदक्षरा तेनानुष्टुम्न वा एकेनाक्षरेण छन्दांसि वियन्ति न द्वाभ्यां यद्विराट्तत्पञ्चमम् ।

The Virāj metre possesses five powers. Because of its consisting of three lines (pādas), it is Gāyatrī and Uṣṇih (which metres have three lines also). Because of its lines consisting of eleven syllables, it is Triṣṭubh (4 times 11 syllables=44). Because of its having thirty-three syllables, it is Anuṣṭubh. (If it be said, that the two Virāj verses in question, i.e., preddho agne and imo agne have, the one only 29, and the other 32 syllables, instead of 33, it must be borne in mind that) metres do not change by (the want of) one syllable or two[33]. The fifth power is, that it is Virāj.

[33]In the first verse quoted, there are even 4 syllables less than required. The Brāhmaṇam is not very accurate in its metrical discussion. The Anuṣṭubh has 32 syllables.

अथो पञ्चवीर्यं वा एतच्छन्दो यद्विराड् यत्त्रिपदा तेनोष्णिहागायत्र्यौ यदस्या एकादशाक्षराणि पदानि तेन त्रिष्टुब्यत्त्रयस्त्रिंशदक्षरा तेनानुष्टुम्न वा एकेनाक्षरेण छन्दांसि वियन्ति न द्वाभ्यां यद्विराट्तत्पञ्चमम् ।

सर्वेषां छन्दसां वीर्यमवरुन्द्धे सर्वेषां छन्दसां वीर्यमश्नुते सर्वेषां छन्दसां सायुज्यं सरूपतां सलोकतामश्नु-ते ऽन्नादो ऽन्नपतिर्भवत्यश्नुते प्रजयान्नाद्यं य एवं विद्वान्विराजौ कुरुते ।

He who knowing this, uses (at the Sviṣṭakṛit) two Virāj verses, obtains the power of all metres, gains the power of all metres, gains union, uniformity, and (complete) unison with all the metres.[34]

[34]The meaning is, by using two Virāj verses which contain the principal metres, he obtains collectively all those boons which each of the several metres is capable of bestowing upon him who uses them. So the Gāyatrī, for instance, grants beauty and sacred knowledge, the Triṣṭubh strength, &c. (See above). The metres are regarded as deities. He who employes them becomes pervaded, as it were, by them, and participates in all their virtues and properties.

सर्वेषां छन्दसां वीर्यमवरुन्द्धे सर्वेषां छन्दसां वीर्यमश्नुते सर्वेषां छन्दसां सायुज्यं सरूपतां सलोकतामश्नु-ते ऽन्नादो ऽन्नपतिर्भवत्यश्नुते प्रजयान्नाद्यं य एवं विद्वान्विराजौ कुरुते ।

तस्मा-द्विराजावेव कर्तव्ये प्रेद्धो अग्न इमो अग्न इत्येते ।

Therefore two Virāj verses are certainly to be used, those (which begin with) agne preddho (7, 1, 3), and imo agne (7, 1, 18).

तस्मा-द्विराजावेव कर्तव्ये प्रेद्धो अग्न इमो अग्न इत्येते ।

ऋतं वाव दीक्षा सत्यं दीक्षा तस्माद्दीक्षितेन सत्यमेव वदितव्यम् ।

Dikṣā is right, Dîkṣâ is truth; thence a Dîkṣita should only speak the truth.

ऋतं वाव दीक्षा सत्यं दीक्षा तस्माद्दीक्षितेन सत्यमेव वदितव्यम् ।

अथो खल्वाहुः को ऽर्हति मनुष्यः सर्वं सत्यं वदितुं सत्यसंहिता वै देवा अनृतसंहिता मनुष्या इति ।

Now they say, what man can speak all truth? Gods (alone) are full of truth, (but) men are full of falsehood.

अथो खल्वाहुः को ऽर्हति मनुष्यः सर्वं सत्यं वदितुं सत्यसंहिता वै देवा अनृतसंहिता मनुष्या इति ।

विचक्षणवतीं वाचं वदेच् चक्षुर्वै विचक्षणं वि ह्येनेन पश्यतीत्येतद्ध वै मनुष्येषु सत्यं निहितं यच्चक्षुस्तस्मादाचक्षाणमाहुरद्रागिति स यद्यदर्शमित्याहाथास्य श्रद्दधति ।

He should make each address (to another) by the word, “vichakṣaṇa,” i.e., “of penetrating eye.” The eye (chakṣus) is vichakṣaṇa, for with it he sees distinctly (vi-paśyati). For the eye is established as truth among men. Therefore people say to a man who tells something, ‘Hast thou seen it ?’ (i.e., is it really true ?) And if he says, “I saw it,” then they believe him.

विचक्षणवतीं वाचं वदेच् चक्षुर्वै विचक्षणं वि ह्येनेन पश्यतीत्येतद्ध वै मनुष्येषु सत्यं निहितं यच्चक्षुस्तस्मादाचक्षाणमाहुरद्रागिति स यद्यदर्शमित्याहाथास्य श्रद्दधति ।

यद्यु वै स्वयम्पश्यति न बहूनां चनान्येषां श्रद्दधाति ।

And if one sees a thing himself, one does not believe others, even if they were many.

यद्यु वै स्वयम्पश्यति न बहूनां चनान्येषां श्रद्दधाति ।

तस्माद्विचक्षणवतीमेव वाचं वदेत्सत्योत्तरा हैवास्य वाग् उदिता भवति भवति ।

Therefore he should add (always) to his addresses (to others) the word vichakṣaṇa,[35] “of penetrating, sharp eyes.” Then the speech uttered by him becomes full of truth.

[35]This explanation of the term vichakṣaṇa refers to the offering of two parts of melted butter (See chapter 4, page 10), which are called chakṣuși, 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 Dikṣita ought to use the term vichakṣaṇa after the name of the person who is addressed; for instance, ‘Devadatta Vichakṣana, bring the cow.’ According to Apastamba, this term should be added only to the names of a Kṣatriya and Vaiśya addressed; in addressing a Brâhmaṇa, the expression chanasita should be used instead.-Sây.

तस्माद्विचक्षणवतीमेव वाचं वदेत्सत्योत्तरा हैवास्य वाग् उदिता भवति भवति ।