१८

तदाहुः कथमनूच्यः प्रातरनुवाक इति ।

They ask : how should the Prātar-anuvāka be repeated ?

तदाहुः कथमनूच्यः प्रातरनुवाक इति ।

यथाछन्दसमनूच्यः प्रातरनुवाकः ।

It is to be repeated[20] according to the metres (verses of the same metre to be put together).

[20] That is to say: he should take together all the verses in the Gayatri, or in the Triṣṭubh or other metres, without mixing them.

यथाछन्दसमनूच्यः प्रातरनुवाकः ।

प्रजापतेर्वा एतान्यङ्गानि यच्छन्दांसि ।

The metres are the limbs of Prajāpati.

प्रजापतेर्वा एतान्यङ्गानि यच्छन्दांसि ।

एष उ एव प्रजापतिर्यो यजते ।

He who brings the sacrifice is Prajāpati.

एष उ एव प्रजापतिर्यो यजते ।

तद्यजमानाय हितम्पच्छो ऽनूच्यः प्रातरनुवाकश्चतुष्पादा वै पशवः पशूनामवरुद्ध्यै ।

For the benefit of the sacrificer, the several verses of the Prātar-anuvāka are to be recited pada (foot) by pada.[21] For cattle have four feet, (if he do so) he obtains cattle.

[21]There are in most cases four.

तद्यजमानाय हितम्पच्छो ऽनूच्यः प्रातरनुवाकश्चतुष्पादा वै पशवः पशूनामवरुद्ध्यै ।

अर्धर्चश एवानूच्यो यथैवैनमेतदन्वाह प्रतिष्ठाया एव ।

He should repeat it by half verses. When he repeats it in this way, (then he does so for securing) a footing (to the sacrificer).

अर्धर्चश एवानूच्यो यथैवैनमेतदन्वाह प्रतिष्ठाया एव ।

द्विप्रतिष्ठो वै पुरुषश्चतुष्पादाः पशवः ।

Man has two legs, and animals have four.

द्विप्रतिष्ठो वै पुरुषश्चतुष्पादाः पशवः ।

यजमानमेव तद्द्विप्रतिष्ठं चतुष्पात्सु पशुषु प्रतिष्ठापयति ।

He thus places the two-legged sacrificer among the four-legged animals.[22]

[22] The four feet of animals are indicated by the division of each verse into four padas, and the two legs of the sacrificer by the stopping of the voice after the repetition of each half verse.

यजमानमेव तद्द्विप्रतिष्ठं चतुष्पात्सु पशुषु प्रतिष्ठापयति ।

तस्मादर्धर्चश एवानूच्यः ।

Thence he should repeat the Prātar-anuvāka only by half verses.

तस्मादर्धर्चश एवानूच्यः ।

तदाहुर्यद्व्यूह्ळः कथमव्यूह्ळो भवतीति यदेवास्य बृहती मध्यान्नैतीति ब्रूयात्तेनेति ।

They ask : the (metres of the) Prātar-anuvāka being developed,[23] how do they become then undeveloped ? The answer should be : if the Bṛihatī metre is not moved from its centre.

[23]Âśv. Sr. Sûtr. 4, 13 The regular order of metres which commences by Gâyatri and goes on by Uṣṇih, Anuṣṭtubh, &c., based on the increase by four syllables of each subsequent metre, is not kept in the Prâtar-anuvâka. Uṣṇih is here not second, but fifth; Anuṣṭtubh is second. The expression vyûtha means, one metre being produced by an increase of the number of syllables out of the preceding metre. This increase in the Prâtar-anuvâka goes as far as the fourth metre, the Bṛihatī, which is the centre; then the turn from the lower number to the higher commences again. The first turn is Gâyatri, Anuṣṭtubh, Triṣṭubh, and Bṛihatī; the second Uṣṇih, Jagati, and Paṅkti. There being after the Bṛihatī a return to lower numbers, the development is stopped: thence the Prâtar-anuvâka is avyûtha also.

तदाहुर्यद्व्यूह्ळः कथमव्यूह्ळो भवतीति यदेवास्य बृहती मध्यान्नैतीति ब्रूयात्तेनेति ।

आहुतिभागा वा अन्या देवता अन्याः स्तोमभागाश्छन्दोभागाः ।

Some deities have a share in the invocation offerings, others in the Stomas (the chants of the Sāma singers), others in the metrical verses) (chhandas) repeated (by the Hotar).

आहुतिभागा वा अन्या देवता अन्याः स्तोमभागाश्छन्दोभागाः ।

ता या अग्नावाहुतयो हूयन्ते ताभिराहुतिभागाः प्रीणाति ।

By means of the invocation offerings (āhutis), one makes pleased those deities who have a share in these offerings,

ता या अग्नावाहुतयो हूयन्ते ताभिराहुतिभागाः प्रीणाति ।

अथ यत्स्तुवन्ति च शंसन्ति च तेन स्तोमभागाश्छन्दोभागाः ।

and, by means of the chants and recitations, those also who have their shares in the Stomas and metres.

अथ यत्स्तुवन्ति च शंसन्ति च तेन स्तोमभागाश्छन्दोभागाः ।

उभय्यो हास्यैता देवताः प्रीता अभीष्टा भवन्ति य एवं वेद ।

He who has such a knowledge, makes pleased and well-disposed both parties of deities (those who have their share in the invocation offerings, and those who have theirs in the Stomas and metres).

उभय्यो हास्यैता देवताः प्रीता अभीष्टा भवन्ति य एवं वेद ।

त्रयस्त्रिंशद्वै देवाः सोमपास्त्रयस्त्रिंशदसोमपा अष्टौ वसव एकादश रुद्रा द्वादशा ऽऽदित्याः प्रजापतिश्च वषट्कारश्चैते देवाः सोमपा एकादश प्रयाजा एकादशानुयाजा एकादशोपयाजा एते ऽसोमपाः पशुभाजनाः ।

There are thirty-three gods who drink Soma and thirty-three who do not drink Soma. The Soma-drinking gods are : eight Vasus, eleven Rudras, twelve Ādityas, Prajāpati and Vaṣaṭ-kāra. The not-Soma-drinking gods are : eleven Prayājas,[24] eleven Anuyājas,[25] and eleven Upayājas.[26] They have their share in the sacrificial animal.

[24]These are the eleven verses of the Aprî hymns, see 2, 4.

[25] At the animal sacrifice, there are eleven Anuyâjas required. This is briefly stated in Âśv. Śr. Sûtras 4,6, where, however, in addition to those occurring at a previous sacrifice (Châturmâsya Iṣṭi), only two are mentioned; and on reference to the rules on the Châturmâsya Iṣṭi (2, 16), we find also, in addition to three which are supposed to be already known, only six mentioned. The three primitive ones are then to be found in the rules on the Darśa pûrnima-Iṣṭis (1, 8). The formula is for all Anuyâjas the same. First comes the name of the respective deity in the nominative, then follow the words: vasuvane vasudheyasya vetû (or vitâm, or vyantû). The first Anuyâja, which is addressed to the barhis, or sacrificial seat, runs for instance, as follows: देवं बर्हिर्वसुवने वसुधेयस्य वेतू i.e. “may the divine sacrificial seat, O giver of wealth (Agni)! taste of the wealth (food) which is to be put by.” The latter expression refers to the remainder of the sacrificial food which had been eaten by the priests and the sacrificer just before the offering of the Anuyâjas. The gods are to have a share in the food already eaten. Food is regarded as the wealth to be put by; for it serves for the acquisition of vigour and strength. The term vasu is frequently used with reference to food at the time of eating the remainder of the sacrifice. See 2, 27. The order of the Anuyájaḥ deities at the animal sacrifice is the following: (1) devir dvâraḥ (the gates), (2) uṣâsâ-naktâ (dawn and night), (3) deví joṣṭṛi (satiation), (4) ûrj and âhuti (vigour and oblation), (5) daivyâ hotârâ (the two divine Hotars, i.e., the fire on earth and that in the sky), (6) tisro devir (the three deities: Ilâ, Sarasvati, and Bhârati, see 2, 5), (7) barhis, (8) narâśamsa (see 2, 5), (9) vanaspati, (10) barhir vâritinâm (the stalks of kuśa grass, thrown in water jars, (11) Agni Sviṣṭakṛit.

[26]The Upayajas, or supplementary offerings, accompany the Anuyâjas. At the same time that the Hotar is repeating the Anuyâja mantras, and the Adhvaryu is throwing at the end of each an oblation into the fire, the Pratiprasthâtar, who is the constant assistant of the Adhvaryu, offers eleven pieces of the guts of the slaughtered animal, and accompanies his offerings with eleven Yajusmantras (see them in the Vâjasaneya Saṁhitâ 6, 21, and Taittirîya Saṁh. 1, 3, 11). All conclude with: svâhâ. On comparing their text in the Vajasaneya S., with that in the Taittirîya S., we find some differences in the order of these mantras. The deities are the same. They are according to the Taitt. S. the following ones: (1) Ocean, (2) Air, (3) Savitar, (4) Day and Night, (5) Mitrâvaruṇa, (6) Soma, (7) the Sacrifice, (8) the Metres, (9) Heaven and Earth, (10) the Divine Clouds (nabhas, invoked for giving rain according to Sâyana’s commentary on the Taitt. S. vol. i. p. 550, ed. Cowell), (11) Agni Vaiśvânara. The Hotar has nothing to do with the Upayâjas. All is performed by the Pratiprasthâtar. We find the whole ceremony minutely described in the Hiraṇyakeśi-Śrauta-Sûtras (4, 16, 17). The charcoals for kindling the fire for these offerings are taken from the fire which is on the place where the animal is slaughtered. These charcoals are (as I am orally informed) put on the so-called Dhiṣṇya, or small fire-place behind which the Hotar is sitting, and which is between the Agnîdhra and Mârjâli fires. On the same place the tail of the animal, the principal part of which belongs to the “wives of gods,” is sacrificed.

त्रयस्त्रिंशद्वै देवाः सोमपास्त्रयस्त्रिंशदसोमपा अष्टौ वसव एकादश रुद्रा द्वादशा ऽऽदित्याः प्रजापतिश्च वषट्कारश्चैते देवाः सोमपा एकादश प्रयाजा एकादशानुयाजा एकादशोपयाजा एते ऽसोमपाः पशुभाजनाः ।

सोमेन सोमपान्प्रीणाति पशुना ऽसोमपान् ।

With Soma, he pleases the Soma-drinking deities; with the animal, those who do not drink Soma.

सोमेन सोमपान्प्रीणाति पशुना ऽसोमपान् ।

उभय्यो हास्यैता देवताः प्रीताः अभीष्टा भवन्ति य एवं वेद ।

Thus, he who has such a knowledge, makes both parties pleased and well-disposed.

उभय्यो हास्यैता देवताः प्रीताः अभीष्टा भवन्ति य एवं वेद ।

अभूदुषा रुशत्पशुरित्युत्तमया परिदधाति ।

He concludes with the verse : abhûd uṣâ ruśatpâśur (5, 75, 9), i.e., aurora appeared with the roaring cattle.

अभूदुषा रुशत्पशुरित्युत्तमया परिदधाति ।

तदाहुर्यत्त्रीन्क्रतूनन्वाहा ऽऽग्नेयमुषस्यमाश्विनं कथमस्यैकयर्चा परिदधतः सर्वे त्रयः क्रतवः परिहिता भवन्तीति ।

They ask : if he repeats three liturgies (kratus)[27] addressed to Agni, Uṣās, and the Aśvins, how can his concluding (the whole liturgy) with one verse only be accounted for?

[27] This term denotes the parts of the Prâtar-anuvâka which introduces the Soma sacrifice.

तदाहुर्यत्त्रीन्क्रतूनन्वाहा ऽऽग्नेयमुषस्यमाश्विनं कथमस्यैकयर्चा परिदधतः सर्वे त्रयः क्रतवः परिहिता भवन्तीति ।

अभूदुषा रुशत्पशुरित्युषसो रूपम् ।

(The answer is :) all three deities are contained (in this verse). (The first pada :) “aurora appeared with the roaring cattle,” is appropriate to Uṣās.

अभूदुषा रुशत्पशुरित्युषसो रूपम् ।

आग्निरधाय्यृत्विय इत्यग्नेः ।

(The second pada :) “Agni is put in at the proper time,” belongs to Agni.

आग्निरधाय्यृत्विय इत्यग्नेः ।

अयोजि वां वृषण्वसू रथो दस्रावमर्त्यो माध्वी मम श्रुतं हवमित्यश्विनोः ।

(The second half verse :) “O, ye mighty (brothers !), your immortal carriage is yoked, hear my sweet voice !” belongs to the Aśvins.

अयोजि वां वृषण्वसू रथो दस्रावमर्त्यो माध्वी मम श्रुतं हवमित्यश्विनोः ।

एवमु हास्यैकयर्चा परिदधतः सर्वे त्रयः क्रतवः परिहिता भवन्ति भवन्ति ।

When he thus concludes with (this) one verse, then all three liturgies have their place in it.

एवमु हास्यैकयर्चा परिदधतः सर्वे त्रयः क्रतवः परिहिता भवन्ति भवन्ति ।