३०

अग्नीषोमाभ्याम्प्रणीयमानाभ्यामनुब्रूहीत्याहाध्वर्युः ।

(The Bringing of Agni and Soma[16] to the Place of the Uttarâ Vedi.*)

When Agni and Soma are brought, the Adhvaryu calls upon (the Hotar) to repeat appropriate mantras.

[16]In order to make the removal of Agni-Soma and the Havirdhânas clear it is to be remarked, that first Agni alone is carried to the Uttarâ Vedi. This ceremony is called Agni-praṇayanam. Then the two carts, called Havirdhânas, filled with ghee, Soma; and after oblations, are drawn by the priests to the place on the right side of the Uttarâ Vedi. This is the Havirdhâna pravartaṇam. Then the priests go a third time back to the Prâchîna-vaṁśa, and bring Agni (fire), and Soma again. Both, after having been removed from the Prâchîna-vaṁśa, are put down at the gate, facing their former place. The fire is to be put in the Agnîdhrîya hearth, in the place of the Uttarâ Vedi (on the left side), and the Soma in the place called Sadas, near the Agnîdhrîya hearth. This ceremony is called: Agniṣoma-praṇayanam.

अग्नीषोमाभ्याम्प्रणीयमानाभ्यामनुब्रूहीत्याहाध्वर्युः ।

सावीर्हि देव प्रथमाय पित्र इति सावित्रीमन्वाह ।

He (first) repeats a verse addressed to Savitar sâvîr hi deva prathamâya (Âśv. Śr. S. 4, 10. Atharv. 7, 14, 3.)

सावीर्हि देव प्रथमाय पित्र इति सावित्रीमन्वाह ।

तदाहुर्यदग्नीषोमाभ्याम्प्रणीयमानाभ्यामनु वाचाहाथ कस्मात्सावित्रीमन्वाहेति ।

They ask : why does he repeat a verse addressed to Savitar, when Agni and Soma are brought?

तदाहुर्यदग्नीषोमाभ्याम्प्रणीयमानाभ्यामनु वाचाहाथ कस्मात्सावित्रीमन्वाहेति ।

सविता वै प्रसवानामीशे सवितृप्रसूता एवैनौ तत्प्रणयन्ति ।

(The answer is :) Savitar rules over generation. Under the recital of this verse, they (the priests) carry both (Agni and Soma) as being produced by Savitar.

सविता वै प्रसवानामीशे सवितृप्रसूता एवैनौ तत्प्रणयन्ति ।

तस्मात्सावित्रीमन्वाह ।

Therefore he repeats a verse addressed to Savitar.

तस्मात्सावित्रीमन्वाह ।

प्रैतु ब्रह्मणस्पतिरिति ब्राह्मणस्पत्यामन्वाह ।

He repeats a verse addressed to Brahmaṇaspati : praitu Brahmaṇaspatiḥ (1, 40, 3).

प्रैतु ब्रह्मणस्पतिरिति ब्राह्मणस्पत्यामन्वाह ।

तदाहुर्यदग्नीषोमाभ्याम्प्रणीयमानाभ्यामनु वाचाहाथ कस्माद्ब्राह्मणस्पत्यामन्वाहेति ।

They ask : why does he repeat a verse addressed to Brahmaṇaspati when Agni and Soma are brought ?

तदाहुर्यदग्नीषोमाभ्याम्प्रणीयमानाभ्यामनु वाचाहाथ कस्माद्ब्राह्मणस्पत्यामन्वाहेति ।

ब्रह्म वै बृहस्पतिर्ब्रह्मैवाभ्यामेतत्पुरोगवमकः ।

(The answer is) : Bṛihaspati (the same as Brahmaṇaspati) is Brahma. By repeating this verse, he makes Brahma the leader (purogava) of both (Agni and Soma),

ब्रह्म वै बृहस्पतिर्ब्रह्मैवाभ्यामेतत्पुरोगवमकः ।

न वै ब्रह्मण्वद्रि ष्यति ।

and the sacrificer, being provided with the Brahma, does not suffer any injury.

न वै ब्रह्मण्वद्रि ष्यति ।

प्र देव्येतु सूनृतेति ससूनृतमेव तद्यज्ञं करोति ।

By repeating the second half verse (of praitu Brhmaṇaspatiḥ) pra devî etu sunritâ, he provides the sacrifice with a good omen.

प्र देव्येतु सूनृतेति ससूनृतमेव तद्यज्ञं करोति ।

तस्माद्ब्राह्मणस्पत्यामन्वाह ।

Thence he repeats a verse addressed to Brahmaṇaspati.

तस्माद्ब्राह्मणस्पत्यामन्वाह ।

होता देवो अमर्त्य इति तृचमाग्नेयं गायत्रमन्वाह ।

He repeats a triplet in the Gâyatrî metre, which is addressed to Agni : hotâ devo amartya (3, 27, 7).

होता देवो अमर्त्य इति तृचमाग्नेयं गायत्रमन्वाह ।

सोमे राजनि प्रणियमाने सोमं वै राजानम्प्रणीयमानमन्तरेणैव सदोहविर्धानान्यसुरा रक्षांस्यजिघांसन् ।

When the King Soma had been carried once (to the place of the Uttarâ Vedi), then the Asuras and demons sought to kill the king between the place called Sadas and the two Havirdhânas.

सोमे राजनि प्रणियमाने सोमं वै राजानम्प्रणीयमानमन्तरेणैव सदोहविर्धानान्यसुरा रक्षांस्यजिघांसन् ।

तमग्निर्माययात्यनयत्पुरस्तादेति माययेति मायया हि स तमत्यनयत् ।

Agni saved him by assuming an illusory form (mâyâ), as is said in the words of the mantra (just quoted) : purastâd eti mâyayâ, i.e., he walks before him by assuming an illusory form. In this way Agni saved Soma.

तमग्निर्माययात्यनयत्पुरस्तादेति माययेति मायया हि स तमत्यनयत् ।

तस्माद्वस्याग्निम्पुरस्ताद्धरन्ति ।

Therefore they hold before him (Soma) fire.

तस्माद्वस्याग्निम्पुरस्ताद्धरन्ति ।

उप त्वाग्ने दिवेदिव उप प्रियम्पनिप्नतमिति तिस्रश्चैकां चान्वाह ।

He repeats the triplet, upa tvâ agne dive (1, 1, 7, 9 11), and the single verse, upa priyam (9, 67, 29).

उप त्वाग्ने दिवेदिव उप प्रियम्पनिप्नतमिति तिस्रश्चैकां चान्वाह ।

ईश्वरौ ह वा एतौ संयन्तौ यजमानं हिंसितोर्यश्चासौ पूर्व उद्धृतो भवति यमु चैनमपरम्प्रणयन्ति ।

For these two Agnis[17], that one which has been taken first, and the other which was brought afterwards[18], have the power of injuring the sacrificer, when they are fighting (with one another as to whom the oblation belongs).

[17]This first Agni is that one, which was brought to the Uttarâ Vedi, and put in the Nâbhi of it; the other is that one, which was afterwards taken to the Agnîdhrîya hearth.

[18]This refers to the burnt-offering (homa) which is to be thrown into the Agnîdhrîya hearth.

ईश्वरौ ह वा एतौ संयन्तौ यजमानं हिंसितोर्यश्चासौ पूर्व उद्धृतो भवति यमु चैनमपरम्प्रणयन्ति ।

तद्यत्तिस्रश्चैकां चान्वाह संजानानावेवैनौ तत्संगमयति प्रतिष्ठायामेवैनौ तत्प्रतिष्ठापयत्यात्मनश्च यजमानस्य चहिंसाया ।

By repeating these three verses, and the single one (in addition to them), he thus reconciles them in a friendly way, and puts them (back) in their proper places, without any injury being done either to himself or the sacrificer.

तद्यत्तिस्रश्चैकां चान्वाह संजानानावेवैनौ तत्संगमयति प्रतिष्ठायामेवैनौ तत्प्रतिष्ठापयत्यात्मनश्च यजमानस्य चहिंसाया ।

अग्ने जुषस्व प्रति हर्य तद्वच इत्याहुत्यां हूयमानायामन्वाहाग्नय एव तज्जुष्टिमाहुतिं गमयति ।

When the oblation is given to the fire, he repeats : agne juṣasva prati harya (1, 141, 7). By repeating this verse, he gives (this) oblation to Agni as a “favour” (on account of the term “juṣasva,” take it favourably! contained in it).

अग्ने जुषस्व प्रति हर्य तद्वच इत्याहुत्यां हूयमानायामन्वाहाग्नय एव तज्जुष्टिमाहुतिं गमयति ।

सोमो जिगाति गातुविदिति तृचं सौम्यं गायत्रमन्वाह सोमे राजनि प्रणीयमाने स्वयैवैनं तद्देवतया स्वेन छन्दसा समर्धयति ।

When the King Soma is carried (to the Sadas) the Hotar repeats the triplet of verses, commencing with : somo jigâti gâtuvid (3, 62, 13-15), which is in the Gâyatrî metre, and addressed to Soma. By repeating it, he thus makes prosper Soma by means of his own deity (the verses being addressed to Soma) and his own metre (Gâyatrî).

सोमो जिगाति गातुविदिति तृचं सौम्यं गायत्रमन्वाह सोमे राजनि प्रणीयमाने स्वयैवैनं तद्देवतया स्वेन छन्दसा समर्धयति ।

सोमः सधस्थमासददित्यासत्स्यन्हि स तर्हि भवति ।

The words (in the last verse of this triplet)- Somaḥ sadastham âsadat, “Soma sat on the seat,” which express that Soma (at the time of the triplet in question being repeated) is just about taking his seat (in the Sadas),

सोमः सधस्थमासददित्यासत्स्यन्हि स तर्हि भवति ।

तदतिक्रम्यैवानुब्रूयात्पृष्ठत इवाग्नीध्रं कृत्वा ।

are to be repeated by the Hotar, after having gone beyond the place of the Agnîdhrîya hearth, when turning his back to it.

तदतिक्रम्यैवानुब्रूयात्पृष्ठत इवाग्नीध्रं कृत्वा ।

तमस्य राजा वरुणस्तमश्विनेति वैष्णवीमन्वाह ।

He repeats a verse addressed to Viṣṇu: tam asya râjâ varuṇas (1, 156, 4), i.e., “the King Varuṇa and the Aśvins follow the wisdom

तमस्य राजा वरुणस्तमश्विनेति वैष्णवीमन्वाह ।

क्रतुं सचन्त मारुतस्य वेधसः दाधार दक्षमुत्तममहर्विदं व्रजं च विष्णुः सखिवाँ अपोर्णुत इति ।

“of the leader of the Maruts (Viṣṇu); Viṣṇu is possessed of the highest power, by means of which he, surrounded by his friends, uncovers the stable of darkness (night) to make broad daylight.”

क्रतुं सचन्त मारुतस्य वेधसः दाधार दक्षमुत्तममहर्विदं व्रजं च विष्णुः सखिवाँ अपोर्णुत इति ।

विष्णुर्वै देवानां द्वारपः स एवास्मा एतद्द्वारं विवृणोति ।

Viṣṇu is the door-keeper of the gods. Thence he opens the door for him (for Soma’s admission), when this verse is being repeated.

विष्णुर्वै देवानां द्वारपः स एवास्मा एतद्द्वारं विवृणोति ।

अन्तश्च प्रागा अदितिर्भवासीति प्रपाद्यमाने ऽन्वाह ।

He repeats : antáścha prâgâ aditir (8, 48, 2), when Soma is about to be put in the Sadas.

अन्तश्च प्रागा अदितिर्भवासीति प्रपाद्यमाने ऽन्वाह ।

श्येनो न योनिं सदनं धिया कृतमित्यासन्ने हिरण्ययमासदं देव एषतीति ।

When Soma has taken his seat, the Hotar repeats : śyeno na yonim sadanam (9, 71, 6), i.e., “the god (Soma) takes his golden seat just as the eagle is occupying for his residence a nest wisely constructed; the hymns fly to him, when comfortably seated on the grass spread; like a sacrificial horse he runs to the gods.”

श्येनो न योनिं सदनं धिया कृतमित्यासन्ने हिरण्ययमासदं देव एषतीति ।

हिरण्मयमिव ह वा एष एतद्देवेभ्यश्छदयति यत्कृष्णाजिनं तस्मादेतामन्वाह ।

By “golden seat” the black goat skin (on which Soma is put) is to be understood, which covers that which belongs to the gods (their food). Thence he repeats this mantra.

हिरण्मयमिव ह वा एष एतद्देवेभ्यश्छदयति यत्कृष्णाजिनं तस्मादेतामन्वाह ।

अस्तभ्नाद्द्यामसुरो विश्ववेदा इति वारुण्या परिदधाति ।

He concludes with a verse addressed to Varuṇa : astabhnât dyâm asuro (8, 42, 1), i.e., “the living god (Asura) established heaven, he the all-possessing created the plain of the earth; as their supreme ruler, he enforces upon all beings those (well-known) laws of Varuṇa (laws of nature, birth and death &c.).”

अस्तभ्नाद्द्यामसुरो विश्ववेदा इति वारुण्या परिदधाति ।

वरुणदेवत्यो वा एष तावद्यावदुपनद्धो यावत्परिश्रितानि प्रपद्यते ।

For Soma is in the power of Varuṇa, as long as he remains tied up (in a cloth), and whilst moving in a place shut up (by hanging kuśa grass over it).

वरुणदेवत्यो वा एष तावद्यावदुपनद्धो यावत्परिश्रितानि प्रपद्यते ।

स्वयैवैनं तद्देवतया स्वेन छन्दसा समर्द्बयति ।

By repeating at that (time) this verse, the Hotar makes him (Soma) prosper through his own deity, and his own metre (Triṣṭubh).

स्वयैवैनं तद्देवतया स्वेन छन्दसा समर्द्बयति ।

तं यद्युप वा धावेयुरभयं वेछेरन्नेवा वन्दस्व वरुणम्बृहन्तमित्येतया परिदध्यात् ।

If some persons should take their refuge with the sacrificer, or should wish for protection from him, the Hotar must conclude with : evâ vandasva varuṇam (8, 42, 2).

तं यद्युप वा धावेयुरभयं वेछेरन्नेवा वन्दस्व वरुणम्बृहन्तमित्येतया परिदध्यात् ।

यावद्भ्यो हाभयमिछति यावद्भ्यो हाभयं ध्यायति तावद्भ्यो हाभयम्भवति यत्रैवं विद्वानेतया परिदधाति ।

He who, having such a knowledge, concludes with this verse, secures safety for as many persons as he wishes and contemplates.

यावद्भ्यो हाभयमिछति यावद्भ्यो हाभयं ध्यायति तावद्भ्यो हाभयम्भवति यत्रैवं विद्वानेतया परिदधाति ।

तस्मादेवं विद्वानेतयैव परिदध्यात् ।

Thence he who knows it, should conclude with this verse.

तस्मादेवं विद्वानेतयैव परिदध्यात् ।

ता एताः सप्तदशान्वाह रूपसमृद्धा ।

All the seventeen verses which he has repeated on this occasion are complete in their form.

ता एताः सप्तदशान्वाह रूपसमृद्धा ।

एतद्वै यज्ञस्य समृद्धं यद्रूपसमृद्धं यत्कर्म क्रियमाणमृगभिवदति ।

What is complete in form, that is to say, when the mantra which is repeated alludes to the ceremony which is being performed, that is successful in the sacrifice.

एतद्वै यज्ञस्य समृद्धं यद्रूपसमृद्धं यत्कर्म क्रियमाणमृगभिवदति ।

तासां त्रिः प्रथमामन्वाह त्रिरुत्तमां ता एकविंशतिः सम्पद्यन्ते ।

Of these (17 verses) he repeats thrice the first and last; that makes twenty-one.

तासां त्रिः प्रथमामन्वाह त्रिरुत्तमां ता एकविंशतिः सम्पद्यन्ते ।

एकविंसो वै प्रजापतिर्द्वादश मासाः पञ्चर्तवस्त्रय इमे लोका असावादित्य एकविंश ।

Prajâpati is twenty-one fold; for he consists of twelve months, five seasons, and these three worlds with that Âditya (sun) as the twenty-first.

एकविंसो वै प्रजापतिर्द्वादश मासाः पञ्चर्तवस्त्रय इमे लोका असावादित्य एकविंश ।

उत्तमा प्रतिष्ठा तद्दैवं क्षत्रं सा श्रीस्तदाधिपत्यं तद्ब्रध्नस्य विष्टपं तत्प्रजापतेरायतनं तत्स्वाराज्यमृध्नोति ।

For he is the highest place (on the sky, occupied by Âditya), he is the field of the gods, he is fortune, he is sovereignty; he is the heaven of the bright one (sun), he is the residence of Prajâpati; he is independent rule.

उत्तमा प्रतिष्ठा तद्दैवं क्षत्रं सा श्रीस्तदाधिपत्यं तद्ब्रध्नस्य विष्टपं तत्प्रजापतेरायतनं तत्स्वाराज्यमृध्नोति ।

एतमेवैताभिरेकविंशत्यैकविंशत्या ।

He (the Hotar) makes the sacrificer prosperous through these twenty-one verses.

एतमेवैताभिरेकविंशत्यैकविंशत्या ।