विश्वास-प्रस्तुतिः
यो वै यज्ञं हविष्पङ्क्तिं वेद हविष्पङ्क्तिना यज्ञेन राध्नोति ।
Haug
(Haviṣ-paṅkti. Akṣara-paṅkti. Narâśaṁsa-paṅkti. Savana-paṅkti.)
He who knows the offering consisting of five parts prospers by means of this offering.
मूलम्
यो वै यज्ञं हविष्पङ्क्तिं वेद हविष्पङ्क्तिना यज्ञेन राध्नोति ।
विश्वास-प्रस्तुतिः
धानाः करम्भः परिवापः पुरोळाशः पयस्येत्येष वै यज्ञो हविष्पङ्क्तिः ।
Haug
The offering consisting of five parts (haviṣ-paṅkti) comprises (the following five things) : fried grains of barley, karambha, parirâpa, puroḍâśa, and payasyâ.
मूलम्
धानाः करम्भः परिवापः पुरोळाशः पयस्येत्येष वै यज्ञो हविष्पङ्क्तिः ।
विश्वास-प्रस्तुतिः
हविष्पङ्क्तिना यज्ञेन राध्नोति य एवं वेद ।
Haug
He who knows this prospers by the havis-paṅkti sacrifice.
मूलम्
हविष्पङ्क्तिना यज्ञेन राध्नोति य एवं वेद ।
विश्वास-प्रस्तुतिः
यो वै यज्ञमक्षरपङ्क्तिं वेदाक्षरपङ्क्तिना यज्ञेन राध्नोति ।
Haug
He who knows the Akṣara-paṅkti sacrifice (offering of five syllables), prospers by means of this very sacrifice.
मूलम्
यो वै यज्ञमक्षरपङ्क्तिं वेदाक्षरपङ्क्तिना यज्ञेन राध्नोति ।
विश्वास-प्रस्तुतिः
सु मत्पद्वग्द इत्येष वै यज्ञो ऽक्षरपङ्क्तिरक्षरपङ्क्तिना यज्ञेन राध्नोति य एवं वेद ।
Haug
The Akṣara-paṅkti comprises (the following five syllables) : su, mat, pad, vag, de.[23] He, who has such a knowledge, prospers by the sacrifice consisting of five syllables.
Haug - Notes
[23]These five syllables are to be muttered by the Hotar when making *japa* (the uttering of mantras with a low inaudible voice), after the *haviṣ-paṅkti* is over. They, no doubt, correspond to the five parts of the *haviṣ-paṅkti* offering.मूलम्
सु मत्पद्वग्द इत्येष वै यज्ञो ऽक्षरपङ्क्तिरक्षरपङ्क्तिना यज्ञेन राध्नोति य एवं वेद ।
विश्वास-प्रस्तुतिः
यो वै यज्ञं नराशंसपङ्क्तिं वेद नराशंसपङ्क्तिना यज्ञेन राध्नोति ।
Haug
He who knows the Narâśaṃsa-paṅkti[24] sacrifice prospers by means of it.
Haug - Notes
[24]This means: the assemblage of five Narâśaṁsas. Narâśaṁsa is, as is well-known, a name of Agni, and of some other gods, identical with the *Nâiryo-śanha of the Zend-Avesta (see Haug’s “Essays on the Sacred Language, Writings, and Religion of the Parsees,” p. 232). According to the explanation given by Sâyaṇa, who follows one of the masters (Acharyas), the word Narâśaṁsa, i.e., belonging to Narásaṁsa, means the Soma cups (chamasa), after one has drunk out of them, sprinkled water over them, and put them down. For, in this condition, they belong to Narâśaṁsa. At the morning and midday libations, the Soma cups (chamasa) are filled twice each time, and at the evening libation only once. Thus the Soma cups become during the day of libations five times Narâśaṁsas. This is the Narâśaṁsa-paṅkti sacrifice.
मूलम्
यो वै यज्ञं नराशंसपङ्क्तिं वेद नराशंसपङ्क्तिना यज्ञेन राध्नोति ।
विश्वास-प्रस्तुतिः
द्विनाराशंसम्प्रातःसवनं द्विनाराशंसाम्माध्यंदिनं सवनं सकृन्नाराशंसं तृतीयसवनमेष वै यज्ञो नराशंसपङ्क्तिर्नराशंसपङ्क्तिना यज्ञेन राध्नोति य एवं वेद ।
Haug
For two Narâśaṁsa offerings belong to the morning, two to the midday, and one to the evening, libation. This is the Narâśaṁsa-paṅkti sacrifice. He who has such a knowledge prospers by it.
मूलम्
द्विनाराशंसम्प्रातःसवनं द्विनाराशंसाम्माध्यंदिनं सवनं सकृन्नाराशंसं तृतीयसवनमेष वै यज्ञो नराशंसपङ्क्तिर्नराशंसपङ्क्तिना यज्ञेन राध्नोति य एवं वेद ।
विश्वास-प्रस्तुतिः
यो वै यज्ञं सवनपङ्क्तिं वेद सवनपङ्क्तिना यज्ञेन राध्नोति ।
Haug
He who knows the Savana-paṅkti sacrifice prospers by it.
मूलम्
यो वै यज्ञं सवनपङ्क्तिं वेद सवनपङ्क्तिना यज्ञेन राध्नोति ।
विश्वास-प्रस्तुतिः
पशुरुपवसथे त्रीणि सवनानि पशुरनूबन्ध्य इत्येष वै यज्ञः सवनपङ्क्तिः सवनपङ्क्तिना यज्ञेन राध्नोति य एवं वेद ।
Haug
This Savana-paṅkti sacrifice consists of the animal which is sacrificed the day previous to the Soma feast (paśur upavasathe), the three libations (savanâni), and the animal to be sacrificed after the Soma feast is over (paśur anûbandhyaḥ). This is the Savana-paṅkti sacrifice. He who has such a knowledge prospers by means of the Savana-paṅkti sacrifice.
मूलम्
पशुरुपवसथे त्रीणि सवनानि पशुरनूबन्ध्य इत्येष वै यज्ञः सवनपङ्क्तिः सवनपङ्क्तिना यज्ञेन राध्नोति य एवं वेद ।
विश्वास-प्रस्तुतिः
हरिवाँ इन्द्रो धाना अत्तु पूषण्वान्करम्भं सरस्वतीवान्भारतीवान्परिवाप इन्द्र स्यापूप इति हविष्पंक्त्या यजति ।
Haug
The Yâjyâ-mantra for the haviṣ-paṅkti is :[25] “May Indra, with his two yellow horses, eat the fried grains first part of the haviṣ-paṅkti, with Pûṣan, the karambha; may the parivâpa (be enjoyed) by Sarasvatî and Bhâratî, and the cake (apûpa-puroḍâśa) by Indra!”
Haug - Notes
[25]It is not in the Saṁhitâ. As it stands here, it appears to have been taken from another Śâkhâ. For, whilst we found above, five parts of the haviṣ-paṅkti mentioned, here in this mantra we have only four, the payasyâ being omitted.
मूलम्
हरिवाँ इन्द्रो धाना अत्तु पूषण्वान्करम्भं सरस्वतीवान्भारतीवान्परिवाप इन्द्र स्यापूप इति हविष्पंक्त्या यजति ।
विश्वास-प्रस्तुतिः
ऋक्सामे वा इन्द्रस्य हरी पशवः पूषान्नं करम्भः ।
Haug
The two yellow horses (harî) of Indra are the Rik and Sâman. Pûṣan (the guardian of flocks, the divine herdsman) is cattle, and karambhâ is food.[26]
Haug - Notes
[26]According to Sâyaṇa, the meaning of the latter sentence is: Pûṣan is called by this name from his feeding (puṣ) the cattle, and karambha is called food from being itself the nourishment.
मूलम्
ऋक्सामे वा इन्द्रस्य हरी पशवः पूषान्नं करम्भः ।
विश्वास-प्रस्तुतिः
सरस्वतीवान्भारतीवानिति वागेव सरस्वती प्राणो भरतः ।
Haug
As to the words : sarasvatî-vân and bhâratîvan, Sarasvatî is speech, and Bhârata (bearer) means vital air.
मूलम्
सरस्वतीवान्भारतीवानिति वागेव सरस्वती प्राणो भरतः ।
विश्वास-प्रस्तुतिः
परिवाप इन्द्रस्यापूप इत्यन्नमेव परिवाप इन्द्रियमपूप ।
Haug
Parivâpa is food, and apûpa is sharpness of senses.
मूलम्
परिवाप इन्द्रस्यापूप इत्यन्नमेव परिवाप इन्द्रियमपूप ।
विश्वास-प्रस्तुतिः
एतासामेव तद्देवतानां यजमानं सायुज्यं सरूपतां सलोकतां गमयति ।
Haug
(By repeating this Yâjyâ-mantra) the Hotar makes the sacrificer join those deities, assume the same form, and occupy the same place with them.
मूलम्
एतासामेव तद्देवतानां यजमानं सायुज्यं सरूपतां सलोकतां गमयति ।
विश्वास-प्रस्तुतिः
गछति श्रेयसः सायुज्यं गछति श्रेष्ठतां य एवं वेद ।
Haug
He (the Hotar) who has such a knowledge becomes (also) joined to the best beings and obtains the highest bliss.
मूलम्
गछति श्रेयसः सायुज्यं गछति श्रेष्ठतां य एवं वेद ।
विश्वास-प्रस्तुतिः
हविरग्ने वीहीत्यनुससवनम्पुरोळाशविष्टकृतो यजति ।
Haug
The Yâjyâ-mantra for the Sviṣṭakṛit of the Puroḍâśa offering at each libation is “Agni, eat the offering.”[27]
Haug - Notes
[27]The Kauṣîtakî Brâhmaṇam (13, 3) furnishes us with a fullor report on the origin of the Sviṣṭakṛit formula required for the Purodâśa offerings which accompany the Soma libations. It is as follows:-
हविरग्ने वीहीत्यनुसवनं पुरोडाशः स्विष्टकृतो यजत्यवत्सारो प्राश्रवणो देवानां होतास । तमेतस्मिन् द्युम्ने मृत्युः प्रत्यालिल्येग्निर्वै मृत्युः स हविरग्ने वीहीति हविषाग्निं प्रीत्वा ऽथातिमुमुचे तथो एवैवं विद्वान्होता हविरग्ने वीहीत्येव हविषाग्निं प्रीत्वाथातिमुच्यत एतैर्हवा अन्तराकाशैर्देवाः स्वर्गं लोकं जग्मुस्तानेतस्मिन् द्युम्ने मृत्यः प्रत्यालिल्ये ऽग्निर्वै मृत्युस्ते हविरग्ने वीहीति हविषाग्निं प्रीत्वा ऽथातिमुमुचिरे । तथो एवैवं विद्वान्होता हविरग्ने वीहीत्येव हविषाग्निं प्रीत्वाथातिमुच्यते । तानि वा एतानि षडक्षराणि हविरग्ने वीहीति षलङ्गो ऽयमात्मा षड्विधस्तदात्मनैवात्मानं निष्क्रीयानृणो भूत्वाध यजते स एषो ऽवत्सारस्य प्राश्रवणस्य मंत्रः ।
i.e., The Hotar uses, as Yâjyâ of the Sviṣṭakṛit offering of the Purodâśa which accompanies the libations, the formula: “Agni, eat the offering.”
(On the origin of this formula, the following is reported:) Avatsâra, the son of Praśravaṇa, was (once) the Hotar of the gods. In that abode of light, Death (one of the gods) attached himself to him; for Agni is Death. He pleased Agni with an offering, repeating: “Agni, eat of the offering,” and was released.
(There is another story reported on the origin of this formula, which runs as follows :-)
The gods went by means of their innate light and splendour to the celestial world. In that abode of light, Death attached himself to them. Agni is Death. They pleased Agni with an offering, repeating “Agni, eat the offering,” and were released.
This formula (havir agne vihi) consists of six syllables; the soul consists of six parts,- is six-fold. Thus the sacrificer redeems (by means of this formula) through a soul (represented by this formula) his own soul, and clears off his debts. This is the mantra of Avatsâra, the son of Praśravaṇa.
मूलम्
हविरग्ने वीहीत्यनुससवनम्पुरोळाशविष्टकृतो यजति ।
विश्वास-प्रस्तुतिः
अवत्सारो वा एतेनाग्नेः प्रियं धामोपागछत्स परमं लोकमजयत् ।
Haug
By repeating this mantra, Avatsâra (an ancient Ṛiṣi) obtained Agni’s favour and conquered the highest world.
मूलम्
अवत्सारो वा एतेनाग्नेः प्रियं धामोपागछत्स परमं लोकमजयत् ।
विश्वास-प्रस्तुतिः
उपाग्नेः प्रियं धाम गछति जयति परमं लोकं य एवं वेद यश्चैवं विद्वानेतया हविष्पङ्क्त्या यजते यजतीति च यजतीति च ।
Haug
The same happens to him who has such a knowledge, and who knowing it has this haviṣ-paṅkti offered (i.e., the sacrificer), or repeats the Yâjyâ-mantra belonging to it (i.e., the Hotar).
मूलम्
उपाग्नेः प्रियं धाम गछति जयति परमं लोकं य एवं वेद यश्चैवं विद्वानेतया हविष्पङ्क्त्या यजते यजतीति च यजतीति च ।