१५

अथाह यद्वैश्वदेवं वै तृतीयसवनमथ कस्मादेतान्यैन्द्राणि जागतानि सूक्तानि तृतीयसवन आरम्भणीयानि शस्यन्त इति ।

(On the Jagatî hymns addressed to Indra at the evening libation. On the hymn of the Achchhâvâka. The concluding verses of the Maitrâvaruṇa Brâhmaṇâchchhaṁsi, and Achchhâvâka. The last four syllables of the last Śastra of the Soma day to be repeated twice.)

Some one asks further, For what reason do they repeat at the commencement of the evening libation hymns addressed to Indra, and composed in the Jagatī metre, whereas the evening libation belongs to the Viśvedevas?

अथाह यद्वैश्वदेवं वै तृतीयसवनमथ कस्मादेतान्यैन्द्राणि जागतानि सूक्तानि तृतीयसवन आरम्भणीयानि शस्यन्त इति ।

इन्द्रमेवैतैरारभ्य यन्तीति ब्रूयात् ।

(The answer is) Having got hold of Indra (ārabhya having commenced with him) by means of these (hymns), they proceed to act, being sure of success.

इन्द्रमेवैतैरारभ्य यन्तीति ब्रूयात् ।

अथो यज्जागतं वै तृतीयसवनं तज्जगत्काम्यैव तद्यत्किंचात ऊर्ध्वं छन्दः शस्यते तद्ध सर्वं जागतम्भवति ।

The Jagatī metre is used because the evening libation belongs to the Jagatī, implying a desire for this world (Jagat); and any metre which is used after (this commencement) becomes related to the Jagatī (jagat) if,

अथो यज्जागतं वै तृतीयसवनं तज्जगत्काम्यैव तद्यत्किंचात ऊर्ध्वं छन्दः शस्यते तद्ध सर्वं जागतम्भवति ।

एतानि चेदैन्द्राणि जागतानि सूक्तानि तृतीयसवन आरम्भणीयानि शस्यन्ते ।

at the beginning of the evening libation, hymns in the Jagatī metre are repeated which are addressed to Indra.

एतानि चेदैन्द्राणि जागतानि सूक्तानि तृतीयसवन आरम्भणीयानि शस्यन्ते ।

अथ त्रैष्टुभमछावाको ऽन्ततः शंसति सं वां कर्मणेति ।

At the end (of the Śāstra) the Achchhāvāka repeats a hymn in the Triṣṭubh metre, saṁvāṁ karmaṇā (6, 69, 1.)

अथ त्रैष्टुभमछावाको ऽन्ततः शंसति सं वां कर्मणेति ।

यदेव पनाय्यं कर्म तदेतदभिवदति समिषेत्यन्नं वा इषो ऽन्नाद्यस्यावरुद्ध्यै ।

The word karma (ceremony) alludes only to the praise of drinking (the Soma).[11] In the words sam iṣā the word iṣā means food; it (serves) for obtaining food (by means of this mantra.)

[11]The word alluded to is, panâyya, which is traced to a root pan = pan to praise; but it hardly can mean “praising” in general. It refers, as Sâyaṇa justly remarks, to the “drinking of the Soma juice.” In the fifth verse of the hymn in question, we have the word panayâyya, which is the same as panâyya, where the words indraviṣṇu tat panayâyyam vâm evidently mean, “this is your praise for having drunk the Soma.”

यदेव पनाय्यं कर्म तदेतदभिवदति समिषेत्यन्नं वा इषो ऽन्नाद्यस्यावरुद्ध्यै ।

अरिष्टैर्नः पथिभिः पारयन्तेति स्वस्तिताया एवैतदहरहः शंसति ।

(By the words of the last pāda) “both (Indra and Viṣṇu) carry us through on safe paths,” he pronounces every day[12] something relating to welfare.

[12]The hymn is to be repeated every day on the Soma sacrifices which last for several days.

अरिष्टैर्नः पथिभिः पारयन्तेति स्वस्तिताया एवैतदहरहः शंसति ।

अथाह यज्जागतं वै तृतीयसवनमथ कस्मादेषां त्रिष्टुभः परिधानीया भवन्तीति ।

Some one asks, Why do they conclude the evening libation by Triṣṭubhs, if properly the Jagatī metre should be used at it?

अथाह यज्जागतं वै तृतीयसवनमथ कस्मादेषां त्रिष्टुभः परिधानीया भवन्तीति ।

वीर्यं वै त्रिष्टुब्वीर्य एव तदन्ततः प्रतितिष्ठन्तो यन्ति ।

Triṣṭubh is strength; (by repeating at the end Triṣṭubhs) the priests (who are at the Sattras the sacrificers themselve) get finally possessed of strength.

वीर्यं वै त्रिष्टुब्वीर्य एव तदन्ततः प्रतितिष्ठन्तो यन्ति ।

इयमिन्द्रं वरुणमष्ट मे गीरिति मैत्रवरुणस्य ।

The concluding verses of the Maitrāvaruṇa is, iyam Indraṃ Varuṇam (7, 84, 5.)

इयमिन्द्रं वरुणमष्ट मे गीरिति मैत्रवरुणस्य ।

बृहस्पतिर्नः परि पातु पश्चादिति ब्राह्मणाच्छांसिनः ।

That of the Brāhmaṇāchchhaṁsī is, Bṛiḥaspatir na paripātu (10, 42, 11.)

बृहस्पतिर्नः परि पातु पश्चादिति ब्राह्मणाच्छांसिनः ।

उभा जिग्यथुरित्यछावाकस्य ।

That of the Achchhāvāka is, ubhā jigyathur (6, 69, 8.)

उभा जिग्यथुरित्यछावाकस्य ।

उभौ हि तौ जिग्यतुर्न परा जयेथे न परा जिग्य इति न हि तयोः कतरश्चन पराजिग्ये ।

For “both (Indra and Viṣṇu) had been victorious jigyathuḥ, i. e., they had not sustained any defeat, neither of them was defeated”[13]

[13]This is a paraphrase by the author of the Brâhmaṇam of the first half of the verse 6, 69, 8 (ubhâ jigyathur.) It differs little from the original, and retains most of the terms of the verse without giving any substitute for them. This shows, that many verses and turns of speech in the mantras were perfectly intelligible to the author of the Brâhmaṇas. The only difference of the paraphrase from the original is the substitution of tayoḥ for enoḥ, which is an uncommon dual form (gen.) of a demonstrative form; one ought to expect enayoḥ.

उभौ हि तौ जिग्यतुर्न परा जयेथे न परा जिग्य इति न हि तयोः कतरश्चन पराजिग्ये ।

इन्द्रश्च विष्णो यदपस्पृधेथां त्रेधा सहस्रं वि तदैरयेथामिति ।

In the words *indraś cha Viṣṇo yad apaspridhethām[14] (there is hinted) that Indra and Viṣṇu fought with the Asuras.

[14]This is the second half of the last verse of 6, 69, 8, which concludes the hymn repeated by the Achchhâvâka. The author of the Brâhmaṇam explains it also by reporting a story to which he thinks the contents of this latter half allude. However he does not quite overlook the meaning of several terms; apaspṛidhetâm he explains by yuyudhâte, “they two have fought,” and vyairayethâm by vichakrame, “he stepped through.” The meaning of these words is certainly correct; but the grammatical structure is misunderstood by our author; airayethâm is taken by him as a singular, though it is a dual, for it refers to both Indra and Viṣṇu, and not to Viṣṇu alone.

इन्द्रश्च विष्णो यदपस्पृधेथां त्रेधा सहस्रं वि तदैरयेथामिति ।

इन्द्रश्च ह वै विष्णुश्चासुरैर्युयुधाते तान्ह स्म जित्वोचतुः कल्पामहा इति ते ह तथेत्यसुरा उचुः ।

After they had defeated them, they said to them, “Let us divide!” The Asuras accepted the offer.

इन्द्रश्च ह वै विष्णुश्चासुरैर्युयुधाते तान्ह स्म जित्वोचतुः कल्पामहा इति ते ह तथेत्यसुरा उचुः ।

सोऽब्रवीदिन्द्रो यावदेवायं विष्णुस्त्रिर्विक्रमते तावदस्माकमथ युष्माकमितरदिति ।

Indra then said, “All through which Viṣṇu makes his three steps is ours, the other part is yours.”

सोऽब्रवीदिन्द्रो यावदेवायं विष्णुस्त्रिर्विक्रमते तावदस्माकमथ युष्माकमितरदिति ।

स इमाँ ल्लोकान्विचक्रमे ऽथो वेदानथो वाचम् ।

Then Indra stepped through these (three worlds), then over the Vedas, and (lastly) over Vāch.

स इमाँ ल्लोकान्विचक्रमे ऽथो वेदानथो वाचम् ।

तदाहुः किं तत्सहस्रमिति ।

They ask, What is meant by the “sahasram,”[15] a thousand?

[15]In the last pada of the last verse ubhá jigyathur. There the words tredhâ sahasram vi tad airayethẩm mean " ye both strode thrice through this thousand.” The “thousand” refers to the booty they made in the battle, or perhaps to the “thousand cows” given as reward at great sacrifices.

तदाहुः किं तत्सहस्रमिति ।

इमे लोका इमे वेदा अथो वागिति ब्रूयात् ।

One should say in reply, these worlds, the Vedas, and Vāch.

इमे लोका इमे वेदा अथो वागिति ब्रूयात् ।

ऐरयेथाम् ऐरयेथामित्यछावाक उक्थ्ये ऽभ्यस्यति स हि तत्रान्त्यो भवति ।

The Achchhāvāka repeats twice the (last) word airayethām, i.e., “you both (Indra and Viṣṇu) strode,” at the Ukthya sacrifice; for the part (repeated) by the Achchhāvāka, is the last in it;

ऐरयेथाम् ऐरयेथामित्यछावाक उक्थ्ये ऽभ्यस्यति स हि तत्रान्त्यो भवति ।

अग्निष्टोमे होतातिरात्रे च स हि तत्रान्त्यो भवति ।

whereas at the Agniṣṭoma and Atirātra the Hotar (repeats twice the four last syllables of his Śāstra); for (the part recited by him) is in these sacrifices, the last.

अग्निष्टोमे होतातिरात्रे च स हि तत्रान्त्यो भवति ।

अभ्यस्येत्षोळशिनीम् नाभ्यस्येदिति अभ्यस्येदित्याहुः कथमन्येष्वहस्स्वभ्यस्यति कथमत्र नाभ्यस्येदिति ।

At the Śoḷaśī there it is questionable whether or not (the last four syllables) are to be repeated twice. They say, He ought to repeat them twice, for why should he repeat them twice on the other days, and not on this one?

अभ्यस्येत्षोळशिनीम् नाभ्यस्येदिति अभ्यस्येदित्याहुः कथमन्येष्वहस्स्वभ्यस्यति कथमत्र नाभ्यस्येदिति ।

तस्मादभ्यस्येत् ।

Therefore he should repeat them twice (also at the Śoḷaśī.)

तस्मादभ्यस्येत् ।