१६

अग्नये मथ्यमानायानुब्रूहीत्याहाध्वर्युः ।

The Adhvaryu (says to the Hotar): repeat mantras for Agni, who is being produced by friction.

अग्नये मथ्यमानायानुब्रूहीत्याहाध्वर्युः ।

अभि त्वा देवा सवितरिति सावित्रीमन्वाह ।

The Hotar repeats a verse addressed to Savitar : abhi tvā deva Savitar (1, 24, 3).

अभि त्वा देवा सवितरिति सावित्रीमन्वाह ।

तदाहुर्यदग्नये मथ्यमानायानु वाचाहाथ कस्मात्सावित्रीमन्वाहेति ।

They ask : why does he repeat a verse addressed to Savitar for the Agni, who is being produced ?

तदाहुर्यदग्नये मथ्यमानायानु वाचाहाथ कस्मात्सावित्रीमन्वाहेति ।

सविता वै प्रसवानामीशे सवितृप्रसूता एवैनं तन्मन्थन्ति तस्मात्सावित्रीमन्वाह ।

(The answer is :) Savitar rules over all productions. Produced[14] (themselves) by Savitar, they (are able) to produce Agni (by friction).Thence a verse addressed to Savitar is required.

[14]Sâyaṇa explains prasūta as “allowed, permitted.” According to his opinion, the meaning of the sentence is, “having been permitted by Savitâ to perform this ceremony, they perform it.” Prasava is then “the permission for performing ceremonies.” But I doubt whether this opinion is correct.

सविता वै प्रसवानामीशे सवितृप्रसूता एवैनं तन्मन्थन्ति तस्मात्सावित्रीमन्वाह ।

मही द्यौः पृथिवी च न इति द्यावापृथिवीयामन्वाह ।

He repeats a verse, addressed to Dyāvā-pṛithivī : mahī dyâuḥ pṛithivīcha na (4, 56, 1.)

मही द्यौः पृथिवी च न इति द्यावापृथिवीयामन्वाह ।

तदाहुर्यदग्नये मथ्यमानायानु वाचाहाथ कस्माद्द्यावापृथिवीयामन्वाहेति ।

They ask : why does he repeat a verse addressed to Dyāvā-pṛithivī for Agni. who is being produced (by friction)?

तदाहुर्यदग्नये मथ्यमानायानु वाचाहाथ कस्माद्द्यावापृथिवीयामन्वाहेति ।

द्यावापृथिवीभ्यां वा एतं जातं देवाः पर्यगृह्णंस्ताभ्यामेवाद्यापि परिगृहीतस्तस्माद्द्यावापृथिवीयामन्वाह ।

They answer : the gods caught him (once), when he was born, between heaven and earth (dyāvā-pṛithivī); since that time he is kept there enclosed (by heaven and earth). Thence the Hotar repeats a verse addressed to Dyāvā-pṛithivī.

द्यावापृथिवीभ्यां वा एतं जातं देवाः पर्यगृह्णंस्ताभ्यामेवाद्यापि परिगृहीतस्तस्माद्द्यावापृथिवीयामन्वाह ।

त्वामग्ने पुष्करादधीति तृचमाग्नेयं गायत्रमन्वाहाग्नौ मथ्यमाने ।

He repeats a triplet of verses addressed to Agni in the Gāyatrī metre : trām Agne puṣkarād adhi (6, 16, 13), when Agni is being produced.

त्वामग्ने पुष्करादधीति तृचमाग्नेयं गायत्रमन्वाहाग्नौ मथ्यमाने ।

स्वयैवैनं तद्देवतया स्वेन छन्दसा समर्धयति ।

Thus he makes him (Agni) prosper by his own deity (the verses are addressed to Agni) and his own metre (Gāyatrī).

स्वयैवैनं तद्देवतया स्वेन छन्दसा समर्धयति ।

अथर्वा निरमन्थतेति रूपसमृद्धम् ।

The words, atharvā niramanthata[15], i.e., the fire-priest produced thee out (of the two wooden sticks by means of friction), are complete in form.

[15]They occur in the first verse of the triplet mentioned.

अथर्वा निरमन्थतेति रूपसमृद्धम् ।

एतद्वै यज्ञस्य समृद्धं यद्रूपसमृद्धं यत्कर्म क्रियमाणमृगभिवदति ।

What is complete in form, (that is) when the verse which is repeated alludes to the ceremony which is being performed, that is successful in the sacrifice.

एतद्वै यज्ञस्य समृद्धं यद्रूपसमृद्धं यत्कर्म क्रियमाणमृगभिवदति ।

स यदि न जायेत यदि चिरं जायेत राक्षोघ्न्यो गायत्र्यो ऽनूच्या अग्ने हंसि न्यत्रिणमित्येता रक्षसामपहत्यै ।

Should Agni not be born (the fire not be produced), or should it take a long time, then the Rākṣognī[16] verses, which are in the Gāyatrī metre are to be repeated : Agne haṁsi nyatrinam (10, 118). These (verses) are intended for destroying the Rākṣasas (the evil-doers).

[16]Verses calculated to kill the Râkṣas who are preventing Agni from being born.

स यदि न जायेत यदि चिरं जायेत राक्षोघ्न्यो गायत्र्यो ऽनूच्या अग्ने हंसि न्यत्रिणमित्येता रक्षसामपहत्यै ।

रक्षांसि वा एनं तर्ह्यालभन्ते यर्हि न जायते यर्हि चिरं जायते ।

For the Rākṣasas have seized him, if he is not, born, or if his birth is delayed.

रक्षांसि वा एनं तर्ह्यालभन्ते यर्हि न जायते यर्हि चिरं जायते ।

स यद्येकस्यामेवानूक्तायां जायेत यदि द्वयोरथो त ब्रुवन्तु जन्तव इति जाताय जातवतीमभिरूपामनुब्रूयात् ।

When Agni is born after the recital of the first or the second (and so on) of these (Rakṣognī verses), then the Hotar has to repeat a verse appropriate to him, who has been born, by containing the term “born,” uta bruvantu jantava (1, 74, 3.)

स यद्येकस्यामेवानूक्तायां जायेत यदि द्वयोरथो त ब्रुवन्तु जन्तव इति जाताय जातवतीमभिरूपामनुब्रूयात् ।

यद्यज्ञे ऽभिरूपं तत्समृद्धम् ।

What is appropriate in the sacrifice, that is successful.

यद्यज्ञे ऽभिरूपं तत्समृद्धम् ।

आ यं हस्ते न खादिनमिति ।

He repeats : ā yaṁ hastena khādinam (6, 16, 40).

आ यं हस्ते न खादिनमिति ।

हस्ताभ्यां ह्येन मन्थन्ति ।

In this verse occurs the term “hasta, hand;” for they rub him (out of two wooden sticks) by means of their hands.

हस्ताभ्यां ह्येन मन्थन्ति ।

शिशुं जातमिति शिशुरिव वा एष प्रथमजातो यदग्निः ।

In it there further occurs : śiśur-jātaḥ, i.e., a child born; for, just as a child, he is first born.

शिशुं जातमिति शिशुरिव वा एष प्रथमजातो यदग्निः ।

न बिभ्रति विशामग्निं स्वध्वरमिति यद्वै देवानां नेति तदेषामोमिति ।

The word na (in na bibhrati of the verse) has with the gods the same meaning as om (yes) with these (men).

न बिभ्रति विशामग्निं स्वध्वरमिति यद्वै देवानां नेति तदेषामोमिति ।

प्र देवं देववीतये भरता वसुवित्तममिति प्रह्रियमाणायाभिरूपा ।

He repeats, pra devam devavītaye (6, 16, 41). This verse is appropriate for Agni when he is being thrown into the Ahavanīya fire (after having come out of the two wooden sticks).

प्र देवं देववीतये भरता वसुवित्तममिति प्रह्रियमाणायाभिरूपा ।

यद्यज्ञे ऽभिरूपं तत्समृद्धम् ।

What is appropriate in the sacrifice, that is successful.

यद्यज्ञे ऽभिरूपं तत्समृद्धम् ।

आस्वे योनौ निषीदत्वित्येष ह वा अस्य स्वो योनिर्यदग्निरग्नेः ।

The half verse, ā sve yonâu niṣīdatu (which are contained in this verse), i. e, he may sit in his own house, means, that Agni (the Ahavanīya fire) is Agni’s (who was just born by friction) proper place.

आस्वे योनौ निषीदत्वित्येष ह वा अस्य स्वो योनिर्यदग्निरग्नेः ।

आ जातं जातवेदसीति जात इतरो जातवेदा इतरः ।

In the verse : jātam jātavedasi (6, 16, 42), the one is jāta (the Agni produced by friction), the other jātavedas (the Ahavanīya fire).

आ जातं जातवेदसीति जात इतरो जातवेदा इतरः ।

प्रियं शिशीतातिथिमित्येष ह वा अस्य प्रियो ऽतिथिर्यदग्निरग्नेः ।

The words, priyam śiśītha atithim mean, Agni (the new born) is the beloved guest of the (other) Agni (the Ahavanīya).

प्रियं शिशीतातिथिमित्येष ह वा अस्य प्रियो ऽतिथिर्यदग्निरग्नेः ।

स्योन आ गृहप्तिमिति शान्त्यामेवैनं तद्दधाति ।

By the words, syona ā gṛihapatim, he, the priest, places him at ease (by putting him into his proper place, the Ahavanīya fire).

स्योन आ गृहप्तिमिति शान्त्यामेवैनं तद्दधाति ।

अग्निनाग्निः समिध्यते कविर्गृहपतिर्युवा हव्यवाद्जुह्वास्य इत्यभिरूपा ।

Agnināgniḥ samidhyate (1, 12, 6) is appropriate (when the new born Agni has been thrown into the Ahavanīya fire).

अग्निनाग्निः समिध्यते कविर्गृहपतिर्युवा हव्यवाद्जुह्वास्य इत्यभिरूपा ।

यद्यज्ञे ऽभिरूपं तत्समृद्धम् ।

What is appropriate in the sacrifice, that is successful.

यद्यज्ञे ऽभिरूपं तत्समृद्धम् ।

त्वं ह्यग्ने अग्निना विप्रो विप्रेण सन्सतेति विप्र इतरो विप्रः सनु इतरः सन्नितरः ।

In the verse : tvam hyagne agninā vipro vipreṇa santsatā (8, 43, 14), the one vipra (wise) means one Agni, and the other vipra, the other Agni; the one san (being, existing) means the one, the other san in (satā) the other Agni.

त्वं ह्यग्ने अग्निना विप्रो विप्रेण सन्सतेति विप्र इतरो विप्रः सनु इतरः सन्नितरः ।

सखा सख्या समिध्यस इत्येष ह वा अस्य स्वः सखा यदग्निरग्नेः ।

The words, sakhā sakhyā samidhyase (at the end of the verse quoted) mean, this Agni is the friend of the (other) Agni.

सखा सख्या समिध्यस इत्येष ह वा अस्य स्वः सखा यदग्निरग्नेः ।

तम्मर्जयन्त सुक्रतुम्पुरोयावानमाजिषु स्वेषु क्षयेषु वाजिनमिति एष ह वा अस्य स्वः क्षयो यदग्निरग्नेः ।

In the verse : tam marjayanta sukratum (8, 73, 8), the words, sveṣu kṣayeṣu, mean, this Agni is the other Agni’s own residence.

तम्मर्जयन्त सुक्रतुम्पुरोयावानमाजिषु स्वेषु क्षयेषु वाजिनमिति एष ह वा अस्य स्वः क्षयो यदग्निरग्नेः ।

यज्ञेन यज्ञमयजन्त देवा इत्युत्तमया परिदधाति ।

With the verse, yajñena yajñam ayajanta (1, 164, 50), he concludes.

यज्ञेन यज्ञमयजन्त देवा इत्युत्तमया परिदधाति ।

यज्ञेन वै तद्देवा यज्ञमयजन्त यदग्निनाग्निमयजन्त ते स्वर्गं लोकमायन् ।

By means of the sacrifice (the ideal omnipresent sacrifice) the gods thus performed (the actual, visible) sacrifice. By having sacrificed Agni through Agni (having thrown the new born Agni into the Ahavanīya fire), the gods went to heaven.

यज्ञेन वै तद्देवा यज्ञमयजन्त यदग्निनाग्निमयजन्त ते स्वर्गं लोकमायन् ।

तानि धर्माणि प्रथमान्यासन्ते ह नाकम्महिमानः सचन्त यत्र पूर्वे साध्याः सन्ति देवा इति ।

(In the remaining part of the verse) “these (producing fire, &c.) were the first rites; the great ones (the sacrificers) reached that heaven in which those gods who formerly performed the same rites reside” (1, 164, 50), the metres are the sādhyā devās, i.e. the gods who (formerly) performed.

तानि धर्माणि प्रथमान्यासन्ते ह नाकम्महिमानः सचन्त यत्र पूर्वे साध्याः सन्ति देवा इति ।

छन्दांसि वै साध्या देवास्ते ऽग्रे ऽग्निनाग्निमयजन्त ते स्वर्गं लोकमायन् ।

They sacrificed Agni at the beginning by means of Agni, and went to heaven.

छन्दांसि वै साध्या देवास्ते ऽग्रे ऽग्निनाग्निमयजन्त ते स्वर्गं लोकमायन् ।

आदित्याश्चैवेहासन्नङ्गिरसश्च ते ऽग्रे ऽग्निनाग्निमयजन्त ते स्वर्गं लोकमायन् ।

There were the Ādityas, and the Angiras. They sacrificed at the beginning Agni by means of Agni and went to heaven.

आदित्याश्चैवेहासन्नङ्गिरसश्च ते ऽग्रे ऽग्निनाग्निमयजन्त ते स्वर्गं लोकमायन् ।

सैषा स्वर्ग्याहुतिर्यदग्न्याहुतिः ।

The offering of the fire (Agni) is that offering which leads to heaven.

सैषा स्वर्ग्याहुतिर्यदग्न्याहुतिः ।

यदि ह व अप्यब्राह्मणोक्तो यदि दुरुक्तोक्तो यजते ऽथ हैषाहुतिर्गछत्येव देवान्न पाप्मना संसृज्यते ।

Even if the performing priest is no proper Brāhman[17] (in the strictest sense), or even pronounced to be an ill-reputed man, this sacrifice nevertheless goes up to the gods, and becomes not polluted by contagion with a wicked man (as in this case the performing priest is).

[17]The term in the original is, abrâhmanokta, i. e., who is declared to be no proper Brâhman. According to Sây. there are in the Smṛitis six kinds of men mentioned who are, strictly speaking, not capable of the Brâhmanship, though they are Brâhmans by birth, viz., the servant of a king, a merchant (seller and buyer); the bahuyâjî, he who performs many sacrifices (for the sake of gain only); the aśrâuta-yâjaka, i.e., he who being properly appointed for the performance of the great (Śrauta) sacrifices, performs only the less important domestic rites (smârta-karmāņi); the grâmayâjî, i.e., he who performs out of covetousness alone sacrifices for all inhabitants of a village or town qualified or disqualified; the brahmabandhu, i. e., he who performs the daily religious duties neither before sunrise nor sunset.

यदि ह व अप्यब्राह्मणोक्तो यदि दुरुक्तोक्तो यजते ऽथ हैषाहुतिर्गछत्येव देवान्न पाप्मना संसृज्यते ।

गछत्यस्याहुतिर्देवान्नास्याहुतिः पाप्मना संसृज्यते य एवं वेद ।

The oblation (of Agni in the Ahavanīya fire) of him who has this knowledge goes up to the gods; and does not become infected by contagion with a wicked man.

गछत्यस्याहुतिर्देवान्नास्याहुतिः पाप्मना संसृज्यते य एवं वेद ।

ता एतास्त्रयोदशान्वाह रूपसमृद्धा ।

The verses he repeats are thirteen in number; they are complete in form.

ता एतास्त्रयोदशान्वाह रूपसमृद्धा ।

एतद्वै यज्ञस्य समृद्धं यद्रूपसमृद्धं यत्कर्म क्रियमाणमृगभिवदति ।

If the form is complete and the verse alludes to the ceremony which is being performed, then the sacrifice is successful.

एतद्वै यज्ञस्य समृद्धं यद्रूपसमृद्धं यत्कर्म क्रियमाणमृगभिवदति ।

तासां त्रिः प्रथमामन्वाह त्रिरुत्तमां ताः सप्तदश सम्पद्यन्ते ।

Of these verses he repeats the first and the last thrice; this makes seventeen.

तासां त्रिः प्रथमामन्वाह त्रिरुत्तमां ताः सप्तदश सम्पद्यन्ते ।

सप्तदशो वै प्रजापतिर्द्वादश मासाः पञ्चर्तवस्तावान्संवत्सरः संवत्सरः प्रजापतिः ।

For Prajāpati is seventeen-fold, comprising such a year as consists of twelve months and five seasons. Prajāpati is the year.

सप्तदशो वै प्रजापतिर्द्वादश मासाः पञ्चर्तवस्तावान्संवत्सरः संवत्सरः प्रजापतिः ।

प्रजापत्यायतनाभिरेवाभी राध्नोति य एवं वेद ।

He who has such a knowledge prospers by these verses which reside in Prajāpati.

प्रजापत्यायतनाभिरेवाभी राध्नोति य एवं वेद ।

त्रिः प्रथमां त्रिरुत्तमामन्वाह यज्ञस्यैव तद्बर्सौ नह्यति स्थेम्ने बलायाविस्रंसाय ।

By repeating thrice the first and last verses he ties both the knots of the sacrifice to fasten and tighten it, and prevent it from slipping down.

त्रिः प्रथमां त्रिरुत्तमामन्वाह यज्ञस्यैव तद्बर्सौ नह्यति स्थेम्ने बलायाविस्रंसाय ।