०७

स्वर्गं वा एतेन लोकमुप प्रयन्ति यत्प्रायणीयस्तत्प्रायणीयस्य प्रायणीयत्वम् ।

The Prâyaṇîya iṣṭi has its name “prâyaṇîya”[1] from the fact that by its means the sacrificers approach heaven (from pra-yâ, going forward).

यत्प्रायणीय : The masculine is here used, instead of the feminine. कर्मविशेष : is, as Sây. justly remarks, to be supplied. The common name of this ceremony is Prayaniya iṣṭi. The Brâhmaṇam here attempts at giving an explanation of the terms prâyaṇîya and udayanîya.

स्वर्गं वा एतेन लोकमुप प्रयन्ति यत्प्रायणीयस्तत्प्रायणीयस्य प्रायणीयत्वम् ।

प्राणो वै प्रायणीय उदान उदयनीयः ।

The prâyaṇîya ceremony is the air inhaled (prâṇa), whereas the udayanîya, i.e., concluding ceremony (of the whole sacrifice) is the air exhaled.

प्राणो वै प्रायणीय उदान उदयनीयः ।

समानो होता भवति समानौ हि प्राणोदानौ ।

The Hotar (who is required at both ceremonies) is the common hold of both the airs (samâna). Both the air inhaled and exhaled are held together (in the same body).

समानो होता भवति समानौ हि प्राणोदानौ ।

प्राणानां कॢप्त्यै प्राणानाम्प्रतिप्रज्ञात्यै ।

(The performance of both ceremonies, the prâyaṇîya and udayanîya are intended) for making the vital airs, and for obtaining a discriminating knowledge of their several parts (prâṇa, udâna, &c.)[2]

[2] The Prâyanîya ceremony is here regarded as the proper commencement of the yama; for the Dîkṣanîyâ iṣți is only introductory to it. The beginning is compared to the prâna and the ned to the udâna, both which vital airs are held together by the samâna. The Brâhmaṇa mentions here only three prânas or vital airs. Two others, vyâna and upâna, are omitted. This mystical explanation can be only understood if one bears in mind that the yajna or sacrifice itself is regarded as a spiritual man who shares all properties of the natural man.

प्राणानां कॢप्त्यै प्राणानाम्प्रतिप्रज्ञात्यै ।

यज्ञो वै देवेभ्य उदक्रामत्ते देवा न किं चनाशक्नुवन्कर्तुं न प्राजानन् ।

The sacrifice (the mystical sacrificial personage) went away from the gods. They were (consequently) unable to perform any further ceremony. They did not know where it had gone to.

यज्ञो वै देवेभ्य उदक्रामत्ते देवा न किं चनाशक्नुवन्कर्तुं न प्राजानन् ।

ते ऽब्रुवन्नदितिं त्वयेमं यज्ञम्प्रजानामेति ।

They said to Aditi : Let us know the sacrifice through thee !

ते ऽब्रुवन्नदितिं त्वयेमं यज्ञम्प्रजानामेति ।

सा तथेत्यब्रवीत्सा वै वो वरं वृणा इति ।

Aditi said : Let it be so; but I will choose a boon from you.

सा तथेत्यब्रवीत्सा वै वो वरं वृणा इति ।

वृणीष्वेति सैतमेव वरमवृणीत मत्प्रायणा यज्ञाः सन्तु मदुदयना इति ।

They said : Choose ! Then she chose this boon : all sacrifices shall commence with me, and end with me.

वृणीष्वेति सैतमेव वरमवृणीत मत्प्रायणा यज्ञाः सन्तु मदुदयना इति ।

तथेति तस्मादादित्यश्चरुः प्रायणीयो भवत्यादित्य उदयनीयो वरवृतो ह्यस्या ।

Thence there is at (the beginning of) the prâyaṇîya iṣṭi a Charu-offering for Aditi, and the same offering is given to her as the boon chosen by her at the end (of the sacrifice).

तथेति तस्मादादित्यश्चरुः प्रायणीयो भवत्यादित्य उदयनीयो वरवृतो ह्यस्या ।

अथो एतं वरमवृणीत मयैव प्राचीं दिशम्प्रजानाथाग्निना दक्षिणां सोमेन प्रतीचीं सवित्रोदीचीमिति ।

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.

अथो एतं वरमवृणीत मयैव प्राचीं दिशम्प्रजानाथाग्निना दक्षिणां सोमेन प्रतीचीं सवित्रोदीचीमिति ।

पथ्यां यजति यत्पथ्यां यजति तस्मादसौ पुर उदेति पश्चास्तमेति पथ्यां ह्येषो ऽनुसञ्चरति ।

The Hotar repeats the (Anuvâkyâ and) Yâjyâ-mantra for the Pathyâ.[3] Therefore the sun rises in the east and sets in the west; for it follows in its course the Pathyâ.

The two verses addressed to Pathyâ are Rigveda 10, 63, 15, 16, svastir naḥ pathyâsu (see Nirukti 11, 45). These verses are mentioned in Aśval. Śr. Sû, 4, 3. The word ya ati is an abbreviation for anvhâa yajaticha, i.e., he repeats the Anuvâkyâ (first) and Yâjyâ (second) mantra when an offering is given, Sây. notes from another Śâkhâ the passage : पथ्यां स्वस्ति यजति प्राचीमेव तया दिशं प्रजानाति । i.e., he (the Hotȧr) recognises the eastern direction by repeating the Yâjyâ verse addressed to Pathyâ Svasti, i.e., well-being when making a journey, safe passage. According to Sâyaṇa, Pathyâ is only another name of Aditi. She represents here the line which connects the point of sunrise with that of sunset.

पथ्यां यजति यत्पथ्यां यजति तस्मादसौ पुर उदेति पश्चास्तमेति पथ्यां ह्येषो ऽनुसञ्चरति ।

अग्निं यजति यदग्निं यजति तस्माद्दक्षिणतो ऽग्र ओषधयः पच्यमाना आयन्त्याग्नेय्यो ह्योषधयः ।

He repeats the (Anuvâkyâ and) Yâjyâ verse for Agni.[4] That is done because cereals first ripen in southern countries[5] (for Agni is posted at the southern direction); for cereals are Agni’s.

[4]These are, agne naya supathâ 1, 189, 1, and a devânâm api panthâm 10, 2, 3.

[5]Sây. states that in the north of the Vindhyâ mountains chiefly barley and wheat are cultivated, which ripen in the months of Mâgha and Phâlguna (February and March), whilst in the countries south from the Vindhyâ (ie., in the Dekkhan) rice prevails, which ripens in the months of Kartika and Margaśirṣa (November and December).

अग्निं यजति यदग्निं यजति तस्माद्दक्षिणतो ऽग्र ओषधयः पच्यमाना आयन्त्याग्नेय्यो ह्योषधयः ।

सोमं यजति यत्सोमं यजति तस्मात्प्रतीच्यो ऽप्यापो बह्व्यः स्यन्दन्ते सौम्या ह्यापः ।

He repeats the (Anuvâkyâ and) Yâjyâ[6] for Soma. That is done, because many rivers flow towards the west (to fall into the sea), and the waters are Soma’s.

[6]They are : tvam soma prachikitô maniṣā, 1, 91, 1, and yâ te dhâmâni divi 1, 91, 4. See 1, 9. Âśv. Śr. S. 4, 3.

सोमं यजति यत्सोमं यजति तस्मात्प्रतीच्यो ऽप्यापो बह्व्यः स्यन्दन्ते सौम्या ह्यापः ।

सवितारं यजति यत्सवितारं यजति तस्मादुत्तरतः पश्चादयम्भूयिष्ठम्पवमानः पवते सवितृप्रसूतो ह्येष एतत्पवत ।

He repeats the (Anuvâkyâ and) Yâjyâ[7] mantra for Savitar. That is done, because the wind (pavamânaḥ) blows most from the north between the northern and western directions; it thus blows moved by Savitar.[8]

[7] They are : â viśvadevam satpatim 5, 82, 7, and ya imâ viśvá jâtâni 5, 82, 9.

[8] Sây. explains Savitar as, प्रेरकादेवः a moving, inciting god.

सवितारं यजति यत्सवितारं यजति तस्मादुत्तरतः पश्चादयम्भूयिष्ठम्पवमानः पवते सवितृप्रसूतो ह्येष एतत्पवत ।

उत्तमामदितिं यजति यदुत्तमामदितिं यजति तस्मादसाविमां वृष्ट्याभ्युनत्त्यभिजिघ्रति ।

He repeats the (Anuvâkyâ and) Yâjyâ[9] mantra for Aditi, who is the upper region.[10] This is done, because the sky (asâu) wets the earth with rain (and) dries it up (which is done from above).

[9]These are sutrâmânâm prithivim 10, 63, 10, and âmahîm û ṣû mâtaram*. Atharva Veda 7, 6, 2.

[10]Sây, explains uttamá, by ûrdhva, referring to a passage of the Taittirîya Veda : आदित्योर्ध्वं (प्रजानात्). 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.

उत्तमामदितिं यजति यदुत्तमामदितिं यजति तस्मादसाविमां वृष्ट्याभ्युनत्त्यभिजिघ्रति ।

पञ्च देवता यजति पाङ्क्तो यज्ञः ।

He repeats (Anuvâkyâ and) Yâjyâ verses for five deities. The sacrifice is, five-fold.

पञ्च देवता यजति पाङ्क्तो यज्ञः ।

सर्वा दिशः कल्पन्ते कल्पते यज्ञो ऽपि ।

All (five) directions are (thus) established,[11] and the sacrifice becomes also established.

[11] The fifth direction is ‘ûrdhvâ,’ 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.

सर्वा दिशः कल्पन्ते कल्पते यज्ञो ऽपि ।

तस्यै जनतायै कल्पते यत्रैवं विद्वान्होता भवति ।

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).

तस्यै जनतायै कल्पते यत्रैवं विद्वान्होता भवति ।