१९

मरुत्वतीयं प्रगाथं शंसति ।

(The Marutvatîya Pragātha. The Nivid hymn of the Marutvatîya Śastra. How the Hotar can injure the sacrificer by misplacing the Nivid.)

He repeats the Marutvatîya Pragātha (pra va indrāya bṛîhate, 8, 78, 3).

मरुत्वतीयं प्रगाथं शंसति ।

पशवो वै मरुतः पशवः प्रगाथः पशूनामवरुद्ध्यै ।

The Marutas are cattle, cattle are the Pargātha (that is to say, the Pragātha is used) for obtaining cattle.

पशवो वै मरुतः पशवः प्रगाथः पशूनामवरुद्ध्यै ।

जनिष्ठा उग्रः सहसे तुरायेति सूक्तं शंसति ।

He repeats the hymn janiṣṭhā ugraḥ (10, 73).

जनिष्ठा उग्रः सहसे तुरायेति सूक्तं शंसति ।

तद्वा एतद्यजमानजननमेव सूक्तं यजमानं ह वा एतेन यज्ञाद्देवयोन्यै प्रजनयति ।

This hymn serves for producing the sacrificer. For, by means of it, the Hotar brings forth the sacrificer from the sacrifice as the womb of the gods.

तद्वा एतद्यजमानजननमेव सूक्तं यजमानं ह वा एतेन यज्ञाद्देवयोन्यै प्रजनयति ।

तत्संजयं भवति सं च जयति वि च जयते ।

By this (hymn) victory is obtained; with it the sacrificer remains victor, without it he is defeated.

तत्संजयं भवति सं च जयति वि च जयते ।

एतद्गौरिवीतं गौरिवीतिर्ह वै शाक्त्यो नेदिष्ठं स्वर्गस्य लोकस्यागच्छत्स एतत्सूक्तमपश्यत्तेन स्वर्गं लोकमजयत् ।

This hymn was (seen) by (the Riṣi) Gaurivīti. Gauriviti, the son of Śakti, having come very near the celestial world, saw this hymn (i.e., had it revealed); by means of it, he gained heaven.

एतद्गौरिवीतं गौरिवीतिर्ह वै शाक्त्यो नेदिष्ठं स्वर्गस्य लोकस्यागच्छत्स एतत्सूक्तमपश्यत्तेन स्वर्गं लोकमजयत् ।

तथैवैतद्यजमान एतेन सूक्तेन स्वर्गं लोकं जयति ।

Thus the sacrificer gains by this (hymn) the celestial world.

तथैवैतद्यजमान एतेन सूक्तेन स्वर्गं लोकं जयति ।

तस्यार्धाः शस्त्वा ऽर्धाः परिशिष्य मध्ये निविदं दधाति ।

Having repeated half the number of verses (of this hymn), he leaves out the other half, and inserts the Nivid[25] in the midst (of both parts).

[25]This is not strictly in accordance with the rules laid down by Āśvalâyana, who in his Śrâuta Sutras, 5, 14: जनिष्ठा उग्र इत्येक भूयसीः शस्त्वा महत्वतीयां निविदं दध्यात्सर्वत्रैवमयुजासु माध्यन्दिने i.e., the Nivid Sûkta is, janiṣṭhâ ugrah. After having repeated one verse more than half the number of verses (the whole has eleven verses) of which it consists, he ought to insert the Nivid. That ought always to be done at the midday libation, where the number of verses of the Nivid Sûkta is uneven. The Sûkta janiṣṭhâ ugra consists of eleven verses. The number being uneven, the Marutvatiya Nivid is put in the hymn janiṣṭhâ ugra after the sixth verse, which concludes with धन्य. The text of this Nivid (see the Sâṅkhâyâna Sûtras, 8, 16) is (according to Sapta Hâutra) as follows: शों३ सावो३ मिन्द्रो मरुत्वान्त्सोमस्य पिबतु । मरुत्स्तोत्रो मरुद्गणः । मरुत्सखा मरुद्वृधः । घृन्वृत्रा सृजदपः । मरुतामोजसा सह । य ईमेनं देवा अन्वमदन् । असूर्ये वृत्रतूर्ये । शंबरहत्ये गविष्ठौ । अर्चंतं गुह्या पदा । परमस्यां परावति । आदीं ब्रह्माणि वर्धयन् । अनाधृष्ठान्योजसा । कृण्वं देवेभ्यो दुवः । मरुद्भिः सखिभिः सह । इन्द्रो मरुत्वां इह श्रवदिह सोमस्य पिबतु । प्रेमां देवो देवहूतिमवतु देव्या धिया । प्रेदं ब्रह्म प्रेदं क्षत्रम् । प्रेदं सुन्वन्तं यजमानं भवतु । चित्रश्चित्राभिरूतिभिः । श्रवद् ब्रह्माण्यावसागमत् । i.e., May Indra with the Marutas drink of the Soma. He has the praise of the Marutas; he has (with him) the assemblage of the Marutas. He is the friend of the Marutas, he is their help. He slew the enemies, he released the waters (kept back by the demons of the air) by means of the strength of the Marutas. The gods following him rejoiced at the (defeat of the) Asuras, the conquest of Vṛitra, at the killing of Śambara, at the battle (for conquering cows). Him (Indra) when he was repeating the secret verses, in the highest region, in a remote place, made the sacred rites and hymns (brahmâṇi) grow (increase in strength); these (sacred rites) are through their power inviolable. He makes presents to the gods, he who is with the Marutas his friends. May Indra with the Marutas here hear (our prayer), and drink of the Soma. May the god come to his oblation offered to the gods with (our) thoughts being directed to the gods. May he protect this Brahma (spiritual power), may he protect this Kṣatram (worldly power), may he protect the sacrificer who prepares this (the Soma juice), (may he come) with his manifold helps. May he (Indra) hear the sacred hymns (brahmâṇi), may he come with (his) aid!

तस्यार्धाः शस्त्वा ऽर्धाः परिशिष्य मध्ये निविदं दधाति ।

स्वर्गस्य हैष लोकस्य रोहो यन्निवित् स्वर्गस्य हैतल्लोकस्या ऽऽक्रमणं यन्निवित् ।

The Nivid is the ascent to heaven; it is the ladder for climbing up to heaven.

स्वर्गस्य हैष लोकस्य रोहो यन्निवित् स्वर्गस्य हैतल्लोकस्या ऽऽक्रमणं यन्निवित् ।

तामाक्रममाण इव शंसेत् ।

(Therefore) he ought to recite it (stopping at regular intervals) as if he were climbing up (a height) by means of a ladder.

तामाक्रममाण इव शंसेत् ।

उपैव यजमानं निगृह्णीत यो ऽस्य प्रियः स्यादिति नु स्वर्गकामस्य ।

Thus he can take along with him (up to the celestial world) that sacrificer to whom he is friendly. Now, he who desires heaven, avails himself of this opportunity of going thither.

उपैव यजमानं निगृह्णीत यो ऽस्य प्रियः स्यादिति नु स्वर्गकामस्य ।

अथाभिचरतो यः कामयेत क्षत्त्रेण विशं हन्यामिति त्रिस्तर्हि निविदा सूक्तं विशंसेत् ।

Should the Hotar intend to do any harm (to the sacrificer) thinking, “may I slay the Viś through the Kṣatra,” he need only repeat the Nivid in three different places of the hymn (in the commencement, middle and end).

अथाभिचरतो यः कामयेत क्षत्त्रेण विशं हन्यामिति त्रिस्तर्हि निविदा सूक्तं विशंसेत् ।

क्षत्त्रं वै निविद्विट्सूक्तं क्षत्त्रेणैव तद्विशं हन्ति ।

For the Nivid is the Kṣatram (commanding power), and the hymn the Viś (prototype of the Vaiśyas); thus he slays the Viś of any one whom he wishes through his Kṣatra.[26]

[26]These sentences can be only understood when one bears in mind, that men of the higher caste are supposed to have a share in a certain prototype. Kṣatra represents the commanding power. A Brahman, deprived of his Kṣatra, loses all influence and becomes quite insignificant in worldly things; if deprived of his Viś, he loses his means of subsistence. A Kṣatriya loses his power, if deprived of his kṣatram, and his subjects, if deprived of his Viś.

क्षत्त्रं वै निविद्विट्सूक्तं क्षत्त्रेणैव तद्विशं हन्ति ।

यः कामयेत विशा क्षत्त्रं हन्यामिति त्रिस्तर्हि सूक्तेन निविदं विशंसेत् ।

Should he think, “may I slay the Kṣatram through the Viś,” he need only thrice dissect the Nivid through the hymn (by repeating the hymn at the commencement, in the middle, and at the end of the Nivid).

यः कामयेत विशा क्षत्त्रं हन्यामिति त्रिस्तर्हि सूक्तेन निविदं विशंसेत् ।

क्षत्त्रं वै निविद्विट्सूक्तां विशैव तत्क्षत्त्रं हन्ति ।

The Nivid is the Kṣatram, and the hymn is Viś. He thus slays whosoever Kṣatra he wishes by means of the Viś.

क्षत्त्रं वै निविद्विट्सूक्तां विशैव तत्क्षत्त्रं हन्ति ।

य उ कामयेतोभयत एनं विशः पर्यवच्छिनदानीत्युभयतस्तर्हि निविदं व्याह्वयीत ।

Should he think, “I will cut off from the sacrificer the Viś (relation, subject, offspring) on both sides,” he need only dissect (at the beginning and end) the Nivid by the call śoṁsavom.

य उ कामयेतोभयत एनं विशः पर्यवच्छिनदानीत्युभयतस्तर्हि निविदं व्याह्वयीत ।

उभयत एवैनं तद्विशः पर्यवच्छिनत्ति इति न्वभिचरत ।

Thus he cuts the sacrificer off from his Viś on both sides (from father and mother, as well as from his children). Thus he should do who has sinister designs towards the sacrificer.

उभयत एवैनं तद्विशः पर्यवच्छिनत्ति इति न्वभिचरत ।

इतरथा त्वेव स्वर्गकामस्य ।

But otherwise (in the manner first described) he should do to him who desires for heaven (if he be friendly to him).

इतरथा त्वेव स्वर्गकामस्य ।

वयः सुपर्णा उपसेदुरिन्द्रमित्युत्तमया परिदधाति प्रियमेधा ऋषयो नाधमानाः ।

He concludes with the verse, vayaḥ suparṇā upasedur (10, 73, 11), i.e., “the poets with good thoughts have approached Indra, begging like birds with beautiful wings;

वयः सुपर्णा उपसेदुरिन्द्रमित्युत्तमया परिदधाति प्रियमेधा ऋषयो नाधमानाः ।

अप ध्वान्तमूर्णुहीति येन तमसा प्रावृतो मन्येत तन्मनसा गछेदप हैवास्मात्तल्लुप्यते ।

uncover him who is enshrouded in darkness;…” When he repeats the words “uncover him,” &c., then he should think that the darkness in which he is enshrouded, might go by means of his mind. Thus he rids himself of darkness.

अप ध्वान्तमूर्णुहीति येन तमसा प्रावृतो मन्येत तन्मनसा गछेदप हैवास्मात्तल्लुप्यते ।

पूर्धि चक्षुरिति चक्षुषी मरीमृज्येत आजरसं ह चक्षुष्मान्भवति य एवं वेद ।

“fill the eye (with light);” … By repeating the words, “fill the eye,” he should repeatedly rub both his eyes. He who has such a knowledge, keeps the use of his eyes up to his old age.

पूर्धि चक्षुरिति चक्षुषी मरीमृज्येत आजरसं ह चक्षुष्मान्भवति य एवं वेद ।

मुमुग्ध्यस्मान्निधयेव बद्धानिति पाशा वै निधा ।

“release us who are bound (by darkness), as it were, with a rope (nidhâ).” In the words, “release us,” &c., the word nidhâ means rope.

मुमुग्ध्यस्मान्निधयेव बद्धानिति पाशा वै निधा ।

मुमुग्ध्यस्मान्पाशादिव बद्धानित्येव तदाह ।

The meaning is, release us who are tied with a rope, as it were.

मुमुग्ध्यस्मान्पाशादिव बद्धानित्येव तदाह ।