विश्वास-प्रस्तुतिः
देववर्म वा एतद्यत्प्रयाजाश्चानुयाजाश्च ।
Haug
(Neither Prayājas nor Anuyājas are to be used at the Upasad Iṣṭi).
The Prayājas as well as the Anuyājas are the armour of the gods.
मूलम्
देववर्म वा एतद्यत्प्रयाजाश्चानुयाजाश्च ।
विश्वास-प्रस्तुतिः
अप्रयाजमननुयाजम्भवतीष्वै संशित्या अप्रतिशराय ।
Haug
(The Upasad iṣṭi) is to be performed without both, in order to sharpen the arrow for preventing it from recoiling.
मूलम्
अप्रयाजमननुयाजम्भवतीष्वै संशित्या अप्रतिशराय ।
विश्वास-प्रस्तुतिः
सकृदतिक्रम्याश्रावयति यज्ञस्याभिक्रान्त्या अनपक्रमाय ।
Haug
The Hotar repeats the mantras (at this occasion) only after having overstepped (the boundary between the Vedi and Ahavanīya fire on all sides[30]), in order to supervene the sacrifice, and prevent it from going.
Haug - Notes
[30]In most ceremonies he oversteps this boundary only towards the south. But at the Upasad ceremony it is done on all sides.मूलम्
सकृदतिक्रम्याश्रावयति यज्ञस्याभिक्रान्त्या अनपक्रमाय ।
विश्वास-प्रस्तुतिः
तदाहुः क्रूरमिव वा एतत्सोमस्य राज्ञो ऽन्ते चरन्ति यदस्य घृतेनान्ते चरन्ति ।
Haug
They (the divines) say : it is, as it were, a cruel act, when they perform ceremony of (touching) the melted butter (the Tânûnapatram) near the king Soma.[31]
Haug - Notes
[31]The vessel, containing the Ajya which is to be touched by all the priests and the sacrificer, in order to bind them together by a solemn oath, is placed over the Soma plant which is lying on the Vedi. To put anything on the king Soma, is regarded as a cruel treatment which is to be atoned for. Soma is to be pacified by sprinkling with water, which ceremony is called âpyâyanam-Soma prayoga.
मूलम्
तदाहुः क्रूरमिव वा एतत्सोमस्य राज्ञो ऽन्ते चरन्ति यदस्य घृतेनान्ते चरन्ति ।
विश्वास-प्रस्तुतिः
घृतेन हि वज्रेणेन्द्रो वृत्रमहंस्तद्यदंशुरंशुष्टे देव सोमाप्यायतामिन्द्रायैकधनविद आ तुभ्यमिन्द्रः प्यायतामा त्वमिन्द्राय प्यायस्वाप्याययास्मान्सखीन्सन्या मेधया स्वस्ति ते देव सोम सुत्यामुदृचमशीयेति राजानमाप्याययन्ति ।
Haug
The reason is, that Indra, using melted butter as his thunderbolt, killed Vṛitra. In order to compensate the king Soma for any injury he might have received from the performance of the Tânûnaptram ceremony in his presence) they sprinkle the king (Soma) with water (whilst the following mantra is repeated) : aṁsur aṁsuṣṭe deva Soma (Taitt. 1, 2, 11, 2).
मूलम्
घृतेन हि वज्रेणेन्द्रो वृत्रमहंस्तद्यदंशुरंशुष्टे देव सोमाप्यायतामिन्द्रायैकधनविद आ तुभ्यमिन्द्रः प्यायतामा त्वमिन्द्राय प्यायस्वाप्याययास्मान्सखीन्सन्या मेधया स्वस्ति ते देव सोम सुत्यामुदृचमशीयेति राजानमाप्याययन्ति ।
विश्वास-प्रस्तुतिः
यदेवास्य तत्क्रूरमिवान्ते चरन्ति तदेवास्यैतेनाप्यययन्त्यथो एनं वर्धयन्त्येव ।
Haug
When they perform this ceremony near him (Soma), which is, as it were, a cruel treatment of him, then they (subsequently) make him (Soma) by this (sprinkling of water) fat (when lying) on her (the Vedi), and make him grow.
मूलम्
यदेवास्य तत्क्रूरमिवान्ते चरन्ति तदेवास्यैतेनाप्यययन्त्यथो एनं वर्धयन्त्येव ।
विश्वास-प्रस्तुतिः
द्यावापृथिव्योर्वा एष गर्भो यत्सोमो राजा ।
Haug
The king Soma is the fruit of heaven and earth.
मूलम्
द्यावापृथिव्योर्वा एष गर्भो यत्सोमो राजा ।
विश्वास-प्रस्तुतिः
तददेष्टा राय एष्टा वामानि प्रेषे भगाय ऋतमृतवादिभ्यो नमो दिवे नमः पृथिव्या इति प्रस्तरे निह्नवते ।
Haug
When repeating the words : eṣṭa rāyaḥ,[32] &c., they (the Hotṛi priests) throw the two bundles of kuśa grass (held in their hands, in the southern corner of the Vedi), and put their right hands ever their left ones[33] (to cover the kuśa grass).
Haug - Notes
[32]These words follow the mantra mentioned above: aṁśur amśuṣṭe, &c. (Taitt. Saṁh. 1, 2, 11, 1; but the text differs a little from that in our Brâhmaṇam).
[33]The term used is: prastarenihnavate, literally, he conceals the two bundles of kuśa grass. The concealment is done in the manner expressed in the translation, as I myself have witnessed it.
मूलम्
तददेष्टा राय एष्टा वामानि प्रेषे भगाय ऋतमृतवादिभ्यो नमो दिवे नमः पृथिव्या इति प्रस्तरे निह्नवते ।
विश्वास-प्रस्तुतिः
द्यावापृथिवीभ्यामेव तन्नमस्कुर्वन्त्यथो एने वर्धयन्त्येव वर्धयन्त्येव ।
Haug
By making a bow to “heaven and earth” (which are represented by those two bundles of kuśa grass) they make them both grow.
मूलम्
द्यावापृथिवीभ्यामेव तन्नमस्कुर्वन्त्यथो एने वर्धयन्त्येव वर्धयन्त्येव ।