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ता एता नवानन्तरायमन्वाह हिनोता नो अध्वरं देवयज्येति दशमीमावर्वृततीरध नु द्विधारा इत्यवृत्तास्वेकधनासु प्रति यदापो अदृश्रमायतीरिति प्रतिदृश्यमानास्वा धेनवः पयसा तूर्ण्यर्था इत्युपायतीषु समन्या यन्त्युप यन्त्यन्या इति समायतीषु ।

(The Ceremony of Mixing the Vasatîvarî and Ekadhanâ Waters.)

After having repeated these (first) nine verses (of the hymn, 10, 30) in the same order as they follow (one another in the Saṁhitâ), he repeats the (11th verse), hinotâ no adhvaraṁ, &c., as the tenth, and (after it, he adds the 10th :) âvarvṛitatîr, when the waters[4] filled (in jars) by the Ekadhanins are turned away (from the river or tank whence they have been taken to the sacrificial compound). When they are seen (by the Hotar), he repeats : prati yad âpo adṛiśram (10, 30, 13). When the waters approach (the Châtvâla), then he repeats the verse : âdhenavaḥ payasâ (5, 43). When the (Vasatîvarî and Ekadhanâ) waters are joined together (in the Chamasas of the Hotar and Maitrâvaruṇa), then the Hotar repeats : sam anyâ yanti (2, 35, 3).

[4]I subjoin here a more detailed description of the Apô naptrîyam ceremony, or the joining of the water jugs. My statements are taken from a Soma prayoga (a manual of the Adhvaryu priests), the Hiraṇyakeśi Srâuta Sûtras, and oral information. After the Hotar has finished the Prâtar-anuvâka, the Adhvaryu addresses to him the words: “Ask for (iṣya) the waters,” to which the Hotar answers: “Apô naptriya” (calling upon them). The Adhvaryu continues his orders (before the Hotar can answer): Chamasa-adhvaryu of the Maitrâvaruṇa, come hither! ye Ekadhanins (bringer of the Ekadhanâ waters) come! Neṣṭar bring the wife (of the sacrificer)! Agnid (Agnîdhra), turn the Chamasa (Soma cup) of the Hotar and the vasatîvarî waters towards one another in the Châtvâla (a hole, for making ablutions)! The Chamasa-adhvaryu of the Maitrâvaruṇa then brings a Chamasa. The Ekadhanins, i.e., those who carry the so-called Ekadhanâ waters, then come with three jugs for the ekadhanâ, that the Adhvaryu should first throw one stalk (ekadhana) into the jug, and thus consecrate it. Thence these waters are called ekadhanâs. The Neṣṭar brings the wife who holds a jug in her hand. After all have come, the Adhvaryu throws one stalk of kuśa grass into the waters, and after having repeated the mantra, devir âpaḥ, he puts four sruvafuls of ghee on the stalk, and sacrifices it. The Adhvaryu brings the Chamasa of the Hotar and that of the Maitrâvaruṇa, in which the Ekadhanâ waters are, into mutual contact, and puts the Vasatîvarî water jug near it. He pours water from it into the Chamasa of the Hotar, and leads it into that of the Maitrâvaruṇa, and again from that of the Maitrâvaruṇa into that of the Hotar. When the waters poured by the Adhvaryu from this jug come near the Hotar, the latter asks the Adhvaryu thrice, adhvaryo aver apâ- Hast thou brought the waters, Adhvaryu? Instead of this formula, we find in the Kauśîtakî Br. (12, 1,) अध्वर्यै वैषीरपा ३ which means exactly the same.

ता एता नवानन्तरायमन्वाह हिनोता नो अध्वरं देवयज्येति दशमीमावर्वृततीरध नु द्विधारा इत्यवृत्तास्वेकधनासु प्रति यदापो अदृश्रमायतीरिति प्रतिदृश्यमानास्वा धेनवः पयसा तूर्ण्यर्था इत्युपायतीषु समन्या यन्त्युप यन्त्यन्या इति समायतीषु ।

आपो वा अस्पर्धन्त वयम्पूर्वं यज्ञं वक्ष्यामो वयमिति याश्चेमाः पूर्वेद्युर्वसतीवर्यो गृह्यन्ते याश्च प्रातरेकधनास्ता भृगुरपश्यदापो वै स्पर्धन्त इति ता एतयर्चा समज्ञपयत्समन्या यन्त्युप यन्त्यन्या इति ताः समजानत संजानाना हास्यापो यज्ञं वहन्ति य एवं वेद ।

(To illustrate the origin of this rite, the following story is related.) Both kinds of waters, those called Vasatîvarî, which were brought the day previous (to the Soma feast), and those called Ekadhanâs, which were brought on the very morning (of the Soma feast), were once jealous of one another, as to which should first carry up the sacrifice. Bhṛigu, becoming aware of their jealousy, bade them to be quiet, with the verse : sam anyâ yanti, &c. He restored peace among them. The waters of him who, having such a knowledge, restores peace among them (in this manner) will carry his sacrifice.

आपो वा अस्पर्धन्त वयम्पूर्वं यज्ञं वक्ष्यामो वयमिति याश्चेमाः पूर्वेद्युर्वसतीवर्यो गृह्यन्ते याश्च प्रातरेकधनास्ता भृगुरपश्यदापो वै स्पर्धन्त इति ता एतयर्चा समज्ञपयत्समन्या यन्त्युप यन्त्यन्या इति ताः समजानत संजानाना हास्यापो यज्ञं वहन्ति य एवं वेद ।

आपो न देवीरुप यन्ति होत्रियमिति होतृचमसे समवनीयमानास्वन्वाह वसतीवरीष्वेकधनासु च ।

When (both kinds of waters) the Vasatîvarîs and the Ekadhanâs are poured together in the Chamasa of the Hotar, he repeats : âpo na devîr upayanti (1, 83, 2).

आपो न देवीरुप यन्ति होत्रियमिति होतृचमसे समवनीयमानास्वन्वाह वसतीवरीष्वेकधनासु च ।

अवेरपो ऽध्वर्या उ इति होताध्वर्युम्पृछत्यापो वै यज्ञो ऽविदो यज्ञामित्येव तदाहोतेमनन्नमुरित्यध्वर्युः प्रत्याहोतेमाः पश्येत्येव तदाह ।

Then the Hotar asks the Adhvaryu : Hast thou obtained the waters ? For the waters are the sacrifice. (The question therefore means :) Hast thou obtained[5] the sacrifice? The Adhvaryu answers : These (waters) are completely obtained.[6] This means : see these waters.

[5]The word aver, in the formula used by the Hotar, is here explained by “avidaḥ,” thou hast obtained.

[6]In the original. Utem anannamur. The formulas appear to be very ancient. Anannamur is an imperfect of the intensive of the root nam. In the Kauśîtakî Brâhmaṇam stands the same formula.

अवेरपो ऽध्वर्या उ इति होताध्वर्युम्पृछत्यापो वै यज्ञो ऽविदो यज्ञामित्येव तदाहोतेमनन्नमुरित्यध्वर्युः प्रत्याहोतेमाः पश्येत्येव तदाह ।

तास्वध्वर्यो ईन्द्राय सोमं सोता मधुमन्तम्वृष्टिवनिं तीव्रान्तम्बहुरमध्यं वसुमते रुद्रवत आदित्यवत ऋभुमते विभुमते वाजवते बृहस्पतिवते विश्वदेव्यावते यस्येन्द्रः पीत्वा वृत्राणि जाङ्घनत्प्र स जन्यानि तारिषोमिति प्रत्युत्तिष्ठति ।

(The Hotar now addresses to the Adhvaryu the following words:) “With these waters you will squeeze, O Adhvaryu, for Indra, the Soma, the honey-like, the rain-giving, the inevitably-successful-making[7] at the end, after having included so many ceremonies (from the first to the last); (you will squeeze) for him (Indra), who is joined by the Vasus, Rudras, Âdityas, Ribhus, who has power, who has food, who is joined by Bṛihaspati, and by all gods; (you will squeeze the Soma) of which Indra (formerly) drank, slew his enemies, and overcame his adversaries. Om!” (After having spoken these words) the Hotar rises from his seat (to show his respect).

[7]Tivrântam. The word, tivra, “pungent,” is here, no doubt, used in a figurative sense, as Sây. explains it. It means a thing that is ultimately to the point, that hits at its aim, just as the sting of an insect. Sây.’s explanation is, on the whole, certainly correct. That this is the true meaning, is corroborated by the following word, bahuramadhyam, i.e., which has much (i.e., many ceremonies) between the commencement and end. Both expressions seem to belong together, forming a sort of proverbial phrase, the import of which is that, notwithstanding the many ceremonies, the fruit of the Soma sacrifice is not lost, but ultimately sure.

तास्वध्वर्यो ईन्द्राय सोमं सोता मधुमन्तम्वृष्टिवनिं तीव्रान्तम्बहुरमध्यं वसुमते रुद्रवत आदित्यवत ऋभुमते विभुमते वाजवते बृहस्पतिवते विश्वदेव्यावते यस्येन्द्रः पीत्वा वृत्राणि जाङ्घनत्प्र स जन्यानि तारिषोमिति प्रत्युत्तिष्ठति ।

प्रत्युत्थेया वा आपः प्रति वै श्रेयांसामायन्तमुत्तिष्ठन्ति तस्मात्प्रत्युत्थेया अनुपर्यावृत्या आनु वै श्रेयांसम्पर्यावर्तन्ते तस्नादनुपर्यावृत्या अनुब्रुवतैवानुप्रपत्तव्यमीश्वरो ह यद्यप्यन्यो यजेताथ होतारं यशो ऽर्तोस्तस्मादनुब्रुवतैवानुप्रपत्तव्यम् ।

Respect is to be paid to the waters by rising, just as people rise to salute a distinguished person who is coming near. Thence the waters are to be saluted by rising from the seat, and turning towards them. For, in the same manner, people salute a distinguished man. Therefore the Hotar must go behind the waters for saluting them. For, the Hotar, even if another one brings the sacrifice, has (in this way) the power of earning fame. Therefore the repeater (of the mantra) should go behind them. When going behind them,

प्रत्युत्थेया वा आपः प्रति वै श्रेयांसामायन्तमुत्तिष्ठन्ति तस्मात्प्रत्युत्थेया अनुपर्यावृत्या आनु वै श्रेयांसम्पर्यावर्तन्ते तस्नादनुपर्यावृत्या अनुब्रुवतैवानुप्रपत्तव्यमीश्वरो ह यद्यप्यन्यो यजेताथ होतारं यशो ऽर्तोस्तस्मादनुब्रुवतैवानुप्रपत्तव्यम् ।

अम्बयो यन्त्यध्वभिरित्येतामनुब्रुवन्ननुप्रपद्येत जामयो अध्वरीयताम्पृञ्चतीर्मधुना पय इति ।

he repeats: ambayo yanty adhvabhiḥ i.e., the waters which are the friends of the sacrificers come on (various) ways mixing their (own) liquid with honey. (In the word madhu, honey, there is an allusion to Soma.)

अम्बयो यन्त्यध्वभिरित्येतामनुब्रुवन्ननुप्रपद्येत जामयो अध्वरीयताम्पृञ्चतीर्मधुना पय इति ।

यो ऽमधव्यो यशो ऽर्तोर्बुभूषेदमूर्या उप सूर्ये याभिर्वा सूर्यः सहेति तेजस्कामो ब्रह्मवर्चसकामो ऽपो देवीरुप ह्वये यत्र गावः पिबन्ति न इति पशुकामस्ता एताः सर्वा एवानुब्रुवन्ननुप्रपद्येतैतेषां कामानामावरुद्ध्या ।

If a man, who has not tasted (formerly) the Soma juice, should wish to earn fame (he ought to repeat this verse). If he wishes for beauty, or for the acquirement of sacred knowledge (Brahma splendour), he should repeat the verse, amûr yâ upa sûrye (1, 23, 17). If he wishes for cattle, he should repeat, apo devîr upahvaye (1, 23, 18). Should he, when repeating all these verses, go behind (the waters), he would obtain fulfilment of (all) these wishes.

यो ऽमधव्यो यशो ऽर्तोर्बुभूषेदमूर्या उप सूर्ये याभिर्वा सूर्यः सहेति तेजस्कामो ब्रह्मवर्चसकामो ऽपो देवीरुप ह्वये यत्र गावः पिबन्ति न इति पशुकामस्ता एताः सर्वा एवानुब्रुवन्ननुप्रपद्येतैतेषां कामानामावरुद्ध्या ।

एतान्कामानवरुन्द्धे य एवं वेद ।

He who knows this, obtains these wishes.

एतान्कामानवरुन्द्धे य एवं वेद ।

ऐमा अग्मन्रेवतीर्जीवधन्या इति साद्यमानास्वन्वाह वसतीवरीष्वेकधनासु च ।

When the Vasatîvarî, and Ekadhanâs are being put (on the Vedi), then he repeats, imâ agman revatîr jîva dhanyâ (10, 30, 14) ;

ऐमा अग्मन्रेवतीर्जीवधन्या इति साद्यमानास्वन्वाह वसतीवरीष्वेकधनासु च ।

अग्मन्नाप उशातीर्बर्हिरेदमिति सन्नासु स एतया परिदधाति ।

and with the verse, âgmann âpaḥ (10, 30, 15), he concludes when they are (actually) put (on the Vedi).

अग्मन्नाप उशातीर्बर्हिरेदमिति सन्नासु स एतया परिदधाति ।