विश्वास-प्रस्तुतिः
अस्ना रक्षः संसृजतादित्याह ।
Haug
Present the evil spirits with the blood !
मूलम्
अस्ना रक्षः संसृजतादित्याह ।
विश्वास-प्रस्तुतिः
तुषैर्वै फलीकरणैर्देवा हविर्यज्ञेभ्यो रक्षांसि निरभजन्नस्ना महायज्ञात् ।
Haug
For the gods having deprived (once) the evil spirits of their share in the Haviryajñas (such as the Full and New-moon offerings) apportioned to them the husks and smallest grains,[28] and after having them turned out of the great sacrifice (such as the Soma and animal sacrifices), presented to them the blood.
Haug - Notes
[28]The priest having taken these parts, addresses them as follows: “Thou art the share of the evil spirits!” By these words he throws them below the black goat-skin (always required at the sacrifices.) So do the Apastambas. - Sây.
मूलम्
तुषैर्वै फलीकरणैर्देवा हविर्यज्ञेभ्यो रक्षांसि निरभजन्नस्ना महायज्ञात् ।
विश्वास-प्रस्तुतिः
स यदस्ना रक्षः संसृजतादित्याह रक्षांस्येव तत्स्वेन भागधेयेन यज्ञान्निरवदयते ।
Haug
Thence the Hotar pronounces the words : present the evil spirits with the blood! By giving them this share he deprives the evil spirits of any other share in the sacrifice.[29]
Haug - Notes
[29]According to the Âpastamba Sûtras, the priest takes the thick ends of the sacrificial grass in his left hand, besmears them with blood, and by the recital of the words, rakṣasam bhâgo sî, i.e., “thou art the share of the evil spirits,” he shakes it up and down, and pours it out from the middle of the bunch. See also the Hiraṇyakeśi Srâuta Sûtras, 4, 12.
मूलम्
स यदस्ना रक्षः संसृजतादित्याह रक्षांस्येव तत्स्वेन भागधेयेन यज्ञान्निरवदयते ।
विश्वास-प्रस्तुतिः
स यदस्ना रक्षः संसृजतादित्याह रक्षांस्येव तत्स्वेन भागधेयेन यज्ञान्निरवदयते ।
Haug
They say : one should not address the evil spirits at the sacrifice, any evil spirits, whichever they might be (Rākṣas, Asuras, &c.); for the sacrifice is to be without the evil spirits (not to be disturbed by them).
मूलम्
तदाहुर्न यज्ञे रक्षसां कीर्तयेत्कानि रक्षांस्यृतेरक्षा वै यज्ञ इति ।
विश्वास-प्रस्तुतिः
तदु वा आहुः कीर्तयेदेव यो वै भागिनम्भागान्नुदते चयते वैनं स यदि वैनं न चयते ऽथ पुत्रमथ पौत्रं चयते त्वेवैनमिति ।
Haug
But others say : one should address them; for he who deprives any one, entitled to a share, of this share, will be punished (by him whom he deprives); and if he himself does not suffer the penalty, then his son, and if his son be spared, then his grandson, will suffer it, and thus he resents at him (the son or grandson) what he wanted to resent at you.
मूलम्
तदु वा आहुः कीर्तयेदेव यो वै भागिनम्भागान्नुदते चयते वैनं स यदि वैनं न चयते ऽथ पुत्रमथ पौत्रं चयते त्वेवैनमिति ।
विश्वास-प्रस्तुतिः
स यदि कीर्तयेदुपांशु कीर्तयेत्तिर इव वा एतद्वाचो यदुपांशु तिर इवैतद्यद्र क्षांसि ।
Haug
However, if the Hotar addresses them, he should do so with a low voice. For both, the low voice and the evil spirits, are, as it were, hidden.
मूलम्
स यदि कीर्तयेदुपांशु कीर्तयेत्तिर इव वा एतद्वाचो यदुपांशु तिर इवैतद्यद्र क्षांसि ।
विश्वास-प्रस्तुतिः
अथ यदुच्चैः कीर्तयेदीश्वरो हास्य वाचो रक्षोभाषो जनितोर्यो ऽयं राक्षसीं वाचं वदति स यां वै दृप्तो वदति यामुन्मत्तः सा वै राक्षसी वाङ् ।
Haug
If he addresses them with a loud voice, then such a one speaks in the voice of the evil spirits, and is capable of producing Rākṣas-sounds (a horrible, terrific voice). The voice in which the haughty man and the drunkard speak, is that of the evil spirits (Rākṣas).
मूलम्
अथ यदुच्चैः कीर्तयेदीश्वरो हास्य वाचो रक्षोभाषो जनितोर्यो ऽयं राक्षसीं वाचं वदति स यां वै दृप्तो वदति यामुन्मत्तः सा वै राक्षसी वाङ् ।
विश्वास-प्रस्तुतिः
नात्मना दृप्यति नास्य प्रजायां दृप्त आजायते य एवं वेद ।
Haug
He who has such a knowledge will neither himself become haughty, nor will such a man be among his offspring.
मूलम्
नात्मना दृप्यति नास्य प्रजायां दृप्त आजायते य एवं वेद ।
विश्वास-प्रस्तुतिः
वनिष्ठुमस्य मा राविष्टोरूकम्मन्यमाना नेद्वस्तोके तनये रविता रवच्छमितार इति ।
Haug
Do not cut[30] the entrails which resemble an owl (when taking out the omentum), nor should among your children, O slaughterers ! or among their offspring, any one be found who might cut them.
Haug - Notes
[30]Râviṣṭha is here to be traced to the root ru=lu, to cut, r being put instead of l, just as we have here urûka instead of ulūka, an owl. Sâyaṇa explains: lavanam kuruta. Ravitâ, a cutter, and ravat conjunct., are traced by Sây. to the root ru, to roar; but there is no reason to take the word here in another sense than râviṣṭha in the preceding sentence.
मूलम्
वनिष्ठुमस्य मा राविष्टोरूकम्मन्यमाना नेद्वस्तोके तनये रविता रवच्छमितार इति ।
विश्वास-प्रस्तुतिः
ये चैव देवानां शमितारो ये च मनुष्याणां तेभ्य एवैनं तत्परिददाति ।
Haug
By speaking these words, he presents these entrails to the slaughterers among the gods as well as to those among men.
मूलम्
ये चैव देवानां शमितारो ये च मनुष्याणां तेभ्य एवैनं तत्परिददाति ।
विश्वास-प्रस्तुतिः
अध्रिगो शमीध्वं सुशमि शमीध्वं शमीध्वं अध्रिगा उ इति त्रिर्ब्रूयादपापेति च ।
Haug
The Hotar shall then say thrice : O Adhṛigu (and ye others), kill (the animal), do it well; kill it, O Adhṛigâu. After the animal has been killed, (he should say thrice :) Far may it[31] (the consequences of murder) be (from us).
Haug - Notes
[31]Apâpa. This formula is evidently nothing but the repetition of the particle apa, away! It was very early misunderstood, as we may see from the very explanation given of it by the author of our Brâhmaṇam; for he takes it as apâpah, i.e., guiltless, and makes it the name of one of the divine slaughterers.
मूलम्
अध्रिगो शमीध्वं सुशमि शमीध्वं शमीध्वं अध्रिगा उ इति त्रिर्ब्रूयादपापेति च ।
विश्वास-प्रस्तुतिः
अध्रिगुर्वै देवानां शमितापापो निग्रभीता ।
Haug
For Adhṛigu among the gods is he who silences[32] (the animal) and the Apâpa (away, away !) is he who puts it down.
Haug - Notes
[32]He is the proper Śamitâ or silencer.
मूलम्
अध्रिगुर्वै देवानां शमितापापो निग्रभीता ।
विश्वास-प्रस्तुतिः
शमितृभ्यश्चैवैनं तन्निग्रभीतृभ्यश्च सम्प्रयछति ।
Haug
By speaking those words, he surrenders the animal to those who silence it (by stopping its mouth), and to those who butcher it.
मूलम्
शमितृभ्यश्चैवैनं तन्निग्रभीतृभ्यश्च सम्प्रयछति ।
विश्वास-प्रस्तुतिः
शमितारो यदत्र सुकृतं कृणवथास्मासु तद्यद्दुष्कृतमन्यत्र तदित्याह ।
Haug
The Hotar then mutters (he makes japa) : “O slaughterers ! may all good you might do abide by us ! and all mischief you might do go elsewhere.”
मूलम्
शमितारो यदत्र सुकृतं कृणवथास्मासु तद्यद्दुष्कृतमन्यत्र तदित्याह ।
विश्वास-प्रस्तुतिः
अग्निर्वै देवानां होतासीत्स एनं वाचा व्यशाद्वाचा वा एनं होता विशास्ति ।
Haug
The Hotar[33] gives by (this) speech the order (for killing the animal), for Agni had given the order for killing (the animal) with the same words when he was the Hotar of the gods.
Haug - Notes
[33]The Hotar must recite at the sacrifice the whole formula, from “Ye divine slaughterers,” &c. The whole of it, consisting of many so called Prâiṣas or orders ought properly to be repeated, by the Adhvaryu, who generally calls upon the different priests to do their respective duties. This exception to the rule is here explained by a reference to what Agni, the model Hotar, had once done when officiating at a sacrifice brought by the gods.
मूलम्
अग्निर्वै देवानां होतासीत्स एनं वाचा व्यशाद्वाचा वा एनं होता विशास्ति ।
विश्वास-प्रस्तुतिः
तद्यदर्वाग्यत्परः कृन्तन्ति यदुल्बणं यद्विथुरं क्रियते शमितृभ्यश्चैवैनत्तन्निग्रभीतृभ्यश्च समनुदिशति ।
Haug
By those words (the japa mentioned) the Hotar removes (all evil consequences) from those who suffocate the animal and those who butcher it, in all that they might transgress the rule by cutting one piece too soon, the other too late, or by cutting a too large, or a too small piece.
मूलम्
तद्यदर्वाग्यत्परः कृन्तन्ति यदुल्बणं यद्विथुरं क्रियते शमितृभ्यश्चैवैनत्तन्निग्रभीतृभ्यश्च समनुदिशति ।
विश्वास-प्रस्तुतिः
स्वस्त्येव होतोन्मुच्यते सर्वायुः सर्वायुत्वाय ।
Haug
The Hotar, enjoying this happiness, clears himself (from all guilt), and attains the full length of his life (and it serves the sacrificer) for obtaining his full life.
मूलम्
स्वस्त्येव होतोन्मुच्यते सर्वायुः सर्वायुत्वाय ।
विश्वास-प्रस्तुतिः
सर्वमायुरेति य एवं वेद ।
Haug
He who has such a knowledge, attains the full length of his life.
मूलम्
सर्वमायुरेति य एवं वेद ।