३३

(The Different Parts of the Ajya Śâstra : Ahâva, Nivid, Sûkta.)

The call, śoṁsâvom[1] (called âhâva) is the Brahma; the address (Nivid)[2] is the Kṣatram (royal power), and the hymn (sûkta) are the subjects (viś).

[1]This formula, which is very frequently used, is only a corruption and contraction of शंसाव ओम्, let us both repeat the Śâstra. To this call by the Hotar the Adhvaryu responds with the words: शोंसावो [[??]] देव ie., we repeat, God! (deva meaning here only priest). This call of the Hotar is called Ahâva, and the response of the Adhvaryu Pratigâra, See Âśval, Sr. S. 5, 9, where the following rules regarding the repetition of the Ahâva, by which the Adhvaryu is informed that the Hotar is about to repeat his recitation, are given: एष [[??]] आहावः प्रातःसवने शस्त्रादिषु पर्यायप्रभृतीनांच सर्वत्रचांतः [[??]] शस्त्रं तेनचोपसंतानः [[??]]; this Ahâva (the call soṁsávom with a loud voice by the Hotar) takes place at the commencement of the Śâstras at the morning libation, and at the beginning of the several parts of the Śâstras (as in those of the Pra-uga Śâstra), and everywhere (at all Śâstras) within the Śâstra of which it forms an integral part. The first syllable शों is always pluta, i.e, spoken with three moras, and also the om (pranav) at the end. In the Prayogas it is thus written in शों ३ सार्वो ३ म्. At the midday libation, the âhâva is preceded by the word अध्वर्यो Adhvaryu (Âśv. Sr. S. 5, 14), which is wanting at the morning libation. At the evening libation, there is another modification of the âhâva, viz., अध्वर्यो शोशेंसवोम्, the syllable śo being repeated twice. This âhâva is regarded as a matter of great importance, and required at the beginning of all Śâstras, be they recited by the Hotar, or the Maitrâvaruṇa or Brâhmaṇachhansi or the Achhâvâka. (See 3. 12.)

[2]The Nivid is an address either to a single deity or to a class of deities, inviting them to enjoy the Soma libation which had been prepared for them. It generally contains the enumeration of the titles and the qualities of the respective deities. Its proper place is only in the midday and evening libations. All the Nivids for these libations are given in full in the Sânkhâyana Sr. S. 8, 16-23. The twelve formulas addressed to Agni which are enumerated in 2, 34, are properly, speaking, no Nivid, but only a Puroruk, i.e, a mere preliminary address. They are actually called so in 2, 40. We find the word also in the Zend Avesta in the verbal form: nivaêdayêmi i.e, I address my prayer to such and such beings (which are then mentioned).

ब्रह्म वा आहावः क्षत्त्रं निविद्विट्सूक्तम् ।

आह्वयते ऽथ निविदं दधाति ब्रह्मण्येव तत्क्षत्त्रमनुनियुनक्ति ।

By repeating (first) the call śoṁsâvom (representing the Brahma), and then setting forth the titles (representing the royal power), the Hotar joins subsequently the Kṣatram to the Brahma.

आह्वयते ऽथ निविदं दधाति ब्रह्मण्येव तत्क्षत्त्रमनुनियुनक्ति ।

निविदं शस्त्वा सूक्तं शंसति क्षत्त्रं वै निविद्विट्सूक्तं क्षत्त्र एव तद्विशमनुनियुनक्ति ।

By repeating the Nivid before he recites the hymn, he joins subsequently the subjects to the Kṣatram, the Kṣatram being the Nivid, and the hymn the subjects.

निविदं शस्त्वा सूक्तं शंसति क्षत्त्रं वै निविद्विट्सूक्तं क्षत्त्र एव तद्विशमनुनियुनक्ति ।

यं कामयेत क्षत्त्रेणैनं व्यर्धयानीति मध्य एतस्यै निविदः सूक्तं शंसेत्क्षत्त्रं वै निविद्विट्सूक्तं क्षत्त्रेणैवैनं तद्व्यर्धयति ।

Should the Hotar wish to deprive the sacrificer of his Kṣatram, he has only to put in the midst of the Nivid the hymn. By doing so, he deprives him of his Kṣatram.

यं कामयेत क्षत्त्रेणैनं व्यर्धयानीति मध्य एतस्यै निविदः सूक्तं शंसेत्क्षत्त्रं वै निविद्विट्सूक्तं क्षत्त्रेणैवैनं तद्व्यर्धयति ।

यं कामयेत विशैनं व्यर्धयानीति मध्य एतस्य सूक्तस्य निविदं शंसेत्क्षत्त्रं वै निविद्विट्सूक्तं विशैवैनं तद्व्यर्धयति ।

Should the Hotar wish to deprive the sacrificer of his subjects (his income, &c.) he has only to put in the midst of the hymn the Nivid. By doing so, he deprives the sacrificer of his subjects.

यं कामयेत विशैनं व्यर्धयानीति मध्य एतस्य सूक्तस्य निविदं शंसेत्क्षत्त्रं वै निविद्विट्सूक्तं विशैवैनं तद्व्यर्धयति ।

यमु कामयेत सर्वमेवास्य यथापूर्वमृजुकॢप्तं स्यादित्याह्वयेताथ निविदं दध्यादथ सूक्तं शंसेत्सो सर्वस्य कॢप्तिः ।

But should he wish to perform the sacrifice in such a way as to keep the sacrificer in the proper possession of all he had (Brahma, Kṣatra, or Viś)[3], then he must first repeat the âhāvâ (śoṁsâvom,) then the nivid, and (lastly) the sûkta (hymn). This is the proper performance for all (the three castes).

[3]That is to say, if he does not wish to deprive one of the royal caste of his nobility, or a Vaiśya of his caste.

यमु कामयेत सर्वमेवास्य यथापूर्वमृजुकॢप्तं स्यादित्याह्वयेताथ निविदं दध्यादथ सूक्तं शंसेत्सो सर्वस्य कॢप्तिः ।

प्रजापतिर्वा इदमेक एवाग्र आस सो ऽकामयत प्रजायेय भूयान्स्यामिति स तपो ऽतप्यत स वाचमयच्छत् ।

Prajâpati was in the beginning only one (not distinguished from the world). He felt a desire of creating (beings) and (thus) multiplying himself. (Therefore) he underwent austerities, and remained silent.

प्रजापतिर्वा इदमेक एवाग्र आस सो ऽकामयत प्रजायेय भूयान्स्यामिति स तपो ऽतप्यत स वाचमयच्छत् ।

स संवत्सरस्य परस्ताद्व्याहरद्द्वादशकृत्वो द्वादशपदा वा एषा निविदेतां वाव तां निविदं व्याहरत्तां सर्वाणि भूतान्यन्वसृज्यन्त ।

After a year had elapsed, he uttered twelve times (words) which constitute the Nivid of twelve sentences. After this Nivid had been pronounced, all creatures were produced.

स संवत्सरस्य परस्ताद्व्याहरद्द्वादशकृत्वो द्वादशपदा वा एषा निविदेतां वाव तां निविदं व्याहरत्तां सर्वाणि भूतान्यन्वसृज्यन्त ।

तदेतदृषिः पश्यन्नभ्यनूवाच स पूर्वया निविदा कव्यता ऽऽयोरिमाः प्रजा अजनयन्मनूनामिति ।

(That the world had been created by means of the Nivid) this saw (also) a Riṣi (Kutsa by name) when repeating the following verse in which there is an allusion to it : sa pûrvayâ nividâ (1, 96, 2) i.e., “he (Agni) created through the first Nivid, through the praise of life in songs, all the creatures of the Manus (regents of large periods of time); through his lustre shining everywhere (he made) the heavens and water; the gods (priests) kept Agni (back on earth), the giver of treasures.”

तदेतदृषिः पश्यन्नभ्यनूवाच स पूर्वया निविदा कव्यता ऽऽयोरिमाः प्रजा अजनयन्मनूनामिति ।

तद्यदेतां पुरस्तात्सूक्तस्य निविदं दधाति प्रजात्यै ।

This is the reason that the Hotar gets offspring, when he puts the Nivid before the hymn (sûkta).

तद्यदेतां पुरस्तात्सूक्तस्य निविदं दधाति प्रजात्यै ।

प्रजायते प्रजया पशुभिर्य एवं वेद ।

He who has such a knowledge, is blessed with children and cattle.

प्रजायते प्रजया पशुभिर्य एवं वेद ।