२८

प्राणा वै द्विदेवत्याः अनवानं द्विदेवत्यान्यजेत्प्राणानां संतत्यै प्राणानामव्यवच्छेदाय ।

(*On the Repetition of the Two Yâjyâ Mantras for Libation from the Dvidetyagrahas. No Anuvaṣaṭkâra allowed. On the Agur for those Yâjyâs).

The Soma jars belonging to two deities are the vital airs. The Hotar ought to repeat the(two) Yâjyâ mantras (for the offering poured out of such a jar) without stopping (at the end of the first mantra), in order to keep together the vital airs and to prevent their being cut off.

प्राणा वै द्विदेवत्याः अनवानं द्विदेवत्यान्यजेत्प्राणानां संतत्यै प्राणानामव्यवच्छेदाय ।

प्राणा वै द्विदेवत्या ।

The Soma jars belonging to two deities are the vital airs.

प्राणा वै द्विदेवत्या ।

न द्विदेवत्यानामनुवषट्कुर्यात् यद्द्विदेवत्यानामनुवषट्कुर्यादसंस्थितान्प्राणान्संस्थापयेत् ।

(Thence) the Hotar should not make the Anuvaṣaṭkâra (i.e., not pronounce the formula: “Agni, eat the Soma!”[10] with the formula Vauṣaṭ! after the Yâjyâ has been repeated). If he do so, then he stops the (circulation of the) vital airs which are not stopped (in any other way).

[10]The recital of this formula is called anuvaṣaṭkâra.

न द्विदेवत्यानामनुवषट्कुर्यात् यद्द्विदेवत्यानामनुवषट्कुर्यादसंस्थितान्प्राणान्संस्थापयेत् ।

संस्था वा एषा यदनुवषट्कारः ।

For this formula (the anuvaṣaṭkâra) is a stop.

संस्था वा एषा यदनुवषट्कारः ।

य एनं तत्र ब्रूयादसंस्थितान्प्राणान्समतिष्ठिपत्प्राण एनं हास्यतीति शश्वत्तथा स्यात्तस्मान्न द्विदेवत्यानामनुवषट्कुर्यात् ।

(If one should observe a Hotar repeat the Anuvaṣaṭkâra) one ought to tell him, that he had stopped the vital airs, which are not stopped (otherwise), and that he would (consequently) lose his life. This always happens. Thence he ought not to repeat that formula (the anuvaṣaṭkâra) when pouring oblations from the Soma jars belonging to two deities.

य एनं तत्र ब्रूयादसंस्थितान्प्राणान्समतिष्ठिपत्प्राण एनं हास्यतीति शश्वत्तथा स्यात्तस्मान्न द्विदेवत्यानामनुवषट्कुर्यात् ।

तदाहुर्द्विरागूर्य मैत्रावरुणो द्विः प्रेष्यति सकृदागूर्य होता द्विर्वषट्करोति का होतुरागूरिति ।

They ask, (what is the reason that) the Maitrâvaruṇa priest gives twice his assent that the Yâjyâ mantra should be repeated, and calls twice (upon the Hotar) to do so, whilst the Hotar declares his readiness to repeat the Yâjyâ mantra only once, and (concludes with) pronouncing twice, Vauṣaṭ! Vauṣaṭ! (instead of doing it once,? What is the (meaning) of the Hotar’s declaration of his readiness to repeat the Yâjyâ mantra[11] (that he repeats it only once at the beginning, and not before the second mantra)?

[11]The words “assent that the Yajyâ mantra,” &c., and “declaration of his readiness to repeat,” &c., are only a translation of the term âgur, stating its full import. After the Hotar has repeated the two Puronuvâkyâ mantras, mentioned on p. 130, he is addressed by the Maitrâvaruṇa priest in two formulas, following immediately one another, which are called Praiṣa-mantra, i.e, mantras containing an order to repeat. Both commence by the formula: Hotâ yakṣaṭ, i.e., may the Hotar repeat the Yâjyâ mantra. The Hotar being obliged to repeat both Yâjyâ mantras uno tenore without stopping, he can declare his readiness to respond to the order given by the Maitrâvaruṇa only before he commences to repeat the proper Yâjyâ mantras. His readiness he declares by the words ये ३ यजामहे. This is the âgur of the Hotar. That ये is to be pronounced with pluti, ie., with three moras, is remarked by Pâṇini 8, 2,88 (ये यज्ञकर्मणि). Patañjali, in his Mahâbhâṣya, explains ये as an elliptical expression, implying the whole verse- ये देवासो दिव्येकादश स्थ (Rigveda, 1, 139, 11). On the Agur formula, see Âśval. Śrauta Sûtras 1, 5, where it is said that the Agur formula, ये यजामहे is required at the so-called Prayâjas (at the first and fifth) and principally 5, 5. In this latter passage, the rule is given to which the author of the Brâhmaṇa refers, that the two Yâjyâs for the Aindravâyava graha require two Praiṣas, i.e. orders, one Agur, and two Vaṣaṭkâras; whilst the two other grahas, the Maitrâvaruṇa and the Aśvina, require each only one Yâjyâ, one Praiṣa, and one Vaṣaṭkâra. See also the Sânkhâyana Sûtras 7, 2. The formula ये यजामहे is always at the beginning of the Yâjyâ, as well as the words होता यक्षत् at that of the Praișa mantra. The proper order to repeat is conveyed at the end of the latter by the word होतर्यज, i.e., Hotar, repeat the Yâjyâ mantra, whereupon the Hotar repeats the Yâjyâ. The repetition of this formula appears to go back to a very remote antiquity. For we find both the formula and its technical term in the Zend-Avesta. Yajâmahe is completely identical with the Zend Yazamâidé, which always precedes the names of Ahura-mazda, the archangels, and other divine beings, and the souls of the deceased, when homage is paid to them. The technical term for repeating this formula is: - â-ghare (the same as â-gur). See the Fravardin Yasht 50, kahé no idha nâmâ âghuiryât, i.e., to whose name of us will be pay homage by repeating Yazamâidé, i.e., we worship. That the word âghairyât has this meaning, is well- known to the Parsi Dasturs.

तदाहुर्द्विरागूर्य मैत्रावरुणो द्विः प्रेष्यति सकृदागूर्य होता द्विर्वषट्करोति का होतुरागूरिति ।

प्राणा वै द्विदेवत्या आगूर्वज्रस् ।

(The answer is.) The Soma jars belonging to two deities are the vital airs. The Agur formula is the thunderbolt.

प्राणा वै द्विदेवत्या आगूर्वज्रस् ।

तद्यदत्र होता ऽन्तरेणा ऽऽगुरेता ऽऽगुरा वज्रेण यजमानस्य प्राणान्वीयाद्य ।

If, therefore, the Hotar were to put between (the two Yâjyâ mantras) the Agur formula, he would deprive the sacrificer of his life (as if striking him) with (a weapon like) the thunderbolt.

तद्यदत्र होता ऽन्तरेणा ऽऽगुरेता ऽऽगुरा वज्रेण यजमानस्य प्राणान्वीयाद्य ।

एनं तत्र ब्रूयादागुरा वज्रेण यजमानस्य प्राणान्व्यगात्प्राण एनं हास्यतीति शश्वत्तथा स्यात्तस्मात्तत्र होता ऽन्तरेण ना ऽऽगुरेत ।

(If one should observe a Hotar doing so) one ought to tell him, that for having, by means of the Agur weapon, deprived the sacrificer of his life, he himself would also lose his life. Thus it always happens. (Therefore) the Hotar ought not to repeat the Agur formula in the midst of (the two Yâjyâ mantras).

एनं तत्र ब्रूयादागुरा वज्रेण यजमानस्य प्राणान्व्यगात्प्राण एनं हास्यतीति शश्वत्तथा स्यात्तस्मात्तत्र होता ऽन्तरेण ना ऽऽगुरेत ।

अथो मनो वै यज्ञस्य मैत्रावरुणो वाग्यज्ञस्य होता ।

And, further, the Maitrâvaruṇa priest is the mind of the sacrifice, and the Hotar its speech.

अथो मनो वै यज्ञस्य मैत्रावरुणो वाग्यज्ञस्य होता ।

मनसा वा इषिता वाग्वदति यां ह्यन्यमना वाचं वदत्यसुर्या वै सा वागदेवजुष्टा ।

Speech speaks only when instigated by the mind (to do so). If any one utters speech different from what he thinks, such a speech is liked only by the Asuras, but not by the Devas.

मनसा वा इषिता वाग्वदति यां ह्यन्यमना वाचं वदत्यसुर्या वै सा वागदेवजुष्टा ।

तद्यदेवात्र मैत्रावरुणो द्विरागुरते सैव होतुरागूः ।

The Agur formula of the Hotar is contained in the two Agur formulas (hotâ yakṣaṭ) pronounced at this (occasion) by the Maitrâvaruṇa priest.

तद्यदेवात्र मैत्रावरुणो द्विरागुरते सैव होतुरागूः ।