२९

ते देवा अब्रुवन्नादित्यान्युष्माभिरिदं सवनमुद्यच्छामेति ।

(Why the Âdityas and Savitar have a share in the evening libation. On Vâyu’s and Dyâvâprithivî’s share in it.)

The gods said to the Ādityas, “Let us lift up this (the evening) libation through you.”

ते देवा अब्रुवन्नादित्यान्युष्माभिरिदं सवनमुद्यच्छामेति ।

तथेति ।

They consented.

तथेति ।

तस्मादादित्यारम्भणं तृतीयसवनमादित्यग्रहः पुरस्तात् ।

Thence the evening libation commences with the Ādityas.[7] At the commencement of it there is (the libation from) the Āditya graha.

[7]The very commencement of the evening libation is the pouring of Soma juice from the so-called Āditya graha (a wooden jar). Then follows the chanting of the Arbhavam; then the offering of an animal, and that of Purodâsa to the manes, after which a libation is poured from the Sâvitri graha, and the Vaiśvadeva Śastra repeated. (Āśv. Śr. S. 5, 17.)

तस्मादादित्यारम्भणं तृतीयसवनमादित्यग्रहः पुरस्तात् ।

तस्य यजत्यादित्यासो अदितिर्मादयन्तामिति मद्वत्या रूपसमृद्धया ।

Its Yājyā mantra is, ādityāso aditir madayantām (7, 51, 2), which contains the term mad, “to be drunk,” which is complete in form (equal to the occasion).

तस्य यजत्यादित्यासो अदितिर्मादयन्तामिति मद्वत्या रूपसमृद्धया ।

मद्वद्वै तृतीयसवनस्य रूपम् ।

For the characteristic feature of the evening libation is, “to be drunk.”

मद्वद्वै तृतीयसवनस्य रूपम् ।

नानुवषट्करोति न भक्षयति ।

He does not repeat the Anuvaṣaṭkāra,[8] nor does he taste the Soma (as is usual, after the libation has been poured into the fire);

[8]See page 133.

नानुवषट्करोति न भक्षयति ।

संस्था वा एषा यदनुवषट्कारः संस्थाभक्षः ।

for the Anuvaṣaṭkāra is the completion, and the tasting (of the offering by the priests) is also the completion (of the ceremony).

संस्था वा एषा यदनुवषट्कारः संस्थाभक्षः ।

प्राणा आदित्या नेत्प्राणान्संस्थापयानीति ।

The Ādityas are the vital airs. (When the Hotar, therefore, does not repeat the Anuvaṣaṭkāra, nor taste the Āditya libation, (he thinks), I will certainly put no end[9] to the life (of the sacrificer).

[9]The negation is here expressed by net, i.e., na it, the same word, which is almost exclusively used in the Zend-Avesta, in the form noit., for expressing the simple negative.

प्राणा आदित्या नेत्प्राणान्संस्थापयानीति ।

त आदित्या अब्रुवन्सवितारं त्वयेदं सह सवनमुद्यच्छामेति ।

The Ādityas said to Savitar, “let us lift up this (the evening) libation through thee.”

त आदित्या अब्रुवन्सवितारं त्वयेदं सह सवनमुद्यच्छामेति ।

तथेति ।

He consented.

तथेति ।

तस्मात्सावित्री प्रतिपद्भवति वैश्वदेवस्य सावित्रग्रहः पुरस्तात् ।

Thence the beginning (pratipad of the Vaiśvadeva Śastra at the evening libation) is made with a triplet of verses addressed to Savitar.[10] To the Vaiśvadeva Śastra belongs the Sāvitrī graha.

[10]The Pratipad, or beginning triplet of verses of the Vaiśvadeva Śastra is: tat savitur vṛinimahe (5, 82, 1-3).

तस्मात्सावित्री प्रतिपद्भवति वैश्वदेवस्य सावित्रग्रहः पुरस्तात् ।

तस्य यजति दमूना देवः सविता वरेण्य इति मद्वत्या रूपसमृद्धया ।

Before[11] the commencement (of this Śastra) he repeats the Yājyā for the libation (from the Sāvitrī graha), damūnā devaḥ savitā vareṇyam (Āśv. Śr. S. 5, 18). This verse[12] contains the term mad “to be drunk " which is complete in form.

[11]The Yâjyâ is to be repeated before the Vaiśvadeva Śastra is repeated.

[12]It is also, with some deviations, found in the Atharvaveda Saṁhitâ (7, 14, 4). According to the Âśv. Sûtras, it runs as follows:

दमूना देवः सविता वरेण्यो दधद्रत्ना दक्षपितृभ्यो आयुनि । पिवात्सोमं ममदन्नेनमिष्टयः परिज्मा चिद्रमते अस्य धर्मणि ॥ The deviations of the text in the Atharvaveda consist in the following : instead of रत्ना : रत्नं; for दक्षपि०: दक्षपो०; for ममदन्नेनमिष्टयः it has ममददेनमिष्टेः; instead of रमते, it has क्रमते. It is evident that the readings of the Atharvaveda are corrupt; for it will be impossible to make out the sense of the mantra from its text presented in the Atharvaveda: but it may be done from that one given in the Âśvalâyana Sûtras. I translate it as follows: “The divine house-father Savitar, who is chosen (as tutelary deity by men), has provided people (âyu) with precious gifts to make offerings to Dakṣa (one of the Âdityas) and the manes. May he drink the Soma! May the (Soma) offerings inebriate him, when on his wanderings, he pleases to delight in his (the Soma’s) quality!”

तस्य यजति दमूना देवः सविता वरेण्य इति मद्वत्या रूपसमृद्धया ।

मद्वद्वै तृतीयसवनस्य रूपम् ।

The term mad “to be druuk” is a characteristic of the evening libation.

मद्वद्वै तृतीयसवनस्य रूपम् ।

नानुवषट्करोति न भक्षयति ।

He does not repeat the Anuvaṣaṭkāra, nor does he taste (from the Soma juice in the Sāvitrī graha).

नानुवषट्करोति न भक्षयति ।

संस्था वा एषा यदनुवषट्कारः संस्था भक्षः ।

For the Anuvaṣaṭkāra is completion, the tasting (of the Soma by the priest) is completion.

संस्था वा एषा यदनुवषट्कारः संस्था भक्षः ।

प्राणः सविता नेत्प्राणं संस्थापयानीति ।

Savitar is the life. (He should do neither, thinking) I will certainly put no end to the life (of the sacrificer).

प्राणः सविता नेत्प्राणं संस्थापयानीति ।

उभे वा एष एते सवने विपिबति यत्सविता प्रातःसवनं च तृतीयसवनं च ।

Savitar drinks largely from both the morning and evening libations.

उभे वा एष एते सवने विपिबति यत्सविता प्रातःसवनं च तृतीयसवनं च ।

तद्यत्पिबवत्सावित्र्यै निविदः पदं पुरस्ताद्भवति मद्वदुपरिष्टात् ।

For there is the term piba, “drink,” at the commencement[13] of the Nivid addressed to Savitar at the evening libation), and at the end[14] the term mad, “to be drunk.”

[13]In the words, savitâ devaḥ somasya pibatu. The hymn, in which the Nivid for Savitar is inserted, is, abhûd devaḥ savita (4, 54). The whole Nivid is as follows:

सविता देवः सेामस्य पिबतु । हिरण्यपाणिः सुजिहवः । सुबाहुः स्वंगुरिः । त्रिरहन्त्सत्यसवनः । यः प्रासुवद्वसुधितो । उभे जोत्री सवोमनि । श्रेष्ठं सावित्रमासुवं । दोग्ध्रीं धेनुं । वोलहारमनड्वाहं । आशुं सप्तिं । पुरंधिं योषां । जिष्णुं रथेष्ठां । सभेयं युवानं । परामीवां साविपत्पराद्यशंसं । सविता देव इह श्रवदिह सोमस्य मत्सत् । प्रेमां देवो० (The conclusion is just as in the other Nivids). Sapta Hâutra. In the Sânkhay. Śr. Sûtras (8, 18), there are, before परामी० the words: सविता देवः I translate it as follows: May the god Savitar drink of the Soma juice he with his golden hands and his good tongue, with his fine arms and fine fingers, he who produces thrice a day the real objects (ie., the external world is visible in the morning, at noon, and in the evening), he who produced the two treasures of wealth, the two loving sisters (night and dawn), the best things that are created, the milking cow, the ox-drawing cart, the swift septad (of horses for drawing the carriage of the sun-god), the female (called) purandhi, i.e, meditation, the victorious warrior, the youth in the assemblage (of men), &c.

[14]In the words, savitâ devaḥ iha śravad iha somasya matsat.

तद्यत्पिबवत्सावित्र्यै निविदः पदं पुरस्ताद्भवति मद्वदुपरिष्टात् ।

उभयोरेवैनं तत्सवनयोराभजति प्रातःसवने च तृतीयसवने च ।

Thus he makes Savitar share in both the morning and evening libations.

उभयोरेवैनं तत्सवनयोराभजति प्रातःसवने च तृतीयसवने च ।

बह्व्यः प्रातर्वायव्याः शस्यन्त एका तृतीयसवने ।

At the morning and evening libations, verses addressed to Vāyu are repeated, many at the morning, one only[15] at the evening, libation.

[15]This remark refers to the last words which are appended to the Nivid hymn for Savitar, viz., niyudbhir vâyaviha. The whole appendage, which is to be found in the Âsv. Śr. S. 5, 18, and in Sapta Hâutra is : एकया च दशभिश्च स्वभूते । द्वाभ्यामिष्टये विंशत्याचों३ त्रिस्टभिश्च वहसे त्रिंशताच । नियुद्रिर्वायविह ता मुंचों३, i.e., Vâyu, come hither with (thy) steeds, unloosen them, (come) with eleven for thy own sake, with twenty-two for (making) the sacrifice om! with thirty-three for carrying (the sacrifice).

बह्व्यः प्रातर्वायव्याः शस्यन्त एका तृतीयसवने ।

तस्मादूर्ध्वाः पुरुषस्य भूयांसः प्राणा यच्चावाञ्चः ।

That is done because the vital airs (represented by Vāyu, the wind) in the upper parts (represented by the morning libation) of the human body are more numerous than those in the lower parts (represented by the evening libation).

तस्मादूर्ध्वाः पुरुषस्य भूयांसः प्राणा यच्चावाञ्चः ।

द्यावापृथिवीयं शंसति ।

He repeats a hymn addressed to Heaven and Earth.[16]

[16]This is pradyâvâ yajnâiḥ (1, 159). The Nivid to be inserted before the lost verse of the Dyâvâprithivî hymn is: द्यावापृथिवी सोमस्य मत्सतां । पिता च माता च पुत्रश्च प्रजननं च । धेनुश्च ऋषभश्च । धन्या च धिषणा च । सुरेताश्च सुदुघा च । शंभूच मयोभूश्च । ऊर्जस्वती च । पयस्वतीच रेतोधाश्च रेतोभिश्च । द्यावा पृथिवी इह श्रुतामिह सोमस्य मत्सतां । प्रेमा देवी देवहूतिमवतां देव्या धिया । प्रेदं ब्रह्म प्रेदं क्षत्रं । प्रेदं सुन्वन्तं यजमानमवतां । चित्रे चित्राभिरूतिभिः । श्रुतां ब्रह्माण्यावसागतां ॥ May Heaven and Earth enjoy the Soma which are the father and mother, the son and generation, the cow and the bull, the grain and the wood, the well-provided with seed, and the well-provided with milk, the happy and the beneficial, the juicy and milky, the giver of seed, and (holder) of seed. May both Heaven and Earth here hear (me)! May they here enjoy the Soma, &c.

द्यावापृथिवीयं शंसति ।

द्यावापृथिवी वै प्रतिष्ठे ।

For Heaven and Earth are stand-points.

द्यावापृथिवी वै प्रतिष्ठे ।

इयमेवेह प्रतिष्ठा ऽसावमुत्र ।

Earth is the stand-point here, and Heaven is the stand-point there (in the other world).

इयमेवेह प्रतिष्ठा ऽसावमुत्र ।

तद्यद्द्यावापृथिवीयं शंसति प्रतिष्ठयोरेवैनं तत्प्रतिष्ठापयति ।

By thus repeating a hymn addressed to Heaven and Earth, the Hotar establishes the sacrificer in both places (in earth and heaven).

तद्यद्द्यावापृथिवीयं शंसति प्रतिष्ठयोरेवैनं तत्प्रतिष्ठापयति ।