०९ प्रवर्ग्यसंस्कारः

नवमः प्रश्नः

०१

विश्वास-प्रस्तुतिः

प्रवग्यँर्सम्भरिष्यन्नुपकल्पयते खादिरीमौदुम्बरीं वैणवीं वैकङ्कतीं वाभ्रिं व्याममात्रीं वारत्निमात्रीं वोभयतःक्ष्णूं मृदं च भावितां करणीयां कृष्णाजिनं वराहविहतं वल्मीकवपामूतीकस्तम्बं वादारस्तम्बं वा छागापयोऽर्मकपालानि शर्करा अवाञ्जनपिष्टा अजलोमानि कृष्णाजिनलोमानि सूनामधिकरणीं कर्तारं कुशलं वेणुकाण्डं मदन्तीरित्यथामावास्येन वा हविषेष्ट्वा नक्षत्रे वा पूवाँर्शान्तिमुपयन्ति नमो वाच इत्यथाग्रेण शालां धनुर्मात्रे वेद्यै गर्तं खानयति

मूलम्

English

One who is going to provide for the materials necessary for the Pravargya rite, procures a hoe made of the wood of Acasia catechu, or Ficus glomerata or Bamboo or Flacourtia sapida as long as the span of exended arms or a cubit, having points at both the ends, refined soil to be used, a skin of black antelope, earth dug out by a boar, earth of an anthill, a stem of Basela cordifolia or Ādāra, milk of a she-goat, potsherds from a deserted village, well-powdered sand, goat’s hair, hair of a skin of black antelope, a plank to be used as a receptacle, a skilled workman, a piece of Bamboo and hot water. After having performed the New-moon sacrifice or having performed an Iṣṭi under an (auspicious) constellation, they pronounce the preceding Śānti formulas: “Obeisance to the speech which is uttered and which is not uttered; obeisance to the lord of speech; obeisance to the R̥ṣis the authors of mantras; the guardians of mantras; may the R̥ṣis the authors of mantras the guardians of the mantras not abandon me; may I not abandon the R̥ṣis the authors of mantras the guardians of mantras. May I utter the speech pertaining to all gods, auspicious, undecayed and approved by gods. May the heaven be gracious to me; may the earth be gracious; may the entire universe be gracious; may the sun and the moon be gracious; may the Brahman and Prajāpati be gracious. I shall utter (speech of) what is created; I shall utter splendour; I shall utter glory; I shall utter heat; I shall utter the mantra; I shall utter the truth. For that (speech) I spread this support; let there be support for my offspring and cattle; may I be a support for the offspring and cattle. O Prāṇa and Apāna, do you guard me from death; O Prāṇa and Apāna, do you not leave me. I shall think sweet; I shall produce sweet; I shall carry through sweet; I shall utter sweet; may I utter for the gods the speech which is sweet and worthy of listening by men. May the gods help me towards the fulfilment (of the worship); may the Pitṛs acquiesce. Om (let there be) appeasement, appeasement, appeasement.”¹
In front of the northern part of the shed, (the Adhvaryu) causes a pit to be dug out at a distance of a bow.

विश्वास-प्रस्तुतिः

तद्भावितां मृदमवलेपयति

मूलम्

तद्भावितां मृदमवलेपयति

English

He fills it with the refined soil.

विश्वास-प्रस्तुतिः

समां बिलेन करोति

मूलम्

समां बिलेन करोति

English

He makes the level of the soil equal to the opening of the pit.

विश्वास-प्रस्तुतिः

तदुपसादयति वराहविहतं वल्मीकवपामूतीकस्तम्बं वादारस्तम्बं वा स्थाले छागापय इत्यथोत्तरतः पार्श्वतः सम्भाराणां प्राचीनाग्राणि तृणानि सँस्तीर्य तेषूपरि कृष्णाजिनं प्राचीनग्रीवमुत्तरलोमोपस्तृणात्यथोत्तरँ शालाखण्डमग्रेण स्फ्येनोद्धत्यावोक्ष्य सिकता निवपति

मूलम्

English

He keeps by its side the earth dug out by a boar, earth of an anthill, a stump of Basela cordifolia or Adāra and the milk of a female goat in a vessel. Having spread blades of darbha with their tips towards the east near the materials and towards the north, he spreads upon them a skin of black antelope with its neck towards the east and with the hairy side upwards.
Having dug out by means of the wooden sword the spot in front of the northern part of the (Prāgvaṁśa) shed and having sprinkled it with water, he pours down the powdered sand on it.

विश्वास-प्रस्तुतिः

तं परिमण्डलं खरं करोत्यथैनँसिकताभिराभ्राशिनं करोति

मूलम्

तं परिमण्डलं खरं करोत्यथैनँसिकताभिराभ्राशिनं करोति

English

He makes a circular mound out of that. He makes it glossy by means of the sand.

विश्वास-प्रस्तुतिः

तं कुशतरुणकैर्दूर्वाग्रन्थिभिरिति सम्प्रच्छाद्याथैनं परिश्रयन्ति

मूलम्

तं कुशतरुणकैर्दूर्वाग्रन्थिभिरिति सम्प्रच्छाद्याथैनं परिश्रयन्ति

English

After he has covered it with sprouts of darbha-blades and bundles of Dūrvā-grass, they enclose it.

विश्वास-प्रस्तुतिः

तस्योदीचीं द्वारं कुर्वन्ति

मूलम्

तस्योदीचीं द्वारं कुर्वन्ति

English

A door is kept towards the north.

विश्वास-प्रस्तुतिः

तदुपसादयत्यर्मकपालानि शर्करा अवाञ्जनपिष्टा अजलोमानि कृष्णाजिनलोमानि सूनामधिकरणीं कर्तारं कुशलं वेणुकाण्डमित्यथ गार्हपत्ये मदन्तीरपोऽधिश्रयत्यन्तर्वेद्यभ्रिं निदधाति

मूलम्

English

Here he places potsherds from a deserted village, besmeared and powdered sand, hair of a goat, hair of a skin of black antelope, a plank to be used as a receptacle, a skilled workman and a piece of bamboo. He boils hot water on the Gārhapatya fire; keeps the hoe within the altar.

विश्वास-प्रस्तुतिः

परिश्रयन्ति द्वाराणि

मूलम्

परिश्रयन्ति द्वाराणि

English

The doors are enclosed.

विश्वास-प्रस्तुतिः

पत्नीशाले पत्नीं परिश्रयन्ति

मूलम्

पत्नीशाले पत्नीं परिश्रयन्ति

English

The sacrificer’s wife is curtained off in her chamber.

विश्वास-प्रस्तुतिः

परिस्तृणन्ति

मूलम्

परिस्तृणन्ति

English

(The fire-places) are strewn around.

विश्वास-प्रस्तुतिः

दक्षिणत उपविशतो ब्रह्मा च यजमानश्चात्र पूवाँर्शान्तिमुपयन्ति येषामनुपेता भवत्य्गार्हपत्य आज्यं विलाप्योत्पूय स्रुचि चतुर्गृहीतं गृहीत्वाहवनीये सावित्रं जुहोत्यन्वारब्धे यजमाने १

मूलम्

English

The Brahman and the sacrificer sit down towards the south. The mantras pertaining to the preceding Śānti are recited at this stage if they are not recited (previously). Having melted clarified butter on the Gārhapatya, having purified and having taken four spoon-fuls into the ladle, he makes an offering to Savitr̥ while the sacrificer has contacted him.

०२

विश्वास-प्रस्तुतिः

युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः । वि होत्रा दधे वयुनाविदेक इद्मही देवस्य सवितुः परिष्टुतिः स्वाहेति

मूलम्

English

With the verse, “The wise and the learned direct the thought and the notion of the great wise. He, the only knower of ways and means, has arranged the oblations. The praise of God Savitr̥ is great, svāhā.”²

विश्वास-प्रस्तुतिः

जुहोत्यदीक्षितस्य

मूलम्

जुहोत्यदीक्षितस्य

English

He makes the offering for a sacrificer who is not yet consecrated;

विश्वास-प्रस्तुतिः

जपति दीक्षितस्याथाभ्रिमादत्ते देवस्य त्वा सवितुः प्रसवेऽश्विनोर्बाहुभ्यां पूष्णो हस्ताभ्यामादद इत्यादायाभिमन्त्रयतेऽभ्रिरसि नारिरस्यध्वरकृद्देवेभ्य इत्यथैनामादायोपोत्तिष्ठत्युत्तिष्ठ ब्रह्मणस्पते देवयन्तस्त्वेमहे । उपप्रयन्तु मरुतः सुदानव इन्द्र प्राशूर्भवा सचेति

मूलम्

English

he murmurs the verse for a sacrificer who has been consecrated. He takes up the hoe with the formula, “I take thee in the impulse of god Savitr̥, with the arms of the Aśvins, with the hands of Pūṣan.” Having taken, he recites over it the formula, “Thou art a hoe, thou art a woman, offering sacrifice to gods.”³ Having taken it, he stands up with the verse, “O Brahmaṇaspati, do thou get up. Serving the gods, we approach thee. May the Maruts, giving richly, come to us. O Indra, do thou come quickly to us.”²

विश्वास-प्रस्तुतिः

प्रैति प्रैतु ब्रह्मणस्पतिः प्र देव्येतु सूनृता । अच्छा वीरं नर्यं पङ्क्तिराधसम्देवा यज्ञं नयन्तु न इत्यथ भावितां मृदमुपतिष्ठते देवी द्यावापृथिवी अनु मेऽमँसाथामित्यभ्रिया प्रहरत्यृध्यासमद्य मखस्य शिर इति

मूलम्

English

He moves out with the formula, “May Brahmaṇaspati, may goddess Sūnr̥tā come to the strong hero possessing fivefold bounty; may the gods carry through our sacrifice.”⁴ He prays to the refined soil with the formula, “O divine Dyāvāpr̥thivī, you have given me consent.”⁴ He strikes the soil with the hoe with the formula, “May I flourish today, thou art the head of Makha.”⁴

विश्वास-प्रस्तुतिः

मखाय त्वेति हरति

मूलम्

मखाय त्वेति हरति

English

He carries it with the formula, “For Makha thee.”⁴

विश्वास-प्रस्तुतिः

मखस्य त्वा शीर्ष्ण इत्युत्तरतः कृष्णाजिने निवपत्युदूह्योपस्थानम्

मूलम्

मखस्य त्वा शीर्ष्ण इत्युत्तरतः कृष्णाजिने निवपत्युदूह्योपस्थानम्

English

He pours it down towards the north on the skin of black antelope with the formula, “Thee for the head of Makha.”⁵

विश्वास-प्रस्तुतिः

एवमेव द्वितीयँहरत्येवं तृतीयं तूष्णीं चतुर्थं पर्येतस्यै श्नष्ट्यथ वराहविहतमुपतिष्ठत इयत्यग्र आसीरित्यभ्रिया प्रहरत्यृध्यासमद्य मखस्य शिर इति

मूलम्

English

In a similar manner (but) excluding the praying⁶ he carries the soil a second time; similarly a third time, the fourth time without reciting any formula. He keeps back a part of this (soil).

Then he prays to the earth dug out by a boar with the formula, “Thou wast so much (extensive) at first.”⁷ He strikes it with the hoe with the formula, “May I flourish today; (thou art) the head of Makha.”⁸

विश्वास-प्रस्तुतिः

मखाय त्वेति हरति

मूलम्

मखाय त्वेति हरति

English

He carries it with the formula, “For Makha thee."⁸

विश्वास-प्रस्तुतिः

मखस्य त्वा शीर्ष्ण इत्युत्तरतः कृष्णाजिने निवपत्युदूह्योपस्थानम्

मूलम्

मखस्य त्वा शीर्ष्ण इत्युत्तरतः कृष्णाजिने निवपत्युदूह्योपस्थानम्

English

He pours it down towards the north on the skin of black antelope with the formula, “For the head of Makha thee.”⁸

विश्वास-प्रस्तुतिः

एवमेव द्वितीयँहरत्य्

मूलम्

एवमेव द्वितीयँहरत्य्

English

In a similar manner (but) excluding the praying he carries a second time;

विश्वास-प्रस्तुतिः

एवं तृतीयं तूष्णीं चतुर्थम्पर्येतस्य शिनष्ट्यथ वल्मीकवपामुपतिष्ठते देवीर्वम्रीरस्य भूतस्य प्रथमजा ऋतावरीरित्यभ्रिया प्रहरत्यृध्यासमद्य मखस्य शिर इति

मूलम्

English

similarly a third time. The fourth time similarly. He keeps back a part of it. He prays to the earth of anthill with the formula, “O divine ants, you the righteous, are born first of all this creation.”⁸ He strikes with the hoe with the formula, “May I flourish today; (thou art) the head of Makha."⁸

विश्वास-प्रस्तुतिः

मखाय त्वेति हरति

मूलम्

मखाय त्वेति हरति

English

He carries with the formula, “For Makha thee."⁹

विश्वास-प्रस्तुतिः

मखस्य त्वा शीर्ष्ण इत्युत्तरतः कृष्णाजिने निवपत्युदूह्योपस्थानम्

मूलम्

मखस्य त्वा शीर्ष्ण इत्युत्तरतः कृष्णाजिने निवपत्युदूह्योपस्थानम्

English

He pours it down towards the north on the skin of black antelope with the formula, “For the head of Makha thee."⁸

विश्वास-प्रस्तुतिः

एवमेव द्वितीयँहरत्येवं तृतीयं तूष्णीं चतुर्थम्पर्येतस्यै शिनष्ट्यथोतीकस्तम्बं वादारस्तम्बं वोपतिष्ठत इन्द्र स्यौजोऽसीत्यभ्रिया प्रहरत्यृध्यासमद्य मखस्य शिर इति

मूलम्

English

In the same manner (but) without praying he carries a second time; similarly a third time; the fourth time silently. He keeps back a part of it. He prays to the stem of Basela cordifolla or Adāra with the formula, “Thou art the vigour of Indra.”⁹ He strikes with the hoe with the formula, “May I flourish today; (thou art) the head of Makha.”⁸

विश्वास-प्रस्तुतिः

मखाय त्वेति हरति

मूलम्

मखाय त्वेति हरति

English

He carries with the formula, “For Makha thee.”⁹

विश्वास-प्रस्तुतिः

मखस्य त्वा शीर्ष्ण इत्युत्तरतः कृष्णाजिने निवपत्युदूह्योपस्थानम्

मूलम्

मखस्य त्वा शीर्ष्ण इत्युत्तरतः कृष्णाजिने निवपत्युदूह्योपस्थानम्

English

He pours it down towards the north on the skin on black antelope with the formula, “For Makha’s head thee.”⁹

विश्वास-प्रस्तुतिः

एवमेव द्वितीयँहरत्येवं तृतीयं तूष्णीं चतुर्थं पर्येतस्य शिनष्ट्यथ छागापय उपतिष्ठतेऽग्निजा असि प्रजापते रेत इत्यभ्रिमवदधात्यृध्यासमद्य मखस्य शिर इति

मूलम्

English

In the same manner (but) excluding the praying he carries it a second time; similarly a third time; the fourth time silently. He keeps back a part of it. He prays to the milk of a she-goat with the formula, “Thou art born of fire, the semen virile of Prajāpati.”⁸

He puts down the hoe with the formula, “May I flourish today; (thou art) the head of Makha.”¹⁰

विश्वास-प्रस्तुतिः

मखाय त्वेति हरति

मूलम्

मखाय त्वेति हरति

English

He carries it (=the milk) with the formula, “For Makha thee.”¹⁰

विश्वास-प्रस्तुतिः

मखस्य त्वा शीर्ष्ण इत्युत्तरतः कृष्णाजिने मृदि प्रश्चोतयत्युदूह्योपस्थानम्

मूलम्

English

He drops it towards the north on the soil on the skin of black antelope with the formula, “For Makha’s head thee.”¹⁰

विश्वास-प्रस्तुतिः

एवमेव द्वितीयं प्रश्चोतयत्येवं तृतीयं तूष्णीं चतुर्थं चतुर्थेन सह सर्वश एवैतच्छागापय स्थालेन मृदि परिषिञ्चत्यत्रैतानतिशेषानपोऽभ्यवहरन्त्यत्रैव वा प्रकिरन्ति

मूलम्

English

In the same manner (but) excluding the praying he drops a second time; similarly a third time; the fourth time silently. With the fourth (dropping) he sprinkles around the entire goat’s milk from the vessel into the soil. At this stage all the remnants (of the materials) are poured into water, or scattered here (over the soil);

विश्वास-प्रस्तुतिः

प्रायश्चित्ताय वा परिशाययन्ति २

मूलम्

प्रायश्चित्ताय वा परिशाययन्ति २

English

or are preserved for expiation.

०३

विश्वास-प्रस्तुतिः

अथ प्रवर्ग्यमाददतेऽवनाम्य मुखान्यनभिप्रश्वसन्तो न प्रवर्ग्यं चादित्यं चान्तर्दधति

मूलम्

English

They take up the Pravargya (= soil and other materials) moving away their faces and without breathing over. Nobody stands between the Pravargya and the sun.

विश्वास-प्रस्तुतिः

बहवो हरन्तीति विज्ञायतेऽथैनमानयन्त्यैतु ब्रह्मणस्पतिरा देव्येतु सूनृता । अच्छा वीरं नर्यं पङ्क्तिराधसं देवा यज्ञं नयन्तु न इत्य्

मूलम्

English

Many persons csarry it. So is it said.¹¹ They bring it with the verse, “May Brahmaṇaspati, may goddess Sūnr̥tā come to the strong hero possessing fivefold bounty; may the gods carry through the sacrifice.”¹²

विश्वास-प्रस्तुतिः

अथैनं खर उपावहरन्त्यायुर्धेहि प्राणं धेह्यपानं धेहि व्यानं धेहि चक्षुर्धेहि श्रोत्रं धेहि मनो धेहि वाचं धेह्यात्मानं धेहि प्रतिष्ठां धेहि मां धेहि मयि धेहीत्यथैनमर्मकपालैः शर्कराभिरवाञ्जनपिष्टाभिरजलोमैः कृष्णाजिनलोमैरिति सँसृज्य मदन्तीभिरुपसृजति मधु त्वा मधुला करोत्विति

मूलम्

English

They put it down on the mound with the formula, “Do thou give me long life; give me Prāṇa; give me Apāna; give me Vyāna; give me sight; give me faculty of hearing, give me mind; give me speech; give me body; give me stability; hold me; place (all these) within me.”¹³ Having mixed (the soil) with potsherds from a deserted village, besmeared and powdered sand, hair of goat and hair of the skin of black antelope, pours over it hot water with the formula, “May the sweet make thee sweet.”¹⁴

विश्वास-प्रस्तुतिः

पिण्डं करोति मखस्य शिरोऽसीति

मूलम्

पिण्डं करोति मखस्य शिरोऽसीति

English

He makes a ball (out of the clay) with the formula, “Thou art the head of Makha.”¹⁵

विश्वास-प्रस्तुतिः

यज्ञस्य पदे स्थ इत्यङ्गुष्ठाभ्यामुपनिगृह्णात्यथ तृतीयं मृदोऽपच्छिद्य त्रीन्पिण्डान्करोति

मूलम्

English

He moulds it with the formula, “You two are the feet of the sacrifice.”¹⁶ Having taken out one third of the soil (=ball), he forms three balls out of it.

विश्वास-प्रस्तुतिः

तेषामेकं कर्त्रे प्रयच्छति गायत्रोऽसीति

मूलम्

तेषामेकं कर्त्रे प्रयच्छति गायत्रोऽसीति

English

He gives one of them to the workman with the formula, “Thou belongest to Gāyatrī.”

विश्वास-प्रस्तुतिः

तेनास्य बुध्नं करोति गायत्रेण त्वा छन्दसा करोमीत्यतिशिष्टायै मृदोऽर्धं प्रयच्छति त्रैष्टुभोऽसीति

मूलम्

English

By means of it he moulds the base with the formula, “I mould thee with the Gāyatrī metre.”¹⁶ He gives half of the remaining clay with the formula, “Thou belongest to Triṣṭubh.”

विश्वास-प्रस्तुतिः

तेनास्य मध्यं करोति त्रैष्टुभेन त्वा छन्दसा करोमीति

मूलम्

तेनास्य मध्यं करोति त्रैष्टुभेन त्वा छन्दसा करोमीति

English

By means of it he moulds the middle part with the formula, “I mould thee with the Triṣṭubh metre.”¹⁶

विश्वास-प्रस्तुतिः

सर्वामन्ततो मृदं प्रयच्छति जागतोऽसीति

मूलम्

सर्वामन्ततो मृदं प्रयच्छति जागतोऽसीति

English

He gives the whole remaining clay with the formula, “Thou belongest to Jagatī.”

विश्वास-प्रस्तुतिः

तेनास्य बिलं करोति जागतेन त्वा छन्दसा करोमीति

मूलम्

तेनास्य बिलं करोति जागतेन त्वा छन्दसा करोमीति

English

By means of it he moulds the upper part with the formula, “I mould thee with the Jagatī metre.”¹⁶

विश्वास-प्रस्तुतिः

तं प्रादेशमात्रं पृथुबुध्नं मध्ये लग्नं करोत्यथास्य वेणुकाण्डेन द्विभागमवविध्यति

मूलम्

English

(The workman) moulds (the Mahāvīra) one span (high) with broad base and contracted in the middle. By means of the piece of bamboo he pierces it through the (upper) two parts.

विश्वास-प्रस्तुतिः

तदस्य पिन्वनं भवत्यथास्य त्र्यङ्गुले वा चतुरङ्गुले वा रास्नां पर्यस्यति मखस्य रास्नासीत्यथास्य बिलं गृह्णात्यदितिस्ते बिलं गृह्णातु पाङ्क्तेन छन्दसेत्यथैनमादित्येनाभितपति सूर्यस्य हरसा श्रायेत्यथैनं खरे निदधाति

मूलम्

English

It (the cavity) forms the container of the Mahāvīra. He moulds around a girdle at three or four aṅgulas (below the opening) with the formula, “Thou art the girdle of Makha.”"¹⁶ He carves its opening with the formula “May Aditi carve the hollow with Paṅkti metre."¹⁶ He heats it in the sun with the formula, “Do thou be burnt with the sun’s heat.”¹⁶ He keeps it on the mound.

विश्वास-प्रस्तुतिः

निहितमनुमन्त्रयते मखोऽसीत्येवमेव द्वितीयं महावीरं करोत्येवं तृतीयं तूष्णीं पिन्वने रौहिणकपाले चाज्यस्थालीम्चाथ या मृदतिशिष्यते तया प्रवाते प्रतिलेपमुपवातयति

मूलम्

English

He follows the kept one with the formula, “Thou art Makha.”¹⁷ Similarly he prepares the second Mahāvīra, similarly the third one.
He silently prepares two milking pots, potsherds for two Rauhiṇa cakes and a vessel for clarified butter. With whatever clay remains, he besmears them in windy weather¹⁸ and dries them up.

विश्वास-प्रस्तुतिः

तेषूपवातेषूपकल्पयत एकविँशतिं वृष्णो अश्वस्य शकृत्पिण्डानभ्रिमग्निं पचनमित्यथाश्वशकमादीप्य मुख्यं महावीरं धूपयति वृष्णो अश्वस्य निष्पदसि वरुणस्त्वा धृतव्रत आधूपयतु मित्रावरुणयोर्ध्रुवेण धर्मणेत्य्

मूलम्

English

When they have dried up, he procures twentyone balls of the dung of a strong steed, a hoe and fire for burning. Having kindled the dung of steed, he fumigates the principal Mahāvīra with the formula, “Thou art the excrement of a strong steed, may Varuṇa, the preserver of laws, fumigate thee through the steady law of Mitra and Varuṇa.”¹⁹

विश्वास-प्रस्तुतिः

अन्तरतश्च बाह्यतश्च सुधूपितं कृत्वा निदधात्येवमेव द्वितीयं महावीरं धूपयत्येवं तृतीयं तूष्णीं पिन्वने रौहिणकपाले चाज्यस्थालीं चाथोत्तरेण शालामुरुबिलमिवावटं खानयति

मूलम्

English

Having well fumigated it inside and outside, he keeps it. Similarly he fumigates the second Mahāvīra; similarly the third one. He silently fumigates the two milking pots, the two potsherds for the Rauhiṇa cakes and the vessel of clarified butter. To the north of the shed he causes a wide pit to be dug out.

विश्वास-प्रस्तुतिः

तं पचनेनावस्तीर्य तस्मिन्प्राचो वोदीचो वा महावीरानायातयति

मूलम्

तं पचनेनावस्तीर्य तस्मिन्प्राचो वोदीचो वा महावीरानायातयति

English

Having covered it with fuel, he places in it the Mahāvīras pointing towards the east or north,

विश्वास-प्रस्तुतिः

पुरस्तात्पिन्वने

मूलम्

पुरस्तात्पिन्वने

English

the milking pots on the front side,

विश्वास-प्रस्तुतिः

पश्चाद्रौ हिणकपाले चाज्यस्थालीं चाथैनान्पचनेनोपरिष्टात्सम्प्रच्छाद्य मृदावलिम्पति

मूलम्

English

the potsherds for Rauhiṇa cakes and the vessel of clarified butter to the rear. Having covered these with fuel from above, he puts a layer of clay.

विश्वास-प्रस्तुतिः

चतुरङ्गुलमनुदिशमादीपनायातिशिनष्ट्यथोपोषति ३

मूलम्

चतुरङ्गुलमनुदिशमादीपनायातिशिनष्ट्यथोपोषति ३

English

In all directions he leaves cavities of four aṅgulas each for lighting. He then burns it.

०४

विश्वास-प्रस्तुतिः

अर्चिषे त्वेति पुरस्ताद्शोचिषे त्वेति दक्षिणतो ज्योतिषे त्वेति पश्चात्

मूलम्

अर्चिषे त्वेति पुरस्ताद्शोचिषे त्वेति दक्षिणतो ज्योतिषे त्वेति पश्चात्

English

(With the formulas) “For flame thee”²⁰ towards the east, “For brilliance thee”²⁰ towards the south, “For light thee”²⁰ towards the west,

विश्वास-प्रस्तुतिः

तपसे त्वेत्युत्तरतस्

मूलम्

तपसे त्वेत्युत्तरतस्

English

and “for heat thee”²⁰ towards the north.

विश्वास-प्रस्तुतिः

तेऽह्ना वा रात्र्या वा पच्यन्ते

मूलम्

तेऽह्ना वा रात्र्या वा पच्यन्ते

English

The implements are burnt either by day or at night.

विश्वास-प्रस्तुतिः

यदि प्रातरुपोषति सायमुपैति

मूलम्

यदि प्रातरुपोषति सायमुपैति

English

If he enflames in the morning, he goes to it in the evening.

विश्वास-प्रस्तुतिः

यदि सायं प्रातस्

मूलम्

यदि सायं प्रातस्

English

If in the evening, in the morning.

विश्वास-प्रस्तुतिः

तेषु पक्वेषूपकल्पयते गोपयश्छागापयो धृष्टिमश्मसन्दावँसतँसन्दँशं खारीँ शिक्यं कृष्णाजिनमित्येतत्समादायाभ्यैत्यभीमं महिना दिवम्मित्रो बभूव सप्रथाः । उत श्रवसा पृथिवीम्॥ मित्रस्य चर्षणीधृतः श्रवो देवस्य सानसिम्। द्युम्नं चित्रश्रवस्तममित्यथ धृष्टिमादत्ते सिद्ध्यै त्वेति

मूलम्

English

When they are well burnt, he procures cow’s milk, goat’s milk, a stirring stick, powdered stone, a pan, pincers, a straw-basket, a sling, and a skin of black antelope. Having taken all this, he goes to it with the verses, “Mitra spreading wide, has supported the heaven gently by his might and the earth with his eminence-The eminence of the god Mitra, supporting men, is victorious; his glory is worthy of loud praise.”²⁰ He takes the stirring stick with the formula, “For accomplishment thee.”²¹

विश्वास-प्रस्तुतिः

तया मुख्यान्महावीरादङ्गारानुद्वपति देवस्त्वा सवितोद्वपतु सुपाणिः स्वङ्गुरिः । सुबाहुरुत शक्त्येत्यथैनमुच्छ्रयत्युत्तिष्ठ बृहन्भवोर्ध्वस्तिष्ठ ध्रुवस्त्वमित्यथैनमाशये प्रतिष्ठापयत्यपद्यमानः पृथिव्यामाशा दिश आपृणेत्य्

मूलम्

English

With it he removes the embers from the principal Mahāvīra with the verse, “May god Savitr̥ draw out thee with good hands, good fingers, good arms and with might.”²¹ He lifts it up with the formula, “Do thou get up, be great, stand erect and firm.”²¹ He keeps it in its place with the formula, “Without falling on the ground, do thou fill in the directions and the regions.”²¹

विश्वास-प्रस्तुतिः

अथैनमन्वीक्षते सूर्यस्य त्वा चतुषान्वीक्ष ऋजवे त्वा साधवे त्वा सुक्षित्यै त्वा भूत्यै त्वेत्यथैनं प्रदक्षिणं पुरीषेण पर्यूहतीदमहममुमामुष्यायणं विशा पशुभिर्ब्रह्मवर्चसेन पर्यूहामीति यथावर्णम्

मूलम्

English

He inspects it with the formula, “I inspect thee with “²¹ He the eye of the sun for straightness, goodness, good dwelling and well being.”²¹ surrounds it with soil by the right with the formula, “Hereby I surround N.N., son of N.N. with subjects, cattle and Brahman splendour”²² (modifying the formula) according to the caste.”²³

विश्वास-प्रस्तुतिः

अथैनँसन्दँशेन परिगृह्य सतेऽवधाय छागापयसाच्छृणत्ति गायत्रेण त्वा छन्दसाच्छृणद्मि त्रैष्टुभेन त्वा छन्दसाच्छृणद्मि जागतेन त्वा छन्दसाच्छृणद्मि छृणत्तु त्वा वाक्छृणत्तु त्वोर्क्छृणत्तु त्वा हविश्छृन्द्धि वाचं छृन्द्ध्यूर्जं छृन्द्धि हविर्देव पुरश्चर सघ्यासं त्वेत्यन्तरतश्च बाह्यतश्च स्वाच्छृणं कृत्वा गोपयसाभिविष्यन्दयत्येवमेव द्वितीयं महावीरमाच्छृणत्त्येवं तृतीयं तूष्णीं पिन्वने रौहिणकपाले चाज्यस्थालीं चाथ यदि विधुर्वा प्रदरो वा जायतेऽश्मचूर्णानि छागापयसि सम्प्रकीर्य तैः प्रत्युक्ष्योल्मुकेनाभितपति विधुं दद्राणं यदृते चिदभिश्रिष इति द्वाभ्यां सँहैव रोहति

मूलम्

English

Having held it by means of the pincers and having kept it in the pan, he sprinkles it with goat’s milk with the formula, “I sprinkle thee with Gāyatri metre; I sprinkle thee with Triṣṭubh metre; I sprinkle thee with Jagatī metre; may speech sprinkle thee, may vigour sprinkle thee, may the oblation sprinkle thee; do thou sprinkle the speech, do thou sprinkle the vigour, do thou sprinkle the oblation; O forward-moving god, May I be able to hear thee."²⁴ Having sprinkled it well from inside and outside, he pours around cows’ milk on it. In the same manner he sprinkles the second Mahāvīra; in the same manner the third Mahāvīra. He silently sprinkles the two milking pots, the two potsherds for Rauhiṇa cakes and the vessel of clarified butter.

If a Mahāvīra suffers from any hole or has a crack, having put the powder of stone in goat’s milk and having sprinkled that liquid (over the deficient portion), he heats it by means of a fire-brand with two verses, “The gray one has praised in the assembly of many (the Mahāvīra) who has a hole or a crack and is young. See the miracle of the god by whose greatness (the Mahāvīra) has today fallen to pieces, it breathed yesterday-The Mahāvīra which formerly broke asunder at the ribs without the sticking substances, the bountiful Maghavant the joiner, has again made up the deficiency.”²⁵ Indeed it becomes recouped.

विश्वास-प्रस्तुतिः

यद्यु वै सर्वश एव भिद्यत एतान्येव कपालान्यवाञ्जनं पिष्ट्वा यैषा मृत्प्रायश्चित्ताय परिशेते तया सँसृज्य कृत्वा पक्त्वाच्छृद्य निदधाति

मूलम्

English

If it totally breaks, having well powdered the potsherds, having mixed that powder with the soil that has remained, having prepared (a new Mahāvīra), and having sprinkled it with milk, he keeps it.

विश्वास-प्रस्तुतिः

तेषां यदा श्वसथ उपरमत्यथैनान्खायाँर्समवधाय कृष्णाजिनेनोपरिष्टात्सम्प्रच्छाद्योत्तरे शालाखण्डे शिक्य आसजति

मूलम्

English

When their hissing ceases, having placed them in the grass-basket and having covered it from above with the skin of black antelope, he hangs it in a sling in the northern part of the shed

विश्वास-प्रस्तुतिः

यथा पत्नी न पश्यति तथा

मूलम्

यथा पत्नी न पश्यति तथा

English

in such a manner that the sacrificer’s wife may not see it.

त आ कालात्परिशेरेऽथोत्तराँशान्तिमुपयन्ति शं नो वातः पवतां मातरिश्वेति ४

English

They lie (there) until the (proper) time. They then pronounce the succeeding Śānti mantras : “(1) May the wind residing in the midregion blow auspiciously for us. May the sun illumine auspiciously for us. May the days be auspicious for us. May the night be auspicious. (2) May the dawn shine auspiciously for us. May the sun rise auspiciously for us. O Sarasvati, do thou become most auspicious and favourable to us. Let there be no emptiness under thy supervision. (3) (O earth) thou art the residence of Iḍā. Thou art possessed of residence. May we not be deprived of residence. Let him be without residnece who hates us and whom we hate. (4) Thou art stability, may we be possessed of stability; may we not be deprived of stability. Let him be without stability who hates us and whom we hate. (5) O wind, do thou carry remedy; carry away what is evil. Possessed of all remedies, thou movest as the messenger of gods.

(6) These two winds blow as far as the ocean and as far as the farthest regions. May the one bring forth grace; may the other carry away what is evil. (7) Owind, the treasure of ambrosia which is deposited in thy house-do thou give us a part of it for our life; do thou give us remedy out of it; do thou bring lustre out of it. (8) May the wind, gracious and auspicious to our minds, bring forth remedy; may he extend our life. (9) (O Sun) thou art the home of Indra. I submit to thee with the cows, the horses and what is mine. (10) I resort to Bhūḥ; I resort to Bhuvaḥ: I resort to Suvaḥ: I resort to Bhur Bhuvaḥ Suvaḥ. I resort to Vāyu, I resort to the health-giving divinity. I resort to the unbreakable rock. I resort to Brahman, the treasure of Brahman belonging to Prajāpati; I resort to the Praṇava. (11) May the midregion be wide for me; the fires and mountains be great. May the wind grant me the grace with which it blows. May our minds be full of grace. (12) O Prāṇa and Apāna, do you guard me from death. O Prāṇa and apāna, do you not leave me.

(13) May Agni place within me intellect, offspring and lustre. May Indra place within me intellect, offspring and strength. May Sūrya place within me intellect, offspring and brilliance. (14) O Aśvins, do you guard us with brilliant food and uninjured fortunes. May Mitra, Varuṇa, Aditi, Sindhu, and Dyāvāpr̥thivī glorify our gain.
(15) With what help, with which most powerful help will the wonderful and evergrowing friend come to us? (16) Which of the intoxication of the drink, truthful and the most bountiful, will intxicate thee so that thou shalt break the closed treasures?

(17) Do thou become the guardian of us, thy praising friends, with a hundred aids. (18) Priyamedha R̥ṣis approached Indra for seeking help like the fair-winged birds. Do thou (O Indra), clear the darkness, grant the sight; release us who are fastened as if with a cord. (19) May the divine waters be auspicious to us for protection and favourable drinking. May they flow happiness and welfare towards us. (20) I ask for remedy to the waters which are capable of granting boons and providing shelter to men. (21) May the waters and plants be friendly to us and unfriendly to him who hates us and whom we hate. (22) O waters, you are welfare bringing; do you grant us strength so that we may see the great good.

(23) Give us here your most gracious essence like the dear mothers. (24) We aproach you for that essence whose presence you like. O waters, create that essence for us. (25) The earth is appeased; it is appeased by fire. Appeased, may it appease my ailment. (26) The midregion is appeased; it is appeased by the wind. Appeased, may it appease my ailment. (27) The heaven is appeased, it is appeased by the sun. Appeased, may it appease my ailment. (28) The earth is the appeasement, midregion the appeasement, heaven the appeasement, quarters the appeasement, intermediate quarters the appeasement, fire the appeasement, mind the appeasement, sun the appeasement, moon the appeasement, constellations the appeasement, waters the appeasement, plants the appeasement, herbs the appeasement, cow the appeasement, she-goat the appease- ment, horse the appeasement, man the appeasement, appeasement itself the appeasement. May there be appeasement for me.

(29) With that appeasement, the entire appeasement, I cause appeasement for myself, the two-footed and four footed. May there be appeasement for me. (30) May radiance, modesty, restraint, penance, intellect, stability, faith, truth and law rise up following me who am rising up. May radiance, modesty, restraint, penance, intellect, stability, faith, truth, and law not leave me. (31) I have risen up following the immortal gods with life, good life, essence of plants and the strength of rains.
(32) May we perceive for a hundred autumns the brilliant eye placed in the east by gods. May we live for a hundred autumns; may we prosper for a hundred autumns; may we rejoice for a hundred autumns; may we succeed for a hundred autumns, may we hear for a hundred autumns, may we speak for a hundred autumns; may we be unconquered for a hundred autumns so that we may be able to behold the sun for ever.
(33) May the sun, the red-eyed bull, wise, who, illuminating, has come up from the middle of the water of the great ocean, purify my mind. (34) Thou art the dropper of the Brahman; you two are the leaders of the Brahman, thou art the support of Brahman. This large earth is supported by the Brahman; the wide region is supported by him, he has supported the heaven and earth together with the gods. May I realize what I know. May the Veda not be loosened from me. (35) May the intellect and grasping faculty enter me concurrently for the attainment of the past and future. May I enjoy the whole span of life. (36) O Indra, being supported with these utterances, do thou fill up for us what is wanting here. When thou hast broken the big stables for the purpose of thy worshippers, we shall be receiving plenty from thee.
(37) We have pronounced the Brahman; may it now leave us. Om. (Let there be) appeasemnent, appeasement, appeasement.”²⁶

विश्वास-प्रस्तुतिः

श्वो राज्ञः क्रय इत्युपकल्पयत औदुम्बरीँसम्राडासन्दीमौदुम्बरीँस्थूणां गोदोहनीमौदुम्बरं छागायै शङ्कुमौदुम्बरँशफोपयमनमौदुम्बरँ स्रुवमौदुम्बर्यौ स्रुचावनिष्कीर्णे रौहिणहवणी द्वे औदुम्बरी धृष्टी त्रीणि धवित्राणि कार्ष्णाजिनान्यौदुम्बरदण्डानि

मूलम्

English

(Presuming that) the purchase of Soma is to take place next day, (the Adhvaryu) procures the Samrāḍāsandī²⁷ made of Ficus glomerata, a peg of Ficus glomerata, a pot for milking the cow, a pin of Ficus glomerata for the she-goat, a pair of tongs and a supporting ladle of Ficus glomerata, a spoon of Ficus glomerata, two ladles made of Ficus glomerata, two uncarved ladles for offering Rauhiṇa cakes, two fire-stirring sticks of Ficus glomerata, three fans made of a skin of black antelope with handles made of Ficus glomerata-

विश्वास-प्रस्तुतिः

वैणवदण्डानीत्येके

मूलम्

वैणवदण्डानीत्येके

English

made of bamboo according to some teachers,

विश्वास-प्रस्तुतिः

षडौदुम्बराञ्छकलान्वैकङ्कतीं च समिधं त्रयोदश वैकङ्कतान्परिधीन्वैकङ्कतीँ स्रुचं प्रचरणीं कार्ष्मर्यमयान्परिधीन्सुवर्णरजतौ च रुक्मौ द्वे घर्मदुघे धेनुं च छागां च द्वौ कुशमयौ वेदावेकं मौञ्जं वेदमपरिवासितं मौञ्जं रज्जुदाम मुञ्जप्रलवान्रौहिणपिष्टानि खरेभ्यः सिकता इत्यथ प्रायणीयेन चरति

मूलम्

English

six chips of Ficus glomerata, a firestick of Flacurtia ramontchi), thirteen enclosing sticks of Flacourtia ramontchi, a ladle in use made of the wood of Flacourtia ramontchi, enclosing sticks of Gmelina arborea, sheets of gold and silver, two Gharma-yielding animals–a cow and a she-goat, two Vedas of Kuśa grass, one Veda of Muñja grass with its tip uncut, a halter made of Muñja grass, cuttings of Muñja grass, flour for Rauhiṇa cakes and sand for mounds.
The Adhvaryu performs the Prāyaṇīyeṣṭi.

विश्वास-प्रस्तुतिः

प्रायणीयेन चरित्वा पदेन चरति

मूलम्

प्रायणीयेन चरित्वा पदेन चरति

English

Having performed the Prāyaṇīyeṣṭi, he goes through (the rite of collecting the soil of) the foot-print (of the Soma-selling cow).

विश्वास-प्रस्तुतिः

पदेन चरित्वा राजानं क्रीत्वोह्यातिथ्यं निर्वपत्यातिथ्येन प्रचर्य पूवाँ र्शान्तिमुपयन्ति नमो वाच इत्यथाग्रेण गार्हपत्यं तृणानि सँस्तीर्य तदेतत्परिघम्यँर्सवँर्सँसादयन्त्यत्र सम्राडासन्दीमत्र स्थूणां गोदोहनीमत्र छागायै शङ्कुमित्यथोत्तरेण गार्हपत्यँ स्फ्येनोद्धत्यावोक्ष्य सिकता निवपति

मूलम्

English

Having gone through the rite pertaining to the foot-print, having purchased Soma, having carried it, he pours out paddy for the Atithyeṣṭi. Having performed the Atithyeṣṭi, they pronounce the preceding Śānti, “Obeisance to speech…”²⁸ Having spread out darbha-blades in front of the Gārhapatya, they place upon them the implements pertaining to the Gharma oblation. Here the Samrāḍāsandī, here the peg for tethering the cow to be milked, here the pin for the she-goat. Having dug out by means of the wooden sword towards the north of the Gārhapatya, and having sprinkled the place with water, the Adhvaryu pours down sand.

विश्वास-प्रस्तुतिः

तं प्रादेशमात्रं परिमण्डलं प्रवृञ्जनीयं खरं करोत्यथैनँसिकताभिराभ्राशिनं करोत्यथोत्तरेणाहवनीयँस्फ्येनोद्धत्यावोक्ष्य सिकता निवपति

मूलम्

English

Out of it he prepares a circular mound one span wide meant for preparing the Gharma. He makes it shining by means of sand. Having dug out by means of the wooden sword towards the north of the Āhavanīya and having sprinkled (the place) he pours down sand.

विश्वास-प्रस्तुतिः

तं प्रादेशमात्रं परिमण्डलमुद्वासनीयं खरं करोत्यथैनँसिकताभिराभ्राशिनं करोत्यथोत्तरे शलाखण्डे स्फ्येनोद्धत्यावोक्ष्य सिकता निवपति

मूलम्

English

Out of it he prepares a circular mound, one span wide, meant for shifting of the Mahāvīra. He makes it shining by means of sand. Having dug out by means of the wooden sword in the northern part of the shed and having sprinkled (the place), he pours sand.

विश्वास-प्रस्तुतिः

तं चतुरश्रं निष्यन्दनवन्तमुच्छिष्टखरं करोत्यथिनँसिकताभिराभ्राशिनं करोत्यथाध्वर्युः प्रचरणीयं महावीरँशफाभ्यां परिगृह्य प्रवृञ्जनीये खरे सादयत्य्

मूलम्

English

Out of it he prepares a four-cornered mound with an outlet for the disposal of the Mahāvīra. He makes it shining by means of sand.
Having caught hold of the Mahāvīra to be used by means of the pair of tongs, he places it upon the mound meant for preparing the Gharma.

विश्वास-प्रस्तुतिः

अथैनं मौञ्जेन वेदेनापिदधात्यथैतामासन्दीमग्रेणाहवनीयं पर्याहृत्य दक्षिणतो निदधाति

मूलम्

English

He covers it by means of the Veda of Muñja grass. Having brought around the Samrāḍāsandī along the front of the Āhavanīya, he keeps it towards the south.

विश्वास-प्रस्तुतिः

तस्यां कृष्णाजिनं प्राचीनग्रीवमुत्तरलोमोपस्तृणात्यथैतावुपशयौ महावीरौ वेदाभ्यां परिगृह्याग्रेणाहवनीयं पर्याहृत्य दक्षिणतः सम्राडासन्द्यां कृष्णाजिने प्राचीनबिलौ सादयत्यथैतामभ्रिमग्रेणाहवनीयं पर्याहृत्य दक्षिणतः सम्राडासन्द्यां कृष्णाजिने सादयत्यथैतां मृदमतिशिष्टामग्रेणाहवनीयं पर्याहृत्य दक्षिणतः सम्राडासन्द्यां कृष्णाजिने सादयत्यथैताँस्थूणां गोदोहनीं छागायै शङ्कुमित्यादाय जघनेन दक्षिणेन गार्हपत्यं परिक्रम्य दक्षिणया द्वारोपनिर्हृत्य होतुः सन्दर्शे स्थूणां निहत्य्मौञ्जेन दाम्ना घर्मदुघो वत्सं बध्नन्ति

मूलम्

English

He spreads upon it the skin of black antelope with its neck towards the east and with the hairy side upwards. Having held the two lying Mahāvīras by means of two Vedas and having brought around along the front of the Āhavanīya, he places them with their openings towards the east, towards the south upon the skin of black antelope spread upon the SamrāḍāsandĪ. Having brought around along the front of the Āhavanīya, he places the hoe towards the south on the skin of black antelope spread upon the Samrāḍāsandī. Having brought around along the front of the Āhavanīya, he places the remaining soil towards the south on the skin of black antelope spread upon the Samrāḍāsandi. Having taken up the peg meant for tethering the cow to be milked and the pin for the she-goat, having moved around along the south-west of the Gārhapatya, having carried out by the southern door, and having fixed the peg of within the Hotr̥’s sight they fasten the calf of the Gharma-yielding cow by means a tether made of Muñja grass.

विश्वास-प्रस्तुतिः

तमुत्तरेण छागायै शङ्कुं निहत्य छागां निग्रथ्नन्ति

मूलम्

तमुत्तरेण छागायै शङ्कुं निहत्य छागां निग्रथ्नन्ति

English

Having fixed the pin to its north for the she-goat,

विश्वास-प्रस्तुतिः

प्रत्युब्जति छगलम्

मूलम्

प्रत्युब्जति छगलम्

English

they tie up the she-goat.

विश्वास-प्रस्तुतिः

अथैतेनैव यथेतमेत्य निष्क्रमयन्ति वृषलान्

मूलम्

अथैतेनैव यथेतमेत्य निष्क्रमयन्ति वृषलान्

English

The kid is kept under control.
Having come back by the route by which they had gone, they drive away the Śūdras.

विश्वास-प्रस्तुतिः

ह्वयन्ति होतारं ह्वयन्ति ब्रह्माणं ह्वयन्ति प्रतिप्रस्थातारं ह्वयन्ति प्रस्तोतारं ह्वयन्त्याग्नीध्रम्परिश्रयन्ति द्वाराणि

मूलम्

English

The sacrificer’s wife is called out; the Hotr̥ is called out; the Brahman is called out; the Pratiprasthātr̥ is called out; the Prastotṛ is called out; the Āgnīdhra is called out. Doors are enclosed.

विश्वास-प्रस्तुतिः

पत्नीशाले पत्नीं परिश्रयन्ति

मूलम्

पत्नीशाले पत्नीं परिश्रयन्ति

English

The sacrificer’s wife is curtained off in her apartment.

विश्वास-प्रस्तुतिः

परिस्तृणन्ति

मूलम्

परिस्तृणन्ति

English

Fire-places are strewn around.

विश्वास-प्रस्तुतिः

दक्षिणत उपविशतो ब्रह्मा च यजमानश्चात्र पूवाँर्शान्तिमुपयन्ति येषामनुपेता भवति ५

मूलम्

English

The Brahman and the sacrificer sit down towards the south. The preceding Śānti is pronounced at this stage if not already pronounced.

०५

विश्वास-प्रस्तुतिः

अथाध्वर्युः सपवित्राः प्रोक्षणीराददान आह ब्रह्मन्प्रवर्ग्येण प्रचरिष्यामो होतर्घर्ममभिष्टुह्यग्नीद्रौ हिणौ पुरोडाशावधिश्रय प्रतिप्रस्थातः प्रवर्ग्यं विहर प्रस्तोतः सामानि गायेति

मूलम्

English

“O Taking up the Prokṣaṇī-water together with the strainer, the Adhvaryu says, Brahman, we are going to perform the Pravargya rite, O Hotr̥, do you praise the Gharma, O Agnīdh, do thou put on fire the two Rauhiṇa cakes, O Pratiprasthātr̥, do you spread out the Pravargya implements, O Prastotr̥, do thou chant the Sāmans.”

विश्वास-प्रस्तुतिः

तद्ब्रह्मा प्रसौति यजुर्युक्तँसामभिराक्तखं त्वा विश्वैर्देवैरनुमतं मरुद्भिः । दक्षिणाभिः प्रततं पारयिष्णुं स्तुभो वहन्तु सुमनस्यमानं स नो रुचं धेह्यहृणीयमानो भूर्भुवः सुवरोमिन्द्र वन्तः प्रचरतेत्यथाध्वर्युः प्रचरणीयं महावीरं प्रोक्षति यमाय त्वा मखाय त्वा सूर्यस्य हरसे त्वेत्यभिप्राप्नुवन्परान्परान्सम्भारान्प्रोक्षति

मूलम्

English

The Brahman gives the impulse, “May the exultations carry thee who thou art possessed of Yajus, smeared with the Sāmans, accompanied by all gods and the Maruts, extended by the Dakṣiṇās, bringing through and cheerful. Do you give us brilliance, without being angry. Bhur Bhuvaḥ suvar om, supported by Indra, do you go ahead.”²⁹ The Adhvaryu sprinkles the Mahāvīra in use with the formula, “For Yama thee, for Makha thee, for the heat of Sūrya thee.”³⁰ Reaching successively each one, he sprinkles the implements.

विश्वास-प्रस्तुतिः

तमेव प्रतिप्रस्थाता प्रवर्ग्यं विहरत्यथाहवनीये कार्ष्मर्यमयान्परिधीन्परिदधाति

मूलम्

English

The Pratiprasthātr̥ then arranges those implements. He lays around the Āhavanīya the enclosing sticks of Gmelina arborea.

विश्वास-प्रस्तुतिः

तदुपसादयति षडौदुम्बराञ्छकलान्वैकङ्कतीं च समिधं गार्हपत्ये त्रयोदश वैकङ्कतान्परिधीन्सुवर्णरजतौ च रुक्मौ मुञ्जप्रलवान्रौहिणपिष्टानीत्यथैष आग्नीध्रो जघनेन गार्हपत्यमुपविश्य धृष्टीभ्यां प्रतीचोऽङ्गारान्निरूह्य तेषु रौहिणकपाले उपदधात्यथ दारुणसंयुतानि पिष्टानि संयुत्य रौहिणौ पुरोडाशावधिश्रयत्यथाज्यं निर्वपत्यथाज्यमधिश्रयत्युभयं पर्यग्निकृत्वा रौहिणौ पुरोडाशौ श्रपयत्येतस्मिन्काले प्रतिप्रस्थाता मौञ्जेन वेदेन होमार्थानि पात्राणि सम्मृशति महावीरँस्रुवं पिन्वने रौहिणहवनी उपयमनमित्यथ प्रतिप्रस्थाताज्यमुत्पूय रौहिणौ पुरोडाशावुपस्तीर्णाभिघारितावुद्वास्य रौहिणहवनीभ्यां परिगृह्यान्तर्वेद्यासादयति

मूलम्

English

He places near it six chips of Ficus glomerata and a fire-stick of Flacourtia ramontchi. Near the Gārhapatya he places thirteen fire-sticks of Flacourtia ramontchi, sheets of gold and silver, cuttings of Muñja grass and flour for Rauhiṇa cakes.
The Āgnīdhra, having sat down to the rear of the Gārhapatya and having taken out embers to the west by means of the stirring sticks, lays down upon them two potsherds for Rauhiṇa cakes. Having thickly mixed the flour with water he puts the Rauhiṇa cakes on fire. He pours out clarified butter; puts it on fire. Having carried fire around both (the cakes and clarified butter), he bakes the Rauhiṇa cakes. At this juncture the Pratiprasthātr̥ touches the implements to be used at the offering by means of the Veda of Muñja—the Mahāvīra, the spoon, the milking pots; the ladles to be used for offering the Rauhiṇa cakes and the supporting ladle. Having purified the clarified butter, having taken out the Rauhiṇa cakes (in a pan), having first spread clarified butter as base and after having poured clarified butter over them and having placed them on the Rauhiṇa-ladles, he places them within the altar

विश्वास-प्रस्तुतिः

दक्षिणं परिधिसन्धिमन्वेकम्

मूलम्

दक्षिणं परिधिसन्धिमन्वेकम्

English

-one adjoining the southern joint of enclosing sticks

विश्वास-प्रस्तुतिः

उत्तरं परिधिसन्धिमन्वितरम्प्राञ्चौ पूर्वाह्णिके

मूलम्

उत्तरं परिधिसन्धिमन्वितरम्प्राञ्चौ पूर्वाह्णिके

English

and the other adjoining the northern joint of the enclosing sticks.

विश्वास-प्रस्तुतिः

प्रत्यञ्चावापराह्णिकेऽथाध्वर्युः प्रचरणीयं महावीरँशफाभ्यां परिगृह्य सव्ये पाणौ समावृत्याज्यस्थाल्याः सकृदुपहतेनाज्येन गार्हपत्येऽनवानँसन्तताः सप्त प्राणाहुतीर्जुहोति प्राणाय स्वाहा व्यानाय स्वाहा अपानाय स्वाहा चक्षुषे स्वाहा श्रोत्राय स्वाहा मनसे स्वाहा वाचे सरस्वत्यै स्वाहेति

मूलम्

English

At the forenoon (Pravargya) pointing towards the east; at the afternoon (Pravargya) pointing towards the west. The Adhvaryu, having held the Mahāvīra in use by means of the pincers and having left them to the left hand, offers on the Gārhapatya by means of the clarified butter in a spoon dipped only once into the vessel of clarified butter seven continuous Praṇa-offerings without breathing in with the formulas “For Prāṇa svāhā, for Vyāna svāhā; for Apâna svāhā, for Cakṣus svāhā, for Śrotra svāhā; for Manas svāhā; for Vāk Sarasvatī svāhā.”³⁰

विश्वास-प्रस्तुतिः

चतस्र उत्तरा यथोपपादं दक्षाय स्वाहा क्रतवे स्वाहा जसे स्वाहा बलाय स्वाहेत्यथैनमाज्येनानक्ति देवस्त्वा सविता मध्वानक्त्वित्येतस्मिन्काले प्रतिप्रस्थाता राजतँरुक्मं प्रवृञ्जनीये खर उपगूहति पृथिवीं तपसस्त्रायस्वेत्यथ मुञ्जप्रलवान्व्यतिषज्यादीपयत्यर्चिरसि शोचिरसि ज्योतिरसि तपोऽसीति

मूलम्

English

The subsequent four as may be possible³¹ with the formulas, “For Dakṣa svāhā; for Kratu svāhā; for Ojas svāhā; for Bala svāhā.”³⁰ He then besmears the Mahāvīra with clarified butter with the formula, “May god Savitr̥ besmear thee with honey.”³² At this juncture the Pratiprasthātr̥ inserts the silver sheet into the mound for preparing Gharma with the formula, “Do thou guard the earth from heat.”³² (The Adhvaryu) enkindles the cuttings of Muñja grass having brought together the opposite points with the formula, “Thou art flame; thou art brilliance; thou art light; thou art heat."³²

विश्वास-प्रस्तुतिः

तान्प्रवृञ्जनीये खरे सम्प्रकीर्य तेषु प्रचर्णीयं महावीरँसँसादयति ६

मूलम्

तान्प्रवृञ्जनीये खरे सम्प्रकीर्य तेषु प्रचर्णीयं महावीरँसँसादयति ६

English

Having scattered them on the mound for the Gharma, he places upon them the Mahāvīra to be used.

०६

विश्वास-प्रस्तुतिः

सँसीदस्व महाँअसि शोचस्व देववीतमः । वि धूममग्ने अरुषम्मियेध्य सृज प्रशस्त दर्शतमित्यथैनमाज्येन पूरयत्यञ्जन्ति यं प्रथयन्तो न विप्रा वपावन्तं नाग्निना तपन्तः । पितुर्न पुत्र उपसि प्रेष्ठ आ घर्मो अग्निमृतयन्नसादीदित्यथास्य प्रादेशेन दिशो व्यास्थापयत्यनाधृष्या पुरस्तादग्नेराधिपत्य आयुर्मे दा इति पुरस्तात्

मूलम्

English

With the verse, “Do thou be seated; thou art great. Gratifying the gods, do thou shine. O Agni, do thou, who art extolled and partaking of sacrificial food, send out red and beautiful smoke."³³ He fills it with clarified butter with the verse, “The pious Gharma has been seated on fire-the Gharma which the officiating priests besmear as if widening it, heating it with fire as if it possessed omentum, just as a dear son sits in his father’s lap.”³³ He marks the directions of the Mahāvīra by means of the span of his right hand (held above)-towards the east with the formula, “(Thou art) unassailable towards the east under the supremacy of Agni; give me long life;"

विश्वास-प्रस्तुतिः

पुत्रवती दक्षिणत इन्द्र स्याधिपत्ये प्रजां मे दा इति दक्षिणतः

मूलम्

पुत्रवती दक्षिणत इन्द्र स्याधिपत्ये प्रजां मे दा इति दक्षिणतः

English

towards the south with the formula, “(Thou art) possessed of sons towards the south under the supremacy of Indra; give me offspring:”

विश्वास-प्रस्तुतिः

सुषदा पश्चाद्देवस्य सवितुराधिपत्ये प्राणं मे दा इति पश्चादाश्रुतिरुत्तरतो मित्रावरुणयोराधिपत्ये श्रोत्रं मे दा इत्युत्तरतो

मूलम्

English

towards the west with the formula, “Be comfortable towards the west under the supremacy of god Savitr̥, give me vital breath;” towards the north with the formula, “(Thou art) the hearing towards the north under the supremacy of Mitra and Varuṇa, give me the faculty of hearing;”³⁴

विश्वास-प्रस्तुतिः

विधृतिरुपरिष्टाद्बृहस्पतेराधिपत्ये ब्रह्म मे दाः क्षत्रं मे दास्तेजो मे धा वर्चो मे धा यशो मे धास्तपो मे धार्मनो मे धा इत्युपरिष्टादथेमामभिमृशति मनोरश्वासि भूरिपुत्रा विश्वाभ्यो मा नाष्ट्राभ्यः पाहि सूपसदा मे भूयार्मा मा हिँसीरित्यथ धृष्टीभ्यामुदीचोऽङ्गारान्निरूहति तपो ष्वग्ने अन्तराँ अमित्रान्तपा शँसमररुषः परस्य । तपो वसो चिकितानो अचित्तान्वि ते तिष्ठन्तामजरा अयास इति

मूलम्

English

from above with the formula, “Thou art partition from above under the supremacy of Br̥haspati. Give me divine song; give me valour; give me splendour; give me vigour; give me glory; give me penance; give me thought."³⁴ He then touches this (earth) with the formula, “Thou art the mare of Manu, having many sons. Guard me from all dangers. Do thou become approachable to me. Do not kill me.”³⁵

By means of the stirring sticks he draws out embers towards the north with the verse, “O Agni, do thou burn the inner enemies, burn the curse of unkind foe. O good one, do thou, who artwise, burn the unobserved. May the non-aging and brisk keep thee asunder.”³⁶

विश्वास-प्रस्तुतिः

तैरेनं प्रदक्षिणं परिचिनोति चित स्थ परिचितः स्वाहा मरुद्भिः परिश्रयस्वेत्यथैनं त्रयोदशभिर्वैकङ्कतैः परिधिभिः परिचिनुतोऽध्वर्युश्च प्रतिप्रस्थाता च

मूलम्

English

He piles them around by the right with the formula, “You are piled, piled around svāhā. Do thou be enclosed by the Maruts.”³⁶ The Adhvaryu and the Pratiprasthātr̥ pile around the thirteen enclosing sticks of Flacourtia ramontchi.

विश्वास-प्रस्तुतिः

मा असीति प्राञ्चावध्वर्युः

मूलम्

मा असीति प्राञ्चावध्वर्युः

English

The Adhvaryu piles up two enclosing sticks towards the east with the formula, “Thou art Mā.”³⁶

विश्वास-प्रस्तुतिः

प्रमा असीत्युदञ्चौ प्रतिप्रस्थाता

मूलम्

प्रमा असीत्युदञ्चौ प्रतिप्रस्थाता

English

The Pratiprasthātr̥ too towards the north with the formula, “Thou art Pramā.”³⁶

विश्वास-प्रस्तुतिः

तावेवमेव व्यतिषङ्गं प्रतिमा असि सम्मा असि विमा अस्युन्मा असीत्यथैनं त्रयोदशं परिधिं दक्षिणत ऊर्ध्वाग्रं निमिनोत्यन्तरिक्षस्यान्तर्धिरसीत्यथैनँ सौवर्णेन रुक्मेनापिदधाति दिवं तपसस्त्रायस्वेत्यथैनमुपतिष्ठत आभिर्गीर्भिश्छुक्रं ते अन्यदर्हन्बिभर्षि सायकानि धन्वेति

मूलम्

English

In a similar manner they pile up in opposite directions respectively with the formulas, “Thou art Pratimā; Thou art Sammā; Thou art Vimā; Thou art Unma.”³⁶ (The Adhvaryu) keeps erect thirteenth enclosing stick towards the south with the formula, “Thou art the covering of midregion.”³⁷ He covers the Mahāvīra with the golden sheet with the formula, “Do thou guard the heaven from heat.”³⁷ He prays to it with the verses, “O Indra, growing with these our songs, do thou make up the deficiency. When thou wilt break the big stables for thy worshippers, may we be receivers of plenty. O Pūșan, thy one form is bright, the other is holy. Thou art as if the heaven bearing the two different forms of day. O blessed one, thou delightest in all powers. May thy pleasing gift be here-O venerable Rudra, thou holdest arrows and a bow. Venerable, thou carriest the holy and multi-formed necklace. Venerable, thou alleyest all dread. There is nothing more vigorous than thee.”³⁷

विश्वास-प्रस्तुतिः

प्रज्वलिते रुक्ममपकर्षति ७

मूलम्

प्रज्वलिते रुक्ममपकर्षति ७

English

When they catch fire, he takes away the golden sheet.

०७

विश्वास-प्रस्तुतिः

अथ धवित्राण्यादत्ते गायत्रमसीत्यन्यतरत्त्रैष्टुभमसीत्यन्यतरद्जागतमसीत्यन्यतरत्

मूलम्

English

(The Adhvaryu) takes up the fans-one with the formula, “Thou belongst to Gāyatrī,” another with the formula, “Thou belongst to Triṣṭubh,” and still another one with the formula, “Thou belongst to Jagatī.”

विश्वास-प्रस्तुतिः

तैर्तैरेनं पश्चात्प्राङ्जान्वाच्योर्ध्वं धूनोति मधु मध्वित्युत्तरतस्तिष्ठते प्रतिप्रस्थात्रे द्वे धवित्रे प्रयच्छति

मूलम्

English

Having bent knees from west to east, he tosses them upwards with “honey, honey,”³⁸ He hands over two fans to the Pratiprasthātr̥ standing towards the north.

विश्वास-प्रस्तुतिः

तयोरन्यतरदाग्नीध्रायोत्प्रयच्छत्यथैनं त्रिः प्रदक्षिणं परियन्ति प्रणवेप्रणवे धून्वन्तस्

मूलम्

English

He hands over one of these to the Āgnīdhra. They (the three) move around this (Mahāvīra) three times by the right while fanning at the (utterance of) Praṇava (uttered by the Hotr̥).

विश्वास-प्रस्तुतिः

त्रिः परीत्योत्तरतस्तिष्ठन्त्यथ धवित्राण्यादत्तेऽपरेण परिक्रान्तायोत्तरतस्तिष्ठते प्रतिप्रस्थात्रे द्वे धवित्रे प्रयच्छति

मूलम्

English

Having moved three times, they stand towards the north. (The Adhvaryu) takes up the fans. He hands over two fans to the Pratiprasthātr̥ standing towards the north after he has moved around by the left.

विश्वास-प्रस्तुतिः

तयोरन्यतरदाग्नीध्रायोत्प्रयच्छत्यथैनं पर्युपविशन्ति

मूलम्

तयोरन्यतरदाग्नीध्रायोत्प्रयच्छत्यथैनं पर्युपविशन्ति

English

(The Pratiprasthātr̥) gives one of them to the Āgnīdhra. They sit down around this (Mahāvīra).

विश्वास-प्रस्तुतिः

पश्चात्प्राङ्मुखोऽध्वर्युरुपविशति

मूलम्

पश्चात्प्राङ्मुखोऽध्वर्युरुपविशति

English

The Adhvaryu sits down to the west facing the east;

विश्वास-प्रस्तुतिः

पुरस्तात्प्रत्यङ्मुखः प्रतिप्रस्थातोत्तरतो दक्षिणामुख आग्नीध्रस्

मूलम्

पुरस्तात्प्रत्यङ्मुखः प्रतिप्रस्थातोत्तरतो दक्षिणामुख आग्नीध्रस्

English

the Pratiprasthātr̥ towards the east facing the west; the Āgnīdhra towards the north facing the south.

विश्वास-प्रस्तुतिः

त एवमेव प्रणवेप्रणवे धून्वन्त आसत उपसमासमुल्मुकान्याप्याययन्तो महावीरम्

मूलम्

त एवमेव प्रणवेप्रणवे धून्वन्त आसत उपसमासमुल्मुकान्याप्याययन्तो महावीरम्

English

Tossing the fans at each Praṇava (uttered by the Hotr̥) in a similar manner, they keep on adding chips (to the fire) and swelling the Mahāvīra.

विश्वास-प्रस्तुतिः

अथ यत्र होतुरभिजानाति याभिर्वर्तिकां ग्रसिताममुञ्चतमिति तदेनमुपोत्थाय रोचयतोऽध्वर्युश्च यजमानश्च दश प्राचीर्दश भासि दक्षिणेत्येतेतानुवाकेन

मूलम्

English

When he knows the Hotr̥ reciting the verse yābhir vartikā grasitām amuñcatam… the Adhvaryu and the sacrificer, having stood up, illumine the Mahāvīra with the Anuvāka: “O Mahāvīra, being gracious, thou shinest as ten (flames) in the east, ten in the south, ten in the west, ten in the north and ten above.
Being uninjured, do thou grant us brilliance. May Agni, together with the Vasus, illumine thee in front with the Gāyatrī metre; shining, do thou illumine me. May Indra, together with the Rudras, illumine thee towards the south with the Triṣṭubh metre; shining, do thou illumine me. May Varuṇa, together with the Adityas, illumine thee towards the west with the Jagatī metre; shining, do thou illumine me. May the glittering Maruta together with the Maruts illumine thee towards the north with the Anuṣṭubh metre; shining, do thou illumine me. May Br̥haspati together with Viśve Devas illumine thee above with the Paṅkti metre; shining, do thou illumine me. O glittering Gharma, thou art shining among the gods; may I shine among men. O all-pervading Gharma, shining, thou art long-lived, bright and full of Brahma-splendour among the gods; shining, may I be long-lived, bright and full of Brahman-splendour among men. Thou art brilliance; grant me brilliance may brilliance be within me. Being gracious, thou shinest as ten (flames) in the east, ten in the south, ten in the west, ten in the north, and ten above. All-pervading, do thou give us food and strength. Mighty, do thou flow so that I may become mighty. The Gharma has been caused by us to shine; may I be shining.”³⁹

विश्वास-प्रस्तुतिः

अथ यत्र होतुरभिजानात्यप्नस्वतीमश्विना वाचमस्मे इति तद्धवित्राण्युपोद्यच्छन्तेऽथ यत्र होतुरभिजानात्यरूरुचदुषसः पृश्निरग्रिय इति तद्रुचितो घर्म इत्युक्त्वा यथेतं त्रिः पुनः प्रतिपरियन्ति निधाय धवित्राण्यवकाशैरवेक्षमाणा उपतिष्ठन्तेऽपश्यं गोपामिति प्रतिपद्याशीमहि त्वा मा मा हिँसीरित्यातोऽथ गार्हपत्यमुपतिष्ठते त्वमग्ने गृहपतिर्विशामसि विश्वासां मानुषीणां शतं पूर्भिर्यविष्ठ पाह्यँहसः समेद्धारँशतँ हिमास्तन्द्रा विणँहार्दिवानमिहैव रातयः सन्त्वित्यन्तर्हिते प्रतिप्रस्थाता वेदे पत्नीं वाचयति त्वष्ट्रीमती ते सपेयेत्यान्तादनुवाकस्यैतस्मिन्काले प्रतिप्रस्थाता दक्षिणँरौहिणं जुहोत्यहर्ज्योतिः केतुना जुषतां सुज्योतिर्ज्योतिषाँस्वाहेति ८

मूलम्

English

When he knows the Hotr̥ reciting apnasvatīm aśvinā vācam asme, they lift up the fans. When he knows the Hotr̥ reciting arurucad uṣasah pr̥śnir agriyaḥ having said, “The Gharma is illuminate,” they move around in reverse three times, having put down the fans. Gazing at it with the Avakāśa formulas they pray to it with the mantras beginning with “I have seen the Mahāvīra who is the guardian” and ending with “O Mahāvīra, may we partake of thee, do thou not injure me.”⁴⁰ (=“I have seen the Gharma (the sun) who is the guardian, not subduing, going along and the ways beyond. Covering collectively and individually, he recurs again and again within the regions. (O Mahāvīra) together with Madhu and Madhvī, Mādhu and Mādhūcī, thou hast guarded us. I follow you for the attainment of gods. Agni accompanied by Agni, god Savitr̥ and Sūrya, shone. Agni accompanied by Tapas, god Savitr̥ and Sūrya, has shone. Supporter of heaven, thou shinest from the region; supporter of the earth; supporter of wide midregion; supporting god of gods; immortal, born of Tapas. For the heart thee; for mind thee; for heaven thee; for the sun thee, do thou uplift this sacrifice; do thou convey the offerings unto gods in the heaven. O lord of all regions, O lord of the entire region, O lord of the entire mind, O lord of the entire speech, O lord of the entire Tapas, O lord of the entire Brahman, O god Gharma, well known among the gods, do thou guard the gods. Grant us speech which is born of Tapas and which invokes the gods. (The Gharma is) the womb of gods, the creator of thoughts, the lord of offspring, the thought of wise. The god (Gharma) has exerted himself together with god Savitr̥; he has shone together with Sūrya. O Gharma, thou art the giver of long life, the giver of splendour. Thou art our guardian; do thou guide as a guardian. (The Gharma is) the giver of long life, the giver of milk, the giver of splendour, the giver of boon, the giver of wealth; wider than the wide, he fills up the midregion. (O Gharma) may we partake of thee; do thou not injure me.”)⁴⁰ He prays to the Gārhapatya with the formula, “O Agni, thou art the lord of subjects, of all men. O youngest one, do thou guard me from evils for a hundred winters with thy hundred helps-me who am thy kindler, wearied and heart- cheering. May gifts be here (with me).”⁴⁰ While being curtained off, the Pratiprasthātr̥ makes the sacrificer’s wife recite with regard to the Veda the mantra up to the end of the Anuvāka, “May I, connected with Tvaṣṭr̥, be attached to thee. Holding the semen virile, may I become pregnant. May I obtain a heroic son within thy sight. May I not become void of increase of wealth.”⁴⁰ At this juncture the Pratiprasthātr̥ offers the southern Rauhiṇa cake with the formula, “May the day, the light enjoy with brightness, good light of the lights, svāhā.”⁴¹

०८

विश्वास-प्रस्तुतिः

अथ रशनामादत्ते देवस्य त्वा सवितुः प्रसवेऽश्विनोर्बाहुभ्यां पूष्णो हस्ताभ्यामादद इत्यादायाभिमन्त्रयतेऽदित्यै रास्नासीति

मूलम्

English

(The Adhvaryu) takes up the cord with the formula, “I take thee in the impulse of god Savitr̥, with the arms of Aśvins, with the hands of Puṣan.” Having taken up, he recites over the formula, “Thou art the girdle of Aditi.”⁴²

विश्वास-प्रस्तुतिः

दोहनं कँसं पिन्वने इति प्रतिप्रस्थातापरेण परिक्रम्याथैतां घर्मदुघं त्रिरुपाँशु देवनामभिराह्वयतीड एह्यदित एहि सरस्वत्येहीति

मूलम्

English

(Taking up) the pot of white copper for milk and two milking pots, the Pratiprasthātr̥ (moves) along the rear (of the Gārhapatya). (The Adhvaryu) calls out the Gharma-yielding cow with divine names “Come, O Ida, come O Aditi, come O Sarasvatī”⁴²

विश्वास-प्रस्तुतिः

त्रिरुच्चैर्दक्षिणया द्वारोपनिष्क्रम्य यदस्यै नाम भवति तेनासावेह्यसावेहीत्यथैनाँ रशनयाभिदधात्यदित्या उष्णीषमसीति

मूलम्

English

three times in a low tone, three times loudly. Having gone out by the southern door he calls her out with her usual name “Come N.N. Come N.N.” He fastens her with the cord with the formula, “Thou art the turban of Aditi.”⁴³

विश्वास-प्रस्तुतिः

वायुरस्यैड इति घर्मदुघो वत्समभिमृशत्यथैनमुपावसृजति पूषा त्वोपावसृजत्वश्विभ्यां प्रदापयेति

मूलम्

English

He touches the calf of the Gharma-yielding cow with the formula, “Thou art wind, son of Iḍā.”⁴³ He releases it with the formula, “May Puṣan release thee; do thou cause (the milk) to be yielded for the Aśvins.”⁴³

विश्वास-प्रस्तुतिः

धयन्तमनुमन्त्रयते यस्ते स्तनः शशयो यो मयोभूर्येन विश्वा पुष्यसि वार्याणि । यो रत्नधा वसुविद्यः सुदत्रः सरस्वति तमिह धातवे करिति

मूलम्

English

He follows the calf sucking the cow with the verse, “O Sarasvati, do thou direct thy udder here which is incessant, which is gladdening, with which thou hast promoted all the treasures, which is bestowing riches and bestowing good and which grants good gifts.”⁴³

विश्वास-प्रस्तुतिः

प्रत्तायामुन्नयत्युस्र घमँर्शिँषोस्र घर्मं पाहि घर्माय शिँषेति

मूलम्

प्रत्तायामुन्नयत्युस्र घमँर्शिँषोस्र घर्मं पाहि घर्माय शिँषेति

English

When the cow has begun yielding milk, he takes away the calf with the formula, “O calf, let the Gharma remain, O calf, guard the Gharma, keep back milk for the Gharma.”

विश्वास-प्रस्तुतिः

नियुज्य सन्धायोपसीदति बृहस्पतिस्त्वोपसीदत्विति

मूलम्

नियुज्य सन्धायोपसीदति बृहस्पतिस्त्वोपसीदत्विति

English

After having tethered the calf and having joined it (to the cow) he sits by the side of the cow with the formula, “May Br̥haspati sit by thy side.”⁴³

विश्वास-प्रस्तुतिः

स्तनान्सम्मृशति दानव स्थ पेरवो विश्वग्वृतो लोहितेनेत्यथ यत्र होतुरभिजानात्या दशभिर्विवस्वत इति तदेनां पिन्वने पिन्वयत्यश्विभ्यां पिन्वस्व सरस्वत्यै पिन्वस्व पूष्णे पिन्वस्व बृहस्पतये पिन्वस्वेन्द्रा य पिन्वस्वेन्द्रा य पिन्वस्वेत्यतिशिष्टं कँसे दोहयत्येतस्मिन्काले प्रतिप्रस्थाता पिन्वने छागां पिन्वयति तूष्णीम्

मूलम्

English

He touches all udders together with the formula, “You all swelling drops, surrounded by blood on all sides.”⁴⁴ When he knows the Hotr̥ reciting ā daśabhir vivasvataḥ.. he milks her in the milking pot with the formula, “Do thou swell for Aśvins; do thou swell for Sarasvatī; do thou swell for Puṣan; do thou swell for Br̥haspati; do thou swell for Indra; do thou swell for Indra.”⁴⁴ The remaining milk he milks in the pot of white copper.
At this juncture the Pratiprasthātr̥ milks the she-goat in the milking pot silently.

विश्वास-प्रस्तुतिः

अथ यत्र होतुरभिजानात्युत्तिष्ठ ब्रह्मणस्पत इति तत्प्रतिप्रस्थात्रे पयसी सम्प्रदायैतेनैव यथेतमेत्य शफोपयमानादत्ते गायत्रोऽसीत्यन्यतरत्त्रैष्टुभोऽसीत्यन्यतरद्जागतमसीत्युपयमनम्

मूलम्

English

When he knows the Hotr̥ reciting uttiṣṭha brahmaṇaspate … the Adhvaryu having handed over the two milks⁴⁵ and having come back by the same route by which he had gone, takes up the pincers and the supporting ladle-one limb with the formula, “Thou belongst to Gāyatrī metre; " another with “Thou belongst to Triṣṭubh metre,” and the supporting ladle with “Thou belongst to Jagatī metre.

विश्वास-प्रस्तुतिः

अथ यत्र होतुरभिजानात्युपद्र व पयसा गोधुगोषमिति तत्पयसी आह्रियमाणे अभिमन्त्रयते सहोर्जो भागेनोप मेहीन्द्रा श्विना मधुनः सारघस्य घर्मं पात वसवो यजता वडित्यथ पुरस्तात्प्रत्यञ्चावुपविश्य महावीरे पयसी अवनयतोऽध्वर्युश्च प्रतिप्रस्थाता चाध्वर्युः पूर्वो गोपयोऽवनयति स्वाहा त्वा सूर्यस्य रश्मये वृष्टिवनये जुहोमि स्वाहेत्यथास्योष्माणमन्वीक्षते मधु हविरसि सूर्यस्य तपस्तपेत्येतस्मिन्काले प्रतिप्रस्थाता छागापयोऽवनयति तूष्णीम्

मूलम्

English

When he knows the Hotr̥ reciting upadrava payasā godhug oṣam… he recites over the two milks having brought in (by the Pratiprasthātṛ) the formula, “Do thou come to me together with a portion of vigour. O Indra, O Aśvins, do you drink the Gharma of honey procured by bees; O Vasus; accomplish the sacrificer, vaṭ.”⁴⁶

Having sat down towards the east facing towards the west, the Adhvaryu and the Pratiprasthātr̥ pour down their respective milks into the Mahāvīra. First the Adhvaryu pours down cow’s milk with the formula, “svāhā, I offer thee to the rain-giving ray of the sun, svāhā.”⁴⁶ He gazes at the last glow with the formula, “Thou art sweet oblation; do thou burn like the heat of the sun.”⁴⁶ At this juncture the Pratiprasthātr̥ pours down the goat’s milk silently.

विश्वास-प्रस्तुतिः

उभयँसमानीयाध्वर्युस्तृतीयमवनयत्यत्र यत्कँसे पयस्तदुपयमने समवनयति प्रत्यूह्याङ्गारान्

मूलम्

English

Having brought both the milks together, the Adhvaryu pours down the third (oblation). He pours into the supporting ladle the milk remaining in the pot of white copper.

विश्वास-प्रस्तुतिः

अथाध्वर्युः प्रचरणीयं महावीरँशफाभ्यां परिग्राह्णाति ९

मूलम्

अथाध्वर्युः प्रचरणीयं महावीरँशफाभ्यां परिग्राह्णाति ९

English

Having carried back the embers (to the Gārhapatya fire), the Adhvaryu holds the Mahāvīra in use by means of the pincers.

०९

विश्वास-प्रस्तुतिः

द्यावापृथिवीभ्यां त्वा परिगृह्णामीति

मूलम्

द्यावापृथिवीभ्यां त्वा परिगृह्णामीति

English

(With the formula) “I hold thee round by means of Dyāvāpr̥thivī.”⁴⁷

विश्वास-प्रस्तुतिः

वेदेनाधस्तादुपमृज्योपयमनेनोपयच्छत्यन्तरिक्षेण त्वोपयच्छामीत्यथैनमादायोपोत्तिष्ठति देवानां त्वा पितृणामनुमतो भतुँर्शकेयमिति

मूलम्

English

Having cleansed it at the bottom, he supports it with the supporting ladle with the formula, “I support thee with midregion.”⁴⁸ Having taken it, he stands up with the formula, “Permitted by the gods and Pitr̥s, may I be able to carry thee.”⁴⁸

विश्वास-प्रस्तुतिः

प्राङ्हरति तेजोऽसि तेजोऽनु प्रेह्यग्निर्मा पृथिव्याः पातु वायुरन्तरिक्षात्सूर्यो दिवो दिविस्पृङ्मा मा हिँसीरन्तरिक्षस्पृङ्मा मा हिँसीः पृथिविस्पृङ्मा मा हिँसः सुवरसि सुवर्मे यच्छ दिवं यच्छ दिवो मा पाहीत्यथ वातनामानि व्याचष्टे समुद्रा य त्वा वाताय स्वाहेति पञ्चानवानम्

मूलम्

English

He carries it towards the east with the formula, “Thou art splendour; follow the splendour. Touching the heaven, do thou not injure me; touching the midregion, do thou not injure me; touching the earth, do thou not injure me. Thou art light; grant me the heaven; guard me from (i.e. in) the heaven.”⁴⁸ He then utters the five names of Vata without breathing in: “For Vāta called ocean thee; svāhā; for Vāta called water thee svāhā; for Vāta the unconquerable thee svāhā; for Vāta the unassailable thee, svāhā; for Vāta seeking help thee, svāhā.”⁴⁹

विश्वास-प्रस्तुतिः

एवमेव द्वे उत्तरे

मूलम्

एवमेव द्वे उत्तरे

English

Similarly the next two (having breathed out and then again without breathing in), “For Vāta the respectful thee svāhā; for Vāta pervading thee svāhā.”⁴⁹

विश्वास-प्रस्तुतिः

षडुत्तराणि यथोपपादमग्नये त्वा वसुमते स्वाहा सोमाय त्वा रुद्र वते स्वाहा वरुणाय त्वादित्यवते स्वाहा बृहस्पतये त्वा विश्वदेव्यावते स्वाहा सवित्रे त्वर्भुमते विभुमते प्रभुमते वाजवते स्वाहा यमाय त्वाङ्गिरस्वते पितृमते स्वाहेति

मूलम्

English

The next six as may be convenient (for breathing), “For wealthy Agni thee svāhā; for Soma accompanied by Rudra thee svāhā; for Varuṇa accompanied by Āditya thee svāhā; for Br̥haspati accompanied by Viśve Devas thee svāhā; for Savitr̥ accompanied by R̥bhus, Vibhus, Prabhus and Vāja thee svāhā; for Yama accompanied by Aṅgiras and Pitr̥s thee svāhā.”⁵⁰

विश्वास-प्रस्तुतिः

विश्वा आशा दक्षिणसदिति दक्षिणत आसीनं ब्रह्माणमीक्षते

मूलम्

विश्वा आशा दक्षिणसदिति दक्षिणत आसीनं ब्रह्माणमीक्षते

English

He gazes at the Brahman sitting towards the south with the formula, “(May the Brahman) seated towards the south (guard me from) all directions.”⁵¹

विश्वास-प्रस्तुतिः

विश्वान्देवानयाडिहेति पश्चादासीनँहोतारं सव्येनात्याक्रामञ्जपति स्वाहाकृतस्य घर्मस्य मधोः पिबतमश्विना स्वाहाग्नये यज्ञियाय शं यजुर्भिरिति

मूलम्

English

(He gazes) at the Hotr̥ seated towards the west with the formula, “He has offered to Viśve Devas.”⁵¹
Stepping beyond along the left, he murmurs the formula, “O Aśvins, do you drink the sweet Gharma offered to the accompaniment of svāhā. Svāhā for the holy Agni. Blessings with the Yajus.”⁵¹

विश्वास-प्रस्तुतिः

यजमानमतिवाचयत्यश्विना घर्मं पातँहार्दिवानमहर्दिवाभिरूतिभिरनु वां द्यावापृथिवी मँसातामित्युच्चैराश्राव्याह घर्मस्य यजेति

मूलम्

English

He makes the sacrificer recite the formula, “O Aśvins, do you drink today the heart-cheering Gharma with shining aids. May Dyāvāpr̥thivī approve you.”⁵¹ Having loudly caused to announce, he says (to the Hotr̥), “Do you recite the yājyā for Gharma.”

विश्वास-प्रस्तुतिः

वषट्कृते जुहोति स्वाहेन्द्रा येति

मूलम्

वषट्कृते जुहोति स्वाहेन्द्रा येति

English

At the Vaṣaṭ-utterance he makes the offering with “svāhā for Indra.”⁵¹

विश्वास-प्रस्तुतिः

स्वाहेन्द्रा वडित्यनुवषट्कृते हुत्वा वाचयति घर्ममपातमश्विना हार्दिवानमहर्दिवाभिरूतिभिरनु वां द्यावापृथिवी अमँसातां तं प्राव्यं यथावट्नमो दिवे नमः पृथिव्य्क्तैह्था॥४॥९॥४क्त्! दिवि धा इमं यज्ञं यज्ञमिमं दिवि धा दिवं गच्छान्तरिक्षं गच्छ पृथिवीं गच्छ पञ्च प्रदिशो गच्छ देवान्घर्मपान्गच्छ पितॄन्घर्मपान्गच्छेत्येतस्मिन्काले प्रतिप्रस्थाता पिन्वनेनोपयमनादुपहत्य प्रचरणीयं महावीरं पूरयत्यथैनमन्तःपरिध्यभिपीपयतोऽध्वर्युश्च प्रतिप्रस्थाता च सहैवेषे पीपिह्यूर्जे पीपिहि ब्रह्मणे पीपिहि क्षत्राय पीपिह्यद्भ्यः पीपिह्योषधीभ्यः पीपिहि वनस्पतिभ्यः पीपिहि द्यावापृथिवीभ्यां पीपिहि सुभूताय पीपिहि ब्रह्मवर्चसाय पीपिहि यजमानाय पीपिहि मह्यमित्युपाँ शूक्त्वा ज्यैष्ठ्याय पीपिहीत्युच्चैर्

मूलम्

English

Having made (another) offering at the second Vaṣaṭ-utterance with svāhe’ndra vaṭ’he causes the sacrificer to recite the formula, “O Aśvins, you have drunk today the heart-cheering Gharma with shining aids. Dyāvāpr̥thivī have given assent to you. To him zealous vaṭ. Obeisance to Dyaus; obeisance to Pr̥thivī. Do thou (O Indra) place this offering in the heaven; go to the heaven; go to the midregion; go to the earth; go towards the five directions; go to the Gharma-drinking gods, go to the Gharma-drinking Pitr̥s.”⁵²

At this juncture the Pratiprasthātr̥ fills up the Mahāvīra in use by means of the milking pot dipping it into the supporting ladle. The Adhvaryu and the Pratiprasthātr̥ swell it together (i.e. cause to flow) holding it within the enclosing sticks with the formula, “Do thou swell for food, do thou swell for vigour; do thou swell for the Brahman; do thou swell for the Kṣatra; do thou swell for waters; do thou swell for herbs; do thou swell for trees; do thou swell for Dyāvāpr̥thivī; do thou swell for happiness; do thou swell for Brahman-splendour, do thou swell for the sacrificer -me (to be uttered in a low tone), do thou swell for my greatness”⁵³ (uttered loudly).

विश्वास-प्रस्तुतिः

अथैनमनुदिशमात्मानमभि पीपयति त्विष्यै त्वा द्युम्नाय त्वेन्द्रि याय त्वा भूत्यै त्वेत्यत्र यन्महावीरे पयस्तदुपयमने समवनयत्यथोदङ्ङत्याक्रम्याथैतदुपयमनमन्तर्वेदि प्राचीनबिलँसादयत्येतस्मिन्काले प्रतिप्रस्थाता राजतँरुक्ममुद्वासनीये खर उपगूहति

मूलम्

English

Then he causes it to flow towards himself successively from the various directions with the formula, “For glory thee; for brilliance thee; for power thee; for welfare thee.”⁵⁴ Whatever quantity of milk remains in the Mahāvīra, he pours it into the supporting ladle. Having crossed towards the north, he places the supporting ladle within the altar with its opening towards the east. At this juncture the Pratiprasthātr̥ keeps the silver sheet on the disposing mound.

विश्वास-प्रस्तुतिः

तस्मिन्प्रचरणीयं महावीरँसादयति १०

मूलम्

तस्मिन्प्रचरणीयं महावीरँसादयति १०

English

(The Adhvaryu) places upon it the Mahāvīra in use.

१०

विश्वास-प्रस्तुतिः

धर्मासि सुधर्मामेन्यस्मे ब्रह्माणि धारय क्षत्राणि धारय विशं धारय नेत्त्वा वात स्कन्दयादित्यथ यद्यभिचरेदमुष्य त्वा प्राणे सादयाम्यमुना सह निरर्थं गच्छ योऽस्मान्द्वेष्टि यं च वयं द्विष्म इत्यथाप उपस्पृश्य षडौदुम्बराञ्छकलान्याचति

मूलम्

English

(With the formula) “Thou art a support, strong support for me; do thou place the Brahman within us,… do thou place the Kṣatra… do thou place the Viś. Let the wind not spill thee out.”⁵⁵ If he wants to practise exorcism (he places it with the formula) “I place thee in the vital breath of N.N.; go out to the desired place with N.N. who hates us and whom we hate.”⁵⁶ Having touched water, he asks for six chips of Ficus glomerata.

विश्वास-प्रस्तुतिः

तेषामेकैकेनोपयमनादुपहत्य पूर्वार्ध आहवनीयस्य प्रश्चोतयति पूष्णे शरसे स्वाहेत्यथैनमन्तराञ्जनं मध्यमे परिधौ सँस्पृष्टँसादयत्येवमेव द्वितीयेनोपयमनादुपहत्य पूर्वार्ध एवाहवनीयस्य प्रश्चोतयति ग्रावभ्यः स्वाहेति

मूलम्

English

Having dipped each of them into the supporting ladle, he drops the drops into the eastern half of the Āhavanīya with the formula, “For Pūṣan the cream svāhā.”⁵⁶ He keeps it (=the chip) with the besmeared end inside so as to touch the middle enclosing stick. Similarly having dipped the second (chip) into the supporting ladle, he drops (the drops of Gharma) into the eastern part of the Āhavanīya with the formula, “For pressing stones svāhā.”⁵⁶

विश्वास-प्रस्तुतिः

तं तथान्तराञ्जनं मध्यमे परिधौ सँस्पृष्टँसादयत्य्

मूलम्

तं तथान्तराञ्जनं मध्यमे परिधौ सँस्पृष्टँसादयत्य्

English

He similarly keeps it with the besmeared end inside⁵⁷ so as to touch the middle enclosing stick.

विश्वास-प्रस्तुतिः

एवमेव तृतीयेनोपयमनादुपहत्य मध्यत आहवनीयस्य प्रश्चोतयति प्रतिरेभ्यः स्वाहेति

मूलम्

English

Similarly having dipped the third (chip) into the supporting ladle, he drops (the drops of Gharma) into the supporting ladle, he drops (the drops of Gharma) into the middle part of the Āhavanīya with the formula, “For the promoting ones svāhā.

विश्वास-प्रस्तुतिः

तं तथैवान्तराञ्जनं मध्यमे परिधौ सँस्पृष्टँसादयत्येवमेव चतुर्थेनोपयमनादुपहृत्यापरार्ध आहवनीयस्य प्रश्चोतयति द्यावापृथिवीभ्याँस्वाहेत्यथैनमूर्ध्वाञ्जनं भस्मान्त उपगूहत्येवमेव पञ्चमेनोपयमनादुपहत्य दक्षिणार्ध आहवनीयस्य प्रश्चोतयति पितृभ्यो घर्मपेभ्यः स्वाहेत्यथैनं बहिराञ्जनं दक्षिणे परिधौ सँस्पृष्टँसादयत्यथैतँषष्ठँशकलँसर्वेषु लेपेषु समज्योपयमनादन्तत उपहत्योत्तरार्ध आहवनीयस्य प्रश्चोतयति रुद्रा य रुद्र होत्रे स्वाहेत्यथैनमुत्तरेण शालाया अतीकाशेनानन्वीक्षमाणो निरस्यत्यमुना सह निरर्थं गच्छ योऽस्मान्द्वेष्टि यं च वयं द्विष्म इत्यथाप उपस्पृश्यातिशिष्टाञ्छकलानद्भिः सँ स्पर्श्याहवनीयेऽनुप्रहरत्येतस्मिन्काले प्रतिप्रस्थातोत्तरँ सौहिणं जुहोत्यहर्ज्योतिः केतुना जुषतां सुज्योतिर्ज्योतिषाँ स्वाहेत्यत्रैताँसमिधं मध्यत आहवनीयस्याभ्यादधाति तूष्णीं तस्यामादीप्तायां प्रतिमुखं द्विर्जुहोति भूः स्वाहेत्यथैतदुपयमनमन्तर्वेदि प्राचीनबिलँसादयित्वा तस्मिन्नग्निहोत्रविधिं चेष्टित्वा

मूलम्

English

He similarly keeps it with the besmeared and inside so as to touch the middle enclosing stick. Similarly, having dipped the third (chip) into the supporting ladle, he drops (the drops of Gharma) into the middle part of the Āhavanīya with the formula, “For the promoting ones svāhā.”⁵⁶ He similarly keeps it with the besmeared end inside⁵⁷ so as to touch the middle enclosing stick. Similarly having dipped the fourth (chip) into the supporting ladle, he drops (the drops of Gharma) into the rear half of the Āhavanīya fire with the formula, “For Dyāvāpr̥thivī svāhā.”⁵⁶ He keeps it with the besmeared end upwards within the ashes. Similarly having dipped the fifth (chip) into the supporting ladle, he drops (the drops of Gharma) into the southern half of the Āhavanīya with the formula, “For Gharma-drinking Pitr̥s svāhā.”⁵⁶ He places it with its besmeared end outside so as to touch the southern enclosing stick.

Having besmeared the sixth chip into all smearings and finally having dipped into the supporting ladle drops (the drops of Gharma) into the northern half of the Āhavanīya with the formula, “For Rudra having Rudras as the invokers ‘svāhā.”⁵⁶ While not gazing on, he throws away the chips through the northern window of the shed with the formula, “Go away to the desired place with one who hates us and whom we hate.”⁵⁶ Having touched water and having applied water to the remaining chips, he puts them on the Āhavanīya fire. At this juncture, the Pratiprasthātr̥ offers the Rauhiṇa cake placed towards the north with the formula, “May the day, the light enjoy with brightness good light of the lights svāhā.”⁵⁸ At this juncture he puts the firestick[^5-509] silently in the middle of the Āhavanīya. When it has caught fire, he twice offers with bhūḥ svāhā with the ladle held in the positions facing each other. Having placed the supporting ladle within the altar with its opening towards the east and with regard to it he goes through the procedure of Agnihotra (to be followed after the offering).

[^5-509] The fire-sticks of Flacourtia ramontchi, cf. BaudhŚS IX.5.

विश्वास-प्रस्तुतिः

स यावन्तः प्रवर्ग्यस्यर्त्विजस्तेषूपहवमिष्ट्वा यजमान एव प्रत्यक्षं भक्षयति हुतँहविर्मधु हविरिन्द्र तमेऽग्नौ पिता नोऽसि मा मा हिँसीरश्याम ते देव घर्म मधुमतो वाजवतः पितुमतोऽङ्गिरस्वतः स्वधाविनोऽशीमहि त्वा मा मा हिँसीरित्य्

मूलम्

English

The sacrificer, having sought the consent of as many priests as there are at the Pravargya, himself consumes (the remnants) with the formula, “The oblation, the sweet oblation is offered on the most powerful fire. O Gharma, thou art our father; do not injure me. May we, O God Gharma, enjoy thee who thou art sweet, full of treasure, full of food, relating to the Aṅgirases, and containing sweet drink. Let us enjoy thee. Do not injure me.”⁵⁹

विश्वास-प्रस्तुतिः

अथैतदुपयमनं परिकर्मी वाग्नीध्रो वोच्छिष्टखरे मार्जायित्वान्तर्वेदि प्राचीनबिलँसादयित्वा तस्मिन्सुवर्णरजतौ च रुक्मौ प्रास्य मदन्तीरप आनीय हिरण्यवतीभिर्मार्जयन्ते ११

मूलम्

English

An assistant or the Āgnīdhra, having cleansed the supporting ladle, having placed it within the altar with its opening towards the east and having put into it the golden and silver sheets,”[^5-511] brings the hot water. The priests sprinkle themselves with that water equipped with gold.

[^5-511] The fire-sticks of Flacourtia ramontchi, cf. BaudhŚS IX.5.

११

विश्वास-प्रस्तुतिः

हिरण्यवर्णाः शुचयः पावका इति चतसृभिरत्रैव मदन्तीरपो निनीयाज्यस्थाल्याः स्रुवेणोपघातं घर्मप्रायश्चित्तानि जुहोति प्राणाय स्वाहा पूष्णे स्वाहेत्येताभ्यामनुवाकाभ्याम्

मूलम्

English

With the four verses, “May the water be auspicious and pleasing for us which are golden-coloured, bright, purifying, from whom Kaśyapa was born, Agni was born, which conceived Agni and which are multiformed-May the waters be auspicious and pleasing for us whose ruler Varuṇa moves among men watching their truth and untruth, which are dripping honey and are bright and purifying. May the waters be auspicious and pleasing for us which gods consume in heaven, which become multiplied in the midregion, which by their fluid form inundate the earth and which are bright—O waters, do you gaze at me with auspicious eye; do you touch me with auspicious body. I invoke all Agnis residing in you. Do you grant me vigour and might.”⁶⁰ Having poured down the hot water, he offers the Gharma-expiations, each time dipping the spoon into the vessel of clarified butter with the two Anuvākas, “For Prāṇa svāhā,” “For Pūṣan svāhā.” (= “For Prāṇa svāhā; for Vyāna svāhā; for Apāna svāhā; for Cakṣuṣ svāhā; for Śrotra svāhā; for Manas svāhā; for Vāk Sarasvati svāhā.⁶¹-For Pūṣan svāhā; for Pūṣan the cream svāhā; for Puşan favourable on the way svāhā; for Pusan pleasing men svāhā; for Pūṣan the leader svāhā; for Puṣan the wise svāhā.”)⁶²

विश्वास-प्रस्तुतिः

अथैतदुपयमनमन्तर्वेदि प्राचीनबिलँसादयित्वा तदेतत्परिघम्यँर्सवँर्! समवशमयन्नाह घर्मायोत्साद्यमानायानुब्रूहीत्यथैतदुपयमनमग्रेणाहवनीयं पर्याहृत्य दक्षिणतः सम्राडासन्द्यां कृष्णाजिने प्राचीनबिलँ सादयति स्वाहा त्वा सूर्यस्य रश्मिभ्य इत्यथोत्तराँशान्तिमुपयन्ति शं नो वातः पवतां मातरिश्वेत्यथापराह्ण आपराह्णिकेन प्रवर्ग्येण प्रचरति

मूलम्

English

Having placed the supporting ladle within the altar with its opening pointing towards the east, while collecting all the Gharma-implements in it, he says (to the Hotr̥) “Do you recite verses for the Gharma (-implements) being shifted.” Having brought around the supporting ladle along the front of the Āhavanīya, he places it towards the south upon the skin of black antelope spread upon the Samrāḍāsandī with its opening towards the east with the formula, “For the sun’s rays thee svāhā.”⁶³ Then they adopt the posterior Śānti,⁶⁴ “May the wind residing in the midregion blow auspiciously for us.” In the afternoon he performs the afternoon Pravargya rite.

विश्वास-प्रस्तुतिः

तस्य यद्विहितं विहितमेवास्य तत्

मूलम्

तस्य यद्विहितं विहितमेवास्य तत्

English

What is prescribed for that (morning Pravargya) is to be applied here also.

विश्वास-प्रस्तुतिः

समानं कर्मा दक्षिणस्य रौहिणस्य होमादथ दक्षिणँरौहिणं जुहोति रात्रिर्ज्योतिः केतुना जुषतां सुज्योतिर्ज्योतिषाँ स्वाहेत्येवमेवोत्तरँरौहिणं जुहोति

मूलम्

English

The procedure up to the offering of the southern Rauhiṇa cake is similar. He offers the southern Rauhiṇa cake with the formula, “May the night, the light, enjoy with brightness, good light of the lights svāhā.”⁶⁵ Similarly he offers the northern Rauhiṇa cake.

विश्वास-प्रस्तुतिः

समानं कर्मा समिदाधानादत्रैताँसमिधं मध्यत आहवनीयस्याभ्यादधात्यपीपरो माह्नो रात्रियै मा पाह्येषा ते अग्ने समित्तया समिध्यस्वायुर्मे दा वर्चसा माञ्जीरिति सायमपीपरो मा रात्रिया अह्नो मा पाहीति प्रातः

मूलम्

English

The rite up to the putting of the fire-stick⁶⁶ is similar. He offers this fire-stick into the middle of the Āhavanīya in the evening with the formula, “(O Agni), thou hast led me through the day, guard me through the night. O Agni, this is thy fire-stick; do thou be kindled with it. Grant me (long) life; furnish me with vigour”⁶⁵ and in the morning with the formula, “(O Agni), thou hast led me through the night; guard me from the day. This O Agni, is thy fire-stick; do thou be enkindled with it. Grant me (long) life; furnish me with glory.”⁶⁵

विश्वास-प्रस्तुतिः

प्रातर्मन्त्रेणात ऊर्ध्वं पूर्वाह्णिकेऽभ्यादधाति

मूलम्

प्रातर्मन्त्रेणात ऊर्ध्वं पूर्वाह्णिकेऽभ्यादधाति

English

Hereafter he puts the fire-stick at the morning Pravargya with the morning formula;

विश्वास-प्रस्तुतिः

सायम्मन्त्रेणापराह्णिके

मूलम्

सायम्मन्त्रेणापराह्णिके

English

at the afternoon Pravargya with the evening formula.⁶⁶

विश्वास-प्रस्तुतिः

तस्यामादीप्तायां प्रतिमुखं द्विर्जुहोत्यग्निर्ज्योतिर्ज्योतिरग्निः स्वाहेति सायं सूर्यो ज्योतिर्ज्योतिः सूर्यः स्वाहेति प्रातः

मूलम्

English

When it has been lighted, he makes the offering twice (at both the ends) in the evening with the formula, “Agni the light, light the Agni svāhā,”⁶⁷ and in the morning with the formula, “Sūrya the light, light the Sūrya svāhā.”⁶⁷

विश्वास-प्रस्तुतिः

समानं कर्मा सम्प्रैषात्

मूलम्

समानं कर्मा सम्प्रैषात्

English

The rite upto the call is similar.

विश्वास-प्रस्तुतिः

अथैतदुपयमनमग्रेणाहवनीयं पर्याहृत्य दक्षिणतः सम्राडासन्द्यां कृष्णाजिने प्रतीचीनबिलँसादयति स्वाहा त्वा नक्षत्रेभ्य इत्यथोत्तराँ शान्तिमुपयन्ति शं नो वातः पवतां मातरिश्वेति

मूलम्

English

He places the supporting ladle towards the south on the skin of black antelope spread over the Samrāḍāsandī having carried it around along the front of the Āhavanīya with its opening towards the west with the formula, “For constellations thee svāhā.”⁶⁷ Then they go through the posterior Śānti “May the wind residing in the midregion blow auspiciously for us.”⁶⁸

विश्वास-प्रस्तुतिः

स एवमेव प्रवर्ग्येण प्रचरति त्र्यहँषडहं द्वादशाहँसंवत्सरं चतुरो वा मासाँस्तापश्चितेऽग्नौ

मूलम्

English

In this very manner he performs the Pravargya rite for three days, for six days, for twleve days, for a year. In Tapaścitām Ayana for four months.

विश्वास-प्रस्तुतिः

प्रवर्ग्यं भक्षयित्वा संवत्सरं न माँसमश्नीयाद्न रामामुपेयाद्न मृन्मयेन पिबेद्नास्य राम उच्छिष्टं पिबेत्

मूलम्

English

After having consumed (the remnants at) the Pravargya, one should not eat flesh for a year; should not approach a woman; should not drink from an earthen pot; a servant should not drink his remnants.

विश्वास-प्रस्तुतिः

तेज एव तत्सँश्यतीति ब्राह्मणम् १२

मूलम्

तेज एव तत्सँश्यतीति ब्राह्मणम् १२

English

“Thereby he sharpens his lustre.” So says the Brāhmaṇa.⁶⁹

१२

विश्वास-प्रस्तुतिः

प्रवर्ग्यमुद्वासयिष्यन्नुपकल्पयते त्रीञ्छालाकानिध्माँस्त्रीणि सतान्युदकुम्भौ दधि मधुमिश्रं ग्रुमुष्टिमवकाभारं विँ शतिमौदुम्बरीः समिधो मुञ्जप्रलवान्रौहिणपिष्टानि खरेभ्यः सिकता इत्य्

मूलम्

English

One who is going to dispose of the Pravargya (-implements) procures three faggots of sticks, three pans, two water-pitchers, curds mixed with honey, a bunch of darbha-blades with roots, a load of Blyxa octranda, twenty fire-sticks of Ficusglomerata, cuttings of Muñja grass, flour remained after preparing the Rauhiṇa cakes and sand for mounds.

विश्वास-प्रस्तुतिः

अत्र पूवाँर्शान्तिमुपयन्ति नमो वाच इत्यथाग्रेणाहवनीयं तृणानि सँ स्तीर्य तदेतत्परिघम्यँर्सवँर्सह सँसादयन्त्यत्र सम्राडासन्दीमत्र स्थूणां गोदोहनीमत्र छागायै शङ्कुमित्यथैतौ खरौ नानैव सतयोः समुप्यात्रैव सह सँसादयन्त्यथैतमुच्छिष्टखरं परिकर्मी वाग्नीध्रो वा सते समुप्य दक्षिणया द्वारोपनिर्हृत्य मार्जालीयदेशे निवपत्यथैतेनैव यथेतमेत्य निष्क्रमयन्ति वृषलान्

मूलम्

English

At this stage they pronounce the anterior Śānti “obeisance to speech.”⁷⁰ Having spread darbha-blades in front of the Āhavanīya, they place together all implements pertaining to Gharma; here the Samrāḍāsandī, here the peg for tethering the cow and here the pin for the shegoat. The two mounds which are separately collected in two pans are placed together. An assistant or the Āgnīdhra, having collected in a pan and having taken out by the southern door, pours it down on the Mārjālīya mound.
Having come back by the route by which they had gone, they drive away the Śūdras,

विश्वास-प्रस्तुतिः

ह्वयन्ति पत्नीं ह्वयन्ति होतारं ह्वयन्ति ब्रह्माणं ह्वयन्ति प्रतिप्रस्थातारं ह्वयन्ति प्रस्तोतारं ह्वयन्त्याग्नीध्रम्परिश्रयन्ति द्वाराण्यथितां पत्नीमुदग्दशेन वाससान्तर्दधति

मूलम्

English

call out the sacrificer’s wife, call out the Hotr̥, call out the Brahman, call out the Pratiprasthātr̥, call out the Prastotr̥, and call out the Āgnīdhra. The doors are curtained off. The sacrificer’s wife is curtained off with a piece of cloth with its fringes towards the north.

विश्वास-प्रस्तुतिः

परिस्तृणन्ति

मूलम्

परिस्तृणन्ति

English

(The fire-places) are strewn around.

विश्वास-प्रस्तुतिः

दक्षिणत उपविशतो ब्रह्मा च यजमानश्चात्र पूवाँर्शान्तिमुपयन्ति येषामनुपेता भवत्यथ गार्हपत्य आज्यं विलाप्योत्पुनात्येतस्मिन्काले प्रतिप्रस्थाताहवनीये शालाकमिध्ममादीप्य मुखदघ्ने धारयन्पुरस्तात्प्रत्यङ्मुखस्तिष्ठति

मूलम्

English

The Brahman and the sacrificer sit down towards the south. The anterior Śānti is pronounced now if it was not already pronounced. After having melted clarified butter over the Gārhapatya, he purifies it. At this juncture the Pratiprasthātr̥, having enkindled the faggot of sticks over the Āhavanīya, holding it as high as the mouth, stands towards the east facing the west.

विश्वास-प्रस्तुतिः

तमध्वर्युः पश्चात्प्राङ्मुखस्तिष्ठन्स्रुवाहुत्याभिजुहोति घर्म या ते दिवि शुग्या गायत्रे छन्दसि या ब्राह्मणे या हविर्धाने तां त एतेनावयजे स्वाहेति

मूलम्

English

The Adhvaryu, standing to his west and facing the east, offers a spoonful over it with the formula, “O Gharma, I hereby compensate thy glow which is in the heaven, which is in the Gāyatrī metre, which is in the Brāhmaṇa, which is in the Havirdhāna, svāhā.”⁷¹

विश्वास-प्रस्तुतिः

तमत्रैव प्रास्यापरमादीप्य नाभिदघ्ने धारयन्पुरस्तात्प्रत्यङ्मुखस्तिष्ठति

मूलम्

English

Having thrown it here only and having enkindled another one, holding it as high as the navel, the Pratiprasthātr̥ stands in front facing the west.

विश्वास-प्रस्तुतिः

तमध्वर्युः पश्चात्प्राङ्मुखस्तिष्ठन्स्रुवाहुत्याभिजुहोति घर्म या तेऽन्तरिक्षे शुग्या त्रैष्टुभे छन्दसि या राजन्ये याग्नीध्रे तां त एतेनावयजे स्वाहेति

मूलम्

English

The Adhvaryu, standing to his west and facing eastwards, offers a spoonful over it with the formula, “O Gharma, I hereby compensate thy glow which is in the midregion, which is in the Triṣṭubh metre, which is in the Rājanya and which is in the Āgnidhrīya, svāhā.”⁷¹

विश्वास-प्रस्तुतिः

तमत्रैव प्रास्यापरमादीप्य जानुदघ्ने धारयन्पुरस्तात्प्रत्यङ्मुखस्तिष्ठति

मूलम्

English

Having thrown it here only and having enkindled still another one, holding it as high as the knee, the Pratiprasthātr̥ stands in front facing the west.

विश्वास-प्रस्तुतिः

तमध्वर्युः पश्चात्प्राङ्मुखस्तिष्ठन्स्रुवाहुत्याभिजुहोति घर्म या ते पृथिव्याँशुग्या जागते छन्दसि या वैश्ये या सदसि तां त एतेनावयजे स्वाहेति

मूलम्

English

The Adhvaryu, standing to his west and facing eastwards, offers a spoonful with the formula, “O Gharma, I hereby compensate thy glow which is on the earth, which is in the Jagatī metre, which is in the Vaiśya and which is in the Sadas, svāhā.”⁷¹

विश्वास-प्रस्तुतिः

तमत्रैव प्रास्य विवृत्य द्वाराण्यथ प्रवर्ग्यमादाय पूर्वया द्वारोपनिष्क्रामन्त्यनु नोऽद्यानुमतिरन्विदनुमते त्वमिति द्वाभ्याम्

मूलम्

English

Having thrown it here only, having opened the doors and having taken up Pravargya-implements, they go out by the eastern door with the two verses, “May Anumati accompany us today and favour our sacrfice today among the gods. May she and the oblation-carrier Agni be cheerful to the worshipper”-“O Anumati, do thou favour us and give us bounty; impel us for wisdom and power; lengthen our lives.”[^3-517]

विश्वास-प्रस्तुतिः

अथ महावेदिमवक्रम्य प्रस्तोतारमाह प्रस्तोतः साम गायेति

मूलम्

अथ महावेदिमवक्रम्य प्रस्तोतारमाह प्रस्तोतः साम गायेति

English

Having stepped into the Mahāvedi, he says to the Prastotr̥, “O Prastotr̥, do thou chant the Sāman.”

विश्वास-प्रस्तुतिः

साम्ना प्रस्तोतान्ववैति

मूलम्

साम्ना प्रस्तोतान्ववैति

English

The Prastotr̥ follows by chanting.

विश्वास-प्रस्तुतिः

त्रिर्निधनमुपैति

मूलम्

त्रिर्निधनमुपैति

English

He chants the Nidhana thrice.

विश्वास-प्रस्तुतिः

पुरुषःपुरुषो निधनमुपैतीति ब्राह्मणम्

मूलम्

पुरुषःपुरुषो निधनमुपैतीति ब्राह्मणम्

English

“Each person chants the Nidhana.” So says the Brāhmaṇa.⁷²

विश्वास-प्रस्तुतिः

अथाभिक्रामन्ति १३

मूलम्

अथाभिक्रामन्ति १३

English

Then they proceed further.

१३

विश्वास-प्रस्तुतिः

दिवस्त्वा परस्पाया अन्तरिक्षस्य तनुवः पाहि पृथिव्यास्त्वा धर्मणा वयमनुक्रामाम सुविताय नव्यस इति

मूलम्

English

(with the formula), “For the protection of the heaven thee; guard the forms of the midregion. May we, O Pravargya, follow thee with the law of the earth for the new welfare.”⁷³

विश्वास-प्रस्तुतिः

विषुवति द्वितीयं निधनमुपयन्त्यथाभिक्रामन्ति ब्रह्मणस्त्वा परस्पायाः क्षत्रस्य तनुवः पाहि विशस्त्वा धर्मणा वयमनुक्रामाम सुविताय नव्यस इत्युपरवकाले तृतीयं निधनमुपयन्त्यथाभिक्रामन्ति प्राणस्य त्वा परस्पायै चक्षुषस्तनुवः पाहि श्रोत्रस्य त्वा धर्मणा वयमनुक्रामाम सुविताय नव्यस इत्यथोत्तरेणोत्तरवेदिमुपरमन्ति

मूलम्

English

On the half way they chant the Nidhana for the second time. Then they proceed further with the formula, “For the protection of the divine knowledge thee; do thou guard the forms of Kṣatra. May we, O Pravargya, follow thee with the law of the subjects for the new welfare.”⁷³ At the spot near the Uparava-holes they chant the Nidhana for the third time. Then they proceed with the formula, “For the protection of the vital breath thee; do thou guard the forms of the sense of sight. May we, O Pravargya, follow thee with the law of the sense of hearing for the new welfare.”⁷³
They halt towards the north of Uttaravedi.

विश्वास-प्रस्तुतिः

स यो बलवाँस्तमाहानेनोदकुम्भेन सन्ततया धारया त्रिः प्रदक्षिणं परिषिञ्चन्परीहीति

मूलम्

English

(The Adhvaryu) says to one who is strong, “Do thou move around (the Uttaravedi) three times by the right pouring down a continuous stream by means of this pitcher full of water.”

विश्वास-प्रस्तुतिः

स तथा करोति

मूलम्

स तथा करोति

English

He does so.

विश्वास-प्रस्तुतिः

परिषिच्यमाने यजमानं वाचयति वल्गुरसि शंयुधायाः शिशुर्जनधायाश्छं च वक्षि परि च वक्षीति

मूलम्

English

While (the Uttaravedi) is being sprinkled around, he makes the sacrificer recite the formula, “Thou art handsome, giving benevolence, a child giving progeny. Bring me fortune, bring around.”⁷⁴

विश्वास-प्रस्तुतिः

निधाय कुम्भं यथेतं त्रिः पुनः प्रतिपर्येत्यथोत्तरनाभिमभिमृशति चतुःस्रक्तिर्नाभिरृतस्य सदो विश्वायुः शर्म सप्रथा अप द्वेषो अप ह्वरोऽन्यद्व्रतस्य सश्चिमेत्यथैतौ खरावुत्तरेणोत्तरनाभिमवकिरति

मूलम्

English

Having put down the pitcher, he moves around in the reverse manner three times, by the way by which he had gone. (The Adhvaryu) touches the navel of the Uttaravedi with the formula, “(Thou art) the four-cornered navel of the divine order, the seat for all beings the extensive happiness. We have removed the aversion, the crookedness of one who abide by another’s rules.”⁷⁴
He scatters the two mounds towards the north of the navel of the Uttaravedi.

विश्वास-प्रस्तुतिः

तं धृष्टीभ्यां प्राग्दीर्घं खरं करोति

मूलम्

तं धृष्टीभ्यां प्राग्दीर्घं खरं करोति

English

He makes out of them an oblong mound by means of the two stirring sticks.

विश्वास-प्रस्तुतिः

तस्मिन्सुवणँर्हिरण्यं निधाय कृष्णाजिनं प्राचीनग्रीवमुत्तरलोमोपस्तृणात्यथैनँ रौहिणपिष्टैरनुप्रकीर्य मुञ्जप्रलवैरनुविशाद्य सिकताभिरनुप्रकिरत्यथाध्वर्युः प्रचरणीयं महावीरँशफाभ्यां परिगृह्य दध्ना मधुमिश्रेण पूरयति घर्मैतत्तेऽन्नमेतत्पुरीषं तेन वर्धस्व चा च प्यायस्व वर्धिषीमहि च वयमा च प्यासिषीमहीत्यथैनमभिपूरयति महीनां पयोऽसि विहितं देवत्रा ज्योतिर्भा असि वनस्पतीनामोषधीनाँरसो वाजिनं त्वा वाजिनोऽवनयाम इत्यथैनं पूर्वार्धे खरस्य सादयत्यूर्ध्वं मनः सुवर्गमिति १४

मूलम्

English

Having placed upon it a piece of gold, he spreads upon it the skin of black antelope with its neck towards the east and hairy side upwards.⁷⁵ Having scattered the remaining flour of Rauhiṇa cake in a line, and having covered them with cuttings of Muñja grass, he spreads sand upon it. The Adhvaryu, having caught hold of the Mahāvīra in use by means of the pincers, fills it with curds mixed with honey with the formula, “O Gharma, this is thy food, this the debris; grow with it and swell. May we grow and swell.”⁷⁶ He further fills it with the formula. “Thou art the milk of great (cows) intended for gods; thou art the light and brilliance, the sap of trees and plants; we the strong, pour down thee, strong.”⁷⁷ He places it in the eastern half of the mound with the formula, “(in order to obtain) the desirable Svarga upwards."⁷⁷

१४

विश्वास-प्रस्तुतिः

अथैतावुपशयौ महावीरौ वेदाभ्यां परिगृह्य दध्ना मधुमिश्रेण पूरयित्वाग्रेण प्रचरणीयं महावीरँसँस्पृष्टौ सादयत्यथैतां प्रचरणीं दध्ना मधुमिश्रेण पूरयित्वोपरिष्टान्महावीरेषु प्रतीचीनबिलाँसादयत्यथैतौ रुक्मौ दध्ना मधुमिश्रेण समज्याभितः प्रचरणीयं महावीरँसँस्पृष्टौ सादयत्यथैते पिन्वने दध्ना मधुमिश्रेण पूरयित्वाभितः प्रचरणीयं महावीरं प्रतीचीनबिले सँस्पृष्टे सादयत्य्

मूलम्

English

Having seized the two lying Mahāvīras by means of the two Vedas and having filled them with curds mixed with honey (the Adhvaryu) places them in front of the Mahāvīra in use and touching it. Having filled the ladle in use with curds mixed with honey, he places it upon the Mahāvīras with its opening towards the west. Having besmeared the two sheets with curds mixed with honey, he places them on both sides of the Mahāvīra in use and touching it. Having filled the two milking pots with curds mixed with honey, he places them on both sides of the Mahāvīra in use with their openings towards the west and touching it.

विश्वास-प्रस्तुतिः

अथैतं मौञ्जं वेदं विस्रस्य दध्ना मधुमिश्रेण समज्याग्रेण महावीरान्प्रतीचीनाग्रँसँस्पृष्टं विस्तृणात्यथैतौ शफौ दध्ना मधुमिश्रेण समज्य जघनेन प्रचरणीयं महावीरं तिरश्चीनाग्रौ व्यतिषक्तौ सँस्पृष्टौ सादयत्यथैते रौहिणहवनी दध्ना मधुमिश्रेण समज्य शफाग्राभ्यां प्रतीचीनाग्रे सँ स्पृष्टे सादयत्यथैता दशौदुम्बरीः समिधो दध्ना मधुमिश्रेण समज्य जघनेन रौहिणहवनी प्रतीचीनाग्राः सँस्पृष्टा विस्तृणात्यथैतं कुशमयं वेदं विस्रस्य दध्ना मधुमिश्रेण समज्य जघनेन प्रचरणीयं महावीरं प्रतीचीनाग्रँसँस्पृष्टं विस्तृणात्यथैते स्थूणे दध्ना मधुमिश्रेण समज्य जघनेन शफौ प्रतीचीनाग्रे सँस्पृष्टे सादयत्यथैतदुपयमनं दध्ना मधुमिश्रेण पूरयित्वोपरिष्टात्स्थूणयोः प्रतीचीनबिलँसादयत्यथैतद्र ज्जुद्र व्यं विस्रस्य दध्ना मधुमिश्रेण समज्यात्रैवोपयमने समवशमयत्यथैतान्कार्ष्मर्यमयान्परिधीन्धवित्रदण्डानिति विस्रस्य दध्ना मधुमिश्रेण समज्योपरिष्टादुपयमनं तिरश्चीनाग्रान्व्यतिषक्तान्सँ स्पृष्टान्विस्तृणात्यथैतामभ्रिं दध्ना मधुमिश्रेण समज्य जघनेन स्थूणे तिरश्चीनाग्राँसँस्पृष्टाँसादयत्यथैते धृष्टी दध्ना मधुमिश्रेण समज्याभ्र्यग्राभ्यां प्रतीचीनाग्रे सँ स्पृष्टे सादयत्य्

मूलम्

English

Having loosened the Veda of Muñja grass and having besmeared it with curds mixed with honey, he spreads it in front of the Mahāvīras with its tips towards the west and touching them. Having besmeared the pincers with curds mixed with honey, he places them to the rear of the Mahāvīra in use with their tips across, with ends on opposite sides and touching it. Having besmeared the two ladles for offering the Rauhiṇa cakes with curds mixed with honey and with their tip towards the west, he places them so as to touch the tips of the pincers.
Having besmeared the ten fire-sticks of Ficus glomerata with curds mixed with honey, he spreads them to the rear of the ladles for Rauhiṇa-cakes and touching them with their tips pointing towards the west. Having loosened the Veda of Kuśa grass and having besmeared it with curds mixed with honey, he spreads it to the rear of the Mahāvīra in use and touching it with its tips towards the west. Having besmeared the two pegs with curds mixed with honey, he places them to the rear of the pincers and touching them with their tips pointing towards the west. Having filled the supporting ladle with curds mixed with honey, he places it with its opening towards the west upon the pegs. Having loosened the tether and having besmeared it with curds mixed with honey, he puts it into the supporting ladle. Having loosened the enclosing sticks of Gmelina arborea and the handles of the fans and having besmeared them with curds mixed with honey, he scatters them upon the supporting ladle with their tips across, with opposite ends and touching each other. Having besmeared the hoe with curds mixed with honey, he places it to the rear of the pegs and touching them with its tips across. Having besmeared the stirring sticks with curds mixed with honey, he placed them touching the tips of the hoe with their tips pointing towards the west. Having besmeared the two fans with curds mixed with honey, he places them to the rear of the stirring sticks and touching them.

विश्वास-प्रस्तुतिः

अथैते धवित्रे दध्ना मधुमिश्रेण समज्य जघनेन धृष्टी सँस्पृष्टे सादयत्यथैता दशौदुम्बरीः समिधो दध्ना मधुमिश्रेण समज्य जघनेन धवित्रे प्रतीचीनाग्राः सँस्पृष्टा विस्तृणात्यथैतामाज्यस्थालीं दध्ना मधुमिश्रेण पूरयित्वा जघनेनाभ्रिँसँस्पृष्टाँसादयत्यथैतद्धवित्रं दध्ना मधुमिश्रेण समज्य तेनाज्यस्थालीमपिदधात्यथैते रौहिणकपाले दध्ना मधुमिश्रेण समज्य जघनेनाज्यस्थालीँसँस्पृष्टे सादयत्यथैतँस्रुवं दध्ना मधुमिश्रेण पूरयित्वा जघनेनाज्यस्थालीमन्तरेण रौहिणकपाले प्रतीचीनबिलँसँस्पृष्टँसादयत्यथैतं कुशमयं वेदं विस्रस्य दध्ना मधुमिश्रेण समज्य जघनेनाज्यस्थालीं प्रतीचीनाग्रँसँ स्पृष्टं विस्तृणात्यथैतामासन्दीं विस्रस्य दध्ना मधुमिश्रेण समज्यात्रैवोत्तरतः सँस्पृष्टाँसादयत्यथैतां मृदमतिशिष्टां दध्ना मधुमिश्रेण समज्यान्तरेण सक्थिनी निवपति १५

मूलम्

English

Having basmeared the (other) ten fire-sticks of Ficus glomerata with curd mixed with honey, he spreads them to the rear of the two fans and touching them with their tips pointing towards the west. Having filled the vessel of clarified butter with curds mixed with honey, he places it to the rear of the hoe and touching it. Having besmeared the fan with curds mixed with honey, he covers the vessel of clarified butter with it. Having besmeared the potsherds for Rauhiṇa cakes with curds mixed with honey, he places them touching each other to the rear of the vessel of clarified butter. Having filled the spoon with curds mixed with honey, he places it to the rear of the vessel of clarified butter between the potsherds for Rauhiṇa cakes and touching them with its opening towards the west. Having loosened the Veda of Kuśa grass and having besmeared it with curds mixed with honey, he spreads it to the rear of the vessel of clarified butter and touching it with its tips towards the west. Having dismantled the stool and having besmeared it with curds mixed with honey, he places it here only towards the north and touching (other utensils). Having mixed the remaining soil with curds mixed with honey, he pours it down between the thighs,

१५

विश्वास-प्रस्तुतिः

घर्मैतत्तेऽन्नमेतत्पुरीषं तेन वर्धस्व चा च प्यायस्व वर्धिषीमहि च वयमा च प्यासिषीमहीत्यथैनँसिकताभिरनुप्रकीर्य मुञ्जप्रलवैरनुविशाद्य रौहिणपिष्टैरनुप्रकीर्य कृष्णाजिनेन प्राचीनग्रीवेणोत्तरलोम्ना प्रोर्णेत्यपि वाभितः प्रचरणीयं महावीरं परिचिनोत्यादित्यमण्डलवदथैनमुपतिष्ठतेऽयं यः पुरुषरूपोऽसि स न आस्ये न तिष्ठसि । नोर्ध्वो न तिर्यग्विधां तेऽनु विहितोऽस्मि विधां मेऽनु विहितोऽसि यस्त्वमसि सोऽहमस्मि योऽहमस्मि स त्वं नाकमारोह सह यजमानेन साकमित्य्

मूलम्

English

(with the formula), “O Gharma, this is thy food, this the debris, grow with it and swell. May we grow and swell.”⁷⁸ Having scattered sand around it, having covered with the cuttings of Muñja grass and having scattered around the remaining flour of Rauhiṇa cakes, he covers the Pravargya materials with the skin of black antelope with its neck towards the east and hairy side upwards. Or he piles around all the Pravargya-implements on both sides of the Mahavira in use like the disc of the sun. He prays to it with the formula, “Thou who this one hast assumed a human body, dost not stand in our mouth; neither erect nor crosswise. I am formed after thy pattern. Thou art formed after my pattern. Who thou art so am I. Who I am so art thou. Do thou ascend the heaven together with the sacrificer.”⁷⁹

विश्वास-प्रस्तुतिः

अथ ग्रुमुष्टिमादाय दध्ना मधुमिश्रेणावोक्षत्यस्कान्द्यौः पृथिवीमस्कानृषभो युवा गाः । स्कन्नेमा विश्वा भुवना स्कन्नो यज्ञः प्रजनयतु । अस्कानजनि प्राजनि । आ स्कन्नाज्जायते वृषा । स्कन्नात्प्रजनिषीमहीत्यथ प्रस्तोतारमाह प्रस्तोतर्वार्षाहरँसाम गायेष्टाहोत्रीयं चेति

मूलम्

English

Having taken the bundle of darbha-blades with roots, he sprinkles (the Pravargya) with curds mixed with honey (with the two verses), “The heaven has split upon the earth; the young bull spilt upon the cows; all these worlds are spilt out. May the spilt out sacrifice procreate. It is spilt out; it is created; it is further created; the bull is born of the spilt out; let us procreate from the spilt out.”⁸⁰
He says to the Prastotr̥, “O Prastotr̥, do thou chant the Vār̥sāhara Sāman and the Iṣṭāhotriya Sāman.”

विश्वास-प्रस्तुतिः

मूलम्

English

He says to one who is strong, “Do thou move around (the Uttaravedi) three times by the right pouring down a continuous stream by means of this pitcher full of water.” He does so.

विश्वास-प्रस्तुतिः

परिषिच्यमाने यजमानं गन्धर्वयजूँषि वाचयति रन्तिर्नामासि दिव्यो गन्धर्व इति प्रतिपद्येन्द्रो दक्षं परिजानादहीनमित्यातो निधाय कुम्भं यथेतं त्रिः पुनः प्रतिपर्येत्यथैनमुपतिष्ठत एतत्त्वं देव घर्म देवो देवानुपागा इदमहं मनुष्यो मनुष्यान्सोमपीथानु मेहि सह प्रजया सह रायस्पोषेणेत्यथाञ्जलिनाप उपहन्ति सुमित्रा न आप ओषधयः सन्त्विति

मूलम्

English

While (the Uttaravedi) is being sprinkled around, he makes the sacrificer recite the Gandharva yajus beginning with “Thou art the heavenly Gandharva name Ranti” and ending with “Indra knew the mighty and bountiful Gandharva.”⁸¹ (“Thou art the heavenly Gandharva named Ranti. Thy Havirdhāna is having feet; Agni is thy superintendent; Rudra the overlord. May I meet with long life, splendour, milk, lordship over cows and welfare. May he be without him who hates us and whom we hate. The manly yellowish (Pravargya) is making noise, the great, handsome as the sun. He shines along with the sun. Thou art intelligence, the womb of ocean, brilliant, mighty, an eagle, righteous, an active bird having golden wings, the great seated in thy seat with stability. Obeisance be to thee; do thou not injure me. The waters have perceived Viśvāvasu Gandharva, the bringer of Soma. They met him with law. He followed them. Active Indra saw with them the enclosures of the sun. May Viśvāvasu the heavenly Gandharva measuring the midregion approve of what is truth and what we do not know. Impelling our intellects, may he guard our intellects. In the flowing of rivers he obtained the gain. He opened the doors of the rivers flowing through rock. The Gandharva praised their water. Indra knew the mighty and bountiful Gandharva.”)
Having kept down the pitcher, he again moves three times reversely. Then (the Adhvaryu) prays to him with the formula, “O god Gharma, thou as god hast gone to the gods. I, a human being, have gone to human beings. O Soma-drink, accompany me together with offspring and welfare.”⁸² He strikes at water by means of his folded palms with the formula, “May waters and plants be our good friends.”⁸²

विश्वास-प्रस्तुतिः

तां दिशं निरुक्षति यस्यामस्य दिशि द्वेष्यो भवति दुर्मित्रास्तस्मै भूयासुर्योऽस्मान्द्वेष्टि यं च वयं द्विष्म इत्यथाप उपसृश्य ज्योतिष्मत्यादित्यमुपतिष्ठत उद्वयं तमसस्परीत्यथैनमवकाभारेण प्रतिच्छाद्य गोप्तारँसमादिशति वयोभ्यो महावीरं गोपाय

मूलम्

English

He throws away (the water in his folded palms) towards that direction towards which lies one whom he hates with the formula, “May they become hostile to him who hates us and whom we hate.”⁸² Having touched water, he prays to Āditya with the Jyotiṣmatī verse, “We have gone above darkness beholding the higher light, god SŪrya among the gods highest light.”⁸² Having covered (the Pravargya) with a load of Blyxa octranda he instructs the guard, “Do thou guard the Mahāvīra against birds.”

विश्वास-प्रस्तुतिः

प्रस्तोतः श्यैतेनान्वेहीति प्रस्तोतारमाहाथैतेनैव यथेतमेत्य गार्हपत्ये द्वे स्रुवाहुती जुहोत्युदु त्यं चित्रमित्य्

मूलम्

English

He says to the Prastotr̥, “O Prastotr̥, do thou proceed with the chanting of the Śyaita Sāman.” Having come back by the same route by which he had gone, he offers two spoonfuls on the Gārhapatya with the two verses, “The rays bear upwards god Surya, the lord of wealth so that every thing may become visible. The bright face of the gods has arisen, the eye of Mitra, Varuṇa and Agni. It has filled in the heaven, the earth and the midregion. The sun (is) the soul of the moving and standing.

विश्वास-प्रस्तुतिः

अथाहवनीयमुपतिष्ठन्त इममू षु त्यमस्मभ्यँसनिं गायत्रं नवीयाँसमग्ने देवेषु प्रवोच इत्यथाग्नीध्रदेशं द्रुत्वाग्नीध्रदेश उत्तराँ शान्तिमुपयन्ति शं नो वातः पवतां मातरिश्वेति १६

मूलम्

English

All pray to the Āhavanīya with the verse, “O Agni, do thou pronounce to the gods our new gift composed in the Gāyatrī metre.”⁸³ Having hastened to the place meant for the Āgnīdhra fire, they pronounce the posterior Śānti, “May the wind residing in the midregion blow auspciously for us.”⁸³

१६

विश्वास-प्रस्तुतिः

अथातो घर्मप्रायश्चित्तानि व्याख्यास्यामोऽथ यदि प्रवर्ग्यमप्रवृत्तमादित्योऽभ्यस्तमियाद्गार्हपत्ये तिस्रः स्रुवाहुतीर्जुहुयाद्भूर्भुवः सुवरित्युपसदा प्रचर्य श्वो भूते प्रवर्ग्येण प्रचरेदथ यदि प्रवर्ग्यं प्रवृत्तमादित्योऽभ्यस्तमियाद्गार्हपत्ये तिस्रः स्रुवाहुतीर्जुहुयाद्भूर्भुवः सुवरित्यथापरस्यां द्वारि सूत्रेण हिरण्यं प्रग्रथ्य प्रचरेदथ यदि प्रवृत्तः प्रपतेद्गार्हपत्ये तिस्रः स्रुवाहुतीर्जुहुयाद्भूर्भुवः सुवरित्यथैनमुच्छ्रयत्यूर्ध्व ऊ षु ण ऊतय ऊर्ध्वो नः पाह्यँहस इति द्वाभ्याम्

मूलम्

English

Now we shall explain the expiations in respect of the Gharma. If the sun sets while the Pravargya rite is not started, the Adhvaryu should offer three spoonfuls on the Gārhapatya with bhūḥ bhuvaḥ and suvaḥ. Having performed the Upasad rite, he should perform the Pravargya rite next morning. If the sun sets while the Mahāvīra is on fire,⁸⁴ the Adhvaryu should offer three spoonfuls on the Gārhapatya with bhūḥ bhuvaḥ and suvaḥ. He should continue the Pravargya rite after having tied a piece of gold in the western door, if the Mahāvīra falls down after it is set on fire,⁸⁵ the Adhvaryu should offer three spoonfuls on the Gārhapatya with bhūḥ bhuvaḥ and suvaḥ. Then he lifts it up with the two verses, “Do thou stand erect like god Savitr̥ for our help as the winner of the gain when we contend with anointing priests. Erect, do thou guard us from evil with thy banner; do thou burn out each Atri. Do thou lift us up for movement and for life. Secure predilection for us with the gods.”⁸⁶

विश्वास-प्रस्तुतिः

अथैनमाज्येन पूरयत्यञ्जन्ति यं प्रथयन्तो न विप्रा इत्यथ यदि विधुर्वा प्रदरो वा जायतेऽश्मचूर्णानि छागापयसि सम्प्रकीर्य तैः प्रत्युक्ष्योल्मुकेनाभितपति विधुं दद्रा णं यदृते चिदभिश्रिष इति द्वाभ्यां सँहैव रोहति

मूलम्

English

He fills it with clarified butter with the verse, “The pious Gharma has been seated on fire-the Gharma whom the officiating priests besmear as if widening him, heating him with fire as if he possessed omentum, just as a dear son sits in his father’s lap.”⁸⁷

विश्वास-प्रस्तुतिः

यद्यु वै सर्वश एव भिद्यत एतान्येव कपालान्यवाञ्जनं पिष्ट्वा यैषा मृत्प्रायश्चित्ताय परिशेते तया सँसृज्य कृत्वा पक्त्वाच्छृद्य निदधात्यथान्यं प्रचरणीयं महावीरं प्रवृणक्त्यथ यदि प्रमत्ता अतिपरियन्ति गार्हपत्ये तिस्रः स्रुवाहुतीर्जुहुयाद्भूर्भुवः सुवरित्य्

मूलम्

English

If it gets a hole or has a creak, having mixed up stone-powder with goat’s milk and having applied that powder, he heats it with a fire-brand with the two verses, “The gray one has praised in the assembly of many (the Mahāvīra) which has a hole or a creak and is young. See the miracle of the god by whose greatness (the Mahāvīra) has today fallen to pieces; it breathed yesterday. The Mahāvīra which formerly broke asunder at the ribs without the sticking substance - the bountiful Maghavant, the joiner, has again made up the deficiency.”⁸⁶ It indeed becomes recouped. If it totally breaks, having well-powdered the potsherds, having mixed that powder with the soil kept back for expiation purposes, having prepared (the Mahāvīra), having baked it and having sprinkled it (with milk), he keeps it down. He then heats another Mahāvīra already prepared for use. If the priests move round for more times by mistake, the Adhvaryu offers three spoonfuls on the Gārhyapatya with bhūḥ, bhuvaḥ and suvaḥ.

विश्वास-प्रस्तुतिः

अथ पुनरूर्जा सह रय्येति पुनः प्रतिपरियन्त्यथ यद्युद्यतः प्रपतेद्गार्हपत्ये तिस्रः स्रुवाहुतीर्जुहुयाद्भूर्भुवः सुवरित्यथैनमभिमृशति मा नो घर्म व्यथितो विव्यथो नो मा नः क्रतुभिर्हीडितेभिरस्मानिति द्वाभ्याम्

मूलम्

English

They move round reversely again with the two verses, “Return with strength, return O Agni with food and life. Guard us again on all sides. -Return with wealth, O Agni, swell with the stream gaining all on every side.”⁸⁸ If it falls down when raised up, the Adhvaryu offers on the Gārhapatya three spoonfuls with bhūḥ bhuvaḥ and suvah. He then touches it with the two verses, “O Gharma, staggered, do thou not stagger us; do not lead towards the lower region what is high of ours; do not put us into darkness; let not the attendants of Rudra assault us wrongly.-O Gharma, do thou not deprive us of good conduct through our excited deliberations and through hatred. May not Rudra nor Nirr̥ti throw us out; may not Dyāvāpr̥thivī be angry with us.”⁸⁹

विश्वास-प्रस्तुतिः

अथ यदि घर्मदुघं वा महावीरं वा वयोऽभिप्रस्रावयेत्तावुष्णोदकेन प्रक्षालयेदुप नो मित्रावरुणाविहावतमित्यथ गार्हपत्ये नव स्रुवाहुतीर्जुहुयादिमं मे वरुण तत्त्वा यामि त्वं नो अग्ने स त्वं नो अग्ने त्वमग्ने अयास्युद्वयं तमसस्पर्युदु त्यं चित्रम्वयः सुपर्णा इत्यथ यदि घर्मदुघं न विन्देतान्यां दोहयेदथ यद्यन्यां न विन्देताजां दोहयेदथ यद्यजां न विन्देतार्कक्षीरैः प्रचरेदथ यद्यर्कक्षीरं न विन्देत यवपिष्टानि व्रीहिपिष्टानि श्यामाकपिष्टानि वाद्भिः सँसृज्य तैः प्रचरेदप्यद्भिः प्रचरेद्न त्वेव न प्रचरेद्महीनां पयोऽसीत्युक्तं महावीरेऽवनयनम्

मूलम्

English

If a bird drops dirt over the Gharma-yielding (cow or goat) or the Mahāvīra, one should wash it with hot water with the verse, “O Mitra-Varuṇa, do you guard us here, O friends, do you enkindle us. May the weapon of the Adityas, harsh, variously attacking and the onset, horrible, hundred-barbed and active, spare us.”⁹⁰ He then offers nine spoonfuls on the Gārhapatya with the verses, “Do thou O Varuṇa, harken my invocation….; I come to thee…; Do thou, O Agni, the wise…; Do thou O Agni, be nearest to us….; Thou art quick, O Agni…; We have gone above darkness…; The rays bear upwards….; The bright face of the gods… Priyamedha R̥ṣis approached Indra for seeking help like fair-winged birds. Do thou (O Indra), clear the darkness, grant the sight, release us who are fastened as if with a cord.”⁹¹
If one cannot acquire a Gharma-yielding cow, one should cause another cow to be milked. If one cannot acquire another cow, one should cause a she-goat to be milked. If one cannot procure a she-goat, one should employ the sap of Calotropis gigantea. If one cannot procure the sap of Calotropis gigantea, one should employ the flour of barley or paddy or Panicum frumentaceum mixed with water. One may even employ water. One should however not remain without offering. The pouring in into the Mahāvīra is prescribed to be done with the formula, “Thou art the milk of great (cows) intended for gods. Thou art the light and brilliance, the sap of trees and plants.”[^8-528]

[^8-528] TĀ IV.12; BaudhŚS IX.14.

विश्वास-प्रस्तुतिः

अस्कान्द्यौः पृथिवीमिति स्कन्नानुमन्त्रणम्

मूलम्

अस्कान्द्यौः पृथिवीमिति स्कन्नानुमन्त्रणम्

English

The mantra for following the spilling out is, “The heaven has spilt upon the earth, the young bull has spilt upon the cows; all these worlds are spilt out. May the spilt out sacrifice procreate. -It is spilt out, it is created, it is further created, the bull is born of spilt out. Let us procreate from the spilt out.”[^9-529]

[^9-529] TĀ IV.13

विश्वास-प्रस्तुतिः

अथ यदि विद्युदापतेद्गार्हपत्ये स्रुवाहुतिं जुहुयाद्या पुरस्ताद्विद्युदापतदित्येतैर्यथारूपम्

मूलम्

English

If the lightning strikes (toward the east), one should offer a spoonful on the Gārhapatya with the relevant formula, “The lightning which has struck towards the east, I compensate with this (oblation) svāhā.” If towards the south, (with the formula) “The lightning has struck towards the south…. (If towards the west, with the formula), “The lightning has struck towards the west….” (If towards the north, with the formula,) “The lightning which has struck towards the north….⁹²

विश्वास-प्रस्तुतिः

प्राणाय स्वाहा पूष्णे स्वाहेत्युक्तानि घर्मप्रायश्चित्तानि

मूलम्

प्राणाय स्वाहा पूष्णे स्वाहेत्युक्तानि घर्मप्रायश्चित्तानि

English

The Gharma-prāyaścitta offerings are prescribed (in the two Anuvākas beginning with) “For Prāṇa svāhā; for Vyāna svāhā; for Apāna svāhā; for the faculty of sight svāhā; for the faculty of hearing svāhā; for the thought svāhã, for the speech Sarasvati svāhā; - For Pūṣan svāhā; for Pūṣan the cream svāhā; for Puşan favourable on the way svāhā; for Pūṣan pleasing men, svāhā; for Pūṣan the leader svāhā; for Pūṣan the wise svāhā.”⁹³

विश्वास-प्रस्तुतिः

यत्किञ्चिद्घर्मकार्यविपर्यासे चैता आहुतीर्जुहुयाद्नमस्ते घर्म भूपतये स्वाहा नमस्ते घर्म भुवनपतये स्वाहा नमस्ते घर्म भूतानां पतये स्वाहा घर्माय स्वाहाश्विभ्याँस्वाहेन्द्रा य स्वाहा बृहस्पतये स्वाहा प्रजापतये स्वाहा ब्रह्मणे स्वाहेत्य्

मूलम्

English

In the event of any default pertaining to the (offering of the) Gharma, one should make the offerings with the formulas, “Obeisance to thee, O Gharma, for Bhūpati svāhā; obeisance to thee, O Gharma, for Bhuvanapati svāhā; Obeisance to thee, O Gharma, for the lord of Bhūtas svāhā, for Gharma svāhā; for the Aśvins svāhā; for Indra svāhā, for Br̥haspati svāhā; for Prajāpatī svāhā; for Brahman svāhā.”⁹⁴

विश्वास-प्रस्तुतिः

अथाषाढां त्र्यालिखितामुत्तरलक्ष्माणमुपधायात्र घर्मेष्टकां कुलायिनीं चोपदधात्युदस्य शुष्माद्भानुरिति घर्मेष्टकां यास्ते अग्न आद्रा र्! योनयो या इति कुलायिनीं सञ्चितमग्निँसामभिरुपस्थायोक्थेनानुशस्तमुत्तरे श्रोण्यन्ते तिष्ठन्नग्निमभिमृशत्यग्निरसि वैश्वानरोऽसि इत्येतेनानुवाकेनात्राध्वर्यवेऽग्निदक्षिणां ददाति शतँसहस्रमन्विष्टकं वा १७

मूलम्

English

Having laid down the Aṣādhā brick having three lines with its sign upwards, the Adhvaryu piles up at this stage the Gharmeṣṭakā and the Kulāyinī brick.[^13-529] He piles up the Gharmeṣṭaka with the formula, “The sun rises through his strength; he does not become tired. Like the earth, he bears abundant burden. May the bright divine reflection come to me, like the well-fashioned strong chariot. Certain teachers while praising (Agni), thought of great likeness (between the two). They supported the sun by the lustre of Agni. They illumined the sun thereby. Gharma is the head (of the sacrifice). It is indeed this Agni, O Agni, thou art the earth (the forming the brick). May its power be dear (to the sacrificer) together with offspring and cattle. May Prajāpati lay thee down. Together with that divinity, do thou be firm like the Aṅgiras.”⁹⁵

He piles up the Kulāyinī brick with the formula, “O Agni, those which are thy wet birth-places and which are equipped with resorts, those which are thy bright drops and which are thy navels, those which are thy bodies known as energy equipped with both these (categories), do thou, O Agni, sit down here together with offspring and wealth. May Prajāpati place thee. With that divinity do thou sit firmly like the Aṅgiras.”⁹⁶ After the piled up Agni has been prayed with Sāmans and has been praised with R̥gvedic composition, the Adhvaryu, standing at the northern buttock, touches the piled Agni with the Anuvāka, “Thou art Agni. Thou art Vaiśvānara; thou art Saṁvatsara; thou art Parivatsara; thou art Idāvatsara; thou art Iduvastara; thou art Idvatsara; thou art Vatsara; Vasanta is thy head; Grīṣma the southern wing; the rainy season the tail; Śarad the northern wing; Hemanta the central part; bright halves of the month the cities; the dark halves the earth; days and night the bricks; may thy months and half months be fruitful; may thy seasons be fruitful; may thy Saṁvatsara be fruitful; may thy days and nights be fruitful. (May Agni be praised with a suitable verbal root prefixed with) ā, pra, vi, sam and ud. May Prajāpati place thee. Do thou sit firmly with that divinity like Aṅgiras.”⁹⁷ At this stage the sacrificer gives to the Adhvaryu the Dakṣiṇā pertaining to Agni-a hundred or thousand (cows) or as many (cows) as the bricks.⁹⁸

१७ घर्म-प्रायश्चित्तम्

विश्वास-प्रस्तुतिः

प्रवर्ग्यवति सोमे दधिघर्मं भक्षयन्ति भूर्भुवः सुवर्मयि त्यदिन्द्रि यं महदित्येतेनानुवाकेनाथ घोरास्तनूरनुदिशति

मूलम्

English

In the Soma-sacrifice characterised by Pravargya the priests consume Dadhigharma with bhūḥ bhuvaḥ suvaḥ and the Anuvāka, “May that great strength, energy, good intention and good valour be deposited within me. May the Gharma of threefold lustre shine for me together with intention and mind, with dignity and brilliance,with offering and milk, with Brahman and brilliance, with Kṣatra and glory, with truth and penance. May we consume its yield; may we obtain its enjoyment; may we attain its consumption. Having obtained consent, I consume it drunk by Indra, sweet and which has been invoked.”⁹⁹

विश्वास-प्रस्तुतिः

यास्ते अग्ने घोरास्तनुव तनुवस्स्निक्च स्नीहीतिश्च स्नीहितिश्चेति घोरास्तनुवो धुनिश्च ध्वान्तश्चेति राजसूयिको गण उग्रश्च धुनिश्चेत्याग्निचित्योऽथ यदि घर्मदुघं वा महावीरं वा स्तेनोऽपहरेद्गार्हपत्ये स्रुवाहुतिं जुहुयादहोरात्रे त्वोदीरयतामिति

मूलम्

English

He points at the fierce forms “Those which, O Agni, are thy fierce forms-Snik, Snīhiti, Snihiti, Uṣṇā, Śītā, Ugrā, Bhīmā-these are the fierce forms.¹⁰⁰ Dhuni, Dhvānta, Dhvana, Dhvanayan, Nilimpa, Vilimpa and Vikṣipa—this is the group of fierce forms belonging to the Rājasūya.¹⁰¹ Ugra, Dhuni, Dhvānta, Dhvana, Dhvanayan, Sahasahvān, Sahamāna, Sahasvān, Sahīyan, Etya, Pretya, and Vikṣipa—this is the group of the fierce forms belonging to Agniciti.”¹⁰²
If a robber steals the Gharma-yielding cow or the Mahāvīra, one should offer a spoonful on the Gārhapatya with the formula, “May the day and night bring thee back; may the half months win thee over; may the months boil thee; may the seasons cook thee; may the Saṁvatsara kill thee N.N.”¹⁰³

विश्वास-प्रस्तुतिः

खडिति वाचः क्रूराणीत्यथ यद्येकसृको वाश्येन तमनुमन्त्रयते वि गा इन्द्र विचरन्स्पाशयस्वेत्यथास्मा उभयतआदीप्तमुल्मुकं क्षिपेदग्ने अग्निना संवदस्व मृत्यो मृत्युना संवदस्वेत्यथैनमुपतिष्ठते सकृत्ते अग्ने नमो द्विस्ते नमस्त्रिस्ते नम इत्य्

मूलम्

English

The fierce forms of speech are: khaṭ, Phaṭ, Jahi, Chindhī, Bhindhī, Handhī, Kaṭ.¹⁰⁴
If a solitary jackal wails, one follows the wailing with the verse, “O Indra, moving along, do thou guard the cows. Do thou, O Indra, seek him who hunts the cattle while he is sleeping. Do thou mark him who is ungracious. Strike him with thy thunderbolt when he is asleep for my meal.”¹⁰⁵ Then he should throw at him a fire-brand burning at both the ends with the formula, “O Agni do thou converse with Agni; O death, do thou converse with death, O lord, obeisance be to thee.”¹⁰⁵ He prays to him with the formula, “O Agni, obeisance to thee twice, obeisance to thee thrice; obeisance to thee four times; obeisance to thee five times; obeisance to thee ten times; obeisance to thee a hundred times; obeisance to thee up to a thousand times; obeisance to thee for undefined times; obeisance to thee; do thou not injure me.”¹⁰⁵

विश्वास-प्रस्तुतिः

अथ यदि गृध्रो वाश्येत तमनुमन्त्रयतेऽसृङ्मुखो रुधिरेणाव्यक्त इत्यथ यद्यार्ता वागुदियात्तामनुमन्त्रयते यदेतद्वृकसो भूत्वेत्यथ यदि भयेडकः काकपिञ्जको वाश्येत तमनुमन्त्रयते यदीषितो यदि वा स्वकामीत्यथ यदि सालावृकी वाश्येत तामनुमन्त्रयते दीर्घमुखि दुर्हण्वित्यथ यद्युलूकोलूकी वाश्येत तमनुमन्त्रयत इत्थादुलूक आपप्तदित्यथ यद्युन्मत्ता वागुदियात्तामनुमन्त्रयते यदेतद्भूतान्यन्वाविश्येत्यथ यदि घर्मदुघं वा महावीरं वा वयोऽभिप्रपतेत्तमनुमन्त्रयते प्रसार्य सक्थ्यौ पतसीत्यथ यदि घर्मदुघं वा महावीरं वा क्रिमय उपाधिगच्छेयुस्तानद्भिः प्रक्षालयेदत्रिणा त्वा क्रिमे हन्मीत्यथ यदि प्रवृत्तं प्रवर्ग्यं भ्रातृव्योऽभिप्रपद्येत गार्हपत्ये स्रुवाहुतिं जुहुयादाहरावद्येत्यथैनमनुव्याहरिष्यन्भवति

मूलम्

English

If a vulture makes sound, one follows that sound with the verse, “Thou runnest, with thy mouth besmeared with blood, unrecognisable on account of blood, messanger of Yama, dog-footed, greedy, fair-winged, a messenger sent by both Yama and Bhava; thou devourest a corpse.”¹⁰⁶ If a painful sound is uttered, one follows it with the formula, “O sound-deity, in that having become a Vr̥kasa, thou roarest, do thou roar towards one who hates us. O death, lead him unto death; let him meet with distress through distress.” Of a dreadful wild sheep or a wild animal living in boughs¹⁰⁷ cries, one follows that crying with the formula, “The cry which the dreadful wild sheep has made being forced by somebody or of its own will, O Indra-Agni, knowing it by divine knowledge, do you turn it as auspicious in our home.”¹⁰⁸ If a she-wolf cries, one follows her with the formula, “O long-mouthed one, bad-chinned, do not cry towards the south. If thou criest towards the south, distress my enemy.”[^11-535] If a male or female owl cries, one follows it with the formula, “The owl, golden-eyed, iron-faced, has come hither. The messenger of the Rakṣases has come; O Agni, drive it out from here.”¹⁰⁹ If a frantic noise occurs, one follows it with the formula, “O Piśācā-haunted man, remove towards our enemies the uncommon sound which thou hast uttered. O death, carry them towards death. Let them meet with distress through distress. May Agni be in harmony with Agni.”¹¹⁰

If a bird attacks the Gharma-yielding cow or the Mahāvīra, one follows it with the formula, “O crow, thou fliest spreading thy legs; thou closest the left eye. Let nobody become ill here.”¹¹¹ If worms are produced on the body of the Charma-yielding cow or in the Mahāvīra, one should wash them with water with the formula, “O worm, I kill thee through Atri, Kaṇva and Jamadagni. Thou art killed by the divine song of Viśvāvasu. The king of worms, even their leader is killed. Its mother and father, big as also small worms, black as also white worms, also Āśātikas have been killed. All together with white worms have been killed.”¹¹² If, while the Mahāvīra is set on fire,¹¹³ an enemy enters, one should offer a spoonful on the Gārhapatya with the formula, “Bring forth, take out portion as of a cooked oblation; truly I place N.N. under the jaws of Yama. Be it so khaṇ, phaṇ. Thou art killed.”¹¹⁴

[^11-535] TĀ IV.32

विश्वास-प्रस्तुतिः

तमनुव्याहरेद्ब्रह्मणा त्वा शपामीत्यथ यं द्वेष्टि तस्य दक्षिणं द्वार्बाहुमनुप्रचालयेदुत्तुद शिमिजावरीति

मूलम्

English

One wants to curse somebody, (if so), he should curse him with the formula, “I curse thee with Brahman. I curse thee with the curse of Brahman. I gaze at thee with the dreadful eyes of Bhr̥gu, I meditate upon thee with the dreadful mind of Aṅgirases. I prick thee with the edge of evil; do thou N.N. lie below me.”¹¹⁵ If one hates anybody, he should stir the southern post (of the cowpen) with the formula, “O Simi-born plant, cut him out; O bed-born plant, cut him out; send him out to the mountain; drive away the rays of forest-conflagration. While the sun rises from the east, destroy him here who hates us and whom we hate.”¹¹⁶

विश्वास-प्रस्तुतिः

स योऽन्य एतेभ्यो वाश्येत तस्मा उभयतआदीप्तमुल्मुकं क्षिपेदुत्तुद शिमिजावरीत्यथ यद्युद्धून्वन्निव वातो वायात्तमनुमन्त्रयते भूर्भुवः सुवो भूर्भुवः सुवो भूर्भुवः सुवो भुवोऽधायि भुवोऽधायि भुवोऽधायीत्य्

मूलम्

English

If any animal other than these cries, one should throw for him a fire-brand burning at both the ends with the formula, “O Simi-born plant, cut him out ….” If roaring wind blows, one follows it with the formula, “bhūr bhuvaḥ suvo bhūr bhuvaḥ suvo bhūr bhuvaḥ suvo suvo’dhāyi suvo’dhāyi suvo’dhāyi.¹¹⁷

विश्वास-प्रस्तुतिः

अथ यद्यवृतः शालां प्रपद्येताभिर्गीर्भिर्यदतो न ऊनमित्येतया प्रपद्येत

मूलम्

अथ यद्यवृतः शालां प्रपद्येताभिर्गीर्भिर्यदतो न ऊनमित्येतया प्रपद्येत

English

If a priest enters the Prāgvaṁśa while the Mahāvīra is not yet kept on fire,”¹¹⁸ he should do so with the verse, “O (Indra) having steeds, being nourished with these praises, do thou swell what is wanting. When thou severely breakest the clouds for the worshippers, we shall be receivers of plenty from thee.”¹¹⁹

विश्वास-प्रस्तुतिः

यद्यु वै प्रवृत एतयैव १८

मूलम्

यद्यु वै प्रवृत एतयैव १८

English

Even when he enters after the Mahāvīra is kept on fire,¹²⁰ he should do so with the same verse.

१८

विश्वास-प्रस्तुतिः

अथातोऽवान्तरदीक्षां व्याख्यास्याम उदगयन आपूर्यमाणपक्षे पुण्ये नक्षत्रे केशश्मश्रु वापयित्वा पूर्ववदुपाकृत्य ग्रामात्प्राचीं वोदीचीं वा दिशमुपनिष्क्रम्य खिलेऽच्छदिर्दर्शेऽग्निमुपसमाधाय सम्परिस्तीर्य मदन्तीरधिश्रित्य प्रथमेनानुवाकेन शान्तिं कृत्वा दर्भैः प्रवर्ग्यदेवताभ्य आसनानि कल्पयत्यग्रेणाग्निम्प्रवर्ग्याय कल्पयामि घर्माय कल्पयामि महावीराय कल्पयामि सम्राज्ञे कल्पयामीति

मूलम्

English

Now we shall explain the intermediate initiation. In the northern course of the sun, in the bright half of the month, under an auspicious constellation, having got hair and beard shaved, having performed the Upākarma rite as before,¹²¹ having gone out of the village towards the east or the north, having enkindled fire on a waste piece of land from where roofs in the village would not be visible, having strewn around the fire, having boiled water, having gone through the Śānti by reciting the first Anuvāka (TĀ IV.1), the person to be initiated prepares seats of Darbha-blades for the Pravargya-divinities. In front of the fire, (he prepares the seats, saying), “I prepare a seat for Pravargya; I prepare a seat for Gharma; I prepare a seat for Mahāvīra, I preapre a seat for the Samrāj.”

विश्वास-प्रस्तुतिः

दक्षिणेनाग्निम्ब्रह्मणे कल्पयामि प्रजापतये कल्पयामीत्युत्तरेणाग्निमृषिभ्यो मन्त्रकृद्भ्यो मन्त्रपतिभ्यः कल्पयामि देवेभ्यो घर्मपेभ्यः कल्पयामीत्यथ दक्षिणतः प्राचीनावीती पितृभ्यो घर्मपेभ्यः कल्पयामि यमायाङ्गिरस्वते पितृमते कल्पयामीत्यथाप उपस्पृश्योत्तरतो यज्ञोपवीती रुद्रा य रुद्र होत्रे कल्पयामीत्यथाप उपस्पृश्य सर्वाभ्यः प्रवर्ग्यदेवताभ्यः कल्पयामीति

मूलम्

English

To the south of the fire (he prepares seats, saying), “I prepare a seat for the Brahman; I prepare a seat for Prajāpati.” To the north (he prepares seats, saying) “I prepare a seat for the R̥ṣis who are seers of mantras and lords of mantras. I prepare a seat for Gharma-drinking gods.” Towards the south, with his sacred cord suspended over the right shoulder (he prepares seats saying), “I prepare a seat for Gharma-drinking Pitr̥s; I prepare a seat for Yama accompanied by Aṅgirases and Pitr̥s.” Having touched water, (he prepares a seat) towards the north while suspending his sacred cord over the left shoulder saying, “I prepare a seat for Rudra for one offering to Rudra.” Having touched water (he prepares a seat saying), “I prepare a seat for all Pravargya-divinities.”

विश्वास-प्रस्तुतिः

प्रदक्षिणमग्निं परिषिच्य व्याहृतीभिर्वैकङ्कतीः समिधोऽभ्याधाय मदन्तीभिः प्रवर्ग्यदेवतास्तर्पयत्यग्रेणाग्निम्प्रवर्ग्यं तर्पयामि घर्मं तर्पयामि महावीरं तर्पयामि सम्राजं तर्पयामीति

मूलम्

English

Having sprinkled water around the fire by the right, having put fire-sticks of Flacourtiaramontchi with the Vyāhr̥tis, he gratifies the Pravargya-divinities with the boiling water. In front of the fire (he gratifies them with the formulas) “I gratify Pravargya; I gratify Gharma; I gratify Mahāvīra; I gratify the Samrāj.”

विश्वास-प्रस्तुतिः

दक्षिणेनाग्निम्ब्रह्माणं तर्पयामि प्रजापतिं तर्पयामीत्युत्तरेणाग्निमृषीन्मन्त्रकृतो मन्त्रपतीँस्तर्पयामि देवान्घर्मपाँस्तर्पयामीत्यथ दक्षिणतः प्राचीनावीती पितॄन्घर्मपाँस्तर्पयामि यममङ्गिरस्वन्तं पितृमन्तं तर्पयामीत्यथाप उपस्पृश्योत्तरतो यज्ञोपवीती रुद्र ँरुद्र होतारं तर्पयामीत्यथाप उपस्पृश्य सर्वाः प्रवर्ग्यदेवतास्तर्पयामीति

मूलम्

English

Towards the south of the fire “I gratify the Brahman; I gratify Prajāpati.” Towards the north of the fire “I gratify the R̥ṣis the seers of mantras and lords of the mantras; I gratify Gharma-drinking gods.” Towards the south, with the sacred cord suspended over the right shoulder, “I gratify Gharma-drinking Pitr̥s; I gratify Yama accompanied by Aṅgirases and Pitr̥s.” Having touched water, towards the north, with the sacred cord suspended over the left shoulder “I gratify Rudra, the offerer to Rudra.” Having touched water, “I gratify all Pravargya-deities.”

विश्वास-प्रस्तुतिः

चतस्र औदुम्बरीः समिधोऽप्रतिशुष्काग्रा घृतान्वक्ता अभ्याधापयन्वाचयति पृथिवी समिदित्येतैः प्रतिमन्त्रम्

मूलम्

English

Causing the person to be initiated to put on the fire four fire-sticks of Ficusglomerata whose tips are not dried up and which are besmeared with clarified butter respectively with the formulas, he makes him recite those formulas, “The earth is the fire-stick; Agni has enkindled it; it has enkindled the fire; I have enkindled it (=the fire-stick); enkindled, may it enkindle me with (long) life, lustre, strength, glory, grace, Brahman-splendour and food, svāhā. The midregion is the fire-stick; Vāyu has enkindled it; it has enkindled Vayu; I have enkindled it; enkindled, may it enkindle me with (long) life, lustre, strength, glory, grace, Brahman-splendour and food, svāhā.-The heaven is the fire-stick; Āditya has enkindled it; it has enkindled Āditya; I have enkindled it; enkindled, may it enkindle me with (long) life, lustre, strength, glory, grace, Brahman-splendour and food, svāhā. -Thou art a fire-stick, belonging to Prajāpati, destroyer of my enemy, killer of my enemy, svāhā.”¹²²

विश्वास-प्रस्तुतिः

अथ देवता उपतिष्ठतेऽग्ने व्रतपते शुक्रियं व्रतं चरिष्यामि तच्छकेयं तन्मे राध्यताम्वायो व्रतपत आदित्य व्रतपते व्रतानां व्रतपते शुक्रियं व्रतं चरिष्यामि तच्छकेयं तन्मे राध्यतामित्यथैतेषामनुवाकानां प्रभृतीर्वाचयति प्रथमोत्तमयोर्वाथैनँसँशास्ति सम्मील्य वाचं यच्छेत्यथास्याहतेन वाससा त्रिः प्रदक्षिणँसम्मुखँशिरो वेष्टयति चित स्थ परिचितः स्वाहा मरुद्भिः परिश्रयस्वेति

मूलम्

English

Then he (the person to be initiated) prays to the divinities with the formulas, “O Agni, lord of vows, I shall observe the Śukriya vow; may I be capable of it; may it flourish for me; O Vāyu, lord of vows …; O̟ Āditya, lord of vows …; O lord of vows, I shall observe the Sukriya vow; may I be capable of it, may it flourish for me.”¹²² (The teacher) makes him recite the opening words of all Anuvākas (of TA.IV) or of the first and the last one. Then he instructs him, “Having closed the eyes do thou restrain speech.” He winds round his head together with the mouth by the right by means of a new piece of cloth with the formula, “You are piled, piled around, svāhā. Do thou be enclosed by the Maruts.”¹²³

विश्वास-प्रस्तुतिः

प्रदक्षिणमग्निं परिषिच्य व्याहृतीभिर्वैकङ्कतीः समिधोऽभ्याधाय मदन्तीभिः प्रवर्ग्यदेवतास्तर्पयित्वोत्तमेनानुवाकेन शान्तिं कृत्वाथास्तमित आदित्ये ग्राममायन्ति

मूलम्

English

After having sprinkled water round the fire by the right, having put fire-sticks of Flacourtia ramontchi with the Vyāhr̥tis, having gratified the Pravargya-divinities with boiling water and after having gone through the Śānti rite by reciting the last Anuvāka, they return to the village at sunset.

विश्वास-प्रस्तुतिः

वाग्यतस्तिष्ठेदेताँरात्रिमुपविशेत्संविशेद्वाथ प्रातरुदित आदित्ये ग्रामात्प्राचीं वोदीचीं वा दिशमुपनिष्क्रम्य खिलेऽच्छदिर्दर्शेऽग्निमुपसमाधाय सम्परिस्तीर्य मदन्तीरधिश्रित्य प्रथमेननुवाकेन शान्तिं कृत्वा दर्भैः प्रवर्ग्यदेवताभ्य आसनानि कल्पयित्वा वयः सुपर्णा इति वासो विमुच्याथास्य षट्तयमभिविदर्शयत्यग्निमप आदित्यं गां ब्राह्मणँहिरण्यमिति

मूलम्

English

The initiated should be restraining speech this night, or he may sit down, or may lie down.
In the morning after the sun has risen, having gone out of the village towards the east or north, having enkindled the fire on a waste piece of land from where one cannot gaze the roofs (of houses in the village), having strewn around the fire, having boiled water, having gone through the Śānti-rite by reciting the first Anuvāka, having provided seats for the Pravargya-divinities by means of darbha- blades, having untied his lower piece of cloth with the verse, “Priyamedha R̥ṣis approached Indra….”¹²⁴ (The teacher) causes him to gaze at six objects: fire, water, sun, cow, a brāhmaṇa and a piece of gold.

विश्वास-प्रस्तुतिः

त्रीनादितोऽनुदर्शयित्वा यथोपपादमितराणि दर्शयित्वा प्रदक्षिणमग्निं परिषिच्य व्याहृतीभिर्वैकङ्कतीः समिधोऽभ्याधाय मदन्तीभिः प्रवर्ग्यदेवतास्तर्पयित्वोत्तमेनानुवाकेन शान्तिं कृत्वाथास्य व्रतचर्यामुपदिशेद्न यानमारोहेद्न वृक्षमधिरोहेद्न कूपमवरोहेद्न छत्त्रं धारयीत

मूलम्

English

Having caused him to gaze at the first three objects, having shown the others as they may become available, having sprinkled water around the fire by the right, having put fire-sticks of Flacourtia ramontchi with the Vyāhr̥tis, having gratified the Pravargya divinities with boiled water and having gone through the Śānti rite by reciting the last Anuvāka, he should instruct him in the observance of vows. The initiated should not ride a vehicle, should not climb upon a tree, should not climb down into a well, should not wear an umbrella,

विश्वास-प्रस्तुतिः

नोपानहौ धारयीत

मूलम्

नोपानहौ धारयीत

English

should not wear shoes,

विश्वास-प्रस्तुतिः

नासन्द्याँशयीत

मूलम्

नासन्द्याँशयीत

English

should not sleep on a stool,

विश्वास-प्रस्तुतिः

न स्त्रिया न शूद्रेण सम्भाषेत

मूलम्

न स्त्रिया न शूद्रेण सम्भाषेत

English

should not converse with a woman or with a Śūdra.

विश्वास-प्रस्तुतिः

यदि सम्भाषेत ब्राह्मणेन सम्भाषेत

मूलम्

यदि सम्भाषेत ब्राह्मणेन सम्भाषेत

English

If at all he has to converse, he may converse with a brāhmaṇa.

विश्वास-प्रस्तुतिः

न सायं भुञ्जीत

मूलम्

न सायं भुञ्जीत

English

He should not eat in the evening;

विश्वास-प्रस्तुतिः

यदि सयं भुञ्जीतावज्वलितं बुञ्जीत

मूलम्

यदि सयं भुञ्जीतावज्वलितं बुञ्जीत

English

if at all he has to eat in the evening, he should eat food illumined by a fire-brand.

विश्वास-प्रस्तुतिः

न स्नायादष्टम्यां पर्वणि चोपवसेत्तदहश्च स्नायाद्वाग्यतस्तिष्ठेदेताँ रात्रिमुपविशेत्संविशेद्वामेध्यलोहितशवापपात्रदर्शने ज्योतिषां सन्दर्शनम्

मूलम्

English

He should not bathe; he should observe fast on the eighth day of fortnight and on the Parvan day. On that day he should bathe. Through that night he should restrain his speech; he may sit down or lie down. If he happens to have a look at an impure object, or blood or a dead body or a person not allowed to use a pot, he should gaze at a lustrous body.

विश्वास-प्रस्तुतिः

अमेध्यं दृष्ट्वा जपत्यबद्धं मनो दरिद्रं चक्षुः सूर्यो ज्योतिषाँश्रेष्ठो दीक्षे मा मा हासीरित्यथ यद्येनमभिवर्षत्युन्दतीर्बलं धत्तौजो धत्त बलं धत्त मा मे दीक्षां मा तपो निर्वधिष्टेति जपति १९

मूलम्

English

After seeing an impure object he murmurs the formula, “Let my mind not become affected (and my) sight wretched; the sun is the most excellent of all luminaries. O initiation, do thou not abandon me.”[^5-541] If rain falls upon him, he murmurs the formula, “(O waters) wetting, do you give me strength; give me vigour; give me strength; do not ruin my initiation and my penance.”[^6-541]

१९ अवान्तरदीक्षा

विश्वास-प्रस्तुतिः

संवत्सरमेतद्व्रतं चरेत्

मूलम्

संवत्सरमेतद्व्रतं चरेत्

English

He should observe this vow for a year.

विश्वास-प्रस्तुतिः

संवत्सरँहि व्रतं नातीत्येतस्मिँस्त्वेवैतत्संवत्सरेऽधीयीत

मूलम्

संवत्सरँहि व्रतं नातीत्येतस्मिँस्त्वेवैतत्संवत्सरेऽधीयीत

English

The vow does not extend beyond a year. So (is it said). In this very year he should study (the text).

विश्वास-प्रस्तुतिः

यद्यु वा एतस्मिन्संवत्सरे नाधीयीत यावदध्ययनमेतद्व्रतं चरेदथ संवत्सरे पर्यवेतेऽध्यापयते श्रावयते वा

मूलम्

English

If he does not finish the study in this year, he should continue the vow as long as he studies. If after the has elapsed, the teacher teaches or causes to be heard,

विश्वास-प्रस्तुतिः

पूर्ववदुपाकृत्य ग्रामात्प्राचीं वोदीचीं वा दिशमुपनिष्क्रम्य खिलेऽच्छदिर्दर्शेऽग्निमुपसमाधाय सम्परिस्तीर्य मदन्तीरधिश्रित्य प्रथमेनानुवाकेन शान्तिं कृत्वा दर्भैः प्रवर्ग्यदेवताभ्य आसनानि कल्पयित्वाथाव्रत्यप्रायश्चित्ते जुहोति यन्म आत्मनो मिन्दाभूत्पुनरग्निश्चक्षुरदादिति द्वाभ्याम्प्रदक्षिणमग्निं परिषिच्य व्याहृतीभिर्वैकङ्कतीः समिधोऽभ्याधाय मदन्तीभिः प्रवर्ग्यदेवतास्तर्पयित्वा

मूलम्

English

having performed the Upākarma rite as before, having gone out of the village towards the east or north, having kindled fire on a waste piece of land from where the roofs (of houses in the village) would not be visible, having strewn around the fire, having boiled water, having gone through the Śānti rite by reciting the first Anuvāka (TĀ IV.1), having prepared seats for the Pravargya-divinities by means of darbha-blades, he offers two expiatory offerings pertaining to one violating the vow with the two verses, “Whatever fault has been mine…”¹²⁵ and “Agni has given back the eye-sight….”¹²⁵ Having sprinkled water around the fire by the right, having put fire-sticks of Flacourtia ramontchi with the Vyahr̥tis, having gratified the Pravargya-divinities with boiled water,

विश्वास-प्रस्तुतिः

चतस्र औदुम्बरीः समिधोऽप्रतिशुष्काग्रा घृतान्वक्ता अभ्याधापयन्वाचयति द्यौः समिदित्येतैः प्रतिमन्त्रम्

मूलम्

English

(the teacher), while making him offer four fire-sticks of Ficus glomerata with undried tips and besmeared with clarified butter, causes him to recite respectively the formulas, “The heaven is the fire-stick….”¹²⁶

विश्वास-प्रस्तुतिः

अथ देवता उपतिष्ठत आदित्य व्रतपते शुक्रियं व्रतमचारिषं तदशकं तन्मेऽराधि वायो व्रतपतेऽग्ने व्रतपते व्रतानां व्रतपते शुक्रियं व्रतमचारिषं तदशकं तन्मेऽराधीति

मूलम्

English

Then he prays to the divinities, with the formulas, “O Āditya, lord of vows, I have observed the Śukriya vow; I have been capable of it; it has flourished for me; O Vāyu, lord of vows…. O Agni, lord of vows…, O lord of vows of vows, I have observed the Śukriya vow, I have been capable of it; it has flourished for me.”¹²⁶

विश्वास-प्रस्तुतिः

मदन्तीभिः प्रवर्ग्यदेवतास्तर्पयित्वोत्तमेनानुवाकेन शान्तिं कृत्वा

मूलम्

मदन्तीभिः प्रवर्ग्यदेवतास्तर्पयित्वोत्तमेनानुवाकेन शान्तिं कृत्वा

English

Having sprinkled water around Agni by the right, having put fire-sticks of Flacourtia ramontchi with the Vyāhr̥tis, having gratified the Pravargya divinities with boiled water, having gone through the Śānti rite by reciting the last Anuvāka (TA IV.42),

विश्वास-प्रस्तुतिः

तस्यानध्यायानुपदिशेद्नाधीयीतास्तमित आदित्ये

मूलम्

तस्यानध्यायानुपदिशेद्नाधीयीतास्तमित आदित्ये

English

the teacher should instruct him on the occasions for stopping the study.
He should not study while the sun has set,

विश्वास-प्रस्तुतिः

नानुदिते

मूलम्

नानुदिते

English

not before sunrise,

विश्वास-प्रस्तुतिः

न विप्रुषिते

मूलम्

न विप्रुषिते

English

not when on a long journey,

विश्वास-प्रस्तुतिः

न पर्यावृत्ते

मूलम्

न पर्यावृत्ते

English

not after returning,

विश्वास-प्रस्तुतिः

नाभ्रच्छायायां न ग्राम्यस्य पशोरन्ते

मूलम्

नाभ्रच्छायायां न ग्राम्यस्य पशोरन्ते

English

not under the shade of clouds, not in the vicinity of a domestic animal,

विश्वास-प्रस्तुतिः

नारण्यस्य

मूलम्

नारण्यस्य

English

not in the vicinity of a wild animal,

विश्वास-प्रस्तुतिः

नापामन्ते

मूलम्

नापामन्ते

English

not by the side of water,

विश्वास-प्रस्तुतिः

न हरितयवान्प्रेक्षमाणो न हर्म्याणि

मूलम्

न हरितयवान्प्रेक्षमाणो न हर्म्याणि

English

not while gazing at green barley, not gazing at fiery pits,

विश्वास-प्रस्तुतिः

न शरीराणि

मूलम्

न शरीराणि

English

not gazing at bones,

विश्वास-प्रस्तुतिः

न लोहितमुत्पतितं दृष्ट्वा

मूलम्

न लोहितमुत्पतितं दृष्ट्वा

English

not after looking at fallen blood,

विश्वास-प्रस्तुतिः

न माँसमशित्वा

मूलम्

न माँसमशित्वा

English

not after eating in the evening,

विश्वास-प्रस्तुतिः

न श्राद्धं भुक्त्वा

मूलम्

न श्राद्धं भुक्त्वा

English

not after taking food at a Śrāddha,

विश्वास-प्रस्तुतिः

न केशश्मश्रु वापयित्वा

मूलम्

न केशश्मश्रु वापयित्वा

English

not after having got hair and beard shaved,

विश्वास-प्रस्तुतिः

न केशान्प्रसार्य

मूलम्

न केशान्प्रसार्य

English

not after scattering hair.

विश्वास-प्रस्तुतिः

न दन्तो धावते

मूलम्

न दन्तो धावते

English

He does not cleanse teeth;

विश्वास-प्रस्तुतिः

नाङ्क्ते

मूलम्

नाङ्क्ते

English

does not put collyrium in eyes,

विश्वास-प्रस्तुतिः

नाभ्यङ्क्ते

मूलम्

नाभ्यङ्क्ते

English

does not anoint himself,

विश्वास-प्रस्तुतिः

नार्द्र ः!

मूलम्

नार्द्र ः!

English

does not study while he is wet;

विश्वास-प्रस्तुतिः

नाद्रे र्णवाससा

मूलम्

नाद्रे र्णवाससा

English

not while he is wearing a wet cloth,

विश्वास-प्रस्तुतिः

नार्द्र इत्यथ स्वाध्यायमधीयीतापरेणाग्निं दर्भेष्वासीनो दर्भान्धारयमाणः पराचीनँस्वाध्यायमधीयीत

मूलम्

English

not on a wet (place). He should study the text (in the following manner): He should study the text serially being seated on darbha-blades to the rear of the fire, holding on darbha-blades.

विश्वास-प्रस्तुतिः

यत्र क्वचाशान्तिकृतं पश्येत्पुनरेव शान्तिं कृत्वाधीयीताधीत्य चोत्तमेन प्रवर्ग्यायोपनिष्क्रम्य नाप्रविश्य ग्राममन्यदधीयीतान्यदधीयीत २०

मूलम्

English

Whenever he finds that he has commenced the study without first having gone through the Śānti rite, he should recommence the study after having gone through the Śānti rite. Or after having studied, he should go through the Sānti rite by reciting the last Anuvāka. After having gone out of the village for the study of the Pravargya-text, he should not study anything else without entering the village.

TĀ IV.1 ↩︎
TĀ IV.2.1 ↩︎ ↩︎
TĀ IV.2.3 ↩︎
TĀ IV.2.2 ↩︎ ↩︎ ↩︎ ↩︎
TĀ IV.2.2 ↩︎
To the refined soil with the formula, “O divine Dyāvāpr̥thivī, you have given me consent.” ↩︎
TĀ IV.2.3 ↩︎
TĀ IV.2.2 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
To the refined soil with the formula, “O divine Dyāvāpr̥thivī, you have given me consent.” ↩︎ ↩︎ ↩︎ ↩︎
TĀ IV. 2.4 ↩︎ ↩︎ ↩︎
TĀ V.2.12 ↩︎
TĀ IV.2.2. with a little modification ↩︎
TĀ IV.2.3 ↩︎
TĀ IV.2.4 ↩︎
TĀ IV.2.5 ↩︎
TĀ IV.2.6 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TĀ IV.2.6 ↩︎
Bhavasvāmin : nivāte “When the weather is calm.” ↩︎
TĀ IV.3.1 ↩︎
TĀ IV.3.1 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TĀ IV.3.2 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TĀ IV.3.3 ↩︎
All the three options are mentioned in the formula. If the sacrificer is a ruler, he should say “with subjects”, if a Vaiśya “with cattle” and if a Brāhmaṇa “with Brahman- splendour.” ↩︎
TĀ IV.3.3 ↩︎
TĀ IV.20.1 ↩︎
TĀ IV.42 ↩︎
The stool intended for the implements pertaining to Pravargya which is regarded as Samrāṭ (emperor), Soma is regarded as Rājan (king). ↩︎
TĀ IV.1; cf BaudhŚS IX.1 ↩︎
TĀ IV.4.1 ↩︎
TĀ IV.5.1 ↩︎ ↩︎ ↩︎
That is to say, he need not care for breathing in, according to Bhavasvāmin : ucchvāsaniyamo nāsti. ↩︎
TĀ IV.5.2 ↩︎ ↩︎ ↩︎
TĀ IV.5.2 ↩︎ ↩︎
TĀ IV.5.3 ↩︎ ↩︎
TĀ IV.5.4 ↩︎
TĀ IV.5.5 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TĀ IV.5.6 ↩︎ ↩︎ ↩︎
TĀ IV.5.7. Caland’s text reads madhu twice; many MSS read it thrice following TĀ. ↩︎
TĀ IV.6 ↩︎
TĀ IV.7 ↩︎ ↩︎ ↩︎ ↩︎
TĀ IV.10.4 ↩︎
TĀ IV.8.1 ↩︎ ↩︎
TĀ IV.8.2 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TĀ IV.8.3 ↩︎ ↩︎
One in the milking pot and the other in the pot of white copper. ↩︎
TĀ IV.8.4 ↩︎ ↩︎ ↩︎
TĀ IV.8.4 ↩︎
TĀ IV.8.5 ↩︎ ↩︎ ↩︎
TĀ IV.9.1 ↩︎ ↩︎
TĀ IV.9.1 ↩︎
TĀ IV.9.2 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TĀ IV.9.3 ↩︎
TĀ IV.10.1 ↩︎
TĀ IV.10.2 ↩︎
TĀ IV.10.2 ↩︎
TĀ IV.10.3 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
Caland’s text reads tathai’vāñjanam. It needs to be emended as tathai’vāntarāñjanam following the earlier occurrence. ↩︎ ↩︎
TĀ IV.10.4. ↩︎
TĀ IV.10.5 ↩︎
TS V.6.1.1-2 These verses are among those which are employed in connection with the piling up of Kumbha-bricks in the Agnicayana. No other Śrauta-sūtra has employed these mantras in this context. ↩︎
TÁ IV.15 ↩︎
TĀ IV.16 ↩︎
TĀ IV.11.5 ↩︎
cf. BaudhŚS IX.4 ↩︎
TĀ IV.10.4 ↩︎ ↩︎ ↩︎
cf. BaudhŚS IX.11 ↩︎ ↩︎
TĀ IV.10.5 ↩︎ ↩︎ ↩︎
TĀ IV.42 ↩︎
TĀ V.8.13 ↩︎
cf. BaudhŚS IX.1 ↩︎
TĀ IV.11.1 ↩︎ ↩︎ ↩︎
TĀ V.9.4 ↩︎
TĀ IV11.3 ↩︎ ↩︎ ↩︎
TĀ IV.11.4 ↩︎ ↩︎
Bhavasvāmin says adharaloma “with hairy side below.” ↩︎
TĀ IV.11.4 ↩︎
TĀ IV.12 ↩︎ ↩︎
TĀ IV.11.4 ↩︎
The original source of this mantra is not known. ↩︎
TĀ IV.13 ↩︎
TĀ IV.11.5-8 ↩︎
TĀ IV.42. BaudhŚS IX.12. ↩︎ ↩︎ ↩︎ ↩︎
TĀ IV.42. BaudhŚS IX.12. ↩︎ ↩︎
Caland reads pravr̥ttam but suggested pravr̥ktam. ↩︎
Caland reads pravr̥ttaḥ but suggested pravr̥ktaḥ. ↩︎
TĀ IV.20.1 ↩︎ ↩︎
TĀ IV.5.2; BaudhŚS IX.7 ↩︎
TĀ IV.20.1 ↩︎
TĀ IV.5.2; BaudhŚS IX.7 ↩︎
TĀ IV.20.2 ↩︎
TĀ IV.20.3 ↩︎
TĀ IV.14 ↩︎
TĀ IV.15,16 ↩︎
These formulas could not be traced to their original source. ↩︎
TĀ IV.17 ↩︎
TĀ IV.18 ↩︎
TĀ IV.19 ↩︎
All this is applicable in the contingency of the piling up of Agni. ↩︎
TĀ IV.21 ↩︎
TĀ IV.23 ↩︎
TĀ IV.24 ↩︎
TÂ IV.25 ↩︎
TĀ IV.26 ↩︎
TĀ IV.27 ↩︎
TĀ IV.28 ↩︎ ↩︎ ↩︎
TĀ IV.29 ↩︎
The text reads kākapiñjaka. A recorded variant is kapiñjalo. Bhavasvāmin comments kākaḥ kapiñjalako madguḥ. Madgu is a wild animal frequenting boughs in forest, according to Suśruta. cf. Parṇamr̥ga. ↩︎
TĀ IV.31 ↩︎
TĀ IV.33 ↩︎
TĀ IV.34 ↩︎
TĀ IV.35 ↩︎
TĀ IV.36 ↩︎
Caland’s reads: atha yadi pravr̥ttam pravargyam bhrātr̥vyo’bhiprapadyeta, Caland in his foot notes rightly suggests the reading pravr̥ktam in place of pravr̥ttam. Bhavasvāmin comments, pravargyakāle yadi vailī (?orī) praviśet. ↩︎
TĀ IV:37 ↩︎
TĀ IV.38 ↩︎
TĀ IV.39 ↩︎
TĀ IV.40. BhārŚS XI.20.7; ĀpŚS XV.19.11 have employed this Sāman for a different purpose. According to these texts, if the Udgātr̥ does not chant the Puruṣa-sāman in the initial stage of Agnicayana, the Adhvaryu should chant this Sāman. ↩︎
Caland’s reads avr̥tah; there is a variant avr̥ttah. One would expect apravr̥ktaḥ. ↩︎
TĀ IV.5.6 ↩︎
Caland’s reads pravr̥ta. MSS have pravr̥tta. It should be emended as pravr̥kta. ↩︎
The Upākarma-rite to be performed subsequent to the Upanayana, is prescribed in the Baudhayana Gr̥hyasūtra. It marks the beginning of Vedic studies. ↩︎
TĀ IV.41 ↩︎ ↩︎
TĀ IV.5.5 ↩︎
TĀ IV.20.3; BaudhŚS IX.17. The sutra replete with gerunds has the person to be initiated as the subject. ↩︎
TS III.2.5.4; BaudhŠS VIII.17. ↩︎ ↩︎
TĀ IV.41 in the reverse order. ↩︎ ↩︎