३१

देवा वै यदेव यज्ञे ऽकुर्वंस्तदसुरा अकुर्वंस्ते समावद्वीर्या एवासन्न व्यावर्तन्त ।

(The Origin of the Tûṣṇnîṁ Śaṁsa,[16] i.e., Silent Praise, Explained.) The Asuras performed at the sacrifice all that the Devas performed. The Asuras became thus of equal power (with the Devas), and did not yield to them in any respect.

[16]See about this particular part of the Soma service, Âśval. Śr. S. 5, 9, which passage is quoted by Sâyaṇa in his commentary on the Aitareya Brâhmaṇam. The three formulas which constitute the Silent Praise (as mentioned here) form also, with the exception of the vyâhṛitis (the three great words bhûr, bhuvaḥ, svaḥ) a chant called the Jyotiraâna, which is sung by the Udgâtar when holding the cloth through which the Soma juice is strained (it is called daśâpavitra) in his hand. The metre of the three formulas (if all are taken together) is Gâyatrî. The Riṣi to whom it was revealed is said to be Puṣkala (Sâma prayoga).

देवा वै यदेव यज्ञे ऽकुर्वंस्तदसुरा अकुर्वंस्ते समावद्वीर्या एवासन्न व्यावर्तन्त ।

ततो वै देवा एतं तूष्णींशंसमपश्यंस्तमेषामसुरा नान्ववायन् ।

Thereupon the Devas saw (by their mental eyes) the tûṣṇnîṁ śaṁsa, i.e., silent praise.[17] The Asuras (not knowing it) did not perform this (ceremony) of the Devas.

[17]Mantras, sacred formulas and words, are always regarded as personages.

ततो वै देवा एतं तूष्णींशंसमपश्यंस्तमेषामसुरा नान्ववायन् ।

तूष्णींसारो वा एष यत्तूष्णींशंसः ।

This “silent praise” is the silent (latent) essence (of the mantras).

तूष्णींसारो वा एष यत्तूष्णींशंसः ।

देवा वै यंयमेव वज्रमसुरेभ्य उदयछंस्तंतमेषामसुराः प्रत्यबुध्यन्त ।

Whatever weapon (vajra) the Devas raised against the Asuras, the latter got (always) aware of them.[18]

[18]The term in the original is: pratyabudhyanta. Sâyaṇa explains it by प्रतीकारं कुर्वन्ति, they retaliate, take revenge.

देवा वै यंयमेव वज्रमसुरेभ्य उदयछंस्तंतमेषामसुराः प्रत्यबुध्यन्त ।

ततो वै देवा एतं तूष्णींशंसं वज्रमपश्यंस्तमेभ्य उदयछंस्तमेषामसुरा न प्रत्यबुध्यन्त ।

The Devas then saw (by their mental eyes) the “silent praise” as their weapon; they raised it, but the Asuras did not get aware of it.

ततो वै देवा एतं तूष्णींशंसं वज्रमपश्यंस्तमेभ्य उदयछंस्तमेषामसुरा न प्रत्यबुध्यन्त ।

तमेभ्यः प्राहरंस्तेनैनानप्रतिबुद्धेनाघ्नंस्ततो वै देवा अभवन्परासुराः ।

The Devas aimed with it a blow at the Asuras and defeated the latter, who did not perceive (the weapon which was aimed at them). Thereupon the Devas became masters of the Asuras.

तमेभ्यः प्राहरंस्तेनैनानप्रतिबुद्धेनाघ्नंस्ततो वै देवा अभवन्परासुराः ।

भवत्यात्मना परास्य द्विषन्पाप्मा भ्रातृव्यो भवति य एवं वेद ।

He who has such a knowledge becomes master of his enemy, adversary, and hater.

भवत्यात्मना परास्य द्विषन्पाप्मा भ्रातृव्यो भवति य एवं वेद ।

ते वै देवा विजितिनो मन्यमाना यज्ञमतन्वत तमेषामसुरा अभ्यायन्यज्ञवेशसमेषां करिष्याम इति ।

The Devas thinking themselves to be victors spread the sacrifice (i.e., made preparations for performing it). The Asuras came near it, intending to disturb it.

ते वै देवा विजितिनो मन्यमाना यज्ञमतन्वत तमेषामसुरा अभ्यायन्यज्ञवेशसमेषां करिष्याम इति ।

तान्समन्तमेवोदारान्परियत्तानुदपश्यंस्ते ऽब्रुवन्संस्थापयामेमं यज्ञं यज्ञं नो ऽसुरा मा वधिषुरिति ।

When the Devas saw the most daring (of the Asuras) draw near from all quarters, they said : let us finish this sacrifice, lest the Asuras slay us.

तान्समन्तमेवोदारान्परियत्तानुदपश्यंस्ते ऽब्रुवन्संस्थापयामेमं यज्ञं यज्ञं नो ऽसुरा मा वधिषुरिति ।

तथेति तं तूष्णींशंसे संस्थापयन्भूरग्निर्ज्योतिर्ज्योतिरग्निरित्याज्यप्रउगे संस्थापयन्निन्द्रो ज्योतिर्भुवो ज्योतिरिन्द्र इति निष्केवल्यमरुत्वतीये संस्थापयन्सूर्यो ज्योतिर्ज्योतिः स्वः सूर्य इति वैश्वदेवाग्निमारुते संस्थापयन् ।

So they did. They finished it by repeating the “silent praise.” (The words which constitute the “silent praise” now follow.) By the words, bhûr agnir jyotir jyotir agniḥ, they finished the Ajya and Pra-uga Śâstras (the two principal liturgies at the morning libation). By the words, indro jyotir bhuvo jyotir indraḥ, they finished the Niṣkevalya and Marutvatîya Śâstras (the two principal liturgies at the midday libation). By the words, sûrya jyotir jyotiḥ svaḥ sûryaḥ, they finished the Vaiśvadeva and Agnimâruta Śâstras (the two liturgies of the evening libation).

तथेति तं तूष्णींशंसे संस्थापयन्भूरग्निर्ज्योतिर्ज्योतिरग्निरित्याज्यप्रउगे संस्थापयन्निन्द्रो ज्योतिर्भुवो ज्योतिरिन्द्र इति निष्केवल्यमरुत्वतीये संस्थापयन्सूर्यो ज्योतिर्ज्योतिः स्वः सूर्य इति वैश्वदेवाग्निमारुते संस्थापयन् ।

तमेवं तूष्णींशंसे संस्थापयंस्तमेवं तूष्णींशंसे संस्थाप्य तेनारिष्टेनोदृचमाश्नुवत ।

Thus they finished the sacrifice by the “silent praise.” Having thus finished the sacrifice by means “of the silent praise” they obtained the last mantra required for the safety of the sacrifice.[19]

[19] The sacrifice is believed to be a chain; none of its links is to be broken. If finished, it is rolled up. The last mantra represents the last link. Without the last link, a chain cannot he wound up.

स तदा वाव यज्ञः संतिष्ठते यदा होता तूष्णींशंसं शंसति ।

सः तदा वाव यज्ञः संतिष्ठते यदा होता तूष्णींशंसम् शंसति।

The sacrifice is finished when the Hotar repeats the “silent praise.”

स तदा वाव यज्ञः संतिष्ठते यदा होता तूष्णींशंसं शंसति ।

स य एनं शस्ते तूष्णींशंस उप वा वदेदनु वा व्याहरेत्तम्ब्रूयादेष एवैतामार्तिमारिष्यति ।

Should any one abuse the Hotar or curse him after having repeated the “silent praise,” he should tell him (the man who abuses or curses him) that he (the abuser) would be hurt by doing so.

स य एनं शस्ते तूष्णींशंस उप वा वदेदनु वा व्याहरेत्तम्ब्रूयादेष एवैतामार्तिमारिष्यति ।

प्रातर्वाव वयमद्येमं शस्ते तूष्णींशंसे संस्थापयामस्तं यथा गृहानितं कर्मणानुसमियादेवमेवैनमिदमनुसमिम इति ।

(In order to make abuses or curses retort upon their author, the Hotar repeats the following mantra :) “At morning we (the Hotars) finish to-day this sacrifice after having repeated the “silent praise.” Just as one receives a guest (who comes to our houses) with ceremony, in the same way we receive (the sacrifice as our guest with due honours) by repeating this (silent praise).”

प्रातर्वाव वयमद्येमं शस्ते तूष्णींशंसे संस्थापयामस्तं यथा गृहानितं कर्मणानुसमियादेवमेवैनमिदमनुसमिम इति ।

सो ह वाव तामार्तिमृछति य एवं विद्वान्संशस्ते तूष्णींशंस उप वा वदत्यनु वा व्याहरति ।

He who having such a knowledge should abuse or curse the Hotar after he has repeated the “silent praise,” suffers injury.

सो ह वाव तामार्तिमृछति य एवं विद्वान्संशस्ते तूष्णींशंस उप वा वदत्यनु वा व्याहरति ।

तस्मादेवं विद्वान्संशस्ते तूष्णींशंसे नोपवदेन्नानुव्याहरेत् ।

Thence he who has such a knowledge should not abuse or curse, after the “silent praise” has been repeated.

तस्मादेवं विद्वान्संशस्ते तूष्णींशंसे नोपवदेन्नानुव्याहरेत् ।