११

प्रयाजवदननुयाजं कर्तव्यम्प्रायणीयमित्याहुर्हीनमिव वा एतदीङ्खितमिव यत्प्रायणीयस्यानुयाजा इति ।

They say, at the Prâyaṇîya ishti are (only) the Prayâja[24] offerings to be made, but not the Anûyâjas;[25] for the latter are, as it were, a blank, and (if performed) cause delay.

[24]See page 18, note 12.

[25]In the common Iṣṭis there are generally three Anuyájas, or oblations of clarified butter, after the Sviṣṭakṛit ceremony is over. The deities are: devam barhis (the divine seat), deva narâśaṁsa, and deva ogni sviṣṭakṛit. See Âśv. Śr. S. 1, 8. The present practice is to leave out the Anuyâjas at the Prâyaṇîya iṣṭi.

प्रयाजवदननुयाजं कर्तव्यम्प्रायणीयमित्याहुर्हीनमिव वा एतदीङ्खितमिव यत्प्रायणीयस्यानुयाजा इति ।

तत्तन्नादृत्यम्प्रयाजवदेवानुयाजवत्कर्तव्यम्प्राणा वै प्रयाजाः प्रजानुयाजा यत्प्रयाजानन्तरियात्प्राणांस्तद्यजमानस्यान्तरियाद्यदनुयाजानन्तरियात्प्रजां तद्यजमानस्यान्तरियात्तस्मात्प्रयाजवदेवानुयाजवत्कर्तव्यम् ।

But this (precept) should not be observed; at the said Iṣṭti both the Prayâja as well as the Anuyâja offerings should be made. For the Prayâjas are the vital airs, and the Anuyâjas are offspring. When he thus foregoes the Prayâjas, he foregoes the vital airs of the sacrificer (deprives him of his life), and when he foregoes the Anuyâjas, he foregoes the offspring of the sacrificer (deprives him of it). Thence Prayâjas as well as Anuyâjas are required (at the Prāyaṇîya iṣṭi).

तत्तन्नादृत्यम्प्रयाजवदेवानुयाजवत्कर्तव्यम्प्राणा वै प्रयाजाः प्रजानुयाजा यत्प्रयाजानन्तरियात्प्राणांस्तद्यजमानस्यान्तरियाद्यदनुयाजानन्तरियात्प्रजां तद्यजमानस्यान्तरियात्तस्मात्प्रयाजवदेवानुयाजवत्कर्तव्यम् ।

पत्नीर्न संयाजयेत्संस्थितयजुर्न जुहुयात्तावतैव यज्ञो ऽसंस्थितः ।

He should not repeat the Samyâja mantras addressed to the ladies[26] (patnîs, of the gods) ; nor should he use the Saṁsthita-Yajus[27] formula. Only inasmuch as this is done (i.e., if the Patnî-saṁyâjya and Saṁsthita-Yajus offerings are omitted), the sacrifice is complete.[28]

[26] These mantras, which are addressed to several deities, chiefly the wives of the gods, are called, Patni-saṁyâjâs. These women are: Rákâ, Siníváli (full moon), and Kuhû and Anumati (new moon). In the Âśv. Śr. S. 1, 10 Anumati is omitted.

[27]The last Yajus like mantra which is recited by the Hotar at the close of the iṣṭi. See Âśv. Śr. S. 1, 11.

[28]The usual concluding ceremonies of the Iṣṭi are to be dispensed with at the Prayaṇiya, in order to connect it with the other parts of the sacrifice.

पत्नीर्न संयाजयेत्संस्थितयजुर्न जुहुयात्तावतैव यज्ञो ऽसंस्थितः ।

प्रायणीयस्य निष्कासं निदध्यात्तमुदयनीयेनाभिनिर्वपेद्यज्ञस्य संतत्यै यज्ञ् अस्याव्यवछेदाय।

He should keep the remainder of the Prâyaṇîyâ-iṣṭ offering and (after the Soma sacrifice is over) mix it together, with the offering required for the Udâyanîya (concluding) iṣṭi, in order to make the sacrifice one continuous uninterrupted whole.

प्रायणीयस्य निष्कासं निदध्यात्तमुदयनीयेनाभिनिर्वपेद्यज्ञस्य संतत्यै यज्ञ् अस्याव्यवछेदाय।

अथो खलु यस्यामेव स्थाल्याम्प्रायणीयं निर्वपेत्तस्यामुदयनीयं निर्वपेत्तावतैव यज्ञः संततो ऽव्यवछिन्नो भवति ।

(There is also another way for connecting both Iṣṭis). In the same vessel, in which he portions out the rice for the Purodāśa of the Prâyaṇîya iṣṭi, he should portion out also the rice for the Purodāśa of the Udâyanîya iṣṭi. Inasmuch as this is done, the sacrifice becomes continuous, uninterrupted.

अथो खलु यस्यामेव स्थाल्याम्प्रायणीयं निर्वपेत्तस्यामुदयनीयं निर्वपेत्तावतैव यज्ञः संततो ऽव्यवछिन्नो भवति ।

अमुष्मिन्वा एतेन लोके राध्नुवन्ति नास्मिन्नित्याहुर्यत्प्रायणीयमिति प्रायणीयमिति निर्वपन्ति प्रायणीयमिति चरन्ति प्रयन्त्येवास्माँ ल्लोकाद्यजमाना इत्यविद्ययैव तदाहुः ।

They say, in doing this the sacrificers succeed in that (the other) world, but not in this one. They use the expression Prâyaṇîyam (on several occasions). For, on the several portions of rice being taken out for the Purodāśa (by the Adhvaryu), the sacrificers say this is Prāyaṇīya (i.e., to go forth, to progress), and on the Purodāśa oblations being thrown (into the fire), they say again, this is Prāyaṇīyam (i.e., to progress). In this way, the sacrificers go forth (Prayanti) from this world. But they say so from ignorance (and this objection is consequently not to be regarded.)

अमुष्मिन्वा एतेन लोके राध्नुवन्ति नास्मिन्नित्याहुर्यत्प्रायणीयमिति प्रायणीयमिति निर्वपन्ति प्रायणीयमिति चरन्ति प्रयन्त्येवास्माँ ल्लोकाद्यजमाना इत्यविद्ययैव तदाहुः ।

व्यतिषजेद्याज्यानुवाक्या याः प्रायणीयस्य पुरोनुवाक्यास्ता उदयनीयस्य याज्याः कुर्याद्या उदयनीयस्य पुरोनुवाक्यास्ताः प्रायणीयस्य याज्याः कुर्यात्तद्व्यतिषजति ।

The Anuvākyā and Yājyā verses of both the Prâyaṇîya and Udâyanîya iṣṭis should interchange in this way, that the Anuvākyā verses of the Prāyaṇîya iṣṭi should be used as the Yājyā verses for the Udâyanîya, and the Yājyā verses of the Prāyaṇîya as Anuvākyās of the Udâyanîya.

व्यतिषजेद्याज्यानुवाक्या याः प्रायणीयस्य पुरोनुवाक्यास्ता उदयनीयस्य याज्याः कुर्याद्या उदयनीयस्य पुरोनुवाक्यास्ताः प्रायणीयस्य याज्याः कुर्यात्तद्व्यतिषजति ।

उभयोर्लोकयोरृद्ध्या उभयोर्लोकयोः प्रतिष्ठित्या उभयोर्लोकयोरृध्नोत्युभयोर्लोकयोः प्रतितिष्ठति प्रतितिष्ठति य एवं वेद ।

The Hotar shifts in this way (the Anuvākyās and Yājyās of both the Iṣṭis) for ensuring success (to the sacrificer) in both worlds, for obtaining a firm footing (for the sacrificer) in both worlds. The sacrificer (thus) succeeds in both worlds, and obtains a firm footing in both worlds. He who has this knowledge, obtains a firm footing (in both worlds).

उभयोर्लोकयोरृद्ध्या उभयोर्लोकयोः प्रतिष्ठित्या उभयोर्लोकयोरृध्नोत्युभयोर्लोकयोः प्रतितिष्ठति प्रतितिष्ठति य एवं वेद ।

आदित्यश्चरुः प्रायणियो भवत्यादित्य उदयनीयो यज्ञस्य धृत्यै यज्ञस्य बर्सनद्ध्यै यज्ञस्याप्रस्रंसाय ।

The Charu oblation which is given to Aditi at the Prâyaṇîya as well as at the Udâyanîya iṣṭi serves for holding the sacrifice (at both its ends) together, to tie the two knots of the sacrifice (at the beginning and at the end), in order to prevent it from slipping down.

आदित्यश्चरुः प्रायणियो भवत्यादित्य उदयनीयो यज्ञस्य धृत्यै यज्ञस्य बर्सनद्ध्यै यज्ञस्याप्रस्रंसाय ।

तद्यथैवाद इति ह स्माह तेजन्या उभयतो ऽन्तयोरप्रस्रंसाय बर्सौ नह्यत्येवमेवैतद्यज्ञस्योभयतो ऽन्तयोरप्रस्रंसाय बर्सौ नह्यति यदादित्यश्चरुः प्रायणीयो भवत्यादित्य उदयनीयः ।

Some one (a theologian) has told : this (tying of the two ends of the sacrifice) is exactly corresponding to that (act of common life to which it alludes) ; as (for instance) one ties two knots at both the ends of a rope (tejaniḥ), in order to prevent (the load which is tied up) from slipping down. In the same way, the priest ties the knots at both ends of the sacrifice (the sacrificial chain) by means of the Charu oblation given to Aditi at the Prâyaṇîya as well as at the Udâyanîya iṣṭi.

तद्यथैवाद इति ह स्माह तेजन्या उभयतो ऽन्तयोरप्रस्रंसाय बर्सौ नह्यत्येवमेवैतद्यज्ञस्योभयतो ऽन्तयोरप्रस्रंसाय बर्सौ नह्यति यदादित्यश्चरुः प्रायणीयो भवत्यादित्य उदयनीयः ।

पथ्ययैवेतः स्वस्त्या प्रयन्ति पथ्यां स्वस्तिमभ्युद्यन्ति ।

Among those (deities required at both the Iṣṭis) they commence with Pathyâ Svasti at the Prâyaṇîya iṣṭi, and conclude (at the Udâyanîya iṣṭi) also with Pathyâ Svasti.

पथ्ययैवेतः स्वस्त्या प्रयन्ति पथ्यां स्वस्तिमभ्युद्यन्ति ।

स्वस्त्येवेतः प्रयन्ति स्वस्त्युद्यन्ति स्वस्त्युद्यन्ति ।

(Thus) the sacrificers start safely from here, and end (their journey there, in the other world), they end safely, safely (their journey there, in the other world).

स्वस्त्येवेतः प्रयन्ति स्वस्त्युद्यन्ति स्वस्त्युद्यन्ति ।