विश्वास-प्रस्तुतिः
मनोतायै हविषो ऽवदीयमानस्यानुब्रूहीत्याहाध्वर्युः ।
Haug
(The Offering of Parts of the Body of the Animal. The Manotâ).
The Adhvaryu now says (to the Hotar) : recite the verses appropriate to[42] the offering of the parts of the sacrificial animal which are cut off for the Manotā.[43]
Haug - Notes
[42]After the Vapâ (omentum) and the Purodâśa, which forms part of the animal sacrifice have been thrown into the fire, the Adhvaryus offer different parts of the body of the slaughtered animal. Most of them are put in the Juhû-ladle, some in the Upabhṛit. For the Adhvaryu generally holds, when giving an oblation, two ladles, Juhû and Upabhṛit, in his hand, placing the first over the latter. The names of the parts of the body which are to be sacrificed, are differently stated in the Kâtîya (6, 7, 6-11) and Hiraṇyankeśi Sutras (4, 14), but they appear to mean always the same parts. They are: the heart, tongue, the breast, the two sides (with the ribs which are not to be broken), the liver (called yakṛit in Kat., and taniman in the Hiraṇyankeśi and Bâudhâyana Sutras), the two reins (vakkâu in the K., atasnú in the H. and B. Sutras), the left shoulder blade (savyam dos in H. and B., savyasakthîpûr-vanadakam in K.), the right part of the loins, the middle part of the anus. These are put in the Juhû. The remainder, the right shoulder blade, the third part of the anus which is very small, and the left part of the loins are put in the Upabhṛit. Besides the penis (varṣiṣṭha), the straight gut (vaniṣṭha), and the tail are cut off for being sacrificed. If the parts to be given with the Juhû and Upabhṛit are fried and dripped over with melted butter, then is the Hotar ordered to repeat the Anuvâkyâ mantra by the words: manotâyâi haviṣo avadiyamanasya anubrûhi, i.e., “repeat a mantra to the offering, which has been cut off for the Manotâ.” This offering which is called the angayâga, is given to the Manotâ, the weaver of thoughts, who is said to be Agni.
[43]The word is explained by Sâyaṇa as a compound of man and otâ, which means, literally, the “weaving of thoughts,” that is, the seat of intelligence. Here it is used as a feminine; but in the hymn referred to, it is evidently a masculine: prathamô manotâ, “the first weaver of thoughts,” which means about the same as “the first poet or priest,” another denomination of Agni.
मूलम्
मनोतायै हविषो ऽवदीयमानस्यानुब्रूहीत्याहाध्वर्युः ।
विश्वास-प्रस्तुतिः
त्वं ह्यग्ने प्रथमो मनोतेति सूक्तमन्वाह ।
Haug
He then repeats the hymn : Thou, O Agni, art the first Manotā (6, 1).
मूलम्
त्वं ह्यग्ने प्रथमो मनोतेति सूक्तमन्वाह ।
विश्वास-प्रस्तुतिः
तदाहुर्यदन्यदेवत्य उत पशुर्भवत्यथ कस्मादाग्नेयीरेव मनोतायै हविषो ऽवदीयमानस्यान्वाहेति ।
Haug
(This hymn being exclusively devoted to Agni), and the sacrificial animal belonging to another deity (besides Agni, viz., Soma), they ask : Why does he recite verses, (exclusively) addressed to Agni, when the sacrificial parts (of the animal) intended for the Manotā are being cut off ?
मूलम्
तदाहुर्यदन्यदेवत्य उत पशुर्भवत्यथ कस्मादाग्नेयीरेव मनोतायै हविषो ऽवदीयमानस्यान्वाहेति ।
विश्वास-प्रस्तुतिः
तिस्रो वै देवानाम्मनोतास्तासु ही तेषाम्मनांस्योतानि ।
(The answer is :) There are three Manotās among the gods, in which all their thoughts are plotted and woven,
मूलम्
तिस्रो वै देवानाम्मनोतास्तासु ही तेषाम्मनांस्योतानि ।
विश्वास-प्रस्तुतिः
वाग्वै देवानाम्मनोता तस्यां हि तेषाम्मनांस्योतानि ।
viz., Vāch (speech),
मूलम्
वाग्वै देवानाम्मनोता तस्यां हि तेषाम्मनांस्योतानि ।
विश्वास-प्रस्तुतिः
गौर्वै देवानाम्मनोता तस्यां हि तेषाम्मनांस्योतानि ।
Gāus (the cow),
मूलम्
गौर्वै देवानाम्मनोता तस्यां हि तेषाम्मनांस्योतानि ।
विश्वास-प्रस्तुतिः
अग्निर्वै देवानाम्मनोता तस्मिन्हि तेषाम्मनांस्योतान्यग्निः ।
and Agni, in every one of whom the thoughts of the gods are plotted and woven;
मूलम्
अग्निर्वै देवानाम्मनोता तस्मिन्हि तेषाम्मनांस्योतान्यग्निः ।
विश्वास-प्रस्तुतिः
सर्वा मनोता अग्नौ मनोताः संगछन्ते ।
but Agni is the complete Manotā (the centre for all thoughts); for in him all Manotās are gathered.
मूलम्
सर्वा मनोता अग्नौ मनोताः संगछन्ते ।
विश्वास-प्रस्तुतिः
तस्मादाग्नेयीरेव मनोतायै हविषो ऽवदीयमानस्यान्वाहाग्नीषोमा ।
For this reason the priest repeats verses as anuvākyās addressed to Agni at that occasion.
मूलम्
तस्मादाग्नेयीरेव मनोतायै हविषो ऽवदीयमानस्यान्वाहाग्नीषोमा ।
विश्वास-प्रस्तुतिः
हविषः प्रस्थितस्येति हविषो यजति ।
By the verse: “O Agni-Soma, eat the food which is waiting (for you) &c. (1, 93, 7),” he makes the Yājyā to the offering.
मूलम्
हविषः प्रस्थितस्येति हविषो यजति ।
विश्वास-प्रस्तुतिः
हविष इति रूपसमृद्ध प्रस्थितस्येति रूपसमृद्धा ।
This verse ensures, on account of the words “food” (haviṣo) and “waiting for you” (prasthitasya), success.
मूलम्
हविष इति रूपसमृद्ध प्रस्थितस्येति रूपसमृद्धा ।
विश्वास-प्रस्तुतिः
सर्वाभिर्हास्य समृद्धिभिः समृद्धं हव्यं देवानप्येति य एवं वेद ।
For the offering of him who has such a knowledge ensures success and goes to the gods (only) by means of all parts of a particular ceremony being well performed.[44]
Haug - Notes
[44]The verses should be always in accordance with the sacrificial act.
मूलम्
सर्वाभिर्हास्य समृद्धिभिः समृद्धं हव्यं देवानप्येति य एवं वेद ।
विश्वास-प्रस्तुतिः
वनस्पतिं यजति प्राणो वै वनस्पतिर्जीवं हास्य हव्यं देवानप्येति यत्रैवं विद्वान्वनस्पतिं यजति ।
He gives an offering to Vanaspati[45] (the vegetable kingdom). Vanaspati is the vital air; therefore, the offering of him who, knowing this, sacrifices to Vanaspati, goes endowed with life to the gods.
Haug - Notes
[45]The offering of melted butter to Vanaspati (in form of the Yūpa) takes place immediately after the so-called vasâhoma, or the offering of the water in which entrails (heart, &c.) of the slaughtered animal have been fried. In the Apastamba Sūtras, the performance is thus described as Sây. mentions. The Adhvaryu puts a plant on the Juhū (large ladle), takes once liquid âjyâ (melted butter), drips it twice about it (the plant), and says to the Hotar: address Vanaspati. He then first repeats an Anuvâkyâ; devebhyo vanaspataye. I give here the text of this mantra, which I found in its entirety only in the Sapta-hâutra prayoga.
देवेभ्यो वनस्पत हवींषि हिरण्यपर्ण प्रदिवस्ते अर्थम् । प्रदक्षिणिद्रशनया वियूय ऋतस्य वक्षि पथिभी रजिष्टोम् ॥
i. e., Mayst thou, O tree (the Yūpa), with golden leaves of old, who art quite straight after having been freed from the bonds (with which thou wert tied), carry up, on the paths of right, turning towards the south, the offerings for thy own sake to the gods! (The “bonds” refer to the cord with which the animal was tied to the Yūpa; they are to be taken off. The golden leaves refer to the decoration of the Yūpa with ribands. “For thy own sake;” this offering belongs to himself.)
After the Hotar has repeated this Anuvâkyâ, the Maitrâvaruņa then gives the praiṣa (orders) to repeat the Yâjyâ mantra by the words: होता यक्षद्वनस्पतिं, &c. (See the mantra in full in the Vâjasaneya Saṁh. 21, 46, with some deviations.)
The Hotar thereupon repeats the Yâjyâ mantra, which runs as follows:
ये ३ यजामहे । वनस्पते रशनया नियूय पिष्टतमया वयुननानि विद्वान् ॥ वह देवत्रा दिधिषो हवींषि प्रक्षदातारममृतेषु वोचा । वौषट् ॥
O tree! after having been loosened from the nicely decorated cord, thou, who art experienced in wisdom and knowledge, carry up to the gods the offerings, and proclaim to the immortals the (name of the ) giver !
मूलम्
वनस्पतिं यजति प्राणो वै वनस्पतिर्जीवं हास्य हव्यं देवानप्येति यत्रैवं विद्वान्वनस्पतिं यजति ।
विश्वास-प्रस्तुतिः
स्विष्टकृतं यजति प्रतिष्ठा वै स्विष्टकृत्प्रतिष्ठायामेव तद्यज्ञमन्ततः प्रतिष्ठापयतीळामुपह्वयते ।
He gives an offering to the Sviṣṭakṛit[46]. The Sviṣṭakṛit is the footing on which he finally places the sacrificer.
Haug - Notes
[46]After the oblation to Vanaspati follows that to Agni Sviṣṭakṛit, including all the deities of the animal sacrifice, viz., Agni, Soma, Agni-Somâu, Indrāgnî, Aśvinâu Vanaspati, Devâ âjyapâ (deities which drink melted butter). The Anuvâkyâ of the Sviṣṭakṛit oblation is at the animal sacrifice the same as at other Iṣṭis, viz: पिप्रीहि देवानुशतो (Rigveda 10, 1, 2, Âśv. Śr. S. 1, 6). Then follows the praiśa by the Maitrâvaruṇa, where the names of all the deities of the Iṣṭi (as given above) are mentioned. It runs as follows:
होता यक्षदग्निं स्विष्टकृतमयाल् अग्निरग्नेराज्यस्य हविषः प्रिया धामान्ययाट् सोमस्याज्यस्य हविषः प्रिया धामान्ययालग्नीषोमयोश्छागस्य हविषः प्रिया धामान्ययालिंद्राग्न्योश्छागस्य हविषः प्रिया धामान्यया अश्विनोश्छागस्य हविषः प्रिया धामान्ययाड्वनस्पतेः प्रिया पाथांस्ययात् देवानामाज्यपानां प्रिया धामानि यक्षदग्नेर्होतुः प्रिया धामानि यक्ष्त्स्वं माहिमानमायजतामेज्या इषः कृणोतु सो अध्वरा जातवेदा जुषतां हविर्होतर्यज Sapta Hâutra (compare Vâjasaneya S. 21, 47. On the form of the Sviṣṭakṛit, see Âśv. Śr. S. 1, 6), The Yâjyâ mantra is: अग्ने यदद्य (4, 15, 14). which is preceded by the âgur: ये ३ यजामहे, and followed by the Vaṣatkâra. One of the rules laid down for the Sviṣṭakṛit mantras and the respective praiṣas, as far as they are not taken from the Saṁhitâ of Rigveda, is, that all the deities of the Iṣṭi must be mentioned along with the expression: प्रिया धामानि, i e., beloved residence; the name of the deity always precedes it in the genitive.
मूलम्
स्विष्टकृतं यजति प्रतिष्ठा वै स्विष्टकृत्प्रतिष्ठायामेव तद्यज्ञमन्ततः प्रतिष्ठापयतीळामुपह्वयते ।
विश्वास-प्रस्तुतिः
पशवो वा इळा पशूनेव तदुपह्वयते पशून्यजमाने दधाति दधाति ।
He calls Iḷā[47]. The cattle are Iḷā. By calling her, he calls cat and provides the sacrificer with them.
Haug - Notes
[47]After the Sviṣṭakṛit is over, the remainder of the offerings, which are at the animal sacrifice, flesh is eaten by the priests and the sacrificer. The Iḍâpâtra in which the dish is placed is held up and Ilâ, the personification of food, called to appear. This “calling,” of Ilâ is always the same. The formula is given in the Âśv. Śr. Sûtras 1, 7 : इलोपह्नहूता सह दिवा०
मूलम्
पशवो वा इळा पशूनेव तदुपह्वयते पशून्यजमाने दधाति दधाति ।