४०

दीक्षणीयेष्टिस्तायते तामेवानु याः काश्चेष्टयस्ताः सर्वा अग्निष्टोममपियन्ति ।

(All Sacrificial Rites are Contained in the Agniṣṭoma.)

When the Dikṣhaṇîya Iṣṭi is once performed in all its parts (lit., is spread), then all other Iṣṭis, whatever they may be, are comprised in the Agniṣṭoma.[2]

[2]The meaning is, the Dikṣaniya Iṣṭi is the model Iṣṭi or prakṛiti, of all the other Iṣṭis required at the Agniṣṭoma, such as the Prâyaṇiya, &c., and is, besides, exactly of the same nature as other independent Iṣṭis, such as the Darśpûrṇima Iṣṭi.

दीक्षणीयेष्टिस्तायते तामेवानु याः काश्चेष्टयस्ताः सर्वा अग्निष्टोममपियन्ति ।

इळामुपह्वयत इळाविधा वै पाकयज्ञा इळामेवानु ये के च पाकयज्ञास्ते सर्वे ऽग्निष्टोममपियन्ति ।

When he calls Iḷā,[3] then all Pākayajñas,[4] whatever they may be, are comprised in the Agniṣṭoma.

[3]This is always done at every occasion of the Agniṣṭoma sacrifice, as often as the priests and the sacrificer eat of the sacrificial food, after having first given an oblation to the gods, by the words: ilopahûtâ saha divâ bṛiha âdityena, &c. (Âśv. Śr. S. 1, 7).

[4]This is the general name of the oblations offered in the so-called smârta agni or domestic fire of every Brâhman, which are always distinguished from the sacrifices performed with the Vaitânika fires (Gârhapatya, Dakṣina, and Ahavanîya). They are said to be seven in number. According to oral information founded on Nârâyaṇa Bhaṭṭa’s practical manual for the performance of all domestic rites, they are for the Ṛigveda as follows: 1) *Śrâvaṇâkarma (an oblation principally given to Agni in the full moon of the month of Śrâvaṇâ), 2) Sarpabali (an oblation of rice to the serpents), 3) Âsvayuji (an oblation to Rudra, the master of cattle), 4) Agrayaṇa (an oblation to Indrâgni and the Viśvedevas), 5) Pratyavarohaṇam (an oblation to Svaita Vaidârava, a particular deity connected with the sun), 6) Piṇḍapitṛiyajña (an oblation to the manes), 7) Anvaṣṭaka (another oblation to the manes). See Âśval. Gṛihya Sûtras, 2, 1-4. The meaning of the word pâka in the word pâkayajña is doubtful. In all likelihood, pâka here means “cooked, dressed food,” which is always required at these oblations. Some Hindu Scholars whom Max Müller follows (History of Ancient Saṁskrit Literature, p 203), explain it as “good.” It is true the word is already used in the sense of “ripe, mature, excellent” in the Saṁhitâ of the Rigveda (see 7, 104, 8-9). In the sense of “ripening” we find it 1, 31, 14. But it is very doubtful to me whether by pâka, a man particularly fit for performing sacrifices can be understood. The difference between the Śrâuta and Smârta oblations is, that at the former no food, cooked in any other than the sacred fires, can be offered to the gods, whilst at the latter an oblation is first cooked on the common hearth, and then offered in the sacred Smârta agni.

इळामुपह्वयत इळाविधा वै पाकयज्ञा इळामेवानु ये के च पाकयज्ञास्ते सर्वे ऽग्निष्टोममपियन्ति ।

सायंप्रातरग्निहोत्रं जुह्वति ।

One brings the Agnihotram[5] in the morning and evening.

[5]The sacrificer who is being initiated (who is made a Dîkṣita) has to observe fast for several days (three at the Agniṣṭoma) before he is allowed to take any substantial food. He drinks in the morning and evening only milk, which is taken from the cow after sunrise and after sunset. He is allowed but a very small quantity, as much as remains from the milk of one nipple only after the calf has sucked. This fast is called a vrata, and as long as he is observing it he is vrataprada, i.e., fulfilling a vow. See Hiraṇyakeśi Sûtras, 7, 4. When doing this he repeats the mantra, ye devâ manojâta (Taitt. S. 1, 2, 3, 1), which concludes with tebhyo namas tebhyo svâhâ,.i.e., worship be to them, Svâhâ be to them. The Agnihotram being offered in the morning and evening always with the formula svâhâ, the author of the Brâhmaņam believes that by these incidents the Agnihotram might be said to be contained in the Agniṣṭoma.

सायंप्रातरग्निहोत्रं जुह्वति ।

सायंप्रातर्व्रतं प्रयच्छन्ति ।

They (the sacrificers when being initiated) perform in the morning and evening the religious vow (of drinking milk only),

सायंप्रातर्व्रतं प्रयच्छन्ति ।

स्वाहाकारेणाग्निहोत्रं जुह्वति स्वाहाकारेण व्रतं प्रयच्छन्ति ।

and do that with the formula svāhā. With the same formula one offers the Agnihotram.

स्वाहाकारेणाग्निहोत्रं जुह्वति स्वाहाकारेण व्रतं प्रयच्छन्ति ।

स्वाहाकारमेवान्वग्निहोत्रमग्निष्टोममप्येति ।

Thus the Agnihotram is comprised in the Agniṣṭoma.

स्वाहाकारमेवान्वग्निहोत्रमग्निष्टोममप्येति ।

पञ्चदश प्रायणीये सामिधेनीरन्वाह पञ्चदश दर्शपूर्णमासयोः ।

At the Prāyaṇīya Iṣṭi[6] the Hotar repeats fifteen verses for the wooden sticks thrown into the fire (sāmidhenis). The same number is required at the New and Full Moon offerings.

[6]There are fifteen Sâmidhenî verses required at the Prâyaṇîya Iṣṭi, whilst at the Dikṣaṇîya seventeen are requisite. Fifteen is the general number at most Iṣṭis. This number is therefore to be regarded as the prakṛiti, i.e., standard, model, whilst any other number is a vikṛiti, i.e., modification.

पञ्चदश प्रायणीये सामिधेनीरन्वाह पञ्चदश दर्शपूर्णमासयोः ।

प्रायणीयमेवानु दर्शपूर्णमासावग्निष्टोममपीतः ।

Thus the New and Full Moon offerings are comprised in the Prāyaṇīya Iṣṭi.

प्रायणीयमेवानु दर्शपूर्णमासावग्निष्टोममपीतः ।

सोमं राजानं क्रीणन्त्यौषधो वै सोमो राजा ।

They buy the king Soma (the ceremony of Somakrayaṇa[7] is meant). The king Soma belongs to the herbs.

[7]On the buying of the Soma, see 1, 12-13.

सोमं राजानं क्रीणन्त्यौषधो वै सोमो राजा ।

ओषधिभिस्तं भिषज्यन्ति यं भिषज्यन्ति ।

They cure (a sick person) by means of medicaments taken from the vegetable kingdom.

ओषधिभिस्तं भिषज्यन्ति यं भिषज्यन्ति ।

सोममेव राजानं क्रीयमाणमनु यानि कानि च भेषजानि तानि सर्वाण्यग्निष्टोममपियन्ति ।

All vegetable medicaments following the king Soma when being bought, they are thus comprised in the Agniṣṭoma.

सोममेव राजानं क्रीयमाणमनु यानि कानि च भेषजानि तानि सर्वाण्यग्निष्टोममपियन्ति ।

अग्निमातिथ्ये मन्थन्त्यग्निं चातुर्मास्येषु ।

At the Ātithya Iṣṭi[8] they produce fire by friction, and at the Chāturmāsya Iṣṭis (they do the same).

[8]On the producing of fire by friction at the Atithya Iṣṭi, see 1. 16-17. The same is done at the Châturmâsya Iṣṭis., See Kâtîya-Śr. S. 5, 2, 1.

अग्निमातिथ्ये मन्थन्त्यग्निं चातुर्मास्येषु ।

आतिथ्यमेवानु चातुर्मास्यान्यग्निष्टोममपियन्ति ।

The Chāturmāsya Iṣṭis thus following the Ātithya Iṣṭi, are comprised in the Agniṣṭoma.

आतिथ्यमेवानु चातुर्मास्यान्यग्निष्टोममपियन्ति ।

पयसा प्रवर्ग्ये चरन्ति पयसा दाक्षायणयज्ञे ।

At the Pravargya ceremony they use fresh milk, the same is the case at the Dākṣhāyaṇa yajña.[9]

[9]The Dâkṣayaṇa yajna belongs to that peculiar class of Iṣṭis which are called iṣṭyayanâni, i.e., oblations to be brought regularly during a certain period. They are, as to their nature, only modifications of the Darśapûrṇamâsa Iṣṭi. It can be performed either on every Full and New Moon during the life-time of the sacrificer, or during a period of fifteen years, or the whole course of oblations can be completed in one year. The rule is, that the number of oblations given must amount to at least 720. This number is obtained either by performing it every day twice during a whole year, or by making at every Full Moon day two oblations, and two others on every New Moon day during a space of fifteen years. The deities are, Agni-Soma at the New Moon, and Indra-Agni and Mitra-Varuṇa at the Full Moon oblations. The offerings consist of Purodâśa, sour milk (dadhi), and fresh milk (payas). On every day on which this sacrifice is performed, it must be performed twice. See Kâtîya. Śr. S. 4, 4, 1-30 and Âśv. Sr. S. 2, 14.

पयसा प्रवर्ग्ये चरन्ति पयसा दाक्षायणयज्ञे ।

प्रवर्ग्यमेवानु दाक्षायणयज्ञो ऽग्निष्टोममप्येति ।

Thus the Dākṣāyaṇa sacrifice is comprised in the Agniṣṭoma.

प्रवर्ग्यमेवानु दाक्षायणयज्ञो ऽग्निष्टोममप्येति ।

पशुरुपवसथे भवति तमेवानु ये के च पशुबन्धास्ते सर्वे ऽग्निष्टोममपियन्ति ।

The animal sacrifice takes place the day previous to the Soma feast. All animal sacrifices[10] which follow it are thus comprised in the Agniṣṭoma.

[10]On the animal sacrifice, see 2, 1-14 The animal sacrifices are called here, paśubandha. Some such as the Nirûḍka Paśubandha can precede the Agniṣṭoma.

पशुरुपवसथे भवति तमेवानु ये के च पशुबन्धास्ते सर्वे ऽग्निष्टोममपियन्ति ।

इळादधो नाम यज्ञक्रतुस्तं दध्ना चरन्ति दध्ना दधिघर्मे ।

Iḷādadha[11] by name is a sacrificial rite. They perform it with thick milk (dadhi), and they also take thick milk at the time of making the Dadhigharma[12][ rite (in the Agniṣṭoma).

[11]Ilâdadha is another modification of the Darśapûrṇamâsa Iṣṭis. Its principal part is sour milk. See Âśv. 2, 14.

[12]On the Dadhi-ghaṛma, the draught of sour milk, see Âśv. 5, 13, and Hiraṇyakeśi Śr. Sûtr. 9, 2. It is prepared and drunk by the priests after an oblation of it has been thrown into the fire, at the midday libation of the Soma feast just before the recital of the Marutvatîya Śastra. The ceremony is chiefly performed by the Pratiprasthâthar, who, after having taken sour milk with a spoon of Udumbara wood, makes it hot under the recital of the mantra, vâkcha tvâ manaśchu śriņîtâm, &c., in which Speech and Mind, the two vital airs (prâṇa and apâna), eye and ear, Wisdom and Strength, Power and Quickness in action are invoked to cook it. After having repeated this mantra and made hot the offering, he says to the Hotar, “The offering is cooked, repeat the Yâjyâ for the Dadhi- ghaṛma.” The latter repeats, “The offering is cooked; I think it cooked in the udder (of the cow) and cooked in the fire. Vauṣaṭ! Agni, eat the Dadhi- ghaṛma, Vauṣaṭ!” Then the Hotar repeats another mantra, mayi tyad indriyam bṛihas (Asv. Sr. 5, 18), whereupon the priests eat it.

इळादधो नाम यज्ञक्रतुस्तं दध्ना चरन्ति दध्ना दधिघर्मे ।

दधिघर्ममेवान्विळादधो ऽग्निष्टोममप्येति ।

Thus the Iḷādadha is, on account of its following the Dadhigharma rite, comprised in the Agniṣṭoma.

दधिघर्ममेवान्विळादधो ऽग्निष्टोममप्येति ।