२४

देवा वै वले गाः पर्यपश्यन् ।

(The nature of the Vâlakhilya Śastra.[13] How to repeat it.)

The gods after having perceived the cows to be in the cavern,[14]

[13]The way of repeating the so called Vâlakhilya Sastra, the text of which consists of the Vâlakhilya verses, now arranged in eight hymns, is very artificial, and considered as the most difficult task to be achieved by a Hotṛi-priest. It is repeated in a manner similar to the repetition of the Solaśî Śastra (see page 258). The most general term for the peculiar way of repeating both the Vâlakhilya and Solaśî Śastras is vihâra, that is, the dissecting of a verse by joining to each of its pâdas, a pâda taken from another verse, and reciting then both parts in such a way as if they were forming only one verse. The way in which the Vâlakhilyas are repeated is a modification of the vihâra. It is called vyatimarśa. This consists in a mutual transposition of the several pâdas or half verses, or whole verses of the first and second Vâlakhilya hymns, which are repeated in sets, always two being taken together. The first two are to be repeated pâda by pâda; the third and fourth by half verses; the fifth and sixth by whole verses (Aśv, Śr. S. 8. 2). The general rule for this transposition is expressed by Aśval पूर्वस्थ प्रथमामुत्तरस्य द्वितीयवोत्तरस्थ प्रथमां पूर्वस्थ द्वितीया i. e. he must join the first verse (or half verse or pâda, as the case may be) of the first hymn with the second verse of the following hymn, and then the first of the following hymn with the second of the first. Two such verses form then one Pragâtha.

In order to better illustrate the way of transposition, I here subjoin an instance. The first verse of the first Vâlakhilya hymn is as follows: Abhi pra vah surâdhasam indram archa yathâ vide- Yo jaritṛibhyo maghavâ purûvasuḥ sahasreṇeva sikṣati The second verse of the second hymn is: Śatani ka hetaya asya duṣṭarâ indrasya samiṣo mahiḥ. Girir na bhujmâ maghavastu pinvate yadiṁ sutá amandiṣuḥ.

If the several pâdas of these two verses are to be mutually transposed, it is then done in the following way: (1) Abhi pra vaḥ surâdhasam indrasya samiṣo mahiḥ. Śatanika hetayo asya duṣṭarâ indram urchâ yathâ vidom. (2) Yo jaritribhyo maghavâ purûvasar yadiṁ suta amandiṣuḥ. Girir na bhujmâ maghavatsu pinvate sahasreṇa śikṣatom.

At the end of the five first Pragâtha verses an Ekapadâ or verse containing one pâda only is added. Four of them belong to the performance of the tenth day. These are according to Aśval. (8, 2): (1) indra viśvasya gopatiḥ; (2) indra viśvasya bhûpatiḥ; (3) indra viśvasya chetati; (4) indra viśvasya râjati. The fifth is from the Mahâvrata day, sânvendro viśvam virajati. These five Ekapadâs are not joined to the Pragâtha without a stop after the latter. (प्रगार्थातेषु चानुपसन्तान ऋगावानमेकपदः शंसेत Aśv. 8, 2.)

The Pragâtha with the Ekapadâ belonging to it is the vâchaḥ kûṭaḥ, i.e. the point of speech, according to Sâyaṇa. But this appears not to be quite correct. According to an unmistakable indication in Ait. Br. 6, 24 (*upâpto vâchaḥ kûṭa ekapadâyâm) it can mean only the Ekapadâ which is added to the Pragâtha.

[14]This story is frequently alluded to in the Saṁhita of the Rigveda.

देवा वै वले गाः पर्यपश्यन् ।

ता यज्ञेनैवेप्सन् ।

wished to obtain them by means of a sacrifice.

ता यज्ञेनैवेप्सन् ।

ताः षष्ठेनाह्नाप्नुवन् ।

They obtained them by means of the sixth day.[15]

[15]See page 335.

ताः षष्ठेनाह्नाप्नुवन् ।

ते प्रातःसवने नभाकेन वलमनभयन् ।

They bored at the morning libation the cavern with the bore mantra (nabhāka).

ते प्रातःसवने नभाकेन वलमनभयन् ।

तं यदनभयाँ अश्रथयन्नेवैनं तत् ।

After having succeeded in making an opening, they loosened (the stones),

तं यदनभयाँ अश्रथयन्नेवैनं तत् ।

त उ तृतीयसवने वज्रेण वालखिल्याभिर्वाचः कूटेनैकपदया वलं विरुज्य गा उदाजन् ।

and then, at the third libation, broke up the cavern by means of the Vālakhilya verses, with the Ekapadā as vāchaḥ kûṭa, which served as a weapon and drove the cows out.

त उ तृतीयसवने वज्रेण वालखिल्याभिर्वाचः कूटेनैकपदया वलं विरुज्य गा उदाजन् ।

तथैवैतद्यजमानाः प्रातःसवने नभाकेन वलं नभयन्ति तं यन्नभयन्तीँ श्रथयन्त्येवैनं तत् ।

In this way the sacrificers bore the cavern at the morning libation by means of the Nabhāka, and make, by boring, its structure loose.

तथैवैतद्यजमानाः प्रातःसवने नभाकेन वलं नभयन्ति तं यन्नभयन्तीँ श्रथयन्त्येवैनं तत् ।

तस्मात् होत्रकाः प्रातःसवने नाभाकांस्तृचाञ्छंसन्ति ।

Hence the Hotṛi-priests repeat at the morning libation the Nabhāka triplet.

तस्मात् होत्रकाः प्रातःसवने नाभाकांस्तृचाञ्छंसन्ति ।

यः ककुभो निधारय इति मैत्रावरुणः ।

The Maitrāvaruṇa repeats, yaḥ kakubho nidhāraya (8, 41, 4-6);

यः ककुभो निधारय इति मैत्रावरुणः ।

पूर्वीष्ट इन्द्रोपमातय इति ब्राह्मणाच्छंसी ता हि मध्यम्भराणामित्यछावाकः ।

the Brāhmaṇāchchhaṁsī), pûrviṣṭa indra (8, 40, 9-11); the Achchhāvāka, tā hi madhyam bharāṇām (8, 40, 3-5).

पूर्वीष्ट इन्द्रोपमातय इति ब्राह्मणाच्छंसी ता हि मध्यम्भराणामित्यछावाकः ।

त उ तृतीयसवने वज्रेण वालखिल्याभिर्वाचः कूटेनैकपदया वलं विरुज्य गा आप्नुवन्ति ।

At the third libation they break up the cavern with the Vālakhilya verses, and the one footed Vāchaḥ kûṭa which served as a weapon, and obtain the cows.

त उ तृतीयसवने वज्रेण वालखिल्याभिर्वाचः कूटेनैकपदया वलं विरुज्य गा आप्नुवन्ति ।

पच्छः प्रथमं षड्वालखिल्यानां सूक्तानि विहरत्यर्धर्चशो द्वितीयमृक्शस्तृतीयम् ।

There are six Vālakhilya hymns. He repeats them in three terms; for the first time he repeats them foot by foot, dissecting the verse by insertion; for the second time half verse by half verse; and for the third time verse by verse.

पच्छः प्रथमं षड्वालखिल्यानां सूक्तानि विहरत्यर्धर्चशो द्वितीयमृक्शस्तृतीयम् ।

स पच्छो विहरन्प्रगाथे-प्रगाथ एवैकपदां दध्यात्स वाचः कूटः ।

When he repeats them foot by foot, dissecting the verse by insertion, then he ought to put in every Pragātha verse (of which each hymn is composed) one additional foot (ekapadâ), which is the Vāchaḥ kûṭaḥ, i.e. the point of the Vāch.

स पच्छो विहरन्प्रगाथे-प्रगाथ एवैकपदां दध्यात्स वाचः कूटः ।

ता एताः पञ्चैकपदाश्चतस्रो दशमादह्न एका महाव्रतात् ।

There are five such Ekapadās, four of them being taken from the tenth day and one from the Mahāvrata sacrifice.

ता एताः पञ्चैकपदाश्चतस्रो दशमादह्न एका महाव्रतात् ।

अथाष्टाक्षराणि माहानामनानि पदानि ।

He ought (if the two verses joined should fall short of a proper Pragātha by eight syllables) to supply the eight syllables from the Mahānāmnîs[16] as often as they might be wanting;

[16]See page 261

अथाष्टाक्षराणि माहानामनानि पदानि ।

तेषां यावद्भिः सम्पद्येत तावन्ति शन्सेन्नेतराण्याद्रियेत ।

for the other pādas (of the Mahānāmnis which he does not require for filling up the deficiency in the Pragātha) he ought not to care.

तेषां यावद्भिः सम्पद्येत तावन्ति शन्सेन्नेतराण्याद्रियेत ।

अथार्धर्चशो विहरंस्ताश्चैवैकपदाः शंसेत्तानि चैवाष्टाक्षराणि माहानामनानि पदानि ।

When reciting the Vālakhilyas half verse by half verse, he ought to repeat those Ekapadās; and the pādas from the Mahānāmnis which consist of eight syllables.

अथार्धर्चशो विहरंस्ताश्चैवैकपदाः शंसेत्तानि चैवाष्टाक्षराणि माहानामनानि पदानि ।

अथ ऋक्शो विहरंस्ताश्चैवैकपदाः शंसेत्तानि चैवाष्टाक्षराणि माहानामनानि पदानि ।

When repeating the Vālakhilyas verse by verse, he ought (also) to repeat those Ekapadās, and the pādas of eight syllables which are taken from the Mahānāmnis.

अथ ऋक्शो विहरंस्ताश्चैवैकपदाः शंसेत्तानि चैवाष्टाक्षराणि माहानामनानि पदानि ।

स यत्प्रथमं षड्वालखिल्यानां सूक्तानि विहरति प्राणं च तद्वाचं च विहरति ।

When he repeats, for the first time, the six Vālakhilya hymns, then he mixes (viharati) breath and speech by it.

स यत्प्रथमं षड्वालखिल्यानां सूक्तानि विहरति प्राणं च तद्वाचं च विहरति ।

यद्द्वितीयं चक्षुश्च तन्मनश्च विहरति ।

When he repeats them for the second time, then he mixes the eye and mind by it.

यद्द्वितीयं चक्षुश्च तन्मनश्च विहरति ।

यत्तृतीयं श्रोत्रं च तदात्मानं च विहरति ।

When he repeats them for the third time, then he mixes the ear and the soul by it.

यत्तृतीयं श्रोत्रं च तदात्मानं च विहरति ।

तदुपाप्तो विहारे काम उपाप्तो वज्रे वालखिल्यासूपाप्तो वाचः कूट एकपदायामुपाप्तः प्राणकॢप्त्याम् ।

Thus every desire regarding the mixing (of the verses) becomes fulfilled, and all desires regarding the Vālakhilyas, which serve as a weapon, the Vāchaḥ kûṭa in the form of an Ekapadā and the formation of life will be fulfilled (also).

तदुपाप्तो विहारे काम उपाप्तो वज्रे वालखिल्यासूपाप्तो वाचः कूट एकपदायामुपाप्तः प्राणकॢप्त्याम् ।

अविहृतानेव चतुर्थम्प्रगाथाञ्छंसति ।

He repeats the (Vālakhilya) Pragāthas for the fourth time without mixing the verses of two hymns.

अविहृतानेव चतुर्थम्प्रगाथाञ्छंसति ।

पशवो वै प्रगाथाः पशूनामवरुद्ध्यै ।

For the Pragāthas are cattle. (It serves) for obtaining cattle.

पशवो वै प्रगाथाः पशूनामवरुद्ध्यै ।

नात्रैकपदां व्यवदध्याद्यदत्रैकपदां व्यवदध्याद्वाचः कूटेन यजमानात्पशून्निर्हण्यात् ।

He ought not to insert (this time) an Ekapadā in it. Were he to do so, then he would cut off cattle from the sacrificer by slaying them.

नात्रैकपदां व्यवदध्याद्यदत्रैकपदां व्यवदध्याद्वाचः कूटेन यजमानात्पशून्निर्हण्यात् ।

य एनं तत्र ब्रूयाद्वाचः कूटेन यजमानात्पशून्निरवधीरपशुमेनमकरिति शश्वत्तथा स्यात् ।

(If one should observe a Hotṛi-priest doing so) one ought to tell him at this occasion, thou hast cut off cattle from the sacrificer by slaying them with the point of speech (vāchaḥ kûṭa) thou hast deprived him of cattle (altogether). And thus it always happens.

य एनं तत्र ब्रूयाद्वाचः कूटेन यजमानात्पशून्निरवधीरपशुमेनमकरिति शश्वत्तथा स्यात् ।

तस्मात्तत्रैकपदां न व्यवदध्यात् ।

Thence one ought never to insert the Ekapadās at this occasion.

तस्मात्तत्रैकपदां न व्यवदध्यात् ।

व्येवोत्तमे सूक्ते पर्यस्यति स एव तयोर्विहारः ।

The two last Vālakhilya hymns (the seventh and eighth[17]) he adds as a setting (cover). Both are mixed.

[17]The order of both is only inverted, the eighth Sukta is first to be repeated, and then follows the seventh.

व्येवोत्तमे सूक्ते पर्यस्यति स एव तयोर्विहारः ।

तदेतत्सौबलाय सर्पिर्वात्सिः शशंस ।

In such a way, Sarpi, the son of Vatsa, repeated them for a sacrificer, Subala by name.

तदेतत्सौबलाय सर्पिर्वात्सिः शशंस ।

स होवाच भूयिष्ठानहं यजमाने पशून्पर्यग्रहैषमकनिष्ठा उ मामागमिष्यन्तीति ।

He said, “I have now grasped for the sacrificer the largest number of cattle, the best ones (as a reward for my skill) will come to me.”

स होवाच भूयिष्ठानहं यजमाने पशून्पर्यग्रहैषमकनिष्ठा उ मामागमिष्यन्तीति ।

तस्मै ह यथा महद्भ्य ऋत्विग्भ्य एवं निनाय ।

He then gave him (Sarpi) as much Dakṣiṇā[18] as to the great priests (Hotar, Adhvaryu, Udgātar, Brahmā).

[18]The term is only ninâya, to which dakṣiṇâ “on the right side” is to be supplied. Cows horses, &c., which are given as a sacrificial reward, are actually carried to the right side of the recipient. The word dakṣiṇâ itself is only an abbreviation of dakṣiṇâ nîta, “what has been carried to the right side” Very soon the word was used as a feminine substantive. The noun to be supplied is diś, direction. The repeater of the Vâlakhilya Śastra is the Maitrâvaruṇa, who as one of the minor Hotṛi-priests, obtains generally only half the Dakṣiṇâ of the great priests.

तस्मै ह यथा महद्भ्य ऋत्विग्भ्य एवं निनाय ।

तदेतत्पशव्यं च स्वर्ग्यं च शस्त्रं तस्मादेतच्छंसति ।

This Śāstra procures cattle and heaven. Thence one repeats it

तदेतत्पशव्यं च स्वर्ग्यं च शस्त्रं तस्मादेतच्छंसति ।