२१

आहूय दूरोहणं रोहति स्वर्गो वै लोको दूरोहणं वागाहावो ब्रह्म वै वाक् ।

(On the Way of Repeating the Dûrohaṇam.)

After having called soṁsâvom, he makes the Dûrohaṇam (representing the ascent to heaven). The celestial world is the Dûrohaṇam (for it is to ascend). Speech is the call soṁsâvom; (Brahma is Speech).

आहूय दूरोहणं रोहति स्वर्गो वै लोको दूरोहणं वागाहावो ब्रह्म वै वाक् ।

स यदाह्वयते तद्ब्रह्मणा ऽऽहावेन स्वर्गं लोकं रोहति ।

By thus calling soṁsâvom, he ascends through the Brahma, which is this call, to the celestial world.

स यदाह्वयते तद्ब्रह्मणा ऽऽहावेन स्वर्गं लोकं रोहति ।

स पच्छः प्रथमं रोहतीमं तं लोकमाप्नोत्यथार्धर्चशो ऽन्तरिक्षं तदाप्नोत्यथ त्रिपद्या ऽमुं तं लोकमाप्नोत्यथ केवल्या तदेतस्मिन्प्रतितिष्ठति य एष तपति ।

The first time he makes his ascent by stopping after every pada (of the Dûrohaṇa mantra). Thus he reaches this world (the earth). Then he stops after every half verse. Thus he reaches the airy region. Then he stops after having taken together three padas. Thus he reaches that world. Then he repeats the whole verse without stopping. Thus he gains a footing in him (the sun) who there burns.

स पच्छः प्रथमं रोहतीमं तं लोकमाप्नोत्यथार्धर्चशो ऽन्तरिक्षं तदाप्नोत्यथ त्रिपद्या ऽमुं तं लोकमाप्नोत्यथ केवल्या तदेतस्मिन्प्रतितिष्ठति य एष तपति ।

त्रिपद्या प्रत्यवरोहति यथा शाखां धारयमाणस्तदमुष्मिँल्लोके प्रतितिष्ठत्यर्धर्चशो ऽन्तरिक्षे पच्छो ऽस्मिँल्लोकः ।

(After having thus ascended) he descends by stopping after three padas, just as one (in this world) holds the branch of the tree (in his hand when descending from it). By doing so, he gains a firm footing in that world. By then stopping after each half verse, he gains a firm footing in the airy region, (and by stopping) after each pada (he gains a firm footing) in this world (again).

त्रिपद्या प्रत्यवरोहति यथा शाखां धारयमाणस्तदमुष्मिँल्लोके प्रतितिष्ठत्यर्धर्चशो ऽन्तरिक्षे पच्छो ऽस्मिँल्लोकः ।

आप्त्वैव तत्स्वर्गं लोकं यजमाना अस्मिँल्लोके प्रतितिष्ठन्ति ।

After having thus reached the celestial world, the sacrificers obtain thus a footing (again) in this world.[21]

[21]One has to bear in mind that the sacrificer does not wish to reside permanently in heaven before the expiration of his full life-term, viz., one hundred years. But by means of certain sacrifices he can secure for himself, even when still alive, lodgings in heaven, to be taken up by him after death. He must already, when alive, mystically ascend to heaven, to gain a footing there, and to be registered as a future inhabitant of the celestial world. After having accomplished his end, he descends again to the earth. His ascent and descent are dramatically represented by the peculiar way in which the Dûrohaṇa mantra is repeated.

आप्त्वैव तत्स्वर्गं लोकं यजमाना अस्मिँल्लोके प्रतितिष्ठन्ति ।

अथ य एककामाः स्युः स्वर्गकामाः पराञ्चमेव तेषां रोहेत्ते जयेयुर्हैव स्वर्गं लोकं नेत्त्वेत्वेवास्मिँल्लोके ज्योगिव वसेयुः ।

For those who aspire only after (a footing) in one (world), that is, after heaven, the Hotar ought to repeat (the Dûrohaṇam) without making the descent (in the way described, by stopping first after three padas, &c.) They (thus) conquer only the celestial world, but they cannot stay long, as it were, in this world.

अथ य एककामाः स्युः स्वर्गकामाः पराञ्चमेव तेषां रोहेत्ते जयेयुर्हैव स्वर्गं लोकं नेत्त्वेत्वेवास्मिँल्लोके ज्योगिव वसेयुः ।

मिथुनानि सूक्तानि शस्यन्ते त्रैष्टुभानि च जागतानि च ।

Hymns in the Triṣṭubh and Jagatî metre are mixed to represent a pair.

मिथुनानि सूक्तानि शस्यन्ते त्रैष्टुभानि च जागतानि च ।

मिथुनं वै पशवः पशवश्छन्दांसि पशूनामवरुद्ध्यै ।

For cattle are a pair; metres are cattle. (This is done for obtaining cattle.

मिथुनं वै पशवः पशवश्छन्दांसि पशूनामवरुद्ध्यै ।