१२

देवविशः कल्पयितव्या इत्याहुः ।

(The Marutvatiya and Niṣkevalya Śastras.)

(On the Ahâva and Pratigara)

They (the theologians) say: the subjects of the gods[1] are to be procured.

[1]See 1, 9.

देवविशः कल्पयितव्या इत्याहुः ।

छन्दश्छन्दसि प्रतिष्ठाप्यमिति ।

(To achieve this end) one metre is to be put in another metre.

छन्दश्छन्दसि प्रतिष्ठाप्यमिति ।

शोंसावोमित्याह्वयते प्रातःसवने त्र्यक्षरेण शंसा ऽऽमोदैवोमित्यध्वर्युः प्रतिगृणाति पञ्चाक्षरेण तदष्टाक्षरं सम्पद्यते ।

(This is done when) the Hotar calls (the Adhvaryu) by śoṁsāvom, “Let us both repeat, yes!” which (formula) consists of three syllables. At the morning libation, the Adhvaryu responds (prati-gṛihnāti) (to this formula of three syllables) with one consisting of five: śamsāmo daivôm.[2] This makes eight on the whole.

[2]See about the Pratigara, i.e., response by the Adhvaryu to the recitations of the Hotar, Âsv, Śr. S. 5, 9. The most common pratigara repeated by the Adhvaryu is othâmo daiva; but at the time of the âhâva (the call śomsâvom) it is: śamsâmo daiva. At the end of the Pratigara, the praṇava, (incorporation of the syllable om) required, is daivôm.

शोंसावोमित्याह्वयते प्रातःसवने त्र्यक्षरेण शंसा ऽऽमोदैवोमित्यध्वर्युः प्रतिगृणाति पञ्चाक्षरेण तदष्टाक्षरं सम्पद्यते ।

अष्टाक्षरा वै गायत्री गायत्रीमेव तत्पुरस्तात्प्रातःसवने ऽचीकॢपताम् ।

The Gāyatrī has eight syllables (i. e. each of its three padas). Thus these two (formulas) make the Gāyatrī at the commencement of the recitation at the morning libation.

अष्टाक्षरा वै गायत्री गायत्रीमेव तत्पुरस्तात्प्रातःसवने ऽचीकॢपताम् ।

उक्थं वाचीत्याह शस्त्वा चतुरक्षरमोमुक्थशा इत्यध्वर्युश्चतुरक्षरं तदष्टाक्षरं सम्पद्यते ।

After the Hotar has finished his recitation, he uses this (formula of) four syllables: uktham vāchi,[3] i.e., the recitation has been read, to which the Adhvaryu (responds) in four syllables: om ukthaśā, i.e., thou hast repeated the recitation[4] (uktham, śastram). This makes eight syllables.

[3]The formula uktham vâchi, with some additional words, always concludes a Śastra. In the Kauṣîtaki Brâhmaṇam (14, 1), and in the Sânkhây. Śrauta Sûtras (8, 16, 17-20), this formula is called achha viryam. In the Âśval. Sûtras, no particular name is given to it. The Kauṣîtaki and Sânkhây. Śâkhas differ here a little from that of Âśvalâyana. According to the former, uktham vâchi is always preceded by a few sentences which are not to be found in Âśval. Thus, we have, for instance there, at the end of the Marutvatîya Śastra, the following formulas : रूपमनुरूपं प्रतिरूपं सुरूपमिहोपायो भद्रमाशृण्वते चोक्षमवाचीन्द्राय In the Âśval. Sûtras (5, 14), there is instead of it only उक्थं वाचीन्द्राय शृण्वते त्वा. At every Śastra repeated by the Hotar, there is a little difference in the appendages to this formula. The rules, as given here in this paragraph, refer only to the conclusion of the Śastras of the minor Hotṛi priests; they alone conclude in the way here stated, without any other appendage (see Âśval. 5. 10). The concluding formulas for the Hotar are, according to Âśval. Śr. S., as follows: (a) For tho Ajya Sastra उक्थं वाचि घोषाय त्वा (5, 9). (b) For the Pra-uga Śastra: उक्थं वाचि श्लोकाय त्वा (5, 10). (c) For the Marutvatiya Śastra (see above). (d) For the Niṣkevalya Śastra: उक्थं वाचीन्द्रायोपशृण्वते त्वा (5, 15). (c) For the Vaiśvadeva Śastra: उक्थं वाचीन्द्राय देवेभ्य आश्रुस्यै त्वा (5, 18). (f) For the Agnimaruta Śastra: उक्थं वाचीन्द्राय देवेभ्य आश्रुताय त्वा (5, 20). All these appendages express the idea that the god to whom the recitation is addressed should hear it, and take notice of it. So ghoṣhâya tvâ means that “it (the recitation) might be sounded to thee;” upaśṛinvate tva," that it might be for thy hearing." The active participle in the present tense must here have something like the meaning of an abstract noun, corresponding with ślokâya and âśrutyai. Literally. upaśṛinvate appears to mean that “the hearing (of this recitation might come) to thee."

After the repetition of these formulas which conclude all Śastras, the Yâjyâ verse belonging to the particular Śastra is recited.

[4]This alone can be the meaning of the obscure formula, ukthasa, which comes no doubt from the remotest antiquity. It is perhaps a corruption of uktham sâs, the neutral character m being left out, Sây, explains: त्वं शस्त्रशंसी, “thou art the repeater of the Śastra.” But this meaning is not appropriate to the occasion at which the formula is used. This is done only when the recitation is over. The only proper meaning of the formula therefore is either “the recitation is repeated,” or “thou hast repeated the recitation.”

उक्थं वाचीत्याह शस्त्वा चतुरक्षरमोमुक्थशा इत्यध्वर्युश्चतुरक्षरं तदष्टाक्षरं सम्पद्यते ।

अष्टाक्षरा वै गायत्री गायत्रीमेव तदुभयतः प्रातःसवने ऽचीकॢपताम् ।

The Gāyatrī consists of eight syllables. Thus the two (formulas) make at the morning libation the Gāyatrī[5] at both ends (at the commencement and the end).

[5]The Gāyatrī is the characteristic metre of the morning libation; thence its form (eight syllables) is to appear in some shape at the commencement as well as at the end of the Śastra.

अष्टाक्षरा वै गायत्री गायत्रीमेव तदुभयतः प्रातःसवने ऽचीकॢपताम् ।

अध्वर्यो शोंसावोमित्याह्वयते मध्यंदिने षळक्षरेण शंसा ऽऽमोदैवोमित्यध्वर्युः प्रतिगृणाति पञ्चाक्षरेण तदेकादशाक्षरं सम्पद्यते ।

At the midday libation, the Hotar calls: adhvaryo śoṁsāvom, i.e., “Adhvaryu, let us two repeat! Om!” with six syllables! to which the Adhvaryu responds with five syllables, the śaṁsāmo daivom. This makes eleven syllables.

अध्वर्यो शोंसावोमित्याह्वयते मध्यंदिने षळक्षरेण शंसा ऽऽमोदैवोमित्यध्वर्युः प्रतिगृणाति पञ्चाक्षरेण तदेकादशाक्षरं सम्पद्यते ।

एकादशाक्षरा वै त्रिष्टुप्त्रिष्टुभमेव तत्पुरस्तान्मध्यंदिने ऽचीकॢपताम् ।

The Triṣṭubh has eleven syllables. Thus he makes the Triṣṭubh at the beginning of the Śastra at the midday libation.

एकादशाक्षरा वै त्रिष्टुप्त्रिष्टुभमेव तत्पुरस्तान्मध्यंदिने ऽचीकॢपताम् ।

उक्थं वाचीन्द्रायेत्याह शस्त्वा सप्ताक्षरमोमुक्थशा इत्यध्वर्युश्चतुरक्षरं तदेकादशाक्षरं सम्पद्यत ।

After having repeated it, he says, uktham vāchi indrāya, i.e., the Śastra has been read for Indra, in seven syllables; to which the Adhvaryu responds in four syllables: om ukthaśā. This makes (also) eleven syllables.

उक्थं वाचीन्द्रायेत्याह शस्त्वा सप्ताक्षरमोमुक्थशा इत्यध्वर्युश्चतुरक्षरं तदेकादशाक्षरं सम्पद्यत ।

एकादशाक्षरा वै त्रिष्टुप्त्रिष्टुभमेव तदुभयतो मध्यंदिने ऽचीकॢपताम् ।

The Triṣṭubh has eleven syllables. Thus the two (formulas) make the Triṣṭubh at both ends of the Śastra at the midday libation.

एकादशाक्षरा वै त्रिष्टुप्त्रिष्टुभमेव तदुभयतो मध्यंदिने ऽचीकॢपताम् ।

अध्वर्यो शोशोंसावोमित्याह्वयते तृतीयसवने सप्ताक्षरेण शंसा ऽऽमोदैवोमित्यध्वर्युः प्रतिगृणाति पञ्चाक्षरेण तद्द्वादशाक्षरं सम्पद्यते ।

At the evening libation, the Hotar calls: adhvaryo śoṁsāvom, in seven syllables, to which the Adhvaryu responds in five syllables: śaṁsāmo daivom. This makes twelve syllables.

अध्वर्यो शोशोंसावोमित्याह्वयते तृतीयसवने सप्ताक्षरेण शंसा ऽऽमोदैवोमित्यध्वर्युः प्रतिगृणाति पञ्चाक्षरेण तद्द्वादशाक्षरं सम्पद्यते ।

द्वादशाक्षारा वै जगती जगतीमेव तत्पुरस्तात्तृतीयसवने ऽचीकॢपताम् ।

The Jagatī has twelve syllables. Thus (with these two formulas taken together) he makes the Jagatī at the beginning of the Śastra at the evening libation.

द्वादशाक्षारा वै जगती जगतीमेव तत्पुरस्तात्तृतीयसवने ऽचीकॢपताम् ।

उक्थं वाचीन्द्राय देवेभ्य इत्याह शस्त्वैकादशाक्षरमोमित्यध्वर्युरेकाक्षरं तद्द्वादशाक्षरं सम्पद्यते ।

After having repeated the Śastra, he says, in eleven syllables: uktham vāchi indrāya devebhyaḥ, i.e., “the Śāstra has been repeated for Indra,” for the Devas, to which the Adhvaryu responds in one syllable: om! This makes twelve syllables.

उक्थं वाचीन्द्राय देवेभ्य इत्याह शस्त्वैकादशाक्षरमोमित्यध्वर्युरेकाक्षरं तद्द्वादशाक्षरं सम्पद्यते ।

द्वादशाक्षरा वै जगती जगतीमेव तदुभयतस्तृतीयसवने ऽचीकॢपताम् ।

The Jagatī has twelve syllables. Thus the two (formulas) make the Jagatī at both ends at the evening libation.

द्वादशाक्षरा वै जगती जगतीमेव तदुभयतस्तृतीयसवने ऽचीकॢपताम् ।

तत् एतत् ऋषिः पश्यन् अभ्यनूवाच यत् गायत्रे अधि गायत्रम् आहितम् त्रैष्टुभात् वा तदेतदृषिः पश्यन्नभ्यनूवाच यद्गायत्रे अधि गायत्रमाहितं त्रैष्टुभाद्वा त्रैष्टुभं निरतक्षत यद्वा जगज्जगत्याहितं पदं य इत्तद्विदुस्ते अमृतत्वमानशुरिति ।

This (the mutual relation of the three chief metres to one another and to the sacrificer) saw a Riṣi, and expressed (his opinion) in the mantra: yad gāyatre adhi (1, 164, 23), i.e., “those who know that the Gāyatrī is put over a Gāyatrī, and that out of a Triṣṭubh a (another) Triṣṭubh is formed, and a Jagat (Jagatī) is put in a Jagat, obtain immortality."[6]

[6]The meaning is, that no pada of a metre, neither that of the Gāyatrī nor Triṣṭubh, nor Jagatī can stand alone, but must be joined to another pada of the same metre. The âhava and pratigara must, therefore, be at the beginning as well as at the end of the Śastra in the same metre; for each time they consist only of one pada, and that is not auspicious.

तदेतदृषिः पश्यन्नभ्यनूवाच यद्गायत्रे अधि गायत्रमाहितं त्रैष्टुभाद्वा त्रैष्टुभं निरतक्षत यद्वा जगज्जगत्याहितं पदं य इत्तद्विदुस्ते अमृतत्वमानशुरिति ।

एतद्वै तच्छन्दश्छन्दसि प्रतिष्ठापयति कल्पयति देवविशो य एवं वेद ।

In this way, he who has such a knowledge puts metre in metre, and procures “the subjects of the gods.”

एतद्वै तच्छन्दश्छन्दसि प्रतिष्ठापयति कल्पयति देवविशो य एवं वेद ।