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वाग्वै सुब्रह्मण्या तस्यै सोमो राजा वत्सः ।

(The Subrahmaṇyā Formula. On its Nature. By whom it is to be Repeated. The Oblation from the Pātnîvata Graha. The Yājyā of the Agnîdhrā.)

The Subrahmaṇyā[2] is Vāch. Her son is the king Soma.

[2]The Subrahmaṇyā formula is contained in the Kātyāyana Śrâuta Sūtras (1, 3), the Agniṣṭoma Sâma Prayoga, the Śatapatha Brâhm. (3, 3, 4, 17-20), and the Taittirîya Araṇyaka (1, 12, 3-4 ). The peculiar pronunciation of this formula is noted by Pâṇini (1,2, 37-38). The most complete information on its use being only to be found in the Sâmaveda Sûtras, I here give the passages from Kâtyâyana referring to it, along with the formula itself:-

आतिथ्यायां संस्थितायां दक्षिणस्य द्वारबाहोः पुरस्तात्तिष्ठन्नन्तर्वेदिदेशे ऽन्वारब्धे यजमाने पत्न्यां च सुब्रह्मण्योमिति द्विरुक्त्वा निगदं ब्रूयात् । इन्द्रागच्छ हरिव आगच्छ मेधातिथेर्मेष वृषणश्वस्य मेने गौरावस्कन्दिन्नहल्यायै जार कौशिक ब्राह्मण गौतम मुदा ब्रुवाणैतावदहे स्तुत्यामिति यावदहे स्यात् ।

After the Atithya Iṣṭi has been finished, he (the Subrahmaṇyâ) should stand in the front part of the enclosure made for the wife of the sacrificer inside the Vedi, and when touching the sacrificer and his wife, after having called thrice “subrahmaṇyom, recite the following formula, “Come, Indra! come owner of the yellow horses! ram of Medhâtithi ! Menâ of Vriṣaṇaśva! thou buffalo (gaura) who ascendest the female (avaskandin), lover of Ahalyâ! son of Kuśika! Brâhmana! son of Gotama! (come) thou who art called (to appear) at the Soma feast in so and so many days how many there might intervene (between the day on which the Subrahmaṇyâ calls him, and that of the Soma festival at which his presence is requested). The Subrahmaṇyâ is required on the second, third, fourth and fifth day of the Agniṣṭoma, and almost on every day of the other Soma sacrifices. On the second day, the terms, tryahe sutyâm, “three days hence,” i.e., on the fifth); on the third day, dvyahe sutyâm, i.e., two days hence; on the fourth, śvas, i. e., to-morrow; and on the fifth (the day of the Soma feast) adya, i. e. to-day, are used to mark the time when the Soma banquet, to which Indra is by this formula solemnly invited, is to come off. As far as ब्रुवाण which is followed by the mentioning of the time appointed न्यहे, द्व्यहे, &c., there is no difference anywhere observable. But the few sentences which follow, and which conclude the formula, differ according to different schools. Some were (according to Kâtyâyana) of opinion, that only आगच्छ “come hither” is to follow; others recommended आगच्छ मघवन्, “come hither, O Maghavan.” Others, such as Gautama, were of opinion, that either is to be omitted, and the concluding formula, देवा ब्रह्माण आगच्छतागच्छतागच्छत “come, ye divine Brahmâ priests, come, come.” has to follow immediately upon सुत्यां,

The name of the tune (Sâman), according to which it is chanted (or rather recited) is Brahmaśrî, the metre is called Saṁpât, the Riṣi is Âditya, and Indra is the deity.

At the so-called Agnishṭut sacrifices, which open the Chaturdaśarâtra Sattras (sacrificial sessions lasting for a fortnight), (Aśv. Śr. S, 11, 2), the Subrahmaṇyâ calls Agni instead of Indra (Kâtyây. 1, 4), according to Gautama, by the following formula:

अग्न आगच्छ रोहिताभ्यां बृहद्भानो धूमकेतो जातवेदो विचर्षण आंगिरस ब्राह्मणांगिरस ब्रुवाण । i. e., “Come, O Agni, with (thy) two red ones (horses), thou brightly shining, thou blazing in smoke, Jâtavedâs, thou wise! Angiras! Brâhmaṇa, (come) called,” &c. In the concluding formula देवा ब्रह्म०, अग्नय fires, is used instead of देवा According to Dhânañjay the Subrahmaṇyâ formula for Agni runs as follows: अग्नआगच्छ रोहितव आगच्छ भरद्वाजस्याज सहसः सूनो वारावस्कन्दिन्नुषसो जारांगिरस, (the remainder as above), i. e., “Come, Agni! master of the red horses, goat of Bhardvâja, son of power, thou who ascendest (the female); lover of Uṣas,” &c. The latter formula is just like that one addressed to Indra. Agni, as well as Indra, are in both these formulas, which must be very ancient, invoked as family deities, the first pre-eminently worshipped by the Aṅgirasa, the latter by the Kuśikas. Both gods are here called “Brâhmans.” In later books, Indra appears as a Kṣattriya, and as a model of a king.

On the so-called Agniṣṭomîya day, of all sacrifices (in the Agniṣṭoma, it is the fourth and precedes the Soma day), on which day the animal for Agni and Soma is slain and sacrificed, an extension of the Subrahmaṇyâ formula takes place. The Subrahmaṇyâ priest has on this day to announce to the gods, that such and such one (the name of the sacrificer must be mentioned), the son of such and such one, the grandson of such and such one, offers, as a Dikṣita, (as initiated into the sacrificial rites) a sacrifice (दीक्षितो यजते) The term, ‘Dikṣita,’ forms then henceforth part of the name of the sacrificer, and his descendants down to the seventh degree. In this part of India, there are many Brâhmans distinguished by this honorary epithet, which always indicates that, either the bearer of it or his immediate ancestors have performed a Soma sacrifice, and have been proclaimed dikṣita by the Subrahmaṇyâ in all due form.

वाग्वै सुब्रह्मण्या तस्यै सोमो राजा वत्सः ।

सोमे राजनि क्रीते सुब्रह्मण्यामाह्वयन्ति यथा धेनुमुपह्वयेत् ।

At the time of buying Soma, they call the Subrahmaṇyā (thither), just as one calls a cow.

सोमे राजनि क्रीते सुब्रह्मण्यामाह्वयन्ति यथा धेनुमुपह्वयेत् ।

तेन वत्सेन यजमानाय सर्वान्कामान्दुहे ।

Through this son, the Subrahmaṇyā priest milks[3] (obtains) all desires for the sacrificer.

[3]Duhe must be a 3rd person singulur, as Sây. explains it.

तेन वत्सेन यजमानाय सर्वान्कामान्दुहे ।

सर्वान्हास्मै कामान्वाग्दुहे य एवं वेद ।

For Vāch grants all desires of him who has this knowledge.

सर्वान्हास्मै कामान्वाग्दुहे य एवं वेद ।

तदाहुः किं सुब्रह्मण्यायै सुब्रह्मण्यात्वमिति ।

They ask, What is the nature of this Subrahmaṇyā?

तदाहुः किं सुब्रह्मण्यायै सुब्रह्मण्यात्वमिति ।

वागेवेति ब्रूयाद्वाग्वै ब्रह्म च सुब्रह्म चेति ।

One should answer, She is Vāch. For Vāch is Brahma, and Subrahma (good Brahma).

वागेवेति ब्रूयाद्वाग्वै ब्रह्म च सुब्रह्म चेति ।

तदाहुरथ कस्मादेनम्पुमांसं सन्तं स्त्रीमिवाचक्षत इति ।

They ask, Why does one call him (the Subrahmaṇyā priest) who is a male, a female?

तदाहुरथ कस्मादेनम्पुमांसं सन्तं स्त्रीमिवाचक्षत इति ।

वाग्घि सुब्रह्मण्येति ब्रूयात्तेनेति ।

(They answer) Subrahmaṇyā represents Vāch (which is in the feminine gender).

वाग्घि सुब्रह्मण्येति ब्रूयात्तेनेति ।

तदाहुर्यदन्तर्वेदीतर ऋत्विज आर्त्विज्यं कुर्वन्ति बहिर्वेदि सुब्रह्मण्या कथमस्यान्तर्वेद्यार्त्विज्यं कृतम्भवतीति ।

They further ask, When all the other priests are to perform their respective duties within the Vedi, and the Subrahmaṇyā outside the Vedi, how is it that the duty of the Subrahmaṇyā (in this particular case) becomes performed inside the Vedi)?

तदाहुर्यदन्तर्वेदीतर ऋत्विज आर्त्विज्यं कुर्वन्ति बहिर्वेदि सुब्रह्मण्या कथमस्यान्तर्वेद्यार्त्विज्यं कृतम्भवतीति ।

वेदेर्वा उत्करमुत्किरन्ति यदेवोत्करे तिष्ठन्नाह्वयतीति ब्रूयात्तेनेति ।

One should answer, The Vedi has an outlet where things (which are no more required) are thrown; if the Subrahmaṇyā priest calls (the Subrahmaṇyā) when standing in this outlet, then, in this way (his duty is performed within the bounds of the Vedi).

वेदेर्वा उत्करमुत्किरन्ति यदेवोत्करे तिष्ठन्नाह्वयतीति ब्रूयात्तेनेति ।

तदाहुरथ कस्मादुत्करे तिष्ठन्सुब्रह्मण्यामाह्वयति ।

They ask, Why does he, standing in the outlet, repeat the Subrahmaṇyā?

तदाहुरथ कस्मादुत्करे तिष्ठन्सुब्रह्मण्यामाह्वयति ।

इत्यृषयो वै सत्रमासत तेषां यो वर्षिष्ठ आसीत्तमब्रुवन्सुब्रह्मण्यामाह्वय त्वं नो नेदिष्ठाद्देवान्ह्वयिष्यसीति ।

On this, they tell the following story.) The Riṣis held once a sacrificial session. They said to the most aged man among them, “Call the Subrahmaṇyā. Thou shalt call the gods standing among us (on account of thy age), as it were, nearest to them.”

इत्यृषयो वै सत्रमासत तेषां यो वर्षिष्ठ आसीत्तमब्रुवन्सुब्रह्मण्यामाह्वय त्वं नो नेदिष्ठाद्देवान्ह्वयिष्यसीति ।

वर्षिष्ठमेवैनं तत्कुर्वन्त्यथो वेदिमेव तत्सर्वाम्प्रीणाति ।

In consequence of this, the gods make him (the Subrahmaṇyā) very aged. In this way, he pleases the whole Vedi.

वर्षिष्ठमेवैनं तत्कुर्वन्त्यथो वेदिमेव तत्सर्वाम्प्रीणाति ।

तदाहुः कस्मादस्मा ऋषभं दक्षिणामभ्याजन्तीति ।

They ask, Why do they present to him (the Subrahmaṇyā) a bull as a reward for his services?

तदाहुः कस्मादस्मा ऋषभं दक्षिणामभ्याजन्तीति ।

वृषा वा ऋषभो योषा सुब्रह्मण्या तन्मिथुनं तस्य मिथुनस्य प्रजात्या इति ।

(The answer is) The bull is a male (vṛiṣa), the Subrahmaṇyā is a female, both making thus a couple. This is done for producing offspring from this pair.

वृषा वा ऋषभो योषा सुब्रह्मण्या तन्मिथुनं तस्य मिथुनस्य प्रजात्या इति ।

उपांशु पात्नीवतस्याग्निध्रो यजति रेतो वै पात्नीवतः ।

The Agnīdhra repeats the Yājyā mantra for the Pātnīvata Graha (a Soma vessel), with a low voice.

उपांशु पात्नीवतस्याग्निध्रो यजति रेतो वै पात्नीवतः ।

उपांश्विव वै रेतसः सिक्तिर्नानुवषट्करोति ।

For the Pātnīvata is the semen virile, and the effusion of the semen virile passing on without noise, as it were, he does not make the Anuvaṣaṭkāra.

उपांश्विव वै रेतसः सिक्तिर्नानुवषट्करोति ।

संस्था वा एषा यदनुवषट्कारो नेद्रेतः संस्थापयानीति ।

For the Anuvaṣaṭkāra is a stop. Thinking, I will not stop the effusion of the semen,

संस्था वा एषा यदनुवषट्कारो नेद्रेतः संस्थापयानीति ।

असंस्थितं वै रेतसः समृद्धं तस्मान्नानुवषट्करोति ।

he does not make the Anuvaṣaṭkāra, for the semen which is not disturbed in its effusion, bears fruit.

असंस्थितं वै रेतसः समृद्धं तस्मान्नानुवषट्करोति ।

नेष्टुरुपस्थ आसीनो भक्षयति पन्तीभाजनं वै नेष्टा ।

Sitting near the Neṣṭar, he then eats, for the Neṣṭar is in the room of women.

नेष्टुरुपस्थ आसीनो भक्षयति पन्तीभाजनं वै नेष्टा ।

अग्निः पत्नीषु रेतो दधाति प्रजात्यै ।

Agni (Agnīdhra) pours semen in women, to produce children.

अग्निः पत्नीषु रेतो दधाति प्रजात्यै ।

अग्निनैव तत्पत्नीषु रेतो दधाति प्रजात्यै प्रजायते प्रजया पशुभिर्य एवं वेद ।

He who has this knowledge, provides through Agni his females with semen, and is blessed with children and cattle.

अग्निनैव तत्पत्नीषु रेतो दधाति प्रजात्यै प्रजायते प्रजया पशुभिर्य एवं वेद ।

दक्षिणा अनु सुब्रह्मण्या संतिष्ठते ।

The Subrahmaṇyā ends after the distribution of the Dakṣiṇā,[5]

[5]The Dakshiṇâ is distributed at the midday libation.

दक्षिणा अनु सुब्रह्मण्या संतिष्ठते ।

वाग्वै सुब्रह्मण्यान्नं दक्षिणा ।

for she is Vāch. The Dakṣiṇā is food;

वाग्वै सुब्रह्मण्यान्नं दक्षिणा ।

अन्नाद्य एव तद्वाचि यज्ञमन्ततः प्रतिष्ठापयन्ति प्रतिष्ठापयन्ति ।

thus they place finally the sacrifice in food, which is Speech.

अन्नाद्य एव तद्वाचि यज्ञमन्ततः प्रतिष्ठापयन्ति प्रतिष्ठापयन्ति ।