०४

महानाम्नीनामुपसर्गानुपसृजति ।

(The Upasargas taken from the Mahānāmnīs. The Proper Anuṣṭubhs. Consequences of Repeating the Ṣoḷaśī Sastra in the Vihṛita and Avihṛita way. The Yājyā of the Ṣoḷaśī Sastra.)

He makes the additions[11] (upasarga), taking (certain parts) from the Mahānāmnī verses.

[11]These additions are called upasargas. They are five in number, and mentioned by Âśv. 6, 2. They are all taken from different verses of the so-called Mahânâmnîs, commencing with विदा मघवन्विद गातुं which make up the fourth Araṇyaka of the Aitareya Brâhm. These five upasargas make together one Anuṣṭubh. They are: (1) प्रचेतन (2) प्रचेतय (3) अयाहि पिब मत्स्व (4) क्रतुश्छन्द ऋते बृहत् (5) सुम्नआधेहि नो वसो.

Their application is different according to the avihṛita or vihṛita way of repeating the Solasî Sastra. If the Sastra is to be repeated in the former way, they are simply repeated in the form of one verse, after the recital of the Atichhandas verses. But if it be repeated in the vihṛita way, the several upasargas are distributed among the five latter of the six Atichhandasa verses, in order to bring the number of syllables of each such verse to sixty-four, to obtain the two Anuṣṭubhs for each.

महानाम्नीनामुपसर्गानुपसृजति ।

अयं वै लोकः प्रथमा महानाम्न्यन्तरिक्षलोको द्वितीया ऽसौ लोकस्तृतीया ।

The first Mahānāmnī (verse) is this world (the earth), the second the air, and the third that world (heaven).

अयं वै लोकः प्रथमा महानाम्न्यन्तरिक्षलोको द्वितीया ऽसौ लोकस्तृतीया ।

सर्वेभ्यो वा एष लोकेभ्यः संनिर्मितो यत्षोळशी ।

In this way, the Ṣoḷaśī is made to consist of all worlds.

सर्वेभ्यो वा एष लोकेभ्यः संनिर्मितो यत्षोळशी ।

तद्यन्महानाम्नीनामुपसर्गानुपसृजति सर्वेभ्य एवैनं तल्लोकेभ्यः संनिर्मिमीते ।

By adding parts from the Mahānāmnīs (to the Ṣoḷaśī), the Hotar makes the sacrificer participate in all worlds.

तद्यन्महानाम्नीनामुपसर्गानुपसृजति सर्वेभ्य एवैनं तल्लोकेभ्यः संनिर्मिमीते ।

सर्वेभ्यो लोकेभ्यः संनिर्मितेन षोळशिना राध्नोति य एवं वेद ।

He who has such a knowledge, prospers by means of the Ṣoḷaśī being made to consist of all the worlds.

सर्वेभ्यो लोकेभ्यः संनिर्मितेन षोळशिना राध्नोति य एवं वेद ।

प्रप्र वस्त्रिष्टुभमिषमर्चत प्रार्चत यो व्यतीरँफाणयदिति प्रज्ञाता अनुष्टुभः शंसति ।

He repeats (now) Anuṣṭubhs of the proper form,[12] viz., pra pra vas trîṣṭubham (8, 58, 1), archata prārchata (8, 58, 8-10), and yo vyatīṅr aphāṇayat (8, 58, 13-15).

[12]As yet the Anuṣṭubhs were only artificially obtained by the combination of the padas of different other metres.

प्रप्र वस्त्रिष्टुभमिषमर्चत प्रार्चत यो व्यतीरँफाणयदिति प्रज्ञाता अनुष्टुभः शंसति ।

तद्यथेह चेह चापथेन चरित्वा पन्थानं पर्यवेयात्तादृक्तद्यत्प्रज्ञाता अनुष्टुभः शंसति ।

That the Hotar repeats Anuṣṭubhs of the proper form (after having obtained them only in an artificial way) is just as if a man, after having gone here and there astray, is led back to the (right) path.

तद्यथेह चेह चापथेन चरित्वा पन्थानं पर्यवेयात्तादृक्तद्यत्प्रज्ञाता अनुष्टुभः शंसति ।

स यो व्याप्तो गतश्रीरिव मन्येताविहृतं षोळशिनं शंसयेन्नेच्छन्दसां कृछ्रादवपद्या इति ।

He who thinks that he is possessed (of fortune) and is, as it were, sitting in fortune’s lap (gataśrīṛ), should make his Hotar repeat the Ṣoḷaśī in the avihṛita way, lest he fall into distress for the injury done to the metres (by repeating them in the vihṛita way).

स यो व्याप्तो गतश्रीरिव मन्येताविहृतं षोळशिनं शंसयेन्नेच्छन्दसां कृछ्रादवपद्या इति ।

अथ यः पाप्मानमपजिघांसुः स्याद्विहृतं षोळशिनं शंसयेत् ।

But if one wishes to do away with the consequences of guilt (to get out of distress and poverty), one should make the Hotar repeat the Ṣoḷaśī in the vihṛita way.

अथ यः पाप्मानमपजिघांसुः स्याद्विहृतं षोळशिनं शंसयेत् ।

व्यतिषक्त इव वै पुरुषः पाप्मना ।

For (in such cases) man is, as it were, intermixed with the consequences of guilt (with the papman).

व्यतिषक्त इव वै पुरुषः पाप्मना ।

व्यतिषक्तमेवास्मै तत्पाप्मानं शमलमपहन्ति ।

By thus repeating the Ṣoḷaśī in the vihṛita way, the Hotar takes from the sacrificer all sin and guilt.

व्यतिषक्तमेवास्मै तत्पाप्मानं शमलमपहन्ति ।

अप पाप्मानं हते य एवं वेद ।

He who has such a knowledge becomes free from (the consequences of) guilt.

अप पाप्मानं हते य एवं वेद ।

उद्यद्ब्रध्नस्य विष्टपमित्युत्तमया परिदधाति ।

With the verse ud yad bradhnasya viṣṭapam (8, 58, 7) he concludes.

उद्यद्ब्रध्नस्य विष्टपमित्युत्तमया परिदधाति ।

स्वर्गो वै लोको ब्रध्नस्य विष्टपं स्वर्गमेव तल्लोकं यजमानं गमयति ।

For the celestial world is the “bradhmasya viṣṭapam.” Thus he makes the sacrificer go to the celestial world.

स्वर्गो वै लोको ब्रध्नस्य विष्टपं स्वर्गमेव तल्लोकं यजमानं गमयति ।

अपाः पूर्वेषां हरिवः सुतानामिति यजति ।

As Yājyā verse he repeats apāḥ purveṣām harivaḥ (10, 96, 13).[13]

[13]The whole of the verse is as follows:-

अपाः पूर्वेषां हरिवः सुतानामथो इदं सवनं केवलं ते । ममद्धि सोमं मधुमन्तमिन्द्र सत्रा वृषन् जठर आवृषस्व ॥

i.e., “Thou hast drunk, O master of the two yellow horses (Indra ) ! of the Soma drops formerly prepared for thee. This libation here is entirely thy own (thou hast not to share it with any other god). Enjoy, O Indra ! the honey-like Soma. O bull ! increase thy strength by ( receiving) all this (quantity of Soma) in (thy) belly.

अपाः पूर्वेषां हरिवः सुतानामिति यजति ।

सर्वेभ्यो वा एष सवनेभ्यः संनिर्मितो यत्षोळशी ।

By repeating this verse as Yājyā (of the Ṣoḷaśī Śāstra) he makes the Ṣoḷaśī to consist of all libations (savanāni).

सर्वेभ्यो वा एष सवनेभ्यः संनिर्मितो यत्षोळशी ।

तद्यदपाः पूर्वेषां हरिवः सुतानामिति यजति पीतवद्वै प्रातःसवनं प्रातःसवनादेवैनं तत्संनिर्मिमीते ।

The term apāḥ, thou hast drunk (used in this verse) signifies the Morning Libation. Thus he makes the Ṣoḷaśī to consist of the Morning Libation.

तद्यदपाः पूर्वेषां हरिवः सुतानामिति यजति पीतवद्वै प्रातःसवनं प्रातःसवनादेवैनं तत्संनिर्मिमीते ।

अथो इदं सवनं केवलं त इति माध्यंदिनं वै सवनं केवलं माध्यंदिनादेवैनं तत्सवनात्संनिर्मिमीते ।

The words atho idam savanam kevalam te, i.e., this libation here is entirely thy own, signifies the Midday Libation. Thus he makes the Ṣoḷaśī to consist of the Midday Libation.

अथो इदं सवनं केवलं त इति माध्यंदिनं वै सवनं केवलं माध्यंदिनादेवैनं तत्सवनात्संनिर्मिमीते ।

ममद्धि सोमं मधुमन्तमिन्द्रेति मद्वद्वै तृतीयसवनं तृतीयसवनादेवैनं तत्संनिर्मिमीते ।

The words, mamaddhi somam, i.e., enjoy the Soma, signify the Evening Libation, which has its characteristic the term mad, to enjoy, to be drunk. Thus he makes the Ṣoḷaśī to consist of the Evening Libation.

ममद्धि सोमं मधुमन्तमिन्द्रेति मद्वद्वै तृतीयसवनं तृतीयसवनादेवैनं तत्संनिर्मिमीते ।

सत्रा वृषञ्जठर आवृषस्वेति वृषण्वद्वै षोळशिनो रूपम् ।

The word vṛiṣan, i.e., bull (contained in the last pada), is the characteristic of the Ṣoḷaśī.

सत्रा वृषञ्जठर आवृषस्वेति वृषण्वद्वै षोळशिनो रूपम् ।

सर्वेभ्यो वा एष सवनेभ्यः संनिर्मितो यत्षोळशी तद्यदपाः पूर्वेषां हरिवः सुतानामिति यजति सर्वेभ्य एवैनं तत्सवनेभ्यः संनिर्मिमीते ।

By repeating as Yājyā (for the Ṣoḷaśī), the verse just mentioned, the Ṣoḷaśī is made to consist of all Libations. Thus he makes it to consist of all Libations.

सर्वेभ्यो वा एष सवनेभ्यः संनिर्मितो यत्षोळशी तद्यदपाः पूर्वेषां हरिवः सुतानामिति यजति सर्वेभ्य एवैनं तत्सवनेभ्यः संनिर्मिमीते ।

सर्वेभ्यः सवनेभ्यः संनिर्मितेन षोळशिना राध्नोति य एवं वेद ।

He who has such a knowledge prospers through the Ṣoḷaśī, which is consists of all Libations.

सर्वेभ्यः सवनेभ्यः संनिर्मितेन षोळशिना राध्नोति य एवं वेद ।

महानाम्नीनां पञ्चाक्षरानुपसर्गानुपसृजत्येकादशाक्षरेषु पादेषु ।

(When repeating the Yājyā) he prefixes to each (of the four) pada,[14] consisting of eleven syllables, an upasarga of five syllables (taken) from the Mahānāmnīs.

[14]These four upasargas are : a) एवाह्येव b) एवहीन्द्रं c) एवाहि शक्रो d) वशो हि शक्र.

They are thus prefixed: एवा ह्येवापाः पूर्वेषां० एवहोन्द्राथो इदं० &c

These Upasargas are prefixed to the Yâjyâ, in order to obtain two Anuṣṭubhs (sixty-four syllables).

महानाम्नीनां पञ्चाक्षरानुपसर्गानुपसृजत्येकादशाक्षरेषु पादेषु ।

सर्वेभ्यो वा एष च्छन्दोभ्यः संनिर्मितो यत्षोळशी ।

Thus he makes the Ṣoḷaśī to consist of all metres.

सर्वेभ्यो वा एष च्छन्दोभ्यः संनिर्मितो यत्षोळशी ।

तद्यन्महानाम्नीनां पञ्चाक्षरानुपसर्गानुपसृजत्येकादशाक्षरेषु पादेषु सर्वेभ्य एवैनं तच्छन्दोभ्यः संनिर्मिमीते ।

He who has such a knowledge prospers by means of the Ṣoḷaśī, which is made to consist of all metres.

तद्यन्महानाम्नीनां पञ्चाक्षरानुपसर्गानुपसृजत्येकादशाक्षरेषु पादेषु सर्वेभ्य एवैनं तच्छन्दोभ्यः संनिर्मिमीते ।

सर्वेभ्यश्छन्दोभ्यः संनिर्मितेन षोळशिना राध्नोति य एवं वेद ।

He who has such a knowledge prospers by means of the Ṣoḷaśī, which is made to consist of all metres.

सर्वेभ्यश्छन्दोभ्यः संनिर्मितेन षोळशिना राध्नोति य एवं वेद ।