विश्वास-प्रस्तुतिः
तदाहुः का स्वाहाकृतीनाम्पुरोनुवाक्याः कः प्रैषः का याज्येति ।
Haug
(On the Svāhākṛitis and the Offering of the Vapâ).
They ask : which are the Puronuvākyās, the Praiṣas and the Yājyās for the call : Svāhā[4]?
Haug - Notes
[4]The author of the Brâhm. alludes here to a practice which appears to be contrary to the general rules established regarding the offering of oblations. To make it clear, I here extract the passage concerning it from the Manual, used by the seven Hotṛi priests (called Sapta hautra). On pp. 22, 23 of my manuscript is said, that the Hotar, after having repeated the hymn addressed to the drops dripping from the Vapâ, is requested by the Maitrâvaruṇa (who then gives the praiṣa, i.e., order) to make the Svâhâs (svâhâkṛitis), i.e., the pronunciation of the formula: svâhâ! of the âjyâ, the medas (Vapâ) of the drops dripping from the Vapâ, of the Svâhâkṛitis in general, and of the verses which are addressed to the oblations in the hymn mentioned (imam no yajnam, 3, 21, see above). This order the Maitrâvaruṇa concludes by the words: “Svâhâ! the gods pleased with the Âjyâ may first taste the Âjyâ! Hotar, repeat the Yâjyâ!” Thereupon the Maitrâvaruṇa repeats a Puronuvâkyâ for the offering of two portions of Âjya. Then the Maitrâvaruṇa orders the Hotar to recite two Yâjyâs, one for Agni, the other for Soma, in order to induce these deities to accept the offering given after the recital of the Yâjyâ. After having repeated them, he is ordered to repeat the Yâjyâ for the medas (Vapâ), addressing Agniṣomâu.
Now the deviation from the general adopted rules of the sacrificial practice is, the formula Svâhâ is here several times used without having a proper Anuvâkyâ and Yâjyâ. To this practice some performers of sacrifices had raised some objections. But the author of our Brâhm, defends the practice, asserting that the Puronuvâkyâs required for the Svâhâkṛitis are included in those mentioned for the drops (p. 99), their praiṣa is contained in the general praiṣa, in the words: hotar agnim yakṣat, may the Hotar recite the Yâjyâ for Agni ! &c., which formula the different Svâhâs follow, one of which is, Svâhâ svâhâkṛitinâm (see above); and their Yâjyâ comprised in the general Yâjyâ, which is according to the Âsvalây. Sutr. 3, 4, the last verse of the Aprisûktâ.
मूलम्
तदाहुः का स्वाहाकृतीनाम्पुरोनुवाक्याः कः प्रैषः का याज्येति ।
विश्वास-प्रस्तुतिः
या एवैता अन्वाहैताः पुरोनुवाक्या यः प्रैषः स प्रैषो या याज्या सा यज्या ।
Haug
(The answer is :) The Puronuvākyās are just the same as those recited (for the drops), the Praiṣas and the Yājyās are also the same.
मूलम्
या एवैता अन्वाहैताः पुरोनुवाक्या यः प्रैषः स प्रैषो या याज्या सा यज्या ।
विश्वास-प्रस्तुतिः
तदाहुः का देवताः स्वाहाकृतय इति ।
Haug
They further ask : which are the deities for these Svāhākṛitis?
मूलम्
तदाहुः का देवताः स्वाहाकृतय इति ।
विश्वास-प्रस्तुतिः
विश्वे देवा इति ब्रूयात् ।
Haug
(To this) one should answer, the Viśve devāh;
मूलम्
विश्वे देवा इति ब्रूयात् ।
विश्वास-प्रस्तुतिः
तस्मात्स्वाहाकृतं हविरदन्तु देवा इति यजन्तीति ।
Haug
for there are (at the end) of the Yājyā the words, “may the gods eat the oblation over which Svāhā ! is spoken.”
मूलम्
तस्मात्स्वाहाकृतं हविरदन्तु देवा इति यजन्तीति ।
विश्वास-प्रस्तुतिः
देवा वै यज्ञेन श्रमेण तपसाहुतिभिः स्वर्गं लोकमजयन् ।
Haug
The gods conquered by means of the sacrifice, austerities, penances, and sacrificial oblations the heavenly world.
मूलम्
देवा वै यज्ञेन श्रमेण तपसाहुतिभिः स्वर्गं लोकमजयन् ।
विश्वास-प्रस्तुतिः
तेषां वपायामेव हुतायां स्वर्गो लोकः प्राख्यायत ।
Haug
After the Vapā had been offered, the heavenly world became apparent to them.
मूलम्
तेषां वपायामेव हुतायां स्वर्गो लोकः प्राख्यायत ।
विश्वास-प्रस्तुतिः
ते वपामेव हुत्वानादृत्येतराणि कर्माण्यूर्ध्वाः स्वर्गं लोकमायन् ।
Haug
Regardless of all the other rites, they went up to heaven by means of the oblation of the Vapā (alone).
मूलम्
ते वपामेव हुत्वानादृत्येतराणि कर्माण्यूर्ध्वाः स्वर्गं लोकमायन् ।
विश्वास-प्रस्तुतिः
ततो वै मनुष्याश्च ऋषयश्च देवानां यज्ञवास्त्वभ्यायन्यज्ञस्य किंचिदेषिष्यामः प्रज्ञात्या इति ।
Haug
Thereupon Men and Ṛiṣis went to the sacrificial place of the gods (to see) whether they might not obtain something worth knowing.
मूलम्
ततो वै मनुष्याश्च ऋषयश्च देवानां यज्ञवास्त्वभ्यायन्यज्ञस्य किंचिदेषिष्यामः प्रज्ञात्या इति ।
विश्वास-प्रस्तुतिः
ते ऽभितः परिचरन्त ऐत्य पशुमेव निरान्त्रं शयानं ते विदुरियान्वाव किल पशुर्यावती वपेति ।
Haug
Having gone round about and searched all the place, they found nothing but a disembowelled animal lying there. Thence they learnt that verily the value of the animal (for sacrifices) consists only in its Vapā, which part is just as much as the whole animal.
मूलम्
ते ऽभितः परिचरन्त ऐत्य पशुमेव निरान्त्रं शयानं ते विदुरियान्वाव किल पशुर्यावती वपेति ।
विश्वास-प्रस्तुतिः
स एतावानेव पशुर्यावती वपा ।
Haug
When they, at the third libation, fry the remaining portions (all save the Vapā) of the animal and offer them,
मूलम्
स एतावानेव पशुर्यावती वपा ।
विश्वास-प्रस्तुतिः
अथ यदेनं तृतीयसवने श्रपयित्वा जुह्वति भूयसीभिर्न आहुतिभिरिष्टमसत्केवलेन नः पशुनेष्टमसदिति ।
Haug
then they do so, wishing, “may our sacrifice be performed with many many oblations ! may our sacrifice be performed with the entire animal !”
मूलम्
अथ यदेनं तृतीयसवने श्रपयित्वा जुह्वति भूयसीभिर्न आहुतिभिरिष्टमसत्केवलेन नः पशुनेष्टमसदिति ।
विश्वास-प्रस्तुतिः
भूयस्ल्भिर्हास्याहुतिभिरिष्टम्भवति केवलेन हास्य पशुनेष्टम्भवति य एवं वेद ।
Haug
The sacrifice of him who has such a knowledge is performed with many oblations; the animal is sacrificed in its entirety.
मूलम्
भूयस्ल्भिर्हास्याहुतिभिरिष्टम्भवति केवलेन हास्य पशुनेष्टम्भवति य एवं वेद ।