NON-RGVEDIC CITATIONS IN THE

AS'VALA YANA S'RA UTASUTRA

(A STUDY)

BY K. PARAMESWARA AITHAL

THESIS SUBMITTED TO THE KARNATAK. UNIVERSITY

FOR THE DEGREE OF, DOCTOR OF PHILOSOPHY

September 1969
 9)

PREFACE

This Thesis now being submitted for the degree of Doctor of

Philosophy of the Earnatak University was prepared under the

direction of Dr. K. Krishnamoorthy, Head of the Department of

Sanskrit, Earnatak University. An attempt is made in this work

to make a detailed analysis and exegetical study of the non-Rg-

vedxc Mantras occurring in the Asvalayana Srautasutra. on the

basis of the available literature on the subject. The author who

has had practical experience as a priest in the traditional per

formance of sacrifices has tried to interpret the text from the

traditional ritualistic point of viewj the results of the compara

tive and linguistic studies made by western scholars have been

examined and used. A newly discovered commentary on the Mantras,

the Ya.inasiddhi. has also been fully utilized for the work. It is
*
hoped that this detailed analysis of the non-Rgvedic Mantras in

their ritual setting will serve as a complementary study to the

purely philological and historical approach to the. Vedas generally

made by western scholars.

I am deeply grateful to Dr. E. Erishnamoorthy for the

encouragement and guidance he has given me at all stages in the

preparation of the Thesis. I am indebted to my teacher, Sri Ilota

Subraya Somayaji who initiated me into bhe traditional ritualistic

literature in its theoretical and practical aspects. I am a&so

thankful to the authorities of The Adyar Library and Research Centre

for the excellent facilities afforded to me in my work.

15th September 1969 'K. Parameswara Aithal

Madras 20.
f. $ . 1 w affoyfcuJrfAitb-cL W ^ aj>p&^cLJ-
-L f^uun
 TABLE OF CONTE NTS

- - Pages

Preface .. i

Table of Contents .. ii

Bibliography .. 1-24

Abbreviations .. 25-27

Introduction .. 28-114

A Survey of the Work Done in the

*
Srauta Literature .. 28

Vcdic Bituals and Their Significance .. 41

Ritual Application of the Mantras .. 54

Ealpasutras . 61
' a*
Srautasutras 62

Asvalayana Srautasutra .. 65
am *

Summary of'the Contents of the ASS .. 66

0
Asvalayana1s Position in the History of .
Vedie Literature .. 72

Aim and Scope of the Present Study .. 84

Plan of, the Study .. 88

Classification
s
of the Mantras .. 93

Yajyanuvakyas .. 96
mm +

Non-RV.Man

bras in ASS in Relation to RV

.. 99
0

Non-RY.Mantras in ASS in Relation to

RV.Khila ..99
0
Non-RV.Mantras in ASS in Relation to AB .* 102

Non-RV.Mantras of ASS in Other Texts .. 105

Yajn'asiddhi: A Rare Commentary .. 109

 I

- iii -

Chapter Pages

I. Pull Moon and New Moon Sacrifices . ,

(verses 1-10) . . 115

II. Setting up the Sacred Fires,

Agnihotra, etc. (l7~33). .. 144

III. Offering to the Pitrs (Pindapitryajna)

(34-37) * * * .. 170

IV. Anvarambhaniyesti and Agrayana (38-4l) .. 178

V. Optional Sacrifices (Kamya Istayah)

(42-63) '* .. 185

VI. Caturmasyas (64-70) .. 213

VII. Animal Sacrifice and SautramanI (71-76) .. 225

VIII. Expiation Bites (77-98) ..237

IX. Jyotistoma : Preliminary Ceremonies

(99-103) .. 270

X. Jyotistoma : Pravargya (104-118) .. 281

XI. Sarvaprstha Oblations (119-135) .. 305

XII. Jyotistoma (M 136-148) .. 325

XIII. Solasin and Atiratra Sacrifices

,' (149-159) t .. 346

XIV. Concluding Ceremonies of the Somayaga

(160-165) .. 360

XV. Sattras (.166-182-) .. 368

XVI.; Vajapeya and Asvamedha (183-196) .. 392

Index of Pratlkas .. 408

Index of the Divinities of the- Mantras .. 416

 - iv -

ffagge
Table
mm *

I. Non-RV.Mantras in ASS Partly Similar to

BY.Mantras 420
_ *
II. RV.Khila Mantras in ASS 421

III. AV.Mantras in ISS * 421

IY. SV.Mantras in ASS 423
V. VS .Mantras in JSlS S' 423

VI. TS.Mantras in JlSS - 425

VII. MS.Mantras in ASS 426

|'
VIII. KS .Mantras in ASS 428

IX. AB.Mantras in ASS 430

X. TB.Mant ras in ASS 430

XI. SB.Mantras in ASS 432

XII. Parallel Mantras in SS and ASS 433

XIII. Parallel Mantras in BauS and ASS 435

XIV. Parallel Mantras in Bhas' and ASS 436

XV. Parallel Mantras in ApS and ASS 437

Concgrdanee : Ifon-Rgvedie Mantras, of the

Asvalayana Srautasutra Pound in Other Texts .. 438

_ ***, _
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 - 8 -

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9
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- * -

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 10

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_~ '0 *
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 - 11

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 25 -

ABBREVIAT IONS

aI Aitareya-Aranyaka.- *

AB Aitareya-Brahmana.

ABORI Annals of'the Bhandarkar Oriental Research

Institute

AGMV Asvalayana-Grhyamantra-vyakhya.

AIOC All-India Oriental Conference.

AKM Abhundlungen fdr die Kunde des Morgonlandes

AL Adyar Library. ' r

ALB The Adyar Library Bull'etin.

AnSS ' Anandashrama Sanskrit Series'

ApMB Spastamba-Mantra-Brahmana.

ApG Spastamba-Grliyasutra.

IpS Apastamba-Srau'tasutra.

.AGS SsvaPayana-Grhyasutra.

ASS Ssvalayana-Srautasutra.

AV Ath arvave
.
da-S amh i t a _
m* + mm

BauS Baudhayana-Srautasutra.

BDh Baudhayana-Dharmasutra-
i "

BhaS Bharadvaj a-Srautasutra.

BI Bibliotheca Indica.

BORI Bhandarkar Oriental Research Institute.

ERE Encyclopaedia of Religion and Ethics.

GB Gopatha-Brahmana.

- GG Gobhila-Grhyasutra
*
HDS History of Dharmasastra by P.V. Kane.
 26

m mm

HG , : Hiranyakesi-Grhyasutra.

JAPS : Journal of the American Oriental Society.

JB : Jaiminiya-Brahmana.

JOB : Journal of Oriental Kesearch, Madras.

JBAS t Journal of the Boyal Asiatic Society.

JUB : Jaiminiya-Upanisad-Brahmana.
* v
*
Bans. j Kausikasutra.

KB : KausItaki-BrSkmana
_i _
KhG : Khadira-Grhyasutra.

' KS : Katyayana-Srautasutra.

KS : Kathaka-Samhita.

LS : Latyayana Srautasutra.

MG : Manava-Grhyasutra.

MS : Manava-Srautasutra.

MS Mai'trayani-Samhita.'

ftir. J Nirukta.

NSP j Nirnaya Sagar Press.

PAIOC j Proceedings of the All-India Oriental Conference.

w * mm
PB : Paneavimsa-Brahmana.

?G : Paraskara-Grjcyasutra.
i
Paro. APS : Proceedings of the American Philosophical Society.

BBKS : Bgvediyabrahmakarmasucc ay a.

BV." . V': Bgveda-Samhita.

BY.Khila: Egveda-Khilani.
* mm
SB j Satapatha-Brahmana.
SB S advims a-Brahmana.

SBE Sacred Books of the East.

SG Sankhayana-GrhyasutiJa.

SMB Samaveda-Mantra-Brahmana (Chandogya-Brahmana).

ss' Sankhayana-* Srautasutra.

SV Samaveda-Samhita.

TA Taittiriya-Sranyaka.

TB Taittirlya-Brahmana.

TS Taittirlya-Samhita.

TSS . Trivandrum Sanskrit Series.

Vait. Vaitanasutra.

VS Vajasaneyi-Samhita.

VSE Vajasaneyi-Samhita (Kanva recension).

wai Vishveshvaranand Vedic Research Institute.

WZKM Wiener Zeitscrift fflr die Kunde des Morgenlandes.

YV Yajurveda.

ZDMG Zeitschrift der deutschen Morgenlandischen .. ' ,

Gesellschaft
 28

INTBODUCT ION

Indian ritualistic .literature has attracted the attention

of western Sanskrit scholars from the very beginning of the

introduction of Sanskrit in the West. Since there is a close

relationship between the Vedas and the system of Vedic sacri

fices, modern research in the saorificial literature has been

usually pursued along with Vedic studies. The main source of

information regarding Vedic sacrifices is the Srautasutra

literature.-

Albrecht Weber may be said to be the first western scholar

to realize the importance of the Srautasutras. As early as

1859, before a-complete edition of the Bgveda (with Sayana's

commentary) was published, he edited the Katyayana Srautasutra

with extracts from the commentaries of Xarka and Devayajnika

and published it as part III of his three-volume edition of

"The White Yajurveda". This was perhaps the first Srautasutra

to be published. The same scholar gave a general description

_ . * _
of- the Vedic ritual based on the Satyayana Srautasutra in his

Indische Studien under the title "Zur Kenntniss des vedischen

Opferrituals"; he had earlier given a brief survey of the

Srauta literature in his Akademische Vorlasungen fiber indische

Literaturgeschichte (1852).^

1. Vols. X (1868), pp. 321-96 and XIII (1873), pp.217-92.

2. English translation: The History of Indian Literature.
Trhbner and Company, London, 1878; 2nd ed.,1882
 29

The importance of the ritualistic literature was realized

He saysj 3 M
by Max Milller also. "The Ealpasutras are important

in the history of Vedic literature for more'than one reason.

They... mark a new period of literature, and new purpose in the

literary and religious life of India...."

Martin Haug's English translation of the Aitareya Brahmana

(1803)^ which he described as "containing the earliest specula

tions of the Brahmans on the meaning of the sacrificial prayers

and on the origin, performance and sense of the rites of the

Vedic religion", may be regarded as the first attempt in the

direction -of a proper understanding of the system of Vedic

ritual. Although his edition and also the translation of the

text were superseded0 by better editions by Aufrecht and othets,

and the translation of A.B. Keith, Haugs pioneer work with his

'Introductory Essay' and notes containing 'original information

3. A History of Ancient Sanskrit Literature, 2nd ed., London,

1860, p. 186.
4. Bibliographical details of the most of the works mentioned
in the sequence may be found in the Bibliography.
5. For the shortcomings of Haug's edition and translation,
see E.G. Bhandarkar's review"in the Indische Studien IX,
pp.177 ff. (originally published in the 'Native Opinion'),
reprinted in the Collected Works.... vol.I, BORI, Poona,
1933, pp. 480-95. See also A. Weber's detailed review in
the Indische-Studien IX, pp. 210 ff.
6. In Edraan-script, Bonn, 1879, with useful complete index
of Mantras, etc.
 - 30 -

drawn from oral tradition', 7 deserves special consideration.

This was the first Brahmana text to be translated into English.

The credit of giving a fairly complete survey of the

ritualistic literature goes to A. Hillebrandt whose Ritual-

litteratur Vedische Qpfer und Zauber (1897) has been a standard

reference book during the last seventy years. In this work he

has presented a brief -sketch of every important rite, both

Srauta and Grhya; besides several other contributions to the

subject he had earlier published another important work, namely

Das altindischo Neu- and Vollmondsopfer (1870) giving a detailed
\

description of the Full Moon and New Moon sacrifices which are
the 'norm' (prakrti) of all other sacrifices. He also edited

the Sankhayana Srautasutra (1888-99) with the commentaries of

Varadattasuta Inartlya(chs. 1-16) and Govinda (chs. 17-18).

Sylvain Levi's La Doctrine du Sacrifice dans les Brahmanas

(1898) is a valuable contribution to the subject; it contains

numerous passages (with translation in French) pertaining to the

theological aspect of Vedic sacrifices, culled from various

Brahman as

Eggeling's translation of the Satapatha Brahmana.
/
in five

volumes, with occasional notes and separate introduction to

each volume, was another important step in making Vedic sacri

ficial system better known in the West.

7. These notes are, however, not always accurate, though useful.

8. According to Sylvain Levi^Brahmanas have shaped the diverse
Vedic hymns into a consistent system and laid the foundation
for different philosophical systems. See his Introduction.
 I

- 31 -

The name of A.B. Keith is to he mentioned for his

translations of the Taittiriya Samhita (1914), two Rigveda
Brahmanas (1920) and the Aitareya Aranyaka (1909) and also

for his work on The Religion and Philosophy of the Veda and
Upanishads(1925). He often refers to Sutra texts in his notes

to the translations and discusses at length, in the introduc

tions, the ritual aspect of the texts.

W. Caland's contribution to the understanding of Vedic

ritual and ritualistic literature is very extensive and solid.

Besides several studies on different aspects of Vodic ritual

i *

and on various texts he has translated two important Srauta-

sutras, namely the Apastamba Srautasutra (1921-28) into German

Sankhayana Srautasutra (1953) into English; apart from

these he has also translated the Yaitanasutra (1910) into German

which had already been translated by R. Garbe (1878) but was

found to ibe defective. g Among Caland's other works mention

must be made of his descriptive study of the Kamyesti^s (Alt-

Jindische Zauberei. 1908), his translation of the Pancavimsa

*

Brahmana (l93l), and the serAes of studies on the ritualistic

Sutras in ZDMG.' Acta Orientalia and other journals. His com

plete description, in French, of the Agnistoma, in two volumes,

in collaboration with ff.Henry (1906-07) is well known.

P.E. Dumont's works on Asvamedha (1927) and Agnihotra

(1939), also in French, are in the line of Caland-Henry's

9. It has been recently translated into English by S.N.Ghosal

(see Bibliography).

I
 - 32 -

L*Agnistoma and give a detailed description of the procedure

of the ritual on the basis of original Sanskrit texts. In

recent years Prof. Dumont has translated portions of the

M* M * *

Taittiriya Brahmana dealing with Asvamedha, Agnicayana, Darsa-

, 10
purnamasa, etc.

In the second volume of his History of Dharmasastra (pp.

976-1258), P.V. Kane has given a very lucid and authentic

description of all important Vedic rituals from Agnyadhana

(setting up the fires) to Agnicayana (sacrifice on the special

altar of bricks).

Of the special studies on particular rituals, 0. Donner's

work on Pindapitryajna^ (1870), B.' Lindner's monograph on the
T
consecration ceremony (Dxksa),< JL1 J. Schwab's work on the animal

sacrifice, Das altindische Thieropfer (1886), Heesterman's

Ra.iasuya (1957) and the latest treatise on The Pravargya (1968)

by J.A.B. Buitenen are noteworthy.

~ M . *
Index vedique (1933-35) and Vocabulaire du Bituel vedique
(1954) by Louis Renou are very useful in the study of ritualistic

literature. Many of his papers like those on the Yajyanuvakyas

of the Ya.jurveda (1948), the value of silence in Vedic cult

(1949) and Vedic ceremonies in contemporary India (1949) are

also very informative.

10. Proceedings of the American Philosophical Society 92 (6),

1948, pp.447-503j 95(6), 1951, pp.628-75; >8(3),1954,pp.
204-23; 10l(2), 1957,pp.216-43; 103(4), 1969, pp.584-608;
- 104(l), 1960, -pp.1-10.
11. Die PlkBha Oder Weihe fur das Somaopfer. Leipzig, 1878.
 33 /

In recent years J.F. Staal has been carrying on penetrat

ing studies, on entirely new lines, on the practice of Vedic

recitation which is closely related to the ritual practice.

His Nambudiri Veda Recitation (l96l) describes the peculiar way

of reciting the Vedas in Kerala both in svadhyaya (study of the

Vedas) and in prayoga (applied in the rituals). "The Twelve

' ' ' 12
Ritual Chants of the Nambudiri Agnistoma" gives a survey of
i

the characteristics of twelve Jaiminiya Agnistoma Samans with

minute details. A description, with several illustrations, of

the tape-recordings of some Vedic recitation connected with

rituals and included in the ASCH Mankind Series has been

published.

Through a critical edition/and translation of the

" /

Bharadva.ja Srautasutra and A Survey of the Srautasutras. C.G.

*

Kashikar has made a signal service to the knowledge of Srauta

rituals. Besides, he has written several papers on different

problems of Srauta texts and various aspects of the practice of

12. Published in' Pratidanam,-Indian Iranian-and Indo-European

Studies presented to F.B.J, Kuiper on his Sixtieth Birth-
' day, Mouton, The -Hague, pp. 409-29. Prof. Staal has also
made tape-recordings of the entire Mantra material (Rk,
Yajus and Saman) of the complete Agnistoma (Nambudiri
tradition) including the recitation of some sastras by the
present writer.
13. The Four Vedas, Introduction and Notes-by Professor J.F.
Staal, Recordings by John Levy and J.F.Staal, ASCH Mankind
Series, Album No. AHM 4126, Asch Records, 701 Seventh Ave.,
NY 10036 USA.
 .- 34 -

Vedic rituals of which he has a first-hand knowledge. He may

be said to be the foremost of modern Indian scholars who have

taken a keen interest in the subject.

By far the most important publication in the field of

Srauta rituals is the project of the Srautakosa, in Sanskrit

and English, sponsored by the Vaidika Samsodhana Mandala,^Poona,

and edited by B.N. Dandekar, C.G. Eashikar and others with^help

of Yajnikas well-versed in the subject. The first volume of the

Sanskrit section which appeared in 1958 deals with the seven

Havis-sacrifices: (l) Agnyadheya,(setting up the fires), (2 )

Agnihotra (daily offering in the fire), (3) Darsapurnamasa

(Pull Moon and New Moon sacrifices), (4) Agrayana (offering of

the first fruits), (5) Caturmasya (four seasonal sacrifices),

(6) Nirudhapasubandha ('norm1 of animal sacrifices) and (7)

SautramanI (offering to Sutraman [indra], a combination of Isti

and animal sacrifice) with the relevant optional and expiatory

rites and the Fitrmedha. The material is culled from various

Samhitas, Brahmanas and Aranyakas, including long extracts from

^ Mi

the Baudhayana Srautasutra.

The two parts (1958, 1962) of the first volume of the

English section include translations of relevant portions of

* M
various Srautasutras dealing with the topics included in the

Sanskrit section. It will be of great help to the study of -btu

*
Srauta and prove to be an indispensable reference work when the

whole project is completed with the promised further volumes,

 35

particularly the last one which is proposed to contain "a dic

tionary of sacrificial terms, sketches and charts of sacrificial

_
utensils.viharas. etc. as also a comprehensive Mantra index.

Thus several texts dealing with Vedic sacrifices and rituals

are available in translation and there are comprehensive studies

on select sacrifices like the Full Moon and New Moon sacrifices,

animal sacrifice, Agnistoma, Rajasuya and Asvamedha. What is

missing most is the spirit underlying the rituals which could

hardly he translated into any language. What is available even

* mm

in Sanskrit texts like the Srautasutras and the Prayogas or

manual, is tha d.scription of the external form of the rituals

which is a mere skeleton of the sacrificial system. From the

Mantras prescribed in the ritualistic texts to the accompaniment

of the ritual acts and the directions given in those texts as to

what is to be done' and how a particular rite is to be performed

we get only a superficial knowledge of those rituals, because

they do not give us any idea of the more important aspect of the

rituals, that is, the spirit behind the ritual acts. It is this

very important aspect of Vedic rituals that gave them sacredness.

Those who wrote treatises on these rituals in ancient days were

fully aware of the significance of it but they scrupulously

14. A list of important m.odern works on Srauta rituals may be

found in the Preface to the English section of the Srauta-
kosa. pp. 8-10.
 36 -

avoided recording the details with regard to that inner aspect^

probably they did not want it ,to become profane by reducing it

ve
to writing, and so the details of this inner aspect hajB always

been transmitted orally by teachers to pupils in the traditional

mm line. Thus the' oral tradition is a valuable source of infor-

mation regarding the Vedic sacrificial system and it is of

importance to derive as much help as possible from the tradi

tional sources in the study, of Yedic rituals.

By studying the Srautasutras and the Brahmanas one can

only describe the sacrificial system from the outside; any

amount of explanations and definitions must miss the infinitely

complex nature of this system. For instance we may cite this

passage from M. Winternitz who, dealing with the details of

sacrificial procedure described in the Brahmanas and the Srauta-

sutras observes: 15 "Every single sacrificial act is treated with

the greatest circumstantiality: enormous importance is attached

to the most trivial circumstances, to the least details. Whether

an action is to be performed to the left or to the right,whether

a pot is to be put in this or in that spot on the place of

sacrifice, whether a blade of grass is to be laid down with the

point to the north or to the north-east, whether the priest

steps in fr o*to f the fire or behind it, in which direction he

must have his face turned, into how many parts the sacrificial

cake is to be divided, whether the ghee is to be poured into the

15. Cf. A History of Indian Literature, I, pp.197-8.

 37

northern or the'southern half or into the centre of the fire."

But the .real Yajnikas know the rationale behind these trivial1

.acts. It is no wonder that a superficial reader is unable to

figure out any raison d* '4 ' _

etre in the cumbersome details of

Brahmana rules.

The study of the Indian ritualistic literature in general,

and the Srautasutras in particular, has been made by scholars

during the last hundred years mainly with three purposes; (l)

As an aid to the interpretation of the Vedas, (2) for a proper

understanding of Vedic religion, and (3) for a comparative study

of ancient Indian religion from the sociological and anthropo

logical points of view.

Opinions differ with regard to the value of the sacrificial

system in interpreting the Vedas, particularly the Bgveda.

The traditional Indian view has been that the sacrifice is the

16. Cf. K.Bo Potdar, Sacrifice in the Bgveda (pp. 1 ff.) where
may be found the opinions of various scholars discussed.
In this exhaustive study the author has tried to distinguish
"the ritual of the Bgveda" from-that of the Brahmanas and
the Sutras. There is-no doubt that the minute details of
the sacrificial procedure described in the Brahmanas and
the Sutras are not available in the Bgveda (one could hardly
expect to find them in the hymns). The authors painstaking
/5 crmj-
study .amply shows, notwithstanding- the views of^western
scholars, how the idea ofcomplicated sacrificial system
predominates in the Bgveda'. J+stouyu , rm. "&*. lL
jL- bwvt, oy't' /v t

o/yOLCnUs^Cte.tA ( ItL -fey- \A WdL 1/ebtaA,

1 eMv*' ^ g v
fcWmkelol f TAOS , 15* 5 qxxa

a/vul u a)JL {&WL- rvn
 \

38 -

main purpose of the Vedas,IT and the Kalpa, one of the Vedangas,
*

is an indispensable aid to determine the real meaning of the

18 T
Vedas. According to the Purvamimamsa, the Vedas are essen

tially kriyartha. that is to say, their main purpose is to lay

down injunctions relating to the performance of the sacrifice. 19

Almost all Vedic hymns and formulas are used in sacrifices.

It is indisputable that the Yajurveda and the Samaveda were

arranged with reference to the performance of the sacrifice 20

and the major portion of the Rgyeda refers to the sacrifice more
21
or less directly. The codification of the Veda into separate

treatises has been made only with the purpose of the application
22
in sacrifices.

17. Cf. SB.9.5.1.18.

i

18. See for instance, the Rgvedanukraman! (8.3.15-16) of Madhava

who advocates the traditional view of determining the meaning
of the Vedas (vadarthanirnaya) by means of tho Kalpa and
even the Prayogavrttis.
19. Cf. C.G. Kashikar, A Survey.... pp. 5 ff.
20. See DevatrSta on ASS.1.1.1 (AL MS.No.PM 1837, fo.3):
mm mm mm mm * a mm mm

adhvaryunam chandoganam ca sakhasu karmanukramenaiva mantra

amnatah. asmakam sakhayam karmanukramena suktani prayokta-
vyani.
21. Cf. 3?. Edgerton, The Beginnings of Indian Philosophy,
pp. 17 ff.
22. See Rgvedanukramani of'Madhava, on HV.2.23.16:
anantatvat tu vedanam prayah karmanusaratah,
samksepam krtavan....
 - 39

Amongst the scholars who studied the system of Vedic ritual

for the purpose of the knowledge of Vedic religion, Oldenberg

seems to have realized "the importance of Vedic ritual for the

proper understanding of the Vedic religion as a whole. Accord

ing to him, without the background of Vedic ritual all discus

sion about the Vedic religion will lack the essential 'local

colour'. His treatment of Vedic religion covers the whole field

of Vedic literature.... He believes that the literature immed

iately following EV deals with the same sacrificial ritual for

which the hymns of the EV are composed." 2 3

The view held by some western scholars like Macdonell 24

(and followed by some Indian scholars also) that the Vedic reli

gion is full of 'magic' and 'the very basis of the entire system
QS
of Vedic ritual is magic and not logic', - does not explain the

real position of the Indian tradition. If we distinguish the

nature, and purpose of the Vedic rituals as they are traditionally

understood, from those of 'magic' we, can see how different the

two are. Except for a few Kamya rites the practice of Vedic

rituals is a process of development of the inner self. 26 The

23. See E.N. Dandekar, "Vedic Eeligion and Mythology", p.18.

24. See his article in EEE VIII (l915), pp. 311-21.
25. See &.N. Dandekar, Some Aspects of the History of Hinduism,
. p.65.
26. The importance and the necessity of rituals in the way of
self-realization is elaborately discussed by Appayadlksita
mm *

in his Siddhantalesasamgraha, eh.-Ill, Madras University

Philosophy Series 4, vol.II, 1937.
 -40-

purpose of rituals is to purify and to elevate oneself from a

lower state to a higher state of consciousness which leads to

self-realization. 27 In this process one may acquire certain

super-human powers; using such powers for lower ends and not for

the purification of one's self would be called 'magic', since a

& '
magician acquires certain powers and uses them for lower ends.

His actions have effect only on external things,not on himself.

As for the so-called 'black-magic', ancient authorities have

clearly distinguished the Abhicara rites from other rituals and

warned against the practice of the former by pointing out the

28
adverse consequences. Oldenberg according to whom "Vedic

sacrifice and magic should be regarded as tw.o separate spheres

29
which were never mixed up by tradition even to^present day,

seems to have understood the traditional view correctly. .

Regarding the study of the Vedic ritual for comparison in

the fields of sociology and anthropology it may be noted that

in the case of primitive religio'ns there are no scriptures or

written texts as in the Vedic religion and conclusions are drawn

30
by scholars from what is said to be significantly "danced out".

27. See Samkara's Bhasya on the Taittiriyopanisad. 1.10 (last

passage): srautasmartesu nityesu karmasu yuktasya niskamasya
param brahma vividisor ar-sani darsanani pradur bhavanty....
28. e.g. balavadanis tanubandhi istasadhanaa-a. Sec o>y K&iuk<^\f^Cs
29. Cf. R.N. Dandekar, "Vedic Religion and Mythology", p.29
30. See R.L. Slater, '!Modern Comparative Studies of Religion
and Hindu Tradition", ALB-31-32 (Dr. V.Raghavan Felicita
tion volume, p. 147
 41 -

This difference is usually missed by those who study the Vedic

sacrificial system for the purpose of comparative study in the

fields of anthropology, sociology and so on, and draw conclu

sions on the basis of certain similarities or parallels between

the practices of primitive societies and Vedic sacrificial

31
rituals. The Vedic sacrificial system is far from being

primitive; it belongs to a highly civilized people who were able

to see beyond the realm of the physical world.

Vedic Rituals and Their Significance

32
It has been recognized that our knowledge of the Vedic
I

sacrificial system is based on well-preserved documents, namely

the Samhitas, the Brahmanas and the Sutras of the various Sakhas

of ihe four Vedas. The Sazshitas are the collections of verses

and prose formulas recited during the sacrifices; the Brahmanas

are the theological commentaries and symbolic explanations of

rites and deities; the Sutras are the manuals giving systematic

accounts of the procedure of the sacrificial practice. Each of

' Xottov two -fonf-miHj.
the^o kinds ,of texts rests, on the preceding ones^jMk-e a

series of successive strata. According to tradition, the first

two classes of texts arecnot :man-made* (apauruseya). while the

31. Amongst the scholars who utilized the material from the
* mm

Indian ritualistic literature -including the Srautasutras

for a comparative study of' the science of religion mention
must be made of H.-Hubert and M. Mauss whose Sacrifice:
Its Nature and Function discusses Vedic ritual from socio--
logical and social-anthropological points of view.
32. ibid., pp.105 ff.

/
 42 -

Sutras are ascribed to different sages and Acaryas of eponymic

names. Tradition has it that all of them form one single whole

and are complementary to one another. The meaning of the hymns

j

in the Samhitas, the esoteric explanations of the rites in the

Brahmanas and the actual ritual acts are closely linked and the

meaning of the one cannot be fully appreciated without under

standing the others.

Thus these three classes of texts present a harmonious

blending of the Vedic sacrificial system. In other words, they

make for a complete synthesis of Vak, Manas and bodily action in

the sacrificial performance. 'Recitation of the Mantras (contained

in the Samhitas), meditation on the deities who are worshipped

i *

(as envisaged in the Brahmanas) and performance of the prescribed

actions (as directed in the Sutras) go hand in hand.

-i v

These texts are again divided according to the functions

of the officiating.priests who use them, namely the Hotr, the

!

Adhvaryu, the Udgatr and the Brahman with their assistant* who

perform their functions with reference to the four Vedas and^with

* mm mm
different Sakhas of each Veda.
The Vedic seers were able to pierce through the veil to

those invisible realities which lie beyond the visible objects

and discovered various similarities, equivalences and affinities

(bandhu) among the ritual act, the universe or macrocosm and

the nature of man (microcosm). The cosmic efficacy of the

sacrifice was believed to enable man to regulate ritually the

33. See J.' Gonda, "Bandhu- in the Brahmana-s", ALB 29, pp.1-29.
 I

- 43 -

the cosmic powers. The connections^ Prajapati _ Gods _

rain plants food seed living beings heart_

Or b

mind speech action ^and the chains of causality Vayu

~ rain plants water -- milk, etc. were found out and

respected; the Bhagavadgita (3.1410) also refers to the series

of causes and effects ifood rain sacrifice action_

Brahman the Imperishable^and further states that 'he who does

" g0
not follow "the wheel" thus revolving lives in vain'.

Man is not immortal by nature but according to the Brhad-

aranyakopanisad (l.2.7, 1.5.2, etc.) he can overcome the 'second'

death (punarmrtyu) by means of rituals and obtain integrity of

life ayub ^. ,The performance of the ya.ina is conceived

as a symbolic reproduction of the Creator's act. Since ya.ina

acts automatically, the rite can save man,making him complete .

and immortal.
The Taittirfva BrShmaha (3^9.17), dealing with Asvamedha

states that the sacrificer is the horse, Prajapati is the horse

\S>
(3.9.23) and that the sun also^the horse (3.9.21). There are

numerous statements in the Vedas that emphasize the theory of

universal identity and it should at least remind us that a very

long tradition of Vedic interpretation has all along been saying

the same thing about tjie fundamental meaning of the Vedic sacri-
37
fice and indeed of the Vedas themselves.

34. Cf. AZ.2.1.3. 35. Cf. SB.2.6.3.6-9.

36. Cf. O.P. Schrader, "The Sacrificial Wheel Taught in the
- Bhagavadgita", Indian Historical Quarterly, vol.V,pp.173-81.
37. Cf. M. Fowler, JAPS 70, p.123."
 44

Now it is being more and more clearly recognized that the

Upanisads only seek to bring out the truths of the Mantras. The
38
Upanisadic Upasanas, known as Vidyas, are inspired by the

hymns of the Rgveda. The Upanisads are not a reactionary de

parture from the early Vedic teachings but a continuation and

development of the fundamental ideas, with a greater emphasis

T7Uo jo ne.c-ohj ~t~acLa*j'^
laid on the jnanamarga.^ It is only an enlarging process, which ^

further culminated in the different branches of Indian Philos

ophy. The traditional belief that there is a unity of sense and

purpose throughout the Vedas and the Vedanta is significant and

deserves careful consideration,though modern scholars find it

39
difficult to accept this traditional Indian view.
I '
mm mm
The division of the Vedas as Jnanakadda and Karmakanda is
,

only for the convenience of understanding, according to the

eligibility of the aspirant (adliikarin) f since Upanisads^ them

selves accept the Vedas and religious rites enjoined therein as

a preparatory means to a knowledge of the higher truths about

the supreme Spirit. Even Samkaracarya who is often (but wrongly)

38 See. K. Narayanaswami Aiyar, The Thirty-Two VidT/a-s, The

Adyar Library Series 90, 1962.
39 Cf. S.K. Saksena, Philosophy East and West, vol.XVIII,
No.1-2, p.106.
40 See for instance Brhadaranyakopanisad. 4.4.22; tam etam
vedanuvacanena brahmana vividisanti yajnena....
41 See.,P.V. Kane, P.K. Gode Commemoration Volume. Poona,
1960, p.72.
sodjiAjLf"
nj . Nc^vnctAT- Q fc wn. } Py Q& qyw\-
3! *7 * $*** oJIaa oru l-t I 3. exArO\rtl.

(DHARWAR Hj
 45

considered to be against tbe Karmakanda expressly says that the

i
seeker of Moksa attains saintly visions and intutive knowledge

of Truth through the performance of the obligatory duties enjoined

42
in the Vedas.

The concept of yajna is not limited to the mere act of the

d,
ritual as it is usually heljji to be by modern scholars. The Bhaga-

vadgita, for example, which represents the unbroken Indian

tradition^refers in unmistakable terms not only to Adhiyajna

equated with the Supreme, but also to its fulfilment in Brahman.43

Western scholars have held different opinions about the

44
nature and purpos'e of the Vedic ritual. According to Bergaigne,
/
'the sacrificial ritual is the true reproduction on earth of

cosmic happenings, that is to say, of the acts which are accom

plished in heaven. The elements of the ritual are not mere

symbols of the elements of celestial phenomena; they are identical

with them in nature, and like them derive fcheir origin from

heaven. Vedic sacrifice, it is emphasized, is not a mere imita

tion it is actually accomplished by means of the elements

borrowed from heaven by men. He further explains that the Vedic

sacrifice which is regulated according to the seasons of the year

and even according to the hours of the day, has for its object

* mm mm * mp

42. See Samkarabhasya on the Taittiriyopanisad, 1.10, quoted

above, footnote 27.
43. ' See Bhagavadgita, 7.30.
44. The views of some of the scholars like Oldenberg and Macdonell
are already noted above, footnotes 23, 24, 29.
 46

the maintenance of the natural order of the world in solar as

well as meteorological phenomena. It can prove efficacious even

to hasten rain-fall when needed.1 45

Very few modern scholars who write on Hinduism try to

defend the traditional 'belief in the super-natural aspect of the

X/r^ i
Vedic ritual as alsa^the eternity and anaurusevatva of the Vedas.

They seem to equate the sacredness of the Vedas with that attri-
1

buted by Christians to the Bible which is said to be inspired

46
or revealed by God. But the notions borrowed from Christian

theology do not explain the Hindu concept of scriptural author-

i ' i

ity.^ In the Catholic Church scriptural inspiration is clearly

distinguished from revelation proper. It is conceived as a

divine motion which has impelled and guided human writers to

compose those books which constitute the authentic Bible. God

is the principal cause of those books and the sacred writers

are his instruments. But it is as human writers that they are

used instrumentally by God who allows full play to their human

genius. They really compose those books and the Bible therefore
**\

is not deemed to be apauruseya; yet it is infallibly true in

its assertion, because divine spirit is its principal author.

Modern writers on Hindu religion seem to conceive the Vedas as

____ ____ _______________________________________ i

45. See R.N. Dandekar, "Vedic Religion and Mythology", p.18.

46. See ERE X (-1918), pp. 745 ff.
47. See A.S. Gaden's article under 'Inspiration (Hindu)' in
ERE VII (1914), pp. 352 ff.
 I

- 47 -
- I

a repository of the mystical experiences of Vedic Aryans and

try to make a compromise between religious faith and secular

i

scepticism, which simply ignores the delicate problems which

traditional interpreters tried to solve in order to establish

'
the harmony and consistent unity of all the Sruti texts. 48

The traditionists are not less rational in their approach

to the problem. Different systems of philosophy in India tried

to solve the problem in their own way. While the Mimamsakas

accepted the Vedas as beginningless, 49 the theory of the grammar

ians is based on the philosophy of language: there is a distinc

tion between verbal utterance and word1. Each 'word' has a

" ' l

single essence but many possible manifestations. The essence of

each word is eternal whereas its manifestations are temporal i

events. Each verbal essence is an eternal self-subsistent

reality which is called Sphota by grammarians. This philosophy

MM A)

of Grammar is already foreshadowed in the Mahabhasya of Patanjali

*

according to whom the Vedas are eternal because of their eternal

import more than their verbal sequence. 50 The Mimamsakas

are

very well aware of the mystic significance of the Vedic utter

ances .

^ M M

48. See Samkara's Bhasya on the Brahmasutra, 1.1.3-4, and

commentaries thereon by Vacaspatimisra and others.
.
49. Cf. the unidentified saying: na kadacid r '
anidrsam jagat.
50. Cf. Mahabhasya, 4.3.101: yady apy artho nityo ya tv asau
" " ........ .. In ""To"

varnanupurvi si tv anitya tadbhedae caitad bhavati kathakam

kalapakam. .-
 48 -

| /
Samkara,the Advaita philosopher>ultimately reduces all words to

, the one consciousness or Supreme Reality. It is of interest to

note that even Kumarilabhatta seems to accept this concept.

The etymology of the Brahmanas for the word chandas shows how
52
they invested it with religious significance. The seers of

the Rgveda are a-wi truly names of eponymous sages to whom the
highest reality was revealed raiher than so many individuals who

lived in historic times. A'is for the Gods they are likened to

the rays implying that they are flashes of the Supreme Light.

No Indian interpreter of the "Vedas down the ages, not one among

the various Acaryas and saints of India^has accepted the notion

\

that Vedic religion is polytheistic.

It is obvious that the ritualists and the Mlmamsakas who

regard the Vedas as revealed sacred texts and not as literary

curiosities are not concerned with the questions of the origin

of the Mantras, the age of the Vedas and so on like modern Vedic

61. See Tantravarttika on 3.1.13-15 (ASS 97, 1929, p.703)j

sabdabrahmeti yac cedant sastram vedakhyam ucyate,
tad apy adhisthitam sarvam ekena paramatmana.
62. chandamsi chadanat (cf. Nirukta, 7.12j Chandogyopanisad.
1.4.2-). Ordinarily chandaB means metre. But we find in the
Rgveda (10.130) that various chandases are described as the
origin of men, Rsis, even Gods. Different Gods,are said to
originate from different chandases and they are^neana of
attaining heaven (cf. AB. 1.9, SB.3.9.3.10, PB.7.-4.2, 12.
10.6, etc.).
63 . Cf. RV.10.177.1; JUB.3.35: maricya iva va eta devatah yad
mm ~ + mm

agnir vayur adityas candramah.

 - 49 -

scholars. Their main interest in the Vedas is that they are

54
the source of Dharma. Thus the Mantras have been preserved
v
in an uninterrupted ora,! tradition mainly for their application

to sacrificial purposes. ,It is only the ritualists who are

responsible for the continued preservation of the Vedas. Even

today the Yajnikas, though their number is quite meagre, believe

only in the'oral tradition for the correct readings of the texts

and the MSS. and printed editions are only the external aids.

During the adhyayana and while performing the sacrifice they

do not use the MSS. or books but the entire, portion connected
with the ritual is recited from memory. Thus a discussion ontk-o^g,

o^the Vedas is irrelevant frdm the standpoint of the traditionists.

According to tradition the Vedas form one indivisible whole

and the only distinction recognized is that of Mantras and

Brahmanas. Owing to the emphasis on the theory of evolution

and historical method all modern writings have distinguished

, four divisions in the Vedic literature. According to them, as

is will known, the Samhitas, Brahmanas, Iranyakas and Upanisads

belong to different successive periods of time. This distinc

tion has been made mainly on the basis of linguistic differences

and variation of thought in the different parts of the Vedas.

But tradition does not recognize any such distinction.

\

According to Indian tradition the Aranyakas and Upanisads

are only parts of the Brahmanas and some Upanisads belong even

54. Cf. Gautamadharmasutra, 1.1: vedo dharmamulam.

 50

bo the Saiphitas, e.g. Isavasyopanisad. The basis of classifica

tion formulated by modern scholars is not acceptable to the

traditionists, because the difference in language and thought

cLu*-
can be^to the subject matter and need not be decisive. As for

the theory of evolution it must be noted that in philosophical

speculations and spiritual vision as in art and literature, the

principle of evolution has little validity. A modern poet cannot

claim to be superior to Kalidasa or Shakespeare simply because

he comes later; so also -fee best visions of Itman and Moksa may

be traced even to the earliest texts. It may be noted that no

Hindufsaint or philosopher has claimed that he is improving on

the Vedas and the Upanisads in what he teaches. 55 Tradition

concerns itself more with what is said rather than who said it

and when. It will not do to say that a hymn or a portion of the

Veda is of late origin, simply because it contains references

to high philosophic thought or to certain details of the sacri

ficial system.
In an interesting thesis prepared under the direction of

the late Prof. H.D. Velankar, B.A.Parab has scrutinized several

l^eedic words and verses which are likely to be misunderstood as

signifying magic or magical powers and has concluded that neither

the words nor the hymns of the Rgveda have any connection with

55. Cf. K. Kunjunni -Raja, ALB 30, p. 200.

56. The Miraculous and Mysterious in Vedic Literature. The
Popular Book Depot, Bombay, 1952.
magic or magical powers. Although his attempt to distinguish

the prayer from the spell, the miraculous from magic, is very
CL
admirable, his estimate of the Brahmanas and the Sutras is far

from commendatory.
i
While refuting the vievs 57 of scholars

like Macdonell regarding the hymns concerned with magic, 58 he

says: 69 "The assumption that there are sporadic verses and whole
I

hymns connected with magic is based on the study of and refer

ences to the B&vedic hymns in the Brahmanas and Sutras. Espe

cially the Brahmanas are the most misleading of the later Vedic

works. They supply information about the sacrificial ritual,

full of explanations and stories and episodes which are almost

invariably fanciful and concocted for the occasion. Scholars

have dug up in heaps of such slippery material and collected

details to support their vieus about the so-efatted maioal
60
hymns." Such a view does less than justice to the traditional

scripture which deserves to be given at least some religious

authority and which cannot be equated with mere fanciful fictions

As a matter of fact almost all the germs of later philosophy and

literature are traceable to the material embodied in the

Brahmanas.

57. ibid., pp.73 ff.

58. Cf. EBE-VIII (1915), p.312.
59. See op.cit., pp. 130 ff.
00. See also P.S. Deshmukh, Beligion in Vedic Literature, pp.45,
f .
130; and Keith, Beligion and Philosophy of the Veda and
Upanishads. pp. 260-1
 52 -

Most of the sages who are described in the Upani|ads as

engaged in philosophical discussions are the same as those

mentioned in the Brahmanas, as ritualistic authorities. Besides

Asvalayana about whom more details will be given presently, the

following names may be notedi

Yajnavalkya SB.1.3.4.11, 1.9.3.16, 2.3.1.21.

/ /

Aruna Aupavesin- : MS. 1.4.10; SB.2.2.2.20.

. Aruni : SB.3.3.4.19, 4.5.7.9.

Svetaketu Auddalaki : SB.3.4.3.13.

Bhallaveya j SB.2.8.2^6.

Kahola

Kausitaki

: SB.2.4.3.1.

Satyayajna : SB.3.1.1.4.
*

Budila Asvatara : SB.4.6.1.9.

This should serve as a poser to those who think that the age

of the Upanisads is much posterior to that of the Brahmanas,

since identical sages in such numbers would be impossible in

( f
the prevalent western assumption*
\

According to tto modern Vedic research Atharvaveda did not

originally form, a part of the Vedas and it was only after

some serious struggle that the text received partial recognition

i

as a Veda. But, as Dr. C. Kunhan Baja pertinently remarks JP-i

r

61. See his Survey of Sanskrit Literature. Bharatiya Vidya

Bhavan, Bombay, 1962, p. 23. See M. Haug, AB. trans., p.51
note 18:"Atharvaveda was not recognised as a sacred book
in the time of the composition of the Brahmanas."
 53

the question has not been either raised or answered as to who

undertook the struggle and against whom and for what purpose.

Those who undertook the struggle cannot be the descendants of

Atharvan and Angiras, since they were among the most revered of

the Vedic seers. It is true that there are instances both in

'Vedic and post-Vedic literature where the Vedas are spoken of as

only three in number, or as the threefold Veda (trayi vidya),

or the names of only three Vedas are mentioned without referr

ing to the forth Veda.

i
Obviously these references seem to
62
support the above assumption. But in most of these cases
three kinds of Vedic compositions' (Rk, Yajus, Saman) are meant

by the term 'threb' or 'threefold', and not the three Samhitas

as we have them. Prom a few cases like RV.10.90.9, the famous

Purusa Sukta verse, no clear classification can be deduced since

the word'ehandamsi occurs side by side with the other three. As

a matter of fact Mantras of an Atharvanic nature are also found

in the present Bgveda and YV collections.

i

62. Cf. Indische Studien I. 294, V.78, IX.243; 'fche threefold

Veda^mentioned in AB.25.7-8; SB.6.10-11; SB.4.6.7.1,5.5.5.
1-10, 6.1.1.10, 6.3.1.10, 6.3.1.20, 7.5.2.52, 9.3.3.14,
9.5.1.18, 10.4.2.21, 11.5.8.1-7 (see Eggeling, trans. Index,
s.v. Trayi Vidya); TB.3.12.9.1, 2; JUB, 1.1.1-5, 3.15.5-9,
3.17.1-3; SB.1-5; Kausitakigrhyasutra. 1.24; Gautamadharma-
sutra, 11.3, 11,25; Baudhayanadharmasutra. 1.1.8,1.2.1-4,
2.6.36, 2.10.57; Anastambadharmasutra. 1.1.1.10, 1.1.1.20,
1.1.2.6, 1.4.12.5, 2.9.24.8; Manusmrti. 2.76, 2.77, 2.118,
2.230, 4.123-4, 4.125, 11.262-5, 12.11-12.
 54 -

Ritual Application of the -Mantras

Regarding the liturgical application of the Mantras it is

83
often said by modern scholars that in the ritualistic texts,

namely the Brahmanas and the Sutras, the Mantras of an earlier

age are tagged to the rituals to which the sense of the Mantras

is not suitable. As an explanation of the variations of the

particular Mantras in different recensions, e.g. a Rgvedie Mantra

with textual variation in TS or AV, it is also stated that the

later day ritualistic authorities intentionally and arbitrarily

\

altered the original readings of the Mantras to suit the ritual-

\
i
istic context. The traditionists are opposed to these views,

since the two are self-contAadictory: If the Mantras could be

employed disregarding the applicability of the sense of the

Mantras to the rituals, there was no necessity to change the

original readings and any Mantra could be employed in any rite.

{

63. See, for example, M. Winternitz,- A History of Indian Liter

ature , I, pp. 164, 276; A.B.Keith, JRAS, 1907, p.227; C.G.
Kashikar repeats the same view in the Preface to Khilani.
VSM.ed. of RV, vol. IV, pp. 901, 903. Winternitz says
(Indian Antiquary, vol. 29, p. 200): "It is one of the most
interesting facts that the Mantras are so very frequently
quite inapplicable to the rites for which they are to be
employed according to the rules js-whieh-4hy-as--b
employed of the Grhyasutras...., it proves that at the time
when such Mantras were employed they were no longer properly
a.
understood and a very considrable period must have elapsed
A
between the time of ,the composition of these Mantras and
their employment for rites with which they have no actual
connection." But Indian tradition does not subscribe to
t i

this view. '

j?/" Y&\
QifDHAHWA: !

. - - < 'V'
 55

On the other hand, if the ritualistic authorities could take

64
liberty with the solemn Mantras so as to change their original

readings to suit their purpose, it would have been unnecessary

for them to prescribe the Mantras which are not applicable to

the ritualistic context; they could have changed them to the

extent of their suitablity. But it does not mean that there

are no instances of the modification of Mantras. On the basis

of fixed rules and principles,certain words of Mantras partie-

65
ularly of prose formulas are changed to suit different contexts;

these are uhas so minutely described and discussed in the Purva-

mlmamsa. But these modifications are only to the extent of'

absolute necessity: change of the gender, number/, casef of the

00
words, etc. And no ritualist has the authority to alter accord

ing to his wishes, the wordings of Mantras used in the rituals.

It is to be noted that Bhavatrata in his commentary on the

Kausxtaki Grhyasutra appropriately says: na hi krtaka mantra

0y
adrstarthasadhaka bhavanti.
* i _ i i pi i "".......<

With regard to the variants of Vedic Mantras in different

Sakhas or in the same texts Madhava^son of Venkatarya,has an

HM M M M MM M M MM ~ MM M W M

64. It is an undisputed fact that if a single syllable of the

Mantra is omitted or transposed (e.g. lie 1gnim purohitam
for agnim ile purohitam) or in the place of a particular
word any synonym of it is used (e.g. vahnim Ilje) the
Mantra will be defective and will not produce the desired
effect (see Sabarabhasya. 1.2.31).
65. Cf. JSS.11.15.31, III.2.11-20, III.4.14, IV.1.9-16.
66. Cf. AOS.3.8.9: atm'ani mantran samnamayet.
87. Madras University Sanskrit Series 15, 1944, p.l.
 58 -

interesting discussion,_ in his Rgvedanukramani which explains

08
the traditional belief.

E.W. Pay who has studied the problem of ritual application

o*f the Mantras, in detail, in his <Lcssertation,tThe Rg-Veda

' y - 09
Mantras in the Grhasutras distinguishes, according to the

degree of applicability of the Mantra to the rite with which

it is rubricated, "four class*es of Mantras, namely (l) Mantras

which have a merely general applicability, and would serve on

almost any conceivable occasion as well as for the one in which

we find them employed*, (2) Mantras which are 'specially appli

cable', (3) Mantras which are 'utterly out of relation to the

ritual, but lugged in because the Mantra accidentally contains

some word inherent to the Sutra*, Mast* (4) Mantras quoted to

prove sonje doctrinal statement"."70

The principles on which the Mantras are employed in the

rituals have been discussed not only by modern scholars but also

in the early Shnskrit texts;71 this aspect has engaged the

--------------------------- 1
68. On RV.5.7.19:
_ *
evam aikye rupabhedah pathabhedas ca kimkrtah,
samnam ream ca vividhah kathayanty atra vaidikah.
bhuyo bhuyas tapas taptva vedan nanavidhan iti,
rsayo dadrsuh purve tam tam artham abhipsavah.
yajursv rksu ca vairupye rupasvarakrte budhah,
arthadvairupyam api ca karunam pratijanate....
69. Roanoke, Yai 1899, pp. 40 ff.
iO. Cf. Winter.nitz, Indian Antiquary, vol.29, p.200.
'71. Cf. AB.1.16.
 57

attention of writers, from the time of the Nirukta. In the

-S3
Mimamsasntra a long Adhikarana (1.2.3lj) has been devoted for

this purpose. Sahara, Durga, Sayana and other commentators

have'dealt with this topic in minute detail. In all these

works, the prima facie view is that the Vedic Mantras chosen

and utilized for various purposes in the rituals have very

often no direct bearing upon the rite; and mere utterance 7 2

or chanting of them has the efficacy of securing' merit for the

73 T
chanter or the sacrifices. According to the Mimamsakas the

Mantras used to the accompaniment of an offering need not

i

necessarily be laudation of the divinity to whom.' the offering

72. See Sabara on Mimamsasutra. 1.2.31: tad evam avagacchamah

uccaranamatrenopakurvantiti. Sayana's Introduction to his
Bhasya on RV (VSM ed., p.5); tasman mantra uccaranenaivanu-
sthanam upakurvantiti. Durga on Nirukta (l.l5): mantranam
punar vacyavacak^vena anarthakanam api viniyogamatrenapy-
arthavatta.... na hi mantranam artho'sti vacyavacakatvena.
73. In all the above mentioned- texts we find another topic
discussedj^ff.the immutability of the Mantras which is the
consequent result of the previous argument. Yaska says
*

that wordings of the Mantras are immutably fixed. Sabara

Ac.
postulates a transcendental effect (apurva) from the fixed
order of the syllables of the Mantras (see D.V. Garge, "The
%
*

Contribution of the Sabara-Bhasya to JEtgveda Exegesis...",

BDCRI 3 (lt941-42), p. 535^. (niyatoccaranam adrstaya)
See also Nirukta. 1.15-16: niyatavacoyuktayo niyatanu-
purvykL. The arguments of Kautsa are well known. See K.M.
Shembavanekar,"Was Kautsa a Sceptic?", ABORT, vol.12,
1930-31.
 - 58

is made. In a sacrifice the correct accomplishment of the

ritual act is more important than anything else. There are three

constituent elements of a sacrifice, namely the oblational mate

rial (dravya). the divinity (devata) and the action of offering

(kriya). This offering is a mental action; an awareness of

11 this is to Agni and not mine. This is the principal element

in the sacrifice and both the oblation and the divinity are only

subservient to the offering and help to bring about the desired

*
result. Sahara says that the view that Indra being pleased,

pleases the sacrificer, bestowing progeny and cattle, need not

74
be taken seriously.

With regard to the third category of the Mantras, distin

guished by Pay, i.e. the Mantras accidentally containing certain

words inherent to the Sutra, but utterly out of relation to the
\

ritual', it is of interest to cite the Mantras used for accom-

*7 6
panying the offerings to the Navagrahas (presiding'1 deities
. i

of planets). Obviously there are no Mantras in the Samhibas

or the Brahmanas praising or referring to these deities. The

Mantra chosen for the offering of oblation to Angaraka (Mai^s)

is BV.8.44.16 (agnir murdha divah...); it has apparently no

74. On Mlmamsasutra, trpta evainam indrah prajaya

pasubhis ca -tarpayati . .. . , xlx
75. See Asvalayanagrhyaparisis&a, Adyar ed., Kandika 27; also
see AnSS 105,^p. 157 ff. ; BKS, f01.131 ff; Prayoga-
pari.jata (Mysore ed. , 1914 pp. 197 ff.) and other manuals
and digests describe the Navagrahayaga ' (Grahayajna) which
is one of the very important and popular rites.
 59

connection with the deity,. Similar is the case with regard

to the Mantras used in connection.with the other deities also.

i

But such Mantras are accepted by tradition without question.

Madhava in hiB Bgvedanukraman11 justifies the tradition. This

would suggest that the general meaning of the Mantra is not of

I

importance but the significatory word which, when repeated,

produces a favourable sound-vibration is important. The concept

of Bijaksara, well known in Agamic and'Tantric literature and

largely introduced in the later development of rituals is prob-

* * * mm

ably based on the usage of the Brahmanas and the Srautasutras

which emphasize the importance of'keywords or significatory

words in Mantras (e.g. vartraghna, vrdhanvant. pustimant).77

Although much has been said about the applicability or rather

"inapplicability." of the Mantras to the ritual, the real problem

remains unsolved: the principles on the basis of which the

Mantras,are employed. We have already seen that it is not only

the modern scholars that have questioned the propriety of the

*

method of employing the Mantras. We find Sahara discussing the

problem on several occasions. It is clear that the principles

76. On BV.7.6: srutisamanyatah prxtas tatra cangarakadayaht

angarakasya cagnes ca samana prakrtir hy agih.
77. Cf. Srautakosa, II. 539 ff.
78. V.M. Apfce's attempts to solve the problem by postulating
several kinds of applicability such as 'sacramental',
1invocational', 'mythological*, 'oblational', etc.(PDCBI.
"vol.l, pp*16 ff;) do not seem to have been"favoured by
scholars; L. Eenou remarks that they "leave a troubled
impression" (The Destiny of the Veda in India,p.78).
 - 60 -
t

yU/jXo 6^

onj^which particular Mantras are employed in a particular rite

are quite different from what we imagine to be appropriate. If

we examine the Mantras, for instance, used in the 'churning' of

the fire (agnimanthana, Cf* ASS.2.16.1-2), we find that Mantras

prescribed apparently have nothing to do with the ritual in

question, e.g. RV.1.24.3 (abhi tva deva savitah...) is a Mantaa

in which Savitr is invoked.

79 The question comes as to how it

is connected with the generation of fire from Aranis. But the

logic, however strange it might appear today, of the Brakmanas

is the indication of the identity between*, fire on earth and

fire .in the heavens symbolized in Savitr. Sahara (on Mimamsa-

sutra 3.2.2.4) while discussing a similar problem relating to

l

Indra and Agni Garhapatya (aindrya garhapatyam upatisthate)

v .
obsefves pointedly that Agni is no more than an aspect of the

Highest Indra himself and hence identical with him- ( . . .sadrsyad

...aisvaryad va).

79. It is of interest to note that there are verses in the

Bgveda (for instance, manthata narah kavim advayam tarn...

agnim naro j anayatpa. . . ; 3.'29.5) pointedly referring to

* *---- ~

the 'churning' of the fire, but they are, strangely enough,

not employed in the ritual to which one would consider them

as appropriate.
 61

Kalpasutras

The term 'Kalpasutra' is a collective name designating

' ~ - 80
four different categories of Sutra works, namely the Srauta-,
*
Grhya-, Dharma- and Sulba-sutras. The Srautasutras are so
called because they deal with (Srauta) sacrifices taught in the
* mm mt _

Srutis, i.e. Samhitas and Brahmanas. Grhyasutras are concerned

with domestic rites and rituals of daily life performed in the

Grhya fire. The third component part of Kalpasutras are the

works dealing with dharma -i.e. law, custom and usage both indi-
- 81
vidual and social. But it is only in a few Sutras that all

the four categories of works are available at present. Inthe

two Sutras belonging to BV only the Srauta- and Grhya-sutras

* ^ * mm m

are available. Sulbasutras are available only in the Sakhas

belonging to the Yajus school; oua this is quite natural since

it is only the Adhvaryu priest who is concerned with the con

struction of the -sacrifical altars.

80. Sometimes they are spoken of as 'threefold1, considering

the Sulbasutras as part of the Srautasutras since the
*

former are mainly useful in the Srauta domain. See Madhu-

sudanasarasvati1s Prasthanabheda (indische Studion I, pp.
17-18): sakhantariyagunopasamharena vaidikanusthanakrama-
visesajnanaya kalpasutrani; tani ca prayogatrayabhedat
trividhani; tatra hautraprayogapratipadakany asvalayana-
sankhjtyanadipranltani adhvaryavaprayogapratipadakani baudha-
yanapastambakatyayanadipranitani audgatraprayogapratipada-
kani latyayanadrahyayanadipranitani.
81. In the case of the Sutras of Baudhayana and JSpastamba alone
all the four types of works are available.
 62 -

These four different categories of Sutras are traditionally-

regarded as forming one single work. Although doubts are often

expressed about their unitary nature, there are reasons to

believe that they are different parts of a single work. The four

chapters of the Xsvalayana-Grhyasutra, for instance, are counted

in the MSS. in continuation of the twelve chapters of the Srauta-

-.8 2 mm mm
sutra. All the four kinds of Sutras of Apastamba are different

chapters of one unified work.

*
Srautasutraa

Srautasutras record with necessary details the procedure

of Vedic sacrifices enjoined in the Samhitas and Brahmanas so

as to facilitate the correct performance of the sacrifices. The

Sutras of the different Vedic schools are complementary to one

another and no individual Sutra is by itself self-sufficient in

presenting a complete picture of the Vedic sacrifice. Hence

each Sutra is to be studied in relation to the different Sutras

of the'othef Vedic schools. "V j_._

*

The number of Srautasutras so far available in print,

mm + * mm

fully or partly, is about sixteen. The Asvalayana-Srautasutra

and the Sankhayana-Srautasutra belong to the Rgveda and mainly

deal with the functions of'the Hotr priest.

i.
The Srautasutras

of Baudhayana, Bharadvaja, Ipastamba, Satyasadha-Hiranyakesin,

Vaikhanasa and Vadhula belong to the Taittirlya Sakha of the

ifa-y
Ya.jurvedaadjl describe the duties of the Adhvaryu priest and his
.
assistantsi so also the Katyayana-Srautasutra
mm
of,the White

82. See ALB, vol.27, p.217.

I
 - 63

mm * mm M ^ ^

Yajurveda, Manava-Srautasutra and Varaha-Srautasutra of the

mm mm * mm

Maitrayani school. The main Srautasutras belonging to the

Samaveda and dealing with the chanting of the Samans in the

sacrifice are the Srantasntras of Latyayana, Drahyayana and

, ' j

Jaimini; there are also,several other tracts like the Arseya-

kalpa and the Nidanasutra which deal with the same subject.
mt mm * *_ M

The Vaitanasntra belonging to the Saunaka Sakha of the Atharva-

veda is mainly concerned with the' functions of the Brahman

. , 83
prie st.
Regarding^ the dates and the relative chronology of
C

the Srautasutras ao'st- divergent views are expressed. After

taking into account the different arJFgumenis of scholars C.G.
84
Kashikar has concluded that they belonged to three successive
periods of timeJTi (l) 800-650 B.C. (Baudhayana-, Vadhula-,

Sankhayana-, Asvalayana-, and Arseyakalpa); (2) 650-300 B.C.

(Manava-, Bharadvaja-, Apastamba-, Latyayana-, Drahyayana-,

Jaiminiya- and Nidana-"); (3) 300 B.C.- A.D. 400 (Satyasadha-
/ ^
Hiranyakesi-, Katyayana-, Varaha-, Vaitana-and Vaikhanasa-).

Srautasutras being the codification of ritual precepts

given in the'Brahmanas generally deal with only those topics

. . 85
which are found in the Brahmanas. But according to A.B.Keith

83. Brief sketches of each of these Sutras have been given by

* mm

C.G. Kashikar in his useful work, A Survey of the Srautasutras

. (see - Bibliography), pp.43-116.
84. ibid., pp.153 ff.
85. Introduction to his.translation of The TaittirTyasamhita,
p. ciii; see also M. Winternitz (A History....p.&71) who-
thinks that the Srautasutras are based on oral tradition.
 64 -

"the Sutras cannot be regarded as preserving any tradition of

absolute validity, in view of the fact that they constantly

differ [from the Brahmanas] in detail'1.

About the relationship between the Brahmanas and the

f v.
Srautasutras thereare two views among modern scholars.Naoshiro

Tsuji has dealt with this subject in minute details in his work,
_
On the Relation between Brahmanas and - Srautasutras.
_ g*7 He has
r
studied the Vidhi-elements of the Pasubandha sections in the RV.1

Brahmanas

and the Brahmana

portions of the MS and KS in rela-
*

*
tion to the corresponding sections of the Srautasutras of the
A

respective schools. The same topic was studied by Rudolf

LBbbecke in his Bber das Verh^ltnis von Brahmanas und Srauta-
I ............. i .. m ...........

* 88 The conclusions arrived at by these two scholars are

sutren.

quite differe-nt although both used the same material. While

L8bbecke concluded that the relationship between the Brahmanas

* mm
and the Srautasutras is 'rather loose'?Tsuji maitains that

there is a very 'close relationship' between the Brahmanas and

* .. 89 '
the Srautasutras. According to tradition Srautasutras codify
i

the ritual precepts scattered in different parts of the Vedas

86. A.Hillebrandt (Das alfcindishe..., p.xv) considers that

* mm

there were early Prayogas on which the Srautasutras are

based, but Keith does not accept this view; see op.cit.,cxiv.
87. The Toyo Bunko, Tokyo, 1982, pp. 181 ff.
88. Dissertation', Leipzig, 1908.
89. Cf. C.G. Kashikar, A Survey..., p.15.
According -to Apastamba-Dharmasutra (l.4.12.10) even the pre
cepts not found in the present Brahmanas must be considered
to have belonged to some lost Brahmanas (brahmanokta
vidhayas tesam utsannah pathah prayogad anumxyante).

\
 65

for the convenience of the performance of the rituals since

it, is difficult as>> to study all the Vedas by every person.^

.Ssvalayana Srautasutra

The Asvalayana Srautasutra was first published in 1874 in

the Bibliotheca Indica Series (No.49), with the commentary

of Gargya Narayana and a detailed/table of contents describing

92
the subject matter of each Sutra.' Another edition also with

Gargya Narayana1s commentary was published from Anandashrama

Sanskrit Series (No.8l) in 1917. This edition does not contain

any list of contents or index. It is based on nine MSS. The

editors have given occasional notes sometimes recording the

scribal remarks found in the MSSi. An edition with the Siddhanti-

bhasya has been partly published in the Sarasvati Bhavan Texts

Series (No.74),. Benaras. Part I containing the first chapter

appeared in 1938 and the second part comprising the second chapter
in 1955. ihese three editions j-ffo TSSb quite satisfactory

90. See Tantravarttika (Chowkhamba ed., p.76): sakhanam vipra-

kirna purusanam pramadatah nanaprakaranasthatvat....
See also Bhavatrata on SS (AL MS. No. PM 1837, fo.l):
# + ^ mm mm

tatra purusasaktim apeksya saunakadibhir acaryaih kalpah

- pranltah. ,
91. The editors have not given any details of MSS. material used
for the edition; but it must have been based on at least two
MSS. each of the text and commentary; see footnote on p.148.
- . The unsatisfactory nature of this edition is often pointed
out in the Vedic Variants, e.g. see vol.I, pp.37, 165, etc.
92. But ''this table of contents is often inaccurate and misleading;
see for instance, list of contents on 1.10.7,11.10.4, etc.
 60 -

from the standpoint, of critical research. There are numerous

- 93 '
cases of wBong splitting of words and Sutras and even
- 94
printing the SutraB as Vrtti and vice versa. Nirnaya Sagar

Press has published the text of the Sutras along with the

Grhvasutras and other five Vedangas under the title Siksadi-

sadangani.

In the present study all these above editions have been

used. To determine the readings of the Mantras, the original

MSS. available in the Adyar Library and in Govt. Oriental MSS.

Library are consulted. The important variants found in the MSS.

are discussed under the respective Mantras.95

_/
Summary of the Contents of the ASS.
M / a / a, Q

The Asvalayana Srautasutra is divided into twelve chapters;

the first six chapters forming the first half are called the

Purvasatka and the second half consisting of the other six

97
chapters, the TJttarasatka. Each chapter is divided into a

varying number of Khandas. The following is a summary of the

93. See, e.g. pp. 79, 80 of AnSS ed. where the Sutras giving
the names of the Eamyestis are joined with the previous
Sutras. Some of the points regarding the wrong division
of words where it affects the meaning of - the Mantnas are
discussed in the present study; see, e.g. Nos.15,68,73,etc.
94. See for instance on page 366 of BI ed.
95. See Nos. 24, 34, 72, etc.
- ^ +
90. But Bhavatrata in his commentary on the Jaiminiya Srauta-
_ dU
sutra refers to^division into six Patalas. See T.R.Chinta-
mani.PAIOC 9 (1937), p.193.
97. But this division is not taken into account while referring
to ASS in modern works and the same is followed here.(See
Bloomfield/eo. Vedic Concordance).

t-sas-
 67 -

Contents of the ASS:

Chapter I: Pull Monn and New Moon Sacrifices: General rules --

principles of quoting the verses (from RV) Mantras to be

recited in a low voice (upamsu) Hotr's position while reciting

the Samidhenx verses (l); rules of reeidg,ting the Samidheni

verses [No.l], Sastras, Yajyas, etc. (2); Arseya-varana

Avahananigada approaching the Adhvaryu [Nos. 2-4] Nirasana

Cpavesana (3); Srugadapana (4)j Prayajas -- Ajyabhagas occa

sions of restraining speech (5); principal offerings Svista-

krt.(c); Ilabhaksana [N0.5] (7); Anuyajas [No.6] (8); Sukta-

vaka (9); Samyuvaka Patnisamyaja [Nos.7-8] (10); Vedapradana,

etc. [Nos.9-11] Sarvaprayascitta [N0.I2] Samsthajapa

*
[No.l3] (ll); duties of the Brahman expiation, LNos.14-16]

(12-13).

Chapter II: Agnyadhana [Nob'17] (l)j Agnihotra [Nos.l8-2l] (2-4);

Pravasopasthana [Nos.22-33] (5); Pindapitryajna [Nos.34-37](6-7)

-i * -1

Anvarambhanlyesti (Nos.38-39] (8); Sgrayanesti [Nos.40-4l](9);

98. Figures in parenthesis refer to the Khandas while those

in brackets refer to the serial numbers of the Mantras in
the present study.
 68 -

Kamyestis: Ayuskamesti [Nos. 42-43] Svastyayane s;ti

Putrakamesti Sgneyisti .Vaimrdhesti [Nos. 44-45]

Aindristi [Nos. 46-47'] Ssesti [Nos. 48-49] Lokesbi [Nos.

50-52] (10); Mitravindesti LNos.63-54] Snusasvasurlyesti

[Nos. 55-66] Samjnanesti [Nob. 57-58] (ll) Pavitresti [Nos.

59-60] (l2)99 Karirxsti (13); Istyayanas; Turayana Dakaa-

yanayajna Iladadha [No.6l] Dyavaprthivyayana Charac-

teristics of the Yajyanuvakyas Namras [Noa.62-63] (l4);

Caturmaeyasj Vaia'vadevaparya^ V,aiav5narapSrJanyeati U0.64]

Upamsu .offerings (l5) j Agniman^aj^, etc. offering of whey

(Vajina) [N0.65] (l6)j Varunapraghasaparvan (l7); Sakamedha^aivo^

three Istis (anusavana) [No.66] Paurnadarva offering [Nos.67-68]

Erxl#inlsti (l8)j Pitryesti worshipping Daksinagni [No.69]

* i

Trjramhakesti (l9); Sunasiriyaparvan [No.70] (20).

Chapter lilt Pasuhandhai Yupanjana Pravrtahuti LNo.7lJ

duties of the Prasastr (Maitravaruna) (l)j Prayajas Aprx

hymns tfhas (2); Adhrigupraisa (3); Stokahuti Pasupuro-

lasa (4); Marjana, etc. (5) Manotanuvaeana Haviryaga

Vanaspatiyaga Anuyaja Hrdayasulanumantrana touching
water [Nos'. 72-73] (6); Yajyanuva^s of the animal offerings

[No.74] (7-8); SautramanT [No.75] (9); Expiat ion rites [Nos.

77-98] (10-14).

99. This Ehanda has been shown as an interpolation. See under

No. 59 of this study.
 1

- 69

Chapter IV: Jyotistoma: General rules. TJkhasambharanivesti

' 1 - "
(only in:Agnicayana) (l); Dlksanxyesti [Nos. 99-100] (2);
&A*' ^' __ y
Prayaniyesti (3); Somapravana [Nos.101-102J (4); Itithesti,
A A **
Tanunaptra ceremony S,omapyayana [No.103] (5); Pravargya

[Nos.104-116] (6-7); Upasat (8); Havirdhanapravarfcana (9);

Agnis omfyapravahana [No .'117 ] (10 ) ; Agnx somiya-pasu offerings

to Devasus [No.118] (ll^); Sarvaprstha oblations [.Nos. 119-134]

(12); Pratar^nuvaka [No.135] (13-15).

Chapter V: Jyotistoma (cont.): Jpnaptriyanuvacana (l) Pratah-

<Mk *
A Mk

savana: offering of Upamsu-graha and Antaryamagraha,Bahis-

pavamanastotra [Nos.136-137] (2); Savaniyapasu Sadahprasar-

pana Dhisnyopasthana Upavesana [No.138] ('3); Savanxya -

Purolasa ,(to Indra) (4); Dvidaivatya-grahas (offerings to Indra-

Vayn, Uitra-Varu^a and t^Asvin.)- Oanaaonnayana - Praat.ita-

yajyas Yajnagatha prohibiting the second Vasat-call in certain

offerings Partaking of the remnants (5-6); "the functions of

the Acchavaka priest (7)'; Btuyajas (8); recitation of the Sjya-

sastra (9) and Prattga-sastra by the Hotr Maitravaruna*3

recitation of the Sastra (l0); rules regarding the exit of the

priests at the end of the Savanas (Mrgatirtha)(11); Midday

pressing: Entry of the Gravastut priest his recitation (l2);

offering of the Dadhigharma [No.139] Pasupurolasa oblations

before accepting the Daksina [Nos. 140-141] Daksinadana (l3);

_ y
recitation of the Marutvatiya-sastra rules regarding the
recitation of verses indifferent metres (4^) Niskaivalya-

sastra rules regarding the recitation of Pragathas (l5);

 70

Sastras of the Hotrakas (id); Third pressing: Aditya-grahc (IT);

Savitra-graha [No.142] recitation of the Vaisvadeva-sastra

[No.l43] (lS); offering of the cooked rice to Soiaa (Saumya Caru)

[Nos.144-145] partaking of the remnants [Nos.146-147] (l9);

"> -t

recitation of the Agnimaruta-sastra [No.148] (20).

Chapter VI: Jyotistoma (cont.): Sastras of the Hotrakas in the

1); Solasin sacrifice: Avihrta-solasi-sastra

[Nos . 149-152] (2); Vihrtas ol^asi-sastra [Nos . 153-158 ] (3); Ali-

ratra sacrifice: Paryaya-sastras (4); Jisvina-sastra of the Hotr

D[No.159] (5); rules for shortening the Paryaya-sastras, if time

is not sufficient (6); additional verses if there he an s excess

of the pressed Soma (7); Expi&tion relating thre Soma; substitutes

for the Soma (8); incidental rites, if the sacrificer becomes

ill (91); obsequies of the sacrificer (Antyesti) (10); Yajna-

pucchal concluding rites oi the SouaySja: BSriyojana-graha (li);

Vinihsrptahutis [Nos.160-161] oblations of six fire-twigs

gazing at the Grains [Nosl62) dissolving the sacrificial

covenant [No.163] (12); Avabhrtha: Avabhrthesti dfcblution (13);

Udayanlyesti Anubandhya^^pasu Udavasaniyesti Devika-

havis [Nos.164-165] (l4).

. t
Chapter VII: Satirasj General Buies regarding the Sastras (1);

Sastras on the second day (called Caturvimsa) of the Sattra

Stotriyas and Anurupas (2); Marutvatlya-sastra (3); Sastras of

the Hotrakas (4); Abhiplava-sal^aha (5-7); Ukthya-sastras (8);

additional verses of recitation, ifthe Soma is in excess (9);

Prsthya-salaha recitation of the Nyunkhas, etc. (10-12).

 71

Chapter VIII; Sattras (Cont.): The sixth day of the Prsthya-

sal^aha [Nos. 160-168 ] (l); Sastras of the Hotrakas recitation

of the Silpas and the Valakhilya-sastra Haundins Mahavala-

bhit Vrsakapi Kuntapa with Ninarda, etc. Pratigara (2-4)
Abhijit (fifteenth day) Svarasamans (sixteenth ,seventeenth

and eighteenth days) (5); Yisuvant (nineteenth day)(6); Yisvajit

(twentieth day) DaBaratra sacrifice (Samulha)(7); Vyulha

Dasaratra (8); Chandomas,' [ Nos.169-175] (9-ll); Tenth day(l2);

conclusion of the Sattra [No.177] Brahmodya (13); Mahavrata

Mahanamnl (Nos.178-82] (l4).

Chapter IX: Ekahasi General rules (l)j Soma-caturmasyas (2)j

Bajasuya (3); Abhisecaniya Dasapeya (4); Usanahstoma

Brhaspatisava Sadyaskriya Anukriya Parikriya -- Eka-

_ SXtJ^yd>&k/iA.
trika Tryeka Gotamastoma (5-6); Syena Ajira^ Upahavya

Kulaya Bsabha TTvrastoma Vidhana Utkranti -- Bta-

. . * ' / ~ a.
peya (7); Atimurti Vyoxaan Yisvadevastut Pancasaradiya
V Apaciti
Gosava ^ivadha Udbhit Balabhit T^isi

Samrat Svarat Bat Virat Sada Upasada Basi

, -Dtkftona.
Maraya Bgistoma Vratyastoma Nakasada Btustoina/(8)-;
Vajapeya [No.183] (9); Ahirukta (lO) ; Aptoryama (ll).

Chapter X: Ekahas and Ahinas: Jyotih Visuvatstoma Go

Abhijit Ayuh Visvajit; Ahinas: Xngirasa Caitraratha

Kapivana G- Gargatriratra Baidatriratra Ghandomapavamana

Ant(^0rasu, etc. (l-5); Asvamedha [Nos. 184-196 ] (0-10).

Chapter XI: Modifications of the Sattras (l7).

Chapter XII: Modifications of the Satbras (l-15).*^
i

lOO.poTfflore details of these see P.V. Kane, HDS II, pp.1243-6.

 72

mm *

Asvalayana's Position in the History of Vedic Literature

*
Although we do not have many works by Asvalayana his posi

tion in the history of Vcdie literature in general and in the

ritualistic literature in particular is,by no means negligible.

A cursory glance at the New Catalogue Catalogorum. 101 vol.II,

pp.214-29, would reveal the number of works written pertaining

* * mm

to various subjeots of Srauta, Grhya and Dharmasastra related to

his swhool. There are over two hundred iitles 102 excluding the

several commentaries and sub-commentaries, beginning with the

^ * mm

word Asvalayana and it is by no means exhaustive since a far

*

greater number of works dealing with different topics of Sraxita,

Grhya and Dharmasastra titles not commencing with the word

mm * w

Asvalayana maybe found under various entries beginning with

Agnihotra, Adhana and so on. These works written by the followers

i

of his school are invariably based on the original works of

mm * a

Asvalayana.
mm * mm mm

By Asvalayana himself we have but three Sutra works, as

Sadgurusisya says in the introductory portion of his commentary .

Vedarthadfpika on the Sarvanukramani:
mm *~ mm mm

dvadasadhyayakam sutram catuskam grhyam eva ca,

caturtharanyakam ceti hy asvalayanasutrakam.

But there is some confusion with regard to the authorship of

101. University of Madras, i964.

102. Compare: there are about 150 entries under JLpastambaj
cf. ibid., pp. 125-42.
 /

73

these works owing to the close relationship between Saunaka and

CL
Asvalayana. It is well known that Asvalayana disciple
, 103
of Saunaka. This teacher-pupil relationship has been often

discussed by scholars 104 referring to the tradition recorded

by Sadgurusisya who wrote his commentary Vedarthadipika on the

aw aw 105 '
Sarvanukramani in A.D. 1187.

At the end of both the Srauba- and Grhya-sutras homage is

paid to Saunaka. Tradition has it that these works are by

Asvalayana and that he has honoured his teacher by paying homage

to him. In the body of both the texts Saunaka's name is re-
100
ferred to and his views are cited with approval. But many

writers quote the passages from these texts referring to them

103. See Sadgurusisya, in the introductory portion of his

Vedarthadipika: saunakasya ca sisyo 'bhud bhagavan
asvalayanah.
104. A.Weber, The History of Indian Literature, p. 34; his
Berlin Catalogue, p. 13; Max Milller, A History of Ancient
Sanskrit Literature, pp. 233 ff.; H. Oldenberg, SBTS 29,
pp. 153 ff.; J.J. Meyer, Bgvidhana. Introduction, pp.ii ff.;
A.A. Macdonell, Katyayana's Sarvanukramani. Preface, pp.i f
Brhaddevata. vol. I, pp. xxii ff.; A.B. Keith, Aitareya
Aranyaka, Introduction, pp. 18-20; Rigveda Brahmanas
(trans.), p.50; C. G. - Kashikar.' Survey.... pp.80 ff.;L.Senou,
LeB Ecoles vediques et la Formation du Veda, p.43.
105. See A. Weber, Indische Studien III, p.160 noto; A.A.
Macdonell, Sarvanukramani. pp. 1 and 168.
106. See ASS. XII.8.35; XII.10.2;^ AGS.4.7.14.
 74 -

as the works of Saunaka. 107 In one version of Devasvamin1s

Bhasya 108 on the Grhyasutr'a it is expressly stated that the

- _
Srantasutra was the work of Saunaka.
- fi,
On the contary, according

to the tradition recorded- by Sadgurusisya, Saunaka had composed

- - '& -
a Srantasutra but he destroyed frhom in favour of Asvalayana1s

work.

Moreover there is the probl'em of the ascription of one or

7[yatifffJ&S-
both of the fourth and fifth .chapters of the Aitareva^to Saunaka
and Asvalayana indiscriminately.-^"

"It may be noted that A.B. Keith 110 has tried to solve the

problem by supposing that the fourth chapter of the Aranyaka

containing MahanamnI verses and Purisapadas was compiled by

Asvalayana and the fifth chapter was the work of Saunaka, not

withstanding Sayanas express statement in his Bhasya on the

-
Samaveda Ill ascribing
< _' _
the fifth chapter to Asvalayana. But his

107. See the Introduction to Asvalavanagrhvanarisista. pp.ll ff.

108. Adyar Library Series 44, 1944, p.2; purve dvadasadhyayah
* mm mm am * w

saunakasya krtih. ami catvara asvalayanasya krtih.

109. According to some authoritiesboth-together compiled the
last two chapters of the Aitareva Aranvaka. See Vrddhatrayi
by Gurupada Sarma Haider, Calcutta, 1302 (Vangabda) ,p{.118-19.
110. Introduction to the Aitareya Iranyaka. pp. 18-20.
111. Bibliotheca Indica edition (1874), vol.I, p.19:
yatha bahvreanam adhyapaka mahavrataprayogapratipadakam
asvalayananirmitam kalpasutram aranye adhiyanah pancama-
i *

ranyakam iti vedatvena vyavaharanti. . -

See also Max Mftller, A History of Ancient Sanskrit Liteg-
ature. p. 235;'SBE 1, p. xcv; H. Oldenberg, SBE-29,'
pp. 153-8.
 75

arguments, though they may appear to he powerful, cannot be

taken aB conclusive since in his opinion the fifth Sranyaka
* m,

presupposes the Srautasutra. Moreover from his own reasoning,

one could very well argue that the Aitareya Brahmana is posterior

to the Srautasutra as the Mantras given by pratika in the former

112
are found in their entirety in the latter. Thus the question

still remains open and one must wait for some conclusive evidence

to decide the problem either way.

With regard to the authorship of the Sutra works, it has

113
been suggested that the problem could be satisfactorily
^ /
solved if we pres^ume that Saunaka, the teacher, delivered

lectures on the Hautra to be performed by the Hotr and Asvalayana,

i

one of his disciples, composed the Sutras which go by his name.

In this connection the analogy of the Baudhayana Srautasutra

is pointed out. But with a difference: while in the case of

that Sutra it came down by the teacher's name, our Sutra was
ascribed to the disciple. But before accepting this suggestion

we have to consider two points:

(l) The available Srautasutra is in a perfect Sutra

style and not in a pravacana style in which the Baudhayana

* mm *

Srautasutra has been handed down. And Sadgurusisya1s statement

112. Keith was aware of this fact as he himself puts forward

this argument to refute Bloomfield's opinion with regard
to the relationship of the Gopatha Brahmana and the Vaitaaa-
sutra; op. cit., p.287. He does not raise the question here.
113. See C.G. Kashikar, A Survey..., pp. 84-2.
 76

^ *
about tbe destruction of the Sutra by Saunaka clearly shows
* mm mm

that Saunaka's Sutra was like' a Brahmana and it had one thousand
*

, . 114
sections.
(2) Apart from the traditions recorded by Devasvamin
* * mm

and Sadgurusigya already mentioned, Devatrata, another ancient .

commentator says in the introductory portion of his Bhasya on

* mm +

the Srautasutra that the Hautra was arranged by Saunaka in

tm * mm

twelve chapters, and Asvalayana having studied it taught the

same to the Brahmanas and it was received by the Rgvedins.

In view of all this it is difficult to determine who the

real author of the Sutras was. It must, however, be noted that

the internal evidence of the two Sutra works confirmfftheir

1X6
single authorship, as is clear from the following:
(i) The Grhayasutra presupposes in general the comple-

tion of the Srautasutra' by the same author. Otherwise the word

ing of AGS.1.1.1 (uktani vaitanikani grhyani vaksyamah) would
j

not be quite appropriate.

114. See Vedarthadlpika, introductory portion:

, sahasrakandam svakrtam sutram brahmanasamnibham,
i syasvalayanaprltyai saunakena vipatitam.
115. Adyar Library MS. Nom PM 1837 (fol.l): saunakena bhagavata
hautram karma dvadasabhir adhyayaih parikalpitam. tad adhitya
asvalayanenacaryena brahmana^ sravitah. tat sarvam bahvrcaih
parigrhitam. -
116. The close relationship of the two works may also be seen
in the interdependence of the section on Mahanamnx rite in
- ASS. VIII.14 and the sections on Godana, etc. in A(5|3.1.22.
13 and 1.22.20 (cf. Narayana's commentary thereon).
 77 -

(ii) AGS . 1.5.dir'ectly refers to ASS.IX.3.20-1**8

in connectionwith the need for examining thepurity of the

family in marriage relations.

(iii) AGS.1.9.4-6 1JL 91 dealing with daily Aupasana, hao
120
reference to SSS.II.2.1,5; II.3.1-3121 and III.12.1-2122 with

regard to the time and oblational material in the Agnihotra.

(iv) In AGS.1.10.4 it is said that the divinities to

whom offerings ar-fe made in the Sthalipaka are the same as in the
+ tm mm
Darsapurnamasa, except for Indrd "and Mahendra. This is a
reference to 2.SS . I. 3.11. *2^
3
(v) Khanda 1.2$ of the AGS beginning with a direct
125 *
reference to ASS.IX.3.20-1 has'no-relation whatsoever with
\ +

the Grhya rites and the section properly belongs to the S^auta.

117. kulam -agro parxkseta... yathoktam pnrastat. ^

118. ye matrtah pitrtas .ca dasapuhusam samanusthita vidyatapobhjam
pnnyais ca karmabhir yesam nbhayato nabrahmanyam ninayeyuh.
pitrta ity eke.
119. tasyagnihotrena praduskaranaliomakalan vyakhyatau; haumyam
,4 ca mamsavarjam.
120. aparahne garhapatyam prajvalya... evam pratar vyustayam...
121. payasa nityahomah.
122. pradosanto homakalah samgavantah pratah.
123. Devasvamin on AGS.1.10.3 observes that the reference here is
to the other schools.
124. Narayana, the commentator, quotes this sntra,
125. ...-yathoktam purastat.
 - 78 -

As the commentators noted it, the description of the

Etvigvarana here is incidental. The Madhuparka described in the

next Khanda (24) is common to both Grhya and Sraufca.
I
(vi) AGS.2.5.3 refers to the section on Pindapitryajna
1 1 0
dealt with in ASS.II.6.
(vii) In AGS.2.10.1 a .reference is made to ASS.II.

5.17 where the rites to be performed while entering the house

after a journey, is described.

, (viii) The procedure of, sprinkling water (mar jana)
mm mm *

mentioned in AGS.3.5.10 is described in ASS.1.8.2.

(ix) AGS.4,7.4 has reference to the discussion in ASS
i
1.6.16-28 on the procedure to be followed while offerings are
, i
made to the Pitrs if any one of the three immediate ancestors

happens to be alive.
i
(x) AGS.4.8.4 129 again directly refers to the section
0m 0 j

on the Pindapitryajna in ASS 1.6.12.

These references clearly show that the author of the two

Sutra works was identical. 1

Of the works other than the Sutras attributed to ABvalayana,

mention, may be made here of the two metrical Smrtis: (l) Smrti-

ratna 130 in fifteen chapters, consisting of 3150 verses;

126. Devasvamin and Narayana on AGS.1.23.23.

127. uktam grhaprapadanam. " -
128. pindair vyakhyatam. 129. ...yathoktam purastat.
mm * mm mm

130. Bhagavadasvalayana-maharsipranitam.,ed. by Parameswara

Jyotishika and K. Venkatesha Bhatta, printed in Telugu
script, K.N. Narasimhaiah Press, Mysore, 1924.
 79 -

^ iL 31 in twenty-four chapters, contain

(2) Laahvasvalayanasmrti'1

ing about850 verses. These two' are identical with the two

Smrti works of Asvalayana mentioned by Vaman Sastri Islampur-

kar. 132 , _
In the Praybgapari.iata of Nrsimha a large number of
verses are quoted from an Asvalayanasmrti (in several places

introducing them as tatha ca smrtirupenahacaryah); these verses

cannot be traced in either of the above works. The author of

the twentieth Patala of the Brhatsarvanukramanika of the

<> i"i" m 1

Atharvaveda speaks of an Anukramani- by Asvalayana.

' _ _ 133 *
But '

nothing more is known of this importantwork.

About the date, place and the personal history of Asvalayana

nothing can be said definitely as is the case with other Sutra

* mm mm

writers. The passage occurring in the Asvalayana-Grhyasutra.

3.4.4 and containing the words 'Bharata1 and 'Mahabharata' has

been much discussed by scholars.1 But they are not agreed to

draw any chronological conclusion on the basis of Asvalayana

* mm mm

being a disciple of Saunaka to whom Mahabharata was related by

'
Ugrasravas according to the frame-story of the Epic. 134 The name
------------------------
131. Printed in the Smrjinam Samuccayah. AnSS 48, pp.142-81;
also in Smrtisandarbha. Gurumandala Granthamala 9, part 3,
Calcutta, 1952, pp. 1683-1766.
132. See Parasara Pharma Samhita, vol. II, part 1, Bombay
Sanskrit-Series 59, 1898,,pp. iv ff.
133. See VVRI ed., Hoshiarpur, 1966, p. 128.
134. See M. Winternitz, A History of Indian Literature, p.471
where references to other scholars discussing the question
may be found.
 80

of Asvalayana as the son or descendant of Visvamitra is mention

ed along with several other well-known names such as Gargya,

Katyayana,
etc. in the Mahabharata itself. 13 5 A.B. Keith fol

lowing Macdonell says; "The Sutra of Asvalayana is probably to

be dated, by its author's connection with Saunaka and his being

referred to in the Brhaddevata. facts which suggest for him

4 Q A

a date in the vicinity of 400 B,.C." But C.G. Kashikar, dis-

cussing the relative chronology of various Sraufcasutras, includes

the Sutras of Asvalayana in the group of Sutras which he regards

to have been composed during the period 800-650 B.C.

That Saunaka and Asvalayana were contemporaries is further

confirmed by the fact that both of them refer to each other in

Weir respective works. Asvalayana's reference to Saunaka has

already been noted. The reference to the view of Asvalayana

with regard to the divinity of the Rgvedic verse 4.31.5"has been
made in the Brhaddevata. 4.139. But neither Macdonell who edit-
3L 38
ed the Brhaddevata-nor Keith who mentions this reference
........... I I
in

connection with the relationship of the two, noted where Asvala-

yana held this view. The reference is to Asvalayana-Grhya-

sutra 2.6.12.
mm mm mm
*

135. Critical edition, 13.4.53. According to Sadgurusisya also

Katyayana, the author of the Sarvanukramanl was a disciple
* _ I
of Saunaka. Thus the three were contemporaries.
136. Rigveda Brahmanas (t^ans.), Introduction, p.44.
137. C.G. Kashikar, A Survey...t p. 161.
138. Cf. Rigveda Brahmanas (trans.), Introduction, p. 44.
 _ 8i -

i ^

Regarding the original home of Asvalayana, it is said

that he belonged to North India. On'the basis of a few geograph

ical references available in his Sutra it is surmised that he
_ _ 139 '
was an inhabitant of Aryavarta. The followers of his school

at present are, however, widespread throughout the country. 140

In Karnataka, Andhra and Kerala there are many Bgvedins rho

belong to this school. It is in accordance with w^Mt Maxidata

has said in his commentary on the Caranavyuha (Kandika 2):

tunga krsna tatha goda sahyadrisikharavadhi,

mm mm / _ ' mm ' mm ^

a andhradesaparyantam bahvrcas casvalayanx.

mm * ^ *

The word Asvalayana1 is derived from 'Asvala addiag the

secondary suffix phak in'the sense of gotra-apatya accorling to

*
Panini's
sutra *
4.1.99. 142 Asvala is the name of the.Hotr priest
m ....... v +

7 mm mm +
139. Such as Sarasvati, Plaksa Prasravana, Karapacava in ASS.
XII.6.2, 29, 30, see C.G. Kashikar, A Survey.... p. 162.
/
140. See Louis Benou, Les Ecoles /
vediques et la Formation du
Veda, pp. 57-8; "The Vedic Schools and the Epigraphy",
Siddhabharatl, vol.II, WEI, Hoshiarpur, 1950, pp.2i6-7
where materials from epigraphic sources are collecttd;
see also V. Raghavans pamphlet, The Present Position of
+ mm

Vedic Recitation and'Vedic Sakhas, Kumbhakonam, 196S:.

141. Benares Sanskrti Series 5, Benares, 1888, p. 33.
142. Nadadibhyah phak. The word' Asvala is included in 5L e group
of words nadadi -as found in all different versions ef that
ana. See Bobert Birwe', Per ftanapatha.zu den Adhj^aj as_.IV
und V der Grammatik Paninis, Versuch einer Rekonstruktion,
Wiesbaden, 1961, pp. 02-3. But the word is not *st fcund in
that gana as given in the printed editions of the Kagika-
vrtti.
 - 82 -

in the Bahudaksina sacrifice of King Videha Janhka who was

engaged in philosophical discussion with Yajnavalkya as described

. ' - 143
m the Satapatha-Brahmana, 14.6.1.4-12. There being no mention

of any other Asvala' anywhere else this Asvala might possibly be

mm * mm *

the father of our Asvalayana, for this Asvala was a Rgvedin and
mm ** mm

a Hotr priest. He belonged to the' Kuru-Pancala region.

*

It may be noted that Asvalayana was one of the sis sages

who went to Pippala3a seeking the knowledge of the Supreme 3rahman

as related in the Prasnopanisad (l.l) and the third chapter of

m mm *

the Upanisad forms the discussion between Pippal,ada and Asvala

yana. He is described there as a Kausalya, i.e. belonging to

Kosala country. If this Asvalayana is identical with the son

\

of Asvala mentioned in the Satapatha-Brahlmana the former must

i- ^ ._
^ mm ^
have moved from his father's place of ihhabitance, Kuru Pancala,

to the neighbouring Kosala region. The name of Asvalayana also

occurs in Kaivalyopanisad (l.l) and Sarasvatirahasyopanisad (l.l,

1.4). Asvalayana was one of the Bages who assembled in the

Himalayan region and resolved to'find a remedy for human diseases

- 144
as described in the Carakasamhita.
MU' ' "

Besides, in the lists of Icaryas to whom water is offered

during the daily Brahmayajna (which is performed even today by

*

orthodox Brahmins) the name Asvalayana is included in several

texts of different Vedic schools, for instance the Sankhayana-

Grhyasutra (4.10.3), Baudhayana-Dharmasutra (2.4.27), Atharva-

parisista (43.4.34), besides AGS,itself (3.4.4). Asvalayana is

143. Same as the Brhadaranyakopanisad. 3.1.2-20.

'l . .

144.Sutrasthana, verse 8, NSP ed. , n.d., p.l

 - 83

honoured as a teacher and obeisance is paid to him in the

Sankhayana-Grhyasutra, 6.1.1. *
- 144 it is reported
In the Buddhist work Ma.j.ihima Nikaya

that the Buddha, when he was in Jaitavana of Sravasti, met one

young (manavaka) Asvalayana who was well-Tersedin the three

Vedas, ritualistic texts (Kalpa), Siksa, Itihasa, etc. But @

there is no evidence to prove the identity of these several

mm + ^

Asvalayanas. But there can be no doubt that Asvalayana and his

Sutras are held as authoritative from ancient times, not only

in ritualistic literature -but also in other works, as is clear

from the quotations from his works and the mention of his name
' _ _ _ _ 145
by the early authors like Bhartrhari in his Mahab'haByadipika

i ;

144. Assalayana Suttam, Pali Tex;t Society edition, 11.147.

145. See the edition of the text; in the ABORI. vol.48 (1962)
i

(supplement), p.13.
 84 -

' i

Aim and Scope of the Present Study

The purpose of the present study is to collect and study in

a systematic manner all those Mantras which are cited for litur-
mm * mm + mm

gical employment in the Asvalayana Srautasutra but are not

traceable to the Rgveda to which that Sutra belongs. The meaning

of the term Mantra' is here confined, for practical reasons, to

metrical stanzas, both regular and irregular. The present study

was originally undetaken with a view to collect and study the

i
entire non-Rgvedic Mantra material of that Sutra,i.e. the Mantras,
both metrical and non-metrieal prose formulas. The number of

such Mantras comes to over six hundred. After an initial study,

it was found that the material is too vast to constitute the basis

for a dissertation of a moderate;size; consequently only the

metrical Mantras, numbering 196,'have been taken up for study

from the standpoints of their sources, occurrences in other texts,

textual variants and liturgical employment, so as to facilitate

the interpretation and the proper understanding of these Mantras.

Since most of these Mantras are generally regarded as obscure,

such a study is considered to be worth making; incidentally the

traditional view about the sanctity of Vedic texts is shown to

be quite justified in its own way.

An investigation of this 'type with reference to the I^jtrala-

yana Grhyasutra was carried out by Prof. V.M. Apte over thirty
years ago and he has published two monographs: "Rgveda Mantras
i
in Their Ritual Setting in the Grhya Sutras (with Special Refer

ence to the Is valayana-Grhya-Sutre)", and "Non-Rgvedic Mantras

 85

Rubricated in the Asvalayana-Grhya-Sutra: Their Sources and

Interpretation". 146
r
The Rig-Veda Mantras in the Grhya Sutras .from the point

of view of their liturgical employment were studied by fidwin

147
W. Fay. A comprehensive study of the Non-Rgvedic Mantras

in the Marriage Ceremonies following the lines of investigation

and suggestions of Prof. V.M. Apte was made by Dr. P.K.N. Pillai?

He has examined 425 non-Rgvedic Mantras taking into account all

the ritual contexts and all the textual variants, and determin-
, 149
ing the probability of the source.of each Mantra.
Although the present study of the Mantras is more or less

in the same lines of investigation adopted in the above publica-

tions>the method of approach is somewhat different, necessitated

146. Published in BDCRI, vol.I, Poona (1939-40), pp.14-44,

127-52 and New Indian Antiquary, vol.3, Poona (1940-41),
pp.49 ff., respectively. He has also written a paper on
"Mantra-Rubrics in Ritual Literature (New Lines of Inves
tigation)", in Dr. C. Kunhan Ra.ja Presentation Volume,
Adyar Library, Madras, 1946, pp.233-40.
147. Roanoke Ya: 1899.
148. Published under the auspices of the Travancore Devaswom
Board, Trivandrum, 1958.
149. See Foreword to P.K.N. Pillai's work by Louis Renou who
remarks that the subject is comparatively little studied
but fully deserves to be studied as it brings to
light interesting information on several problems.
 86

by the difference in the nature of the work from which the

Mantras have been collected and investigated.
Thirty-seven of these verses cited by pratlka in the

Aitareya Brahmana were studied by P.K.N. Pillai who published

* two papers on the subject. dL B 0 In the present study, the results

of his investigation as also of, Prof. Apte1s study are made use

of; references to their conclusions are given in the respective

places. It may be noted here that the results of this study

partly supplement and partly modify the conclusions of Dr.Pillai,

because of the fuller treatment, of the Mantras along with the

entire metrical Mantra material' in the Sutra.

The study of the Vedic Mantras cited for liturgical employ

ment in the ritual texts, i.e. Srautasutras and Grhyasutras, is

important for more than one reason. It is useful for the

-Ujl
critical study of^text in which.these Mantras are cited; to

determine the nature of its relationship with other works in

which the quoted Mantra occurs fully or partly; above all the

knowledge of the' ritual context, in which the Mantras are i

>
cited throws light on the meaning of the Mantras.,151 It is

mainly for this purpose that the tradition has always insisted
on knowing the viniyoga of the Mantra. It is well known that

150. "Mantras Cited by Pratlkas in the Aitareya Brahmana and

hot Traced to the Rgveda", BDCRI. vol.3 (1941-42), pp.
489-530; "An Examination of Variants in Later Samhitas
of Mantras Cited by Pratlkas in.the Aitareya Brahmana and
not Traced to the Rgveda",-ibid., vol.4 (1943), pp.340-57.
151. Cf. Winternitz, A History of .Indian Literature, p.276.
 - 87 -

Sayana in his commentaries on different Samhitas

*
and Brahmanas

invariably refers to iitual texts (kalpa) for the application

* ' ^
of each hymn and even each Mantrap. It may be noted here that
V
mm *

even if the text of the ASS were not available a large portion

of it, particularly those Sutras containingthe quotations of

- l
the Mantras of the Rgveda^may be reconstructed on the basis of
ayana's Bhasya on the Vedic texts-.
1B 2
F. Edgerton has pointed out the importance of the study

of the Sutras in the interpretation of the Vedic hymns. He has

criticized Bloomfield and Whitney for not making full use of

V

the Kausikasutra in interpreting the Atharvaveda . It is beyond

doubt that the study of the Sutras throws valuable light on the

interpretation of the hymns.

152. "Eausika and the Atharva Veda", A Volume of Eastern and

Indian Studies, presented to Professor P.W. Thomas,

Karnatak Publishing House, Bombay, 1939, pp.78-81.

153. He says (eb& ibid., p.79):,ffIn reading Whitney, for example,

one gets the impression that he had little interest in

Eausika. Of course as a rule he methodically reports the

*
places where Eausika refers to each hymn, with a brief

statement.of the nature of the rite there recounted. But

hardly ever does he seem to,take it seriously; one gets the

impression that he regarded these Eausika references as just

a necessary part of his scholarly apparatus, to be recorded

for the sake of completeness, and then practically ignored...P
 - 88 -

Plan of the Study

/uuj be.&'YL'
Ah lit, j-a already noted, 196 metrical Mantras are collected
' 154
and studied in the present work. The Mantras are given in

the order they are found in the'text and they are numbered

serially. Each verse is translated irrespective of whether it

ukfc Ha,
is translated elsewhere or not. This is^f view of presenting

a uniform translation of all the verses. In translating the

verses all possible effort is made to present the traditional

view following the traditional authorities including Yaska,

Sayana and Tsana (the author of ,the Ya.jnasiddhi).

In the first paragraph following the translation, the

ritual context of the Mantra is noted as is given in our text;

other texts, particularly the Sutras of the Yajus sohool in

which the ritual is described, are referred to in the footnotes;

similar reference to the Srautakosa (so far as it is published),

and also tp tgeseleet studies on the Agnihotra (by Dumont),

154. Sometimes tt is - difficult - to determine whether a particular

Mantra is metrical o-r -not. Most of the Mantras are recited
during the ritual in a monotone without showing any pada
division. For instance, the Mantra devo agnih... (No.6)
does not appear to be metrical when it is recited. But the
Rkpratisakhya makes-it clear that the verse is metrical and
the Ya.jnasiddhi also calls it a Rc (cf. discussion under
No.6). There are other similar Mantrasrv(e.g.Nos.5,73,77,
88,89,103, etc.) which run,like prose passages; some of
these Mantras are read in the Yajus text as prose formulas.
Portions of some prose pas sages-quoted in our text read like
. a metrical pada (see ASS.V.7.3).
166 . To the English section if not followed by (Skt.).
 89

Jyotistoma (by Caland-Henry), Pravargya (by Buitenen) and

Asvamedha (by Dumont), etc. is given to determine the exact con

text of the rite in which the Mantra is employed.

In the next paragraph variants of the verse ia parallel

texts, if any, are recorded with details regarding ritual appli

cation of the parallel verses in different texts. If a particular

Mantra is employed for the same rite in several texts belonging

to different schools, it would suggest that the verse belonged

to an early and common tradition. It may be noted here that

*

Inhere are about fifty Mantras wh.ich do not occur in any earlier
i

text (see Concordance at the end).

Then follows a general discussion of the Mantra wherever

necessary, noting the derivation of the words, grammatical

peculiarities and such other details. Important variant readings,

particularly those available in the printed editions of ASS^are

discussed at the end. The work is divided into sixteen chapters156

c
according to the sequence of the rituals as they are dealt with

in the text.
The first chapter mainly de'als with the Full Moon and New
Moon sacrifices which are the 'archetype' (prakrti) of all modi

fications such as Kamyestis (ch.V). There are sixteen Mantras,

of which three are Yajyanuvakyasj eight Mantras are employed for

the rites connected with Hotr priest. Two Mantras are recited

150. This division of chapters does not however correspond to

iU
the chapters of^text of ASS.

f
 - 90 -

by the wife of the sacrificer and the remaining three pertain

to expiation rites. Three verses (10,11,13) of this chapter

are not found elsewhere.

In the second chapter are included the Mantras relating

to the' Agnyadhana (setting up the fires), Agnihotra (daily offer

ing in the fire) and Pravasopasthana (worshipping the fire whTile

'going on and returning from a journey). All the verses in this

chapter, excepting one (l8) which is a Yajya verse recited by

the Hotr are meant for the sacrificer and all of them (except

No. 32) occur in several Yajus texts.

Of the four verses included' in the third chapter and used

in the Findapitryajna (offering;to the Pitrs) on the New Moon
*

day, three are concerned with the duties of the sacrificer and

one Mantra is recited by his wife. These are also found in

several other works. '

I
The fourth chapter also contains four verses: two are

Yajyanuvakyas in the Agrayana and the other two are used to

consume the remains of the offering; one verse (4l) is not found

in any Samhita or Brahmana text'but is quoted in the Grhyasutras.

>

! .Twenty verses in the fifth chapter are Yajyanuvakyas and

two (59,60) are Dhayyas included in the recitation of the Sami-
dhenis (verses recited when the fire is made to blaze) in the

Pavitresti. Most of these are not found in the earlier Samhitas,

but many occur in TB.

The sixth chapter deals with the Caturmasyas and five out

of the seven Mantras cited here' are Ya jyanuvakyas; one verse

 91 -

(65) not found in the earlier texts is used for,partaking of

the remains of whey (Vajina) offering and another verse (69)

is employed for worshipping thei'fire.

The Animal sacrifice and the iautramani are the subjects of

the seventh chapter. All the six verses quoted here occur in

one or the other Samhitas of the Yajus school.

There are eighteen Mantras in the eighth chapter dealing

with expiation; they are mostly used by the sacrificer or the

Adhvaryu on his behalf, only four being Yajyanuvakyas.

Pour chapters (iX-Xll) are related to the Jyotistoma

sacrifice which is the 'archetype' of all Soma sacrifices. In

the ninth chapter Mantras used in the preliminary ceremonies

(such as the consecration rite)' of the Somayaga are described.

The first two verses are Yajyanuvakyas and the next two are

recited by the Hotr when the Soma is brought to the sacrificial

hall after it has been purchased. One of these verses (lOl)

occurs nowhere else. Verse No. 103 must have belonged to the

common tradition since it is found in several texts, belonging

i

to various schools.

In the tenth chapter fifteen Mantras recited by the Hotr

during the Pravargya ceremony are dealt with. Most of these

occur in the Atharvaveda

. ..... .
; four
\
of them are found in the BV.Khila.

Yajyanuvakyas related to the offering of the special obla-

, \

tions called Sarvaprstha are dealt with in the eleventh chapter.

These oblations ,are not offered in the normal Soma sacrifice but

only in the Agnicayana, etc. All these are found in TS, MS and

KS; Nos. 133 and 134 belong to BV.Khila and they are found in

various texts.
 92 -

The Mantras in chapter twelve are concerned with the

l

Jyotistoma proper. Out of thirteen verses discussed in this

chapter three are Yajyanuvakyas and two verses are recited in the
0
Sastra; seven verses are to accompany the ritual acts, i.e.' mur

muring by the Hotr during the Bahispavamana chant, partaking

of the Dadhigharma, oblation before accepting the Daksina, etc.

In the thirteenth chapter, twelve Mantras used in bhe

Sol#asin and Atiratra sacrifices (modifications of the Jyotistoma)
0
are dealt with; eleven of them are recited in the Sastra the
first three being inter-mixed with BV.10.96.1-3. One (l99) is

the Yajya verse to the Asvins.

Concluding ceremonies of the Somayaga known as Yajnapuccha

(ftail1 of the sacrifice) in the ritualistic texts are described

in the fourteenth chapter.' There are two verses of Yajyanuvakyas

to Dhatr, four others to accompany the offerings of oblations

by the priests and one (l63) for'dissolving the sacrificial
covenant. '

Eleven verses included in the fifteenth chapter are recited

0 mm + 0*

by the Hotr in different Sastras on various days of the Dvadasaha

sacrifice, and five verses are related to the Mahanamni ceremony,

incidentally described in the text, in view of the Mahavrata.

0

The sixteenth chapter, deals-with the Asvamedha. The first

four verses in this chapter are the ribald dialogue of the Hobr

and the queens, and the following eight are Brahmodya theo

logical discussion'among the priests. The last verse is the Yajya

mm +

to Frajapati in the Asvamedha.

 93

Classification of the Mantras'

In the Brhaddevata (1.35-9) thirby-six varieties of Mantras

(praisa. stnti. ninda, etc.) are enumerated citing examples

IK 7
from Vedic texts. The Vararucaniruktasamuccaya also gives

thirty-one kinds of them with commentary, some of them being

identical with those given in the Brhaddevata. Skandasvomin

in the beginning of his commentary on the Rgveda notes five

varieties of Mantras.158

The Mantras collected here ,may be classified (not on the

basis of the lists of the Brhaddevata or Vararucaniruktasamuccaya

or Skandasvamix^ according to the nature of ritual application, 159

as shown in the table below. Snce our text mainly deals with

the duties -of the Hotr, 133 out of 196 Mantras are related to

his duties. Sixty-four Mantras are Yajyanuvakyas which are

explained below. Thirty-seven are recited by the Hotr in Gharma-

bhistavana, Sastras, etc. and thirty-two verses are employed for

accompanying the oblations offered by the Hotr, partaking of

the remains of the oblations, etc. Forty-two Mantras, mainly

in the sections on the Agnihotra and Expiation are meant for the

sacrificer or the Adhvaryu on his behalf. Only three Mantras

157. See -C.E. Raja, Introduction to his ed. of the text in

Madras University Sanskrit Series (Bulletin, No.3),pp.vii ff.
158. On RV.1.1.1: te mantrah pancaprakarah: praisah, karanah,
kriyamananuvadinah sastrabhietavanadigatah, japanu-
vacanadigatah.
159. Details of the ritual application of each of these Mantras
are given in the, last column of the Concordance at the end.
 - 94

are recited by the wife of the s'acrificer. The Brahman priest

is concerned with six verses. Of the twelve verses in the

*
Asvamedha, four form the ribald conversation between the Ilotr
....

and queens and eight verses are Brahmodya, theological dialogue.

The following is the classification of the Mantras, according to

the nature of ritual application:

eh. Hotr Hotr Hotr Yaia- Patm Brahman Brahmodya. Total

(l)* (2)* (3)* mana etc.

i 3 8 2 3 16
ii 1 16 17
hi 3 1 4
1

IV ,2 2 4
t

V 20 2 22
I
VI 5 2 7
VII 1 5 6

VIII 4 ' 18 22
I
IX 2 1 2 ,5
X 3 11 1 15
XI 16 1 17
XII 3 2 7 1 13
XIII 1 10 11
XIV 2 4 6

XV 11 1 5 17
XVI 1 i .X 12 14

Total 64 37 32 42 3 6 12 196

1
 95

(Details of the- table of classification)

Hotr (l): These are Yajyanuvakyas

Hotr (2): These include Dhayyas, Ghaarmabhistavana- and

Sastra- Mantras.

Hotr (3): Mantras to accompany the oblations or other

functions of the Hotr, like partaking of the

remains of the oblation, fare included in this.

Yajamana: Mantras Tor the sa-,crificer such as in Agnihotra

(ch.Il), Prayascitta (ch.VIIl) may be used by

the Adhvaryu, if one is appointed on behalf of

the sacrificer.

Brahman: This figure does not include the Mantras which

are prescribed by means of transference (atidesa)

from the prescription of the Hotr (of. Nos.12,

13, etc.).

Brahmodya: Out of these twelve Mantras four form the ribald

conversation between the queens and Hotr and the

*

rest are Brahmodya in the Asvamedha; two are utter

ed by the Hotr and two each by the Adhvaryu,

/

Brahman and Udgatr.

 - - 96 -

Ya.jyanuvakyas

It can be seen from the table above that' sixty-four

v
of the.verses studied here are Yajyanuvakyas. In every Srauta

sacrifice when the principal offerings are poured into the

jL 6 0
fire by the Adhvaryu, he issues directions to the Hotr to
1 R *f
recite the 'inviting-' and 'offering-*prayer*. Of these,
i ^

the former is known as Anuvakya or Puronuvakya and the latter

- - 162 Although the Puronuvakya- invariably precedes the
as Yajya.

Yajya in the order of recitation, the order of the terms in

the compound word 'Yajyanuvakya' is according to Panini's

sutra,2.2.34 (alpactaram....).

Both the Yajyas and Puronuvakyas are recited by the Hotr

_
0
in the Darsapurnamasa and other Istis modelled on them. But in

the animal sacrifices and the Somayagas the Puronuvakyas are

recited by the Maitravaruna (also known tha as Prasastr) and

the Yajya^s alone are recited by the Hotr.

160. Cf. ApS.2.18.3: avadyann amusma anubruhiti puronuvakyam...

sampresyati... pratya^ravite 'mum yajeti yajyam iti
sarvatrikam.
161. 'inviting-verse' and 'offering-verse' are the translations
of the Puronuvakya and Yajya, respectively, given by
0 0

Caland-.in his translation of the SS. P.V. Kane translates

'invitatory prayer' and 'offering prayer' (HDS.vol.II,-
pp.1059-60, see Index, s.v.) C.G. Kashibar (A Survey...
p140) does-not favour the translation of Gelder (MS.
trans., 1.3.2.8, etc.) as 'invitatory verse' and 'offering
verse'. It .is difficult, to'find the exact words in English
. for these as well as many other terms used in the ritual
istic texts..In the present study the original Sanskrit
terms in this and .similar instances are retained.
 - 97 -

Several characteristics of the Yajyanuvakyas are noted

in ASS.II.14.18-32: (l) Yajya and Puronuvakya verses must

have words that are indicative of the divinities to whom an

Ae-
offering is made (2) The Puronnvakya verse should^in the

Gayatri metre and it must contain the words a, the verb or

tM
any other derivative form of the r oot^have frawa and upa-frvac;

the word denoting the divinity should be in the first half

of the verse. (-3) The Yajya verse should be in the Tristubh

metre. It should contain the verb or some derivative of the

roojis vi and jus and the word id indicating the divinity

must be in the latter half ,of tbe verse. If suitable verse-8

in the prescribed metres, i.e. Gayatri and Tristubh arc nob

available they may be in any other metre but the Yajya should

not be shorter than the Puronuvakya and the former should not

be in the metre Usnih or Brhati. The verses containing the

words ksama. nasta.hata or dagdha should be avoided. If a

verse expressly mentionihg the name of^divinity is available

but lacks other characteristics, or if a verse contains

other characteristics but does not contain the actual term

denoting the divinity, it may be employed as Yajya and

Puronuvakya. If verses,belonging to anyone of these two

categories are not available one may take verses from any

other Vedic school. If even that is not possible the versos

to Agni or the Vyahrtis may be employed. While using the

.Vyahrtis as, Anuvakya the name of the divinity is pronounced

first and then the Vyahrtis followed by Pranava (Om), and in

 _ 98 -

_ _ _ _ _ _ jwv 162
the Yajya one should first recite the agur (ye3 ya.jajHahe3) .
t

then pronounce the name of the divinity in the accusative case,

then the Vyahrtis, then again the name of the divinity in the

accusative case, and finally utter the Vasat. Lastly the

verses called namra may be used as Yajya and Puronuvakya for

any divinity.jwi th necessary modification, in the case of tiro

or more divinities. (See Nos. 02,63) It is noted in the

Siddhantibhasya on 5SS.1.10.7, that Yajyanuvakyas to one and

the same divinity must be different depending on whether the

' 103
divinity is principal or subordinate in the sacrifice.
Jaimini ^10.4.39-41) refers to the recitation of Yajyanu-

vakyas. They are only a samskara and not a principal act.

162. ye yajamahe is an elliptic expression. It is explained

by Sayana (on TS.1.6.11): ye vayam hotaro 'dhvaryuna
yajeti presitas te vayam yajamahe yajj&mah 'All we Hotr
priests that are urged on by the Adhvaryu calling "recite
(thou)", we do recite, we do pronounce the Yajya.' This
introductory part of the offering verse is called agur
'acclamation ab assent1 (ASS. I-. 5.4) . It is alluded to
in the Mahabharata, Vanaparvan,, ch. 177, verse 28 (critical
edition). Cf. J. Muir, OriginalSanskrit Texifes. II,p.133.
I, p.137; Haug, AB. trans., vol.II, p,133n.
163. In TS, Yajyanuvakyhs are scattered over the first four
*
Kandas and given at the end of the several Prasnas as
the last Anuvaka (Cf. A.B. Keith, TS. Trans., p.xxviii);
MS.4.10-14 are entitled as Yajyanuvakyas. On the Yajyanu-
vakyas in different Samhitas of the Yajus school sco L.
Benou, JAPS 68, pp.79-84). See.also Srautakosa, 11.973 ff.
P.V. Kane, EDS, II, pp.1059-60. Yajyanuvakyas are referred
/ / am"

to in the Sisupalavadha, 14.20.

 99 -

Non-RV.Mantras in ASS in Relation to RV

' i ' - mm

There are over fifty instances where the Mantras studied

here have a partial resemblance RV verses. In most of the

ftases an entire pada of the RV verse is repeated and there are

a few verses like Nos. 118, 158 in which half the verse is

identical with that of the Rgvedic verses. All such repeti

tions are shown in Table I at the end. Apart from these simi
larities several verses, particularly those quoted as ^ajyanu-

vakyas, contain the phrases which are common in the RV. These

would indicate that such verses are not far removed from the

RV. They can be classed as RV.J Khila though they are not

included in the Khila collections.

Non-RV.Mantras in ASS in Relation to RV.Khila

111.. ' ' "............. . .................... .. ........ . ..

On the basis of a study on the relationship between the

t'
RV.Khilas and the ASS it has been shown 164 that there are

altogether sixteen stanzas which-are fully quoted in our text

from one or^other collection of the Khilas. Of these sixteen

verses nine are, found in the Kashmir recension of the Khilas;

i

six are available only in Pandit Satwalekars edition and one

verse given in the notes of the VSM edition of the Khila is

a-
found in a late work (Rgvedamantraphtha) cannot be considered

to have come from the Khila. The verse is recited at the end

of every rite either grhya or Srauta when an offering is made

in the fire. Thus it is in very wide use and perhaps it is

taken from our text into the Rgvedamantrapatha. Of these

164. See ALB, vol.33, pp. 182 ff.

 100 -

sixteen verses excepting Nos.13 and 66 all others are feferre

to in the Brhaddevata.

The following is the list of Khila verses quoted in our

text along with references to Khila collection (VSM) and

Brhaddevata: *
Nos. Khila Brhaddevata

6 4.9.6 8.69

7 2.1n.l 6 4.87
8 2.In.2 |

13 5.3.6n.

66 4.14.1

e.i916e
74 2.15.1
85 5 4. 9.5 8.59
86
. .
104 3*2 2 i
105 3*22*2
3*22*3 8.14-15
106
107 3.22.4

133 2.In.3
134 2.InI4 4.88
164 2.In.7
165 2.In.8

Ten of these -verses are employed as Yajyanuvakyas, two

each to Kuhn (7,8) Vratabhrt Agni (85,86) Anumati (133,134)

165. See also Table II at the end. Cf. ALB, vol.33,pp>193-4.

166. In view of the addition.of this Khila verso bo the hymn
RV.7.96 the reading, in the Brhaddevata would be catasrbhih
.
which is attested by^greater number of MSS. Macdonell
* *

did not note this Khila, henje^he chose the'reading ca

tisrbhih though supported byfMSS.
 101 -

Dhatr (164, 166); One to Anikavant Agril (66) and

one Yajya to Sarasvant (74). It may be note d that there mm Z&

no verse^ in the BY ref erringjthe first three o f^divinities

mentioned above. There is only one verse addressed to Dhatr

(10.18.6) but it is not suitable as Yajyanuvakyajf. The Yajya

verse quoted to pair with the Anuvakya to Anikavant Agni is

the verse BY.2.9.6 and there is no other verse suitable to

that divinity. In the case of Sarasvant there are only five

1.0T
verses in the BV. and a sixth verse is required bjr the

ritual context (Yajyanuvakyas of the Pasuyaga). Thus it can

be seen that all these ten verses have been chosen from the

Khilas because there is no proper verse in the BV. Or it may

be that in view of the necessity of the ritual contexts these

verses are given in the BV.Khila from some other sources as

most of them occur in other Saiahitas alsoA bufc the verse

No.66is found nowhere else.

The four verses (Nos. 104-7) from the hymn of Nalcula

used in the Pravargya ceremony are all found in the AY, and

the first and the fourth occur in several other works, the
' ***" 109
first being the often discussed verse (brahma i ainanam...).

There remains one verse (No.6) used in the Anuyaja offer-

+ m* m
ing of the Darsapurnamasa. As it is printed in the ASS it

167. See under No.' 74.

188-. Seeunder the respective numbers
169. See under No. -104.
 102

never looks like a metrical stanza; the Ya.jnasiddhi terms it

as a Be and,it is borne out by the Rkpratisakhva which gives

it as an example of the metre called Abhikrti of one hundred

-syllables.

Non-RV.Mantras in ASS in Relation to AB

....... "
I
' - M *

It has been generally accepted that ASS is related to

171 w
AB and this view has the authority of Gargya Narayana who
mm *

in the beginning of his commentary on the ASS mentions AB along

' is connected. 172
with the works with which the ASS He bases
his statement on the' authority of the tradition (adhyetr-

pra^i/Sjddha). He also refers to the AB in the course of his

commentary whenever he has an occasion to do so. The textual

173
correspondencei of the AB and ASS is not so close as it is

between KB and SS. 174

+ +

170. See discussion under No.6.

171. Cf. Max MtLller, History of Ancient Sanskrit Literature,
pp.180-1, 459; A. Weber, The History of Indian Literature,
p.53, obseBves -that the former has frequent literal
quotations borrowed from the latter; A.A. Macdonell,
History of Sanskrit Literature, p.245; A.B. Keith, Rig-
veda Brahmanas, Introduction.'- passim.
172. Cf. C.G. Kashikar, A Survey.... p.126 (No.90).
173. See Srimati Gouri Choudhuri, "Some Critical Observations
on the Ssvalayana S^autasutra", Summaries of Papers.AIOC
19, Delhi, 1957, p.9: It is argued there that the ASS
. "is far from being.loyato - the Brahmana".
174 . See A.B. Keith, op.cit., p.53.

b
 I

- 103 -

MM *

A discussion on the relationship between the ASS and AB

should hare a reference to the problem of pratika citations*

Several of the Mantras studied here being quoted by pratika

in AB, 175 are often referred to by scholars in connection with

the discussion on the pratika quotations in ritualistic texts.

The two ways of quoting Mantras by pratika or adi&rahana

(initial words) and by sakalapatha.(full text) from an

earlier text for liturgical employment in the Brahmanas and the

Sutras have been very often discussed while determining the

relationship of a Brahmana or a Sutra text to a particular

Vedic school. jL T 0 t
Moreover, the use of pratikas are considered
Ou ' '

as a sign ofjjjlater redaction of texts and is taken to be a

proof of ascertaining the relative chronology of the texts. 177

Sometimes the quotations by pratika or sakalapatha havd been

taken to indicate the inter-relation of the different parts

175. See M. Haug, Introduction to AB, p.71; H. Oldenberg,

Die Hymnen des Rlgveda. I: Prolegomena, pp.358-68; the
same, ZDMG, vol.38, p.472; P.K.N.' Pillai, BDCRI. vol.3,
pp. 489 ff.
* " * "

176. See Louis Renou, Les Ecoles Vediques et la Formation du

Veda, 22 f f Oj. * ZIf,'viott* 13 bdbu* (
177. If. Bloomfield (The Atharvaveda. pp. 102-3) says that bhe
second half^the GB is certainly based upon the existing
text of the Vaitana. This view of Bloomfield has been,
however, refuted-by A.B. Keith (Aitareya Aranyaka, p.287)
and W. Caland (Das VaitSnasutra des Atharvaveda, Preface,
pp.iv-viii).
 I
- 104 -

of the same text. But few Sutra texts have fixed rules

regarding the method of quoting verses from earlier texts. 179

It is only a general rule that the verses belonging bo one's

own school are quoted by pratika. Several verses from the TB
' - ' 18 0
are quoted fully in BhaS and ApS; BauS' has both the ways

of quotation. The inter-relationship of the different parts

of a work also cannot be decided on the basis of the method

of quotation. ** * for instance, gives our verse No.78 by

ApS,

pratika in 5.10.12 but quotes fully later in 6.28.12. Thus

I
the method of quotation is an unsafe guide in determining the

relative chronology of different texts or parts of the same

texts. A striking instance of the danger of argujfeeJtt-e from

the use of pratlkas only as a sign of a later redaction is

pointed out by A.B. Keith referring to the Vaitanasutra and

** 181
Gopatha Brahmana.
There are about forty verses which are quoted by pratika

in AB and fully read in our text. 182 Only seven of the

183
Mantras studied here are traceable in the AB; of these,

t
178. See Lokesh Chandra, Introduction to the translation of
i

^ mm mm ' ' mm

the Sankhayana Srautasutra- by Caland, pp. xii ff. -

179. ' It is only in our Sutra (1.1.17-19) and in LS (6.3.1-3)
some broad principles are formulated, and generally
followed; Jut there are many exceptions . H-A-pfejGTKRT;
180. See Nos.14,16,24,34,61,84,etc. Vcf.cL,
rr rr
181. See Aitareya Aranyaka (trans.), p. 287.
182. These are studied by P.K.N.Pillai; see footnote 150 above
183. Nos.75,81,82,84,102,136,177; see Table IX at the end.
 105

three Mantras (81,82,84) relating to expiation rites with

regard to the Agnihotra are repeated twice in identical sec

tions of the AB (5.27 n* 7.3). All the Mantras are quoted in

similar contexts in both the texts and employed for the same
I
or similar rites. Apart from these seven verses fully given

there is general agreement between our text and AB in quoting

the verses from the BV. As for the non-BV.Mantras, Sayana in

his commentary on the AB refers to our text with statements

like: u iyam sakhantaragatatvad asvalayanena pathita or with

similarly worded remarks (see under Nos.85,104,108,109,111-17,

158). Sadgurusisya also has similar observations.

Non-BV.Mantras of SSS in Other Tftxbs

184
There are 42 Mantras in this collection which occur

in AV with or without variants; besides, 17 Mantras are part

ially identical. An Analysis of these Mantras shows that

excepting fourteen verses (Nos.105, 109-12, 114, 115, 153-5

and 166-9) all of them are found in one or more of the other

works. 26 of them occur in the seventh Kanda

of AV and none

of them belongs to Kandas 9,12,14,15,16,17 and 20. There are

many verses which form complete hymnB in the AV, e.,g. 6.1,6.35,

6.36 and several in the seventh Kanda. The hymns 4.1 and 7.73

are to be especially noted because the verses of the former

are also found in the RV.Khila and the latter is related to

the Gharmabhistavana; RV verses referring to Gharma are in-

eluded in this hymn of the AV, which are also quoted in our
text (see discussion under No.109).On hymn 7.14 see under

Nos.107,117 and 142.

184. See Table III at the end.

f/$
\ 'V* .
%
*<
 - 106 -

Thirteen 185 of these Mantras are found in SV of which

two (l04, 107) verses occurring in several Samhitas are

included in the RV.Khila. They are used in the Pravargya

ceremony and may he considered to have belonged to the common

tradition. One verse (l83) appears to belong to that class

of verses which .a are exclusively Samavedic. It does not

# *

occur in any other earlier.text and'is quoted fully in SS and

Vait. The liturgical employmentof this verse in our text is

unusual the Brahman priest is to chant a Saman based on the

verse in the Vajapeya sacrified, or to recite it three times

m a low voice (,i apa) .

Three verses (l49-5l) used in the Solasisastra to be
' . . I

intermixed with the RV.10.96.1-3 are also not found in any

earlier text but they appear to belong to RV tradition. The

remaining seven verses (153-5, 166, 169, 171, 173) are all

found in AV. also; of these the first three verses glorifying;,

the might of Indra belongs to antiquity and KB (l7.l) testifies

fcbthe mystic nature of the verses. Of the remaining four verses

three (169,171,173) on Agni Vaisvanaa (except 169) occur in

other Samhitas

too. No. 166 is oh Savitr.
*
All these seven
*
t

verses are recited in the Sastras.

Considering the facts that the Mantras collected here

are metrical stanzas and VS also is a collection of verses

unmixed with the Brahmana (unlike other YV Samhitas) portion,

185. See'Table IV at the end.

186. See Under No.183.
 107

one would expect to find a greater number of corresponding

187
Mantras in VS and ASS. There are altogether 42 Mantras

which are, found inVS with minor variants and 7 verses are

partly identical in the two texts. 12 of these Mantras forming

the dialogue between the Hotr priest and the queens, and the
theological discussion (Brahmodya) among the priests occur in

the 23rd chapter of the VS dealing with the Asvamedha;^remain-

ing verses are distributed in various books of the VS, and not

confined to any particular part of the work. Most of these

Mantras -are found in other texts also, except for Nos.28-30,

33,172 and 177. The Brahmodya Mantras expecially belong to VS

CL
which contains^greater number of such verses (18); many of

them are not found in any other text.

The total number of non-BV.Mantrak of ASS found in TS is
9

56 apart from 9 partly identical ones (a few of them, e.g.77,

i
137, are in e verse form in our text whereas TS has them as
prose passages). 4 verses (9,31,43 and 18l) are repeated in

TS. 31 of these verses (7,8,18,38,39,42,43,57,58,67,$8,74,

119-34,'145,164 and 165) are Yajyanuvakyas to the divinities to

whom suitable Yajyanuvakyas are not available in the BVl Except

ing the 16 verses in TS.4.4.12.1-5, all others are read along

with the verses of Yajyanuvakyas found in BV also. All the

verses excepting two (42,94) are found in other texts.*88

187. See Table V at the end.

188. - See Table VI at ba the end.

I
 108

78 of these Mantras 189 have fcheir parallels in MS; 66 of

them are with minor variants and twelve are only partly ident

ical. 24 of these verses are found in Prapathakas 10-14 of the

fourth Kanda of MS. These Prapathakas exclusively contain

Yajyanuvakyas. 16 verses of Yajyanuvakyas for the Sarvaprstha

oblations (ch.Xl) are found in MS.3.16.4. All these verses are

quoted, in otfcr text as Yajyanuvakyas; excepting Nos.44, 85,

86, 90, 91, 147 all the verses are also available in one or

the other of the Samhita texts.

1 QO *
KS contains 65 of the non-BV verses of ASS; 10 of them

are only partly identical. The Yajyanuvakyas of the Sarvaprstha

oblations (Nos.119-135) which are available in TS and MS are
yidt
also found in KS (22.14). Only one verse (No.99) is/found in
(May A-
other Samhita text. 1
mm * + *

There are 93 identical non-Rgvedic verses in ASS and SS.

Most of them are employed for the same rite in both-the texts.

Nos.19,20,108,151,163,170 and 183 are not available in any

earlier text. One'verse quoted twice by pratika in SS (9.20.30,

15.8.20) is found nowhere else and the full text is available

only in our Sutra.

189. See Table VII at the end.-

190. See Table VIII at the end.
191. See Table XII at the end. For the verses occurring TB, SB,
BauS, BhaS and XpS, see Tables X,XI,XIII,XIV,XV respectively.
The Concordance at the end gives an almost complete
mt *

picture of the occurrence of the non-BV verses of ASS in

various other texts.
 1

- 109 -

mm *

Many of the non-BV.Mantras, read fully in the ASS, are

used in,Grhya rites also. Some of them are cited by pratlka
192 and some others are taken into the Grhya rites by
in AGS
Atidesanyaya*^ since many Grhya rites are modelled on the

Srauta rituals, e.g. daily Aupasana (= Agnihotra), Parvana-

sthallpaka (= Darsapurnamasa), etc.

AT ------
Ya.iaasiddhi; A Bare Commentary
> " '
The necessity of explaining and interpreting the Mantras

as employed in the ritual context, particularly those Mantras

which do not occur in any San^hita or Bralimana, seems to have

) mi ^ mm

been realized by early authors. The Asvalayana-Grhyamantra-

_ 194 by Haradatta, Apastamba-Mantra-Brahmana-vyakhya
vyakhya ............ _ .. 194

also by Haradatta and the commentaries of Gunavisnu and Sayana

- ' ' - - 194

,on the Chandogya-Mantra-Brahmana are well known.

The Ya.jnasiddhi is a rjfare commentary on the Mantras
, - - > mm *

both Bgvedie and non-Bgvedic quoted in the ASS. Tho author

m *
of this commentary is Isana and he gives his father's name as

192. See Asvalayana-Grhyamantra-vyakhya of Haradatta in which

the following 19 Mantras are commented on: Nos.12, 13, 32,
33, 34, 35, 36, 37, 40, 41, 77, 78, 164, 165, 178, 179,
- 180, 181 and 182.
193. Thus these verses may be found quoted in several manuals
(Prayogas). The Bgvedxyabrahmakar-masamucoaya , for instance,
contains in tfddition to the Mantras noted in the preceding
footnote (except 32, 33-and 182), Nos.11, 31, 42, 43, 67,
. 73, 92, 93, 104 and 107.
194. See Bibliography.
)
110 -

Gargya Narayaaa, at the end of the first chapter of the

commentary (p.107):*^

isananama mantranam gargyo narayanatmajah,

yajnasiddhir iti khyatam -vyakhyam cakre yathamati.

Nothing more is known of him. There are several authors by

the name of Tsana;*** but there is no evidence bo identify him

with any author of that name. Gargya Narayana is the well-

known author of the Vrtbi on XSS; it is probable, though not

certain, that he is identical' with the father of Tsana. The

197
'
only MS. of this commentary is available with Sri Diksita

Yajnanarayana Somayaji 198 belonging to a well-known family of

Yajnikas (of Kota, South Kanara). It is an old phlm-leaf MS.

written in Tulu script, 199 and contains 72 folios. It is

^________________ _ )
195. The page numbers given in this study refer to those
of the Devanagari transcript of the original MS. prepared.
- by the present writer.
196. See New Catalogus Cataloftorum. vol.II, p.264.
197. The MS. Xsvalayanasrautamantravyakhya (MT 5392) in the
govt. Oriental ManuscriptsLibrary, Madras, is found to be
a commentary on the Mantras of Anastambasrautasutra.
198. He has himsilf performed the Jyotistoma and Sarvaprstha-
Sarvastoma- Atiratra sacrifices in which the present
writer has taken part. His father Diksita Yenkatakrishna
Somayaji who was the present writeris' preceptor in the
Srauta, while teaching the Srautasutra (in 1955-56) used-fe
explain the Mantras on the basis of this MS.of the
Ya.jnasiddhi.
*

199. This is also known as 'Tigalara1 script in North Eanara

(continued on the next page)

4
 Ill

incomplete and ends with the section on Varunapraghasa-parvan

in the Caturmasya (ASS.!!.!?)} *fchere are several lacunas in
<L
the middle; the scribe has left the spaces blank where^ver
letters or words are missing. There jare a few long gaps (e.g.

1.2.1 to 1.3.22, 1.12.27 to I.13.l) which are shown by the

scribe by leaving the rest of the page blank.

lsana does not comment on the Kamyostis in their place

of occurrence (ASS.II.10-13) but has a note (p.169): atra ya

ayuskamestyadyah kariryantah istayah kathitah tali kamyah

idanim tu na vyakhyayante. The commentary is very lucid and

i
fetes methodical. He notes the seer, the divinity and the metre

of every Mantra and also the viniyoga according to the text

of ASS. He often quotes Panini, Yaska and Katyayana, and

refers to the Nirukta, the Brhaddevata and Sarvanukramanx.

..................9 mmmmmrnmmm. - .............. -

Besides he cites jfruti_s, particularly the Aitareya Brahmana

in several places. He does not refer to any other author or

work. Occasionally he notes the etymology of words and relates

legends regarding the divinities, sacrifices, etc. generally

following' the Brhaddevata. The style of the commentary is

similar to that of the early authors like Skandasvamin. There

199. (continued from the previous page)

area.1 It resembles the Malayalam script; but there are
many variations in the signs of letters. Most of the
MSS. particularly of religious texts available in South
Kanara district are w^^tten in this script. MSS. written
in this script are available in the Oriental Research
Institute-,'Mysore.
r
 - 112 -

is a striking similarity between this commentary and the

Vararucanirnktasamu.eeaya^** in the explanation of words and

phrases, some of them being identical (e.g. the commentary on

the verse taveme 1 okah. . [see No.6l], on pagef 45 of the

Ya.jnasiddhi and page 50 of Vararucaniruktasamuccaya)

The commentary begins with an obeisance to Surya. In the

second verse, homage is paid to three divinities following the

201
Nirukta, and also to the seers of hymns, divinities and

metres in general. After paying' homage to Saunaka and his

%

disciples the commentator points out the necessity of knowing

the meaning of the seer, the -metre and the divinity of the

Mantras and quotes the Sarvanukramani of Katyayana referring

to the oft-quoted passage from the iLr seya-Brahmana. She

following extract from the beginning of the commentary may

be of interest:

200. For the main features of the style, adopted in this

work, and three types of Vedic commentaries see the

Introduction to theedition of the text by C.K. Baja,

Madras University Sanskrit Series (Bulletin, No.3),pp.

xiii ff.

201. 7.5: agnih prthivxsthanah, vayur vendro vantariksasthanah,

suryo dyusthanah.'
202. l.dL.6: yo ha va aviditarseyacchandodaivatabrahmanena

Mantrena yajayati vadhyapayati va sthanum varcchati

gartam va., padyati pra va miyate . .. .

 \

113

trayimayaya devaya saryaya jagadatmane,

tattvalokapradlpaya triloklpataye namak.
m 'm *wm m

namo 1 gnaye ksxtisaya vyomesaya ca vayare,

suryaya ca svarisaya tadvibhutibhya eva ca.

chadayanti sada papat purusam yani karmanah,

tani caham namasyami chandamsy enovimnktaye.

rsibhya rsiputrebhya rsikafihyas ca sarvasah,

svayambhubhyah sasisyaya saunakaya tatha namah'.

asvalayanasutroktaprayogangatvam agatan,

mantran guruprasadena vyakhyasyami yathamati.

yyakhyanena vina boddhum mantrarthak sakyate nahi,

arthajnanena mantranam vinangatvam na sidbyati.

tatas cadhyayanasyaisam drstarthatvam vihanyate,

atas tatpariharartham mantrartko jneya eva nab.

mantras tatbavabnddharfchah karmangatvam upagatab,

tatra tatra svakan arthan bodhayantab svakarmaBU.

samardhayantah karmani bhavanti phalahetavah,

* mm mm tm

tatas ca yan mayarabdham fcac ca vyakhyanam arthavat.

mm *

sahayas tatra me santo bhaveyur iti nisei tarn,

vedamargapravrttanam sabaya na hi dnrlabhah.

MM *

viniyogam ca mantranam rsim ebandas ca daivatam,

tatra tatra pravaksyami prayogam ca samasatab.

viniyogadivijnanad rte karma [pra] na sidhyati....

mantranam brahmanarseyacchandodaivatavit tu yah....

evam bhagavata spastam proktam katyayanena ca....

 - 114

This valuable commentary on the Mantras has been very

helpful in the present study though it is available only for

about forty-five Mantras from the beginning. Extracts from

this commentary are given in a few places where it gives

' 1 203
useful, information or differs from other commentaries.

In the,following pages an attempt is made to offer a

t i

detailed analysis and exegetical study of the non-SV.Man bras

in ASSj -primarily in bhe light of Indian sacrificial tradition.

For'purposes of comparison, findings of modern critical

scholarship have-been set out in every important case. It is

hoped that the thesis will serve as a step in the direction of

revealing for the first time the vast dimensions of the

nuclear Mantras in their ritual setting. It might also serve

as a fitting complementary study to the purely philological

or etymological approach to the Vedas perfected in Europe.

20,3. See under Nos. 3, 5, 6,'etc.

 115 -

CHAPTER
" 1 '*""!
I
.111 ..... .....
- *

FULL MOON AND NEW MOON SACRIFICES

^a) Obeisance and Prayer for Protection by the Hotr

/
(l) varma me dyava-prthivf

varmagnir varma suryah,

varma me santu tirascikah. (I2.l)

May heaven and earth be an armour for me; may Agni an

armour; may the Sun an armour; may the horizontal

(quarters) be an armour for me!

i
The Hotr, being called upon by the Adhvaryu goes in,

reaches the north-western end of the altar 2 and stands 3 there

facing the East; his sight is fixed to the level of the hori-
4
zon. When he has been summoned to recite the verses for the

1. He calls the Hotr with the formula: hotar ehi when the
oblational material has been.prepared and placed vithin the
altar (cf. BhaS. 2.11.4-ff.). BauS.3.27 (1.98.5): havlmsy
asadya hotaram amantrayate.
2. The way of passage and the manner in which he must enter are
given in detail in ASS. I.1.4-6; see Srautakosa. 1.347 ff.
3. TS.2.5.11.1-3 furnishes some details of the acts of the Hotr
- related-.to this context.
4. The details are described in SS.I.1.23:.dyavaprthivyoh
samdhim Iksamanah. See Eggeling, SBE 12, p.05.
 116

kindling of the fire 1$ (samidhenis).

* before beginning the reci

tation, he utters in a lev voice or murmurs (.ianati) a prose

formula (namah pravaktre. etc. ) paying obeisance to different

divinities and praying for protection. This verse is appended

to the prose formula and is followed by the RV. verse 10.53.4.

This murmuring of the prose formula and the two verses is acces
sory to the recitation of the samidhenl verses and is not an
/

independent rite.

The verse in its entirety is not found in any other text.

The first half of the AV.8.5.18 is identical with padas ab of

our verse except for the .variant ahar for agnir in pada b. The
0 ~m* 0

second half of the AV. verse reads: varma ma indras cagnis ca

varma dhata dadhatu me. In AY.19.20.4 also the first half is

the same as in AV.8.5.18 while the second half runs: varma ma

visve devah kran ma prapat pratlcika. The word tiraseikah^ in

our verse and .pratlcika in AY. verse have a rhythmic resemblance.

0
ApS.14.26.1 has a verse of which the first half is the same as

the padas ab of our verse, the second half reading: varma me

5. agnaye samiddhyamanayanubrhhi: BauS.1.15 (l.22.1l), BhaS.

2.12.1, pS.2.12.1; Srautakosa.- 1.329 ff. This occurs in
several Samhita and Brahmana texts and is also quoted in the
Nirukta. 1.15. See A Vedie Concordance. p.7*
0 0

6. SS.1.4.4-5 has a similar but different formula.

7. Ya.lnasiddhi (p.ll) explains this word as: tirascika iti
* * w m ^ am 0

tirascika diso Ibhipretah. pane* va ima disah, catasras

0 0 am 0 g i

tirascyah, ekordhveti darsanat (cf.AB.6,32;.

 117

brahmanaspatir ma ma prapad ato bhayam. It is prescribed in

ipS for murmuring by the sacrificer in the Somayaga, if during

the morning pressing (pratahsavana) the dronakalasa (yessel for

Soma) is broken. Thus there is a similarity in the applica

tion of the verse between the JLpS and our text: there the sac

rificer. prays f or 'protection from the possible evil happening

portended by the breaking up of the dronakalasa yessel. In

our text the Hotr murmurs the Terse as a precaution against

any untoward happening.

(b) The Hotr Arises from his Seat

(2) ud ayusa svayuso-

-d osadhlnam rasena,

ut parjanyasya dhamabhir
ud astham amrtan anu. (1.3.23)

I hare arisen for the sake of life that is rich in

food, the essence of plants and the force of rains,

towards the immortals.

The Hotr arises from his seat with this Mantra when he
8 Ta

li e ar s the word manusah from the Adhwaryu who is anouncing the

8. Cf.BauS. 1.15 (I.24.4),-BhaS.2.15.13, IpS.2.12.16; Srauta-

kosa.-1.331. For the use of- the Terse in G^hya rituals,
see F.K.N. Pillai, Non-Rgvedic.... pp.229-30.
 118

Pravara, the series of the names of the ancestors, in the New

Moon and the Fall Moon sacrifices and also in all other sacri
fices that are modifications (vikyti) of them. The verse is

again quoted in 1.10.4 in connection with the arising before

PatnXsamyaja offerings.

The verse is found with slight variation in several Sam-

a *
hitas and Brahmanas of the Yajus school and cited in the Srauta-

sutras of that school for reciting, while the Adhvaryu arises

after buying the Somathe Soma sacrifice. TS.1.2.8.1 has

one variant in the verse reading susmena instead of dhamabhir

in pada e. TS.6.1.11.1 cites the verse by pratlka in the Brah-

mana portion and has a gloss on it. MS.1.2.6 has two variants:

dhamna for dhamabhir and amrtam for amrtan. In KS.2.6 the words
osadhXnam rasena are transposed and vrstya is read instead of

dhamabhir. The padas ad of our verse form the second half of

a verse in VS.4.28 which the Adhvaryu makes the sacrificer to

recite after the former hands over the Soma to the latter in the

Soma sacrifice. In VSK.2.7.5 the second pada of our verse is

omitted. AV.3.31 is a hymn in which the second half of each

verse is a refrain; the first half of our verse forms the first

half of its tenth verse; the second half of our verse is the

first half of its eleventh; there the variants are: sam ayusa
for svayusa in verse 10 and a par.ianyalg^a vrstya in verse 11.
In TX.4.42.8 the verse has the same readings as in TS, while

SB.3.3.3.14 follows the VS both in reading and application of

the verse
 119

The Terse is quoted by pratlka in BhaS.10.19.1 and XpS

10.27.9, and is prescribed for recitation by the Adhvaryu while

he arises haring taken up the Soma. According to Vait.13.10 the

verse is to be recited by the sacrificer when he arises before

going for Somapravahana (carrying forward the Soma); the verse

is included in the XpMB (2.5.11) with the readings as in TS.

The repetition of the upasarga alone to be taken with the

finite verb which is given only, once is common in BV (cf.1.23.

24: sam magne varcasa sr.ia. sam pra.iaya sam ayusa: and 1.102.7
' ............................. ' ~\
where u^ is given in this same manner).

The instrumental case of the words in the verse has been

translated as "with" by all the translators of the several works

in which the verse occurs [i.e. Whitney (AV), Keith (TS), Eggel-
* , ' - 1 " j
ing (SB) Galand (XpS) Kashikar (BhaS)]. But Yajnasiddhi takes the
~r
instrumental in -
the sense .
of hetu (cause - pray plana purpose)
i, . -- i

which is more appropriate. 9 Further it remarks on the word

* r 4, s .
mm *

svayusa: atrayuhsabdah annavacanah which is in accord with the

meaning given in the Nighantu, 2.7 whereas all the modern trans~

lators render the verse as "with life, good life....". Monier-

Williams does not record this tfi&huntu meaning of the word.

Mayrhofer gives only "vital power" It may be that "food" is

called ayuh as being "essential to sustain life", a metaphoric

9. F.15: ayusetyadau trtiya hetau. prayojanasya hetutvena

* \
vivaksa. ayusa jlvitena hetuna jlvltam prapturn ity arthah.
 120

usage known as upacara: of. Nyayasutra. 2.2.62 and Vatsyayana's

Bhasya thereon where the example annam pranah Is glyen.

* i ~ ""

Parjanya means "the rain-bringing djeity, cloud (deified)",

as S.S. Bhawe 10 points out corroborating! with the etymological ' ' /

v I

meaning of cognate words. It is supported by the variant vrstya

in KS instead of dhamabhih in our Verse.**
M I I . I ,

(c) Japa of the Hotr before Be Approaches the Adhvaryu

(3). sastis cadhvaryo navatis oa pasaj

agnim hotaram antara vicrttah, 1

sinanti. pakam atidhira" eti

1 Jfe |
r ^ j
rtasya panthem any emi hota. (1.3.24-5)

0 Adhvaryu, sixty and ninety are1 the chains that are

spread between Agni and the Hotr|; they bind the igno-

, rant, but the wise come out of them. I, the Hotr,

- r - * * - - 1j ,
*

follow the path of the eternal law.

i

12 i
, Haring arisen from his seat, the Hotr murmurs the first
three padas of this verse before going n<ear to the Adhvaryu

when he has announced the Pravara: the fourth nada alone is

* - * ,m i ..........
f *
uttered in a low voice while he approachjes the Adhvaryu.
f p !

10. Gf. Soma Hymns. I. p.15. [

11. Cf. Gonda,Dhaman....
v
p.75 f.
* ** " ** *
I !

12. See Srautakosa 1.350. Yajnasiddhi. p.15.

 121 -

In ipS. 24.12.7 the whole of this verse is need to lay hold

of the Adhvaryu. In onr test it is divided into two parts. No

particular act is performed while murmuring the first three

padas of this verse and suc.h verses are given a technical name
_ i _
'Mantra1.. The commentator Gargya Narayana here observes: nay am

utthanamantrah, purvenaiva nirapeksatvat. ata etadrso

* .... - 4 -
mantro "

- - - - - -am .inakah.
mantras For the definition of such a Mantra in this

technical sense the following verse quoted in the commentary on

1.1.21 may be noted:

idam karyam aneneti na kvacid drsyate vidhih,

lingad evedamarthatvam yesam te mantrasamjnakah.

ApS.24.12.7 transposes aenim and hotaram: SS.1.6.3 has

adhvarvu in pada a and reads: antara dvavaprthivl in pada b; in

pada c it reads emi for eti. In pada d IpS has eti for emi

while in SS the pada is entirely different.

' *
The idea of pasas binding is found in AV.4.16.6-7; KS.18.
13; XpS.3.l3.'l,16.16.1; SS.25.1.11; Eaus. 97.8,135.9.

The word vicrtta is collocated with pasa in BV.2.27.16.

BI edition reads vivrttah: paka is a familiar Vedic word.(See

Grassmann, 804.) By the phrase rtasya panthah. as H.D.Velankar

says (of.1 his notes on By.7.44.5) the sacrificial ritual is

meant. The phrase also occurs in BV. 10.66.13, 7.65.3, 6.45.

8,8.12.13.13

It is not clear what exactly is meant by "the chains" that

are 150 in number. Perhaps the number 150 implies only "many"

13. See also Velankar's Introduction to Bgveda Mandala VII,p.v,

ft
^ DHARWAR Zj
 122

as in the case of sata* sahasra. etc*; see TB.3.10.8.2 (cf.

Nighantu. 3*1: bahunamani); and the meaning may be that the

sacrifice is "wrought with many troubles", an idea so common in

BY, due to the impediment of the Asuras*

(d) Laying Hold of the Adhvaryu

(4)
jfe '

indram anv arabhamahe

A '

hotrvurye purohitam,

yenayann nttamam avar

deva angiraso diyam* (l*3*27)

In the choosing of the Hotr, Indra it is that we lay

hold of to be our Furohita; the Gods reached the high*

est heaven through him; (so did) the Angirases, the

heaven.

Having approached the Adhvaryu^the Hotr lays hold of him

and also of-the Agnldhra with two hands,in the back of the
shoulders*^

The verse is quoted in SS.1.6.3, BauS.3.27 (1.100.2) and

XpS.24.12.7; in the latter two the first word is read as agnim

instead of indram. The application of the verse in this rite

holding of the Adhvaryu by the Hotris prescribed in all the

three works* Though the verse is not found in any of the

, - - - , " * >* * ' ~

14. See Srautakosa. 1.350. Yainasiddhi. p.17.
 123

earlier texts it is used both in Bgvedie and Taittirlya tradi-

9 mm ^
tlon for the recitation by the Hotrin BauS and ApS it is

quoted in the section on the duties of the Hotr-hence it may

/

have originated in the former school though not included in the

Samhita.

The word hotrvurye occurs in BY.1.31.3 where heaven and

earth are said to be Purohitas in the selection of Agni as the

Hotr; BV.8.70.4 is also comparable in this connection. The

idea that the gods and the Angirases among the men reached

heaven by means of sacrifice is often expressed in Yedic liter

ature (cf. BV.10.62.1); see Macdonell, Yedic Mythology, p.142.

(e) Partaking of the IIa

j(5) ile bhagam jusasva nah

pinva ga jinvarvato
j
w *
rayasposasyesise ,

tasya no rasva tasya no das

tasyas te bhagam aslmahi

sarvatmanah sarvatanavah?

sarvavlrah sarvapurusah. (1.7.8).

i i

1R
0 Ila, do thou be pleased to grant us our share; do

15. This translation- follows -the 'Yajnasiddhi (p.67) which says:

jusasva- juijl-pritisevanayoh ity anyatra; iha tu bhagam iti
karmasrateh nah iti ca sampradanacaturthlsruteh dane vartate.
This-is supported by Sayana.' s commentary on the TB who
renders the verb as anumanyasva.
 124

thou make the cows abundant; do thou quicken the

horses; thou art'the master of wealth and prosperity;

do thou.bestow ef that on us; assign of,that to us;

may we obtain thy share; we unimpared in soul and

body, with heroic sons and kinsmen.

The verse is recited by the Hotr while partaking of the

portion ofl. the Furo^asa (cake) especially assigned to him (ava-

ntarela). Wherever the Hotr partakes of the remains of the

oblation he does so with this verse, unless otherwise stated;

he.ce i. it celled japan at 11.9.10. A variant a. serve-

purusah at the end of the Mantra is given in the Sutra itself.

This verse as found here--with seven padas (Mahapankti)

has no parallel in any other text. TB.3.7.5.7 is a verse in

four padas corresponding to the padas abde of our verse; it has

.1 inva for pinva in b and reads tasyas te" bhaksivanah syama.

sarvatmanah sarvaeanah in cd. MS.1.4.5, 5.3.10 and ES.5.4,7.3

have the similar,wording of cde of our verse. AY.6.79.3 bed

correspond to edef of our verse with variants sahasra for rayas

in pada c and dhehi for dah in d and the last pada reads: tasya
te bhaktivamsah syama. IpS<>3.2.11 and BhaS. 3.2.4 following
TB 17 prescribe the verse for the partaking of the remains of the

16. Cf. BauS.1.18.(I.27.7), BhaS.3.2.3, IpS.3.2.11. A. Hille-

brandt, Neu- und Vollmondabpfer. pp.126 ff.
17. Cf. yajamanapancamanam idabhaksanamantrah (Bhatta Bhaskara).

i
 125

cake ,(as in Ss$) by the four.priests and the sacrificer. The

BI edition of 1SS reads pinvamgah. in pada b (not noted by Bloom,

field); but it' may be a misprint since no-MS. available to me

t
contains such a reading.

(f) ya.lva for the Third Anuyala Offering

(6) devo agnih svistakrt sudravina

* mandrah kavih satyamanmayajf '

hota hotur hotur ayajlyan agne

} t

yan devan ,ayag yan apiprer ye te hotre amatsata,

tam sasanusfm hotrSm devamgamSm divi
tm
devesu yajnam erayemam svistakrc cagne
* l

hotabhur vasuvane vasudheyasya namovake vfhi. (1.8.7)

The divine Agni, making offerings well, the possessor

of precious wealth, who gladdens (all), the wise, of

true thought, the well.offering invoker, is the one

offering better than any other invoker; 0 Agni, the

Gods to whom you have offered oblations, whom you have

pleased and who are gladdened in your sacrifice, among

those Gods in heavens may you convey this my sacrifice

(as you did) that your own sacrifice, consisting of rich
i

offerings, that reached Gods; 0 Agni, you have become

the well.offaring invoker; may you enjoy (this oblation
, ol.
offered by me) with the uttjfr^nce of the word of obei.

sance, for giving us plenty of the bestowal of wealth.

 126

This is the Yajya verse for the third and last Anuyaja

offering 18 in the New'and Full Moon sacrifices. Unlike other

Yajya verses this is recited without prefixing the Iguh (i.e.
t - \ - - - -

ye yaiamahe: of.' 1.5.4). The pada division of the Mantra is not

certain but that it is a metrical stanza (named Abhikrti of 100

syllables) is confirmed by the Bkpratisakhya (16.88-9) which

says referring to this verse among others:

krtih prakrtir akrtir vikrtih samskrtis tatha,

sasthl cabhikrtir nama saptamy utkrtir ucyate.

asftis caturasltir astasltir dvinavatih.

......... -,............ .

sannavatih sat am purnam uttama tu catuhsatam,

_ _ ,
The verse is found with the variant agnir hotabhud in the
- " - - y
last portion, in the BV. Khila, 4.9.6 and 5.0.3{); in the first

place it appears to have been divided into four padas but in+Ke

second place it has only one stop after amatsata. All other
Mantras in this hymn of the Khila (4.9) are examples of differ

ent metres mentioned in the Bkpratiaakhya (see above). Brhad-

devata, 8.59 refers to .this hymn of BV. Khila (4.9.) in the

context of BV.10.151.* The Yajnasiddhi calls it a Be.**
~ . 1 .....*

Although this Mantra occurs in several texts other than

the BV.Khila, MS.4.10.3 is most near to our text with one minor
variant, yaK for yan, and the-division is shown (in Satwalekar's

18. Cf.BauS.1.19- (1.28.8), BhaS.3.5.1-3j Srautakosa. -1.392.

19. CfBrhaddevata. part II, p.309j see also ALB, vol.33,
. pp.l82ff. ......................
20. F.71: atra purvasminn ardharce yacchabdah sruyate....
 127

edition) after (l) aya.ifyan. (2) erayemam. In KS.10.13 the

Mantra is written without stop and variants are: satyaya.il

...... ' f' .ja
tor Batyamaamayajl; .MMUitjt lor o^onooTm; add. ya.ja at the
end. In IB the Mantra is read in three places, onoe in the
Istihautra (3.5.9.1) and twice in the Fasnhantra section (3.6.

13.1, 3.6.14.3; Mysore ed.j amathsata in all places). The divi

sion of the Mantra is different from that of other texts. In

3.6.13.1 yaia is added at the end and is read without any divi

sion in the middle. In SS.ll.13.3-4 the Mantra is divided into

two Sutras the first ending with amatsata.

In Bloomfield's Vedic Concordance the first four units of

eight syllables are entered separately as if it were an Anugtubh

verse and the portion from agne van, etc. is given as a prose
passage dividing it into three parts: (l) agne yan....(2) svista-

krcoa.... (3) vasuvane....

There are two viefts with regard to the pausing to breathe

vin the middle while reciting this Mantra. According to some it

is recited without any pause. But our text has it as., allowing

the taking of breath once after the word amatsata. SB.11.1.6.

31-2 contains the symbolic meaning of drawing breath once only

in the recitatipn of the verse.

Most of the epithets.of Agni in this verse are applied

to him in the BV. The word aya.1 f and its superlative form

ayaiisthah occur in BV.1.28.7 and 2.9.6, 10.2.1 respectively;

sasanual is the feminine form of sasanvas usually used as

sasavas in the BV (see Grassmann, 1467).

 I
Y' *1
128 -

(g) Puronuvakya to Kuhn in the Patnlsamyaja Offering

- _ .. - - - m

(7) kuhum aham Buvrtam vidmanapasam

asmin yajne suhavSm johavlmi,

sa no dadatu srayanam pitrnam

tasyai te devi havisa vidhema. (1.10.8)

Kuhu, the well-turning, the skillfully working, bhe

well-invoked, I ardently call on in this sacrifice;

, may she give ns the glory of the forefathers; thee,

0 Goddess, we worship with the oblations*

_ . verse to Kuhu 21 in the Fatni-

_
This is the Pnronnvakya

samyaja offerings in the Pull Moon and Hew Moon sacrifices*

The verse occurs without any variant, as the first verse

of a hymn in the BY. Khila, in the collection of Khilas append

ed to the BY in the edition published by Sri Y.S* Satwalekar

(Ho.3: to follow the BV.2.32).^ This hymn is not found in the

Kashmir collection of Khilas but the hymn as containing this

- 2Q

verse is referred to in the Brhaddevata. 4*878*

mm # .................. ......... . ......hihiii *

* mm +
21. BauS does not mention.this in this section; BhaS.3.7.16 ff.
gives it with specification: If he is desirous of prosperity
(kuhum pustikamah). See Srautakosa. 1.407. Yainasiddhi.p.87.
22. 3rd edition, 1957.

23. Por further details see the note on p.925 f. of the YSM
t

' edition of the BY, vol. IY, where the hymn is given from
Satwalekar's edition. See -also ALB, vol.33,pp.182 ff. The
manner in which this verse is cited in our text is rather
 129

In pada a AV (7.47.), Vait. (1.16) read devtm for ah am

and AV, MS (4.12.6), KS (l3.16) have sukrtam*^ for suvrtam

whereas TS (3.3.11.6) has suhhagam. In pada b, only AV has

suhava instead of suhavam. In pada o ES has & for sa. TS

reads pitrnam for pitrnam and tasyas for tasyai in pada d (cf.

Vedie Variants. Ill, p.6l). AV has a very different second half

In AV this verse along with the next forms a hymn of two

verses addressed to Euhu and Vait. 1.16 prescribes it for reci

tation in the New Moon sacrifice. In MS as well as in ES it is

found in the group of verses used as Yajyanuvakyas. In SS.9.28

3 the verse has no variants and it is prescribed for the same

use as in onr text, i.e. as the Puronuvakya to Euhu though not

in this context but among the oblations called Devikahavis in

the Somayaga with Agnicayana (saenicitya). The verse is cited

in the Nirukta, 11.33. The epithet vidmanapas is applied to

Agni in BV.1.31.1 and to Bbhus in BV.1.111.1.

(h) Ya.jya to Euhu in the Patnlsamyaja Offering

(8) kuhur devanam amrtasya patnl

havya no asya havisah srnotu,

sam dasuse kiratu bhuri vamam

rayasposam yajamane dadhatu. (1.10.8)

unusual} the pratlka-is given in the previous Sutra (1.10.7)

and the-Mantra is quoted .in full in-the next Sutra. The commen
tator Oargya- Narayana notes this fact: pratlke grhlte 'pi
svayam eva pathati........
24. See Gonda, Loka.... p.116.
 130 -

Kuhu, the spouse of the Gods may listen to our invoca

tion and partake of this immortalizing oblation; to the

devout may she grant abundance of wealth; may she in-

crease the wealth of the sacriflcer.

As in the case of the previous verse this is also used in

the Full Uoon and New Moon sacrifices as the Yajya verse for

the oblation to Kuhu in the Patnxsamyaja offerings*

This is the Becond'verse of hymn No.3 in the BY.Khila in

Sri Satwalekar's collection mentioned under the previous

9K
verse* There are no variants*
In pada a SS.9.28.3 has patnlr. Instead of srnotu in pada

b AV.7.47.2 reads .iuseta: TS.3.3.11.5 has ciketu while SS reads

krnotu. In pada o MS.4.12.6 has the variant sa for sa which

Bloomfield considers erroneous. AY reads srnotu ya.inam usati

no adva as pada o while Ppp. has the variants kirate for kiratu
and uta for vamam. In pada d TS, MS, KS,(l3.16), SS read

cikituqe instead of va.iamane while AY alone reads as cikitusl

and SS alone has dadatu for dadhatu. In all the texts these two

verses are paired together and used for the same riteoffaring

the oblation to Euhu.

According to the prescription in ASS.IY.1.15 the word

yajamane in the fourth pada of the verse is to be modified into

the plural when it is used in the Sattras in which all the

25. See YSM edition of the BY, vol.IY, p.925.

 /
/

131

seventeen participantsi are ' sacrif ieers 1 (plksitas) .Yajna-

' ' ' '' *

siddhi (p.89) takes the word amrtasya as an adjective of

havisah (cf. RV.9.74.6) while Whitney ("[mistress] of the im-

mortal"), Keith ("lady...of immortality"), and Caland ("the

mistress...of neotar") connect it with patnl.

(i) Recitation by the Wife of the Sacrificer

(9) ghrtavantam kulayinam

rayasposam sahasrinam,
vedo dadatu vajinam. (i.ll.l)

May the Teda (bunch of the sacred grass Darbha)

grant me the warlike (son), who is rich in ghee(-yield~

ing cows) and excellent home, possessing abundance of

wealth in thousand ways.

At the end of the Full Moon and New Moon sacrifices after
the Patnlsamyaja offering either the Hot or the Adhvaryu makes

the sacrificers wife to recite this Mantra having handed over

to her the bunch of the Darbha grass (Veda). The Mantra is

preceded by a prose passage which is almost identical with the

one found in TS.1.6.4.4 along with this Mantra. 27

26. Cf. BanS.1.20 (i.31.10) and 3.30 (1.104.12), BhaS.3.12.7 ff.

. 27. Cf.TS.1.7.4.6 as to themeaning of the third padaof the
verse. The word kulaya is explained in the Yajnasiddhi (p.89)
ast kulalam iti vasasthanam ucyate. The words kulayinam and
and ghrtavantam occur in juxtaposition in RV.6.15.16 and
 /

- 132 -
I
1

The Mantra occurs without any variant in TS.1.6.4.4 and

. * " ** ' p ~

1.7.4.6; in the latter place it is fully read in the Brahmana

portion for glossing. BauS. 3.20 (1.92.7) prescribes that the

Adhvaryu should make the sacrificer recite the portion of the

Anuvaka of the TS. BauS.3.30 (1.104.6,ll) quotes it in full

for this same application. In MS.1.4.3 the third pada reads:

vedo va.iam dadatu me and the preceding prose passage varies from
that of the TS; ES. 5.4 adds an extra line: vedo vlram dadatu
* mmmmmmmmm .......

me to the MS version of the verse, making it an Anustubh. The

* # 1.15.13 for the same rite as in
verse is quoted fully in SS.

ours but it is after the sprinkling of the water described under

verse No.ll below.

The beginning of the prose passage preceding this verse in

TS, has been quoted in several places (BauS.3.30,; BhaS.3.9.7,

4.19.1; IpS.3.10.3,4.13.5,16.29.2, MS.1.3.5.15, 4.1.18) for
j

recitation by the sacrificer or his wife.

(10) yam bahava upa jlvanti

yo jananam asad vasi,

, ' >

tarn videya prajam videya (kamaya tva). (l.ll.l)

i

Whom many will depend/for their well-being, who will

Sayana thereon refers .to-AB.1.28 where the word kulaya is

explained.as referring to a particular spot on the VedI of
the sacrifice. Eashikar translates it as cow-pen (BhaS.
7.13.4). ....
v# * ' ~ 0~

28. See Srautakosa. 1.409. Hillebrandt, op.cit., pp.137 ff.

 133

be the ruler of the people, may 1 obtain such a

progeny [(l pray) to thee (for the fulfillment) of

the desire].

.In continuation of the previous verse the Hotr or Adhva-

ryu 29 makes the sacrificer's wife recite this verse. The

Mantra in this form is not found in any other text. The second

pada is identical with the fourth pada of BV.3.23.3 addressed

to Agni.

(j) Pouring the Watbr from the Purnapatra

(ll) maham prajam parasicam

ya nah sayavarl sthana,

.amudre TO ni nayjni
svam patho apltha. (1.11.8)

May I not waste away the. virility; that you remain

our close companions, I pour you into the ocean; may

you reach your own abode.

After loosening the girdle of the sacrificer's wife the

29. BauS.M.20 (1.31.10 ff.) and.other Srautasuras have dif

ferent Mantras for this rite. - See Srautakosa. I. 425.
Ya.inasiddhi comments on this and the previous verse to
gether according to the ritual application.
 * /

134 -

Hotr (or the Adhvaryu) pours down the water contained in the

vessel (purnapatra) through the girdle, into the joined hands

^
(an.iali) 30 of the sacrificer wife and also his own hand*
*

It is one of those verses which are neither found in any

other text nor have any parallel in other Sutra works. But it

is widely used in present day Grhya rituals whenever purified

water particularly the Franlta water is sprinkled (mar .i ana)
< * ,

on the body (see BBKS, fo. 158,83, etc.)* The second half of

thb verse corresponds to the first half of the verse No.83 helow.
It is again cited by pratlka (as usual) at VI.12.11 in a similar

context at the end of Somayaga when officiating priests

pour down the water from their respective cups (camasa). The

word sayavarl occurs but twice in the BV (1.84.10, 7.31.8; of.

Velankar's note thereon) and also its masculine form sayavan

>

in four places (see Grassmann, I486).

(k) Sarvaprayascitta Oblation-

(12) ayas cagne 1sy anabhisastis ca

/ * ' *
satyam it tvam aya asi,

ayasa vayasa krto-

i

'yasan havyam uhise-

ya no dhehi bhesajam. (1.11.13)

Untiring thou art, 0 Agni, free of imprecations, thou

art indeed untiring; by this (oblational) food thou art

30. Cf. BauS. 1.20 (1.31.12), BhaS.3.12.9 ff.; see Srautakosa.

1.426-7. Ya.jnasiddhi. p. 93.
 135

made (to be) in the proximity; by this, (offered) in

the month mayest thou convey the oblation (to the Gods);

by this (oblation) do thou bestow remedy on us.

This Mantra is to accompany the first of the seven obla-

wm + f
tions of ghee called Savvaprayascittahutis (expiation for all
deficiencies) that are offered by the Hotr at the end of the
31
Full Moon and New Moon sacrifices. These oblations are to be
32
offered by the Brahman priest also when other priests are just

to lay hold of him or the Hotr. But the Hotr and the Brahman
33
are to offer these oblations separately.

The Mantra occurs in KS.5.4; 34.19 with the variants an-

ohhisastis for anabhisastis. avas san manasa for ayasa vayasa

and ayas san for ayasan.~ In MS.1.4.3 alsothe verse reads -

-sastis. ayah san manasa and krtto Vvah san. SS.3.19.3 has

-sastis. manasa for vayasa. ayah san for ayasan. and nah krnuhi

*
for no dhehi and it is prescribed for the same Sarvaprayas-
eittahuti. BauS.1.21 (1.32.17) reads: ayasa manasa dhrto *yasa

as the third pada and the verse is included among the Mantras

used for the offering of Prayascitta oblations in the Full Moon

and New Moon sacrifices.

ApS. 3.11.2 reads -sastis. omits the second line and fur

ther reads ayasa manasa dhrto' yasa.

rnmmmm 0 MHMHMMMHHi
KS. 25.1.11 reads MilfatMM
aya no

31. Cf. ISS. 1.11.10. See also HDS,, II, p.1080, note 2417.
32. Cf. IBS. 1.13.7.
33. ibid., 1.13.9.
 136

ya.1nam vahasi for ay as an.. The verse is also included in

m

the pMB.1.5.18 and employed in the Grhya ceremonies also. The

variants and different applications of the verse in the Grhya

domain are discussed by P.K.N. Fillai 34 but he has not noticed

the occurrence of the verse in US.1.4.3 and remarks that it is

quoted there only by pratlka (p.245). The corresponding verse

in TB.2.4.1.9 begins as tvam acne ayaai and it is quoted in

mm *
35
BhaS.3.10.2 and several times in the ApS, ApG and HG; it is
also included in pMB.

The interpretation offered to this verse both by tradi

tional authorities and modern translators is very divergent

particularly for the word ayah (cf. Eashikar's note to his trans-

lation of BhaS. 3.10.2).' I have rendered the word as "untiring"

following Velankar (cf.on RV.7.68.2). Yajnasiddhi (p.95) ex-
m

plains the second half of the verse as: ayasa vayasa. asety
- - - . - - - _ yi
antikanama. vaya ity annanama. ay a aneaan^na a.jyalakaanena

antike krtah. ays anaya ahutya asan asye hutah sann iti sesah.
WHMIMMWHMMi Hi ff MMMBB BMikaW 0 MMNHMM Wmmmmtmm

. F '
Haradatta in his Isvalayanagrhyamantravyakhya comments on
this verse (pp. 23 [TBversion], 27), but his explanations of
mm +

some of the words differ from that of Yainasiddhi. Murarimisra

in his commentary on the Paraskaramantras (Grhya) 30 gives
*

34. Cf. Non-Bgvedic.... pp.244-5.

35. See Bloomfield's A Vedic Concordance, p. 459.
36. Adyar Library MS. No. PM 39. Also quoted by Bhagava^atta,
A History of Vedic Literature, vol.I, part 2, pp.264-5.
 137

37
various explanations of the words of this Mantra* For various

uses of the verse in the Grhya rituals see BBKS, fo.83, 156,

etc. The metre of the verse is Pankti.

(l) Samstha.iana (Concluding Prayer)

(l3) Om ca me svars ea me
* M 0

yajnopa ea te namas ca,

0

yat te nyunam tasmai ta upa

yat te tiriktam tasmai te namah. (I.11.15)

My pronouneement of Om, my utteranoe of Mantras, my

worship and my obeisance to you, 0 Sacrifice; my wor

ship to .you for all omission and my obeisance to you

for all commission.

This is the "concluding prayer", termed as Samsthajapa,

to be murmured at the end of the Full Moon and New Moon sacri
fices*^^ Whenever a ceremony as a whole has ended this is in

variably murmured by the Hotr and other Bgvedic priests*

The Mantra is not found in any other text. It is included

in the last Sukta of the BV.Khila before the last verse, i*e.
; - 39
tac chamvor...* in the Bgvedamantrapatha. But it is not found

37* Sadgurusisya in his commentary, Vedarthadipika on the

SarvanukramanI (introduction, 3.6) quotes the second half
.of tkis verse-with the reading manasa for vavasa (TB version)*
38. See HDS, II, p*' 1080, note 2418. See-also Srautakosa. 1.427*
39. Printed in NSP, 1891.
 J

- 138 -

in any other version of the Khilas including the Kashmir col-

lection. 40 Thus it seems that the verse is taken from our text

into the Rgvedamantrapatha.

*

The verse is murmured at the end not only of Srauta sac-

rifices hut also of Grhya rites, 41 if an offering is made to

the fire. Thus the verse is in very vide use and quoted in
several manuals of rituals (Prayogas) like RBKS (see fo.10,29,
\ 42
83, etc.;. The word svara in the verse is explained in the
43
Yajnasiddhi in the sense of Mantras, and the word upa is para

phrased as upacara while Haradatta takes it as upasthana. The

metre of the verse is Uparigtad Brhatl (AGMV).
j '

(m) Expiation! If the Embers Fall out of the Faridhi

(14) ma tap.o ma yajnas tapan

i *

ma yajnapatis tapat,
*

namas te astv ayate

namo rudra parayate

i

namo yatra ni sldasi. (1.12.34)

40. See VSM edition of RV, vol.IV, p.978; see also ALB, vol.33,
pp.182 ff.
41. See SSS. I,13.7| lOj see also Siddhantihhas^a on 1.11.12.
42. See ALB, vol.33, p.186.
mm ^ + mm

43. P.95: maya ya omkara uccaritah yas ca svaro mantradir...

Haradatta (GMV, p.30) gives a similar explanation of this
Verse; as for the word svara he says:
svarasabdenatra traisvaryena yathasamamnayam
avikarena prayuktam mantrajatam abhipretam.
 139 -

Do thou not suffer; let the sacrifice not suffer;

let the sacrificer not suffer. Obeisance to thee

CL
Then thou approachest; 0 Fbarful One, obeisance to

thee when thou departest; obeisance to thee There

thou art seated.

If the embers of the sacred fires fall outside the enclose

ing-sticks (uaridhi). before the Prayaja offerings, they should

be touched Tith the loTer end of the ladle (sruva) reciting

44
this verse.
AV.11.2.15 ab and 11.4.7 ab are indentical Tith cd of our

verse Tith the reading astu for rudra. In AY the padas cd read
namas te rudra (prana in 11.4.7) tisthata aslnayota te namah.

In TB.3.7.2.7 the Mantra is found Tith variants - ......

tamah

and tamat for tapah and tapat respectively and ya.iamanah for

yajnapatih. It is prescribed for the same rite as in our text.1

*
Bhatta Bhaskara on TB says that the metre of the verse is Pankti.
In BhaS.9.4.1 and lpS.9.2.9 this verse is' quoted fully Tith the
t '

identical readings' as in TB and prescribed for this same use.

MS.3.1.25 has only cde of our verse Tith the readings namas te

rudraya te namo astu parayate in ab. There it is a Gayatri by

metre and the application is slightly different: He should

drop ghee upon the embers by means of the rear end of the spoon.
In the Varahanarisista (Pray.l) also the application is the
_ * . i

# " i

44. See Srautakosa. I. 469.

 140

same as in our text. The Atharvaparisista (4.l) prescribes the

N t

verse as in AV for reciting over the embers by the Brahman

. . 45
priest.
From the standpoint of the liturgical employment it seems

that the verse originated in AT. But the parallel verse in AT

(an Anustubh) is very WBlF different from that of the other

texts. It might have belonged to the Yajus school. Though it

is found in TB all the Sutras of the Yajus school cite the verse

fully.

The punctuation in the printed editions of our text makes

it difficult to make out any sense of the verse; Ya.inasiddhi

does not comment on this section.

(n) Expiation (oont.)

(is) aham yajnam dade nirrter upasthat

*

tarn devesu pari dadami vidvan,

suprajastvam satahima madanta

iha nodeva mayi sarma yacehata. (1.12.36)

From the lap of Nirrti, I welcome the sacrifice and

offer the same to the Gods knowingly. Ye our Gods,

rejoicing, grant me good progeny and welfare for a

hundred winters.

45. See Srautakosa. I. 470.'

46. It does not comment on the Frayascitta sections in the
third chapter also.
 141

The embers that have fallen outside the enclosing-sticks

are put back into the fire-place, reciting this verse.

In MS. 3.1.27 this verse occurs in a complete form. In

pada a printed text has dadhe instead of dade: but in the trans
lation it is corrected into dade (Gelder, p.108) and in pada c

it reads satam hi mamadanta. IpS. 9.2.10 has padas ab (up to

paridadami); in both the Sutra 'texts it is employed for holding

the embers that are to be put back into the fire-place. In the

Varahaparisista and Atharvaparisista also the verse is quoted

J M j

for this same rite. In AnSS edition of 1SS it is divided as

satahi mamadanta with a variant in the footnote as satam hi

which latter reading is also found in BI edition and recorded

as such by Bloomfield (p.1018); the expression satahima is pre

ferable. See BV.6.4.8 (with mademaparallel to our pada) For

the occurrence of the word in other places in BV see Grassmann,

1375.

(o) Expiation (eont.)

(16) sahasrasrngo vrsabho jatavedah

stomaprstho ghrtavant supratlkah,

ma no himsldd himsito net tva jahami

goposam ca no vlraposam ca yaccha. (1.12.37)

The thousand-horned bull, Jatavedas, having Stoma as

the back, with ghee in plenty, and of handsome face,

47. See Srautakosa. 1.469 ff* corrections to the reading

of; the M$. verse see C.G. Kashikar, A Survey..., p.124.
 142

may not injure ns; lest I should, being injured,

abandon thee; do thou bestow, on us cows in abundance

and heroes in abundance.

With this verse an oblation is offered^ on the embers that

are put back into the fire-place. 48

There are no variants in pada a. AV.13.1.12 reads pada

b as: ghrt.ahu.lah (Ppp. ghrtahutih) somaprsthah suylrah; ma
ma hasln nathitah and jahani^ in pada c; and me for no amI
t

and dhehi for vaccha in pada d. In ES. 35.18 while it reads

padas ab as in our verse it has readings in pada c as in AV.

In pada d it reads sahasraposas sa goposam ca yaccha. TB.3.7.

2.7 has methitah for himsitah and jahama for jahami in pada c,

and omits the first ca in pada d. Both ES and TB prescribe it

for putting the embers back into the fire-place. BhaS.9.4.2

and pS.9.3.1 follow TB both in the readings and application.
0

MS.3.1.28 agrees mostly with AV with the difference in reading

stomaprsthah (as in our verse), haslr for haslt in AV; it omits
it^^ and reads jahami (as in our verse) for jahani in AV.
i j 1
# 0

48. See Srautakosa. 1.470.

49. This is the reading in all the editions of AV. Bloomfield
records j ahami (A Vedic Concordance, p.709), but it is cor
rected in the Vedic Variants. I, pp.81,228; 249.
50. This omission of it, is also found in BI edition as well as
in Benares editioja of the iSS and noted in the footnote of
the AnSS edition. Some MSS. insert dadhami between himsitah
and na tva according to the footnotes in both BI and AnSS
editions. But I have not come across such a reading.
 143 -

^ *
The expression sahasrasrngo vreabhah occurs but tvice

in tlie RV: In 5.1.8 it is applied to Agni; it may refer to

the thousandfold flames of Agni. In 7.55.7 it refers to the

Sun according to Sayana. But H.D. Velankar thinks that it "is

surely the moon". 5 i ~

The word atomaurstha is not in the RV, but

occurs in VS.14.4 and TB.3.7.2.7 and explained in the commen

tary on the latter as stomaih sadhyastotrah. The epithet su-

pratlka is applied to Agni in several verses of the RV (see

Grassmann, 154l). The metre of the verse is Tristubh (Bhatta

Bhaskara on TB). But AV. AnukramanI has it as Jagatl.

The verse in AV is found in the group of verses addressed

to Rohita the Ruddy Sun, according to Whitney** (in the Adhy-

atmaprakarana) which has been translated and subjected to a

close study by several scholars (see Whitney's notes, p.708).

_ * # *

The fact that TB, BhaS, ApS, and US quote the verse in full may
indicate that it belonged neither to the Taittirlya nor to the

Uaitrayan? school. From the liturgical point of view it must

have belonged to AV school since it is applied to the act per

formed by the Brahman priest, though it is not quoted in the

Sutras of the AV school. jfS must have borrowed it from AV with

which it agrees mostly regarding the variants.

51. See his notes on RV.7.55.7.

52. Whitney in his notes does not notice the occurrence of
the verse in our text. C.R. Lanman has an additional note:
All the translators, with W.; seem to overlook the accent
of jahani: net can hardly mean aught else than ,lest'.
 144

CHAPTER II

SETTING UP THE SACHED FIBES, AGNIHOTBA, ETC.

(a) Fetching the Woods for ^Churning* Fire

(l7) yo asvatthah samlgarbha

a ruroha tve saca,1 2 3

tam tva harami brahmana

yajniyaih ketubhih saha. (II.1.17)

That Asvattha (tree) which is impregnated by the Sam?

(tree) has grown together with thee; I take thee with

the prayer along with the signs fit for sacrifice.

The sacrificer recites this verse while the Adhvaryu

brings the woods (Arani) for 'churning* 2 fire. 3

KS.7.12 reads tvayy apt for tve saca in pada b and tam te
mmrmUm Mini mmnm mmmmi ahMaw aMa aaa

grhnami as pada cy omitting brahmana. TB.1.2.1.8 has only one

variant; te for tva in pada c. BauS.2.6 (I.43.6),2.12 (1.53.1);

XpS.5.1.2; IIS.1.5.1.9 quote the verse in full with the variant

1. For the use of saca with locative see BV.4.32.3-4, 7.1.21.

Yalnasiddhi (p.107) gives an alternative meaning of tve
taking it as the dative.
2. Kindling a fire by friction through a circular motion.
3. See Srautakosa. 1.18. On p.25 where this section of the ASS
is translated this verse is given as to be recited by the
Adhvaryu. But Gargya Narayana clearly says that the pre-
cription is for the sacrificer.
 145

_ *
as in TB and employ it for this very same rite. BhaS. 5.2.1
cites it by pratlka. Vait.5.7 prescribes this verse with the
reading te for tva in pada c for the same application (the

Brahman priest makes the sacrificer recite it).

The citation of the verse in our text is only incidental,

having no reference to the function of either the Hotr or Brah

man or any other Bgvedic priest. The verse must have properly

belonged to the Yajus school since the bringing of the woods

for 'churning' fire is the function of the Adhvaryu and the sac

rificer following him simply recites the verse. Thus the verse

in our Sutra must have been taken from the Yajus school to pre

scribe incidentally the duties of the sacrificer if he is a

Rgvedin. But it must be noted that the verse does not occur
Ts j _
in VS,j^MS and it is only the KS among the Samhita texts that

gives the verse. BauS, ApS and US cite the verse fully, though

it is found in TB.

(b) Yajya to Aditi in the Third Isti after Agnyadhana

/

(18) mahim u su mataram suvratanam

* /
* ' i

rtasya patnlm avase huvema,

tuviksatram ajarantlm urucfm

susarmanam aditim supranltim. (II.1.29)

We invoke for our protection the great one, the mother

(of tGods) of auspicious observances, 4 the mistress of

4. This is the meaning given in the Ya.inasiddhi (p.115):

suvratanam
;
sukarmanam

devanam.
 146

rectitude (rta), of great power (or wealth), undecay

ing, wide-spreading, well-protecting, well-guiding

Aditi.

In the ancillary sacrifices to the setting up of the

sacred fires, this is the Yajya Terse for the offering of cook

ed rice to Aditi in the last of the three Istis which are per-

formed after the Agnyadhana. These Istis being optional de

pending on the practice of the Adhvaryu priest, the Hotr has

only to follow the .Adhvaryu.

This is employed as the Yajya verse to Aditi in animal

sacrifices also (see 1SS.III.8.1). This is also prescribed as

.the Yajya verse to Aditi in the Prayanlyesti before bjtying Soma

(Rajakraya) in the Agnistoma (lSS.IV.3.2) where the Puronuvakya

verse is RV.10.63.10. The Puronuvakya verse to Aditi in this

Isti

is RV.8.67.10.

This verse occurs in AY.7.6.2, VS 21.5, TS.1.5.11.5, MS.4.

10.1, ES.30.4, 5 and SS.2.2.14. The only variant from our verse

found in AV is havamahe for huvema. It is also quoted by pra-

tlka in TS.7.1.18.2,4.17.2; MS.4.12.4, 4.14.4; ES.11.13,19.14;
A6.j-g.75 ,
ESA.1.9, 4. 6 ;^TB. 3.1.3.3;, TA.1.13.2; BauS.2.19 (1.66.13); ES.

19.7.15; IpS, 21.21.9; MS.5.1.4, 7.2.6; in all these cases the

5. Cf. BauS.2.19 (1.66.9 ff), BhaS.5.14.3. See* Srautakosa.

1.54 ff. For the use of the verse in the domestic rites,
see P.E.N. Pillai, Non-Rgvedic.... pp.310-11.
 147

verse is recited while offering an oblation to Aditi. The last

pada of the verse is identical with the second pada of BV.10.

63.10.
As F.K.N. Filial has shown (BDCRI. vol.3, pp. 494-5) there

is a close relation between our verse and BV.10.63.10 from the

standpoint of the source and liturgical employment. Consider

ing the occurrence of the verse in several Samhita texts and

being prescribed in so many rites, the verse appears to belong

to that class of Mantras which are grouped as Khila. Thus

Scheftelowitz seems to be justified in considering our verse as

belonging to BV.Khila as evidenced by the Brhaddevata (7.104).

Ya.lnasiddhi (p.llfi) interprets the word tuviksatra as:

tuvlti bahunama (cf. Nifia?ta 3.l) ksatram iti dhananama (ibid.

V . * _ _ !

2.10) balanama va bahudhanam bahubalam. The metre of the verse

is Tristubh (Mahldhara on VS.21.5). But AB gives it as Jagatl

and AV. AnukramanI has it as Bhurij.

i

(c) Bringing -forward

- "
the Fire in the Agnihotra g

(19) uddhriyamana udd hara papmano ma

tm mm * mm
yad avidvan yac ca vidvams cakara,
i

6. This important daily ritual is dealt^t with in detail,

along with the Prayoga (of the Isvalayanas) and several
related-topics, by Sri Vamana Sastri-Kinjawadekar in his
Agnihotracandrika. AnSS 87,1921. A description in French
*

with the translation of the related sections of eight Srauta

sutras may be found in P.-E. Dumont, L1Agnihotra, Descrip-
tion du 1'Agnihotra dans le Bituel Vedique, Baltimore,1939.'
 1

- 148 -

ahna yad enah krtam asti kimcit

sarvasman moddhrtah pahi tasmat. (II.2.3) 1

Being taken out do thon free me from sinful deed,

done unconsciously or consciously. Whatever fault

I have committed during the day [alternatively 'during

the night'; cf. XSS.II.2.6], from all that do thou,

when taken out, guard me.

The fire from the Garhapatya is taken forward to the

AhavanXya in the afternoon, before commencing the evening Agni-
7
hotra, reciting this verse. This same Mantra is recited in the

morning also with the change of the word ahna into ratrya.

SS.2.6.6 reads in pada c cakrmeha for krtam asti: BauS.3.

4 (1.72.8), BhaS.6.7.6, XpS.6.1.7, MS.1.6.1.3 and XpMB.2.15.12
./fi
ll a va papam for kimcit and munca for pa^i. Only MS omits ma

in pada d. The application of the verse for this rite is pre

scribed in all the above texts.

The verse is not traced to any text of pre-Srautasutra

literature. It is to be noted that the verse is not included

in the related sections in VS, TS, MS, KS or TB. The Srauta-

sutras connected with those texts quote them fully. Probably

the verse was intended for the purpose of this ritual and being
oommon to all it was not included in any particular text.

7. Gf. BauS.3.4 (1.72.3 ff.), BhaS.6.7; Srautakosa. 1.88 ff.

Ya.inaaiddhi . p. 119. Agnihotr'acandrika. pp. 31,66. Dumont, op. cit
pp.43-4, 91, 121, 138, 162 and 185.
 149 -

(d) Depositing the Fire in the Ihavaniya

* - - r

(20) amrtahutim amrtayam juhomy

agnim prthivyam amrtasya yonau,

tayanantam kamam aham jayani

prajapatih prathamo yam jigaya. (II.2.4)
/

I pour oat an immortal oblation, the fire, on the

immortal Earth, the source of immortality; by this

may I obtain the' fulfillment of boundless wish which

Prajapati first obtained.

The fire brought forward from the Garhapatya is deposited

in the ihavaniya fire-place, before the Agnihotra offering,
8 '
reciting this'verse. It is followed by the formula agnaw

agnih svaha.
*

SS.2.6.7, BauS.3.4 (1.72.12), BhaS.0.7.7, IpS.6.1.8, MS.

1.6.1.4 and ipMB.2.15.14 have jityai for yonau in pada b;

,i ay ami for iayani in pada c (BauSito .iayema): and in pada d

# >

transpose the words prathamah and yam. SS only reads lokam

mm 0 m '

instead of kamam and US alone has the variant tvaya for taya.
AnSS edition'has prathamo *yam (with avagraha) in the fourth pada
t
and as such it is commented on in the Agnihotracandrika. but
Yajnasiddhi (p.119) has prajapatih... yam kamam .iigaya.
* J

8. Cf. BauS.3.4 (1.72.3 ff.), BhaS.6.7; Srautakosa. 1.88. See

Dumont, op.cit., pp.44, 91,121,138,162, and 185-6.
 150

As in the case of the previous verse this verse also is

not found in any of the earlier texts. Agnihotra being a

common ritet it was perhaps not included in any particular

text pertaining to a particular school, but handed down in the

1

common tradition.

(e) Heating the Milk for the Agnihotra

i

(2l) ilayas padam ghrtavac caracaram

jatavedo havir idam jusasva,

mm * +

ye gramyah pasavo visvarupas

tesam'saptanam mayi pustir astu. (II.2.17)

0 Jatavedas, do thou be pleased with this oblation,

the step of Ila, rich in ghee and greatly moving; may

g
the seven kinds of variegated rural animals prosper

with me.

The verse is recited over the milk or any other substance

used for libation in the Agnihotra, when the pot containing it

is put on the fire. The same is the application in BhaS, XpS
and MS.10 It is not found in BauS.

*
8. The seven kinds of rural animals, as explained in BauS. 24.5
(ill.189.7-8), are: cow, horse, goat, sheep, man, ass and
camel (or mule). See also Whitney, AV. trans, p.101.
# *
10. See Srautakosa. 1.103. Dumont, op.cit., pp.50,94,140 and
164-5. Agnihotracandrikd. pp.15, 68.

Sr
gfDHARW,*?^
^ ---- . '<//
v^ - 'V'
 - 151

AV.3.10.6 and SMB.2.2.14 have sarlsrpam for caracaram

and AV reads the pada b as: ,iatavedah prati havya grbhaya:

TA.3.11.12 and HG.2.17.2 read idayai srptam in the beginning;

BhaS 6.10.6, IpS.6.5.7, MS.1.0.1.15 substitute mayi by iha and

AV, BhaS and ApS pustih by rantih in pada d. Vait.13.6 pre

scribes this verse for recitation over the oblation offered on

the footprint of the seventh step of the Somakrayanl.

Regarding the expression i lay as padam3 Ya.inasiddhi (p.l2l)

refers to the legend identifying Ila with PrthivI in the form

of cow (cf. Sayana on RV. verses) from whose foot ghee is said

to have flowed. The phrase ilayas pade (locative) occurs four

times in the RV (3.23.4, 3.20.4, 10.1.6 and 10.91.4) and Sayana

interprets it as referring to the centre of Uttaravedf, i.e.

the high or raised altar (not "northern altar", cf. Monier-

Williams, Dictionary, p.l78e) on the authority of AB.1.28: etad

vai ilayas padam yad uttaravedfnabhih. This place of the altar

is identified with the footstep of the Ila, (PrthivI) in the

form of the cow. The Nighantu lists the word Ilta among the
names of the earth (l.l), speech (l.ll), food (2.7), cow (2.1l)

and the atmospheric deities (5.5). Sri Vamana Sastri (Agni-

hotraeandrika. p.68) explains: idapatryam padam adheyabhutam.

padyate sthapyate tad iti vyutpatteh. The word caracaram (cf.

the variant sarlsrpam) is derived from the intensive form f

of the root car and explained , as (atisayena) gantr in the Ya.ina

siddhi. In the Agnihotracandrika (p.68) it is paraphrased as:

sthavarajangamapranyatmakam.
 152

The original source of this verse seems to be AT since the

import of the verse prayer for the prosperity of cattle

is in keeping with that of the o.ther verses of the hymn (Bayas-

posaprapti) in AT.

(f) Prayer before Setting out on a Jonrney

(22) iman me mitravarunau

grhan gopayatam yuvam,

avlnastan.avihrtan
e

pusainan abhi raksatv

MS ^ *

asmakam pnnarayanat. (II.5.2)

0 Mitra -and -Taruna, do ye two guard this my dwelling.

May Pusan proteot this nnimpared and unbroken until

our return.

The sacrificer recites this verse looking at the Garha-

patya and the Xhavaniya when he is about to set out on a jour-

ney 12 away from the sacred fires.

In MS. 1.5.14 (twice) and KS.7.3,11 the verse is employed

for the same purpose with the variants avihrutan for avihrtan
in Pada c and agamat for,ayanat in pada e. IpS 6.24.4 quotes

this verse with the readings no for me -varuna for -varunau

11. AnSS edition reads: asmakam as also the Agnihotracandrika.

pp.43, 44, 50,75.
12. Cf. BhaS.6.4.5, Srautakosa 1.06 ff. and 138.
 153

and agamat for ayanat. In MS.1.6.3.8 only the pratika is cited.

In all these Sutras the viniyoga is the same as in ASS. In BhaS.

6.4.11 it is prescribed for murmuring by the sacrificer stand

ing betwenn the two fires when he goes on a journey (antaragnl

tisthan .iapati). SG.3.6.2 cites the verse in full with the

reading agamat at the end. It is used for murmuring by the

householder when he sets out on a journey.

Since the verse is not traced in TS and is quoted in full

in BhaS and ipS and only by pratika in MS it seems to have

originated in the MaitrayanX school. The verse is again read

with the change of gopayatam into ajugupatam and of abhi raks-

atu into abhy arakslt in II.5.12. With these modifications it

is used for recitation after the return from the journey. It is

also found in MS.1.5.14 (end), BhaS 6.6.1 and it is employed

for this same purpose in MS.6.1.3.15.

Yainasiddhi (p.139) on this verse explains how it is appro-
*
priate to associate Mitra and Varuna with the Garhapatya and
Ihavanfya, quoting AB.3.4 where Mitra and Varuna are identified

with Agni.

(23) mama nama prathamam jatavedah

pita mata ca dadhaturyad agre,

tat tvam bibhrhi punar a mamaitos

tavaham nama bibharany ague. (II.5.3)

My first name, 0 jatavedas, which my father and mother

at first gave me that do thou bear until my return.

0 Agni, let me bear thy name.

 154

The sacrificer worships the Ahavanlya fire' with this

13 -
verse while setting out on a journey*
.TS.1.5.10.1 is identical with our verse but changing the

words mamaitoh as madaitoh which is also the reading in the BI

edition of XSS; BauS.3.13 (1.88.13), BhaS.6.4.10, and XpS.0.4.

27 (quoted by pratlka in the latter two) also prescribe the

verse for the same rite as in XSS, but for a slightly different

application, i.e. to put a fire mm twig in the XhavanTya. In KS.

7.3 the words pita and mata are transposed and yad is substitut

ed by nu in pada b; padas cd read in KSj tat tvam gopaya punar

dadai te vayam bibharama tava nama, and it is read there in the

same context as in XSS. In US.1.6.3.9 only yad in pada b is

changed into nu as in ES. The form aitoh is according to Panini

3.4.16. Cf. pura suryasyodetoh Easka thereon.

The earliest source of this verse may be TS; it is not

found in VS and US, and is quoted fully in US. The verse is

comparable with verse No.27 below which is used for worship^-

-'jbing after the return from a journey.

(g) If one goes on a Journey without Worshipping Fires

(24) ihaiva san tatra santam tvagne

hrda vaca manasa va bibharmi,

tiro ma santam ma prahaslr

jyotisa tva vaisvanarenopatisthe (II.5.7)

13. Cf. BauS.3.13-(1.83.12), BhaS.6.4., Srautakosa. 1.96 ff,

Ya.jnasiddhi. p. 139.
 155

Being here, 0 Agni,,I maintain thee who art there,

with my heart, speech and mind. Abandon me not who

14
am away from thee. I adore - thee through the Light

that is worshipped everywhere.

When the sacrificer happens to go on a journey without

offering worship to the fires he prays with this verse from the

place where he is.

In the first pada^ san tatra is read without the addition

of 's' in 1SS and in some editions of TB (in 2.5.8.7); TB.1.2.

1.27, BhaS.'O.5.5. and lpS.6.2^5.2 have sato vo agnayah making it"

plural. In pada b pranena is read instead of hrda in TB.1.2.

1.27, 2.5.8.7 and in IpS; va is omitted in TB, BhaS, ApS and

MS.1.8.3.18. In TB (both instances), BhaS and 5pS, in pada c,

ayur is added between santam and ma, and prahaslt is read in

the place of prahaslr. In pada d. tva is changed into vo, in

TB 1.2.1.27, BhaS and ApS. In MS padas cd read: tiro me ya.ina

ayur... vaisvanarasya tva caksusopatisthe.

Regarding the application of the verse there is no'

14. All the three editions of the text read upatisthate which
is not found in the original MSS. which I have consulted.
The traditional reading (known to me) is upatisthe which is
correct and supported by MSS., e*'g. MS.No.71530 of Adyar
Library (an old palm-leaf MS.). See also Yajnasiddhi,p.143
It is commented on in the Agnihotraeandrika (p.77) as is
found in the printed editions but the meaning given is that
of the first person singular upatisthe seva ityarthah.
 156

difference in any text except TB.2.5.8.7, where the verse is

inclnded among the Upahoma Mantras used for several purposes.

The fact that the verse is quoted fully in the Srautasutras of

the Yajus school,being not found in any Samhita of that school,

may indicate that it does not belong to the tradition of the

Yajus school; perhaps it belonged to the common tradition, since

the Agnihotra and Pravasopasthana are general rites.

(h) On Returning from a Journey

(25) visvadanlm abharanto-

'naturena
manasa,
*

agne ma te prativesa risama. (II.5.9)

All the time maintaining thee, with unwearied mind,

0 Agni, may we, thy. neighbours, not come to grief.

After returning from a journey he approaches 15 and looks

at the Ihavanlya fire, holding fire-twigs in his hands, recit

ing this and the next verse.

mm *
In BhaS.6.5.6, it is prescribed along with the next verse

for approaching the fires when the sacrificer returns from a

journey. In XpS.6.2.2., 25.7, MS.1.6.3.12 the verse is used in

a similar context to put the fire-twigs into the fire. There \

is no variant in any text. The third pada of the verse occurs

15. See BhaS.6.5.6. Srautakosa, 1.107. YajnaBiddhi. p.143.

Agnihotracandrika. p.77.
 157

in VS.11.75, TS.4.1.10.1, MS.2.7.7 KS.16.7, SB 0.6.3.8 as the

fourth pada of another verse. Cf. AV.3.15.8d, 19.55.Id, 2d,7d.

It is similar to the last pada (refrain) of BV.194.1-14: agne

sakhye ma risama vayan tava. The word prativesa occurs hut once
in the BV (l0.16.13) and it is rendered as samlpastham and sam-

Ipe vartamanam by Venkatamadhava and Sayana respectively. Sri

Vamana Sastri (Agnihotracandrika, p.77) has it differently.

As the verse is not traced in any Samhita or Brahmana it

is to be taken as belonging to that class of the Mantras which

are not affiliated to any particular school but are handed down

in the common tradition.

(26) namas te astu mllhuse

namas te upasadvane,

agne sumbhasva tanvah

sam ma rayya srja. (II.5.9)

Homage to thee, bountiful one, homage to thee,

0 Agni, worthy of reverence, do thou beautify (our)

bodies; do thou bring me wealth.

On returning from a journey he looks at the lhavanlya,

with the fire-twigs in his hand, reciting this as well as the

previous verse.
tm * 16
In ApS.6.25.7 also this verse is quoted fully without

16.' Bloomfield-(A Vedic Concordance..p.986) enters SS.6.25.7d.

* M
But the verse does not occur in that text; it musk be ApS.
 158

any variant and it is prescribed for entering the house after

the journey. In BhaS.6.5.6 the verse is used along with the

previou^. one for approaching the fires after a journey. 17

(27) mama nama tava ca jatavedo

vasasX iva vivasanau caravah,

te bibhrvo daksase jxvase ca

yathayatham nau tanvau jatavedah. (ll.5.10)

My name and thy name, 0 Jatavedas, we have been

bearing as if in exchanging of garments. These two

we shall now bear in7our respective persons as before,

0 Jatavedas, for strength and for life.

The sacrificer worships the XhavanXya fire with this verse

having placed the three fire-twigs one each near the three fires
18
when he returns from a journey.

The verse is identical with KS.7.3 except for changing the

place of jca in the first padat it reads mama ca nama. The verse

is found along with Nos.22 and 23 of our verses in the section

dealing with Pravasopasthana. In TS.1.5.10.1, only the first

half of this verse is found with an addition of jre before caravah

and the second half is differently worded while retaining the
sense of our verse. BauS. 3.13 (1.83.19) cites it in full with

"0 ------ * W* *" *

17. See Srautakosa. 1.107. Ya.inasiddhi. p. -143.

18. Cf. No. 24 above. See Yajnasiddhi. pp.142-3.
 '- 159 -

the readings as in IS. The verse is quoted fully in MS.1.6.3.

16 with the variant tan nau for tanvau and is prescribed in this

same rite. In BhaS. 6.6.3 this verse m is quoted by pratika

along with the three subsequent verses in TS, and is used-for

worshipping the lhavanlya after offering the fire-twigs into it.

It is cited by pratika'in ApS.6.24.7 also for worshipping the

fire as in BhaS.
In Bloomfield's Yedic Concordance (p.863) the last word

in pada b is given as caravah which must be a misprint since

l

no text contains that reading. BI edition reads tanva in the

fourth pada; this also may be a printing error, owing'to the

dropping out of the upper portion of the type.

(i) Putting the Fire-Twig on the Garhapatya Fire

(28) aganma visvavedasam

asmabhyam vasuvittamam,

agne samral abhi dyumnam

abhi saha a yacchasva. (II.5.12)

0 Agni, we have come near to thee, the all-knowing,

the best bestower of wealth to us; 0 universal Lord,

grant us splendour and strength.

The sacrificer puts one of the fire-twigs that he has

brought with him, on the AhavanXya fire with this Mantra on

returning from a journey. This'he must do first before meeting

anybody else. (See KS.4.12.18)
 *

- 160

This verse is found along with the next two verses in

VS.3.38-40. There is no textual variation except for adding

a in the beginning of the verse' and it is used for worshipping

the lhavanlya fire as in our text. The verse also occurs in
*
SB.2.4.1.8, with the same variant and application as in VS.
*

KS. 4.12.18 following VS quotes these three verses for the same
*
use as in SB. +#
SS.2.15.2 .
quotes the verse fully (as also the
next two verses) with the reading aganma vrtrahantamam in pada

a (which is same as BV.8.74.4a) and prescribes it for the wor

ship of the lhavanxya when he returns from the journey; each

t

of these verses is followed by a prose passage, also given in

1o
our text at 11.5.2.

(j) Putting the Fire-Twig -on the lhavanxya Fire

(29) ayam agnir grhapatir

garhapatyah prajaja vasuvittamah,

agne grhapate 1bhi dyumnam

abhi saha a yacchasva. (II.5.12)

This Garhapatya fire is the lord of the house, the

best bestower of wealth on our offspring. 0 Agni, the

Lord of the house, grant us splendour and strength.

On returning from the journey the sacrificer offers the

19. See Srautakosa. 1.135 ff. Yajnasiddhi. p.145.

 161

second of the three fire-twigs which he has brought, on the

Garhapatya fire reciting this Terse.

As mentioned above, under the previous verse,this is the

second of the three verses that occur in VS.3.38-40 and it is

used for offering prayers to Garhapatya. SB.2.4.1.9 also gives

this verse and employs it in the same rite. SS.2.15.5 quotes

the verse fully with the variant garhapatyat for garhapatyah

and prescribes it for worshipping the Garhapatya fire when the

sacrificer returns from a journey.

The metre of the verse is NyankusarinI Brhatl in which

the second pada has twelve syllables and the other three padas

eight each. But in this verse there is an excess of one syll

able in the third pada (cf. MahXdhara on VS).1

(k) Putting the Fire-Twig on the Daksina Fire

(30) ayam agnih purlsyo

rayiman pustivardhanah
agne purlsyabhi dyumnam

abhi saha a yaccasva. (11.6.12)

This Agni called Purlsya (terrestrial fire?) is the

possessor of wealth, the augmentor of welfare; 0 Agni,

Purlsya, grant us splendour and strength.

Vith this verse the sacrificer puts the third fire-twig

on the Daksinagni and worships it.

As in the case of the last two verses this verse is also

found in VS (3.40) without any variant. It is quoted fully in
 162

* *
SS.2.15.4 for this same use. There is no variant.
Mahldhara on VS explains the word purfsya as pasavya o
/' * * + mm * + .

pasnhita and quotes the sruti: pasavo vai purisam (SB.7.5.1.9};

this is reproduced in the Agnihotrac.andr-ika (p.78). The Nighantu

(1.12) includes the word purlsa among the words meaning water.

Yaska in the Niirukta (2.22) derives the word from the root 'pr'

(prnater va purayater va) which is translated by L. Sarup as

20
'fertilizing' but in the Indices he translated the word as
'vapour*. In the BV, the words purlsa and purlsin occur in all

in twelve places (cf. Grassmann, 827) but. purTsya is found only

21 - - -
once in 3.22.4. Sayana on this verse derives the word follow-
1

ing Yaska, but interprets it as applying to the bricks identifi

ed with Agni (sikatasammisrah... citya agnayah). In BBhtlingk-

Both's St. Petersburg Dictionary it is rendered as' "... in

Schutt Oder GerBll wohnend", while Monier-Williams gives it as

"being in the earth (said of fire)", adding "rich in land" on
- # '

the authority of SB.

' 1

There is no doubt that the, word is very often applied to

Agni in the Yajus texts, (cf. e.g. passages quoted in St.Peters

burg Dictionary, s.v.) but its exact meaning is uncertain.

With the identification of PrthivI

as Purlsa
*
(cf.SB.12.5.2.
'
5) *

20. Indices and Appendices to the Nirukta, Lahore, 1929,

pp.21, 85,207.
21. Cf. Brhaddevata. 4.104s purxsyasa iti tv asyam dhignyan
agnln prasamsati.
 103

it would be appropriate to take Furisya-Agni as the terrestrial

fire. Bat Daksinagni to whom this Verse is addressed is asso

ciated with Aatariksa rather than with FrthivI (cf. SB.1.5)

while the latter is identified with Garhapatya (cf. SB.1.5; SB.

2.3.4.30,7.1.1.6,8.6.3.14).22 f

(1) If He Stays oat for more than Ten Days

(31) mano jyotir jusatam ajyam me

vicchinnam yajnam sam imam dadhatu,

>

ya ista asaso ya anistas

** *
tah sam tanomi havisa ghrtena. (II.5.14)

May the Mind (which is of the nature of) Light enjoy

(partake of) the oblation of ghee offered by me; may

it unite the sacrifice that has been interrupted. The

dawns in which oblations are offered and not offered

I unite them with the oblation of ghee.

If the sacrificer stays out on a journey and does not

return within ten days he should offer the oblation of ghee

(taken four times) 23 with this verse, after his return, in

order to atone for the interruption of daily offerings. An

offering with this verse is also made for the lapse of Agni-

hotra caused by any other reason.

22. Yajnasiddhi explains the word (p.145): ayam agnih purlsyo

_ * _ _ _ _ _ cVyo _*
nama, purayita stotrnam dhanadibhih, purayit^va havirbhihj
23. Cf. BauS.3.14-(1.84.8). See also BhaS.0.0.4.
 164 -

This iB one of the most popular verses used by the fol

lowers of all Vedio schools though the verse is found only in

the Tajus texts, as may he seen from the references given in

the sequence; it is well known by the name 'Mansvatl1. It has

two main versions: while the first half is more or less the

same in both the versions the second half va^i/^es considerably

in different texts. The version represented by our text is

found in TS.1.5.10.2, MS.1.7.1, 4.8.9 (first half only), KS.

34.19, BauS.3.14 (1.84.9), 25.5 (ill.329.l), 27.7 (ill.332.3),

29.9 (ill.381.8), XpS.14.16.1, 8.25.10.22. The second version

of the verse, with'further variation particularly in the second

half, occurs in VS.2.13, VSK.2.3.11, TS.1.5.3.2,1.63.3,1.7.1.5

(with gloss), TB.3.7.6.16, SB.1.7.4.22, LS.4.12.1, Vait.4.3.

i *

The important variants are:

(a) .jutir for .jyotir in VS, SB, LS; ajyasya for ajyam in

VS, VSK, MS, KS, KS; me is found only in iSS.

(b) aristam for vicchinnam in VS, KS, SB, LS, Vait.;

tanotu for dadhatu in KS and Vait.

(c)w vyustah
mhm 0
for mm
istah
0 0 mm

in KS and JpS;* yas rnmmmm
0
ca mmmmmJUmMmmm
*
ya.jyah0 in MS;
1 IkMBna

' " r *

nimrucas ca in TS; yas ca nimrucah in KS, for a anistah

(d) dadhami in TS, MS, ipS; and dadhatu in KS, for tanomi;

manasa for havisa in MS.

In VS and SB pada b of our verse is changed as pada c.

In MS and KS cd of our verse form part of a different verse

included in the same section while TB.3.7.6.16 has the TS.1.5.

3.2 version which is also quoted fully in BauS.3.29 (1.103.8).

 165

BanS quotes our verse fully as in TS (1.5.10.2) in four places

(as noted above) with regard to expiation and in several other

places 'for various purposes by the designation 'Manasvati'. 24

In TB the verse is used for recitation by the sacrificer while

water is sprinkled firing the rite for atoning interrupted sac^
' A
fice, and in BauS for uttering by the Ho.tr before the Anuyaja

offering. In MS the verse is included in the rite for estab

lishing the fire. In Vait. padas cd are different and the verse

is prescribed for recitation over the Anuyaja offerings. In

v
^*
BhaS the verse is cited from TS for sprinkling water in the Full
Moon and New Moon sacrifices after partaking of the Ila(3.2.6);

for praying to Agni after the renewing of the sacred fire (5.19.

ll); in a similar context as in our text in 6.6.4 and 9.11.1.

*
It is cited in ApS for various purposes in 3.3.2, 5.27.13,6.26.
7, 9.8.1, 9.13.8,9.17.2, 14.16.1 (our version), 14.7.1, 14.28.2.

MS.2.3.6.3 and 3.5.1 also quote it by pratlka. It may be noted

that ES* does not follow the VS-SB

* readings in the case of this
*
verse which is rather unusual. LS and Yait. read the verse fully
# *

since it~ is not found in SV and AV. SS does not quote the verse.

The verse is appropriately used to make good the interrup

tion in the continuity of the sacrifice as is clear from pada

b; that with this verse an oblation is offered is also indicated

by pada d. The words mano jyotih are diversely interpreted:

24. See Caland's index which does-not, however, include all

the occurrences - of the word, e.g. 27.9,10 (111.334.2,5),
29.12 (III.385.11). In 27.6 (III.329.1-10) this verse
is prescribed for an offering to expiate a number of lapses.
 - 160

Sayana (on TS): mananlyam agner jyotih. Bhatta Bhaskara (on

TS): mananlyam jyotih.

Caland's translation in ApS. (3.3.1).reads "Der Geist

f

soli das Licht, das Sohmalz gerne entgegennehmen", taking

i

.jyotih and ajyam as the objects of the verb. In his transla

tion of Vait. (4.3) he renders! "der Geist finde Gefalien am

Licht, an der Butter...". For Eggeling's translation and sug-

c 'atZoru, " ' -

gestion 61 a. emend4 to)VS reading see SBE 12, p. 215.C.G.

Kashikar translates the .words: "May' the soul rejoice in the

light, the clarified butter;" (BhaS.3.2.6), "May (the) mind

rejoice in the light, ..." (BhaS.5.19.11, 6.6.4), "May the mind,

the light, rejoice..." (BhaS.9.11.1). It is not clear whether

the difference in the translation is necessitated by different

contexts. Keith's translation runs (TS. trans.) "Mind, light,

rejoice in the oblation...". In the Vedic Variants (ill.254-

5) the first pada is translated as "may mind and light enjoy

(partake of) the butter." But there is no doubt that the two

words mano .jyotih are in samanadhikaranya and refer to the one

and the same object. The Yajna'siddhi (p.143) which I have
, y
followed in translating the verse, explains: maho .jyotih. te.io-

rupam and it is corroborated by the traditional use of the

e.
verse. It is widely used evn today in Grhya rituals and 1tyaga1

25. Sri Vamana Sastri (Agnihotracandrika, p.79) reproduces

Sayana's words.
 167 -

for the oblation is "aanase .jyotisa id am na mama". 26

The words manah and .jyotih are collocated in a philoso

phical hymn of the RV (6.10.5). Bat Sayana takes the word

there as manasah. Mahidhara on VS and Harisvamin on SB where

the word is .jutih instead of jyotih in oar verse explain it

as which reminds one of the primary meaning of the

27
synonyms of .jyotih. The divinity of the verse is Savitr
according to Mahidhara on VS where the verse is recited by the

Brahman priest while giving approval for patting the fire-twig

.. 414 28
on the fire.

(m) Looking at the Hoase after Retarning from a Joarney

(32) grha ma bibhltopa vah svastye vo

'smasn ca prajayadhvam,
ma ca vo gopatl risat. (II.5.17)

0 hoase, be not afraid; (I have come) near to yoa

for welfare; may yoa enliven as; let not yoar pro

tector come to harm.

26. Cf. Agnihotracandrika, p. 53, RBKS, fo.151, 210, etc. This

irould'.indicate that manah is the substantive and .jyotih is
an attribute. In the Case of a divinity with an attribute
the qualificatory word usually follows the name of the
divinity (cf. Agnih Svistakrt, Agnih Pathikrt, Somah Pava-
manah, etc.; see TS.2.2.1.1 ff.). Also see Samhitasvahakara-
vidhi printed in the NSP edition of RV (fo. 16 ff.).
.27. See A .Venkatasubbaih, Vedic Studies, vol.'ll, pp.3-4.
28. In RBKS (fo.151,210) TS version of the verse is quoted,
mm *

but in the actual practice of the Rgvedins, the ASS version

alone is used.)
 168

The saerificer looks at his house with this verse when

QQ
he returns from the journey. This must be observed by every

householder whether he has established the sacred fires or not.

The verse in this form is found nowhere else though the

portion of the first pada occurs in VS.3.41, LS.3.3.1, ApS.6.

27.3, s'g.3.7.2, HG.1.29.1; but in all these texts the further

portion is entirely dissimilar.

I have translated the verse following the Ya.jnasiddhi

(p.145). AGMV (pp.43-4), has an entirely different interpre

tation of the verse. The division of the words in it is also

different from that of Yajnasiddhi (e.g. u pava instead of upa

vah: svasty eva instead of svastye yah* svastaye vah. The metre
of the verse is Pura Usnik or Yavamadhya Gayatrl as mentioned

in the IGMV (p.43).

(n) Entering the House after Beturning from a Journey

(33) grhan aham sumanasah pra padye

1vlraghno viravatah suvlran,

iram vahanto ghrtam uksamanas

tesv aham sumanah sam visani. (II.5.17)

Not abandoning the sacrificial fire, I reach the

house that is pleasing, that is rich in excellent

children, that possesses food and ghee in plenty;

I enter into it with a pleasant mind.

29. See XSS.II.5.17: grhan Ikseta apy anahitagnih.

 169

The saoriflcer (also the householder even if he has not

set up the sacred fireson returning home after being absent

31
for more than ten dayB, enters his house with this verse*
(a) lpMB.1.8.2 and SG.3.5.3 read bhadran for aham. (b) HG.

1.29.2 has vxratamah and SG vxratarah for viravatah; MG.1.14.6

(2.11.17) reads vlram hi(?), SpMB 1viraghnl~ for 1viraghnah. HG

reads susevah' for BuyTran. (c) ApMB reads vahato and MG vahatx

fo^ yahanto: HG has sumanasyamanah for ghrtam uksamanah. (d) SG

has anyesu for tesu; MG has vasama. HG, ApMB have visama. and
SG yiseyam for visani (BI ed. visati).

In ApS.16.16.4 only the first half of the Mantra is pre

scribed for chanting by the sacrificer in the Agnicayana. The

third pada of the verse is identical with that of AGS.2.9.5.

This verse is also commented on in the iGMV (p.44). The

meaning of the word virahan is "a destroyer of sacrificial fire"

as is traditionally known, implying * a Brahmin who has suffered

his sacred domestic fire to become extinct (either from care-

lessness, impiety or absence)1, and 'he who destroy^s his sons'.

The former meaning is noted by the commentator on the Vasistha-

dharmasutra, 1.18, in which the word vlrahan occurs.

30. Cf. ASS II.5.17. See also Ya.inasiddhi. p.147.

31. Cf. AY.7.60 and Whitney's notes thereon.
32. For the application andvariants of the Mantra in the
Grhyasutras as used in the domestic rituals, see P.K.N.
Filial, Non-Bgvedie.... pp. 278-9.
33. See SBE 14, p.4, note.
34. Bombay Sanskrit Series 23.
 170 -

CHiPIEB III

OFFERING TO THE PITRS (PINDAPITRYAJNA)

(a) Carrying the Fire-brand towards the South-East

(34) ye rupani pratimuncamana

1 . *

asurah santah svadhaya caranti,

parapuro nipuro ye bharanty

mm tm
agnis tal lokat pra nudatv asmat. (II.6.2)
P s

May Agni cast away, from this region, the Asnras, who
assuming the forms (of the Pitr^ move about in order to

(appropriate) the offerings given to the Pitrs and

snatch (the offerings); the Asuras who inhabit the far

away worlds and the nether world.

In the Pindapitryajna which is performed on every New Moon

day g by the one who has set up the Srauta fires, a fire-brand
*

from the Daksinagni is carried towards the South-East to pre

pare the fire for the rite. The verse is used in this very
' -
rite in all the Srautasutras in which it is quoted. 3

1. Yainasiddhi (p.147) explains the word pratimuncamanah as:

ye pitrnam rupani pratimuncamanah pitrnam rupani asthayety
f * v <m

arthah; for Hie verbal forms of prati+mune in this sense

see RV.4.53.2,5.81.2.
2. See ASS. 11^6.1.
0 ---0~

3. See Srautakosa. 1.482.

1
 171 -

The padas ab are read ass apa yantT asurah pitrrupa ye

Ammmmb mmmrnmmmm Nmmhhmh mammmemmmmmm Jnwmw # Mmmmm

r'upani pratimucya car anti in XpS. 1.8*7 and MS. 1.1.2.8. In

4m ~ tm * *

pada c BhaS.1.8,5 and MS read' haranti instead of bharanti. In

pada d VS.2.30 reads agnis tan;^\VS , SB, SS, ApS have nudati for
-i- r- * . . -, ~^---------------------

niidatu|in SB. 2.4.2.15, SS.4.4.'2j' ApS, SMB.2.3.4^;/SMB nudatu;

MS reads agnistan asmat pranunot tu lokat.

! II % WMWV I I I i

AV.18.2.28 is a parallel to this Terse only in the meanings

pada o alone has identioal readings and pada d is read as agnis

tan asmat pra dhamati ya.lnat: padas ab contain the same sense

as in ours but differently'worded.

The verse seems to haTe belonged to the common tradition

and generally used by all schools. In AY it has changed much

of its form while ipS has three different Tersions of the Terse.

VS is the earliest text where it occurs more or less unimpaired.

The words yarapurah and nipurah are rare and differently

explained by commentators and Tariously translated by modern

I

scholars. Vhitney (AY.1 trans.1) has a long note on the Terse

I
and particularly on the difficult words. I have translated them

following the Ya.inasiddhi which says (p.147):

p

parasabdo*tra duravacanahj dure purah purani yesam te para-

pur ah; nipurah hicaih pataladau yesam purani te nipurah

r ? *
asurahj

This explanation appears to be more plausible compared to those

of the other commentators (cf. Vhitney, AY. trans., p.839).' On

the meaning of the word loka in the fourth pada see Gonda,

Loka..*, pp.46-7.
 173- -

Haradatta (XGMV, pp.115-ld) also comments on this verse

mi * mm
in connection with the Astaka-sraddha, a Grhya rite. Bat his

explanation of some of the words differs from that of the Ya.ina-

siddhi. The verse is also quoted in BBSS (fo.212) while deal

ing with this same rite as performed by the one who maintains'+k*-

Grhya fire bat not the Srauta fires. The metre of the verse is

Tristubh (XGMV) and the divinity Agni Kavyavahana (Mahldhara on

. t.
VS).
of. 7fd:
All the printed editions and also some of the MSS.^examin

ed read tal lokad (without anunasika sign)' in the fourth

pada.^ But the original Grantha MSS. (e.g. AL 74064) read it

with anusvara (which stands for anunasika. since in the MSS.

no distinct sign is used to distinguish the two) and two I/bj

traditionally it is pronounced with anunasika which is grammat.

ically correct.1g

(b) Sending off the Pitre after the Rite

(35) paretana pitarah somyaso

gambhlrebhih pathibhih purvinebhih,

dattvayasmabhyam dravineha bhadram

rayim ca nah sarvavlram ni yacchata. (II.7.9)

4. AGMV (p.HB) also has the same reading. In the Benares

edition of the XSS with the Siddhantibhasya. the reading
with anunasika sign is given witlT'in the parenthesis.
BBES (fo.212) correctly reads} agnistallokat.
5. Cf. BV.2.12.4. See also Macdonell's Vedic Grammar, p.69.
 173

Depart (to your abodes) 0 Pitre, that are amiable,

along the ancient deep (solemn) paths; granting us

here riches (strength) and welfare; give us also &f-

wealth of heroic sons.

The Pitrs that are invoked and worshipped in the Pinda-

w
pitryajna are sent off reoiting this verse after the rites are
*
over.
In pada a TS.1.8.5.2, KS.9.6, BhaS.1.9.12, ApS 1.10.7
read pareta for paretana: TS, BhaS and IpS, have somyah for
i~ i

somyasah. In pada b MS. 1.10.3 reads purvebhaih for purvine-

bhih (cf. Fanini, 4.4.133) and TS has purvyaih. In pada c BI

edition of 1SS has dattaya for dattvaya and the words dravi-

neha are read as dravine ha. SMB.2.3.5 reads datta. MS reads

dadhata no dravinam yac ca aB pada c.

MMMMaMHM mmmmm s MiMw mmm The second half of the

verse is found in AV.18.3.14 with datto and dadhata at the end

(see the remarks of Whitney, AV. trans*, p.853).

In TS the first half of this verse is joined with the

11

second half of the BV.10.14.10 and is read in the section on

the Pitryesti of the Sakamedha-parvan of the Caturmasya sacri

fice. In BhaS and pS it is cited by pratlka and used as in

our text in the Pindapitryajna rite. In JpS the verse is des-

*

ignated as Fravahanl which the commentator explains: pravahyante

i - i

6. BauS.3.ll(l.81.12) has a different verse in this context

which is similarly worded. See also Srautakosa. 1. 483.
 174

prasthayante (pitarah) iti. The verse is also commented on in

XGMV in which the.explanation of certain words are different

from that of Ya.1nasiddhi. The word dravina means both strength

* 1 '

and wealth (cf. Nighahtu, 2.9,2.10)* For the use of the verse

in Grhya rites connected with the offering to the Pitrs see

BBSS, fo.106,114,213, etc. The metre of the verse is given as

either Tristubh or Jagatl in AQMV (p.119).

(c) Approaching the Garhapatya Fire

(38) yad antarlksam prthivlm uta dyam

- - 7
yan mataram pitaram va jihimsima,

agnir ma tasmad enaso

*

mm M
garhapatyah pra muncatu

karotu mam anenasam. (II.7.11)

!J

To the mid-region or to the earth or the sky or

to our mother or to our father what harm we have

done, may the Garhapatya fire free us from that sin;

may he make me devoid of sin*

After the Pitrs are sent off when the Pindapitryajna

ceremony has been over the sacrificer comes near to the'Garha

patya fire (and worships) reciting this Mantra.

7. BI edition of the XSS reads- .lahimBima which must be a print

ing error and is not - recorded -by Bloomfield; see A Yedic
Concordance. p.763. But-AnSS ed. gives it in a footnote on
the basis of 3 MSS. It is not found in AL or MGOL MSS.
 .The third pada of the verse is identical with that of RV.
Ehila, 2.6.18 (additional verse of the Srlsukta). The first

half of the AV.6.120.1 8 is identical with'padas ab of our verse

* *

and the second half is entirely different but has reference to

the Garhapatya; padas cd of our verse is the same as those

of the AV.7.64.2 but the last pada is not found in AV. TS.1.8.'

5.3 has the entire verse with the addition of durita yani

cakrma before the last pada of our verse. In TB.3.7.12, dif

ferent padas of the second half of our verse form part of sev

eral verses. The first three padas are found in TB.3.7.12.4

and the last three padas in 3.7.12.1, 5-6 with the insertion of

durita yani cakrma as in TS. All the twenty verses of the

twelfth Anuvaka in TB are used for the purification of the sac-

rificer. p Our verse occurs in TA.2.6.2 with variants as inTS.

MS.4.14.17 contains the verse withthe variant nas for ma

in the third pada and substituting the last pada by duritani

yani kani ca cakrma while MS.1.10.3 has garhapatya un ninetu

duskrta.i jatavedah instead of the last two padas of our verse.

In ES.9.6 the words mataram and pitaram are transposed, ma is

changed into nas and the last pada is substituted by cakrma

yani duskrta.
BauS.27.6 (ill.330.8) reads the verse fully with the

reading as in TS, and it is prescribed for offering an oblation

8. See Gonda, Loka.... p. 135.

9. Bhatta Bhaskara on TB. 3.7.12.1.
 - 176 -

Then the Full Moon and New Moon sacrifices are performed with
only one priest officiating. The verse is citod by pratlka
designating it as PanktiA in BhaS.1.10.3; ApS. 1.10.9, 8.16.14

and used for worshipping the Garhapatya fire. In MS.1.7.6.49

also it is quoted by pratlka for q similar application. The

verse is used in Grhya rituals also but omitting the word Garha-
a.
patya which is not relevant in the Grhya contexts; see BBKS,
f0.179,182,213,etc. Also see XGMV (p.120) where the metre of

the verse is given as Jagatx (omitting the word Garhapatyah)j

~ ~ *0 ~ _ '

although Ya.inasiddhi also gives it as a Jagatx, it is syntactic

cally preferable to take the verse as Pankti.

(d) The Wife Consumes the Middle Pinda

(37) a dhatta pitaro garbham

ktunaram pu-skarasrajam,
yathayam arapa asat. (II.7.13)

Engender an embryo unto me, 0 Pitre, a male child

with a lotus garland, so that he may remain uninjured.

The wife of the sacrificer consumes the middle of the

three pindas (rice balls) that were offered to the Fitrs.

VS (2.33) is the only pre-Srautasutra text in which the

verse is found and therein the third pada reads: yatheha purus6
* #

1 sat and it is read in the same section as in our text; ES.4.1.

22 prescribes the verse for consuming the pinda by the wife

10. Bhatta Bhaskara says (on TB.3.7.12.4) that the metre of

the verse is Satpada Fankti.

* .
 177

desiring a son. SS.4.5.8, ApS.1.10.11, Kane. 89.6 cite the

verse in full with the reading as in VS; but in SS it is speci

fied that the wife is to eat the pinda if she is desirous of

male progeny. US.1.1.2.31 has variant yatha puman bhaved iha

as the third pada. The verse is included in SUB (2.3.16) with
. -</TV

the reading: yetheha purusah syat in pada c. It is only^BhaS.

1.10.10 that the verse is made an Anustubh, the second half

reading; yatheha pitaro loke dlrgham ayuh prajlritat.

The verse has the partial resemblance of the HV.10.184.2

where the expression puskarasrajau 11 is applied to the Asvins'

and that verse is a prayer for progeny. In JUtUV the word is

explained as:

kumaram pumamsam puskarasraj ambhavisyadvrtya visesanam

etat. puskaradipuspagrathitamalalamkarayogyam ity arthah.

The third pada is identical with BV.10.137.5c. The word

arapa occurring in BV.10.15.4 has been explained by Yaska as

'sin1* VS may be the source of the verse since it is the only

pre-Srautasutra text that contains the verse. But Pindapitr-

yajna being'a common rite the verse might have belonged to the
# 13
common tradition and is not confined to any particular school.

11. Uahldhara on VS.2.33 takes the expression puskarasrajam

in our verse also as referring to the Asvins and explains
that the male progeny which would be like the Asvins is
prayed for.
12. Cf. Nirukta. 4.21.
23 . The verse is quoted, for similar applications in Grhya
rituals, in BBSS, fo.115, 213, etc.
 *78

CHAPTER IV

ANVARAMBHANlYESTI AND AGRAYANA

(a) P^roanvakya to Agni-and-Visnu

(38) agnavisnu sajosase-

ma vardhantu vam girah,

dyumnair vajebhir agatam. (II.8.3)

0 Agni-and-Visnu, may these praises (of ours) exhil

arate you together; may you oome for energizing obla

tional food.

In the initiatory sacrifice (Anvarambhanlyesti) which is

performed before commencing the Full Moon and Nev Moon sacri-

fices for the first time 1 this verse is used as the Puronuvakya-
-

verse to Agnavisnu (Agni-and-Visnu) the first of the three

2
principal deities to whom the oblation is offered. This Anv-

arambhaniyesti is considered to be an ancillary to the setting

up of the sacred fires (Agnyadhana) and thus it is dealt with
' ' 3
just after that topic in the Srautakosa. But in our text this

is treated as a preparatory rite to the Darsapurnamasa and

described after the Agnihotra and Pindapitryajna and before

other Istis that are modelled on the Darsapurnamasa.

1. See ASS.II.8.3.
2. On this Igti, cf. BauS.2.21 (1.67.18 ff.), BhaS.5.15.9 ff.
Srautakosa. I. 58 ff.
3. See'Srautakosa. I. 53 ff.
 This rerse occurs in TS.4.7.1.1, US.4.10.1 and TB.3.11.3,1
without any textual variation and is quoted by pratika in TS.

5.7.3.2, MS.4.11.2, ApS.17.17.8, MS.5.1.1.33,6.26,31. MS in

which it is read among the Yajyanuvakya verseand following

# PwVo'YtU-vCky !C
it MS employ this as the^Ya jya verse in the same -sacrifice as

in ours. In TB this verse is to accompany the oblation in the

Naciketacayana. In the MS (^3.26,31) it is cited in the section

prescribing the duties of the Hotr priest.

This is the first verse of the group of Mantras called

asordharah, used in the Agnicayana for piling up of the fire

altar. "ApS quotes this by pratika to accompany an oblation of

ghee (caturgrhltam taken four times) in the Agnicayana.

Ya.inasiddhi (p.155) explains the -third pada of the verse:

dyumnaih dlptaih yajebhih vajaih annaih havirlaksanaih

hetubhutaih havirlaksanany annany upabhoktum ity arthah.

athava dyumnani dhanani yasamsi va, vajas cannani tani

grhltvagacchatam ity arthah.

The'fact that the verse is included in the group of

Yajyanuvakya verses in MS in which section almost all the verses

are Bgvedic'may indicate that our verse originated in the Bg-

vedic tradition though not included in the Samhita. Hence the

verse may be classified as Ehila. For other verses addressed to

Agni-and-Visnu that are cited fully in our text see Nos.99tlO0.

(b) Ya.jya to Agni-and-Visnu

(39) agnavisnu mahi dhama priyam vam

vitho ghrtasya guhya jusana,

 180 _

dame-dame sustutir vam iyana

prati vam jihva ghrtam uc caranyat. (II.8.3)

0 Agni-and-Visnu, great effulgence is dear to you;

do you consume the essence of ghee with delight; in

every home the well-recited praise implores you; may

your tongue come unto the ghee.

This is the Yajya verse to accompany the oblation of

_ 0
Purolasa, prepared on eleven potsherds, to Agni-and-Visnu in
the initiatory sacrifice (AnvSrambhaniyesti) before undertaking

the Full Moon and New Moon sacrifices. According to Vait.8.1

this is to be performed on the thirteenth day after the Agny-

adhana. ^

This verse occurs with variants in AV.7.29.2, TS.1.8.22.1,

MS.4.10.1, 11.2, ES.4.16 and SS.2.4.3. There are no variants

in pada a. In pada b AV reads .jusanau for .jusana. In pada c

AV and KS have sustuta and MS sustutl for sustutir; TS, MS,

ES read vavrdhana and AV vavrdhanau for vam iyana: AV reads

a caranyat for uc caranyat. and TS' caranydt.

This verse, along with another similarly worded, forms one

hymn of two verses in AV and is prescribed for recitation in the

0

Parvan ceremony in Vait.8.1. Eaus.32.3 prescribes the hymn for

remedial rites. Both in TS and ES the same two verses are read
together among the Yajyanuvakyas. In pS.19.13.4 and SS.2.4.3,
0 0

4. See Srautakosa. 1.70.

 181

both these verses are quoted for this same rite as in ours*

In MS.4.10.1 words of these two verses are mixed and it is pre-

*
scribed in MS.5*1*6.28 for an oblation to Agni-and-Visnu in an

expiation Isti. In both MS and MS the other verse accompanying

this verse is the same as our previous verse. This verse also

may be taken as belonging to the Khila type since most of the

verses accompanying this in TS list of YljySnuvSkySs are ^gvedic.

In the Ya.inasiddhi (p.157) the word' dhaman is explained as

/ , ,
te.jah g and on the word guhya^ it says: mm wm
guhvam gudham saram ity
arthah. loke hi yat saram ahnadi tad gudham bhavati.

(c) Partaking of the Remains of the Oblation of First-Fruits

(40) bhadran nah sreyah earn anaista devas

tvayavasena sam asimahi tva,

sa no mayobhuh pitav aviseha

*

*
sam *
no bhava'dvipade sam catuspade. /
(II.9.10;\

0 Gods, lead us, who are well,- to greater welfare;

0 food, by you as the provision may we attain you;

may you, that give us happiness, enter here; may you

be for the welfare of the two-footed and the four-footed!

With this verse the sacrifioer, the Hotr and all other

priests partake of the remains of the oblations offered in the

Agrayana ceremony.5
6

5. Cf.1 Gonda, Dhaman..., passim.

6. On this rite see BauS. 13.12 (1.82.4 ff.), BhaS.6.15 ff.
_ pp.
Agnihotraeandrika. * Ill ff. Srautakosa,
* * ,
1.502 ff.
 The verse occurs in TS.5.7.2.4, ES.13.15, TB.2.4.8.7,

MS.1.6.4.25, Eaus.74.19, SG.3.8.3, PG.3.1.4, SMB.2.1.13. In

pada b AnSS edition alone has 1vasena for 1vasena. TS, TB,

read nito a. visTasva earn tokaya tanuye syonah in the second

half. BauS.3.12 (1.83.3) quotes the verse in full with the

reading as in TS. MS has pitur avivesa, SMB pitevavivesa:

ES and Eaus. read the second half as: sa nah pito madhumai? a
viseha (vivesa) sivas tokaya- tanvo na ehi. The verse is quoted

by pratxka in BhaS.6.17.16, IpS.6.30.8, GG.3.8.16, EhG.3.3.13.

Pada d is a set-^phrase occurring in several verses of Vedie

Mantras^ sometimes.with a slight variation. The verse is dif-

ferently interpreted by the and also translated by

modern scholars variously. I have followed the Yainasiddhi

(p.165) in translating the verse.

In every text the verse is prescribed for partaking of the

remains of the offering in the Xgrayana ceremony either Srauta

or Grhya. Since the verse is used in the Grhya Agrayana also

it is included and commented on in the AGMV (p.83) where an

alternative, meaning of the verse is given. For the use of the

verse in the Agrayana as a Grhya ritual see RBES, fo.211.

(d) Murmuring over the Remains Consumed

(41) amo 'si prana, tad rtam bravlmy

amaai sarvan asi pravistah,"'

sa me jaram rogam apanudya sarirad

ama ma edhi ma mrtha ma indra. (II.9.10)
 183

0 Prana (vital breath), you are the sustenance;

1 speak the truth; you are nearby having entered into

all; casting airay old age and disease from my body, be

at home with me; may yon not injure me, 0 Indra (Supreme

Euler)!

After consuming the remains of the oblation they touch

the stomach reciting this Mantra.

S6.3.8.4 has the variant as amo* si sarvan in pada b,

omits ma and reads na(h) for ma (me) in the last pada. It is

used for touching the heart in the Agarayana (Grrhya) rite which

is performed by the one who has not set up the Srauta fires.

Eaus. 74.20 reads sarvan for sarvan and anamayaidhi ma risama

7
indo in the last pada. The verse is to be uttered over the

consumed remains of the-offering.

The word ama identified with prana in this verse is ex-

M 8 '
plained as atman in the Yajnasiddhi. Samkara also in his

commentary bn the Chandogvonanisad (5.2.6) identifies ama with

Prana (ama iti .pranasya . nama annena hi pranah' praniti ).

V mmhb ahaMNMa* e wnlMW MMMMi w ammmmmmm* 0 9
It is

perhaps on this identification that the example of upacara

(metaphoric use) annam ranah is given in VStsySyana's Bhasya

on the Nyayasutra, 2.2.62;...atadbhave;*pi tadupacarah. The

word hetu in the Yajnasiddhi in the explanation of the word

7. For further variants to Eaus. version see JAPS, 14,p.199.

8. P.105: amasabdo 1tratmaparyayah...he prana anna, annahetu-
tvat pranasya sthiteh annam prana ity ucyate.
 184 -

ama is comparable_to aadhana in the Nyavasntra. (Cf. also

the remarks on verse Kb.2 above.)

It is one of those verses which are not traced to any

pre-Srantasutra text. It may be noted that it is not found in

any Grhya-sutra belonging to the YajuB school. The verse is

commented oh in the AGrlfY (p.83), since the verse is employed

in Grhya Igrayana also (see BBKS, fol.21l).

 - 186 -

CHAPTER V

OPTIONAL SACRIFICES (kIMYA ISTAYAH)

(i) JLyuskamesti

(a) Puronuvakya to Agni Ayusmant

(42) _
ayus /
te visvato dadhad

ayam agnir varenyah,

punas te prana a yatu

para yaksmam suvami te. (II.10.4)

May this adorable Agni bestow on you long life from

all sides; may life-breath come to you again; I shall

/ /*
frighten theSra^ing disease"!rom you.

This is the Puronuvakya verse for the oblation of a cake

on eight potsherds to Agni Ayusmant in the optional sacrifice

called lyuskamesti which is performed when the sacrificer is

* MB

desirous of longeyity. Srautasutras of the Yajus school have

different Yajyanuvakyas for this Isti.*

This verse occurs along with the next in TS.1.3.14.4 among

the group of.verses used as Yajyanuvakyas in different optional

sacrifices. This verse is the Puronuvakya in this same Isti

prescribed in TS.2.2.3. It has one variant in the word a yati

for a yatu in our verse. In TA.2.5.1 this verse, witi^ the

variant a yati for a yatu is included in the group of verses

1. See Srautakosa, II.,564-5.

 186

Mantras and used in the expiation rites. 2

_ _
known as Kusmanda
* *r
In ApS.19.24.9 it is quoted by pratika and used for presenting
the gold (used in this same Isti) to the sacrificer (yai amanaya

hiranyam prayacchati) which he is to wear in his ears. In SG.

1.25.7 pada b and a few other words of this verse form a verse

which is used in the Namakarman ceremony and it is a prayer to

Agni for longevity. The last pada of the verse is identical

with that of RV.10.137.4. AV.7.53.6, which is a parallel to our

verse, reads:
.a _
te pranarn suyamasi e
para yaksmam suvami tjf,
^ /
ayur no visvato dadhad ayam'agnir varenyah.

The verse was probably Rgvedic both from the standpoint

of the ritual application as a Puronuvakya verse and the col

location with other RV verses in the TS. All the twenty-eight

verses in this Anuvaka of the TS except this and the next verse

are also found in the EV. The repetition of the third pada from

RV.10.137.4 strenghtens the probability of the vorse being Rg-

vedic. Thus the verse could be classed as a Khila.

(k) Ya.jya to Agni Ayusmant

(43) ayurda agne haviso jusano

r A
ghrtapratiko grtayonir edhi,

2.^pGautamadharmasutra. 19.12,20.12,22.36; Visnusmrti . 56.7,86.12.

Also see A Vedic Concordance, p.330. The Kusmandahoma in
is performed by the Egvedins also but it is mainly based on
the Yajurvedic-texts^ See RBKS, fo.179-82 wherein the verse
under discussion is quoted (fo.l8l).
 - 187

ghrtam pltva madhu caru gavyam

piteva putram abhi raksatad imam. (II.10.4)

0 Agni, may you as the bestower of life, being pleased

with the oblation, with your face brilliant with ghee,

a.
abiding in ghee, come to us; hftving consumed cow's ghee
fa
which is sweet and fine, may you protect him (.sacri-
A
ficer) as a father his son.
t

This is the Yajya verse in the Ayuskamesti in which a

cake on eight potsherds is offered to Agni Xyusmant, when the

sacrificer desires long life.

As in the case of the previous verse this one also occurs

in TS.1.3.14.4 in the same context following our previous verse;

it is again quoted fully in TS.3.3.8.1 without any variant and

used for an offering of ghee in the Ihavaniya fire in the Ava-

bhrta ceremony (cf. Brahmana portion in TS.3.3.8). In TB.1.2.

l.llj this is the third of the three verses, in Tristubh metre,

~ 3
used in the Ukhasambharana, if the sacrificer is a Bajanya.
t

In TA.2.5.1 the verse occurs as one of the

Kusmanda

Mantras like
w *

the previous verse which is followed by this verse. BhaS.14.20.

10 quotes this verse by pratika in the.Avabhrta ceremony follow

ing the TS.3.3.8.1. In ApS the verse is quoted by pratlka four

timesi^in 5.6.3 in the same context as in TB; in 6.16.10 as an

3. Cf. TS.5.1.4.5 where this verse is referred to by the name

of the metre.
 - 188 -

upasthana Mantra in the Agnihotra; in 13.19.10 for the oblation

in-the Avabhrta (as in TS.3.3.8.1); and in 14.17.1 for an obla

tion in order-to atone for the faults committed unknowingly in

-the Soma sacrifice.

AV.2.13.1 reads .jar as am vrnanah for haviso .jus an ah: ghrta-

prstho agne for ghrtayonir edhi and putran for putram. The hymn
in AV (2.13) is entitled as Dxrghayuhprapti. In VS.35.17 (Pitr-

medha) the first pada reads: ayusman agne haviBa vrdhanah and

iman is read instead of imam at the end. MS.4.12.4 and KS.35.1

also contain the verse with variants. XpMB.2.2.1 has the MS

version rather than TS version. It is quoted in full in HG.l.

3.-5 and by pratika in MS.2.5.4.20, 5.2.2.14, lpG.4.10.9. In SB.

13,8.4.9 the verse is quoted fully with the same variants as

in VS, for an oblation in the Pitrmedha. SG.1.25.7 quotes this

verse fully along with the previous verse in the Namakarman

ceremony, with variants havisa vrdhanah in pada a and iha for

abhi in pada d.

The remarks under the previous verse equally apply to this

verse and it may be xegarded to belong to the Bgvedic tradition

f (Khila type) and used for different purposes in various

schools. The readings in AV are decidedly inferior to those of

4
our verse.

4. See.Whitney's note (p.56) for the use of the verse inKaus.

'(53.1,1$) and in Grhyasutras. It is quoted amongst the
Kusmanda
Mantras in RBKS,
fo.181.
*
 - 189

(ii) Vaim^rdhesti

(a) Puronuvakya to Indra Vaimrdha

(44) Sadyuttim indra sacyutim

pracyutim jaghanacyutim,
pra nakapham(?) na a bhara

prayapsyann iva sakthyan. (ll.10.14)

0 Indra, bring towards us the heavenly beauty, the

bright one, fit for dalliance and carnal pleasure,

\ , ,
injuring the thighs as it were.(?)

(This translation is only conjectural. The meaning of the

verse is very obscure, even the words being unintelligible. The

Isti is no longer performed. Thus there is no^ tradition to

rely upon. Sayana's commentary on the parallel verse in TB is

not very helpful).

This is the Puronuvakya verse to Indra qualified as Vai

mrdha in the Vaimrdhesti, an optional sacrifice which is per

formed when one desires prosperity. This and the next verse are

prescribed (according to the commentary) as alternatives to the

two BV verses given in the Sutra, if the sacrificer has an addi

tional desire for abundance (pustikamasya). And then it is re
garded as a separate Isti.**

MS.2.7.12 is partly parallel to this verse and is used

for the ploughing of the ground in the Agnicayana. It reads:

*>" " V* -

5. See Srautakosa, II.6 03-4.(On the wordings of the verse see

the remarks in Vedic Variants. II, pp.46,80).
 190

imam indra hastaeyutim saeyutim jaghanacyutim,

sasutim indra sagdkitim urjam sapltim utkrse.

TB.2.4.8.4 is identical with our verse hnt has two important

variants: sakutim for sadyuttim in pada a and kanatkabham na

for pra nakapham(?) na in pada c. Sayana in his commentary on

this verse observes that the two verses this and the next

are used in some ceremony performed for winning a girl. Pra-

pathaka four and five in this Kanda (8) of TB are known as

Upahoma Mantras and Bhatta Bhaskara states: upahomahV linga-

vantah yathalingam viniyo.jyah (on TB.2.4.1.l). Sayana on TB.

2.4.1.1 also says that these Mantras are to be used in appro

priate rites considering the meaning and the significance. He

quotes the passage upahoma acchidaakandam iti 1 ingaviniyo.jyani

ascribing it to Bharadvaja (cf. BhaS. Parisesa, 45, 49, 50,199)

(b) Ya.jya to Indra Vaimrdha

(45) vi na indra mrdho jahi

canxkhudad yathasapham,
abhi nah sustutim naya. (ll.10.14)

0 Indra, cast away our enemies as if it were a

great amorous sport; may you take our good praises

all around.

This is the Yajya. verse in the Vaimrdhesti. As in the

case of the previous verse the second pada of this verse also

is obscure and the translation is only tentative. Monier-

Williams records canikhudat under the root khud giving refer

ence to our verse. (Cf. Yedic Variants, I, pp.150,152;11,71)
 191

This verse also is found in TB.2.4.6.5 with the variant

kanxkhunad iva sapayan in pada b. For the application of the

TB verse see under the previous verse. AnSS edition of ISS

reads janikhudad and BI edition: yathasapam.

(iii) Aindrlsti

(a) Puronuvakya to Indra'Datr (or Punardatr)

i

(46) yani no dhanani

kruddho jinasi manyuna,

indranu viddhi nas tany

anena havisa punah. (ll.10.16)

0 Indra, whatever wealth you,being angry, deprive of

/

us in wrath, may you recover the same for us by this

oblation (offered by us).
I 1

This is the Puronuvakya verse to Indra qualified as Datr

or Funaradatr. The name of the sacrifice or the desire to be

fulfilled by this Ifti is not mentioned in our text. But accord

ing to BauS.13.14 this Isti is to be performed if one (probably

a king) wishes that his subjects should become gift-minded and

it has different Yajyanuvakya verses for the Ifti. The offer-

ing is a cake on eleven potsherds. 7

It is only in TB 2.5.3.1 that the verse is found in a

somewhat different form. In pada a it adds j in van between njo

7. See Srautakosa, 11.588.

 - 192

and dhanani which is metrically better than our text; pada

b reads: .iahartham sura manyuna. In pada c it has anu vinda

for anu viddhi. This verse and fche next one are read in reverse

order in TB and according to the commentary these two verses

are used in a ceremony to propitiate Indra for regaining lost

property.

(b) Ya.jya to Indra Datr (or Punardatr)

(47) punar na indro maghava dadatu

* ai gup M

dhanani sakro dhanih suradhah,

asmadryak krnutam yacito manah

srustT na indro havisa mrdhati. (II.1O.10)

May Indra, the bountiful, give us again wealth, the

mighty one, possessing wealth, the bestower of good

gifts; when requested, may he turn his thoughts towards

us; may Indra part with (gifts) to us willingly when

propitiated with oblation.

This is the Yajya verse to Indra referred to under the

previous verse in the same Isti.

The verse is quoted by pratlka 8 in AB.7.21.2 and prescrib
ed for an oblation of ghee in the Ahavanlya, before the conse

cration, if the sacrificer is a king. In TB.2.6.3.1 this verse

8. Not noticed by P.K.N. Pillai in his-study of non-Bgvedic

Mantras in AB. See BDCBI. vols.34.
 - 193 -

precedes our previous verse and is used for the same rite.
It reads dhanyah for dhanih in pada b; arvaclnam for asmadryak

in pada c, and srustl no aBya haviso .jusanah as pada d. The

form dhanih, juBt as rathlh is according to the Varttika on

Panini, 5.2.109: chandaslvanipau. ca vaktavyau.

' (iv) Xsesti/l

(a) Puronuvakya to sah (or Xsapalah)

(48) asanam asapalebhyas

caturhhyo amrtebhyah,

idam bhutasyadhyaksebhyo
vidhema havisa vayam. (ll.10.18)

The guardians of the quarters, the four immortal ones,

presiding over all beings, let us worship with oblation.

This is the Puronuvakya verse to Ssah (Quarters) or

Ssapalah (Guardians of the Quarters). Neither the name of the

Isti nor the desire, for the fulfillment of which this Isti

is to be performed is mentioned in our text. Only the divin-

mm + m * mm m Q 9 '+
nity is mentioned as-Asah or Asapalah. In the Srautakosa
fll.565) it is named as Asesti. No other text deals with this

Isti.

The verse occurs without variants in AV.1.31.1 and the

hymn consisting of four verses of which this is the first,

^mmmwmmm^^mmwmmmmm^wmmm^
'* mm ^ mm mt *

9. The-four divine Asapalas specified in SB.13.4.2.16 are:

Ipyas, Sadhyas, Anvadhyas and Maruts; see A Weber, Indische
Studien. vol. IX, p.6, note
 194

is termed as Xsapaliya in Kaus.38.16 and used in the ceremony

for establishing a house (38.ll) and similar rites. The verse

is also employed in Yait.30.20 for the turning loose of the

sacrificial horse in the Asvamedha. 10 The verse also occurs

in TB.2.-5.3.3 and according to Sayana's commentary this is the

Puronuvakya verse for the oblation of cooked rice to Asa in the

* vll
Isti called Divahsyeni. The only variant of the verse in TB

is the insertion of tva after the word aaanam in pada a. The

verse is again quoted in full at TB.3.7.5.8 and is to be recit-

*
ed by the sacrificer touching the Purolasa placed on the Barhis
Again in TB.3.7.8.3 it is quoted by pratlka and prescribed for

an oblation when in an animal sacrifice the victim dies by

M *

itself. BhaS.4.16.2 quotes this verse as in TB and prescribes

*
for touching the Purolasa. In ApS.4.11.1 it is read fully with

the same variant as in TB in the same context but the sacri-

^*
ficer is to distribute the Purolasa to the four directions with
H _

this verse. And again it is quoted by pratika at 7.16.7 to

prescribe for ,japa by the Adhvaryu in the animal sacrifice.

It is clear from the phrase vidhema havisa vayam. that the

verse was originally meant for the offering of oblation. But

it appears to have'been taken by the Taittiriya texts to employ

it in an act associated with Asah. Although the Divahsyeni-

yesti is a popular one and there are several separate MSS.

10. Cf. Whitney's notes to-his trans. of AV, p.31.

11. See Srautakosa, II.639.ff.
(cf. Alphabetical Index of Skt, MSS. in the Adyar Library,p.56)
* M

dealing with this Isti, among the available Srautasutras it is

,H _

only^the Istisattra of the Kathaka Srautasutra this Isti is

12
described in detail*
"tm"*~mm~ mm"* mm" ~

The phrase asanam asapalebhyah merely means "guardians

of the quarters" and it is a typically Vedic expression just

as gananam tva ganapatim (BV.2.23.1). visam kavim vispatim

(BV*3.2.10, etc.), vasupate vasunam..., gopatim sura gonam

(BV.10.47.1), vratanam vratapate (MS.4.9..24, etc.; cf. A Vedic

Concordance, p*91l) and so on*. Thus Whitney's translation as

"region-guardians of the regions" is too literal and redundant.

(b) Ya.jya to Asah (or Xsapalah)

(49) visva asa madhuna sam srjamyjsr

anamiva apa osadhayah santu sarvah,

ayam yajamano mrdho vy asyatv

agrbhitah pasavah santu sarve. (11.10.18)

I endow all the quarters with sweet (oblation); may all

the waters and plants be free of disease; may this sae-

rificer drive away all enemies; may all our cattle be 1

free of seizure.

Ip the Asesti this is the Yajya verse to Jsah or Xsapalah.

In TB.2.5.3.3 this verse has variants as: osadhayo bhavantu

for osadhyah santu sarvah in pada b and v asyatam for

12. See Srautakosa, 11.639, note 3.

 )

- 196 -

vy asyatu In pada c. It follows the verse quoted under the

previous number and according to Sayana this is the Yajya

verse in the Divahsyenlyesti, and in TB.3.7.8.3 it is quoted

by pratxka and is enjoined to be used, as in the case of the

previous verse, for an oblation when a victim in the animal

sacrifice dies by itself. XpS.7.18.7 quotes this verse in full

with the variants as in TB and it is to be recited by the sac-

rificer when the victim in the animal sacrifice is immolated.

The pada b forms part of a different verse in XpMB.2.14.11-14.

" (v) Lokesti

(a) Yajyanuvakyas to Prthivi, An^tariksa and Dyauh

(50) prthivlm mataram mahlm

antariksam upa bruve,

brhatlm utaye divam. (ll.10.2l)

I entreat the great Mother Earth, the mid-region

and the great heaven, for (our)protection.

In the optional sacrifice, called Lokesti, 14 there are

three divinities; Prthivi, Antariksa and Dyauh to whom obla

tions are offered. Instead of six verses one Puronuvakya

verse and one Yajya verse to each of the three divinities

only three verses are given. ASS.II.10.2Z explains that the

first two of the three verses are to Prthivi, the last two,i.e.
the second and third "tofi Antariksa and the last and first to
* ' * 1

13..-See under the previous number and Srautakosa, 11.640.

14. See Srautakosai II, 625-6.
 197

Dyauh. 15 According to that explanation this is the

Puronuvakya verse to Prthivi and Yajya verse to Dyauh.

In TB.2.4.6.8 this verse as well as the next (but not

the third) occurs without variants. Sayana in his commentary

on the next verse quotes our Sutra for the application of the

two verses. There is no parallel to this Isti in any other

s'rautasutra.16

(si) visvam bibharti prthivy

antariksam vi paprathe,

duhe dyaur brhatl payah. (ll.10.2l)

The Earth sustains all and the mid-region extends

on all aides; the great heaven yields rain.

As explained underlie previous number this is the Yajya

to PrthivI and the Puronuvakya verse to Antariksa, the second

of the three -divinities in the Lokesti.

This verse too is found in TB.2.4.6.8 without any variant

for Sayana*s statement about the application of this see pre-

' ' ttte
vious number. AnSS edition reads prthivlm at the end of^first

pada which is obviously a misprint (cf. comm.). BI edition has

prthivi antariksam without Samdhi.

15. JCSS . II. 15.22 j. prathame prathamasya, uttame madhyamasya,

*uttama .prithama eottamasya.
16. See Srautakosa, 11.626.
 198 -

The word duhe is actually th6 perfect form (duduhe) of the

root duh; but the loss of the first du is according to Panini,

7.1.41; it means present; for further discussion see S.S.Bhawe

flV. 1
on^9.67.32 where this form occurs.

(82f varma me prthivi mahy

antariksam svastaye,

dyaur me sarma
*
mahi sravah.
* ,(11.10.21;
*

(May) the great Earth (be) an armour to me and

the mid-region for weal; (may) the heaven (be)

for my protection and great fame.

This is the Yajya verse to Antariksa and the Puronuvakya

verse to Dyauh in the Lokesti. ,

It is not found in any other text; for further details

of the Isti

see under the number last but one.

(vi)
*
Mitravindesti

(a) Puronuvakya to Agni and Others

(53) agnih somo varuno mitra indro

brhaspatih savita yah sahasri

pusa no gobhir avasa sarasvati

tscasta rupena sam anaktu yajnam. (II.11.3)

May Agni, Soma, Varuna, Mitra, Indra, Brhaspati,

Savitr, giving in thousands, Pusan with cattle,

) Sarasvatx with favour,and Tvastr with form (all)

beautify our sacrifice.

 I

- 199 -

17
In the MitravindeBti in which the oblation is offered

to ten divinities this is recited as the Puronuvakya verse.

The'y&aterial of the oblations for the ten divinities are:

(1) A cake on eight potsherds for Agni

(2) Cooked rice for Soma

(3) A cake on ten potsherds for Varuna

(4) Cooked rice for Mitra

(5) A cake on eleven potsherds for Indra

(6) Cooked rice for Brhaspati

(7) A cake on twelve or eight potsherds for Savitr

(8) Cooked rice for Pusan

(9) Cooked rice for Sarasvatl

(10) A,cake on ten potsherds for Tvastr .

*
In SB.11.4.3.6 the verse is prescribed for this same

offering and some details of the Isti are given with a narra

tive as to how the sacrifice originated, etc. In TB.2.5.3.3

this and' the next verse are quoted in full ationg the Upahoma

.Mantras and Sayana refers to our text for the application of

the verses. KS.5.12.20 dealing with this same Isti also quotes

the two verses in full and they are employed as Yajyanuvakya

* *

verses for the oblation to ten divinities. SS.3.7.4 too pre

scribes these verses as in our text. In all the four texts

mentioned above there are two variants in pada d of the verse:

rupani for rupena and ya.jnaih for ya.jnam. ASS alone has the

words in the form given above.

17. See Srautakosa. II.615-6.

 200

(b) Ya.jya to Agni and Others

(54) tvaBta rupani dadhati sarasvatl

bhagam pus a savita no dadatu,

t

brhaspatir

dadad indrah sahasram

' mitro data varunah somo agnih. (II.11.4)

May Tvastr grant us form, Sarasvatl, the bestower,

Pusan and Savitr (grant) good fortune; may Brhaspati

and Indra grant in thousands; so also Mitra, the

giver, Varuna, Soma and Agni.

This is the YSjya verse for the oblation to ten divini- -

ties in the Mitravindesti.

*
In this verse the names of the

same ten divinities mentioned in the previous verse are read

in reverse order.
c

In SB.11.4.3.7 the verse occurs in the same context as

the previous one, with variants dadatl for dadhati in pada a;

pusa bhagam for bhagam pus a; me for nah in pada b, indro

balam me for indrah sahasram in pada c, and mitrah ksatram

for mitro data in pada d. TB.2.5.3.3 also transposes bhagam

m ~ ^ mm

and jjusa in pada b. SS.3.7.4 transposes bhagam and jjusa, reads

me for nah in pada b, indro balam me for indrah sahasram in

1 "*' u * ... mmmmmm* * ...

pada c', and mitrah ksatram for mitro data in pada d. KS.5.

12.21 has the same variants as in SB, but in the fourth pada
it reads mitravarunah (Benares ed.) which seems to be a' mistake

for ^tro varunah (Weber's edition has mitrah ksatram as in SB).

 201

(vii) Snusasvasllriyesti

(a) Puronuvakya to Indra (Sara)

(55) indrah suro atarad rajamsi

mm ~ * *

snusa sapatna svaauro 'ham asmi,

* mm ** mm mm

aham satrun jayami jarhrsano

'ham vajam jayami vajasatau. (lI.H.8)

Indra, the propeller, has traveled the worlds;

I am the father-in-law (the master) aud the enemies

are daughter-in-law (weak); I conquer the enemies

joyouBly and I win the booty in the conquest for booty.

This is the Puronuvakya verse to Indra (Sura) in the

1
mm * * mm

Isti called Snusasvasuriya which is performed if the sacri-

ficer wishes to cause harm to his enemies by enchantment. 18

This Isti is not dealt with in any other text.

TB.2.4.6.12 contains these two verses, in reverse order,

with many variants. Sayana says that these two verses are to
wm + * _

be employed in the Snusasvasuriyesti. Perhaps he meant to

refer to our text. In TB pada a alone is identical with that

of our verse; it reads in pada b ayam astu for aham asmi; - \

both in the pada c and d it reads ayam for aham and jayatu

for jayami which readings also occur in VS.5.37, 7.44; VSK.5.

9.3, 9.2.4; TS.1.3.4.1,4.46.3; MS.1.3.37; KS.4.9, 6.10;

18. ... abhicaran yajeta. In the Srautakosa (II.557-8) also

this is included in abhicarah.-

4 '/ i\.
 202 -

SB.3.6.3.12, 4.3.4.13; this version of the second half of the

verse occurs in our text also in VIII.14.4 (see No.181 below).

It may be noted that it is only in our text that the sentence

is in the first person whereas all the other texts have it in

the third person.

(b) Yajya to Indra (Sura)

(66) indrah surah prathamo visvakarma

_ _ i Q
marutvan astu ganavan sajataih,
- ' , 20
mama snusa svasurasya prasistau

sapatna vacant manasa upasatam. (II.11.8)

May Indra, the propeller, the first architect of all,

accompanied by the Maruts be attended by fitting fol

lowers; in the father-in-law's command of mine, let

the enemies, like the daughter-in-law, wait on me

nrvty,
at ttae word^ according to my will.
m

This is the Yajya verse to Indra (Sura) in the same Isti

described in the last number.

In TB.2.4.6.1-2 where this verse precedes our previous

verse, it reads in the beginning indra sura janayan; in pada b

sajaftavan for sajataih; in pada c asya for mama, prasistim for

19. BI ed.' and footnote in AnSS ed. ; sujataih; as rug ana van in
BI ed., may be a misprint.
20. BI ed. and AnSS ed. footnote: pravistau.

_ r''<

W
 203

prasistau and in pada d manasa Without Samdhi) for manasah. -

As in the case of the previous verse the TB version has the

third person instead of the first person in our text.

(viii) Samjnanisti

(a) Puronuvakya to Agni, Soma. Indra and Varuna

(57) agnih prathamo vasubhir no avyat

sono rudrair abhi raksatu tmana,

indro xnarudbhir rtutha

krnotv

adityair no varunah sarma yamsat. (ll.ll.12)

\ Mhy Agni in the first place along with the Vasus

protect us; may Soma along with the Budras guard us;

may Indra along with the Uarutst.act in due season;

may Varuna along with the Sdityas give us welfare.

_ 21 1
In the Samjnanisti which is performed to bring about

harmony among the dissidents, this is the Puronuvakya verse.

The divinities that are offered oblation are: Agni - Vasumant

(a cake on eight potsherds), Soma - Budravant (cooked rice),

Indra - Marutvant (a cake on eleven potsherds), Varuna -

Adityavant (cooked rice).

In TS.2.1.11.2 the verse occurs with variants: rudrebhir

for rudrair in pada a, rtndha for rtutha in pada c and sam

sisatu for sarma yamsat in pada d. It 'specifies the materials

21. See Srautakosa, 11.632

 204

of oblatipn. The verse .is to be used for the offering in

Samjnanlsti as xu our text. MS.4.12.2 also reads this verse
>
and the next without variants for this same rite (ef.MS.2.2.6).

In KS.10.12 too this.as well as the next verse,occurs with no

textual variations and employed in this same Isti. In SS.3.6.

2 this verse is quoted in full to prescribe it in this same

Isti. lpS.19.20.4 and MS.5.1.10.7 quote this verse by pratlka

and the context is Samjnanlsti in both the texts.

(b) Ya.jya to Agni, Soma. Indra and Varuna

(58) sam agnir vasubhir no avyat

earn somo rudriyabhis tanubhih,

sam indro ratahavyo marudbhih

sam adityair varuno visaveddh. (ll.ll.12)

May Agni along with the Vasus protest us well, and

.Soma along with the forms of Rudra, and Indra, the

receiver of oblations along with the Maruts and Varuna,

the omnicient one, along with the Idityas (do likewise).-

This is the verse to accompany the offering of the obla-

tion in the Samjnanisti mentioned in the last number.

In MS.4.12.2 and ES.10.12 also this verse occurs without

variation and employed in the same rite as in ours. The verse

is quoted in full in SS.3.6.2 and prescribed in this very Isti.

MS.5.1.10.7 cites the verse by pratlka and ApS.19.20.4 mentions

this as the Yajya verse in the same"sacrifice as in our text.

 205

In TS.2.1.11.2 the Yajya verse used In this sacrifice reads:

sam no devo vasubhir agnih, sam somas tanubhi rudriyabhih,

sam indro marudbhir yajniyaih, sam adityair no varuno ajijnipat.

* *

(ix) Pavitresti

(a) Additional Samidheni Verses (Dhayyas)

(59) apam idam nyayanam

*

samudrasya nivesanam,

anyam te asmat tapantu hetayah

pavako asmabhyam sivo bhava. (II.12.2)

This is the receptacle of the waters and resting-place

of the sea; may your weapons (flames) torment other

than xis; being the purifier may you be auspicious to us.

This is the first of the two additional verses substi

tuted in the place of the original two verses (RV.3.27.5-6)
- - 22
called by the technical name Dhayya; these are to be inserted
* T verses 2 3 recited
before the last of the usual eleven Samidheni
by the Hotr in the Pavitregti. In BauS.28.2 (III.345.1-2)

it is stated that'this Ifti is to be performed if the sacri-

ficer stays away on a journey for more than one year.

22. Cf. ISS.II.1.28-7.

23. For details see ASS.I.2.7.
24. Cf. BauS.28.2 (llli345.1 ff.), BhaS. Parisesa, 189 ff.;
see Srautakosa. 11.694 ff. and the note on page 596. Accord
ing to -Trikandajfce-ud^mandana (BI 140, p.57) the Pavitresti
is to be- performed if the daily Agnih'otra is offered through
some one else for a year or more.
 i-

206 -

This section (Khanda 12) dealing with the Pavitresti in

e admittedly an interpolation and it is not commented
onr text iA

on by the early commentators like Devasvamin and Gargya Nara-

*

yana. It i-s only Sadgurusisya who comments on this section

noting that it was interpolated by someone taking it from the

texts of other schools. He further remarks that the Pavitresti

*

_ .
was treated by the Acarya /
in the Par.isista 25

The first half of this verse is identical with that of

BY.10.142.7 which is also addressed to Agni. The verse occurs

in several Yajjus texts and excepting the TS all have the variant

anyams te for anyam te. VS.17.7 reads the verse in connection

with the piling of the altar in the Agnicayana and SB.9.1.2.28

citing it fully prescribes it to accompany the drawing south

wards of the frog', lotus flower and the bamboo shoot across the

altar in the Agnicayana. In TS.4.6.1.3 it is found in the

section on the preparing of the altar and 5pS.17.13.5 quotes

it by pratxka; the sacrificer is to ascend the altar reciting

25. For further details see Introduction to the lavalayana-

grhyaparisista. ALB, vol.27, pp.220 ff. To the informa
tion furnished therein (p.22-0) the following addition is
to be made: There is reason to believe that the commentary
on the Pavitresti section printed within square brackets
in the AnSS edition of the ASS is not by Gargya Narayana
(cf. Srautakosa. 11.596, notejbut by Sadgurusisya since
the language and style of the commentary are typical of
*
Sadgurusisya and it is found in all the available MSS. &
of his commentary. But it is found only in a few MSS. of
Narayana's commentary. Perhaps it was later included in
some MSSi of Narayana*s commentary because of its practi
cal utility. . .
 207

this verse. MS.2.10.1 and KS.17,17 too read this verse in

connection with the preparation of the altar. The first half

ofvthe verse is identical with that of AV.6.106.2 and Vait.

29.13 quotes it by pratika and prescribes it for recitation in

the Agnicayana as in VS and SB. The second half of the verse

forms part of some other verses in the VS, MS and ES in the same
se|tion as well as elsewhere. The metre of the verse is Brhati

according to Mahldhara on VS.

(60) namas te harase socise

Danas te astv arcise

anyam te asmat tapantu hetayah

pavako asmabhyam sivo bhava. (II.12.2)

Obeisance to your glow, to your radiance; obeisance to

your lustre; may your weapons (flames) torment other

than us; being the purifier, may you be auspicious to us.

This is the second of the two Dhayya verses to be added

to the SamidhenI recitation in the Pavitresti as described

under the previous verse.

VS.17.11 reads anyama te in pada c as in the previous

verse. SB.9.2.1.2 prescribes this for,ascending the altar by

the sacrificer in the Agnicayana. VS.36.20 quotes this by

pratxka for recitation as a prayer to the Mahavlra in the Pra-

vargya (as stated by the commentator Mahldhara). TS.4.6.1.3

also has the verse without any variant and ApS.17.13.5 quotes
 208 -

the verse by pratika and prescribes this for the same rite

as the previous verse.

* MS.2.10.1 has catho te arcise namah as
9 - i

M V *

pada b and it occurs there in the section on Agniciti. MS.0.2.

4'cites the verse by pratxka and uses it for the same rite as

in ApS. So also KS.18.3.5. KS.17.17 reads the verse as in VS

in the same section as the previous verse.

The variant anyams te for 4nyam te in both of these verses

is also found in two'of the four MSS. used for the edition of
-' - ' 20
the Asvalayanagrhyaparisista. These two verses seem to be

long- to the Yajurvedic tradition but used by the Bgvedins also

as Dhayya verses following BauS in which (28.2 [ill.340.2-3])
t

m mm0 0
these two verses are prescribed as Dhayyas. BhaS. Parisesa,

190 mentions two different verses.

(x) Il#adadhaIstyayana

(a) Yajya to Pra.japati

(01) taveme lokah pradiso disas ca

mm 0
paravato nivata udvatas ca,
mm 0 mm

prajapate visvasrj jivadhanya

idam no deva prati harya havyam. (ll.14.12)

These worlds, the intermediate quarters and the

quarters are yours as also fcter things far away

(and near), below and above; 0 Prajapati, the

creator of all and possessing vital" powers, may

you, 0 God, accept gladly this oblation of ours.

20. See ALB, vol.27, p.248.

 209 -

This is the Yajya verse to Frajapati to whom an

oblation of cards ^is offered in the Istyayana called Il.adadha.

- 27

The Puronuvakya versb for this offering is EV.10.12.10 (pra.ia-

pate na tvad..).

In MS.4.14.1 the verse has one minor variant reading

visvasr^:- and it is included in the group of verses used as

Yajyanuvakyas in various rites (there are six verses referring

to Prajapati therein). In TB.2.8.1.3 the verse (without vari

ants) is prescribed as the Yajya verse to Prajapati in the

optional animal sacrifice for the oblation of the cake (Pasu-

purodasa). The same six verses as found in MS are fully quot-

ed in this section of the TB. ApS.20.20.9 reads the verse in

full without any variant and it is prescribed to offer one of

the six oblations to' Prajapati in the Asvamedha. The verse is
again quoted by pratlka in our text at X.9.5 as the Yajya verse
*

to Frajapati in the Asvamedha sacrifice.

The formation of the wordB paravat, nivat. udvat is

according to Panini, 5.1.118 (upasargac chandasi dhatvarthe).

The Yajnasiddhi (p.45) comments on this verse in the

*
context of Full Moon and New Moon sacrifices quoting it as the

27. See AB.3.40, KB.4.5, SS.3.9, BauS.17.52, ApS.3.17.12;

+ *

Srautakosa. I. 523^4.-
28. See S.S. Bhawe, Soma Hymns of the RV.9.6.4.
ov-
29. It does not comment on the section^optional sacrifices in
its proper place (i.e. eh.Il).
 - '210

Yajya for Prajapati as the divinity of the Upamsuyaja oblation;

it is according to some other authorities. There is no mention

m
of Prajapati ' _
in the context of Upamsuyaja in our text. 3Q

(xi) 'Flexible' Yajyanuvakyas (Namre)

(a) Puronuvakya Applicable to any Divinity

(62) imam a srnudhl havam

yam tva girbhir havamahe,

edam barhir ni sida nah. (ll.14.3l)

May you listen well to this (our) invocation; we call

upon you with these words of prayer. May you be well

seated on this sacred grass spread by us.

This is the Puronuvakya verse that could be used for any

divinity when no suitable verse is available in the canonical

texts. In ASS.II.14.18-29 several-characteristics of Yajya

and Puronuvakya verses are discussed to select suitable verses

for different divinities and some alternatives are also pre-
occwn. tw, I * n 9 also)
scribed.. As the last alternative two verses^called "Namre"
31 *
are given. These two verses may be changed to suit the

39. Cf. 1.3.12-13. Siddhantibhasya on Sutra 13 refers to the

prescription of other schools regarding Prajapati as the
Upamsuyaja deity. See also Srautakosa. 1.362 ff.
31. See Srautakosa. II.973-4. Cf. Gargya Narayana's commentary:
namre namanasTle uhityarthah (instead of uhye AnSS
edition reads guhye which does not make proper sense).
 211

divinity in the dual or plural number, without affecting the

meaning of the verse. Thus, if the oblation is offered to two

divinities together the words asrnudhi. tva and nisida could be

changed as asrnutam, vai and nisldatam (respectively) and

similarly in the plural'as -' t 32

asrnuta, vp and nisidata. The

verbal forms^ arudhijSrnudhi. etc. are according to Panini,

6.4.102, a common Vedic usage.

The verse is modelled on the BV.2.41.13, of which the

third pada is identical with that of our verse except for the

last word and the second pada is similar to the first pada of

our verse; only the first pada of that verse is different,

33
being in the plural number and addressed to the All-Gods.

(b) Ya.jya Applicable to any Divinity

(63) stirnam barhir anusag asadcetad

upelana iha no adya gaccha,

aheiata manasedam jusasva

vihi havyam prayatam ahutam me. (XI.14.31)

32. Varadattasuta Anartiya observes in his commentary on SS

(ed., Hillebrandt, vol.II, p.69) that such a modification
is an exception to the general prohibition of modifying
the Rks (cf. 1SS. V.4.8 where a Sruti passage is quoted:
puyati va etad rco- 'ksaram yad enad uhati tasmad ream nohe-^.
33. The RV. verse reads:
9 mm m

visve devasa a gata,

^ jm,p
srnuta

ma imam havam.9
edam barhir ni sldata.

\
 212

May you be well seated on this evenly^spread

sacred grass; being implored, may you come near

to us; with favourable mind may you accept this

(our oblation); may you enjoy this oblation,solemnly

offered (by us).

The verse is to be used as the Yajya verse to any

divinity if a suitable verse is not found.

As explained under the previous number the words agaccha,

.jusasva and vlhi of the verse can be changed into the dual or

plural number as agacchatam, agacchata; jusetham, jusadhvam;

and vitam, vita, respectively. Although these two verses could

be applied to any divinity they are designated as Xgneyyau in

the next Sutra (i.e.II.14.32).

8S.1.17.19 has two variants: asadetopelana for asadetad~

* ** r ,r
_ M and nah for me at the end.
upelana ^ / also this and the
In SS
preceding verse are called "Namra" and used for the same

purpose as in our text.

34. See Srautakosa, 11.974.

 213

CHAPTER VI

CATURMASYAS

(i) Vaisvadeva-parvan

(a) Puronuvakya to Agni Vaisvanara

(64) vaisTanaro ajljanad

agnir no navyasim matim,

ksmaya vrdhana ojasa. (II.15.2)

* w
Agni Vaisvanara has given rise to our new prayer,

increasing in strength on this earth.

On the previous day of the beginning of the Vaisvadeva-

parvan* of the Caturmasya sacrifice, an Isti called Vaisvanara-

Parjanya is performed in which there are two divinities to whom

oblations are offered; the first divinity is Agni Vaisvanara

(according to. some authorities merely Vaisvanara in which case
Yajyanuvakyas are different)*5 to whom a cake on twelve potsherds
3
is offered. To that oblation this is the Furonuvakya verse;
the Yajya verse to accompany this is RV.1.08.2. IpS(Hautra).

2.4 prescribes, in the place of this verse, No.174 of our col

lection and HS(Hautra).3.1 has our No.171.
* M

The verse is not found in any pre-Srautasutra text. AB.

5.17 cites the verse by pratlka giving the first pada and it is

1. See Srautakosa, 11.652 ff, 071 ff. P.V.Kane, HDS,II,pp.1091 ff

2. See Narayana's cbmmentary on II.15.1.
3. Cf. BauS.5.1(1.128.8), BhaS.S.1.2, lpS.8.1.8, Vait.8.8.9.
 214

used along with two other verses (see below Nos.169-70) for
_ mm +

recitation in the Agnimarutasastra on the seventh day of the

' 4
Dvadasaha, for which application the verse is quoted in our
text at VIII.9,7. KB.20.13 also cites the verse by pratllca to

prescribe it for recitation in the Agnimarutasastra on the eight

day of the Dasaha sacrifice. It is given fully in SS.10.10.8

without any variant. The third pada of the verse is the same as

BV.1.55.6c omitting the last word thereof. The word ksmaya is

to be taken as locative (cf. Yajnasiddhi (p.173^ which inter-

prets the word as referring to the sacrificial altar).

mb mm tm mt *

Gargya Narayana on ASS.VIII.9.7 says that the verse origi

nated in the Kalpa (kalpaja) which only means that it was not

found in any earlier text. The commentator, Anartlya on J3S

also has similar remarks on the source of the verse.

(b) Partaking of the Semains of the Valina

(65)' yan me retah pra sicyate

yad va me api gacchati

yad va jayate punah,

0 mr *

tena ma sivam avisa

tena ma vajinam kuru. ' (II.16.19)

Whatever of my energy is expended, whatever of it

remains in me and whatever of it is again born

4. See for.further details, P.K.N. Pillai, BDCRJ. vol.3,p.509 f.

5. SS comm.10.10.i9r dve iha pathite kalpaje. Trtlya eapy
upadista abhyuddystayam.
 215
V

(as progeny) with that make me blessed and with

that,make me strong.

In the Vaisvadeva-parvan of the Catnrmasya sacrifice the

priests partake of the remnant of the Vajina (whey) with this

Mantra adding a prose formula at the end. It is only the sac-

rificer who actually consumes the portion of the VajinaJ. the

Hotr and other priests are just to smell it.

In TA.1.30.1 two lines of a verse in four lines are paral

lel to the first two lines of our Mantra the other two being

entirely different, and that verse is' used for expiation rites. 7
M*
BhaS.8.4.8 quotes the verse from TA adding one line and a prose

passage as in ours for partaking of the Vajina. All the five

lines of the Mantra are found in BauS.5.4 (1.132.7) with some

variations and a few more formulas are added. It is read as

a prose passage and prescribed for consuming the Vajina by the

sacrificer. In Vait.8.10 (with apa for api) also there are

added one more line and the prose passage as in our text and
m * *

used for the partaking of the Vajina. SS.3.8.27 contains only

four lines as:

yan me retah pra dhavati, yad va siktam prajayate,

rajna somena tad vayam, asmasu dharayamasi.

6. See ASS'. 11.16. 20-1. Ya.inasiddhi. p. 193

7. Cf. Visnusmrti, 28.51.-
' * *
#' 9
8. See Srautakosa.~ 11.659.
 216

and this is followed by a slightly different prose formula

and there also it is prescribed for the partaking of the Vajina

(cf.No.147 below). The verse may be classed as Yajurvedic in

the sense it runs like a prose passage (yajus) though it may

be scanned as a Pankti.

(ii) Sakamedha-parvan

(a) Puronuvakya to Agni Anlkavant

(66) anfkavantam-utaye ,
i >

*agnim girbhir havamahe,

sa nah parsad ati dvisah. (II.18.3)

, We invoke,with words of prayer, Agni, occupying the

foremost rank, for our protection;- may he overpower

our enemies.

On'the previous day of the Sakamedha-parvan of the Catur-

masya sacrifice three Istis are performed: one in the morning,

one at midday and one in the evening. 9

This is the Puronuvakya
verse to Agni Anlkavant' to whom a cake on, eight potsherds is

offered, in the morninglsti. _ _ verse to accompany

The Yajya
A .... .
this is the BV verse 2.9.6 (sainanxkena....).

The verse is found in the BV.Ehila, 4.14 where it consti-

tutes a complete hymn of a single verse,' and this Khila is to
be read after BV.10.187 which hymn i]?~ five verses of Gayatrl
V

9. See BauS.5.10 (1.141.15), BhaS.8.12.1-4; Srautakosa. 11.710.

\
 217 -

metre has the refrain in the third pada,' of all the verses,

identical with that of our verse. Thus our verse having the

same refrain is an addition to that hymn. The second pada of

our verse is identical with the third pada of BV.3.11.6 where

the word utaye also precedes .the pada as in our verse; pada b

of BV. 10.141*3 is also identical with that of our verse where

the word utaye is substituted by avase.

(b) Puronuvakya to Indra in the Paurnadarva Offering

(67) purna darvi para pata

supurna punar a pata,

vasneva vikrlnavaha
_
isam urjam satakrato. (ll.18.l3)

0 ladle, do thou being full (of oblations) go forth

(to Indra) and come back well-filled (with the fruits

of the oblation). May we exchange, as though it were,

our possessions, 0 Satakratu, food and vigour.

In the Sakamedha-parvan of the Caturmasya sacrifice, before

the Krllinlsti, early in the morning, either before*** or after**
12
the daily.Agnihotra . the .Adhvaryu offers an oblation of the
crust of the cooked rice and scrappings of the cooking vessel

10. See BhaS.8.4.'3. ...

11. See BauS*5.10 (1.142.8) which gives this latter view.
12. See ApS.8.11.18.
 218 -

to Indra. If he chooses to call the Hotr for recitation

this is the Puronuvakya verse to he recited by the latter when

........................ i4 '
the oblation is offered. The offering may be made in the Garha-
15
patya fire, without summoning the Hotr to recite the Yajyanu-

vakyas; in that case the Adhvaryu himself recites this and the

following verse. That is the reason why the verses occur in

all the Samhitas of the Yajus school. In every text in which

the verse is found or cited, it is used for this very rite. The

pada d is identical with BV.8.93.28b

The padas ab form cd of a longer verse in AV.3.10.7 with

-- - 10
the variant darve. The verse ocours in VS.3.49, TS.1.8.4.1,
* 1 "

SB.2.5.3.17 without any variant. MS.1.10.2 has darve for 'darvi.

KS.9.5 also has darve for darvi in pada a and vasna iva for *

vasneva in pada c. In BauS.5.10 (1.142.10) it is given fully.

BhaS.814.6 and KS.5.3.36 quote the verse by pratlka. lpS.8.11.

19, MS.1.5.7.9, Vait.9.4, KauS.138.12 (omitting the preceding

portion in AV) also quote this by pratlka with the reading darve.

The verse may have originated in the Yajus school and taken,

by the Bgvedins to use it in the same rite for which it is used

in the Yajus school. But in the, Grhya rituals of the Bgvedins

it is used for other purposes also; see BBKS, fo.126,143. etc.

13. See TB.1.6.'7.3-4, BhaS.8.4.4.

1 * *V

14. See Hrautakosa, 11.754.

15. See TB.1.6.7.3. --
16. The second half reads in.AV: sarvan yajnan sambhujantisam
urjam na a bhara. According to Whitney the portion preced
ing the verse in AV has "nothing to with the rest of the
verse" and it is wanting in Fpp.
 - 219 -

(c) Ya,jya to Indra in the Paurnadarva Offering

(68) dehi me dadaml te

ni me dhehi ni te dadhe,

apamityam iva sam bhara

ko 'mbadadate dadat. (ll.18.13)
%

Do thou give to me and I give to thee; do thou keep

e

(ben/fits) f or me and I keep (oblations) for thee.

Gather together, as it were, the return of the debt;

(for) now, who gives to one who does not give?

This is the Yajya verse for the Paurnadarva oblation

described in the previous number.

The BI edition of SSS and the edition with Siddhantibhasya

read apamittham in pada c and AnSS edition reads apamikyam

giving BI reading itfi the footnotes. But over ten MSS. in

Grantha or Telugu scripts available in the Adyar Library and

- '
Madras Government Oriantal MSS. Library all read apamityam. 17

Thus it is certain that the readings in the printed editions of

_ - are not correct. 18
ASS The reading in MS supports the authen

ticity of the reading found in manuscripts.

17. Cf. AV.6.117.1 where the-word apamityam occurs. See also

Panini, 3.4.19 and commentaries thereon.
18. Srautakosa. II.7-54 also gives it as apamikyam and it reads
further sambharako mba dadate (cf.BI edition of JSS). But
there can be no-doubt. that kah is a.separate word and
-dadate (adadate) is to be read (not dadate).
 220

MS.1.10.2 is the nearest parallel to our verse having

only one variant as dadhau for dadhe. VS.3.50, TS.1.8.4.1,

*

KS.9.5 and SB.2.5.3.19 all are indentical with our verse only

in padas ab while padas cd are entirely different with variants

among themselves. In VS cd reads: niharam ca harafti me niharam

ni harani te; and in TS: niharam in ni me hara niharam ni harami

te. ES contains six padas: pada e is the same as pada c of our

verse, f being pada d of our previous verse; padas cd are those

of the TS. BauS.5.10 (1.142.l) gives the verse in full as in

TS. BhaS.8.14.6, IpS.8.11.19, MS.1.5.7.29 and KS.5.6.40 all

prescribe the verse for this same rite either quoting by pratlka

or coupling it with^ the previous verse (cf.BhaS: uttaraya .juhoti).

There is no difference with regard to the application of the

verse in any text. Eeith (TS. trans) remarks on the import of

the TS. verse;"Thisis the classic statement of the gift theory

of sacrifice."

(d) Prayer to the Daksinagni

(69) aya vistha janayan karvarani

sa hi ghrnir urur varaya gatuh,

sa praty ud aid dharunam madhvo agram

svam yat tanum tanvam airayata. (II.19.32)

He remains in various forms, giving rise to actions;

he, the effulgent one is, indeed, the broad way for

the boon; may he reach the supporting pinnacle of the

sweet (result of action); may he raise (my) body unto

. his own person

 221

In the Sakamedha-parvan of the Caturmasya sacrifice, after

the conclusion of the Pitryesti, 19 the priests including the

with this verse. 20

-
Hotr pray to the Daksinagni

The verse is found in several texts. In AY this single

verse makes a hymn (7.3) which Whitney calls "Mystic". The

first three padas are identical with those of our verse but

pada d reads t.svaya tanva tanvam airavata. Vait.9.15 quotes

the verse by pratlka and employs it to recite while the priests

return from the place where Pitryesti was performed in the Saka-

medha. TS.1.7.12.2 reads it in connection with the holding of

the Atigrahya Graha, with the variant dharunah for dharunam in

pada c and svayam yat tanuvam tantua in the fourth pada. MS.l.

10.3 has pratyann aid dharunah in pada c. KS.9.0 and 14.3, read

sva yat tanu tanvam airayata.

SS.3.17.1 has no variants and prescribes it for this

same rite, with a slight difference: the priests pass thnough

the northern side of the Daksinagni, murmuring the verse. But

y
SG.5.8.7 cites it for offering an oblation to ward off the
danger indicated by the post putting(shoots^forth^(sthunavi-

rohana). BhaS .8.17 .-21 quotes the verse by pratlka pre soribing

it for recitation while going around the fire, holding the

Barhis and again in 8.20.10 for a similar rite both in the Pitr-
M #

yajna of the Sakamedha. BauS does not mention the use of the

^ t mm ** +
19. Called Pitryajna in BhaS.8.16.1 and Mahapitryajna in BauS.
. 5.11.1 .(1.143..17).
20. See Srautakosa, 11.756.
 222

Mantra in this context. In SpS.8.10.5<also it is quoted by

pratika to use it for the same rite as in BhaS (but for sprinkl

ing water) while in 18.2.3 it is used for holding the Prajapatya

Somagrahas. *
MS.1.1.2.15 uses the Terse for sprinkling water.
KS.25.6.10 with the readings karparani (CSS edition) for karva-

rani. dharuno for dharunam and the pada d as in TS, prescribes

it for an oblation of expiation if the Prsadajya is spilled.

The verse has been translated differently by Whitney (AV),

Eeith (TS), Galand (SS), Kashikar (BhaS) and others. Keith says:

"The verse is almost unintelligible... it is a favourite piece

of mysticism". The above translation is mainly based on Sayanas

commentary (on TS) in which the word aya is taken as ayam

(*Prajapatih, required by the context in TS ), vistha is para

phrased as visesenavasthitah and karvaranl as karmani. In the

I fl J imm
II mm
Klim _ .ii.iiii IMII" i v

commentary on AV he interprets the verse somewhat differently evnA*

more elaborately.

(iii) Sunaslrxya-parvan

(9.) Puronuvakya to Indr a Bunas Ira

(70) indram vayam sunasiram

V*
** wm

asmin yajne havamahe,

*

sa vajesu pra no visat. (II.20.4)

We invoke, in this sacrifice, the foremost fighter,2,1

f 1

Indra; may he protect us in battles.'

21. Sunasira. (su + nas.ira) following the ,popular derivation;

cf. Sudha on Amarakosa: susthu naslram yasya.
 223

' r f 22 _
In the Sunasiriya-parvan of the Caturmasya sacrifice

this is the Puronuvakya verse to Indra Sunaslra, to whom a

23 M
cake on twelve potsherds is offered. The Yajya verse to

accompany this is the RV. 10.160.5 (asvayanto gavyanto va.ia-

yantah....).

BI edition of the SSS reads the first half as: indra

vayam sunaslra me 1smin pakse havamahe. But such readings are

not found in the available MSS. The verse occurs in MS.4.10.6

where several Yajyanuvakya verses are grouped in the Prapathaka,

- - 'H-

The pada c ijl MS is different from -that of our verse and it is

identical with pada c of RV 10.187.1, a refrain in all the five

verses of the hymn (of. Nc .65). In ES.21.14 where several verses

used in this rite are foun df padas ab alone are identical with

those of our verse and pad a c reads: iha devam suradhasam. The

verse also occurs in TB.2. 5.8.2 among the Upahoma Mantras with
mm ~mm ***"

the third pada ast a ya.jnal lr upa no gamat and it is to be used

in this same rite. The th ird pada of our verse is the same as

the fifth pada,. of a verse in Pankti metre in RV.1.81.1 which

verse is also found in AV. 20.56.1 and MS.4.12.4

The word suna-sira (in the dxfal) is given in the Nighantu

(5.3) among the terrestrial deities. It is the name of "two
A
rural deities favourable to the growth of grain (probably per

sonifications of 'share1 nd 'plough'," according to Monier-

Williams (Dictionary, s.v.), but they are identified by Yaska

22. See Srautakosa. 11.759.

23. See BauS.5.18 (1.154.7), BhaS.8.24.5.
 22 4:

(Nirukta. 9.40) with Vayu and Sditya.^ The word in our verse

(in the singular) is clear ly the name of Indra. The Brhad-

devata, 5.8 quotes the vie w holding that Indra is the meaning

of the word, sunasira, asc ribing it to Yaska but it is not found

in the Nirukta; see Maodonell's note on the Brhaddevata (5.8).

24. Cf. Macdonell and Keith, Vedic Index, vol. II, p. 386.
 225

CHAPTER VII

ANIMAL SACRIFICE AND SAUTRIMANI

(i) Animal Sacrifice

(a) Pravrtahuti Oblation in the Ihavaniya

(7l) jus to vace bhuyasam

justo vacaspataye devi vak,

yad vaco madhumattamam tasmin ma dhah

sarasvatyai vace svaha. (ill.1.14)

May I be agreeable to Speech; agreeable to the lord

of Speech, 0 divine Word, in thy speech that is sweetest,

place me therein. Hail to Sarasvatl, the (divine)

Speech.

In the animal sacrifice after the call of the Pravara, the

Hotr offers six oblations of ghee. This is the Mantra for the

first oblation,pother five being offered with short prose for-

' - 1
mulas. These oblations called Pravrtahutis are prescribed in

several Srautasutras but the number of oblations and the Mantras

differ. It is noted in our text that according to some author-

-
ities these oblations may be offered,only in the Somayaga. 2

-------------------
1. Other texts mention the Pravrtahuti only in the Somayaga.
2. See ASS.Ill.1.15: soma evaike. . On the procedure of the
animal sacrifice see Srautakosa. 11.770 ff. A complete de
scription may be found'in ,J. Schwab, Das altindische Their-
opfer. Erlangen, 1880. P.V. Kane, HDSi II, pp.1109 ff.
 226

The Mantra has several variants in different texts partic

ularly in the second half. In TS.3.1.10.1 the Mantrap is read

in this context with the variants: vaco for vace; madhuniat for
madhumattamam; svaha saraBvatyai at the end (omitting vace).

It is thus quoted in BauS.27.6 (ill.330.13) for offering an

oblation when the Pull Moon and New Moon sacrifices are perform-
3
ed with only one priestsofficiating instead of four. MS.1.3.1
#-
gives it as a prose formula with the var iants,vaco for vace,

vacaspatir for vacaspataye and omits devi vak and -tamamj it has
~ wm * *

tasmai for tasmin and omits ma dhah. In KB.10.6 and SS.6.9.17

the verse is quoted fully with the variants: vaco for vace,

vacaspater for vacaspataye. yat te vaco for yad vaco and tasmin
no adya dhat (Caland: SS. trans., corrects it as dhah) svaha

sarasvatyai in the last portion. It is prescribed for the same

oblation. GB.2.2.fel7 and Vait.,18.5 give the Mantra in full

omitting sarasvatyai vace at the end and prescribe it for Pra-

vrtahuti by all priests. JB.1.82 has several variants in the

latter half. KS.9.8.18 reads the verse in full in connection

with the Savanlya-pasu in the Somayaga. It has variants as:

inserts te between yat and vaco as in KB and SS; adds .justa-

tamam after madhumattamam and omits vace at the end; BhaS.12.

20.1, ApS.11.20.1 and MS.2.3.6.18 quote this verse by pratlka

along with the next verse as found inihe TS and prescribe them

for this very rite in the Savanxya-pusu

r
in the Somayaga.
* Bloom
field gives the Mantra as three prose formulas: (l) .insto

vace..., (2) jus to vacas-. .., (3) devi vag-.. ..

+ - - - - -

3. See SrautakoBa. 1.447.

 i

- 227

(b) Rite of Disposing the Heart-pike (Hrdaya-stila)

(72) dvlpe rajno varunasya

grho mito hiranyayah,

sa no dhrtavrato raja

dhamno dhamna iha nmncatn. (ill.6.24)

In the place encircled by waters, of King Varuna,

the hahitation baa been (well) known, as abounding

in gold. May that King of firm resolve free us here

from every (harmful) situation.

This verse, along with the following is recited by the

Hotr and other officiating priest's while touching water at the

disposing rite of the heart-pike (hrdaya-stila) of the animal at

* ' * t.

4 '
the end of the animal sacrifice.

This and-the first half of the next verse are found in

KS.3.8. The words mito hiranyayah are transposed in KS verse

and it has the variant tato for sa no in pada c. The context

there is similar to the one in our text. AV.7.83 g is a hymn

of which the first verse corresponds to ours and the second is

the first part of our next verse; all the four verses of this

hymn are addressed to Varuna as a prayer for release from

fetters. The verse in AV reads:

apsu te rajan varuna grho hiranyayo mithah,

tato dhrtavrato raja sarva dhamani muncatu.

4. Cf. BauS.4.10 (1.126.6), BhaS.7.23.2; Srautakosa, 11.868.

5. See Gonda, Loka..., p.141 f.

\
 228

Roth-and-Whitney emended mithah as mitah and dhamani as

damani despite the MSS. reading otherwise. Whitney translates

the verse accordingly, but he admits in his notes that the

emendation is made against all the authorities. Other editions

___ i

of AV read as'given above. The reading mithah is also found in

m *

some of the MSS. of ASS available in the Adyar Library though

the printed editions have mitah only.

(73) dhamno dhamno rejann

ito varuna no munca,

yad apo aghnya iti

* mm

varuneti sapamahe

tato varuna no munca.

9
maivapo nosadhir himsir
* * mm

ato visvavyaca abhus

tveto varuna no munca. (ill.6.24)

0 Ring Varuna, release us from these various (harming)

. xosituations;
- -v
in as much as we swear by water\ and cows
and (the name of) Varuna, (therefore) from them,

^ 0 Varuna, free us; harm 'not the waters and the plants;
thus have you been all-absorbing; from these (situations

may you set us free.

V

At the end of the animal sacrifice all the priests includ

ing the Hotr touch water reciting this and the previous Mantra.
As mentioned above (under the previous verse) the first
 - 229

five lines of the verse are found in AY.7.83.2. Therein the

words no munca both in pada b and e are transposed (munca nah)
* *

and yad ucima (in AV alone and in none of the other texts) is
# *

read instead of sapamahe. Here again in the edition of Both-

and-Whitney the words dhamno dhamnah are emended as damno'

- 7 despite MSS. evidence and commentaries.
damnah

KS.3.8 is the nearest parallel to the first five lines of

* *

our verse omitting only iti after aghnyah. VS.6.22 and SB.3.8.

5.10 read the Mantra in connection with this same rite and have

variants as ra.j amstato for ra.j annito; ahur for apo in pada c.

In VS the sixth line of our verse is read as a prose formula in

the begii^ing. Mahldhara considers the first two lines of our
t

.verse as a Yajus and the following three lines a Gayatrl verse.

TS.1.3.11.2 has aghniyah for aghnyah and omits iti after aghniyah

and the verse occurs in the same context as in VS. MS.1.2.18

I

also omits iti as the TS.and reads * _

sapamahai . * M
(sapamahi in

critical apparatus in Schroeder's edition) for sapamahe. The-

context also is similar to that in VS and TS.

LS.5.4.6 quotes^first five lines of the Mantra and pre

scribes it for this very rite with the readings ra.jamstato. and
varune1tisayamahe (so in BI edition l) In SS.8.12.11 the Mantra

is fully given (first five lines) with the variant as ra.j amstato
and it is used to worship the heart-spit (hrdayasulam upasthaya).1

6. See Gonda.- Phaman.... p.76.

7. See Whitney's Notes to his translation, p. 450; Bloomfield,
SBE 42, p. 563; Eggeling, SBE 26; p. 216.
 230

BauS.4.11 (1.128.8) gives the first five lines fully with the

reading as in TS and the application is the same as in our text.

In BhaS.7.23.2 and SpS.7.27.6 the Mantra is cited by pratTka in

this same context but it is prescribed not for touching water

but to worship the Sun (adityam upasthaya) along with the verse

ud uttamam (BV.1.24.15) which is addressed to Varuna. KS.6.10.5

quotes the Mantra by pratika for the same rite in connection with

the Savanxya-pasuyaga. In MS it is quoted by pratika in 1.7.4.

43 for cleansing (mar.jayante) in the Avabhrta, in 1.7.7.11 at

the Tryambakahoma in the Sakamedha, also for cleansing, in 1.8.

6.21 in the same oontext as in our text and in 5.2.11.36 for an

oblation in waters at the Avabhrta of the Kakali Sautramanl.
* *

The second part of the verse as printed in the AnSS edition

needs correction in two places. The initial words of the sixth

line in that edition read mayi vapo which make no proper sense.

BI edition has it as maiva which is correct and found in several

original MSS., although a few MSS. in the Adyar Library and

Madras Government Oriental MSS. Library also read liiayi. It is

usual on the part of scribes of.;MSS. to get confused in such

similarly sounding words, particularly when they write down

i

hearing the text read out by others. Another reading to be

* -
corrected in the AnSS edition is visvavyacabhuh. This is both

grammatically and metrically defective and is not supported by

the available MSS.

AV. AnukramanI gives the metre of the verse (five lines

only) as Pathya Pankti. But as found in our text, it is Asti.

 231
ft

QjXJlr
The last three lines of the verse ie not found in any
other text except the .VS in which^ a prose passage preceding the

verse is a parallel to the sixth line of our verse. It is not

certain that the whole of it is one Mantra or to be divided

into two. The latter alternative seems probable,because of the

occurrence of the first half of the verse as a full Mantra in

seVec&l non-Rgvedic texts and the second half is not found any-

where else*but the entire verse is used as a single Mantra in

Rgvedic tradition; see RBKS, fo.240 wherein the metre of the

verse is given as Asti

All the commentators (Mahldhara, Bhatta BhSskara, sSyana)
i

on this verse take the third pada as referring to 'sin' incurred

'iUt,
by swearing or execrating by the name of^waters and so on, a

common practice even to' this day which Keith who criticizes Sayana
(on TS) sarcastically does not seem to be aware of. Bhatta

Bhaskara (on TB.2.6.6.1) further says that the waters, etc. are

only ah indication (upalaksana) of other sacred things such as

the earth by the name of which it usual to swear.

(e) Ya.jya Sarasvant at the Animal Sacrifice

(74) yasya vratam pasavo yanti sarve

yasya vratam upa tisthanta apah,

yasya vrate pustipatir nivistas
tarn sarasvantam avase huvema. (lll.8.l)

Whose vrata all the beings follow, whose vrata the

waters wait upon , in whose vrata the lord of nourish-

ment has entered , him, Sarasvant, we call upon for our

protection.

-vr i
;; ( DHARWau
 In the animal sacrifice, if the divinity is Sarasvant

this is the Yajya verse for the offering of the 'organs'. There

are altogether only five verses in the RV of which the divinity

is Sarasvant (1.164.52, 7.95*3,7.96.4-6) and all these five

verses' are quoted in this Sutra (3.8.l). Since in the animal

sacrifice six verses are required as Yajyanuvakyas (two each for

the offering of the omentum, cake and the organs) this verse has

been quoted from a source other than the RV.

The verse is found in the RV. Khila, 2.15 in which the

first and second padas are transposed with the reading vrate

for vratam in the latter; ,johavxmi is read instead of huvema in

the last pada (identical with KS). The verse is to he appended

to RV.7.96 in which the last three verses are sacred to Saras

vant. This Ehila is found in fehe Kashmir collection of Khilas

hut A.A. Macdonell who used that collection while editing the

Brhaddevata did not notice this Khila. By appending this verse

to the RV. hymn (7.96) there will altogether he four verses re

ferring to Sarasvant. Thus the original reading in the Brhad

devata would properly he catasrbhih. supported by the majority

of the MSS. Macdoneli preferred the reading tisrbhih though it

is found only in a few MSS.; perhaps he was not aware of the

3 '
existence of this Khila verse.
AV.7.40.1 has one variant: havamahe for huvema and in
Vait.8.2. it is prescribed for reciting over the offering to

8. See ALB, vol.33, pp.182 ff.

Sarasvant in the Anvarambhanlyosti The verse occurs without

any variant in TS. 3.1.11.3; MS.4.10.1 reads upatisthanta((fr ). in

the second pada. In KS.19.14 the readings are as in BV. Khila.

In all these three Yajus Samhitas the verse is included in the

group of Yajyanuvakya verses and some of the five BV. verses on

Sarasvant are also found along with this verse. It is quoted in

full in SS.6.11.8 without any variant and prescribed as the

Yajya verse to Sarasvant in the animal sacrifice just as in our

9
text. The last pada of the verse is a parallel to BV.1.164.
52d: sarasvantam avase ,i ohavlmi.

(ii) Sautramanl

(a) Gazing at the Sura-Soma

(75) nana hi vam devahitam sadas krtam

ma samsrksatham parame vyomani,

_ - _ 10
sura tvam asi 'susmini soma esah
(raja mainam himsistam svam yonim avisantam.)(III.9.4)

9. It is rather surprising that V. Caland in a note to his

translation of SS (p.159) remarks that the verse-is not found
in-Scheftelowitz's edition of the Khilas; it does contain
the verse as Khila 2.15 (p.88).

10. The Mantra ivi our text is only 99 up to sura tvam asi
susmini. After this-the sutra reads iti surai aveksya,
adho bahu soma e.sa iti somam. The commentator remarks
that the first Mantra is for gazing at the Sura in the pot
and the second Mantra soma -esah - is for gazing at the
Sura in the Graha-patra (cup). He identifies Sura with Soma
since both are prepared through the same process.
 234

Separately for you two, indeed, the god-chosen seats

are arranged; in this great region do not get mixed; -

yon are the energizing Sura and so is this king Soma;

harm him (the sacrificer) not; may yon enter your

own ah o de.

With this verse the Hotr gazes at the Sura in the Sautra-
manl sacrifice** after the oblation is offered.

In AB.8.8.11 and in all the texts of the Yajus school,

noted below, the Terse is a complete Jagatl. But in our text

only three padas are giTen and in that too the last two words

are separated in the Viniyoga. It is somewhat unusual. The

last pada as is found in AB is giTen in parentheses. In AB

(8.8.11) the Mantra is giTen in the section of Rajabhiseka and

the king is made to recite this holding the cup of Sura. VS.19.

7 has only one Tariant Tyoman for Tyomani and has as the fourth
pada: ma ma himslh svam yonim ayisantl. SB.12.7.3.14 glosses

on the Terse. In KS. 19.2.21 this is quoted by pratika and

employed to hold the Sura filled in three Tessels. In MS.2.3.8

the Terse occurs along with our next Terse in the section on

Kamyestis and it has no Tariant so far as the first three padas

are concerned.
In KS the Terse is read twice': once at the DhruTaksit *

MMSIMHMMMHMkaWMHaiMaiMiaBM *

11. See BauS.17.36 (II.314.5 ff); Srautakosa. 11.903 ff, 921.

12. Bhatta..Bhaskara on TB says that it could either be Tristubh
or Jagatf.
 235

section (17.19) and for the second time in the section on

the SautramanI (37.18). In the first occurrence it reads nana

'
hi devais^ eakrpe
* * ""
sado' vam
as the first pada
l~ ' ...
and vyoman for
fryomani in the second pada. In 37.18 it has the variants as

devakrtam for devahitam and woman for vyomani. the fourth pada

being different. In TB.1.4.2.2 the variants are: sado mitam

for sadaskrtam and vyoman for vyomani. and the section deals
with the SautramanI. According to Bhatta Bhaskara it is used

for the partaking of the Sura by the Brahmana which is also the
prescription in BauS.17.38 (II.314.7), IpS.19.7.3, MS.5.2.4.29

and 5.2.11.23 where the Mantra is given by pratlka. TB.2.6.1.4

reads sadahkrtam for sadas krtam and vyoman for womani; the

fourth pada is different in both places.

(b) Partaking of the Sura-Soma

(76) yad atra sistam rasinah sutasya

yad indro apibac chacxbhih,

idam tad asya manasa sivena

soman rajanam iha bhaksayami. (III.9.5)

What is left-over here of the prepared juicy (Sura),

which Indra quaffed strongly, this of the same I con

sume here, the Soma, the King, with a happy mind.

The verse is recited while partaking of the remnant of the

Sura-offering rl 3 In AB.7.33.3 and 8.20.4 the
in the SautramanI.

13. See Srautakosa. 11.921.

 236

verse is given fully without variants and there it is used

for partaking of the Traita cup and Sura^the Bajasuya.

' In MS.2.3.8 the verse has variants as: yamasyendro for yad 1*MWW

indro, ah am tam asya for idam tad asya and ghrtena for sivena.

In MS.3.11.7 which deals with the Sautramani it has the same

variants except for the retaining of the word sivena. ES.17.19

has yasyendro for yad indro, and pada c as tenaham adya manasa

sutasya. ES.38.2, the section dealihg with the Sautramanr has

14
the variants as riptam for sistam

and aham for idam. This
0 mm 0 mmtmmmm 0 mm'mmi.mm 0

version of the Mantra is found in VS.19.35, SB.12.8.1.5, TB.2.

6.3.2 and quoted in XpS.19.8.11, KS.19.3.14. In TB.1.4.2.3 a

section also dealing with the Sautramani contains the reading

aham for idam in pada c. In BauS.17.36 (II.314.7) and SpS.19.

3.4 the verse is quoted by pratlka and the prescription is the

same as in the previous verse. a quotes the verse by

MS.5.2.4.20

pratlka and it is used for the same rite as in our text. The

fourth pada of the verse is appended to other verses in some

texts, e.g. SS.15.15.13, Vait.30.12.^

14. BI edition of XSS also reads riptam. but if must be the

, influence of VS-KS version and it is not in the original
MSS.
15. See A Vedic Concordance, p.1032*.
 237

CHAPTER VIII

' EXPIATION RITES

(a) 'Depositing* the Fires within Oneself

*

(77) ya te agne yajniya tanus tayehy

a rohatmatmanam accha

vasuni krnvan narya puruni,

am ^ ** wm ap
yajno bhutva yajnam a sida yonim
* *
jatavedo bhuva ajayamanah. (ill.10.6)

Do thou,0 Agni, come with thy form, worthy of worship

(and) thyself enter unto myself; increasing the riches

, that are dear to people, do thou, 0 Jatavedas, having

become adorable, sit in the sacrifice, thine own

birth-place, originating from the earth.

If the sacrificer who goes on a journey cannot actually

take the sacred fires with him, he is 'to deposit1 (sam-a-rop-)

the fires within the kindling woods by warming them in the

Garhapatya fire or he could 'deposit' the fires within himself

by warming (pratitapet) his palms stretching them against the

Garhapatya fire. In the latter case he is to do it reciting

this Mantra.
a-
The Mantra in this form is not traceable to any of the

earlier texts. TS.3.4.10.5 contains up to a roha in the

0 0'

1. See Srautakosa. 1.442.

 _ 238 -

Brahmana portion in the context dealing with 'depositing' the

fires within the kindling woods or in the sacrifioer himself

when he intends to go on a journey. GB.2.4.9 also contains

i '

the same portion as in TS, with the addition of taya me hy

a visa, and the context also iA the same. TB.2.6.8.8 is a

close parallel to our verse but it adds asme after the word
krnvan. svam after asTda. and sji ksaya ehi at the end. (in

AnSS edition of TB atma is missing which is required according

to the commentary as found in other editions.) BauS.14.19 (il.

186.16) quotes the Mantra fully as in TB (but svam yonim. not

svam yonim) and prescribes it for the same application. BhaS.

6.6.12 quotes the Mantra and the quotation runs up to the word
a roha. ipS.6.28.11 also quotes the verse fully as it is found

in TB. In MS.1.6.3.3 the verse is cited fully with the variant

atmana for atma, adding svam before yonim and omitting jatavedo.
Vait.24.14 quotes the Mantra following GB. KS.2.4 has yji te

yajniyas tanus tayaroha but it is not clear whether it is a

pratlka or a full Mantra.

All the texts which give the Mantra in full or quote it

by pratlka agree regarding the application of the Mantra in

'depositing* the fire within the sacrificer's own self. The

words used in our text for 'depositing' the fire within the
sacrificer's own self are 'warming the hands against (the fire)'

(pan! va pr'atitapet; yadi p any oh) ; but actually the hands are

only the means by warming which the fire is supposed to be

drawn in and confined within the sacrificer.

 239 -

The Mantra is used in the Grhya domain also for this

very purpose. In BBKS (fo.210) it is quoted with the readings

as in TB version hut in actual usage of the Rgvedins the XSS

version is alone found. AGMV (p.16) also gives the verse in

TB version. Regarding the metre of the verse it says that it

is AtisakvarX or Tajus. Caland on ApS remarks that the verse

as found in TB and ApS is a later development of the TS version.

Most of the verses of this chapter (excepting Nos.85,86,

90,9l) have nothing to do with the duties of the Hotr priest

and appear to be Tajurvedic. They are found in one or the other

* - mm
of the texts of that school and cited in the Srautasutras per

taining to the school for the application of the same or similar

rites as in our text.

(b) Murmuring over the Fire when being 'Churned1

(78) praty ava roha jatavedah punas tvam

' devebhyo havyam vaha nah prajanan, '

prajam ptistim rayim asmasu dhehy

atha bhava yajamanaya samyoh. (III.10.8)

Do thou come down again, 0 Jatavedas; well-knowing,

carry our oblations to the Gods; grant us progeny,

prosperity and riches; do thou remain for the welfare

and blessing of the sacrificer.

If the sacred fires are deposited' within the kindling woods

or into the sacrificer's own self, he has to murmur this verse

 - 240

touching the kindling woods when fire is being 'churned1, i.e.

kindled by friction.

TB.2.5.8.8 is the only pre-Srautasutra text that gives

this verse; it is read there among the Upahoma Mantras; it has

the variants: upavaroha for praty ava roha in pada a, ayuh

pra.iam for pra.iam pustim in pada c and the fourth pada is

entirely different: a.iasro dxdihi no durone. Sayan a in his

*
commentary on TB here quotes ApS 5.10.12 regarding the appli-
# *

cation of the verse. SS.2.17.8 gives-the verse in full with the

readings as in TB except for the variant aristo for a.iasro

in the last pada and it is prescribed to make the fire enter

into the Aranis from the sacrificer. (The commentator on the
* # explains that the sacrificer exhales the air through his
SS
nose so that it contacts the two Aranis.) For the use of this

verse in the Grhya rituals of the Bgvedins see BBKS, fo.209,

211, etc. Also see iGMV (p.17) wh ere the TB version of the

verse is commented on.

BauS.14.19 (ll.186.19) gives the verse in full and it is

used for making the fire'enter into the Aranis from the sac-
# "mm

rificer. MS.1.6.3.5 has the verse with the variant havya for

havyam and it is used for murmuring when the fire is being

'churned' (mathisyan .japati). lpS.6.28.12 also reads the verse

in full an.d the prescription is the same as in BauS. In ilpS.

5.10.12; the verse is cited by pratlka although it is given in

full only in the later portion (6.28.12). In BhaS.6.6.13 and

am *

ApS.6.28.14 the Mantra is prescribed for murmuring, causing the

 241

fire to reascend from the Aranis. Eaus.40.13 gives the verse

with a different second half. In Vait. 24.18 also it is quoted

by pratlka to consecrate the fire that is being 'churned*

(mathyamanam anumatrayati). The last pada of the verse is iden

tical with that of RV.3.17.3 which is also addressed to Agni;

the third pada of that HV verse also may be compared to the

second pada of our verse (cf. the word vidvan in the RV verse
and prajanan in this verse).

(c) Worshipping the Xhavaniya Fire

(79) yad agne purvam prahitam padam hi te

suryasya rasmln anv a tatana,

tatra rayistham anu earn bhavaitam

sam nah srja sumatya vajavatya. (ill.10.16)

0 Agni, that foothold of thine which had be,en establish

ed before, has reached the rays of the Sun. Do thou

regenerate (thyself) in this place that is bountiful.

Do thou unite us with thy good favour that consists of

mourishment.

If a chariot or a cart or a dog or a man passes between

the sacred fires after the material of the Agnihotra offering

is placed on the fire or the material for the oblation is poured

out (nirupta), the sacrifieer must perform the expiatory rites

like the Fathikrdisti, etc. and before that Isti the Ahavanzya
2
fire must be extinguished and it must be carried forth afresh.

2. See Srautakosa. I. 161-3, 170, 455.

 242

Then the sacrificer is to worship the Ahavanlya with this

verse along with RV.5.13.4. The fourth pada of the verse is

identical with that of RV.1.31.18 which is also addressed to

Agni.

In TB. 1.4.4.10 this verse occurs with the variants jgra-

bhrtam for prahitam in pada a and anu sam bharaitam in pada

mmmmrnammrnmm mmmmmmmtm mrntmmm mmmmmmmrnmmmmmmmmamimimmmmm mmmmmmimmmmm

c and it is prescribed for carrying forth the fire in this same

rite. The verse is quoted in extense in BauS.14.25 (ll.195.18),

BhaS.9.14.9, XpS.9.10.17 and MS.3.4.10 with the same variants

as in TB, and employed for carrying forth the fire as in TB.

The RV. Mantra (5.13.4) employed with this verse in our text

is also given in all the texts of the Yajus school mentioned

ab ove.

(d) If the Agnihotra-vessel Leaks

(80) garbham sravantam agadam akar ma

'gnir hota prthivy a^ntariksam,

* wm mm
yatas cutad agnav eva tan na-
'bhi prapnoti nirrtim parastat. (lll.10.3l)

May Agni, the Hotr, the earth and the mid-region make
the trickling inner substance (garbha) and me free of

disease; what has trickled out may it be in Agni; let

it not reach farther unto Nirrti (the evil spirit).

3. The word garbha is taken in the secondary sense 'inner

content' (Sayana on TB: havirlaksano yo garbhah)
 243 -

If the material of Agnihotra offering placed on the fire

leaks out from the bottom of the Agnihotra-vessel one must

recite this verse over it. 4

TB.3.7.3.6 which has also a gloss on the verse varies much

from our-verses it omits ma at the end of the first pada, reads

the second and third padaa as: agnir indras tvasta brhaspatih

prthivyam ava euscotaitat and has paracaih for parastat at the

end. In this form it is cited fully in BhaS.9.5.22 and ApS.9.

4.1 and employed for murmuring over the Agnihotra-vessel, g

when it leaks out. In IpS.9.18.12 however another version of

the verse is read fully, wordings of which are more close to

our verse. But it has sravantlm agadam (akama is a misprint

in Garbe's ed.) in pada a^adds dyaur before yatas ( ce ty for

cutad in Mysore ed.) in pada c, tat for abhi (tarn nayaty apnoti

in Mysore ed.) and paracaih for parastat in pada dj there it is

prescribed
for murmuring over the leaking vessel in the animal

sacrifice. It is in this same context that the verse is read

in MS.3.5.14 with the readings ukham sravantlm agadam in the

first pada, yatra cuscutad for yatas cutad in the third pada

and prapnuyur for prapnoti in the fourth pada. KS.25.9.14 also

IulAukham sravantTm agadam as in MS; it has further variants as:

aganma tvasta vayuh instead of akar ma...; it reads the second

-- -*...................... - -r
half: yats cutadd hutam agntfu tad astu na tat prapnoti nirtih
parastat. It is prescribed there to murmur over the vessel in

4. See Srautakosa, I. 159-60.

5. Ramagnicit (on ApS.9.~4.1>) remarks that it is only the vessel
with the material that is murmured over and not the material
that has leaked out.
 244 -

cojue*
in which the 'organs' of the animal J3& cooked (pasukha)in the
animal sacrifice or the samnayya iB'.boiled (samnayyokha),

when it leaks out.

(e) If the Agnihotra-Cow Lies down when being Milked

(8l) yasmad bhlsa ni sldasi

tat o' no abhayam krdhi,

pasun nah sarvan gopaya

namo rudraya milhuse. (ill.11.l)

That from whose fear doest thou lie down, make us

c all our cattle; our
free from fear of that; protect

obeisance to Budra, the bounteous.

The verse is recited over the Agnihotra-cow if she lies

down when she is being milked. g

AB.5.27.2 could be the source of our verse and it

completely agrees with AB text in readings and application.

In AB.7.3.2 in the section on expiation, this verse is again

given without any variant. TB.3.7.8, the section dealing with

disturbances to the victim in the animal sacrifice prescribes

this verse for five separate oblations,' each time repeating the
verse with the change of one word in pada a (avasisthSh. ny

asadah. avepisthah, palayisthah. sam a.lnasthah); it reads pada

c as prajabhyah sarvabhyo mrda. In BauS.28.6 (ill.254.2) the

Mantra is quoted with variants as in TB and used for the same

application.
6. See Srautakosa. 1.154-5.
 245 -
/

The verse is read in full in SS.3.20.2 with pada c as in

TB and it is to be recited when the cow is made to rise up by

means of a moist stick, which specification is not found any-

where else. The verse is also cited again fully in SS.13.2.2

where the third pada is the same as in our text but in the first

pada it reads avepisthah instead of ni sxdasi. There the verse

is prescribed for an oblation in the animal sacrifice if the

*

victim shivers after it has been consecrated. MS.3.2.1 has

bhlta for bhisa and pasun asmakam ma himslh as the third pada.

There also it is employed to recite over the Agnihotra-cow when

it l(g^js down. In MS. 3.5.12, on expiation regarding the animal

sacrifice the verse is again cited giving it in full as in 3.2.1

with only one change of bhito for bhita. There it is used for

an oblation if the victim sinks down after it-has been conse

crated in the animal sacrifice.

(f) Causing the Agnihotra-Cow/to Stand up

(82) ud asthad devy aditir

ayur yajnapatav adhat,

y

indraya krnvati bhagam

mitraya varunaya'ca. (ill.11.2)

The divine Aditi has risen up; she has granted

longevity to the sacrificer, bestowing on Indra
his due share and (the same) to Mitra and to Varuna.

With this verse one should raise up the Agnihotra cow

which has lain down during the milking. 7

M_MaMMMWMMMMfM.MMMMMMMMMMMMMMM

7. See Srautakosa. 1.154-5.

 V

, - 240 -

As in the ease of the previous verse this is also found

in AB.5.27.4 without any variant and applied to the same rite,

i.e. the raising up of the Agnihotra-cow and the context is

the expiation with regard to the Agnihotra. It is repeated in

AB.7.3,2.
*

In TB.1.4.3.1 the word visvarupx is added at the end of

the first pada and Bha.tta Bhaskara takes the metre of verse as

Purastad Brhati. There is no other variant and the application

is the same as in our text. SB.12.4.1.9 glosses on this Mantra

taking each pada and prescribes it for the same rite as in ours;

therein it is called a 'Yajus1. But readings are as in our

0 *

text rather than as in TB. In SS.3.20.2 the verse is read in

extenso without any variant and there it is used to recite

over the cow after she has been raised up. BauS.14.23 (11.192.
7), BhaS.9.7.1 and XpS.9.5.2 also read the Mantra in full to

prescribe it to this same rite and -in all of them the word

visvarupx is added as in TB. MS.3.2.1 has no difference from

our text either in the readings or in the application.

JB.1.58 glosses on this verse taking each pada separately

and it has no variants. There also the verse is enjoined for

recitation while the Agnihotra-cow is made to rise up.

(g) Murmuring over the Oblation-Material that Spilled

(83) samudram vah pra hinomi

svam yonim api gacchata,

arista

asmakam vira
mayi gavah santu gopatau. (ill.11.6)
 - 247

To the ocean, I send you; may you go to your own

birth-place; may our heroes remain uninjured; may

the cowb remain with me, their owner.

If the material of oblations is split or spilled due

to the breaking of the vessel one must recite this Mantra
touching the material split or spilled.**

The verse occurs in AV.10.5.23 with the reading apltana

at the end of the first half and aristah sarvahayaso ma ca

nah kimcanamamat as the second half. In SS.4.11.6 the verse

is read with abhi for api in pada b and ma paraseci no dhanam

instead of the rlast pada of our verse; it is addressed to the

' - _ - 9
water in the purnapatra by the sacrificer when it is poured

out at the end of the Istis, and it is quoted by pratika in

SS.8.9.6 at the end of the third pressing of the Somayaga for

similar use. According to BauS.3.20 (1.92.19), BhaS.4.20.5
0
and ApS.4.14.4 the sacrificer pours out the remaining water of
the purnapatra on the VedI with this verse. The second half of

the verse there is acchidrah pra.iaya bhuyasam ma paraseci mat

payah. exactly in the same form as is found in JLpMB.2.9.14. In

BhaS.9.7.5 (expiation about Agnihotra) it is cited by pratika

and used for adding water to the spilled milk of the Agnihotra
0 mm
oblation. In BhaS.14.19.4 the first three padas of our verse

8. See Srautakosa. I. 156-8.

9. Cf. SB.1.9.3.1 ff.
 248

are read with the addition of lit te_ bhavantu ma paraseci nah

avam and it is prescribed for pouring water on the Vedi or in

- -
the Catvala.. 10 ' 1.4.3.9 the first three padas are as in
In-MS.

our verse (except for abhi instead of api) and the last pada

is as in the BhaS.4.20.5. The first half of the verse is a

parallel to the second half of the verse No. 11 above*

The verse is very often quoted both in Srauta-and Grhya-

- 11
sutras in connection with the pouring of water. The appli

cation of the Mantra in the Grhyasutras, i.e. in' the Madhuparka

of tiie marriage ceremony has been discussed in detail by F.K.N.

Pillai (Non-Bgvedic..., pp. 130-1).

(h) If. the AgnihotraCow Quivers while being Milked

(84) yad adya dugdham prthivim asrpta

yad osadhlr aty asrpad yad apah,

payo grhesu payo aghnyayam

payo vatsesu payo astu tan mayi. (ill.11.7)

' That milk which has now been spilled on the earth,

which has flowed unto the plants and water, may that

milk be in o'ur homes, in our cows, be for our calves;

may that milk be unto me as well.

11. See IpS.9.5.6, 13.8.1, 13.20.12; MS.2.5.4.12, 3.2.2; Kaus.

0.17, 130.0; SG. 6.6.13; PG.1.3.14;, ApG.5.13.9; HG. 1.13.4, e tc .
10. A pit to the north of the Uttaravedl. See Gargya Narayana's
comm, on 1.1.6; see also Srautapad'Srthanirvacana. p.86 . ^no.
# ---- * *

474).
 _ 249 -

If the Agnihotra-cow quivers while she is being milked

and causes the milk to be spilled on the earth one should

recite this verse over the spilled milk. 12

Tho verse is found in AB.5.27.8, and 7.3.4 in an identical

form and the application also is the same as in our text. TB.

1.4.3.3 has asakta for 'asrpta, apy asarad for aty asrpat and

aghnyasu for aghnyayam. The context is exactly the same as in

AB and our text. BauS.14.23 (il.192.15), BhaS.9.7.4 and IpS.

9.5.6 quote the verse with the readings as in TB and prescribe

* m*

it similarly. In MS.3.2.2 the verse contains five padas: the

first two padas are as in our verse (except for abhakta instead

of asrpta) and the rest of the verse reads;

Mai rfaMM

payah prthivyam paya osadhisu

payo aghnyasu payo vatsesu,

payo grhesu payo astu tan nah.

The application is the same as in our text. The second pada of

our verse is also found in SB.14.9.4.5, TA.1.30.1.

(i) Puronuvakya &>JL Agni Vratabhrt

(85) tvam agne vratabhre chucir

agne devan iha vaha,

upa yajnam havis ca nah. (ill.12.14)

Thou, 0 Agni, art the upholder of religious vows

(and art) pure; 0 Agni, bring the Gods hither, to

the vicinity of our sacrifice and our offerings.

12. See Srautakosa. 1.156-7.

 250 -

If the sacrificer fails to perform his daily Agmhotra

offering within the prescribed time of the day 13 or sheds

14
tears owing to some distress, he has to perform the Vrata-

bhrdisti in which this is the Puronuvakya Terse.

In the EV. Khila 4.9.5 this verse forms part of a longer

verse the metre of which is called Samkrti of 96 syllables as

1 K
described in the Bkpratisakhya, 16.88-90. The Khila hymn'
16
consisting of this verse is referred to in the Brhaddevata.

In MS.4.11.4 the verse is found in the section listing

several Yajyanuvakya Mantras; it has the variants as vratabhrn

0
S' - .

sucih (in Schroeder's edition, but Satwalekar's edition has

vrat^bhrc sucih) for vratabhrc chucih and devam for devan (Pada

patha of MS as given in the footnotes of Schroeder's edition,

however, has -bhrt and devan). In MS.2.1.10 this Isti to Agn

Vratabhrt is prescribed for the Jihitagni who sheds tears. AB.

7.8.1 cites the verse (as well as the next one) by pratikax

and prescribes it for this same Isti but the purpose of which

is expiation for shedding tears on the fasting day. In AB

there is no mention of the expiation for the failure in per

forming the Agnihotra at the proper time to which our text

13. See SSS.III.12.1 ff; Srautakosa. 1.147-8.

14. See iSS.III.12.15.
15. Cf. verses quoted-under No.6 above.
16. See TSM edition of the BV, vol.IV, p. 969.
17. Sayana does not note the inclusion of these two verses
in the BY. Khila. He merely says: tvam agne vratabhrdity-
/adike sutrakarena pathite.
refers. In SS.3.5.9 the verse is read fully and prescribed
for this very Isti (cf. SS.3.4.12). SG.2.13.5 also reads the

full verse for expiation if the girdle of the Brahmacarin

cannot be repaired, and prepared afresh.

The verse is evidently an adaptation of BV.1.12.10 (also

found in several Samhitas: VS.17.9; TS.1.3.14.8, repeated in

TS.i.5.5.3, 4.6.1.3; MS .1.5.1; KS.19.14) of which padas b}5 are

identical with those of our verse. The second pada of the verse

is a set-phrase asking Agni to invite the Gods for the sacri

fice; it is found, besides the above verses, in RV.1.12.3 (= AV.

20.201.3, SV.2.142, KS.39.13, TB.3.11.6.2, ipS.10.35.5), and as

pada a in RV.1.15.4 (a verse not found elsewhere).

The first pada of the verse is the same as that of a

different verse in TB.2.,4.1.11 which is followed by our next

verse and prescribed for this Isti in BauS.13.43 (ll.150.18)
*
and in ApS.9.4.17 where the verse is read fully.

It is one of those verses which are quoted by pratika in

AB though not found in the BV but included in the RV.Khila.

P.K.N. Pillai does not notice the existence of either this

18
Mantra or the next one in the BV.Khila.

(j) Ya.jya to Agni Vratabhrt

(86) vratani bibhrad vratapa adabdho

yaja no devan ajarah suvirah,

dadhad ratnani sumrllko ague

gopaya no jivase jatavedah. (ill.12.14)

18. See BDCBI, vol.3,pp. 5J.2 ff.

 252 _

Upholder- of religious vows, protector of observances,

undeceived', never-decaying, (bestower of) great heroes,
c
possessing previous wealth, very gracious, 0 Agni, do
i

thou make oblations to our Gods; for the sake of long

life, protect us, 0 Jatavedas.

This is the Yajya verse to Agni Vratabhrt, to whom a cake

on eight potsherds is, offered in the Vratabhrdisti, mentioned

19
under the previous number. The verse forms, as noted above,

the second half of a longer.verse in the metre named Samkrti in

96 syllables as given in EV. Khila 4.9.5 and referred to in

_ 20
the Rkpratisakhya and the hymn containing the verse in the
_ 8.59. 21
Khila is mentioned in.the Brhaddevata.
i i *

The verse along with the previous one occurs among the

Yajyanuvakya Mantras in MS.4.11.4 with the variants vrata nu

for vratani (cf. Vedic Variants. Ill, p.67) and devo for devan.

As .in the case of the previous verse AB.7.8.1 gives this verse
"22 and enjoins it to be used as the Yajya
also by pratika mm
verse

in this very Isti. TB.2.4.1.11 contains the variants as vrata

v .....
nu for vratani, adabhyah for adabdhah and suvidano for sumrlrko

with these same.variants the verse is cited fully in BauS.13.43

I

~ ~

19. See Srautakosa, 1.148.

20. See under the previous verse and also verse No.6, above.
21. See VSM edition of the EV, vol. IV, p.969; see also ALB,
vol.33,.pp.182 ff.
22. See P.K.N. Pillai, BDCRI, vol.3, p.513 f.; the occurrence
of the verse in EV. Khila is not noted there.
 253

(11.150.19) and in IpS.9.4.17 f or the same employment as

our text. #/
In SS.3.6.9 the verset is given in full with the
variants adabhyo for adabdho and bhava no duto for ya.ja no devan'
*

and it is prescribed for the same Isti as the previous one. SO.1

/ /

2.13.5 also quotes the verse with the readings as in SS in the

same context as in the case of the previous verse.

(k) If the Garhapatya Fire Becomes Extinguished

(87) ito jajne prathamam

ebhyo yonibhyo adhi jatavedah,

sa gayatrya tristubha

jagatyanustubha qa
devebhyo havyam vaha nah prajanan. (ill.12.22)

He, Jatavedas, was first born from here, from these

wombs; with the Gayatri, the Tristubh, the Jagatx

and the -Anustubh,'convey our oblation to the Gods,

being well aware (0 Agni).

It is considered to be a bad (omen) if the Garhapatya

23
fire becomes extinguished while the Ahavaniya remains. In
such a case one must extinguish the Jihavanfya fire also and

then rekindle the fire. While the fire is being 'churned* the
24
sacrificer is to recite this verse holding the kindling woods.

23. See TB.1.4.4.22 ff.

24. See Srautakosa. 1.170 ff
 254

VS.13.34 is the earliest source to which this verse

could be traced. It is read there in the context of Agni-

cayanaj according to the commentator, Mahidhara, the verse is

addressed to the Ukha; it has the words dhruvasi dharuna pre-

. fixed to it; the variants that the VS verse contains are: the

word ,iagatya is omitted and vahatn is read instead of vaha nah.

*

SB.7.5.1.30'follows the text of VS in the readings and applicat

ion. MS.1.8.8 has ita eva prathamam .ia.ine agnir as pada a and

havya vahatn for havyam vaha nah in the last pada. MS.1.6.1

reads ito .ia.ine prathamam in the beginning, svad yoner for

*
ebhyo yonibhyo. and havy a vahatn for hawam vaha nah. KS.7.13 ,

also has the same reading in pada a as in MS.1.8.8 but omits ca

o/vJlreads havyam vahatn in the last pada. TS.2.2.4.8 and TB.1.4.4.8
A,
read itah prathamam ,ia.ine agnih svad yoner adhi in the beginning,
* *

gayatriya for gayatrya, omit anus&ubha ca and have hawam vahatn.

In BanS.14.24 (II.195.8), 14.28 (ll.200.16), 27.10 (ill.

334.7) the verse is read as in TS. BhaS.9.12.10 reads the verse

fully and has ita eva prathamam ,ia.ine agnir abhy'o and the rest
*

of the verse is as in ours. But in 5.5.15 and 9.11.7 the pratika

of the TS version is quoted. IpS cites the pratika of TS verse

in 5.10.2 and 9.9.1; MS.1.5.3.3 quotes the pratika as ito

,ia.ine but MS. 3.3.1; cites the pratika as ita eva prathamam
*
.ia.ine. Kaus.133.6 has the verse in full, reading with the
r
mm * ~ ' ~ '

variants as in BhaS,' but reading devah for ca, and omitting nah

in the last pada.

As it could'be seen from the above, besides other variants
 !

- 255 !
i
I

i -
i

the verse has two main versions, one containing ebhyo yonibhyo
(plural) and the other svad yoner (singular); the former is

found in VS, KS, SB and BhaS, and the latter in TS and TB,

while MS has both the versions of the verse. The last pada

is a stereotyped phrase occurring in several texts, e.g. BV.10.

18.9, AV.12.2.28, VS.35.19, KS.3.4, Vait.10.17 (with havyam

vahatu); it is identical with pada b of our verse No.78 above,

also occurring in TB.2.5.3.9, SS.2.17.8, ApS.6.28.12 and Kaus.

40.13 (omitting nah). The BI edition of our text reads jsa (not

recorded by Bloomfield) in the beginning of the third pada

which is obviously an error, since no MS. available in the

Adyar Library or Government Oriental MSS. Library, Madras, has

that reading nor isit found in other printed editions.

(1) Prayer to the Fire that has been 1 Churned'

(88) agne santral, ise raye ramasva

sahase dyumnayorje patyaya,

samral asi svaral asi. (ill.12.23)

0 Agni, the Supreme Lord (Samrat), do thou be pleased

to (grant) food, riches, strength, lustre, vigour and

offspring; thou art the Samrat, thou the Sovereign. Buler.

After the fire has been kindled by friction (cf. previous

verse) and carried forward the sacrificer prays to the Shavanxya

fire with this Mantra.^

25. See Srautakosa, 1.173.

 'I
I '
\

The first two padas of the Mantra are Tristubh lines and

the third is a Gayatri line. This Mantra in this form is not

* i *'mm ' ' . *

found in any pre-Srautasutra text. In ApS.9.9.1 it occurs

with the reading ray ye for raye furi apatyaya is JnTWTnJ only in

Garbe's edition), and the third line with virad asi for svaral
' ' ..... l

asi as part of the next formula. .

VS.13.35 begins with is** raye... . reading dyuma (e) fox'

dyumnaya and adding sarasvatau...; the first half of- our next

Mantra and with these variation it is a Brhati (see Mahidhara's

commentary). It i's read in connection with the Agnicayana and

addressed to the Ukha as in the case of the last verse. SB.7.5.

<

1.31 has the same variants as in VS and prescribes the Mantra

accordingly. In MS.1.8.8 also it begins with ise raye. . . but

adds susada sida at the end. From the context in MS it may

be surmised that the Mantra is used for the same rite as in

our text. In MS.3.3.1 it is cited by pratika and employed for

recitation when the fire is being placed'in the fire-place.

The Mantra beginning with ise rayye.... is glossed in TB.

1.4.4.8; the commentators take the word at the end of the

second line as patyaya (Say ana: svamitvartham; Bhatta Bhaslcara:

i

patitvaya) and regarding the metre Bhatta Bhaskara says that

while some consider it as a Yajus, it is a kind of Gayatri. In

I
the order the Mantra is glossed in TB it appears that the third
i
line of our Mantra comes after the first line of our next

Mantra and it is quoted as such and divided into two formulas

 - 25,7 -

in BhaS.9.11.8-9. But BhaS.9.12J10 where again this Mantra/

is quoted does not contain the lines of our next Mantra but

svarad aai is substituted by susada sida. It is also quoted

fully in BauS.27.10 (ill.335.1) for worshipping the fire. In

every text except VS and SB the Mantra is used as a prayer to

Agni when the fire has been kindled by; friction. The third

line of our Mantra occurs in several texts either as one form

ula or as two separate formulas (cf. Bloomfield, Vedic Conco

rdance . pp. 980-7, 1050). In the printed editions of 1SS this

Mantra is read along with the next one (Viniyoga being the

same) and divided gt by a stop after apatyaya. The division

here is based on the parallel texts.

(89) sarasvatau tvotsau pravatam,

annadam tvannapatyayadadhe. (ill.12.23)

May the two springs of Sa'rasvatl protect thee, the

consumer of (oblational) food; I approach thee to

become the lord of food.

The sacrificer prays to the lhavanxya fire with this

Mantra, in continuation of the previous one.

The metre of the Mantra is Viraj in two lines (Dvipada)

and it is not found as such in any other text but the lines are

20. Bhatta Bhaskara on TB.1.4.4.91, who notes the view of others

who take it as two separate Mantras.
 258 -

separately found, the second line'with much variation. As

1 ' l

noted under the last number the first .half of the Mantra forms

part of the previous one in VS. 13'. 35 and SB.7.5.1.31; MS.1.8.8,

*
MS.3.3.1 M*
and BhaS.9.13.1 i first line as a separate
have the;
formula. TB.1.4.4.9, ApS.9.9.1 Lhd BhaS.9.11.9 give it along

with the parts of our previous Mantra with the reading saa-
i ,
indhatam for pravatam. I

The second line of the Mantra is found in ipS.5.11.6 and

9.9.1 omitting adadhe, and in MSll.6.1-2 substituting dgnim for

tva. It occurs in a.much variedjform in several texts (see

A Vedic Concordance.' p.74). As for the expression sarasvatau

* ' i '

* I'' * w T
utsau SB.7.5.1.31 says: mano vaiisarasvan vak sarasvati. etau

sarasvatav utsau, while TB.1.4.419 identifies them with the Rk

.... ' _
and Saman (rksame vai sarasvatav utsau).

(m) Puronuvakya to Agni Qualified as Tapasvant, etc.

/ "i

(90) a yahi tapasa janesv

I

agne pavako arcisa,

upemam sustutim mama. (ill.12.27)

' I
i

Do thou come, with thy warmth, among the people,

0 Agni, the Purifier, (come) with thy lustre, unto

this excellent praise of mine.

I

* P 1
If the Ahavaniya fire becomes extinguished after it has
l

been carried forth for the Agnihotra offering one has to offer

a cake on eight potsherds to Agnijqualified as Tapasvant,

 - .259

Janavant and Pavakavant. This is,the Puronuvakya verse for

27
that oblation.
*_ 28
The verse is quoted by pratika in AB.7.8.4 to prescribe

it as the Puronuvakya verse for this same Isti if all the fires

are extinguished. US.4.10.2 contains this verse in the group

of Yajyanuvakya Mantras; it corresponds to the Brahmana portion

29 30
in MS.1.8.9. The verse has one ivariant as ,i anisvagne. In

SS.3.19.16 the verse is prescribed similarly as in our text

_j _.... j
with the reading .ianesvagne. XpS.9.9.3 reads the verse pre

cisely as in our tBxt and the employment is also similar.

The second pada of the verse .is similar to BV.5.26.1a

(agne pavaka rocisa; also occurring in SV.2.871; VS.17.8; TS.l.
3.14.8, 1.5.5.3, 4.6.1.2; MS.l.S.l!, 2.10.1, 4.10.1, KS.17J7,19.

. ' * 1
14; SB. 9.1.2.30 and quoted in seve'ral Sutra works) and the
"

third pada is identical with BV.8.,5.30c.

(n) Ya.jya to Agni Qualified as Tapasvant, etc.

(9l) a no yahi tapasa .janesv

agne pavaka dldya^,

havya devesu no dadhat. (ill.12.27)

27. See Srautakosa, 1.173.

28. See-P.K. N.Pillai, BDCBI. vol.3, p.514.
29. agnaye. tapasvate janadvate pavakavate attakapalam nirvapet.
30. Both in this and the next versl Bloomfield's A Vedic -Con

cordance divides the Samdhi as ,jan Lsva + agne trhile Vaidika-

padanukramakosa takes ,j anisu + a + agne; see s.v. note and also
p.610, note al
 - 200 -

Do thoh come unto us, wijth thy warmth, 0 Agni,

the purifier, shining bright among the people

and conveying our oblations to the gods.

e

This is the Yajya verse for Agni with above-mentioned

qualifications in the same Isti.

This^jverse occurs just after the verse in the last number

in all the three works (MS, SS, ApS) and quoted by pratika in

AB. It contains the same variantas in the.previous verse

'' 31
regarding janesv agne both in MS and SS. ... The third pada of
of the verse is identical with RV.5.14.1c (also occurring in

.VS.22.15, TS.4.1.11.4, MS.4.10.1, KS.19.14, SB.2.2.3.2l). The

phrase janesu didyat in this verse may be compared with didyan

martyesu in RV.10.118.1.

On the basis of the assimilation of the syllables in

_ '

between the two padas in this verse (as well as in the previ-
ous verse) due to the Samdhi of janesu + agne, Oldenberg con
cluded that the verse is 'modern*. .P.K.N.Pillai^? having com

pared the meaning of the word tapas in the Rgveda and in these

verses^has considered the verses as post-Rgvedic.

31. P.K.N. Pillai does not note the variant of this verse
and reports that "there is absolutely no variation in the
text" (p.514).'
32. Die lymnen des Rgveda. Band I, Metrisehe und textgeschicld^-
liche.Prolegomena, p. 366.
33. BDCRI. vo1 3, p.516.
 () Touching the Oblation Material that has^Spilled

(92) devan janam agan yajnas

tasya masir avatu,

vardhatam' bhutir ghrtena muncatu

yajno yajnapatim amhasah. (ill.13.15)

The sacrifice approached the Gods and men; may his

blessings protect me; let his splendour increase

with ghee; may the sacrifice release the sacrificer

from sins.

The sacrificer touches the oblation material that has

been spilled} reciting, this Mantra along with the prose form
ulas and BV.10.17.11, cited in this Sutra.^

The Mantra is not found in this form in any other text.

The first half of the Mantra with variations is found as a

prose formula in MS.1.4.4,9 and KS.5.6 in both of which the

second line runs as: tato ma ya.jnasyaslr agacchatu. It is

quoted in JLpS. 9.10.0,9.13.5,10.15.11,14.28.2 to offer the

oblation for the expiation of faults committed during the

sacrifice. In MS.3.1.20 it is quoted by pratika for the same

rite as in ours. The second part of the Mantra occurs in

MS.4.8.9 with considerable difference in readings (mono .jyotir

is the accompanying verse); and it is quoted in XpS.9.10.15 to

34. See Srautakosa. 1.461.

 262

make a cow pass ww between the fires on the same contingency

*

as the above. In MS.2.3.6.3 and 3.5.1 this portion as in MS,

along with mano .jyotir is quoted for offering Prsadajya for

* 3ft
expiation of Prsadajya spilling out. ^
BauS.28.9 (ill.358.4) has the full verse with the variants

tato ma yajnasyaslr avatu in the second line and adding dadhna

A

before ghrtena. It is prescribed for murmuring when the sacri-

ficer during the vow deserts his'staff or antelope skin. In

BhaS.9.15.15 it is quoted (up to avatu with tato for tasya)

for reciting, if clarified butter is spilled over, and in 10. ,

a

9.1 for the same application as in BauS.

The verse is quoted in EBKS (fo.152) for the same purpose

as in our text in the context of expiation for the disturbance

in the rituals (agnyupaghataprayasci.tta). But the division of

the padas therein is different.

(p) Por Mistakes in Invoking the Divinity, etc.

(93) yad vo deva atipatayani

vaca ca prayutx devahelanam,

arayo asman abhi ducchunayate

'nyatrasman marutas tan nidhetana. (ill.13.18)

Whatever transgression, 0 Bods, I have done by speech

and by carelessness, in disregard of the Gods and

which (wrong) may lead us to impoverishing misfortune,

0 Maruts, put that away from us.

35. Cf. VS.8.00 which has the beginning similar to our verse.
 233

If there has been any mistake in mentioning the divini-

I
ti.es, or in reciting the Yajyanuvakya verses or in taking np
I
th'e ghee (fro'm Juhu or Hpabhrt) or portions of oblations one
i
mu'st offer an oblation of ghee as expiation.
This is recited
I

whjen that oblation is made. g6
i
1 The vers e is clearly an adaptation of RV.10.37.12, which
is! quoted for offering the fire-twig after the Vinihsrptahutis

(t|wo oblations before leaving the sacrificial hall) in ASS.VI.

I i
ld.3. TB.3.7|.11.2 gives this verse with variants: atipadayani
i
for atipatay5ni. cit for ca, prayatam for prayutf and it is
i
j
listed there ^among the Mantras us'ed for expiation regarding the
Full Moon anJ New Moon sacrifices. In BauS.27.1 (ill.322.8)

it is quoted iby pratika for the same application as in our

* * 1 v . * *
|

text. (Cf.27.1)2). Bhas.3.10.2 and IpS. 3.11.2 quote the verse in

full, with the readings as in TB', in connection with the ex

piation of the faults committed unknowingly during the Full

Moon and New Moon sacrifices. It is also quoted by pratika

! -
in BhaS.9.18.113, to offer an oblation if a divinity is left
out; in XpS'.9.12.1 to atone for the mistake of offering the

Anuyaja when the remnants of the oblations are not taken out;
\

in 9.15.23 folr not mentioning the divinity that should have

been mentioned.

The'vers e is widely used in the present day Grhya rituals

1

to expiate th e failure in the proper use of Mantras and other

ritual^ acts (mantratyantraviparyaBa): see RBKS, fo.82,157,etc.

30. See Sraut'akosa, 1.466 ff.

 264

(q) Fatting the Broken Potsherds into Water

(94) | abhinno gharmo jlradanur

| yata artas tad agan punah,
! *

I idhmo vedih paridhayas ca sarve

yajnasyayur ana sam tarantu. (ill.14.10)

Unbroken now is the abundantly sprinkling cauldron;

Lj^ia-C&
to tnat from whn* it (came), being disturbed, has gone

back; may the sacrificial twigs, the altar and all the

enclo sing sticks prolong the life of the sacrifice.

If a pot sherd is broken before the baking of the cake

.is over, it s hould be set right and be put into water with
37
this and the next verse. The commentator notes that there

is no need fo r expiation if the potsherds are broken after the

cake has been baked.

TS.1.5.1 0.4 reads the verse with the variants attas for
artas and earanti for tarantu; it is cited by pratlka in

, BhaS.9.18.2 and ApS.9.13.9 and employed to put the phtsherds

into water just as in our text. In BauS.3.15 (1.85.18 ff.)

the first half of this verse is applied for throwing away the
I
pieces of the|potsherds in the Utkara (a place to the North of
Vedi for putting
-i _
the rubbish); the second half of the verse is

read togetherjwith the next verse and prescribed for offering

37. See Srautakosa, 1.458-9

 i 265

- - ! - -

an oblation ojf ghee (taken four times) in the Ahavaniya. The

oblation is designated as 'Samtani'.

~i *

The variants artah and attah are notable as they change

the sense considerably. The reading attah is found in a few

MSS. of iSS ajlso but their number being very small they do not

warrant the change of the reading.. It is difficult to deter

mine the original reading; the phonetic similarity of the words

makes it easy] to confuse one with the other. The influence of

the Taitti'rlyja tradition might be responsible for the reading

attah in a few MSS. of XSS.

(95) trayastrimsat tantavo yan vi tanvata

imam yajnam svadhaya ye yajante,

, ' 'fSl-cCtc Li 'YYLO y

tebhis chidram fcva.dh(iyn ye ynjautfr^

svaha yajno apy etu devan. (III.14.10)

The threads, three'and thirty, which are stretched

i

out, which worship the sacrifice throughthe oblation

i *

of fooji, with them we fill the gap in this sacrifice;

may the sacrifice reach the Gods, svaha.

Ab noted under the previous number this verse along with

the previous one is to be recited when the potsherd is put

into the water.

_ i
38. See Srautakosa. 1.458-9. In the BI edition of the ASS
the beginning of the-third pada is printed as te1bhic-
chidram which does not seem to be correct.
1 1 I
 266

TS.1.6.10.4 is the earliest text in which this verse is

i i
found but witjh considerable variations. There it has ye

vitanvire forj van vitanvate in pada a, jre before imam, dadante

for yajante ijn pada b, tea am for' tebhis. etad dadhami for

dadhmo ya,iatra in pada c and gharmo devan apyetu for ya.jno

apyetu devan, In MS.1.7.1 in the section on Punaradhana it

reads yam for yan in pada a, imam ca ya.inam sudhaya dadante as

*

pada b, api f or prati, yad atra for ya.iatra in pada c. ES.34.

19 reads dada*nte for yajante in pada b, tesam for tebhii. yad

atra for ya.i atra in pada c and avah ay am in pada d.

,39
SS.13.12 .13 has e_ vitanvire in pada a, bha.jante in

pada b, tesam chinnam sam imam dadhami as pada c and svaha

gharmo in pada d. It is prescribed there for offering an obla-

i

tion if the M'ahavlra is broken. As noted under the previous

i 1
\*
verse, in BauS.3.15 .
(1.86.2 ff.j. the second half of the pre
vious verse ijs joined with this verse and divided in two

Mantras: the^first three padas. together with the second half

of the previous verse make/ one Mantra and the last pada as a

separate Mantra; the first Mantra is applied for offering the

oblation called 'Samtani', in this same contingency; the read-

ings are as ip TS. The verse is quoted by pratika in BhaS.

9.11.1, 14.4,16.3; IpS.9.8.1,10.14,13.10,14.16.1, 17.1,28.3,

1

21.17.11; in all cases it is used for expiation rites. It is

. }
quoted in MS also in 3.4.9,6.6 for similar purposes. It is

39. The commentator, Inartlya says tat that jk

the verse *4
-is svasastroka implying that it is not found in the BV.
 267

VS.8.61 alone that has the reading catustrimsjit in the beginn

ing and with regard to other variants it is similar to TS.

Mahldhara in'his commentary on this verse notes that it is not

I +
prescribed for any rite in KS but in other schools it is used

for an oblation when the Mahavira is broken.

In spitej of the fact that the verse occurs in so many

texts and quojted in several Sutras^its meaning is obscure.

Different commentators interpreted it differently and likewise

it iB transla ted by modern scholars. Regarding the 'threads',

Bhatta

Bhaslca ra refers to TS.4.4.9 (thirty-three Mantras) and

explains : a .jnasya tanitarah pra.j apatyadayah. .. akutyadayo va

ya.jnavayavah. Sayana also refers to TS.4.4.9 and says: ya.jna-

*
>
tanavo tantus thaniyah. Mahldhara says that tantavah refers to

the Gods and it was they who set right the broken Gharma. But

in our verse there is no mention of -the Gharma and the word is

substituted by ya.jnam.
I *

(r) Putting the Broken Earthen-ware into Water

(96) bhumir bhumim agan

mata mataram apy agat,

bhuyasma putraih pasubhir

yo no dvesti sa bhidyatam, (III.14.12)

(Whatever is made of) earth has gone to the earth;

I
(pieces of) the Mother (earth) have gone back to the

Mother; may we become (rich) with sons and cattle;

let him, who hates us, break down.

 268 -

i .
Any earthen-ware used in sacrifices (other thi.n potsherds

that is broken or polluted is put into water with this verse.

In every texi; where this verse occurs either in full or by

pratlka it is prescribed for disposing of. the earthenBware.^

SB.1.6.20 reads bhuyama for bhuyasma and asman for no.

KS.25.5.29 has avagat for agat. BhaS.3.18.6 and ApS.3.20.9
contain no vs.riants and in~ApS.9.16.2 it is cited by pratlka.
>as rite (editor.5 on the basis of KS;
the MSS. read agat) and rdhyasma for buyasma. It is included

in SpMB (2.15.17) and also found in BDh 1.4.6.7 without any

variant.
i -

(s) Placingj the Broken Cake on the Sacrificial Grass

(97) | kim ut patasi kirn ut prosthah

santah santer ihSgahi,

aghoro yajniyo bhutva

1sida sadanams svam

a sida sadanam' svam. (ill.14.13)

Why doest thou rise up? Why didest thou leap up?

Calmed do thou come hither in peace; having become

free i)f fearfulness and being fit for sacrifice do

thou sit in thine own abode; do thou sit in thine

1 " 1

i
own abode.

40. See Srantakosa, I. 459

 269

If the sacrificial cake breaks asunder or falls down

from the potsherds one must place it on the Darbha grass recit
41
ing this Mantra.
In BauS.27.4 (ill.320.7) the verse occurs in an identical
0
form and the application is similar to our text; in BhaS.9.19.
8 and XpS.9.16.11 it is prescribed for placing the cake on the

Barhis and pouring ghee on it, when it breaks or falls.

(t) Murmuring over the Broken Cake

(98) ma himslr devaprerita

ajyena tejasajyasva
ma nah kimcana rlrisah,
* *

0
yogaksemasya santya
asminn a sida barhisi. (ill.14.13)

Harm us not; urged by the Gods do thou be anointed

with ghee, the splendour; harm not anything of ours;

for well-being and peace do thou be seated on the

Barhis.

One should recite this verse along with the previous one

over the cake that has been placed on the Darbha grass.42 This
*
verse is also found following the previous verse in BhaS.9.19.
8 and SpS.9.16.11 employed for reciting over the cake in con

tinuation of the previous verse. Both the texts contain only

one varianti;in pada a) presitah for preritah.

0 ' 0

41. See Srautakosa. 1.464-6.

42. See ibid.. 1.465.
 270 -

CHAPTER IX

JYOTISllOMA

: PRELIMINARY CEREMONIES

(i) Diksanlyesti

(a) Pnronnvakya to Agni-and-Visnu

(99) agnir mukham prathamo devatanam

samgatanam uttamo visnur aslt,

.yajamahaya parigrhya devan

dxksayedam havir a gacchatam nah. (lV.2.3)

Agni, the mouth (of Gods), is the first of the

assembled Gods: Visnu has become the foremost:

9 * 9
for the sake of the sacrificer, in the company
of the Gods may you two come for (receiving) our

oblations in the consecration ceremony (0 Agni-

and-Visnu) .

This is prescribed as the Puronuvakya verse to Agni-

1
and-Visnu for the oblation of the cake on eleven potsherds
in the Dxksanxyesti the consecrjation ceremony a pre-
2
liminary rite of the Soma sacrifice.
)

1. Cf. BhaS.10.3.6ff.
2. Cf. Caland-Henry, LAgnistoma, pp.15 ff. For a detailed
study and description of this rite see B. Lindner, Die
Diksa oder Weihe fftr das Somaopfer, Leipzig, 1878. Also
see P.V. Eane, HDS; II. j*f>.
A

- 271 -

T
ATI. 1.4.8 contains only the pratxka of this Mantra. 3 It

is prescribed as the Puronuvakya for this same Isti therein and

- 4
the doctrine of rnpasamrddhi is referred to. In KS.4.16 this
veBse, with only one variant as dlksaya for dlksaya in pada d,

occurs along with two other verses which are also addressed to
Agni-and-Visnu and employed in the AnvarambhanTyesti (see

No.38 above). TB.2.4.3.3 contains this and also the next verse

in the list of Upahoma Mantras. Sayana in his commentary on

these verses says that they are to be used as the Yajyanuvalcyas

in the Diksaniyesti. His statement must have reference to our

text or AB since nowhere else is this verse cited to employ it

in the Diksaniyesti. In TB the verse has two variants: agre

for rcmkham in pada a and samyatanam for Bamgatanam in pada b.

According to lSS. IV.1.9-16, the word ya.jamanaya in the

Mantra is to be modified as yaj amanebhyah (jaefcsf the plural),

when used in the Sattras where there are seventeen persons

regarded as 'sacrificers' (Dlksitas). Such modifications are

automatically done in the case of the Mantras called Nigada,

i.e. Yajus Mantras uttered loudly (see ASS.III.9.15). But in

the case of Rks the words are not to be modified (cf.V.4.8),

3. Cf. P.K.N. Pillai, BDCBI, vol.3, p.493-4.

4. 'Perfection of the sacrifice through the application of
appropriate Mantras'. This is a favourite expression of
AB. Cf.GB.2.2.6,2.4:2. Nirukta, 1.16. See also Nathulal
Pathak, Aitareya Brahmana ka ek Adhyayan. Soshan Lai Jain
and Sons, Jaipur, 1966, pp.' 1-46.
 272

unless there is specific direction to do so. Regarding this

verse it is stated in IV.1.11 that the word ya.i am an a is to be

modifie d.

M. Hang has a lengthy note to his translation of the AB

(1.1) discussing the meaning of the words avama and parama;

both Haug|l and Keith translate the words as "the lowest" and

"the highest (place)", applied to Agni aid Visnu respectively;

the two words are parallel to the expressions prathama and

uttama (as Sayana states) in our verse (see also MS.3.6.1).

N.J. Shende0 also translates the words as "lowest" and "highest"

The translation above is based on Sayana1s explanation. .

The metre of the verse is Tristubh

as noted in AB. There

is no verse in the RV in which Agni-and-Visnu are praised

7
conj ointly.

(b) Ya.jya to Agni-and-Visnu

(lOO) Agnis cavisnO tapa uttamam maho

diksapalaya vanatam hi sakra,

visvair devair yajniyaih samvidanau

*

diksam asmai yajamanaya dhattam. (lV.2.3)

5. On the argument of Haug about the local' sense of the words

see Keith'^i note to his translation of AB (p.l).
0. Seev"Agni'in the Brahmanas of the Rgveda", ABORT. vol.46,p.4
7. See Nirukta, 7.8; agnavaisnavam... na tv'rk samstaviki
dasatayisu vidyate; see also Brhaddevata. 1.117.
 1

_ 273 _

0 Agni-and-Visnu, the powerful ones, do you provide

(procure for) the observer of the vows the great and

best of austerities; united with all the Gods that

' are'worthy of the sacrifice, may you two support the

consecration of the sacrificer.

t
\

This is the Yajya verse to Agni-and-Visnu in the Diksanl-

yesti mentioned under the previous number.

The only other text that contains this verse is TB (2.4.

3.4). It has but one variant: diksapalebhyah for dlksapalaya.

As noted under the previous verse this verse is also quoted by

pratika in AB though the RV. does not contain this verse.

Including this verse we have four verses altogether, #

addressed to Agni-and-Visnu conjointly cited fully in our text.

Of these four verses two are found in more than one Samhita
text besides the Brahmanas and Sutras (see Nos.38,39 above);

one verse (No.99) is available only in one Samhita, i.e. ES

(4.16) and one, i.e. the present verse is not traced in any

Samhita text. RV. does not contain any verse praising Agni-,

and-Visnu together.

TS.1.8.22.1-2 contains two verses resembling each other

and referring to Agni-and-Visnu and they are meant to be used

as Yajyanuvakyas to Agni-and-Visnu; they are again referred

to in TS.2.5.12.1; but TB.2.4.3.3-4 contains two entirely

different verses, not found in TS. The Prapathaka 2.4 of TB

being Upahoma Mantras it is not known exactly for which rite

 - 274 -

the individual Mantras are meant to be employed. It is only

l

Sayana who connects the Mantras referring to Agni-and-Visnu

in TB with the Diksanlyesti.

Bhatta

Bhaskara's Bhasya
a*'
on this

portion is not available. No Srautasntra belonging to the

Taittirlya school cites these verses.

AB.1.4.8 quotes the verse by pratlka g for this same appli

cation and glosses on the verse noting the principle^ of

, _ 9
rupasamrddhi. The metre of the verse is Tristubh as mentioned

in AB.

As in the case of the previous Mantra the words asmai

ya.iamanaya in this verse also are to be modified into the

plural when it is used in the Sattras where there are seven

teen persons as 'sacrificers'. It may be noted that the variant

diksapalebhyah in TB instead of dxksapalaya in our verse may

be in view of this modification. But Sayana interprets the

words differently. Perhaps it is on the basis of Sayana's

Wonr A
statement that Monier-Wil 1 iams takes thej^diksapala (p.480c

of his Dictionary) in the sense of 'guardian of initiation'

referring to Agni-and-Visnu, and mentions Brahmanas as the

authority.
(ii) Carrying forward the Soma

(a) The Hotr Throws out the Dust to the South with his Poofc

(lOl) tvam vipras tvam kavis

* mm mm

tvam visvani dharayan,

apa janyam bhayam nuda. (lV.4.2)

8. Cf. P.K.N. Pillai, op. cit. ,fp.493-4.

9. See note 4 above.
 275

Thou art the sage, thou art the seer; thou art

supporting all; do thou remove all fear that arisen.

When the Soma is being carried forward (Somapravahana)^

in the carts, to the Pragvamsa (sacrificial hall) after it has

been bought (Rajakraya) the Hotr having been summoned by the

Adhvaryu^ stands three steps behind the cart, in between the

tracks of the two wheels, and Btarts the recitation with the

Himkara. Before he begins with the next verse he throws out

the dust southwafds three times with the fore-part of his foot,

reciting this Mantra.

The verse is not found anywhere else; the first pada is

the same as RV.

9.18.2a which is addressed to Soma. KB.9.4
/ *

and SS.5.13.3 read, in this same context, a verse beginning:

apeto ,i any am bhavam.. . . which is addressed to Indra.

I
(b) Recitation by the Hotr

(l02) bhadrad abhi sreyah prehi

brhaspatih pura-eta te astu,

athem ava sya vara a prthivy'a
are satrun krnuhi sarvavlrah. (lV.4.2)

From excellence to greater excellence do thou advance;

may Brhaspati be thy guide; then be thou seated on

10. Cf. Caland-Henry,- pp.50 ff.

11. Cf. AB.1.13.1, BauS.6.10 (1.173.17), BhaS.10.19.16.
 276

this best (place) of the earth; do thou,

with all heroes, (who art the bravest of all)

drive enemies far away.

The Hotr begins his recitation with this Mantra

standing behind the carts loaded with the Soma when they
are carried forward to the Pragvamsa (sacrificial hall).

In AV.7.8 this verse constitutes a complete hymn entitled

"Satrunasanam", and it has the variants: adhi for abhi in
pada a, athemam asya in pada c, satrum and sarvavlram in pada

d. Whitney translates the second half,of the verse: "Then do

thou make this man, on the width of this earth, remote from
foes, with all his heroes", [literally (d) having his foes at
n

a distance, having his heroes whole].

The verse is found in TS.1.2.3.3 (cf.3.1.1.4: Brahmana

portion) /without any variant; from the context it appears to

be employed in the Devayajana. But BhaS.10.12.16, SpS.10.19.8

*
and MS.2.1.3.15 prescribe this verse for recitation when the
sacrificer (during the Diksa) sets out on a journey (prayana-

mantro * yam dlksitasya).

t
The verse is appropriate for the act to which ij has been

prescribed, for it has a pointed reference to 'going for the

better'. Each pada of this verse is separately given in AB.l.
13.2 ff. with a 'gloss thereon.

12. See M. Hang, AB. trans., 1.13.2, note 2.

 277 -

In KB.7.10 where the first half of the verse is quoted

and in SS.5.6.2 where the verse is read fully 13 it is employed

''

for this same rite. Kaus.42.1 quotes the verse by pratlka and

prescribes its use when setting out upon a business journey

(artham Shaman ah pravatsyan an ay a h avis am anyatamam .juhuyat) ;

the verse is also to accompany various ceremonies connected

14
with Brhaspati according to the Santxkalpa.15.

As to the phrase vare prthivyah. BV.3.23.4,3.53.11 may

be compared .

(iii) Causing the Soma Stalks to Swell (Somapyayana)

(103) amsur amsus te deva somapyayatam

indrayaijkadhanavida

a tubhyam indrah pyayatam

a tvam indraya pyayasva,

a pyayayasman sakhin sanya medhaya

svasti te deva soma

sutyam udrcam asiya. (lV.5.0)

May every shoot of thee, 0 Divine Soma, swell for

the sake of Indra, the winner of the choice portion

of wealth; may Indra grow large for thee and thou for

Indra; do thou cause us, thy friends, to be filled

with thy gifts and intelligence'; may welfare be to thee

13. Caland in the note to his translation of SS (5.6.2; remarks

"Does the Brahmana presuppose the Sutra?"
14. See Whitney, AV. trans., notes, p. 394.
\

- 278- -

0 Divine Soma, may we attain the final 'pressing*

(without any obstacle).

The priests touch the Soma (shoots) with w,ater and cause

it to swell (apyayana), murmuring this Mantra, in the beginn

ing of 'the Somayaga, after the Xtithyesti and before the Pra-

vargya ceremony. This rite of apySyana is preceded by the

tanunaptra ceremony touching the ghee by all priests as a

symbol of establishing the sacrifical covenant (cf. No.163

below).

This Mantra occurs in several Samhitas

and Brahmanas

with

a slight variation; not less than ten texts read the Mantra '

fullyi VS,5.7, T8.1.S.11.1, MS.1.2.7, KS.2.8, AB.1.26.4, SB.

3.4.3.18, GB.2.2.4, SS.fi.8.3, Vait.13.23, LS.5.6.8. It is

quoted in,the Brahmana portions of TS.6.2.2.4, MS.3.8.2 and KS

24.9 to gloss on and emphasize the importance of the rite. AB,

* mm *

SB and GB also contain a short gloss on the verse. BhaS.12.1.

9, lpS.11.1.11, MS.2.2.1.12, KS.8.2.6 quote the verse by

pratlka for employing it in this same rite. The variants in

different-texts are: TS, KS and ApS read amsus te for amsus te_

15. The verses quoted by Gargya Narayana under 1.1.2 define

apyayana. along with other similar acts, as:
mantram uccarayann eva mantrarthatvena samsmaran,
sesinam tanmana bhutva ... iksanadhikam,
adbhih samsparsanadhikyat tad evapyayanam smrtam.
 279

KS alone has ekadhane for ekadhanvide: instead of a tvam GB

reads atmam and LS a svaffl (both seem to be misprints); TS, MS

and KS omit asman; GB and Vait. add pra.jaya dhanenax after

medhaya*VS, TS and SB omit ndrcam; MS reads the last portion as:

sutyam asiya svasty ndrcam (omitting deva soma and transposing

the other -words) while KS has it as in MS bat adding a before

ndrcam.
It is not certain whether the Mantra is a prose formula

or a metrical stanza. Sven if it is taken as a verse the pada

division of the Mantra is also not certain. Mahxdhara (on VS)

take's the metre of the verse as Prakrti with four stops (catnr-

avasana) including some more lines (esta raya, etc. &iven in

our next Sutra); the portion corresponding to our verse in VS

has two stops, one aftr dhanavide and another after indraya

pyayasva. In TS, MS, KS and AB the Mantrp is given as a prose

formula. - ' 17 have one stop after

AnSS editions of both AB and ASS
sakhln. NSP edition of AB also has a full stop after sakhin
and but for this stop (instead of after the word Joma) the

division of the Mantra as shown by vertical lines therein

agrees with what is given here. BI edition of AB has the same

divisions as in NSP edition except for transferring the first

- - to the second line. 18
pyayatam In the manner it is glossed in

16. Cf. BV.10.18.2; apyayamanak prajaya dhanena.

17. BI edition of ASS has no division in the Mantra.
18. TSS edition of-AB (with Sadgurusisya"s commentary}does
not show any division of'the Mantra.'
 - 280 -

GB and as it is printed in Vait. (WBI^ed.) the verse is

divided into four padas as: (a) amsur.. . . (b) a tubhyam...,

(c)ffpyayaya. . , ( d) ~ svasti ,t<s. . . j the last portion of the

Mantra, deva soma onwards is printed as a prose formula in SS.

Bloomfield (Vedic Concordance) divides t,he first half into four

padas: (a) amsur..., (b) indraya... (c) a tubhyam..., (d) a

tvam.... reading the second half as if it were a prose formula

and dividing it into two: (l) a pyayaya..., (2) svasti te....

The word sanya is taken by Sayana as ksemena whereas

Mahxdhara says: sanir dhanadanam. The word udrc accurs as an

adjective to sacrifice in RV.10.77.7 (cf.1.53.11), VS.4.9,10,

etc. Sayana on AB (1.26.4) explains the words udrcam sutyam

as: ud uttama samaptivisaya rk yasyam autyayam seyam udrk...

I
yasyam kriyayam 3omah suyate abhisuyate sa sutya. Mahldhara

(on VS) alBO says: sutyam somabhisavakriyam samaptidinam,though

the word udrc is not in VS version of the Mantra.

 281

CHAPTBR X
- ' ' ,

JYOTISTOMA

i PRAVARGYA

(a) Recitation over 'the Cauldron1 (Gharmabhistavana) I

(l04) brahma jajnanam prathamam purastad

' U-
vi slmatah surged vena a vah,
MM m V
sa budhnya upama asya visthah.

satas ca yonim asatas ca vi vah. (IV.6.3)

Brahman (manifested as the Sun) has his rising first

in the East and has enclosed the boundaries (of the

horizon)' with brilliance; he has pervaded the lowest

and the highest regions severally, as well as the

abodes that are manifested and unmanifested (invisi

ble to human eyes).

The Pravargya ceremony, which is performed twice a day,

at least on three days, prior to the 'pressing day' (Sutyaha)
is an introductory rite to Somayaga.1 In this ceremony the

Hotr has a long recitation which is divided into two parts

called Fatalas. The first part of the recitation consists of

1. For a detailed discussion about the Prav.argya being an in

dependent rite or introductory to Agnistoma and related
topics, see JNA?B.-Yan Buitenen, Pravargya. pp. 1-49; for
ashort description of the rite, see P.V. Kane, IDS. II,
pp. 1147 ff.
 282

107 verses 2 of which five are not available in the Rgveda.

"

AB.1.19-21 deals with this Purva-patala of the recitation

citing the pratikas of the hymns and verses to be recited and

it has occasional glosses on certain verses. But the five verses

not found in the EV are also cited in AB by pratika. 3 It is

only in our text (lV.6.3) which closely follows the AB in this

section that these non-Rgvedic Mantras are given in full.. 4

Pour of these five verses are, however, found in EV. Khila, 3.

22 which is appended to BV.10.103. The Khila hymn containing
these verses are referred to in the Brhaddevata (8.14-16) and
Bkpratisakhya (17.45).5
i

The Hotr begins his recitation with this verse and he

repeats it three times, being the first of the series. 0 He

recites each verse without pausing to breath in the middle

-
adding the Omkara at the end of.every verse. 7 Apart from the

/ * the first Patala consists of 101

2. According to KB and SS
verses; of. comm, on SS. 5.9.9-: ekasatasamkhyako1 yam rgganah.
3. These verses along with others are studied by P.K.N. Pillai;
see BDCBI, vol.3, pp.489-526 and vol.4, pp.340-57.
' * mm mm mm

4. Sayana on AB.1.19.4 says: etas catasra rcah sakhantaragata

asvalayanena pathitah. Snartiya also on SS (5.9.9) says:
sakhantarlyatvat sakalapathah. Although neither Sayana nor
Anartiya name these verses as Khila they were known to
*
Sadgurusisya as being Khila; he says in his commentary on
ASS: etas catasrah khailikyah (ALMS.No. TE 628).
5. See ALB, vol.33, pp. 182 ff. _
6. Cf. 5SS.1.2.19-23.
7. Cf. ASS.IV.6.1-2. See also Buitenen, op.cit., p.67.
 - 283 -

RV.Khila the verse occurs in several texts, remarkably without

any variant r-'fSaiywhere. In AV.4.1.1 this verse is found along

with the next two verses of our text. It also occurs in AV.

5.6.1. Both these AV hymns are entitled as Brahmavidya, and

ffU- *4 g
^captioned as "Mystic" by Whitney. According to GB. 2.2.6 this

AV verse along with the next -one is to be employed in the

Pravargya ceremony. Vait.14.1 also prescribes the verse for

.. 9
the same use.
In SV.1.321 this is the only non-Rgvedic verse in the
Khanda (or decade), alJL the nine other verses being from the
- *

Rgveda. The verse occurring in VS.13.3 has been quoted in SB.

t

7.4.1.14 and 14.1.3.3 in both places with a gloss identifying

the divinity of the verse with Sditya. In the former place

it is prescribed .for reciting when a piece of gold is placed on

11
a lotus leaf in,the Agnicayana. This same prescription is

found in KS.17.3.29-4.2, MS.6.1.7.2 and Vait.28.33. In SB.14..

I. 3.3 the verse is quoted in the context of Pravargya as in our

text. It is read in TS.4.2.8.2 (pratika in 5.2.7.1: Brahmana

on the same) MS.2.7.15 (3.2.6: Brahmana) and KS.16.15 (20.5:

Brahmana) in a similar context as in VS. In KS . 38.14 -it iy

8. Se-e, his note to the' translation of AV.4.1.1.

* T
9. Kaus. quotes the pratifca of the-verse for various purposes
-in 9.1,15.2,18.25,19.1,28.15,38.23, 51.7,79.11,139.10.
10. asau-va adityo brahma, aharahah purastaj jayabe.
II. tasmin puskaraparne purvam kanthadhrtam rukmam adhah-
pindam upadadhati.
 284 -

it is given fully in the section on Sautramani. TB.2.8.8.8

reads the verse in full and Sayana states in his commentary

thereon that it is to be employed as the Puronuvakya verse to

Prajapati for the offering of the omentum (vapa) in the animal
0m *

sacrifice. According to ApS.16.18.7 the verse is recited in

i

the context of ploughing the ground in the Agnicayana.

The verse is quoted by pratlka in KB.8.4 in the section

on Pravargya as in AB and SS.5.9.5 reads the verse fully just

.
as in our Sutra. ' ^
It is again quoted by pratlka **
in SS.15.3.6
cm * mm mm

for recitation in the Agnimarutasastra in the Bajasuya and also

in 18.1.2 (Mahavrata) for a similar employment. ASS.IX..9.12

also quoted it by pratlka in the Atiriktothasastra in the

Yajapeya.

It is one of the most popular Mantras widely used in the

Grhya rituals for various purposes sometimes with reference to

Brahma, one of the trinities. See EBKS, fo, 90,137, etc. See

also P.K.N. Pillai, Non-Bgvedie.... pp. 313-14.

There are divergent views regarding the divinity 12 and

also the interpretation of the verse among the ancient author-

13
ities as well as modern scholars. In AB the Brahman referred

to in the verse is explained as Brhaspati 14 while it is equated

12. See for details, YSM edition of the BV, vol. IY, pp.954-5.
13. See Whitney, loc. cit.j-Oldenberg, Die Hymnen des Bgveda,
Band I,-Prolegomena, pp.363-5; Eggeling-, SBE 41, p.366.
14. AB.1.19.1: brahma vai brhaspatih. brahmana evainam tad
bhisajyati.
 -285 -

- - - - _ ig -

with Surya in KB as well as in the Brhaddevata, Khilanu-

T T IQ
kramanx and AV.Anukramani. It is already noted that in SB,
_
Brahman is taken to mean Aditya i7 being born day after day in

the East. Yaska also takes the verse as referring to Aditya,

.... 18
surncah meaning his rays. The verse in TB is used to accom

pany the offering to Prajapati, according to Sayana, while he

interprets the verse in T5.10.1.10 as applying to Paramatman.

It may be noted here that the Snn is meditated on as the

Supreme Brahman in the daily Samdhyavandana and the expression

asav adityo brahma is well known.

(l05) iyam pitre rastry ety agre

prathamaya januse1 bhumanesthah,

tasma etam surucam hvaramahyam

gharmam srxnanti prathamasya dhaseh. (IV.6.3)

This queen (Vak) goes forward to the father (Prajapati),

the first manifestation, remaining in plenitude; to him

they prepare this effulgent hot drink (Gharma) in the

highly honoured curved vessel, of the first offering.

15. 8.15. Cf. Macdonell thereon (vol.II,p.297); P.K.N.Pillai,

BDCBI, vol.3, p.498.
16. 4.1.1: veno barhaspatyam utadityadaivatam.
17. See note 10 above.
18. ' Nirukta. -1.7: vy avrnot sarvata adityah, surucah aditya-
rasmayah.
 286

In the Fravargya ceremony' the Hoir recites this verse as

19
the second Mantra of his recitation. This verse also is
20
cited by pratika in AB.1.19 to employ it in this same context.

There it is stated that the Bastri, referred to in the verse is

Speech* (vag vai rastrx).

The verse is fonnd in BV.Khila, 3.22.2 with the variation

prathamaya for prathamasya in pada d and it is preceded by our

previous verse and followed by the next two verses of our text.
-
21 the verse has the variants: pitrya
In AV.4.1.2 for pitre, and
/ iw - _
etu for eti in pada a, bhuvaglesthah for bhumanesthh in pada b,

srlnantu for srinanti and dhasyave for dhaseh in pada d. GB.2.

2.6 and Vait.14.1' cite this by pratika with the reading as found

in AV, and prescribe that it should be recited in the Pravargya

as in a Sastra without ahava and pratigara. Ss. S'- 9-4 -ih 4^*^)-

The epithet surucam as applied to gharma is found in BV.

1.112.1 which hymn is also included in the Gharmabhistavana.

(l06) mahan mahl astabhayad vi jato

dyam pita sadma parthivam ca rajah,

sa budhnad asta janusabhy agram

brhaspatir devata tasya samrat. (IV.6.3)

The great (Brhaspati) when born has placed firmly

the two great (ones): the father (has held) the

19. Cf. Buitenen, op.cit., p.67.

20. ' Cf. P.K.N. Pillai, BDCRI. vol.3, p.408
21. Cf. Whitney, AV. trans., I, p. 143.
 287

heavenly region and the terrestrial region. He has

pervaded from below to the height by his birth; the

divine Brhaspati is the supreme Euler of that.

This is' the third verse in the Gharmabhistavana in '

t * *
continuation of the previous two verses in the Pravargya cere-
22 23
mony. AB.1.19.3 designates the verse as Brahmanaspatya

and gives only pratika.

This verse also occurs in RV.Kh'xla, 3.22.3 with the

variants as budhnyad for budhnad and abhyugram for our abhy

0 MMHMM

agram which latter is given as the traditional reading in a

^ *
note in ihe AnSS edition of ASS but the former reading is

accepted in the text both in the AnSS and the BI editions.

The first hemistich of our verse is the second of AV.4.1.4

and the second of our verse is the first of AV.4.1.5. 24 In AY

the verse reads askabhayat for astabhayat in pada a, omits

pita in pada b, has budlinyad for Budhnad. astra for asta,

,j annso 1 bhy ugram for j anus abhy agram. In TS.2.3.14.6 the U>o*cL

pita in pada b is omitted and tasya in the last pada is substi

tuted by yasya which heading is noted as the mantrapatha in a

note to the AnSS edition of ASS. The verse in TS is given

among the Yajyanuvakyas for optional Istis. The Isti in which

22. Cf. Buitenen, op.cit., p.67.

23. 1.19.3; iti brahmanaspatya, brahma vai brhaspatih.
24. About the composition of this hymn in AV, see P.K.N.Pillai,
op.cit., pp.499*500.
 288

this is the Yajya verse to Brhaspati is prescribed in TS.2.3.4.

KS.10.13 also contains this verse with the variants askabhayad

for astabhayad and dvita for pita (cf.KS.11.4).

(l07) abhi tyam devam savitaram onyoh kavikratum

areami satyasavam ratnadham abhi priyam matim kavim,

urdhva yasyamatir bha adidyutdt savimani
hiranyapanir amimlta sukratuh krpa svah. (lV.0.3)

Unto this god Savitr of wise insight, of true impulse,

who bestows treasure on him who is dear, I sing a hymn

in the two Onis. He whose lofty light shone brightly in

his impelling he, of golden hands and of fine insight,

25
illumined heaven with light.

This is the fourth verse in the Gharmabhistavana

in the

Pravargya ceremony. 26 At the end of the verse the alternative

- svah is recorded in our Sutra
reading trpa - and also in,SS. 27 '*

In AV.7.14 this verse is divided into two Anustubli

verses
r

and kavim at the end of pada b is omitted and krpat svah is

is read for krpa svah at the end of pada d. The other two
verses of the hymn (AV.7.14) are the same as numbers 117 and

142 of the verses collected here. VS.4.25 has no variants;

25. A. Venkatasubbiah, Vedic Studies, vol. II, pp.17-18.

26. Cf. Buitenen, op.cit., p.67.
* * a. /A
27. The commentator on SS says: vikalpitantasya sakhantara
amnanat.
J
 _ 289

TS.1.2.6.1 has the variants: reads unyoh for onyoh, omits MM ft ShMaM ft M> ft ft *

the word kavim and reads satyasavasam for satyasavam in the

second pada and krpa snvah at the end of the last pada. MS.l.
m mmmmm mmmmwmmb ft Amwh

2.5 reads satyasavasam and omits kavim. and KS.2.6 also omits

kavim. SB.3.3.2.12 hqs no variants. All the texts of the YV

school prescribe the 'verse mainly to measure out the Soma.

BhaS.10.16.6, IpS.10.24.8, MS.2.1.4.3, KS.7.7.13 all quote the

verse by pratlka to employ it for measuring the Soma.

The verse is designated as Savitrl in AB.1.19.4 and it

is corroborated by the Brhaddevata (8.15: savitaram abhiti ya)

and Khilanukramanx (2.3: ...savitry astir gharnaparah). Accord

ing to the Brhaddevata. 8.15 the metre of the verse is Asti and
mm * mm

the Bkpratisakhya, 17.45 points out further that there is an

excess of two syllables in the second pada of our verse. TS.

6.1.9.4, SB.13.5.1.11 and KB.23.8 all mention it as an Atic-

29 -
chandas. Mahidhara in his commentary on VS says that the

metre of the verse is Asti.

Yaska in the Nirukta, 0.12 quotes a portion of the second

30
half of the verse, to explain the meaning of the word amati.

For different meanings of the word oni in this verse, see

Eggeling, SBE 26, pp.66-7.

28. iti savitrl, prano vai savita, pranam evasmims tad dadhati.
29. Cf P.K.N. Pillai, op. cit.,-p.500.
30. See for a detailed discussion of this word, A.Venkata-
subbiah, Vedic Studies, vol.II, pp. 1 ff. The printed
mm * mm

editions of ASS wrongly divide the words as yasya matir.

 290 -

This verse is again quoted by pratxlca in VIII. 1.10 (first

# *

of the three Strophe verses in the Vaisvadevasastra on the

sixth day of the Prsthya Salaha), in VIII.12.23 (on the tenth

day of the Dvadasaha) and in X.10.6 (for a similar application

in the Asvamedha). The verse is quoted fully with reference

to Saptayaksas in BBKS, fo.239.

(l08) vi yat pavitram dhisana atanvata

gharmam socantam pranavesu bibhratah,

samudre antar ayavo vicalcsanam

trir ahno nama suryasya manvata. (IV.6.3)

The wise ones have spread out the purifier, holding

the glowing eaiildron at the chanting of 0m (Pranava);

amidst the (atmospheric) ocean, the living beings have

am-,
throughrfcoveT-) three times a day, that splendrous

nature of the Sun.

This is the thirty-fourth of the 107 verses in the first

part of the Hoif's recitation in the Pravargya ceremony; 31 in

the sequence of recitation this is preceded by two verses (BV.
9.83^1-2) which also refer to "spreading out of the pavitra".

Both in the AB (1.20.4) and KB (8.5) the verse is quoted

by pratlka and the SS (5.9.16) is the only oth6r text that gives

the verse in full. It is again cited in SS.7.15.13 to be used

31. Cf. Buitenen, op.cit., p.82.

 291

in^the course of the recitation of the Gravastut. The word

samudra in this verse may be taken in the sense of 'sky' as

given in the Nighantu, 1.3.

Although the text of AB does not contain the verse in full

and it is confirmed by Sayana's remark (on AB) 3 2 the full text

of the verse is ascribed to AB in the Vedic Variants (i, p.165;

III, p.180). Bloomfield also records (A Vedic Concordance,

pp. 357, 450, 873, 983) the four padas as from AB, on the

authority of the Index (p.42l) of Aufrecht's edition which

- ' 33
has two variants: socantah for socantam

and pravanesu for
............... M * MB

pranavesu. These are possible misreadings of the text and

found nowhere else.

(b) Recitation over *the Cauldron* (Gharmabhistavana) II

(l09) samiddho agnir asvina

tapto vam gharma a gatam,

duhyante gavo vrsaneha dhenavo

dasra madanti karavah. (IV.7.4)
*

Well kindled is the fire, 0 Asvins, the Gharma has

been heated for you two, come hither; the milch

cows are being milked here, 0 you of wonderful

32. He says: esa sakhantaragata asvalayanena pathita, which

Haug-(p.45, n.7) wrongly connects-with RV.10.123.1.
Anartiya on SS also says: kalpajam abhistauti.
33. BI edition of ASS giveB s0canta which may be a misprint.
AnSS edition notes a variant- socatam. Both the editions
split the words antar ayavo as antaraya vo.
 293

deeds, showering abundantly (of desired objects);

the chanters are exhilarated.

The second part (Uttara-patala) of the Hotr's recita-

34 J M MM

tion consists of 27 verses (excluding the Yajya verses for

Gharma oblation and eleven verses for recitation after the

offering); 21 of these verses are described as abhirupa in

AB.1.22.2; in the final session of the Pruvargya there is one

more verse (cf. lSS.IV.7.5), added before the last one. Our

verse is the twelfth 3 5 in the series and synchronises with the

36
milking of the cow by the Adhvaryu.

This is the second verse of the hymn in AV.7.73. It has

the variants: nunam for gavah in pada c and vedhasah for kara-

vah in pada d. This hymn in AV consists of eleven verses and

it is called "Gharma hymn", and captioned "with a heated offer-

*
ing to the Asvins" by Whitney. Of the eleven verses, the first

six form a separate hymn in Ppp. version and all these six
verses are cited in our text in this Sutra (lV.7.4). Three

(7j8,ll) of the remaining five verses of the hymn in AV, which

are identical with BV.1.164.26-7 and 40, are also included in

the Pravargya recitation of the Hotr. The remaining two (9,10)

34. According to KB.8.6 there are 33 verses (cf. Caland's note

to the trans. in SS.5.10.33)
* . and they are termed as
dohanxya rcah (cf. KB.8.7).
35. Cf. Buitenen, op.cit., p.99.
36. Cf. BauS.9.9 (1.277.1 ff.), BhaS.il.9.
 - 293

are also from RV.5.4.5, 28.3, but they have nothing to do

*

with Gharma or Asvins; they are addressed to Agni and not in

harmony with the hymn. The verse is referred to in connection

with this same rite in AB.1.22.2 and quoted by pratlka. It is

given in full in SS.5.10.8 with a direction to recite it in the

Pravargya while the cow is being milked.

The first pada of the verse is identical with that of

'VjS.20.55, MS.3.11.3, ES.38.8 and TB. 2.6.12.1. According to

Mahldhara this section in VS (20.55-66) contains 12 Apri verses

and all the other YV texts are similar to VS and have no re

ference to Pravargya ceremony. Thus there is no connection

between our verse and that of YV texts, the possibility of

37
which is supposed by P.K.N.Pillai.

(lio) samiddho agnir vrsana ratir divas

tapto gharmo duhyate vast ise madhu,

vayam hi vam purutamaso asvina

havamahe sadhamadesu karavah. (IV.7.4)

Well kindled is the fire, 0 you two,showering

abundantly, heated is the Gharma, pleasure of

heaven; for you two, the delicious milk is milked

for nourishment; we, the chanters, large in number,

37-. Cf. op.cit., p.501. Regarding this and the next verse in
AB, Sayana says: etad ubhayam sakhajtaragatam asvalayanena
pathi-tam (cf. commentary on AV). Anartlya (on-SS) calls
this and the following three verses 1 kalpa.ia* .
 294 -

indeed, call on yon two, 0 Asvins, in the joint feasts.

This verse follows our previous verse in the second

1 38
section of the Pravargya recitation.

This and the previous verse are found in reverse order in

AV.7.73; it contains the variants as rath! for ratir and puru-

damaso for purutamaso. It is cited by pratlka in AB.1.~22.2.

*+
SS.5.10.8 reads the verse fully with the reading rayir (for
our ratir). which. Caland, however, corrects as rath! (perhaps

on the basis of the reading found in AV) and translates accord

ingly ('charioteer of heaven'). The reading ratir in our verse

* " 0 0 ___

and also rayir in SS are considered by Whitney as 'plain cor

ruptions' of rathi which is the reading in AV.

The chanting of this verse synchronises with the milking

of the goat. On the word sadhamada. cf. Panini, 6.3.96.

(Ull) upa drava payasa godhug osam

a gharme sinca paya usriyayah,

0

vi nakam akhyat savita varenyo

'nu dyavaprthivl supranltih. (IV.7.4)

Come up quickly with the milk, 0 milker of the cow,

pour down the milk of the ruddy (cow) into the

cauldron. Savitr, the most distinguished and jjhe

friendly guide, Jias illumined the firmament, after
(brightening) the heaven and earth.

38. Cf. Buitenen, op.cit., p.99.

:Y 'war
a:rni- fA
\J3pi
 265

In the Pravargya ceremony the Hotr recites this verse

when the milk is brought near. In BauS.9.9 (1.278.5), BhaS.

11.9.15, XpS.15.9.11 and KS.20.6.11 it is directed that the

Agnidhra should bring in the milk (of the cow and of the goat)
39
when he hears the Hotr reciting this verse.

The third pada of our verse is the same as that of RV.

5.81.2 which is also addressed to Savitr. In AV.7.73.6 40 the

first hemistich is identical with ours and the second hemistich

is that of RV.5.81.2. SS.5.10.10 reads _o su ma (misprint?)

for afi *n &> damuna for varenyo in pada c and supranlte

in pada d; it is prescribed for the recitation when both the

mm *

cow's milk and goat's milk are brought in. BI edition of ASS

has payasa gosam and gharmam; both are probably misprints.

(c) Ya.jya for the Offering of Gharma (Morning)

(ll2) tapto vam gharmo naksati svahota

mm * mm

pra vam adhvaryus carati prayasvan,

madhor dugdhasyasvina tanaya

vitam patam payasa usriyayah. (lV.7.4)

The heated Gharma, having its own Hotr, approaches

you two, 0 Asvins; the Adhvaryu offering oblations

advances towards you two; may you both be satiated

39. Cf. Buitenen, op.cit., p.100.

40. Sayana who refers to our text in his commentary on AY.
takes o,sam to mean !heated'-and not 'quickly' which latter
meaning is more suitable since the milk is yet to be
heated; it is just being brought.
 296 -

with the sweet milk of (the cow) having offspring;

may you drink the milk of the ruddy (cow).

In the Pravargya ceremony the Hotr, when summoned by the

- - for the oblation of the Gharma, 41
Adhvaryu to recite the Yajya
42
recites this followed by the BV verse 1.46.5 both verses

together without pausing to breathe between them and ends

with the Vasat-eall. This is at the morning Prgvargya.^

The fourth pada of the verse is identical with that of

EV.1.153.4 addressed to Mitra-and-Varuna and is quoted in the

Nirukta. 4.19 to illustrate the meaning of the word usriya

/

(cow). The verse occurs in AV.7.73.5 with the readings

mm mm S
naksatu for naksati in pada a and payasvan for prayasvan in

pada l). As in the case of other verses in this section AB.1.22.3

cites this verse by pratika. SS.5.10.18 reads it in full

without any variant. Wh,itney considers the word tanaya as

obscure.

(d) Japa by the Brahman Priest

(ll3) 1 visva asa daksinasad

visvan devan ayal iha,

41. Cf. SB.14.2.2.15, BauS.9.10 (1.279.15), ApS.15.10.11,

BhaS.11.10.9.
42. Cf. Buitenen, op.cit., p.109.
43. Not'tothe deity of AftSrnoon1 as P.K.N. Pillai hasit
( cf .'op. ci t. , p.502).

44. Sayana says llhereon! tapto van ityesa sakhantaragatatvat

sutrakarena pathita (cf. commentary on AV).

 297 -

svahakrtasya gharmasya
madhvah pibatam asvina. (lV.7.4)

He has offered worship to all the quarters from the

South and to all khe Gods here; do ye drink,

*

0 Asvins, the delicious Gharma, consecrated by the

utterance of svaha.

The Brahman priest murmurs this Mantra when the Hotr has

finished the Vasat-call and also 'again when he utters it for

the second time (anuvasatkrte).

The fourth pada of the verse is identical with the second

pada of BV.7.74.3. AB.1.22.7 has the pratika45 of the verse

and it is prescribed for 'this same use. VS. 38.10 reads this

verse with the variants; daksinasad for dakBinasad, madhoh

a. contains the same variants as in VS.
for madhvah and SB.14.2.,6
------ A
According to Mahldhara and KS.26.6.4 (which quotes this verse

by pratlkd) the Adhvaryu offers oblation of the Gharma with

this verse when the Hotr utters the Vasat-call.

*
In MS.4.9.9
the two hemistiches of the verse are separated and a few prose

formulas, that the- Adhvaryu is to recite in the context, are

inserted. In MS.4.3.22<, 28 the first half is prescribed for

going across to the South and the second half for offering

oblation by the Adhvaryu. TA.4.9.2 makes the verse into dif

ferent prose formulas and BhaS.11.10.7-9, ApS.15.10.11 use

45. Sayana: iyam rg asvalayanena pathita."

I

- 298 -

these formulas the first line for gazing at the Brahman,

\

the second line for gazing at the Hotr and the third and

fourth lines for offering the oblation by the Adhvaryu when the

Hotr utters the VaBat.

Of all the YV texts it is the VS alone
* +

that reads it as one single Anustubh verse. According to SS.

8.15.11 (section on the duties of the Brahman priest) where the

verse is given in full with the readings daksinatah for daksina-

sad,^sarvan for/and^viBvan the Brahman priest utters this verse

while he is accompanying the Adhvaryu when the latter approach

es the Ahavanxya with the Mahavira to offer the oblation.

jje) Ya.jya for the Offering of Gharma (Afternoon)

(114) yad usriyasv ahutam ghrtam payo

'yam sa vam asvina bhaga a gatam,

madhvx dhartara vidathasya satpati

taptam gharmam pibatam somyam madhu. (IV.7.4)

lffhat is offered here, the ghee and the milk of the

ruddy (cows), 0 Asvins, that is your share; may you

, two come over here; you two are the possessers of the
Madhu(-vidya) and are good lords of sacrifice; may

you two drink the sweet heated Gharma pertaining to

Soma.

This is the Yajya verse along with RV.8.5.14, to the

accompaniment of the Gharma oblation to the Asvins in the

46
afternoon session of the Pravargya ceremony. These two

46. Cf. Buitenen-, op.cit., p.113.

 299

verses are recited together in one breath without any pause

in the middle. 47

In AV.7.73.4 the verse reads rocane divah at the end

.

instead of somyam madhu of our verse. The verse occurs in

* *
SS.5.10.21 with the reading su for sa in pada b and rocane

divah in pada d as in the AV. The verse is used for the offer

ing of Gharma as in our text. Vait. 14.5 also prescribes the

*

verse for this very same rite., Sayana who refers to our text

in his commentary on AV interprets the word madhvi as the one

possessing Madhuvidya and refers' to 2.V.5.76.1 (madhvi mama
* ~ '

srutam havam: a refrain occurring in all the nine verses of

the hymn addressed to the Asvins) and RV.1.117.22 (sji vam
\ The verse is quoted by pratika
madhu pra vocat). in AB.1.22.5. 48^

(f) Continuation of the Gharmabhistavana

(115) svahakrtah sucir devesu gharmo

yo asvinos camaso devapanah,

tarn 1m visve amrtaso jusana

gandharvasya praty asna rihanti. (lV.7.4)

The bright Gharma has been offered to the Gods with

svaha, which is the drinking bowl of the Asvins, for

the Gods to drink of, which all the immortals taste

with delight through the mouth of the Gandharva.

47. Cf. No.112 above.

tm mm mm mm * mm

48. Sayana says on this? esa sakhantaragatatvad asvalayanena

pathita (cf. commentary on AV). See also Anartiya on SS,
who designates this and the next verse as 1 kalpa.ja1 .

/
 300 -

After the offering of the Gharma the Hotr continues his

recitation 49 (of eleven verses) beginning with this verse with

out being called upon by the Adhvaryu. Although generally the

Hotr expects a call of the Adhvaryu whenever there is a recita

tion or offering, on this occasion it is prescribed that he

need not expect a call (apresitah).
v 50 of the verse.
AB.l.22.8 gives only the pratika AV.7.
~ mm ? M
73.3 has ya.jno for gharmo in pada a and u for m pada c.
*

Vait.14.5 prescribes the verse to recite over the offering of

^*
the Gharma when the Hotr* has uttered the Vasat-call.
>.
SS.5.10.

23 reads the verse without any variant and prescribes it for

recitation after the offering as in our text.

Sayana on AV interprets the word Gandharva as referring

to Sditya or Agni and quotes RV.2.1.13 where Agni is said to

be the mouth. The tasting of the milk in connection with the

Gandharva is referred to in RV.1.22.14.

(ll6) a yasmin sapta vasava

rohantu purvya ruhah,

rsir ha dirghasruttama
*

*
indrasya gharmo atithih. (lV.7.4)

In which the seven Vasavas emerge as the early sprouts,

of that powerful one (iridra), the sage named Dirgha-

sruttama, the brilliant one, (has become) the guest.

49. Cf. Buitenen, op.cit., p.113.

_ ^ * mm mm mm M +

50. Sayana on this also says: sa ca salchantaragatatvad asva-

layanena pathita (on the AV verse also he refers to oui text)
 301

This is the last bat one of the verses recited in the

second section of the Pravargya recitation; this the Hotr5*

recites when he is summoned to do so by the Adhvaryu when

the latter is about to place the Pravargya vessels including

the Mahavlra upon the Samradasandini after the ceremony is

over.
This verse is found TS.1.0.12.2 with the second pada as

tisthanti svaruho yatha, and it is incl.uded among Yajyanu-

vakya Mantras used in the optional Istis (cf.TS.2.2.7: indraya

gharmavate...). Similarly in MS.4.12.2 the verse is included

in the list of Yajyanuvakyas. Both MS and ES (8.16) read

w * mm" mm

rohanti for rohantu in pada b and -sruttama in pada c. This

is the Puronuvakya verse to Indra Gharmavant, Suryavant

if one desires splendour (te.iaskama) as enjoined in MS.2.2.8;

cf.ES.10.8; see also BauS.13.11 (ll.126.12). SS.5.10.32 also

contains the reading rohanti and hi for ha and ifc is used for
the same rite as in our text; in KB (8.7) it is designated as
Islrvatl. AB.1.22 gives only the pratlka of the verse.53 The

verse also occurs in TA.1.8.7 (quoted by pratlka again in 1.19.

l) with the reading rohanti for rohantu; it is employed in the

Arunaketuka (Cayana) for laying bricks, for which application

it is quoted in BauS.19.10 (II.432.7). In BhaS.11.12.2 and

A----------------- .
51. Cf. Buitenen, op.cit., p.119.
52. Cf. BauS.9.12 (i.282.10): gharmayasadyamanayanubruhi;
Bhas.11.12.1-2, IpS.15.12.2, MS.6.1.10.8. Cf. also AB.l.
22: samasadyamanayanvaha.
53. Sayana says: sakhantaragatatvad asvalayanena pathita.
 - 302

lpS.15.12.2 the beginning of the verse is cited not to

apply it in any ritual act, but as an indication to the Adhva-

ryn to carry the Pravargya utensils to place them on the Sam-

%

mm mm mm *

radasandini
-
when he hears
.
the
- r
Hotr reciting
-
the verse. In MS.

5.1.10.28 the verse is quoted by pratika to employ it as Yajya-

nuvakyas in the section dealing with the Kamyestis.

(g)" Carrying forth the Fire and Soma (Agnisomlyapranayana)

(117) savir hi deva prathamaya pitre

varsmanam asmai varimanam asmai,

athasmabhyam savitah sarvatata

dive-diva - -54 bhuri

a suva _ '
pasvah. . .
(IV.10.1)

Thou hast urged, indeed, 0 God, for the first father,

elevation for him , vastness for him}. then (now) unto us

?
0 Savitr, do thou ipo1 every day abundance of cattle

everywhere.

In the Jyotistoma sacrifice the Hotr recites this verse

when the fire and Soma are being carried forth (Agnisomlya-

pranayana), when he is summoned to do so by the Adhvaryu. 55

The second hemistich of this verse resembles that of

BV.3.60.0. The verse is quoted by pratika in AB.1.30.2 and

54. The division of the words as asu va~ in the printed oditions

of ASS *
makes no sense.
55. Cf. BauS.0.30 (.1.195.4): agnlfomabhyam praniyamanabhyam
anubruhi. See also BhaS.12.17.1, ApS.11.17.2.
 - 303 -

T 50
it is designated as Savitri. The verse occurs in AV.7.14

as the third of the four verses of the hymn. The first and
second verses of that hymn make one verse in our text (No.107)

and the fourth is the same as our number 142 used as the Yajya

verse for the oblation of Savitragraha. Savitr is the divinity

of all the four verses of the hymn. 57 The present verse in AV

has the variant as varyani divo divah instead of sarvatata

dive dive. Vait. 13.7 employs'the verse for the 'winnowing'

of the Soma. ES.37.9 has varyani for sarvatata in pada c and

and it is found amidst the Mantras used in the Savas. In TB.

2.7.15.1 the verse is found with the variant prasavaya instead

of prathamaya and according to the commentary of Sayana the

verse is to be used while anointing the King. KB.9.5 cites this

Mantra by pratika in the same context as m AB and SS.5.14.8

reads it fully and directs that the Blotr should recite fchis,

while he is sitting then he arises from his seat and fol

lows the Adhvaryu when the latter goes to carry forth Agni-and

Soma.

(h) Puronuvakya to Varuna Dharmapati

(ll8) tvam nastavan mahimaya prcchate

tvaya baddho mumuksate,

tvam visvasmad bhuvanat pasi dharmana

' Buryat** pasi dharmama.s (IV. 1110)

56. Sayana says: seyam sakhantaragatatvat sutrakarena^

pathita-
57. See details under the verse No. 107 above.
58. BI edition: suryat. an obvious misprint.
 304 -

One who is lost (has approached?) entreats you for

greatness (0 Varuna); one bound by you desires to be

released; you protect (all) from all creatures by

your law; you protect from demoniacal beings by

your law.

During the animal sacrifice pertaining to Agni-and-Soma

(Savaniya-pasu) as a preliminary to the Jyofcistoma sacrifice,

if the Adhvaryu chooses to offer the special Qfferings called

there will be eight divinities. 59

-
Devasu-havis Of these the

last bp.t one is Varuna Dharmapati to whom an oblation made of

barley is offered. This is the Puronuvakya verse for that

offering. The Yajya verse to accompany this is RV.7.89.6.

The second hemistich of the verse is the same as that of

RV.1.134.5 and the first hemistich is found only here; there is

no parallel to it in any text. The verse in RV.1.134.5 is

addressed to Vayu and the metre is Asti. In our verse the

divinity is Varuna Dharmapati and the metre is Satobrhati but

the first pada is a Tristubh rather than a Jagati. The forma

tion of the word asurya is according to Panini, 4.4.123.

I

59. Cf. TS.1.8.8, BauS.15.17 (11.221.8).

\
 305

CHAPTER XI

SARYAPRSTHA OBLATIONS

(a) Puronuvakya to Agni Qualified aa Gayatra, etc.

(ll9) samid disam asaya nah svarvin

madhurf eto mSdhavah pStv asmSn,

'agnir devo duetarTtur adabhya

idam ksatram rakgatu patv asman. ( IV. 12.2)

May that brilliance which illumines the quarters, ful

filling our desires, winning the heaven (for us) and
, being Madhava and Madhu (spring), protect us 5 the

divine Agni is unconquerable and undeceivable; may he

protect this sovereign power and guard us.

In a Soma sacrifice in which all the Prs thasamans are

*

sung, ten special oblations are offered to ten divinities.*

"tht,
They are: (l) Agni, (2) Indra, (3)^All_Gods, (4) Mitra-and-

Varuna, (5) Brhaspati, (6) Savitr (each of these six divini

ties is qualified by four epithets each referring to one of

the metres, of the modes of Stotras, of the names of the Sarnans

and,of the names of six seasons), (7) Aditi, the spouse of

1. In the Yajus texts Yajyanuvakyas to these divinities are

given in the section on Asvamedha and it is regarded as an
* m* mm mm

Isti called Dasahaviska or Sarvaprstha, Sarvastoma, Cf.YS.

29*60 and commentary thereon. See TS.4.4.2,7.5.14-15, MS.
3.15.10, SB.0.4.3.11, BauS.15.17 (il.221.10), ApS'.20.9.3;
see also Srautakosa (Skt.), I. 445 ff.
 - 306

Visnu, (8) Anumati, (9) Vaisvanara and (l0) Ka (i.e. Prajapati)

This is the Puronuvakya Terse to Agni characterized as

Gayatra, Trivrt, Rathamtara and Vasantika. The oblation is

a cake on eight potsherds. The verse occurs in TS.4.4.12.1

where all the verses given in this section of our text are
M *
listed at the end of the Prapathaka dealing with the Asvamedha.

In >TS. 7.6.14-15 the material of, oblations to the ten divin

2
ities are specified. ' It is further stated there that the Puro
nuvakyas of the offerings contain the word1 1 dik1 (digvafcyah).

In this verse there is only one variant in TS: in pada b it

reads madhor ato for madhur eto. In MS.3.16.4 also this verse

along with others cited in this section, is read in the chapter

*
on the Asvamedha with the variants madhu reto for madhur oto

and adabdhah f or, adabhvah. In KS these versSs are read at the

end of chapter 22 entitled as Svargam. The verse there has the

readings: madhur ato. for madhur eto in pada b, adabdhah for

adabhvah in pada c and brahma .jinvatu for ksatram ralesatu in

pada d.
There is a slight difference in the order of the last
$

four of the ten divinities in the Yajus texts. See TS.7.5.14

which places (Agni) Vaisvanara before Anumati, while MS.3.15.

10 interchanges the place of Anumati and of Visnupatnl in the

e
order of-the TS list. Prom the sequence of the Yajyanuvakyas
in KS (22.14) it appears that the order of the last four is:
V *

Ka, Aditi Visnupatnl, Vaisvanara and Anumati.

2. See A.B. Keith, TS. trans. pp.351 ff.

 307

These Sarvaprstha oblations are to be distinguished from

the Isti of the same name dealt with in TS.2.3.7,2.4.14; MS.

2.3.7, 4.12.4; Bans'. 13.29-30; ApS'. 19.22.7-23.2 ; Ms'.5.2.3.3

(b) Ya.jya to Agni Qualified as Gayatra, etc.

(l20) rathamtaram samabhih patv asman

gayatri chandasam visvarupa,

trivrn no visthaya stomo ahnam

samudro vata idam ojah pipartu. (IV.12.2) '

May the Rathamtara along with the (other) Samans

protect us; (may) the Gayatri in its all-embracing

l

forms among the metres (protect us); (may) the Trivrt

Stoma with various situations on (i^fferent days (of

sacrifice, protect us); may the wind, Samudra, fill

us with strength.

This is the Yajya verse to Agni with the qualifications

noted underthe previous verse.

* * r

In TS.4.4.12.1 this verse occurs without variants and it

is employed for thiB very same offering. ^,MS.3.16.4 reads

ahna for ahnam in frada c. In KS.22.14 nah in pada c is omitt

ed and read as trivrd visthaya. The word samudra in the last

pada is explained by Sayana as ihe name of a kind of wind, on

the basis of the passage: samudraya tva vataya svaha.

3. See Srautakosa, 11.635.

 308 -

(e) Puronuvakya to Indra Qualified as Traistubha, etc.

(121) ugra disam abhibhutir vayodhah

sucih sukre ahany ojaslnam,

indradhipatih piprtad ato no

mahi ksatram visvato dharayedam. (lV.12.2)

, May the frightful amongst the quarters, possessing

overcoming might and increasing vitality, the pure

among the bright ones on the days of Sulsra (Jyestha

month) (protect us); 0 Indra, you are the supreme lord

hence may you sustain our mighty sovereign power all

around.

This is the Puronuvakya verse to Indra qualified as

Traistubha, Pancadasai (Stoma), Barhata and Graisma.

TS. 4.4.12.1 has only one variant, reading 0.1 asxna for
o.i asinam (cf. Panini, 4.4.130). MS.3.16.4 reads ahann o.jasine

for ahany o.i asinam in pada b and indradhipatyaih for indra

dhipatih in pada c. ES.22.14 reads oj asye for o.i asinam in

pada b and indradhipatyaih as in MS.

(d) Yajya to Indra Qualified as Tristubha, etc.

(122) brhat sama ksatrabhrd vrddhavrsnyam

tristubhaujah subhitam ugraviram,

*

indra stomena pancadasena madhyam

idam vatena sagarena raksa. (IV.12.2)

 309 -

May the Brhat Saman, supporting royal power, with

increasing manly might, effulgent hy Tristubh, made

a,
beautiful and of formidable valour (protect us);
m *

0 Indra, along with the PancadasauStoma and with

*

the wind Sagara protect this (sovereign power)

which is in the centre (of the oarth).

To Indra with the qualifications mentioned under the

previous verse is offeredihe oblation with this verse.

TS.4.4.12.2 is identical with our verse but the word

vrsnyam is read as vrsniyam which is the characteristic of the

9 U1 * ' >

TS; the verse is to be used for the same purpose as our verse.

In MS.3.16.4 it occurs wi"fch two variants: indrah for indra in

pada c and raksatu for raksa in plda d. KS 22.14 is identical
with 'this verse with one variant in pada c reading o.jah for

madhyam.

(e) Furonuvakya to the All-Gods Qualified as Jagata, etc.

(123) pracx di'sam sahayasa yasasvati

visve devah pravrsahnam svarvatl,

idam ksatram dustaram astv ojo

'nadhrsyam sahasyam sahasvat. (IV.12.2)

May the quarter Praci among the directions which

has fame and renown and associated .with heaven

protect us; May the All-Gods associated with the

days of rainy seasons (protect us); may this royal

power be invincible, having unassailable brilliance

and overpowering strength.

 310

This is the Furonuvakya verse for the oblation of the

cake on twelve potsherds to the All-Gods with the qualifica

tions as Jagata, Saptadasa (Stoma), Vairupa (Saman) and Varsika.

In TS~.4.4.12.2 where it iB read for the same use as in

ours the verse has the variants suvarvabx for svarvatx and

anadhrstam sahasriyam for anadhrsyam sahasyam. MS.3.10.4

reads anadhrstam for anadhrsyam and interchanges the second

half of our verse with the first half of the next verse. In

SS.22.14 the first pada reads; praei disam aahasaya no; in

pada h it has svarvit for svarvati; and in pada d it reads,

as in TS, anadhrstam sahasriyam. 'Sayana takes the word praci

as referring'to the western quarter since the order of the

verses requires it.

(f) Ya.jya to the All-Gods Qualified as Jagata, etc.

(124) vairupe samann iha tac chakeyam

jagaty enam viksv a vesayani,

^
visve saptadasena
devah * varca
idam ksatram salilavatam ugram. (lV.12.2)

Here in this Vairupa Saman may I succeed in my

undertaking; with the Jagati metre I place him

(Yajamana) firmly among the people; 0 the All-Gods,

with the Saptadasa,, Stoma,may you make this royal

power effulgent and formidable with the wind Salila.

This is the Yajya verse to the All-Gods for the oblation

noted under the previous number.

 311

TS.4.4.12.2 changes the -words in the first half into

* , * * mm
the plural, reading sakema for sakeyam and vesayamah for v
*
vesayani and it also reads .i agatyainam for jagaty enani in
mm *

pada b. MS 3.16.4 also reads .iagatyainam and vesayami for

vesayani in pada b, adhi for iha and tan sakeyam (Sehroeder's

edition). in yada
* 0L^ Adh i for ihn and ton~ a* a hoy amej. As noted

under the previous number the first half of this verse forms

the second half of the previous one and vice versa in MS. In

KS.22.i4, in pada a is read vairupena samna instead of vairupe

saaann iha: and ,i agatyainam and vesayami ,in pada b; in pada c

"tk* ~

varcjlh is changed into madhyam and salilam vatam is read in-

stead of salilavatam.

(g) Puronuvakya to Mitra-and-Yaruna,Jnustubha, etc.

(l25) dhartrx disam ksatram idam dadharo-

' ' ,
pasthasanam mitravad astv ojah,

mitravaruna saradahnam cikitvam

asmai rastraya mahisarma yacchatam. (IV.12.2)

The supporter among the quarters has upheld this

*
kindly power and is the prop of the directions;

may that power be friendly to us; 0 Mitra-and-Varuna,

< )

may you, being congnisant, with the autumn of the days,

grant great happiness to this kingdom.

This is the Puronuvakya verse for the oblation of coagu-

> lated milk to Mitra-and-Varuna characterized by Anustubh metre,

- * *

_ 0
twenty-one Stomas, Vairaja Saman and Sarad season.
 - 312 -

TS.4.4.12.3 is identical with our verse except for one

variant reading cikitnu for cikitvam in pada c. In MS.3.10.4

it reads ahna for ahnam; eikittam is read instead of cikitvam

in pada c while in pada d it has asme for asmai. KS.22.14

reads yantrl for dhartri in pada a and pada b is read as upa-

athasa mitravatldam o.i ah; instead of cikitvam in pada c it has

jigatnu while pada d is entirely different: adabdhaksatram

idam astv o.i ah.

(h) Ya.jya to Mitra-and-Varuna, Xnn.stn.bha, etc.

(126) vairaje samann adhi me manisa

'nustubha sambhrtam vxryam sahah,

idam ksatram

mifcravad ardradanum

mitravaruna raksatam adhipatye. (IV.12.2)

May my mind (have devotion) in the Vairaja Saman; by

the Anustubh metre may our manly strength be brought

together; 0 Mitra-and-Varuna, may you protect this

kingly power making it friendly and rendering the

field rich, in your sovereignty.

This is the Yajya verse to Mitra-and-Varuna with the

qualifications mentioned in the previous number.

This verse also is found in TS.4.4.12.3 with one variant

at the end of the verse adhipatyaih for adhipatye. In MS.

3.16.4 ardranu is the reading (in Satwalekar's edition) in

c. _ _
pada J5 and adhipatyaih for adhipatye in pada d. KS.22.14 has

dustaram for vlryam in pada b, ardradanv o.i ah in pada c and

adhipatyaih in pada d.
 313

(i) Puronuvakya to Brhaspati qualified as Fankta, etc.

(127) samrad disam sahasamni sahasvaty

rtur hemanto visthaya nak pipartu,

avasyuvata brhati nu sakvarl
-mam yajnam avatu uo ghrtacl. (lY.12.2)

May the highly effulgent amonst the quarters united

A '
with the Saman, the powerful one, protect us, as also

the Ilemanta season with its distinctive position;

may the Brhati metre and the Sakvarl with the winds,
desirous of helping (avasyu), and having profusion of

ghee guard this sacrifice.

This is the Puronuvakya verse for the oblation of cooked

rice, to Brhaspati associated with the metre, Pankti, twenty-

* <*
seven Stomas, the Sakvara Saman and the Hemanta season.
TS.4.4.12.3 has brhatir for brhatI and sakvarir for

sakvarx in pada c; avantu for avatu and ghrtacih (BI edition

of TS has as ghrtacl) for ghrtacl in pada d. In MS.3.16.4 na

is read for nu and pada d runs: disam tevyavatu (in Satwale-

kar's edition) ghrtacl; actually it interchanges pada d

Pada b of the next verse. KS.22.14 transposes nah and

pipartu in pada b, reads na for nu in pada c and has ya for n_o

in pada d. In AnSS edition of ASS the word visthaya is printed

as vistaya and^BI edition nu in pada c is printed as tu, both

of which are misprints.
 314 -

(j) Ya.jyato Brhaspati Qualified as Pankta, etc.

(128) svarvati sudugha nah payasvati

disam devy avatu no ghrtaci,

mm *
tvam gopah pura-etota pascad

brhaspate yamyam yundhi vacam. (IV.12.2)

May the goddesd of quarters, that grants heaven,

that easily yields (results), flowing with milk and

ghee, protect us; 0 Brhaspati , you are our protector

going in front and also being the bae-ki guide us

with words of restraint.

_ _ T
This is-the Yajya verse for the offering of cooked jfrice

to Brhaspati with the qualifications noted in the last number.

TS.4.4.12.4 is identical with our verse with its

characteristic change of svarvati into suvarvatl. In MS.3.16.4

the pada b- is imam y a .in am avatu ya ghrtaci which is transposed

j /
from the previous verse as noted above. KS.22.14 has the pada

b here as in the previous, i.e. it repeats the same pada in

both the verses. In pada c it reads tvam no gopa avitota

yanta. i.n. pada cL.

Although yungdhi is the natural form of the word (MS and .

KS have it so) there is a tradition reading it without 'g'.

Narasimhasuri in his Bgvarnakramalaksana (verse 14; Adyar

Library Pamphlet Series 35, 1959, p.14) takes the form with-

,out 'g1 as the normal one and prescribes the augment 'g' bet-

ween 1 n1 and ' dh * .

 315

(k) Furonuvakya to Savitr Qualified as Aticchandas, etc.

(129)
' '
urdhva disam rantir asausadhinam

samvatsarena savita. no ahnam,

revat samaticchanda ucchando

\

'jatasatruh syona no astu. (IV.12.2)

May the direction that is high amongst the quarters,

the loving nourisher of plants, bring us happiness,

as also the Sun in all the days of the year; may the

Bevat Saman and the Aticchandas metre, having no

enemies, be for our happiness

This is the Puronuvakya verse for the oblation of a cake

on twelve potsherds to Savitr qualified as Aticchandas, of

thirty-three Stomas, of Baivata Saman and Saisira season, in

the Sarvaprstha offerings.

In pada c there is a variant raivat for revat in the

AnSS edition of the ASS and it is also noted in a footnote

in BI edition. AnSS edition readp the first word of the verse

as urdhvam. TS.4.4.12.4 entirely agrees with our verse, there

being novariant. In MS.3.6.4 there is only one variant, alma

^or ahJiam in pada b. KS.22.14 reads in the fourth pada suhavo

na edhi for syona no astu.

(1) Ya.jya to Savitr Qualified as Aticchandas, etc.

(l30) stomatrayastrimse bhuvanasya patni

vivasvadvate abhi no grnlhi

0
 316

ghrtavatx savitar adhipatye

mm * mm

payasvatx rantir asa no astu, (IV.12.2)

0 you, having the Stoma of three and thirty, are

the mistress of the universe, having the wind Viva,

svant; may you be propitious to us; 0 Savitr, may

this quarter flowing with milk and ghee be for our

happiness in your so*?vereignty.

This is the Yajya verse to Savitr with the above-given

qualifications', to accompany the oblation of the cake on

twelve postsherds.

In TS.ft.4.12.4 patni in pada a is read as patni and

grnahi for grnihi in pada b, while in pada c it has adhipatyaih

for adhipatye. MS.3.16.4 has savituh for savitah in pada c

and ratih for rantih in padad. KS.22.14 also reads patni

for patni in pada a and savituh for savitah in pada c.

(m) Puronuvakya to Aditi Visnupatnl

(131) dhruva disam visnupatny aghora

1 syesana sahaso ya manota,
mm * mm

brhaspatir matarisvota vayuh

samdhvana vata abhi no grnantu. (IV.12.2)

The fixed.amongst - the quarters, the wife of Visnu, the

peaceful one, the controller of might, one who is

desired in mind) Brhaspati, the wind, Matarisvan to

gether with (other) winds blowing, be propitious to us.
 317

ThiB is the Puronuvakya verse for the oblation of cooked

rice to Aditi Visnupatni in the Sarvaprstha offerings.

TS.4.4.12.5 is identical with this verse and there it

has no variants except for the usual change of Bamdhvana into

samdhuvana. The verse occurs in MS.3.16.4 without any variant

In KS.22.14 the first word is virad instead of dhruva and the

mammmmmrnmmmmmmm*

second half of this verse without any variant reading is inter

changed with the second half of the next verse.

IA
The word manota^explained in AB.2.10 as 'the object of

craving' and speech' (prayer), cow and Agni are said to be the

manota of gods.'

(n) Ya.iya to Aditi Visnupatni

(132) vistambho divo dharunah prthivya

asyesana jagato visnupatni,

vyacasvatlsayantl subhutih

siva no astv aditer upasthe. (IV.12.2)

/

May the support of the sky, the mainstay of the earth,

ruler of this universe, the wife of Visnu, all expand

ing, possessing strength, (bestowing) welfare, be aus

picious to us (seated) on the lap of Aditi (i.e. the

altar).

4. tisro vai devanam manotas tasu hi fcesam manamsy otani.

5. Cf. Fatah Singh, The Yedic Etymology, National Publishing
House, Delhi (no date), p.182.
 318

- tKE? -

This verse is to accompany the oblation of cooked rice

to Aditi Visnupatni in the Sarvaprstha offerings.

1
TS.4.4.12.5 ' instead of vyacasvati in
reads visvavyaca

pada c and aditih for aditeh in pada d. MS.3.16.4 has only

one variant reading dharuna ,for dharnnam in pada a. KS.22.14

reads sahaao for iagato in pada b; visvavyaea for vyacasvati

and subhuta for subhutih in pada c and aditih in pada d. It

transposes padas cd with cd of the previous verse.

(o) Puron-uvakya to Anumati

(l33) anu no 1dyanumatir

yajnam devesu manyatam,

* ^
agnis ca havyavahano
bhavatam^dasuse mayah. (IV.12.2)

-May Anumati urge approval of our sacrifice today

among the Gods; (both she) and Agni, the conveyor
of oblations, be the source of pleasure for the sac

rifices

This is the Puronuvakya verse to JLnumati, to whom an

ablation of cooked rice is offered in the Sarvaprstha offerings.'

In the Full Moon and New Moon sacrifices also an offering to

Anumati is made during the Patnisamyaja, after the offering -to
Euhu. In ASS (1.10.4 ff.), however, Anumati is not included

among the divinities in the Patnisamyaja. But in these cases

the Hotr is to follow the practice of the Adhvaryu priest.

 319

Mancanacarya in his Frayogadlpika (p.10) notes fchis fact: tatre

mm - *

adhvaryupratyayena devatakramah. Amongst the available Srauta-

,sutras belonging to Yajus school BauS.24.29 (ill.214.17) option

ally (atha haike) prescribes an offering to Anumati in the

Patnlsamyaj A.

The verse occnrs in several texts. The last pada is the

/ same as RV.1.93.1A. AV.7.20.1 reads this verse as anv adya no'
/ , ------
'numatir in pada a (just\transposing the words), bhavatam for

bhavatam and mama for mayah in the last pada. In Vait.1.15

the verse is quoted for murmuring by the sacrificer in the Full

Moon sacrifice and Kaus.@r5.16, 59.19) quotes this verse to use

in the rites for fulfilling several kinds of benefits.

The verse occurs in VS.34.9 without any variant and there

is no specific application of the verse, the chapter (34) being
Q
without reference to any particular rite. TS.3.3.11.3 has the
reading bhavatam in pada d (as in AV) and the verse is found

along with the verses of Yajyanuvakyas pertaining to Dhatr,

6. This is the practice of Yajurvedic Yajnikas of Gokarna who

M *
are the followers of Baudhayana school. This practice is
observed in South Kanara area particularly in ICota-Saligrams
where I have taken part in the Full Moon and New Moon sac
rifices on several occasions.
7. Whitney who has a long note on this verse describes the
variants in different texts and I
disapproves of Sayana's
explanation regarding the nature^the divinity 'the goddess
of the day of full moon. See his trans. of AV, p.402.
8. Cf. Mahldhara in the'beginning of the chapter: anarabhya-
dhlto * dhyayah.
 320 -

Baka, Sinivali, Kuhu, etc., ^hioh are the divinities generally-

worshipped with offerings in the Patnisamyaja. The verse is

quoted by pratlka in TS.4.4.12.5 in the same context as in our

t8xt and it is again cited by pratlka in TS.4.7.15.5 in connec

tion with the Yajyanuvakyas of the Asvamedha sacrifice.

In TB. 3.1.3.3,12.1.1', 3.4 the verse is quoted by pratlka

following the TS tradition. TA.4.11.2,5.9.1 also gives the

beginning of the verse and Sayana refers to ApS.15.,13.5 for the

m* 0 mm 0

application. Both BhaS.11.13.9 and ApS.15.13.5 prescribe the

verse to bring in the sacrificer1s wife (within the enclosure)

when the Pravargya is performed. g This prescription of the

verse is somewhat dissimilar to what is found in the TS, TB,

*

MS.3.16.4 reads the verse in the section on the Asvamedha

along with the verses found in the present Sutra of our text.

But the reading in the first pada in MS is the same as in AV

while it retains bhavatam in the fourth pada. It is also given

by pratlka in MS.3.16.5,4.9.10,4.12.6. MS naturally following

the MS reads the pratlka in 4.4.9,4.4.12,5.2.7.12. In SS.9.27.

2 the verse is given fully with the variants as in MS and it

is used for the same rite as in our text although it gives

entirely different Yajyanuvakyas to the other nine divinities

of this group.

It may be seen from the above that the verse has two mam

versions based on fihe transposition of the words in pada a and

the variant of bhavatam or bhavatam in pada d; the solitary

9. Cf. Buite'nen, Pravargya. p. 125.

 321

instance of the variant mama for mayah in AV should be ignored

as an obvious corruption. The version represented by our text

is found in VS. The AV version with the transposition of

words as anv adya no and reading bhavatam is not found anyw

04 -i'W oun, fe xt OsnxL -fo. foufdti -^)0-cLl
where else. TS gives the first pada^as in AV; MS and SS have

the first pada as in AV but the last pada according to our

text. TB, TA and all the Sutra texts,in which the verse is

cited-jfollow their own Samhita in giving the pratika. It is

only in SMB.2.2.19 the verse has entirely different readings:

- _ - - 10
imam no for no 1 dya in pada a and s_a no dad for bhavatam in

the fourth pada. Ppp. alone has yacchatam for manyatam.

The verse along with,the next and four other verses given
fully in our text (Nos.7,8,164,165) is found without any vari-
ant in the RV.Khila-1 (No. 3 in Sri Satwalekars edition of RV);

the existence of this hymm in the Khila collection is supported

,by Brhaddefrata. 4.88. As for the authenticity of the Brhad-

devata verses referring to these verses see A.B. Keith, JIIAS,

1907, p.229.

10. Bloomfield records iyam instead of imam and no1dat (with

avagraha). But the Calcutta edition (Chandogyabrahmana.
Calcutta Sanskrit College Research Series No.1,1958,p.138) has
no such variants. Both Gunavisnu (dadyat) and Sayana (dadatu)
take it as dat. There is a variant as adat to Sayana1s para
phrase (p.136, n.2).
11. See VSM edition of the RV, vol.IV, p.925. See also "RV.
a . ' ^
Khila-s and the Sutra-s of AsvalayanaM, ALB, vol.33, pp.182 ff.
 322

(p) Ya.jy.a to Antimati

(134) anv-id ianumate tvam

*

manyasai sam ca nas krdhi,

kratve daksaya no hinu

pra na aynmsi tarisat. (lV.12.2)

0 Anumati, do thou grant approval of this (sacrifice);

*

do thou bestow welfare upon us; do thou stimulate us

for wisdom and skill; do thou prolong our life.

This is the Yajya verse to Anumati in the Sarvaprstha

offerings mentioned under the previous number.

The third pada of the verse is identical with KV.9.36.3c

and the fourth pada is the same as BY.1.25.12c, 4.39.6d and

12 -
10.186.1c. These two padas being complete sentences by them

selves may easily form part of any verse. This verse along

with the previous one makes a remarkable pair. It is to be

noted that in all the texts (over 18 instances) in which the

previous verse occurs this verse also is invariably found along

with it, whether it is given fully or by pratlka. Tho only
exception to this is S (13.16, 22.15) where this verse is

found but the previous one is missing. AV.7.20.2 has the vari-
i

ant mamsase for manyasai in the first pada and an entirely

MMMMMMMWMMVMMHMM *

12. Quoted in the Brhaddevata. 1.50 as an example of "Prayer.

 - 323 -

different second half. In all the other texts noted under

the previous verse it is identical with our verse except for

VS, TS and SS which have tar is ah for our tansat (only TS has
a change in Samdhi as nah krdhi). In ES.13.16 the second pada

is different from that of our verse but similarjr to RV.9.65.21.

For the reference to this verse in the Brhaddevata see under

the previous number. Yaska quotes this verse, with the read-

ing tarisah at the end, in the Nirukta. 11.30 while explaining

the meaning of 'Anumati'. '

Of ihe ten divinities of the Sarvaprstha oblations, the

Yajyanuvakyas pertaining to Vaisvanara and Ka (Prajapati) are

not mentioned here, since they are already given, i.e. in ASS.

II.15.2 and 11.14.12 respectively; cf. Nos.61, 64 above.

(q) Oblation before the Prataranuvaka Recitation

(l36) vaeam devxm manonetram virajam

ugram jaitrim uttamam ehabhaksam,

tarn aditya havam ivaruhema-

'numatam pathibhih parayahtim. (IV.13.2)

The divine Speech, whose eye is the mind, resplendent,

the powerful conquerer, the noblest, who propels the

nourishment hither, that (Speech) we-embark on, as
Hia, owe*
the Adityas on the ship;^who agreeably enables us to

reach-the goal through the paths.

Early in the morning of the Sutya day of the Jyotisfcoma,

before the birds start chirping, when summoned by the Adhvaryu

 324

to recite the morning litany (Prataranuvaka)^ the Hofcr enters

the sacrificial hall in the prescribed manner. Before taking

his seat he offers an oblation of ghee in -the Xgnidhriya fire

and two oblations in the Ahavaniya. This Mantra is to accom

pany the second of the two oblations in the Ahavanxya fire.

Similar oblations are offered by the Brahman priest also. 14

The verse is not found in any other text. Although KB.

11.1 and SS.6.3.8 prescribe similar oblations (in the Agni-

dhrlya fire) neither this verse nor any parallel to it'is found

in those texts.

13. Cf. BauS.7.2 (1.201.12 ff.): pratar yavabhyo hotar

anubruhi. See also BhaS.13.3.11, ApS.12.3.15 for similar
passages.
14. See ASS.IV.13.3.
 325

CHAPTER XII

JY OT1ST

OMA

(a) At the Bahispavamana Chant

(136) yo devanam iha somapftho

yajne barhisi vedyam,

tasyapi bhaksayamasi --
mukham asi mukham bhuyasam. (V.2.3)

The Soma draught here, which is of the Gods (is

placed) on the sacred grass, on the altar of the

sacrifice; we partake of this; you are the mouth,

may I be the mouth (prominent among the people).

In the morning pressing of the Jyotistoma while the

sacrificer, his wife, the Adhvaryu and all the other priests
- 1
^o to the Bahispavamana Stotra the Hotr remains in his seat

and murmurs this Mantra.

The Mantra is divided into two parts in AB.2.22.5; the

first three lines are read together as one Mantra and the last

line as a separate Mantra. But it may be for the facility of

glossing on it, since the1 application of both the parts is the

same anumantrana. This murmuring over the priests is done

1. Cf. BauS.7,7-8 (1.212.9 ff.), BhaS.13.16.15, ApS.12.17.1.

See P.V. Kane, HDS, II, pp.1160 ff. Caland-Henry, op.cit. f

pp.171 ff.
 320

when they are sitting in the Horth of the sacrificial hall

and the chanters are chanting this Stotra but Dr. Haug states
in his note (AB. trans., p.'12l) that the verse is to be'murmur

ed when the Stotra is over.

The source of this verse is obviously AB and it is found

nowhere else. The propriety of the application of the verse

in this context both in AB and our text is not clear. The

priests do not partake of the Soma in this context, though

the verse refers to it.

(l3T) stuta devena savitra prasuta

rtam ca satyam ca vadata,

ayusmatya rco ma gata

tanupat samna 0?. (V.2.14)

Praise yo, (0 chanters) impelled by the divine Savibr;

do ye utter the right and the true; deviate ye not from

the life-giving Rc, and the Saman that guards the body;

0m.

At the Bahispavamana Stotra,_ in response to the Prastotrs

2 '
announcement that they are going to sing, the Brahman priest

as well'as the Maitravaruna murmur this Mantra and permit the

singing by uttering 1 0m* loudly.

2. See LS.1.12.1; cf. P.V. Kane, op.cit., p.1167.

 - 327 -

- -v \

This Mantra which is semi-metrical is not found in any

other text in this form and seems to be based on the separate

formulas of TS.3.2.7.1. SS.6.8.6 has these formulas in a dif

ferent order with a slight variation in the readings and they

are taken as a prose formula. The first part of the Mantra

occurs in GB.2.2.15 as a part of a longer prose passage. Vait.

17.7 (cf. LS.5.11.9 and ES .11.1.19-20) also contains the first

line of our verse and it is to be murmured by the Brahman, but

it is not clear whether it is a pratika or a prose formula

which occurs with different wordings in several Brahmana texts

' - , 3
and Srautasutras.

(b) The Priests Take Their Seats

(138) ' yo adya saumyo vadho

ghayunam ud Irati,

visukuham iva dhanvana

vy asyah paripanthinam. (V.3.22)

Whatever deadly weapon, against Soma, of the malig

nant rises up today, do thou cast it away with a bow,

(

like an adversary deceiving in multifarious ways.

The Hot-r and the other priests (i.e. Maitravaruna,

Brahmanacchamsin, Potr and Nestr, mentioned in ASS.V.3.21)

enter the sacrificial hall (Sadas) from the eastern gate, go

3. Cf. SB.4.6.0.6, BauS.14.9 (il.168.2).

 328

to their respective seats in the prescribed manner; after

sitting there they murmur this Mantra followed by the formula

sadasaspataye namah.
PB.1.3.3 reads ud irate in pada b, visukuhasya in pada c

and the last pada as: apa tan varuno dhamat. In LS.1.11.17

the pratxka of this verse is cited in a similar context and

with this verse the Samavedie priests throw away a straw to

the South, an indication of driving the evil spirits away. In

AV.1.20.2 only the first half is similar to that of our verse;

it reads senyo for saumyo in pada a and ud irate in pada b.

The verse in AV is addressed to Mitra-and-Varuna in the second

half and is used for the rites against enemies and their weap

ons; the first half occurs again at AV.6.99.2 with ,i ighamsan

nah instead of aghayunam in pada b.

The verbal form Irati is rare; the usual form of the verb

is Irate as found in parallel texts and it occurs in RV also.

The authors of the Vedic Variants (vol.I, p.37) remark- that

"We put little faith in the Bibl. Ind. edition of AS." But all

other editions and even the MSS. available in the Adyar Library

read the same, and it is also the traditional reading. Thus it

is evident that the Parasmaipada of the verb is also there.

The word vadha is read among the names of va.jra (thunderbolt)

in the Nighantu, 2.20. The formation of the Vedic word pari-

panthin is according to Panini, 5.2.89 (chamdasi paripanthi-
pariparinau paryavasthatari) which is also the usual form in

latex literature.
i 329

The Mantra is again quoted by pratika in V.12.5 in the

section dealing with the duties of the Gravastut priest for a

similar use with a slight difference in application, i.e. he

is to murmur this while standing and not sitting as the com

mentator points out.

The reading adyayunum- in pada b in the AnSS edition is

obviously a printing mistake.

(c) Partaking of the Remnants of Dadhigharma

(l39) mayi tyad indriyam brhan

mayi dyumnam uta kratuh,

trisug gharmo vi bhatu ma

akutya manasa saha,

viraja jyotisa saha

tasya doham asxya te. (V.13.6)

May that great power be in me, the splendour as well

tv
as resolution in me; may the triplyjfesplendent Gharma

shine for me, along with the intention and mind as

also with luminous Viraj; may I partake of the yield

thereof.

The Hotr as well as the other priests (who partake of the

remnants of the oblation in the Pravargya)~ consumes the remains

of the Dadhigharma in the Soma sacrifice, reciting this Mantra.

In VS.38.27 the verse reads dakso mayi for dyumnam uta,

gharma s trisug vira.j ati as the third pada. omitB our fourth

pada and -has brahmana .jyotisa saha instead of our last pada.
 330 -

Thus it is a verse in Pankti metre in VS. SB.14.3.1.31 has

all the padas of the VS with interposing sentences of gloss.

MS.4.9.13 is a long prose formula parallel to our verse with

much variations consisting of some of the expressions of this

verse; it has viryam for xndriyam, tisrbhir gharmah for trisug

ft.
gharmth, bhaksam for doham and asimahi
_ .
for aaxya te. KS5.2
'reads mahan- f or brhan, dyumna(h) for dyumnam, and the second
t ^ mm mm

half as: trisug gh armas sad-am in me vihhati virad .jyotisa saha.

In TB.3.7.9.4 the Mantra is enlarged with the insertion of a

few more formulas and Bhatta

Bhaskara takes the Mantra as con-

sisting of a verse in Gayatri and another in Asti. In TA.4.21.

*

1 some more formulas are added to the TB version. BauS.8.3

(1.237.17 ff.) reads it as in TB for this same employment.

mm *

BhaS.14.3.7 mentions that the Mantra is to be used in this rite

*
as found in TA. In KS.26.7.55 this is prescribed for consuming

the Dadhigharma. SS.7.10.8 has daks o mayi for dyumnam uta;

/ mm + mf

gharmas trisug vi rocate as the third p-ada and asimahi for

* mm

aaxya te at the end of the verse; the application is the, same

as in our text. The reading trisrud in the printed editions of

1.SS does not make proper sense. The reading adopted here is

based on the original MSS. and is supported by the parallel

texts.
6s,
The offering of Dadhigharma has a close relation the
pravargya ceremony;^ hence only those priests who take part in

the Pravargya partake of the remnants of the Dadhigharma.

4. Cf. Buitenen, Pravargya. pp.1-6. *

See also BauS.8.3 .
(1.237.
14), BhaS.14.3.7, lpS.13.4.3 on the offering of the Dadhi

gharma .
 331 -

(d) Accepting the Daksina

(l40) dadanity agnir vadati

vayur aha tatheti tat,

hanteti candramah satyam

adityah satyam om (iti). (V.13.14)

c. "I shall give says Agni; Vayu says "So be it";

the Moon says "Ah, true", and the Sun says:

"AH is well".

In the midday pressing when the Daksina has been offered,

all the priests (Rgvedins) make two* oblations in the Agni-
v
dhriya fire, 5 while accepting the same. This verse followed

by the next one is to accompany the first of the two oblations.

After these oblations the priests are to murmur a long prose

formula (see V.13.15).^

This verse is found in TB.2.4.6.7 and it is followed by

our next verse. It has the variants; dadami for dadani in pada

a; vayur aha and tatheti are transposed, and also candramah

and satyam. The word iti after om is omitted in our text but is

required to make the sense complete. It is to be understood

even if it is not ihere. The TB version reads it accordingly.

5. Cf. BauS.8.5 (1.240.0 ff) BhaS.14.4.1 ff. where different

Mantras are prescribed for this rite, and the oblations are
. offered-in the Garhapatya fire also.
6. Cf. P.V. Kane, HDS, II, p.1069, n.2391; p.1189, n.2014.
 -332

(l4l) apas tat satyam abharan

diso yajnasya dakBinah,

*

daksinanam priyo bhuyasam. (V.13.14)

The waters have, indeed, collected it from the

quarters, the Daksina of the sacrifice! may I be

beloved to the Daksinas.

The first of the two oblations offered by the priests

before accepting the Daksina is offered with this verse,

reciting it in continuation of the previous verse.

This verse occurs in TB.2.4.6.7 following our previous

* * mm

verse, with the variants yaso for diso in pada b' and asaii me

kamah samrdhyatam as the last pada.

About the ritual application of these two Mantras in TB

*

Sayana does not refer to any Srauta text, instead he refers to

- _ 7
Baudhayanagrhyasutra, 1.1.16.17. His remarks are: kanyaprati-
grahe viniyogam aha baudhayanah; apastambamatanusarinas tu

vadhvah sirasi tandulapraksepe viniyogam ahuh. He further says

that the Mantra is to be recited while accepting a girl when

she is offered as,,a sacrificial gift. This acceptance of a

girl is one of the eight forms of marriage, known as 1daiva1. g

7. atha yadi daksinabhih saha datta syan natra varan prakinuyat

tarn pratigrlinTyat.
8. See Manusmrti, 8.21,28.
 333 -

These two verses are read as two separate Mantras in TB.

But in our text they are read together for one oblation and the

word iti at the end of tho first Mantra is omitted although it

is required to make the sense complete.

(e) Ya.jya for the Offering of Savitra Graha

(142) damuna devah savita varenyo

dadhad ratna daksapitrbhya ayuni,

plbat somam amadann enam istayah

parijma cid ramate asya dharmani. - (V.18.2)

The divine Savitr, adorable, of liberal mind,

1
bestowing precious things A on those whose fathers
-

are adroit throughout their life; may he drink Soma;

may the offerings exhilarate him; moving around does

he take delight in his ordinance.

This is the Yajya verse for the oblation of the Savitra

Graha in the third pressing of the Jyotistoma sacrifice. Q This

offering is made just before the Bfotr begins his recitation

of the Vaisvadevasastra of which the opening verses are also

addressed to Savitr.

In AV.7.14 this is the fourth and last verse of the hymn

addressed to Savitr; the other three verses of this hymn are

also cited in our text (Nos.107, 117). In AV the verse reads

9. Cf. BhaS.14.12.8, Baus'.8.l3 (1.251.6 ff.).

 - 334 -

ratnam for ratna, daksam for daksa-, ayurnsi for ayuni in pada

b, mamadad for amadann in pada c and also ^iste for istayah;

kramate for ramate in pada d. In Vait. 13.7 the entire hymn

is prescribed for 'winnowing' the Soma while in Kaus. 24.3 the

hymn is used in a iite for general prosperity.

In AB.3.29.4 it is cited by pratlka and it is called

madvatx because of the occurrence of the word amadan in the

10
Terse. AnSS edition of ASS reads: solan mamadam nenam which
1 1 .... i i ii ' ... ...

,is difficult to construe.

/ /

In SS.8.3.4 the Terse is read with one Tariant in pada b

_ -i *'
ratnam for ratna and is drected to be used for this same SaTitra
,-------. ------ k
Graha as in our text. In KB.16.2 the Terse is mentioned as a
Jagatl by metre.

The word damunah is.generally applied to Agni but twice

*f 1
in BV it is used with reference to SaTitr (1.123.3, 6.71.4).

The word is explained in the Nirukta as dantamanah. danamanah

which has been quoted by Sayana in both the places of his

commentary on BV, and on AV.7.14.4 he takes the word as dantah.

The expression daksapitr is applied to MitraTarunau (7.66.2),
to Adityas (6.52.2) and also to the sacrificers themselves

(8.52.10). See Grassmann (WBrterbuch, p.57l) and Macdonell,

.Vedic Mytholoigy, p.46.

10. Sayana on this Terse says: sa ca samhitayam anamnatatTat

sutrakarena pathita.
11. Cf. Macdonell, Vedic Mythology, pp. 33, 95.
 335

* i
(f) Becitation of Vaiavade^sastra

(143) ekaya ca dasabhis ca svabhute

dvabhyam istaye vimsatya ca,

tisrbhis

ca vahase trimsata

ca
niyudbhir Taya? iha ta vi munca. (V.18.5)

By one and ten, of your own, by two and twenty for

propitiation, and by three and thirty coursers you

are conveyed; 0 Vayu may you release them here.

' ' ^g
This verse is to be recited in the Vaisvadevasaj^a at

the third pressing. In the sequence of the recitation this

-verse is preceded by the BV. hymn 4.54 (Savitra) and followed

by the hymn 1.59 (Dyavaprthiviyam). The divinity of this verse

is clearly Vayu., Although the verse is not included in the BV

both AB,.3.29.6 and KB.16.3 mention it only by the name Vayavya

without mentioning even the pratika. This shows that the verse

was well known and it is understood even without giving the

I

pratika.
The verse occurs in AV.(7.4) making a complete hymn with
kUfc -foir i>M.Vu.etbblv W. ftsda- cL^
the variant casuhute for a svabhute in pada a and^jLn Vgit.9.27

it is prescribed for murmuring when the Yavagu is offered to

Vayu in the Sunaslriya-parvan of the Caturmasya. VS.27.33 has
' ~mf , 'mm

the verse with one variant as vimsati for vimsafcya and it is

12. Gf. BhaS.14.21.11.

 336

prescribed for releasing the vessels in this same context when

the Hotr is reciting thiB verse in the Arunaketuka (Cayana).
*

SB.4.4.1.15 fully reads it with the same variant as in VS and

specifically mentions that when the Hotr is reciting this verse

the vessels are released in the Jyotistoma. In MS.4.6.2 also

the verse is read in the same context without any variant

except for the Samdhi as vaya+iha.

TA.1.11.8 contains the verse without any variant in the

section on the Srunaketuka. BhaS.14.12.il mentions the verse
- , - _t
by pratika and directs that when the Pratiprastha^r listens to

this verse being recited by the Hotr he should wash the vessels
pertaining to 'dual-deities' (dvidaivatya) and place them at

the Khara (the raised place to the South of the Uttaravedi).

* * * *

MS.2.5.1.46 and KS.10.6.4 also have similar references. SS.

8.3.10 reads the verse in its entirely with the,reading as
' r
vimsati in the same context as in ours.

The word niyut is of frequent occurrence in the HV meaning

'the team of horses, especially of Vayu' and the reading in AV

- - - JtjmJL
as viyu.gbhih in this verse is suggested to be omen do d as ni~
yudbhih in the Petersburg Dictionary (p.1146); see Whitney's

note, AV. trans. p.391.

The numbers 'one', 'ten', etc. are used to implyea large

numberof horses. Compare BV.1.135.3 where Vayu is requested

to come with horses by hundreds and thousands (sahasrinibhih,

satinibhih, niyudbhih).
 337

(g) Ya.jya for the Fore-Offering of bhe Saumya Caru

(l44) ghrtahavano ghrtaprstho agnir

ghrte srito ghrtam v asya dhama,

ghrtaprusas tva harifco vahantu

ghrtam piban y'ajasi deva devan. (V.19.3)

Agni who is invoked with ghee, who is ghee-backed,

resides in ghee; ghee, indeed, is his splendour;

may the horses dripping with ghee convey you;

1
1

consuming ghee, 0 God, you adore the gods.

When the Hotr has completed the recitation of Vaisvadeva-

*

sastra in the third pressing of the Jyofcistoma the Adhvaryu

offers an oblation of cooked rice to Soma (Saumya Caru)i.

Before and after this oblation, as an accessory to it, he may

offer two oblations of ghee to Agni and Visnu respectively.

This is the Yajya verse for the oblation preceding the princi
pal offering. According to BauS.8.14 (1.253.5) the Adhvaryu
*

asks the Hotr whether the latter intends to recite the verses
for the offering of the ghee. But neither in 'our text nor 111

SS is there any mention of such a query; it is noted in both

the texts that there may be only one offering (to Agna-Visnu),

instead of two, either before or after the principal offering^.

.13. See BauS .8.14 (1.263.5 ff.)> Bhas'.14.13.

14. S<ee ASS.V.19.3. See also SS.8.4.4 which gives these offer-
ings as optional. Gf. Caland's note to his trans. of SS.
 - 338

-as-e-

l -

In that case the Yajya verse for the offering is the same as

No.39 above.
I
'J The verse in this form is not found in any other text.

KS.35.1 is similar to our verse, but there are many variants;

it reads in gada a ghrt.apratlfro for fihrta|jg^no which word re-
/ mm ' mm

places ghrte srito; u is omitted in pada b; in pada c tva and

haritah are transposed; it has ya.jatat for ya.j as i in pada d.

the verse in ES is included in the group of verses used for

mm *

expiation; the chapter is entitled 'Prayascittih'.

In TB.1.2.1.11 the parallel \verse reads:

ghrtapratiko ghrtayonir agnir ghrtaih samidHho ghrtam asySnnam,
# _
ghrtaprusas tva sarito vahanti ghrtam-pibant suyaja yaksi^devan.

This verse $91 in TB is read along with our verse No.43 above and

the application is the same as of that verse. The verse is

quoted fully in XpS.5.6.3 with the reading in TB for the same
*
use. ApS.14.17.1 quotes the.full verse of the KS version and
it is prescribed for offering an oblation at the end of the

Somayaga, to atone for the faults for which no specific expia-

tion is prescribed in the texts (some asrutadosaprayascitta).

The first half of our verse is a parallel to that of BY.

2.3.11, the second pada being identical. The verse in KS or in

TB being so different in reading cannot be the source of our

verse. The words and even the entire padas of this verse, our

verse No. 43 and RV.2.3.11 are mixed in several,verses in dif-

ferent texts.

15. Cf. A Vedic Concordance, pp. 358-9.

 339

For the. import of the expression ghrtam asya dhama, 16 *

see J. Gonda, Phaman..., pp.25 ff.

(h) Yajya for the After-Offering of the Sanmya Carn

(l45) nru visno vikramasyo-

-ru ksayaya nas lcrdhi,

s.

ghrtam ghrtayone piba

pra-pra yajjnapatim tira. (V.19.3)
A

0 all-pervading One, may yon triumph, striding widely;

may you make our abode wide; abiding in ghee may you

drink ghee; may you make the master of the sacrifice

prosper.

This is the Yajya verse for the oblation of ghee which

follows the offering of cooked rice t,o Soma; the divinity of

the verse is Visnu. The word yaTinapatim in the last pada is

to be modified into the plural (see ASS.IV.lil4) in the Sattra

in which there are seventeen 'sacrificers1.

The verse occurs in a number of texts without any signifi

cant textual variation; pada b is the same as EV.8.68.12b. In

AV.7.26 this verse and the second hemistich of the EV.1.154.2,

together make one verse two Tristubh padas and one complete

Anustubh an artificial combination. The entire hymn in seven

16. Cf. TB.1.4.4.4: etad va agneh priyam dhama yad ajyam.

 340 -

verses is addressed to Visnu

and all but this verse and the

seventh one are found in RV. In Vit. 10.1 the verse is used

for murmuring over,an oblation to Visnu in the fl^nimal sacrifice.

The verse occurs in VS twice (5.38,41) and in both places

it is used to accompany an oblation in the Ahavaniya fire in ^

the Soma sacrifice: once when the Adhvaryu brings in the fire

and for the second time when he is going to cut the wood for

the sacrificial post (yupahuti). VSK.2.6.8 also has the verse

*

without variants. SB.3.6.3.15 and 3.6.4.3 read the verse as in

VS and prescribe it for the same rite as in VS. In SB.jf.5.1.16

the verse is again given fully and is used for an oblation at

the end of the Udavasanlyesti.

In TS.1.3.4.1 the verse is read with the change of Samdhi

in pada b as nah krdhi and it is prescribed in TS.6.3.3.1 to

accompany an oblation before going to cut the sacrificial post.

In KS.3.1, 2 and MS.1.2.13, 14 also the verse occurs twice in

the same contexts as in VS. BauS.4.1 (1.107.10) cites the

verse in full (with the change of Samdhi as in TS); it is pre

scribed for yupahuti; again,in 6.30 (1.195.15) it is used to

offer an oblation in the Ahavaniya fire after Agnlsomiya-pra-

nayana (carrying forward the fire and Soma) in the Agnistoma.

Similarly BhaS.7.1.2, 12.17.7, 14.26.5; ApS.7.1.7 and 11.15.6

prescribe the verse to accompany the oblation of ghee in the

Ahavaniya on similar occasions. The application of the verse
t * T

in MS.1.8.1.3, 2.2.4.31; KS.3.8.24, 6.1.4 and 8.7.15 follows

W I ' ^

that in the Samhitas of the respective schools. SS.8.4.3 gives

 341

the verse in full and it is prescribed_ as the Yajya verse in

the same context as in our text.

It may he seen from the above that the verse occurs in

all the Samhita-texts of the YV school and it is prescribed

for the same oblation in similar contexts and this is followed

mm
by all the Sutra texts belonging to the respective schools.

.In the Egvedic tradition it is used as a Yajya verse for the

Saumya Caru. The content of the verse indicates the identifi

cation of Visnu with Agni as the first hal'f contains the charac

teristic qualities of Visnu while the words in the second half,

particularly ghrtayoni are usual attributes of Agni.

(i) Hotr Gazes at the Saumya Caru

(146). yat te caksur divi yat suparne

yenaikarajyam ajayo 'hina,

dirgham yac caksur aditer anantam

somo nrcaksa mayi tad dadhatu. (V.19.4)

That vision of yours, in heaven and in Suparna

(the beautiful-winged? or Sun), by which you con

quered the entire kingdom together with the Ahi,

which is long and endless as of Aditi, may (you)

Soma, watching men, direct that (vision) unto me.

1/

When the cooked rice has been offered to Soma (Saumya

Garu) the Hotr gazes at, the remains of the offering taking

it in his hands. While doing so he murmurs this verse.

 342 -

6 *

This verse with considrable variation is found in PB.l.

A
> 5.19: the first half reads yena hy a.i im a.jayad vicaksya yena
/ " y
evenam sakunam suparnam which resembles the first half of our
verse. In the second half PB has vad ahus for dirgham yac and

aditau for aditer in pada c while the last pada is entirely

17
1 identical with that of our verse. The verse is quoted by

pratxka in LS.2.10.11 with the beginning as in PB and the

18
chanters smear their eyes with this Mantra.

This verse does not occur in any text other than PB. The
-

priests of other schools also-gaze at the cooked rice for

which the Mantra prescribed is a parallel to our next verse.

(147) yan me mano yamam gatam

yad va me aparagatam,

rajna somena tad vayam

A

asmasu dharayamasi. (V.19.5)

In as much as my mind has gone to Yama and has not

returned from afar may we hold it in ourselves

through the King Soma.
i

If the Hotr is unable to see his reflection in the ghee

smeared on the cooked rice he is to murmur this Mantra preceded

by a prose formula and followed by BV.1.89.8 and then he is to

17. Cf. Caland, PB. trans., p.10.

18. Cf. Caland-Henry,- 237b.
19. Cf. BhaS.14.13.11.
 343

smear his eyes with the ghee by means of the thumb and the

ring finger together.

The verse occurs without variants in MS.4.7.2 followed

by the formula that precedes the verse in our text, in this

same context and HS.2.5.2.7 uses this for murmuring in this

same rite, if one does not see cmeself in the ghee. PB.1.5.17

contains the verse with the fourth pada as: punar asmasu

dadhmasi and LS.2.10.9 gives it as an alternative Mantra for

20
murmuring while gazing at the cooked rice. JB.1.167 is iden-
/ *

tical with PB vease in readings and application. In SS.3.8.27

the second half is identical with that of over verse but the

first half it reads: yan me retah pra dhavati yad va siktam

ay ate. 21 and it is prescribed for the partaking of the

pra ,j _

remains of whey (Vajina) in the Daksayana sacrifice. T3.6.6.7.

2 reads the verse in the section on Saumya Caru with the read

ing yan me manah paragatam in the first pada and directs that

the ghee must be gaged at by one whose mind is not steady.

Following the TS, BhaS,. 14.13.12 and ApS.13.14.4 quote the verso
i '

by pratika in this same context and for the same application.

Although there is a slight difference in the manner or

purpose of the prescription in different texts the context and

the import of the verse are similar in all, the texts, except
**
for the SS. On the conception of the mind going to Yama and

returning, cf. BV.10.54.

20. Cf. Caland-IIenry, ^ 267b, p. 365.

21. Cf. No.65 above.

 344

(j) Recitation of Agnimarutasastra

(148) yayor ojasa skabhita rajamsi

viryebhir viratama savistha,

i

ya patyete aprati-fca sahobhir

visnu agan varuna purvahutau. (V.20.6)

By whose might the worlds are held in position, who

are the greatest heroes by their energy, who are

immensely powerful, who have mastery (over all) and

are unmatched in their might, may Visnu^and-Varuna

come hither in the first invocation.

In the third pressing of the Jyotistoma, in the Agni-

M *

mar jit as as tra, the sixth and final litany recited by the Hotr,

this verse addressed to Visnu-and -Varuna is included.

*

p 22
AB quotes the verse twice by pratxka in 3.38.3 and

7.5.4. In the former place it is prescribed for this same

use as in our text and in the latter for expiation of mistakes

in the Agnihotra and there it has a gloss on the verse specify

ing that Visnu guards what is well offered in the sacrifice,

Varuna what is ''411 offered.' The verse occurs in three Sam-

M* ~ ^ *

hitas and three Brahmana texts besides the SS. Almost every

where it is used for expiation of some kind of fault- committed

during the sacrifice. It is only in Saus (59.19) that the

22. Sayana says: sa casvalayanena pathita.

 345 -

verse is employed in kamya ribes. In VS (8.59) the verse

0

has no variants' and SB.4.5.7.7 quotes it in full and pre

scribes it for putting water over the Soma juice when spilled
0

out. KS.26.2.9 cites the verse for the same use. The divinity

of the verse is Visnu-and-Varuna

and the metre is Tristubh
a

(Mahidhara on VS).

AV.7.25.1 has the variants as: in pada b it adds yau in

. . Juv,
the beginning and reads vlryaih for v^yebhih; in pada c yau for

ya and apratitau for apratita'; visnum agan varunam purvahutim

as the fourth pada. MS.4.14.0 reads virebhih for viryebhih,

purvahutim for purvahutau; in MS.2.5.2.25 the pratika of bhe

verse is cited to indicate when the pratigara (response of the

Adhvaryu to the Hotr's call) is to be begun. SB.1.5.13 reads

the full verse'without any change and prescribes that it is

to be used when in the sacrifice anything is performed in

excess (yad ya.jna ulbanam kurute).
0 ,
< /
SS.3.20.4 also has the verse in full without any variant

and there it is used for pouring water on the milk or any other
0 0

Agnihotra material that has spilled. In SS.4.11.6 it is cited

by pratika to touch the remaining water of the purnapabra by

the sacrificerj in 8.6.10 for the same purpose as in our text

and in 8.9.5 for pouring the contents of the cup (camasa)at the

end of the Jyotistoma; for this last purpose our text pre
scribes (cf. VI.12.ll) the verse No.11 above.

For different arguments on the 'later1 origin of the

verse see M. Hang (AB. trans., p.228, note 50) and P.K.N.Fillai

in BDCBI, vol.3, p.507.

5k ^
 346 -

C H A P T JE B XIII

SOLAS

IN AND ATIEATRA SACRIFICES

(\ * *
a) Recitation of the Solasisastra
/ ....... ............. j)......... .... ....... ......

(149) esa brahma ya rtviya

indro nama sruto grne. (VI.2.6)

This Brahman who has his proper time.(now) is indeed

Indra, the celebrated; I praise (him).

This is the first of the three Mantras each containing

two padas (Dvipadah) of Gayatri metre to fee intertwined with
the three rerses in Jagatl metre (RV.10.96.13),* in the reci-

# / 0

tation of the Solasisastra.

*
This Sastra is the characteristic
feature of the Somayaga called Solasin, a modification (vikrti)

of the Jyotistoma. It is the sixteenth in that sacrifice

0 0

twelve Sastras of the Jyotistoma and three special Sastras

belonging to the Ukthya sacrifice are also repeated in this

sacrifice.^ The-verse occurs without any variant in SV.1.438

and it is found again in SV.2.1118 along with the next two

verses of our text. In TB.2.4.3.10 this verse, with the read-

2
mg gane at the end, is intermixed together with the verse

1. The form thus obtained by intertwining two verses is given

0 +

- by Caland in his note to the translation - of SS.9.6.7-10.

2. A.B. Keith (aI. trans. p. 286) and, P.K.N. Pillai (op.cit.,
p.508) do not notice this and report that it is quoted by
pratlka.
 347

EV.10.96.1 so as to make two Anustubh verses in the way it is

prescribed in our text. Sayana on this observes that this is

how the verses are recited in the rituals but in interpreting

them they must be separated. But m TB.3.7.9.5-6 our verse

is read fully and it is followed by EV.10.96.1 again prefixing

the four sets of four syllables of our verse to each of the

four padaa (except the first pada) of the EV verse. Ilere the

versesare divided,differently and Bhatta Bhaskara takes them

as a Pura-Usnik and an Anustubh:- these verses are prescribed

for reciting over the Sol.asigraha. In BauS.17.3 (II.285.9)

the verse is quoted as in TB and is prescribed for worshipping

*
asigraha. w *
ApS.14.2.13 also quotes the verses as is found
i
in TB.3.7.9.5-8 and prescribes them for the recitation over the

Solasigraha.

These three verses together are cited by the pratika of

the first verse in AB.4.3.4 and AA.5.2.2.19 (10 in Keith's

ed.). KB.17.2 refers to these verses and directs that they be

mm + T /

intertwined .with EV verses as: dvipadas ca s olasaksara j agatis

/ *

ca viharati. SS.9.6.6 quotes all these three verses in full

and the prescription is the same as in our text.

The word grne (which TB changes as gane) presented consi

derable difficulties for interpreters: Benfy ("wild gelobt"),

Caland ("is praised") and others take it as a passive whereas

4
Keith doubts whether the passive sense is essential and he

3. Cf. P.K.N. Pillai, op.cit., pp.507-8.

4. AA. trans., pp. 286-7.
 348

renders; "Indra utters praise". Sayana takes it as elliptical

and paraphrases; tarn aham grne staumi.

On the derivation and the meaning of the word rtviya

see Sayana on BV.1.135.3 (cf. Panini, 5.1.106).

(15$) visrutayo yatha patha

indra tvad yanti ratayah. (VI.2.6)

As the streams from the path (of the sky),

0 Indra, gifts come from you.

This is the second verse of the triplet to be recited

/ *
in the Solasisastra. As in the case of the previous verse,

the four sets of four letters of this verse also are prefixed

to each of the four padas of the RV.10.96.2 to make it two

Anustubh verses.

In SV.1.453 the verse has the variants as patha for pathah

and yantai for yanti apart from vi being separated from s rut ayah

and again in 2.1120 it is read with the same variants along

/ / /

with our previous and next verses. SS.9.6.6 has visruLayo for

visrutayo in the first part and the use of the verse is the same
t
as in oars. Although the verse is not cited separately in AB,

KB and AA, it is meant to be taken by the oratika of the pre-

5
vious verse.

5. Cf. P.K.N. Pillai, op.cit., pp.507-8.

 349 -

(151) tvam i'c chavasaspate

yanti giro na samyatah. (VI.2.6)

To you, indeed, 0 Lord of Valour, reach our words

of praise; they are not interrupted.

This is the third Dvipada verse to be intertwined with

the RV.10.96.3

in the Solasisastra.

This verse, the first half of which is identical with

the first pada of the RV.8.6.21 occurs in SV.2.1119 without any

variation. It is also quoted fully in SS.9.6.6 for the same

employment as in ours. There is' no variant. This verse also

is implied by the pratika of th e first of these three verses
8
in AB.4.3.4.

(l52) pracetana pra cetaya-

'yahi piba matsva,

kratus chanda rtam brhat

m m, t

sumna a dhehi no vaso. (VI.2.9)

0 Illuminator, enlighten (us), come hither, drink

and be exhilarated; Do thou, the powerful, resolute,

(maintaining) great order, benevolent, establish us

(well), 0 Bright One l

0. esa brahma prate mahe vidathe samsisam hari iti

dvipadas ca jagatxs ca vyatisajati.
 350 -

This verse in Anustubh

metre is to be recited in the
a- .
' ' TV
Solsisasta-after the recitation of EV.10.133.1-3 and before
mk
EV.8.69.1-3.
4
This verse in this form does not occur anywhere else;
/ / / /

neither KB nor SS mentions this verse in the Solasisastra

although there is much in common in the material used for

*

this Sastra in the two schools. But the four padas of our
verse are identical with AA.4.2b, 3d, 6d and 8b (Mahanamni

verses). Thus the whole verse is distributed in four verses

be.
of AA. AB.4.4.1 prescribes this verse torecite4in this same

context. There it is said that the phrases of the Mahanamni

8 ^
verses are to be put together. it is not easy to ascertain
9 or
whether the four padas of our verse are taken into the AA

vice versa, i.e. they are borrowed from different verses of the

AA to make up a full verse in our text. Considering the nature

and composition of the,other verses in this section of the AA

the former alternative seems'plausible, since one finds the
- - 10
repetition of EV padas in this section of the AA. Bub A.B.

Keith seems to think that parallel phrases were 'perhaps bor

rowed from earlier hymns". .

-------------------------- \

7. The Mahanamni verses are included in the Ukthyasastra of

the sixth-day of Prsthya Salaha (cf. ASS. VIII.2.22).
8. mahanamninam upasargan upasrjati.
9. This is not impro-bable considering the fact that in many
-Egvedic verses, phrases of the Nivids are found incorporated
10. See A.B. Keith's translation and notes, pp.200 ff.
 351

(b) A Triplet as the Stfrophe in the Vihrta-Solasisastra

(153) indra jusasva pra vaha-

' 'yahi sura hari iha,

piba sutasya matir na / '

* mm * mm f *

madhvas cakanas carur madaya. (VI.3.1}

0 Indra, may you enjoy** drive onwards; come

hither, 0 valiant one with (your) bay horses here;

-- drink of the pressed (Soma) like a knowing one;

enjoying the sweet (drink) agreeably for exhil

aration.

This and the following five verses are the Strophe and

the Antistrope (stotriya-anurupa) of the Vihrta-Solasisastra

(recitation of hymns in a particular mode intermixing the

padas of different verses). This and the next two verses are
~ 12
cited in some editions of the Rkpratisakhya. But they are not
13
found in other editions.

The first three of.these six verses are found in AV.2.5,

in this same order, with minor variations. The hymn is entitled

as Indrasya Viryani. The last three verses of this hymn are

from RV. The present verse, the opening verse of the AV hymn,

11. In this and the following five verses the translation

of the words which,do not properly belong to these
verses and thus have no syntactical unity with the rest
- of the verses is shown separating it by a dash.
12. See Schefte1owitz, Die Apokryphen des Rgveda, p.18.
13. See Benaras Sanskrit Series 14, with Uvata's Bhasya, 1903.
 352

reads: haribhyam for hari iha in pada b, mater iba for matir

na in pada c, madhos/ for madhyas/ in.pada d. Vail.16.11 pre
scribes the verse to accompany the oblation (Abhisavanahoma)

while the Soma -juice is being pressed out (ra.jny abhisuyamane).

It is again quoted in Vait.25.14. SV.2.302 reads hariba for

' T * *
hari iha and madhos for madhvas: this verse with the next two

makes a full hymn and they are used as the stotriya for Gaura-
vita-saman (cf.PB.12.13.21). KB.17.1 quotes the first half of

the verse, with hariha at the end, by way of pratxka for the

three verses and it glosses on these verses as consisting of

s *

34 syllables each. SS.9.5.2 has the same variant as in KB and

the whole verse is quoted along with the next two as the Strophe

of the Solasisastra.

Caland's note to his translation of SS

here gives more information about the verse. 14 (See

/ also his
note on PB.12.13.21).

A. Weber (indische Studien. vol. XIII, pp.143 ff.) in his

study of the AV hymn (2.5) thinks that latter parts of the

first three padas might be insertions on the basis of some

Sutra wonk. Ppp. reads the verse without those additional

15
words. Although the verse along with the other verses that

accompany it-, has been subjected to detailed study by several

14. But read: 'of these ten syllables...', in the beginning

of the last sentence of the note where the word 'verses'
must have been due to oversight.
15. See Whitney's elaborate note on this, AV. trans., p.43.
 353

sc&plars (Weber, Benfy, Whitney, Keith, Caland and others) no

decision has been reached regarding the original source of

these verses. The EV tradition reading the older form madhvas

rather than madhos (AV, SV) seems to be earlier than the other

versions and the insertions (as required by the use in the

Solasisastra")
<
of the earlier prose passages of Nivid-clas s

would have first been made in the RV school. But it is t o be

noted that these verses being stotriya-anurupas the Hotr is just

to follow what is sung by the Samavedic priests (cf. VIII .13.34-

5).

Sayana on the AV hymn does not mention anything about the

insertions although in similar cases (e.g. TB.2.4.2.10) he

treats the inserted portions separately observing that the sense

of the original texts must be distinguished.

(164) indra jatharam navyam na

prnasva1 madhor divo na,

asya sutasya svar no-

pa tva madah suvaco asthuh. (VI.3.1)

0 Indra, (your) belly -- as one to be praised;

may you fill with the sweet drink as of the heaven;

of this pressed (Soma) as of the sky; unto you

have approached exhilarations with excellent words.

This is the second verse of the triplet to be recited in

* *

the Vihrta-Solasisastra details of which are discussed under

-

the previous verse.

 354 -

AV.2.5.2 (it is not found in Ppp.) has navyo for navyam

St
and aguh for asthuh. SV^303 has no variant except for lengthen-
* *

ing the 'a' in the word svar to a plutia. SS.9.5.2 is identical

with our, verse.

The discussion under the previous verse equally applies

to this verse. Whitney does not accept the emendation of

Weber: navyo na into navyam na.('like [the hold] of a vessel')

but further suggests nadyo na 'like streams' as 'the most

acceptable'change.

(155) indras turasan mitro na

jaghana vrtram yatir na,

bibheda balam 17 bhrgur na

sasahe satrun made somasya. (VI.3.l)

Indra, the quickly overpowering like Mitra; killed

Vrtra -- like a Yati; he broke open the cave like

Bhrgu; he overcame (his) enemies in the exhilaration

of Soma.

This is the third and the last of the three verses of the
* *

Strophe
* in, the Vihrta-Solasisastra.

AY.2.5.3 omits na at the end of the first pada; reads:

vrtram yo .iaghana yatir n'a as pada b and sasahe for sasahe

16. AV. trans., p.44.

*

17. All the editions of ASS .read balam while AV-version has
-e.
valam 'v' and 'b' being easily interchangable.
 355

while the Ppp. as in the case of the first of these three

verses, omits all the additional phrases at the end of the

** +
first two padas, and" reads: sasaha sat run nanus ca va.jrir made
18
somasya instead of the second half of our verse. Both SV.2.
/ /

304 and SS.9.6.2 have no change in the reading of the verse.

(d) A Triplet as the Antistrophe

(l56) srudhi havam na indro na

giro jusasva vajrl na,

indra sayngbhir didyum na

matsva madaya mahe ranaya. (VT.3.l)

> _ i

Listen to our invocation -- like Indra; be pleased

with our words like the wielder of Vajra;

0 Indra, with companions like a missile; enjoy up

to intoxication for great joy.

This is the first of the three Antistrophic verses to be

' t *

recited in the Vihrta-Solasisastra.

The verse neither occurs in SV nor is it quoted in SS

as it is thecase with regard to the previous verses. The

second half of AV.2.5.4 corresponds to our verse but with the

omission of the extra phrases in the latter portion of the

padaB. There it reads:

srudhx"'havam giro me jusasvendra

svayugbhir matsveha mahe ranaya,

18. See Whitney, AV. trans., p.44.

 356

omitting nah of our pada a, adding me after iro and substitut-

ing iha for & madaya in pada d.

t
*

(157) a tva visantu kavir na

sutasa indra tvasta na,

prnasva kuksi somo na-

*viddhi sura dhiya hiyanah, (VI.3.1)

May they enter into you like the wise;

the pressed (Soma), 0 Indra, - like Tvastr;

fill the belly like Soma; 0 Hero, be pleased

with the hymn, the stimulating one.

This is the second verse of the ^griplet recited as the

| * f
Antis trophic verses in the Vihrta-Sol^asisastra.

As in the case of the previous verse this verse too is

\
not available in this form in any other text. The first hal'f
1
|
of the AV.2.54 is a parallel to thiB verse omitting the phras
at the end of each of the first three padas. In the last Sd
* Hi mm f

AV has the, variant vidHhi sakra dhiyehy a nah for our aviddhi
* wm ^ wm ?

sura dhiya hiyanah of which Whitney observes that our versio,

"is doubtless the original". Fpp. reading of the verse is/v

corrupt and makes no sense. (See AV. trans., pp.44-5.)

(158) sadhur na grdhnur rbhur nS-

Jsteva suras camaso na,

yateva bhlmo visnur na

tvesah samatsu kratur na. (VI.3.1)

 357

Swift as a conquering (steed) like Rbhu;

heroic as a sharp-shooter like a Camasa;

terrible as an invading foe like Visnu;

impetuous in battles like Eratu.

This is the last verse of the triplet as the Antistrophe

* *

recited in the Vihrta-Solasisastra.

The verse in this form does not occur in any other text

but it is based on the RV verse 1.70.11 in which each of the

four padas consists of five syllables. In our verse three

more syllables are added to each of the padas to make it an

Anustubh. As we have already noted under verse No. 149 above

there is no syntactical unity between the original words of

the verse and the additional phrases. The RV verse is address

ed to Agni whereas tk* our verse refers to Indra.

Prof. Velankar, in his notes added to his translation

of the RV verse (l.70.1l), refers to RV.1.155.Id (arvateva

sadhuna), and 6.16.43b (asvaso deva sadhavah) in supplying the

*
the wolrd asvah to make the sense complete. Regarding the word

grdhnuh he compares RV.4.38.3c and 10.142.4. As for asteva

surah the phrase in RV.6.64.3c (ape.jate sur o as teva s atrun) is

e-
is a parallel; tve sah samatsu is a repetition of RV.1.66.6d.

(e) Yajya to the AsvinB in the Atiratra

(159) - ime somasas tiro-ahnyasas

tivras tisthanti pltaye yuvabhyam,

 -358 _

havismata nasatya rathena-

'yatam upa bhusatam pibadhya. (VI.5.24)

These Soma draughts, of which a day has elapsed,

quickly exhilarating, remain for your drink; may

you both, 0 Nasatyas, come by the chariot possessing

oblations; may you approach grace-giving for the drink.

MM *

.This is the Yajya verse to the Asvins for the oblation^

_ * * *
of Soma after the recitation of the Asvinasastra. This Sastra

which should consist of not less than one thousand verses, is

recited m the Atiratra sacrifice, a modification of the

Jyotistoma.
* * t
This verse is not found anywhere else. SS (9.20.30,
15.8.20) quotes the verse by pratika and it is not known why

it is not given in full in SS as is- done in the case of other

verses not occurring i'fi the RV or KB. Caland in his note to

the translation of SS (9.20.30) says that it is contained in

'the formula for prompting (Praisa). He mentions the comment-
\

ator as the authority for such an assumption. Bub there is

nothing in the commentary (cf. vol.II, p.2l) to that effect

nor does the Praisa contain this verse.

/

The word tiro-ahnya occurs six times in the RV (1.45.10,

1.47.1, 3.28.3, 3.28.6, 3.68.7, 8.35.19-21 {refrain^) every

where applied to the Soma. In 1.45.10 Sayana explains: purva-

smin ahani abhisuto yah somah uttare ahahi ihuyate tasyaitan

 359

namadheyam and.again on 8.35.19 he says: tirohite purvasmin

i " *

ahani aparedynh pratar
asvinor yagah. Most of these 11V verses

are ritually employed when an offering is made, on the next

ftu.

day, of the oblation prepared^previoua day.

The word tivra as an adjective of Soma in RV is explained

by Sayana as "quickly exhilarating", but S.S. Bhawe has a dif

ferent explanation in his notes to Soma - Hymns , 9.17.8,

 360

CHAPTER XIV

CONCLUDING CEREMONIES OP THE SOMAYAGA

(a) 'Tail' of the Sacrifice (Ya.jnapu.ccha)

(160) ayam pita indur indram made dhad

ayam vipro vaeam arean niyacchan,

-,1
ayam kasyacid ruhatad abhike

somo raja na sakhayam rise dhat, (VI.12.2)

May this Indu (Soma)., taken in, keep Indra in exkil.

aration; may this wise one, restraining speech, wor

ship;1 may he grow close to some one; may not King

Soma give the friend to the hostile.

In the Yajnapuecha ('tail* of the sacrifice) i.e. the

concluding ceremony of the Somayaga, while going out ea the

sacrificial h,all the Hotr and his assistant priests (and also

the Brahman) offer two1 oblations of ghee (called Vinihsrpta-

huti) in the'Agnidhriya fire. This Mantra is to accompany the

first of the -faro oblations.

This verse does not occur in any other text nor is there

any parallel to it.

The verbal form arcat is the lan of area pujayam (cf.

1. All the printed editions of the ASS read druhatad; out it is

m: --------
actually ruhatad; the doubling^the consonant 'd' may be due
to the influence of the previous word.
 /

- 361 -

Sayana' on RV.3.14.4). The phrase rise dhat occurs but once in

the RV (5.41.16).(The same pada is repeated in 7.34.17.)
- f ~

(l0l) idam radho agnina datbam agad

A

yaso bhargah sail a ojo balam ca,

dirghayutvaya satasaradaya
prati grbhnami mahate vlryaya. (VI.12.2)
1

. This bounty, bestowed by Agni, has come, so also

fame, splendour, strength, energy, and might. For

the sake of long life of a hundred autumns, I accept

(these) for the great deed of valour.

This verse is to accompany the second oblation (Vinih-

mm s U mm

srptahuti) in the Yajnapuccha at the end of the Somayaga.

A

TB.2.5.7.2 is a close parallel to this verse having only

one variant vareo for radho in pada a;regarding the employ-

ment of this verse in TB, Sayana refers to the context similar

2
to that in our text. In AV.19.37.1 the verse reads varco for

radho and agan for agad in pada a; bhargo yasah saha o.j o vayo

balam as pada b and the second half of the verse is entirely

different. The words of the second half of our verse are found

in AV.19.37.2 with variation. In MS.2.3.4 the second half is

identical with that of our verse but in the first half it reads

2. asya mantrasya hariyojanad urdhvabhavini yajnapucche

viniyogo drastavyah.
 362 -

varco for radho, mahi radhah for yaso bhargah and yat for c a;

the verse is read in the section on the Kamyestis. KS.40,3

has a ma varco for idam radho, etn for agad in pada a, mahi

radhah saho. o.jo mahad balam as pada b and mahata indriyaya for

mahate viryaya.

The third pada of the verse is a stereotyped phrase

i

occurring in several texts as one of the padas of differont

3
verses.' The words sahah, o.jah and balam appear to be syno

nyms but they are used as though having different significance

in RV.5.57.6, 6.47.30, 7.82.2, etc.

(b) The Priests Gaze at the Grains of the Dronakalasa

(l62) apurya stha ma purayata

prajaya ca dhanena ca,

indrasya kamadugha stha

_ _ . 4
kaman me dhundhvam prajam ch
pasums' ca. (YI.12.4)

You are the fulfillers; with progeny and wealth

fill me; you grant the desires of Indra; so grant

me my desires of progeny and cattle.

With this verse the Hotr and other priests gaze at the

3. AV.1.35.Id, 3.5.4d, 4.10.7d, 5.28.1b, 6.110.2d, 8.5.21c,

12.2.6d, 14.2.75b,-18.4.63d; TB.1.2.1.19; IpS.5.11.5c;
MS. 1.5.3.6; ApMB.2.7.26c.
4. On the loss of 1g see No.. 128 above. The form is rare and
0

not noticed anywhere else. See Vai d i kapadanukr am ale o s a . Vi

 303 -

grains (Dhanah) of the Dronakalasa (vessel) just before going

out of the sacrificial hall at the end (Yajnapuccha) of the

Somayaga.
The first half of the verse is identical with TS.3.2.5.5
and in BauS.8,.17 (1.257.3), BhaS.14.19.1 and ApS.l3.17.8j it

is prescribed for pouring down the remaining grains on the '

altar (Uttaraved!) after the oblation of the Hariyojanagraha.

n SS.8.8.11 a prose passage has been prescribed in the context

of this rite which contains some of the words of this Mantra.

It runs: apura sta ma prajaya pasubhih purayaba.

(e) Dissolving the Covenant

(163) ubha kavi yuvana

satyada dharmanaspatl,

pari satyasya dharmana

vi sakhyani srjamahe. (Yi.12.12)

0 ye two wise youths,5 the truthful bestowers, the

protectors of law, according to the order of truth

we dissolve our (sacrificial)friendship.

With this verse the priests dissolve the special bond of

friendship0Q which they had formed in the beginning of the

5. Perhaps Mitra and Varuna are meant who are said to be the
gods of the established order of things.'
6. Cf. Caland-Henry, 251.
I

- 364 -

sacrifice (cf.No.103 above). Gargya Narayana on this Sutra

(VI.12.12) obs erves that the officiating priests are to

Maintain, the bond of, friendship among themselves from the

- -
Tanunaptra ceremony 7 onwards which is performed by the sacri-

ficer and the priests beforethe sacrifice proper is begun. The

main feature of that ceremony is'to touch ghee with the palms

of both hands. According to TS.6.2.2.3 this ceremony is based

on the covenant of gods against demons; hence it is a symbol

of union and faithfulness'among the persons associatSd in a

*

sacred undertaking. This Srauta ceremony is observed in the

Grhya rites also, e.g. matrimonial covenant in the marriage

- 8
ceremony prescribed in several Grhyasutras.

This verse is not found in any Samhita or Brahmana text

+ * *

and is available only in Srautasutras. In SS.8.10.1 the verse

is fully given; it transposes the words dharmanaspatl and

dharmana omitting pari in the' beginning of the third pada; and

reads srjamahai for srjamahe. It is prescribed for the same

rite as in ours. BauS.8.18 (l.259.l), BhaS.14.19.7 and ApS.

13.18.2 read satya ta for satyada. satyasya dharmanaspa be as t

the third pada; It is prescribed for touching the Tanunaptra

* *

ghee whi-le dissolving the alliance. MS.2.5.4.13 has maha for

- _ <m'

for ubha, -pari for-pati^sr.javahai for sr.j ajfaho and adds an

.
extra - "
v4 in the last pada. -
But in the Vaidikapadanukramakosa <- g

7. Described,in IV.5.3.
8. Cf. P.K.N. Pillai, Non-Rgve die..., pp.101 ff.
9. VVRI, Vedangas, vol.4, part 3, p.1939, note v.
 365

the verse occurring in the MS has been emended as maha

(? mahanta)... satyad a ... pati ... satyasya dharmano...

sr.jamahai. omitting the additional vi in the last pada. Vait.

23.15 reads the verse fully with the reading dharmanaspari for

dharmanaspatx in the second pada and omitting pari in the beginn

ing of the third pada. The application of the verse is the same

as in our text.
The word dharmanaspati occurs but once in the RV (9.35.6)

as applied to Soma and translated by S.S. Bhaww as 'the lord of

sacrifice (lit., support)'. Caland in his translation of ApS

notes the variant in our text only of satyada and translated

+ + *

the words of the first half both in ApS and SS as nominatives

(third person) but it is probable that the first half is

addressed to the gods, namely Mitra and Varuna.

(d) Puronuvakya to Dhatr

(164) dhata dadatu dasuse

praexm jivatum akgitam,^

vayam devasya dhxmahi

sumatim vajinivatah. (VI.14.16)

Mpy Dhatr give to the worshipper a life, long-

lasting and uninjured; we adore the goodwill of

the God possessing swift-horses.

10. AnSS edition reads akaitam. -

11. On the citation of this and the-next verse in AGS (1.14.3)
and a general discussion thereon see V.M. Apte, Non-Bgvedic
Mantras in Asvalayana-Grhya-Sutra, pp.16-17.
 366

This is the Puronuvakya verse to Dhatr in the offering

of the Bevikahavi^si after the Pasu Purolasa (cake related

to the animal sacrifice) in the Xnub'andhya, a supplementary

rite to the Somayaga.

BV.Khila 2.In. has the verse in an identical form.

Although this Khila is found only in Satwalekar's edition,

its authenticity is supported by Brhaddevata, 4.88 (see Nos.
7,8,133,134 above).13

The verse occurs in AV.7.17.2 with the variants dadhatu

for dadatu, and visvaradhasah' for va.i inlvatah. None of the

fotir verses of this hymn in AV is found in the Rgveda. TS.3.3.

11.3 adds vasuni at the end of the first pada. and reads satya~
/

radhasah for va.i inlvatah at the end. ApMB.2.11.3 also has

these same variants. MS.4.12.6 reads dadhatu no rayim in the

first pada and b aty adharmanah instead of va.i inlvatah. SS.9.2S.

3 gives the verse in full in the same context as in our text.

It has the variants aksitim for aksitam and satyadharmanah for

va.i inlvatah.

The Nirukta, 11.11 quotes the verse qhile dealing with

the word 'Dhata1 without the addition of vasuni but vrith the
variant satyadharmanah. A number of MSS. of Nirukta support

the reading, aksitim although the accepted reading in Samp's

edition of the Nirukta is akgitam.

12. Cf. BauS.8.22 (1.264.4).

13. Cf. ALB, vo,l. 33, pp.182 ff.
 - 367 -

(e) Ya.jya to Dhatr

(l65) dhata prajanam uta raya lse

dhatedam visvam bhuvanam jajana,

dhata krstir animisabhicaste

e
dhatra idd havyam ghrtavaj juhoba. (VI.14.16)

Dhatr has power over the people and wealth; Dhatr has

created this whole universe; Dhatr surveys the race of

" ' ' /

people with- unwinking eyes; indeed, offer to Dhatr the

oblation consisting of ghee.

To Dhatr one of. the divinities in the offering of the

Devikahavimsi mentioned under the previous verse, this is the

ajya verse.

For the occurrence of this verse in RV.Khila (2.in.) see

the references under the previous number and also Nos.7,8,133,

134. The second half of the verse is the same as that of RV.
f?V
3.59.1 with the change of Dhatr for Mitra. The^verse is quoted
by Yaska (Nirukta. 10.22) and in his paraphrase he explains the

word krsti as people (manusy angina). The verse is found among the

Yajyanuvakyas of the Kamyestis, in TS.3.3.11.2 with tho variants

pra.iaya for prajanam in pada a, third pada as dhata putram

34

yajaaanaya daba and asma^for dhatra^in pada d.

14. Since this verse and the previous one are used m the
^Simantonnayana, a Grhya rite, they are included in ApMB
(2.11.2-3) (cf.IpG.6.14.2) and quoted in SG.1.22.7 (with
the-variants as in SS). AGS cites them by pratlka; they are
also commented on in SGMV (pp.37-8). See RBKS (fo.169).
 308

\
CHAPTER XV
'

SATTEAS

(a) Vaisvadevasastra on the Sixth Day of the Prsthya Salaha

(166) doso agad'1' brhad gaya

dyumad dhehy atharvan^,

stuhi devam savitaram. (VIII.l.lS)

Night has, indeed, come; sing the Brhat (Saman) and

A
/Support us with the effulgence (of wealth), 0 Son of

Atharvan; extol the divine Savitr.

#

* #

In the recitation of the Vaisvadevasastra, in the third

pressing of Soma (trtxyasavana) on the sixth day of the

- Prsthya Salaha which constitutes the Sattra (great sacrificial

session) this verse is the first of the three Antistrophe verses.

This and the following two verses together constitute a

complete hymn in AV.6.1 and in this verse the AV has the

variant gaya for agad. It is peculiarly divided in AV into

two equal parts (12+12, syllables), and called Pipilikamadhya

Samnx Jagatl by metre (see Whitney(s notes thereon). It also

occurs in SV.1.177 where it reads gaman (?gayan) for dhehi.

mm *

The manner in which the triplet is quoted in ASS.VIII.11.3

(where the verse is'cited again) suggests that these three

verses constitute a complete hymn. The commentator also

1. P.K.N. Pillai gives it as agad (omitting a). See 3PCRI,

vol.'3, p. 508.
 - 369

(on VIII.11.3: lha suktatvayocyate) points this out. When a

complete hymn is meant to be cited, the beginning of the hymn

is quoted by less than a pada (cf.I.1.18: suktam suktadau hine

pade). In AB.5.13.8 the pratika of this verse is cited for the

same application as in our text. There also this and the fol

lowing two verses are meant by the citation of this pratika.

But P.K.N. Pillai (op.cit., p.492) thinks that it is possible

'that in the AB. only one verse was meant'; he does not explain
how a triplet (required by the nature of the Anbistrophe) could

be made out of one single verse.

In Vait. 3.7 this and the following two verses are pre

scribed for uttering by the Brahman priest while gazing at the

Udgatr during the Bahispavamana chant in the morning pressing.

Whitney in his translation of the AV verse rejects Sayana's

explanation of the word brhat (name of the Saman based on BV.
S. 0 Sv3L 6.46.1), but it suits quite well to the context (cf.

BV.8.98.1). By the word atharvana. Dadhyan, the son of

Atharvah is meant, as Sayana (on AV) explains it referring to

TS.5.6.6.1 and BV.6.16.14.

(167) tarn u stuhy antah sindhum

sunum satyasya yuvanara,

adroghavacam susevam. (VIII.1.18)

2. Cf. Bhagavadgita. 10.35.

 370

Extol him who is within the Sindhu (atmospheric

be ean ?), the impeller of truth,^youthful one,

free from malice in speech and very gracious.

* #

In the Vaisvadevasastra on,the sixth day of the Prsthya

Salaha this is the second verse of the Antistrophe addressed

to Savitr.

In AV.6.1.2 the verse has the variant: jjrp. antah sindhau

' sun'uh for antah sindhum sumum, and as in the case of the pre-
. . . . . . . . . . . . "ii . . . . ' .in.. *

vious verse this one also is divided into two equal parts the

first half ending with sunuh.

Whitney in his notes on this verse in AV says: 1Indra

is called "son of truth" in HV.VIII.58 (69).4; the descrip

tions of the verse suit Savitar ill.* P.K.N. Pillai (op.cit.,

pp.508-9) supports Whitney's view and further says: "We get a

confirmatory evidence in the inclusion of this hymn in the

Vaisvadeva,Sastra in AB. As the hymn is addressed to all

gods we may take the liberty to assign the verses to partic

ular gods according to the descriptions these verses contain."

He takes the verse as referring to Indra against the AV. Anu-

kramani's specification applying it to Savitr. But if we

. *

consider the context (Vaisvadevasastra) and sense of the verse

there is no justification in taking the verse as applying to

Indra. All the six verses forming Strophe and Antistrophe of

*
this Sastia are sacred to Savitr and we cannot have a verse
^ *
referring to any other god in the middle, in view of the ASS.

V.10.26 which both Whitney and P.K.N. Pillai did not notice.
 371

As for the suitability of the description to Savitr, Whitney

takes the word sunn as meaning .'son* and does not consider the

possibility of the other meaning of the word, namely 'one who

urges' or 'an impeller' (cf. Sayana on RV.1.103.4), which is

the characteristic epithet of Savitr usually applied to him

t
(cf. RV.5.S2.7 the hymn from which the two verses of the Stropko

of this Sastra are taken and the stereotyped formula: devasya

tva savituh prasave; see also RV.10.36.13) . On the double

meaning of the root su and its derivatives often leading to

confusion see A. Venkatasubbiah, Yedic Studies. yol.II, pp.248ff

The word sunn also means 'impeller' in RV (e.g. 1.62,9).

On the basis of the description satyasya sunu which is

applied to Indra in RV.8.58 (69).4 one cannot conclude that the

verse does not suit Savitr: since it is well known that the one

and the same epithet is applied to different Gods in RV. The

word adroghavacam in our verse itself is applied both to Indra

(in RV.6.22.2) and to Agni (in RV.6.5.1).

(l68) sa gha no devah savita-

'savisad vasupatih,
ubhe suksitl sudhatuh. (VIII.1.18)

May that divine Savitr, alone, the lord of wealth,

impel us to both the happy abodes that are secure.

I

This is the last verse of the Antistrophe addressed to

\
* * '

Savitr in the Vaisvadevasastra on the sixth day of the Prsthya

Saljaha.
 372

The first two padas of the verse are identical with those
Hu.
of a Tristubh verse in BV.7.45.3, omitting^last word in each

pada; sahava in the first pada and vasuni in the second. The

divinity of the BY. verse also is Savitr. The third pada of

our verse has no parallel and its meaning is obscure. The verse

occurs in AV.6.1.3 with the variants amrtani bhuri for vasu-

patih and sustutT sugatave for suksiti sudhatuh.
. i . 11 ini ' 9 I I m' i

(b) Agnimarutasastra on the Seventh Day of the Dvadasaha

(l69) sa visvam prati caklpad

rtun ut srjate vasl,

yajnasya vaya uttiran. (VIII.9.7)

He has put the world in proper order, the controller

who sends fortfc. th, seasons, increasing the food

(oblation material) of the sacrifice.

This is the second verse of the triplet addressed to

Agni Vaisvanara, to be recited in the Agnimarutasastra on the

w * mm

seventh day of the Dvadasaha sacrifice. The first verse of

mm * mm mm

this triplet is given in ASS. II.15.2 as the Puronuvakya to

Agni Vaisvanara in the Caturmasya (see No.64).
* am

This verse occurs in AV.6.36.2 wi bh the variants: visva

wm * mm am

prati caklpa instead of our visvam prati caklpad in pada a

3. For further discussion on bhis verse, see P.K.N. Pillai,

op.cit., pp.508-9, 520.
 373

and rtumr nt in pada b. The preceding and following verses of

this one in AY are the same as our verse Nos.171,173. The three

verses of the hymn AV.6.36 are parallel to SV.2.1058-60. But .

the first pada of this verse in SV reads; ya idam prati paprathe

the second and third padas are transposed and svah is read in-
w
stead of vayah in the third pada. SS.10.11.9
** reads the verse
fully without any variant. (Inartiya calls this verse kalpa.ja.)

In AB.5.17.13 this and the following vorse are meant to be

taken by the pratlka of our verse No.64, which is quoted there
I

for the same application as in our text here.

It is argued that the verse is later than the RV, although

"Agni is seen connected with the seasons and sometimes even

i

described as their lord [in the RV]. But the root kl]> is not
1
in the RV and this would suggest a later origin to the verse." 4

The root klj> occurs eighteen times in verbal forms and once in

the nominal stem kalpa in the RV as shown by Grassmann and,

except for a single occurrence outside (1.170.2), its incidence

is restricted to the tenth Book.' Bloomfield g opines that the

word is essentially an 'Atharvanic' term. Mayrhofer, after an
examination of different views says:^ "The active basic sense

is presumably 'divide, distribute (assign)', so that associa

tion with (an Indo-European) root *(s)kelp- 'cut' (Lah.

4. P.K.N. Pillai, op.cit., p.510.

5. The Atharvaveda and the Gopathabrahmana. pp. 2 ff.
6. Kurzgef ass tes etymologische s WBrterbuch deB A1 bindischen,
s . v. kalpate,.
 374

sea-lpare, 'tear', Gothic halts 'divided') appears feasible."

With the reading praticaklpe in AV, the meaning of the

verse changes considerably: "adapted himself with regard to

all things (or creatures)", but J. Gonda seems to be doubt

ful about this meaning.

(l70) vrsa pavaka dldihy

* mm
v agne vaisvanara dyumat,
jamadagnibhir ahutah. (V1II.9.7)

Do thou shine brightly like a bull, O^Agni

Vaisvanara, the purifier, who hast been invoiced

by Jamadagnis.

This is the third of the three verses recited in the

Agnimarutasastra on the seventh day in the sacrifice, called

Dvadasaha. The verse is addressed to Agni Vaisvanara.

This verse is given in full without any variant in

* + i

SS.10.10.8 along with the first verse of our triplet and it

is to be recited in the Agnimarutasastra on the eighth day of

_ ^ /
the Dvadasaha sacrifice.
The commentator Gargya Narayana takes these three verses

as forming one hymn; his remark is: vaisvanarlyam suktam trcam

adya caturmasyesu kalpaja; uttare atraivamnate.

7. See O.H. de A. Yli je sekera, "A Socio-semantic Analysis of

- Sanskrit kalp-", ABORT, Golden Jubilee Volume, pp.161 ff.
8. See Gonda, Dhaman..., pp.24-5.
 375

(c) Agnimarutasastra on the Eighth Day of the Dvadasaha

(ill) rtavanam vaisvanaram

rtasya jyotisaspatim,
ajasram gharmam Tmahe. (VIII.10.3)

We seek the help of (Agni) "Vaisvanara, the one that

keeps the truth, the lord of luminous sacrificey#fcei

ever-effulgent.

This and the following two verses are to be recited in

the Agnimarutasastra on the eighth day of the Dvadasaha sac

rifice.
t 1
In AV, the hymn 6.36 consists of three verses of which

this is the first, our verse No.169 is the second and No.173

is the third verse. In SV also the same three verses of AV

constitute a hymn (see under verse No. 169). The verse also

occurs in VS.26.6, TS.1.5.11.1, MS.4.11.1, KS.4.16 (pratlka:

6.10, 7.16); there is no textual variation in any one of these

texts and everywhere it is used as a Puronuvakya verse to

* mm mm mm *

Vaisvanara. Gargya Narayana on ASS.11.15.1 also observes that

mm mm * mm *

this verse is the Puronuvakya to Vaisvanara in the Vaisvanara-

pSrjan^ati if the Adhvaryu chooses to have VaisvSnara instead

of Agni Vaisvanara (see under No. 64 above).

-* + i ~ mm

SS.3.3.5 has the reading bhanum for gharmam in pada c and

the verse is used as the Puronuvakya to Vaisvanara in the

Abhyuddrstesti.
 - 376

In AB.5.19.15 the pratika of this verse is cited for

this very application (i.e. in the Agnimarutasastra).

The word gharma in this verse need not be taken to mean

cauldron1 or the milk associated with Pravargya ceremony as

is done by the modern translators of the verse; it may just

mean 'heat1 or 1 warmththe meaning supported by the Nirukta

(ll.42). The Ya.jnasiddhi (p.173) which comments on this verse

in the section on the Gaturmasya, also explains the word as

diptam.

(172) divi prsto arocata-

1agnir vaisvanaro mahan,

jyotisa badhate tamah. (VIII.10.3)

The great Agni Vaisvanara connected with the sky,

has shone bright; he dispels darkness by his light.

This is the second of the three verses addressed to Agni

* mm
Vaisvanara /
recited in the Agnimarutasastra on the eighth day
M * |__

of the Dvadasaha.
In VS.33.92 the verse reads brhan for mahan in pada b

and inserts between the second and the third pada : kamaya
. . 1
vrdhana
' ojasa
"M H " II cano
'II.. hitah
' I " which is identical with RV.1.55.6b,
*

except for the last two words. The verse in VS is prescribed

for bringing forward one of the Grahas. g The verse is quoted

9. Cf. Mahidhara on VS.33.85.

 377

by pratika both in AB.5.19.15 10 and KB.26.17 (which has the

reading: diviprstho in Lindner's edition) though it is not in

BV. It is given fully in SS.10.11.9 (the commentator on this

calls the verse kalpa.i a) with the variant brhan for mail an as

in VS.
0 mm

According to Yaska the verse refers to Vaisvanara in the

form of Surya (sauryavaisvanaram bhavati). He quotes the

pratika of tiiis verse in the Nirukta. 7.23 while giving dif-

0 mm

ferent possible meanings of the word 'Vaisvanara' and mentions

the ignimarutasastra atnd Chan&omika Sukta in this connection.

In the expression divi prstah, Sayana takes the word

prstah in the sense of samsprstah which appears to be meant

by Yaska also. , The expression occurs twice in the EV. i.e.

1.98.2, 7.5.2. H.D. Velankar translatea it differently ('in

demand in heaven') and.refers in his notes on 7.5.2 to 1.98.

2 and 7.1.23. But Sayana's explanation seems to be preferable

in view of the collocation of the word arocata in this versa.

Mahidhara (on VS) also paraphrases: prstah siktah adi tyatmana

Bthitah. Ya.jnasiddhi (p.173) explains the word prstah occur-

/
ring in BV.1.98.2, as vyaptah and also as stutah quoting the

Nighantu (3.14): athava prcchatlty arcatikarmasu pathat

prcchatih stutyarthah.

(173) agnih pratnesu dhamasu

kamo bhutasya bhavyasya,

aanral eke vi rajatx. (VIII.10.3)

10. Gf. P.K.N. Pillai, op.cit., pp.510-11.

 378 -

Agni, the sole ruler of the past (present) dnd

future, Kama (the fulfiller of desires), shines

bright in the ancient domains.

This is the last of the three verses recited in the Agni-

marutasastra on the eighth day of the Dvadasaha sacrifice.

AV.6.36.3 has paresu for pratnesu in pada a; SV.2.1060

and VS.12.117 read priyesu for pratnesu. The VS verse is pre

scribed for recitation by the Ilotr when the fires are carried
forward.-"^ In TB. 2.4.1.9 the padas be of our verse form the

first half of an Anustubh verse the second half of which is :

' * mm' * _

sa idam prati paprathe t rtun utsr.jate vasx which is a parallel

to the first hemistich of our verseNo. 109; the verse is used

mm mm * mgi
as the Puronuvakya in the Divahsyeniyesti.

Regarding the word kama as a name of Agni see AGMV (p.59)

Cf. No. 180 below. The phrase pratnesu dhamasu occurring in

RV.8.13.20 is paraphrased by Sayana as: ciramtanesu pr thivyadi

sthanesu. The words paresu dhamasu in the AV version are ex-

plained as "emanations or adaptations of his [Agnis] divine

essence". (See Gonda, Phaman..., pp.24-5.)

(d) Agnimarutasastra on the Ninth Day of the Dvadasaha

(174) vaisvanaro na utaya

a pra yatu paravatah,

-agnir' nah sustutir up. (VIII.11.4)

11. SeeMahidhara on VS.12.115; see also KS.17.3.20-1,

k
 379

May Agni Vaisvanara come to us from afar for our

protection; may he approach (to accept) our excel

lent praises.

On the ninth day of the Dvadasaha sacrifice this and the

following two verses are recited in the Sgnimarutasastra.

In AV.6.35 these three verses are found in this same

order and constitute a complete hymn. Gargya Narayana on this

Sutra of our text says that these three verses are a hymn;

vaisvanarlyam suktam kalpa.j as trcah. Varadattasuta Anartiya

on SS.10.9.17 (co'mm., 23) also says that these three verses
* mm am mm

form .a hymn: etat trcam vaisvanariyam suktam.

VS.18.72 is identical with our verse and is used for

praying to Agni in the Agnicayana according to SB.9.5.2.6.

TS.1.5.11.1 and MS.3.16.4 read utya for utaye in the first

pada and substitute agnir ukthena vahasa (same as pada c of

the next verse) in place of the third pada. This version of

the verse, (with utaye in pada a) is also found in VS.26.8 and

KS.4.16; in all these Samhitas the verse is given in the group

of Yajyanuvakyas. AB.5.21.16 and KB.26.10 quote the verse by

pratika ia-AO-O-iZ though it is not found in BV. SS.2.5.3

gives the verse in full and quotes it by pratika in 10.9.17

pipescribing it as a Puronuvakya verse in the former place and
*

in the same context as in our text, in the latter. In BauS.

13.8 (II.124.14), ApS.8.1.4; MS.5.1.1.29, sll.5.24 the verse

is quoted by pratika for prescribing it as Puronuvakya verse

 380

to Agni Vaisvanara following their respective Samhitas (cf.

TS.1.5.11.1, 4.4.12.5, 4.7.15.6; MS.3.16.4, 3.16.5, 4.10.1,

4.11.1, 4.12.4; KS.4.16, 11.13, 20.15, 22.16),; It is mostly

followed by the EV.1.98.2 (jorsto divi rsto agnih prthivyam...)

as its accompanying Yajya verse. The form paravatah is accord

ing to Panini, 5.1.118 (upasargac chandasi...).

(l75) vaisvanaro na agamad

imam yajnam sajur- upa,

' agnir ukthena vahasa. (VIII.11.4)

May Agni Vaisvanara come to this our sacrifice with

equal pleasure, due to the conveying praises.

This is the second of the three verses recited in the

Sgnimarutasastra on the ninth day of the Dvadasaha sacrifice.

AV.6.35.2 reads ukthe sv amhasu fob ukthena vahasa in the

padac. Ppp. recension of the verse has upemam bustutim mama

(ef.No.90). SS.10.9.17 is identical with our verse both in

the readings and application. As noted above, the third pada

of this verse forms that of our previous verse in Yajus texts.

, Though the word sa.juh has been translated as "ally"

(Whitney, Caland) and it also means 'besides1, 'along or to-
_ . , . _ GL _
gether with',Sayana (on RV.5.51; takes it as samanpritih which
A
would be more appropriate implying *come with "pleasure" just

as we have "pleasure" in calling you . Caland (SS. trans.)

takes the "two words ukthena and vahasa separately: "by (our)
 381

praise, by (our) invocation". But compare the expression

ukthavahas. BV. 0.59.10, 8.12.13, 8.96.11, 10.104.2. The idea

that 'the verses of praise convey the Gods to the sacrifice' is

common in Vedic literature.

(l70) vaisvanaro angirobhyah

stoma uktham ca cakanat,

' _
aisu dyumnam svar yamat. (VIII.11.4)

Vaisvanara is greatly pleased with the songs

and (utterance of) hymns of the Angirases; he
12 j3
regulates for them the luminous heaven.

In the Agnimarutasastra on the ninth day of the Dvadasaha

sacrifice this verse is recited as the last of the three verses

addressed to Agni Vaisvanara.

The verse occurs in AV.6.36.3 where it reads angirasam

for angirobhyah. stomam for stomah and caklpat for cakanat.

KB.26.10 quotes the verse by pratika but it is given fully

**
in SS.10.9.17 for angirobhyah
which has the reading angirasam

and stomam ya.inam ca jljanat as pada b; it is prescribed for

the same Sastra as in our text (on the seventh day of the

Dasaha sacrifice). Caland in his note to the translation of

* *

this verse in SS remarks that the verse is given in full in the

12. On-this meaning of a yamat, see S.S. Bhawe on BV.9.44.5.

3L3.' Cf. Gonda, Loka. . . , p.76-
 - 382 -

Sutra but quoted by pratika in the Brahmana would suggest that

the Sutra is older than the Brahmana. But he himself argued

against such a supposition of Bloomfield regarding the relation

- - - _ - 14

ship of the Gopatha Brahmana and Yaitanasutra.

(e) Concluding Rite in the Sattra

t

(177) upasrjan dharunam

mataram dharuno dhayan,

rayasposam is am urjam
asmasu didharat svaha. (VIII.13.2)

Keeping (me) united with (my) father and mother,

may Dharuna (tl^e supporter of all Prajapati)

consuming (the oblation), bestow on us the increase

of riches, food and strength, svaha.

At the end^the Sattra the priests offer two oblations

of ghee: one in the Garhapatya and another in the AgnTdhrxya;

this verse is to accompany the second oblation. The commenta

tor notes that the oblations may be offered by one of the

priests and others just lay hold of one another, i.e. touch

the shoulder of one another as a symbol of participation.

The verse is given in AB.5.22.5 in an identical form and
at *_

in a similar context, i.e. at the end of the Dvadasaha. In VS.

8.51 it adds matre after dharunam, transposes mataram and

dharuno in the first half and omits i,sam urjam in the second

14. See Bloomfield, The Atharvaveda, pp.102-3. Caland, Das

Vitanasutra des Atharvaveda, preface.
 - 383 -

half; thus the metre is Usnik. SB.4.6.9.9 gives the verse

with the same variants as in VS and prescribes ib for the same

rite as in our text. In JB.4.304 the verso has bho VS reading

in the first half but in the second has it is identical with

our text; the use of the verse also is the same as in ours.
* f \ _ %
BauS.16.9 (II. 256.8) reads matre vatsam dhar aya^a for dharunam
I

mataram; with this the Adhvaryu offers the oblation of ghee

MM m* *

in the Ahavaniya while others lay hold of'him. BhaS.14.20.12,

^ M M

MS.2.5.4.21 and LS.3.7.8 add matre before mataram and prescribe

bhe verse for pulling out, the post of Udumbara ab the end of
the Soma sacrifice. In 5pS.l3.19.5 also the verse is used for

the same rite as in BhaS. But the verse reads matre mabara

and iha pustim pustipatir niyacchatu before rayasposam, etc.

As to the meaning of the verse, while Mahidliara on VS applies ,

it to Agni, Sayana on AB takes rt as ifeferring to Prajapati.

The first half of the verse is elliptical and the translations

offered by Haug (AB), Keith (AB), ggo1ing(SB), Calana (2pS)

and Gelder (MS) differ from what is given above. The words in

parentheses in the above translation are based on Sayana's

~ttu. \>-LnsxM-
explanation which makers omewhat more intelligible, aO'nw .

In SG.3.11.4 where the v,erse is prescribed (with the reading

as in VS) for offering an oblation in the Vrsotsarga ceremony
(setting a bull at liberty), Oldenberg- branslabes the verse:
"I have let the calf join (upa sr.jam) j-oiu its mother. May

the calf sucking its mother's breast, support increase of *re-&

wealth among us." This translation suits well in the context

*

in SG, but' does not suit hm our context.

 384 -

1 mm *

Caland remarks in the note to his translation of ApS,

*

that the verse is based on SB or AB or JB.

(f) Oblations for Expiation

(l78) agnav agnis carati pravista

rsinam putro adhiraja esah,

tasmai juhomi havisa ghrtena

ma devanam momnhad bhagadheyam

mo asmafeam momnhad bhagadheyam. (VIII.14.4)

This Agni, the offspring of the Seers, the overlord,

has entered the fire and spreads; unto him I offer the

oblation with ghee; may he not confuse the share of

the Gods nor confuse the share due to us.

In the Mahanamni ceremony the preceptor offers four

oblations with this and the following three Mantras to expiate

the faults of the pupil if they are minor ones (laghumabra)or

they are caused by distress (apatkarita). The pupil is to

lay hold of the teacher as a symbal of participation. The Maha

namni is incidentally dealt with in the text, since it precede

the Mahavrata, and most of the rites are common to both. The

latter is described in connection with the Mahavrata day in

the Sattra.
The beginning of the this Mantra occurs in several texts

but in all of them the latter portion varies considerably.

In VSK (5.1.4), MS (l.2.7), KS (3.4), Ms' (1.7.1.47) the Samdhi
 385

is agna agnis instead of agnav agnis. In AV.4.39.9 the Mantra

aJdvLt'&/&& pjt W. Wfeact Oj.
is identical with ou-tas up to rsinam putr o and it reads^adki-

ra.ia esah; the second half of the verse is entirely different:

namaskarena namasa te .juhomi ia devan am mithuya karma bh again.

This verse is cited by pratxka in Vait.8.11 and employed for

mnrmnring over an offering in the Vaisvadeva-parvan of the

Caturmasya, after the 'churned out' fire is deposited in the

Ahavaniya fire-place. VS.5.4 has the first half as in AV

(with abhisastipava) but the second half is entirely dissimilar

and the verse is prescribed for the offering of an oblation

of ghee after the * churned out* fire is deposited in the

Ahavaniya (SB.3.4.1.25).

The verse also occurs in TS.1.3.7.2 with mithuya Itar for

momuhad* &a-d the third pada is different and the last pnda is

omitted. MS.1.2.7 reads pravista for pravistah,

^ ... -
fcasmai vidhema
.1 Ml .
'ii - 1 .

havisa vayam as pada c and yuyupama for momuhad. In KS.3.4

the first half is identical with that of our:verse and the

second half is different. The verse is quoted by pratxka in

BauS'.4.5 (1.115.14), BhaS'. 7.10.6 , -ApS'. 7.13.7 , KS.5.2.6, MS.

1.7.1.47; everywhere i'vv c onne cti on with the offering after the

'churning' of the fire excdpt in ApS where it is used for

offering the paridhi (enclosing sticks). The verse is also

included in SMB (2.2.12) and it is quoted in GG (4.1.13) and

EhG (3.4.22). The metre of the verse is Sakvari (cf. BBKS,

fo.209). According to AGMV(p.58) it is either Atijagafc! or

Sakvari.
 -386-
i

Yaska cites in the Nirukta (8.2) the second pada of the

verse to support the view that Agni is born of the seers, i.e.

worshippers offering oblations. The first pada occurring in

several texts as noted above has been translated by several

scholars. The expression 'fire entering the fire* is to be

understood in the sense the fire in the mid-region has

entered the plants to be regenerated as the terrestrial fire

(see Velankar on RV.7.9.3). Por a different explanation see

Bhagavaddatta, The Story of Creation as Seen by the Seers

(itihasa Pr-akashana Mandala, Delhi, 1968), p.240..

Since the Mahavrata, etc. are included in the list of

_ ^ g this and the following four verses
sixteen Grhya Samskaras
are commented on in the AGMV (pp.57 ff.) wherein the words

agnih and agnau are taken as referring to the 'churned out1

fire and 'the Xhavaniya respectively.'1

(l79) ya tirascx nipadyate-

'ham vidharanx iti,

tarn tva ghrtasya dharaya

yaje samradhanxm aham. (VIII.14.4)

TT
15. See P.V. Kane, HDS ,^pfr.37 0 ff. See also RBKS, fo.190;
therein the verse is also used for offering an oblation
of ghee when two Grhya fires are combined together
1 (agnidvayasamsarga), -see fo.209.
16. See AGMV, p.68; it explains the words: yo'gnir nirmanth-
yatma, agnav ahavanxyatmani pravistah.
 387' -

She who remains athwart (at the entrance} thinking,

"I shall'obstruct (the evil spirits)", to that

SamradhanI (the conciliating Goddess), you, I offer

worship with the stream of ghee.

This is the seoond Mantra to* accompany the oblation of

ghee in the Mahanamni as well as in the Mahavrata ceremony.

The verse is not found in any Samhita text and among the

Brahmanas *
it is only in SB.14.9.3.3 that the verse is available

with one variant: nipadyase for nipadyate; it is to accompany

i

an oblation of ghee in the Mantha ceremony performed for the

* +

attainment of greatness. In SS.4.18.1 the verse reads the

first half exactly as in our text but in the second half it

- 17 * - T
omits tva, reads yu.je for ya.je and samardhanim for samradhanim.

The verse is also included in the SMB (tr.5.6), IpMB (2.8.5)

18
and quoted in several Grhya texts. The variant readings and

d-ifferent applications of the verse in the Grhyasutras are dis-

(u^ssed by P.H.N. Pillai in his Non-Bgvedic Mantras in the

Marriage Ceremony, (pp.181-2) where a general discussion on the

Mantra may also be found. But his argument regarding the

'creation* of the deity is not tenable. SamradhanI is the name

17. Bloomfield records it thus in his Yedic Concordance (p.790).

* (0

But it seems to be a misprint in SS and taken as ya.je by

Caland in his translation.- Hillebrandt1 s Corrigenda' does
- not however give this correction as reported by Caland.
18. Cf. P.K.N. Pillai, Non-Rgvedic..., pp.181-2.
 - 388 -

of the deity just as Anumati, etc. and she is offered oblation

in every Agnimukha of the Yajus school'' whenever a rile is

performed in the Agni. in the AGMV (p.59) it is explained :

samradhani nama devata, nairuktapakse madhyamika vak; $rsti-

pradanadvarena sarvam jagat samradhyatlti. deva-(? bhe&a-)

pakse devatantaram. sa ca stri.

(l80) yasmai tva kama,kamaya

vayam samrad yajamahe,

tam asmabhyam kamam dattva-

'thedam tvamghrtam piba-. (YIII.14.4)

For (the fulfillment of) which desire we worship

-

you, 0, Kama, the Sovereign lord, granting us that

desire, may you consume this ghee.

For the third offering of the oblation of ghee in the

Mahanamnx (also Mahavrata) ceremony this Mantra is employed

which is not found in any other text nor is there any parallel
f
/ /

t'o it. Not even the SS which has so close a relation with our

text has anything like this verse. The meaning of the verse

also is somewhat stereotyped: praying to the god for the ful-

fil/menfc of the desire in lieu of which he is offered bho ghee.

19. See ApMB.2.8.6,-ipG.5.12.9.10, HG.1.2.18. In RBKS (fo.

190) the deity is referred to as SaradhanI-both in the
Mantra and in the tyaga. But this variation is not found
anywhere else.
 389 -

- - 20
About the divinity of the verse the AGMV says: kamo deva ia,

kamas ca nairuktapakse parthivo 'anir madhyamo va. aitihasika-

,pakse manmathah. See No. 173 above; of. AV.3.21.4; TS.2.2.3.1

KS.24.6.7,11; LS'. 10.17.14, 18.2.3; SS.3.4.10,3.5.8, 9.23.3.

(l8l) ayam no agnir varivah krnotv

ayam mrdhah pura etu prabhindan,

ayam satrnn jayatu jarhrsano

'yam vajam jayatu vajasatau. (VIII.14.4)

May this Agni grant us wealth; breaking our

adversaries may he advance in front; may he

vanquish enemies with great joy; may he win

the booty in the conquest for booty.

With this verse the fourth oblation is offered to Agni

in the Mahanamni and Mahavrata ceremonies.

The verse occurs in VS.6.37 (repeated in 7.44) with the

Samdhi as varivas krnotu in pada a and transposing the third

and fourth padas with vajan for vajam. The verse is quoted
fully in SB.3.6.3.12,4.3.4.13 with the readings as in VS and

prescribed for offering an oblation in the Agnidhrxya fire in

the Agms omiyapranayana in the Agnistoma. KS.8.7.3 and 10.2.
8 also have the same use for the verse. TS.1.3.4.1 (repeated
fN .

(j. inl-4.4^6.3) has the verse without variants and it is employed

120.* RBKS (fo.190) gives the deity as merely Agni and not
Kama, nor Agni qualified as Kama.
 390 -

in BauS.6.30 (1.195.9) where it is read fully, to go out

through the eastern door with the fire and Soma in the Agnx-

somiyapranayana. ApS.11.17.3 also has the same application

of the Mantra. In BhaS.12.17.4 it is employed for the obla

tion in the Agnidhriya fire when the fire and Soma are carried
forth. .KS.4.9 (also 6.10) has no variants in the verse. In

MS.1.3.37 it reads varivas krnotu and .iarrsano.

mmm ft ft ..ih.i.i. ... M n i n . ft ft mm ft mm Vait.4.21

has the verse in full and employs it for worshipping Agni at

the end of the Darsapurnamasa sacrifice. Somaditya on this

- 21
sutra says that the verse originated in the Ealpa. For

another version of the verse see No.55 above. The word varivah
*

is translated here according fco AGMV which gives the Highantu

(2.10) meaning "wealth". Other meanings such ns "room",
\

"free scope"., etc. are also possible.

(g) Beditation in the Mahanamni Ceremony

(182) siva nah samtama bhava

sumrllka sarasvati,

ma te vy oma samdrsi. (VIII.14.18)

Be thou most propitious to us, being auspicious and

3 very gracious, 0 Sarasvati; may we not go out of your

sight.

21. kalpajabhyam ahavaniye upasthanam karoti.

 391

The verse is recited along with a prose passage, given in

the Sutra preceding this verse and several verses from the EV.
(1.89.8, etc.) after the Mahanamni verses are imparled by the

preceptor to the pupil.

The verse along with other verses mentioned in this Sutra

are given in the beginning of the AA (in some MSS. as the third

Adhyaya of the third Aranyaka) and called Santi verses by Keith

- j

and noted in the footnote to AA.1.1;AV.7.68.3 (reckoned as a

separate hymn in some MSS.) reads in the third pada: yuyoma

samdrsah. Sayana on AV quotes Kaus.7.71, with regard to the

*VL
application of the verse in cosecrating the water in the rites
for peace. The verse aiso occurs in TA.4.42.1 among the verses
* mm * mm *

called Santimantras: sam no vatah.... It also occurs in LS.

6.3.2 (samdasah; perhaps a misprint) and with variations in
/ TS.1.1.3, 21.3, 31.6j it is a3(o/s) quoted in MG.1.11.18.

AGMV explains sarasvati as: madhyamike vak, vagindriya-

devate and regarding the verbal form vy oma it says: vipurvad

oter gatyarthasyaitad rupam; jfaa vigacchema.

 - 392 -

CHAPTER XVI

VAJAPEYA AND ASVAMEDHA

(i) Vajapeya

(a) The Brahman Priest Sings a Saman

(183) avir marya a vajam vajino agman

devasya savituh save,

svargan arvanto jayatah. (IX.9.8)

The swift-moving ones (Vaj ins )-have come into jm

view to accept the food (i.e. oblation offered), at

the impulse of the divine Savitr, may the swift-

moving ones win heaven (for us).

In the Vajapeya sacrifice the Brahman priest chants a

Saman based on this verse; if he has not studied the art of

chanting Samans^ and is unable to sing he may utter, in a low

voice, this verse three times. 2

A variant^ in the third pada as arvato ,iayati is noted

m our Sutra itself and the commentator, Gargya Narayana notes

that the text is traditionally handed down in both ways. He

further observes that it is a Rc

in Pura-Usnik

metre. OV.1.435

reads savam for save and jayata for ,iayatah. The verse is

1. This second alternative is given in the Sutra IJ.9.9:

- yadi sama nadhxyat.... - -
,2. Cf. SB.5.1.5.1 ff. and P1N18.7.12.
 393 _

also quoted in full in' SS. 16.17.6 with the reading jagata in
CL
the last pada and it is prescribed for chanting or murmuring

as in our text. In GB.2.5.8 tliis is mentioned as the Vajisaman

and Vait.27.9 quotes this verse in full with the third pada

as: svargam arvanto jayema and it is prescribed that Brahman

should chant this Vajisaman having ascended the wheel of the

*

chariot. PB.18.7.12 also has a similar reference. I/S. 5.12.14

cites the verse by pratika in this same context and for the
3
same use.
/*
* \ * 4
(n ) Asvamedha

(a) The Hotr Addresses the Crowned Queen

(184) mata ca te pita ca te

i

'gre vrksasya kriJLatah,

prati laniti te pita

gabhe mustim atamsayat. (x.8.10)

3. Cf. ApS *18.4.8-11, KS.14.3.12, 4.1.

*

4. See Dumont, L*Asvamedhat 616; P.V. Kane, HDS, vol.II,pt.2,

*

pp.1234-5; B.D. Karmarkar,' "The Asvamedha: Its Original

Signification", ABOBI, vol.30, pp. 332 ff. On the relation
ship between the AsVamedha and the Purusamedha one may con
sult the elaborate study by Willibald Kirfel "Der Asvamedha
und der Purusamedha", in Beitr&ge zur mdischen Philologie
und A1tertumskunde, ' vol. VII (Alter Schubring Volume),1951.
An abridgement of this in English by B.H.Kapadia, "Asvamedha,
the King of Sacrifices", appeared in the Journal of the
University of Bombay, Vol.XXX (New Series), pt.2,pp.ll ff.
Cf. Dumont "The Horse-Sacrifice in the TaittirTya-Brahmana",
Proceedings"of the American Philosophical Society,vol.92,
No.6 (1948), pp.447-503.
 394

Your mother and your father dally on the surface

of the wood (couch)} (saying) "I shall enjoy",

your father drew his fist to and fro in the hmllow.

This is the first of the four Mantras forming the ribald

dialogue that takes place during the Asvamedha, between the

priests and the queens. 6

*
This first verse is addressed to the

crowned queen by the flotr.

The verse is termed as a Rc in the commentary of ffargya

Narayana. It is found in VS.23.24 with the variants agram

for agre, rohatah for krllatah and prati lami for prati lani.
*

According to VS and SB.13.5.2.5 this verse is addressed to the

crowned queen by the Brahman priest. The verse is also found,

with the same variants as in VS,in MS.3.13.1 (omitting pada c)

SB.13.2.9.7,5.2.5. TS.7.4.19.3 and TB.3.9.7.4 have pra sulami

for pratilani. In SS.16.4.1 the verse reads prati lami and it i*

uttered by the Hotr. The Brhaddevata. 1.48 quotes the beginning

- of this verse as an example of 'reviling', but it is not known

which source is meant.

5. During the festive functions such as marriages and great

sacrifices the officiating priests indulge in the pastime
OJUU
of ribaldry, at the intervals when there^*B no religious
functions- to be performed. Such diversions were not con
sidered indecent but were greatly appreciated. This
practice is continued to this day5^in Hindu societyjto some
extent
 395 -

According to Dr. Karmarkar the verse moans: "Your father

and yoi^vmother used to mount the top of a tree (for sexual

intercourse), and your father thrust his fist into the yoni

(of your mother) saying he would shatter up the yoni (you have

no reason to complain, you are luckier than your mother who

had to content herself with the musti, not the sisna even, hut
SVu
you have secured the sisna of a horse at any rate).
k

(b) Queen's Retort

(l85) mata ca te pita ca te

'gre vrksasya krilatah

l

yiyapsyata iva te mukham

hotar ma tvam vado bahu. (X.8.1l)

Your mother and your father dally on the surface

of the wood (couch); your face seems to long for

enjoyment; 0 Hotr, do not speak overmuch.

This is the retort to the Hotr by the crowned queen

along with her one hundred attendant princesses.

The verse occurs in VS.23.25 with identical reading in

the first half (cf. previous verse in which it has agram and

'rohatah) and in the second half it reads vivaksafcah for yiyap-

syatah and brahman instead of hotar as the verse is addre3sed ttlfc.

Brahman priest. + + ,
SS.10.4.0 " '
reads yiyapsyata iva te mano in the
sjtT ~A 6 Q~RlT Wl ~3 oT y 3 3t.
0. See Dumont, L*Asvamedha, |51@b.
 396 -

second half. It is addressed to the Hotr just as in our text

(c) The Brahman Addresses the Favourite Quoen

(l86) urdhvam enam uc chrayatad

girau bharam harann iva,

athasyai madhyam ejatu

site vate punarniva. (X.8.12)

Let her he raised upwards just as one places a

burden on an elevated place (airan): then let

her middle region shake,as (grains winnowed) in a

cool breez-e,

/ J-lj-boJLxL
In the Asvamedha sacrifice during the efe-e aono dialogue

between the priests and the queens this verse is uttered by

the Brahman priest referring t,o the favourite wife (Vavata)

7
of the king.

The verse occurs in VS.23.26 with the variants as uc

chrapaya for uc chrayatad. edhatam for ejatu. punanniva for

for punarniva. According to Mahldhara on this verse it is

uttered by the Udgatr and not by the Brahman as in our text.

In SB.13.5.2.6 also it is given as utterjfed by the Udgatr. MS

3.13.1 reads the verse as in VS with an additional variant as

asya for asyaiin pada c. TS.7.4.19.2 and TB.3.9.7.1 read -

venubharam girav iva as pada b, asya for asyai and edhatam

7. See Dumont,op.cit., 517.

 _ 397 -

for e.jatu in yada c. ,

ApS.20.18.5 quotes the verse by pratika
mm + _
in the samp context as in ours. The verse is quoted fully m
* *

SS.16.4.2 and the readings are identical with that of our verse

except for the variant punanniva and it is to be uttered by the

0
Brahman. Vait.36.31 has the variant edhatu and punanniva; it

is prescribed for teasing the favourite wife of the king by the

Brahman. *
L8.9.10.3 also contains the verse without any variant

and with the same prescription as in our text. The reading

punarniva both in this and the next verse is curious and is

found, besides our text, in LS and the MSS. of Vait.

(d) The Favourite Queen's Betort

(l87) urdhvam enam uc charayata

girau bharam harann iva,

athasya madhyam ejatu

site vate punarniva. (X.8.13)

Let him be raised upwards just as one places a

burden on an elevated place (girau); then let his

middle region shake as (grains winowed) in a cool

breeze*.
i

, I
!
The verse is in reply to the Brahman's abusive address.
It is uttered by the Vavata with her hundred attendant

8. Shis is also the reading in the new edition with Somaditya's

commentary (WRI, 1967). But Bloomfield notes the reading
punarniva on the basis of MSS. (Vedic Concordance, p.927).
 - -398 -

princesses in the Asvamedha sacrifice.

The verse is found in VS.23.27 with only one variant as

punanniva. This verse being the reply to the previous one

the changes to be made (to suit the person: masculine) are

+
indicated in SS.16.4.6. In Vait. 36.32 also the beginning of

the vers.e is quoted indicating that the words of the previous

verse are to be altered accordingly.

10 LS.9.10.4 has the verse
_ *
in full but the last pada reads site punarniveteti which seems

to be corrupt.

(e) Hotr*s Queries to Adhvaryu

(l88) kah svid ekakl carati

ka u svij jayate punah,

kim svidd himasya bhesajam

kirn svid avapanam mahat. (x.9.2)

Who does, verily, move along alone? Who is,

indeed, born again and again? What, verily, is the

remedy against cold? What, indeed, is the great

receptacle?

* This is the first of the ten verses (the last two are

BV.1.164.35-6) forming the theological dialogue (Brahmodya)

9. See Dumont, op.cit.,51S.

10. Cf.-Somaditya's commentary: vavatanucaryo brahmanam
anenaiva pumlingavikrtenabhimethanti.
11.' Cf. Bloomfield, The Religion of the Veda, pp. 216-17,
where six of these verses are quoted in translation.
 399

that takes place among the priests in fche Asvamedha sacrifice

before the omenta; of the animals-are offered to Prajapati.

This verse by the Hotr is addressed to the Adhvaryu. 12

The verse occurs in VS.23.9 with the variant kirn v a-

vapanam (u for svid) and it is a dialogue between the Hotr

and the Brahman before the victims are tied to fche sacrificial
post in the Asvamedha; in VS.23.45 it is given by pratlka and

on this occasion it is in the same contextas in our text. In

VS there are altogether eighteen verses forming this Brahmodya

of which only eight are found in our text. In SB.13.2.6.10-13

(questions of the Brahman to the Hotr) and 13.5.2.12 (questions

of the Hotr to the Adhvaryu), the verse is quoted line by line

*

for glossing and KS.2,0.5..20 and 20.7.10 also quote them in the

same contexts. TS.7.4.18.1 has the verse without any variant.

TB.3.9.5.4 is identical with our verse except for kas svid and

the four questions are coupled with the answers. MS.3.12.19

' reads kim avavapanam in the last pada of the verso; it is cited

by pr atika in MS.9.2.3.28 along with the next verse. SS.16.5.

3 has no variant in the verse but it is addressed by the Adhva-

fcUi-

ryu to the Hotr;, it is^second verse containing fche series of

four questions, the first one being our verse No.190.

BauS.15.29 (II.232.19) gives the verse fully without

any variant and the dialogue is between the Hotr and the
Brahman. The place of the Brahmodya is mentioned here as frot*

12. See Dumont, op.cit., 541.

 400 -

between the sacrificial post and the Ahavaniya fire. This verse

is addressed to the Hotr by the Brahman; it is preceded by two

verses (VS.23.11,12) which also form the dialogue betweHn the

Hotr and the Brahman.

(f) The Adhvaryu Beplies

(189) surya ekaki carati

candrama'jayate punah,

agnir himasya bhesajam

bhumir avapanam mahat. (X.9,2)

The Sun alone it is who moves singly. It iB the

Moon that is born again and again. It is fire that

is the remedy against the cold. The great recepbacle

is the earth.

This verse is the Adhvaryu's reply to the questions of

13
the Hotr which he has asked in the previous verse.

Almost all the texts that contain the previous verse

[iTS.23.10 (46); TS.7.4.18.1; MS.3.12.19; SS.16.5.4; BauS.15.
19 (II.133.1)] give this verse also consisting of the answers

corresponding to the questions asked in the previous verse.

There is no variation ig the reading of the verse in any text.

MS.9.2.3.28 and KS.20.5.20 cite the verse by pratika. TB.3.9.

5.4 has these answers coupled with the respective questions

13. See Dumont, op.cit.,^541

 401 -

with, slightly variant readings. There is no difference in

*

the sense of the verse. In BanS this verse is the answer of

Hotr to the questions asked by the Brahman with the previous

*

verse. In SB.13.2.0.10-13 has these answers in the form of

explanations of the previous verse.

(g) Queries ,to the Hotr by the Adhvaryu

(l90) kiaa svit suryasamam jyotih

kim samudrasamam sarah,

'

kah svit prthivyai varsiyan

kasya matra na vidyate. (X.9.2)

What luminary equals the Sun? What reservoir equals

the ocean? What is larger than the earth? What is

that which is immeasurable?

This is the second series of four questions put by the

*

Adhvaryu to the Hotr in the colloquy during the Asvanedha

sacrifice.
In VS.23.47 the third question in this verse is in the
neuter gender (kim svit.... varsiyah) instead of the masculine

in our text. SB.13.5.2.13 has only the pratika and this verse
* *

is uttered by the Adhvaryu addressing the Hotr. SS.16.5.1 has

no variants in the verse but it is the first series of -Jour

questions asked by the Hotr and the second series is the same

as our first verse.

14. See Dumount, op.cit., ^542.

 V

- 402 -

(h) Reply by the Hotr

(191) satyam suryasamam jyotir

J dyauh s ataudras amam sarah,

indrah prthivyai varsiyan

gos tu matra na vidyate. (X.9.2)

The Light of Truth'is equal to the Sun. The sky is

the reservoir equal to the sea. Indra it is that is

greater than the earth. Of the cow no equal is found.

This verse is the reply of the Hotr to the questions asked

15
by the Adhvaryu in the previous verse.

The verse occurs in VS.23.48 with the reading brahma for

satyam and according to SB.13.5.2.12 it is the Hotr's answer

* ^

to the questions put by the Adhvaryu. SS.16.5.2 also has the

reading brahma for satyam in the first pada and the verse forms

the answers to the first series of four questions put by the

Hotr to the Adhvaryu.

(i) Questions Put to the Udgatr by the Brahman

(192) prcchami tva citaye devasakha

yadi tvam atra manasa jagantha,

kesu visnu trisu padesv asthah
kesu visvam bhuvanam a vivesa. (x.9.2)

15. See Dumont, op.cit., (j 542.

 - 403 -

For the sake of understanding I ask you, 0 friend

of the Gods, whether you have thought over this in

your'mind; which are the three strides wherein Visnu

remained? And in which- did he pervade the whole

universe?

With this verse the Brahman priest asks the Udgatr the

questions about Visnu during the theological dialogue m the

*' ju 16
Asvamedha.

In VS.23.49 the verse has e.su in the third pada and tesu

in the fourth instead of jkesu in our text; stah for asthah

at the end of the third pada and the verse ends with 0m (pluta)

which, Mahidhara says, indicates the question. SB.13.2.5.14

cites the verse by pratika asasi as also KS.20.7.11. SS.16.6.117

reads the verse fully with the variant istah for asthah. In
, ..... m

Vait. 37.1 the verse is*given fully with the variants tatra c&

atra, .j i s nuh for asthah, and' it is addressed to the Udgatr by

the Brahman.

(j) Reply of the Udgatr

1

(193) api tesu trisu padesv asmi

yesu visvam bhuvanam M

*
a vivesa, /

16. See Dumont, op.cit., $643.

^ + *

17. Caland (trans. of SS.16.5.6) takes this and the following

three verses as a dialogue between the 3rahman and Ilotr.
This error is perhaps due to an oversight since the text
clearly reads: brahmodgataram prcchati (cf. comm, on 16.6).
 -404-

sadyah pary emi prthivim uta dyam

ekenangena divo asya prstham. (X.9.2)

I am, indeed, at these three strides in which the

whole universe is enveloped. Quickly do I go around

the earth, the sky and beyond this sky with one limb.

This is in reply to the question put by the Brahman priest

to the Udgatr in the dialogue that takes place during the

Asvamedha.
/ *

The verse is found without variants in VS.23.50 and SS.

16.6.2. In SB.13.5.2.14 the verse is cited by pratika. In SS

l

also this is in response to the Brahman's query by the Udgatr

/ #

as in our text, VS and SB. LS.9.10.10 has the variants: asnin

for asmi. dyam utemam for uta dyam; the printed edition inserts

the third pada of its previous verse between the first and

second pada of this verse; this seems to be an error.

(k) Udgatr1s Questions to the Brahman

(l94) kesv antah purusa a vivesa

kany antah purusa arpitani,

_etad brahmann upa vahlamasi tYa

kim svin nah prati vocasyatra. (X.9.2)

What are they into which the Purusa has entered?

What are infixed in the Purusa? We earnestly ask

18. See Dumont op.cit., 543,

&{ DHARWAR 3
< '**? t

/
 /

405

of you, 0 Brahman, this: What answer to this

do you give us?

With this verse the Udgatr asks the Brahman questions in
' 19
the coll8quy during the Asvamedha.

VS.23.51 reads the verse pnruse1arpitani omitting a

found in our verse. SB.13.5.2.15 cites the verse by pratika.

* *

In SS.16.6.3 the verse has the same variant as m VS; it is

- 20 '
asked by the Udgatr. LS.9.10.11 begins with kirn svi d instead
t'

of kesv antah; reads arpitani for arpitani and tvam for nah.

(1) Reply by the Brahman

(195) ' pancasv antah purusa a vivesa -

A

'tany antah purusa arpitani,

etat tvatra prativanvano asmi

na mayaya bhavasy uttaro mat. (x.9,2)

The Purusa has entered into the five (breaths).

They are infixed in the Purusa. This is the

answer that I give you thereon. You are m no

way superior to me in craft.

19. See Dumont, op. -cit., | 544.

20. But according to Cal and1s - translation ib is the Hotr
and not the Udgatr.
 406 -

This is the last of the eight verses of the colloquy of

the priests in the Asvamedha, and this is the answer given by

the Brahman to the Udgatr.*^

AnSS edition of ASS gives in the footnotes prativocano

for prativanvano and asniin for asmi in Ihe third pada. VS.23.

62 contains the verse with the variants puruse1arpitani for

purusa arpitani, pr atimanvan o for pr ativanvano, and SB.13.5.

2.15 gives it by pratika. SS.16.6.4 reads the verse with the

22
same variants as in VS, and it ,is the reply of the Brahman.

In Vait. 37.2 this verse constitutes the answer of the Brahman

to the question asked by the Udgatr; two previous verses are

omitted in Vait. As Somaditya explains,the answer and counter

question of the Udgatr are understood. The text deals with

what is concerned with the Brahman.

(m) Puronuvakya for the Offering to Pra.japati

(196) subhuh svayambhuh prathamam

antar mahaty arnave,

dadhe ha garbham rtviyam

yato jatah prajapatih. (X.9.5)

The well-existing, self-born one, indeed, at first

' bore the embryo having its proper^t-is^ iBside the

23
great ocean, from which Prajapati was born.

21. See Dumont, op.cit., $544.

CL 7
22. According to C^.and this is the-reply to the Hotr.
23. for a different meaning and explanation of the verse see
Bhagavaddatta, The Story of Creation.... p.104.
 407

In the Asvaffledha sacrifice when the theological dialogue

has been over the omentum (vapa) of the three victims are

offered to Prajapati. Before and after that principal offer

ing two cups of Soma, called Mahimagraha are also offered to

Prajapati. This is the Puronuvakya verse for the offering of

the Mahimagraha. 24 -The Yajya

- verse accompanying this is the
/ 7 ^,
same as our verse No.61 hut in VS (23.^5) and SS (10.7.3) the

RV.10.121.10 is given as the Yajya verse (cf. SB.13.5.2.23).

Mahidhara makes further distinction regarding the two offerings

(see his commentary on VS.23.63-5).

The verse is found in VS.23.63 with the variant prathamah

l without any textual variation;
for prathamam and in SS.18.11.1
* w

SB 13.5.2.23 cites it by pratika for this same application.

The expression rtviva garbha occurs in EV.10.91.6 with

reference to Agni.

24. See Dumont, op.cit., 6554.

 - 408 -

INDEX OF PEAT Tea's

Serial
No.
/ * (IV.5.6)
amsur amsus te deva soma

* (11.5.12)
aganma visvavedasam 28

agnav agnis* earati pravistah (VIII.14.4) 178

agnavisnu mahi dhama (II.8.3) 39

agnavisnu sajosasa (11.8.3) 38

agnih pratnesu dhamasu (VIII.10.3) 173

agnih prathamo vasubhih (11.11.12) 57

agnih somo varuno mitrah (11.11.3) 53

'Y' . _
agir mukham prathamo devatanam (IV.2.3) 99

agis ca visno tapa nttamam (IV.2.3) 100

k
agne sairal ise raye (ill.12.23) 08

anikavantam utaye (11.18.3) 66

ana no * dyanumatih (IV.12.2) 133

anv id annulate tvam ( IV.12.2) 134

apam idam nyayanam (II.12.2) 59

api tesu trisu padesv asmi (X.9.2) 193

abhi tyam devam savitaram (IV.6.3) 107

abhinno gharmo jiradanuh (111.14.10) 94

amrtahutim amrtayam (11^2.4) 20

" * >
amo 'si prana tadrtam (11.9.10) 41

ayam no agnir varivah (VIII.14.4) 181

ayam pita indur indram (VI.12.2) 160

ayam agnih purisyah (11.5.12) 30

 409

ayam agnir grhapatih (11.5.12) ... 29

aya vistha janayan (II.19.32) ... 69

I

ayas cagne 1 sy anabhisastis a (1.11.13) ... 12

_ _ * u. (VI.3.1) ... 157
a tva visant* kavir na

a dliatta pitaro garbham (11.7.13) ___ 37

a no yahi tapasa janesu (ill.12.27) ... 91

apas tat satyam abharan (V.13.14) ... 141

apurya stha ma purayata (VI.12.4) ... 162

a yasmin sapta vasavah (IV.7.4) ... 116

a yahi tapasa janesu (111.12.27) ... 90

ayurda agne haviso jusanah (II.10.4) ... 43

ayus te visvato dadhat (11.10.4) ... 42

avir marya a vajam (IX.9.8) , ... 133

asanam asapalebhyah (II.10.18) ... 48

aham yajnam dade nirrteh (1.12.36) ... 15

*
ito jajne prathamam ebhyah (ill.12.22) ... 87
*
idam radho agnina dattam (VI.12.2) ... 161

indram vayam sunaslram. (11.20.4) ... 70

indrah surah prathamah (11.11.8) ... 56

indrah suro atarat (11.11.8) ... 55

indra jatharam navyam na (VI.3.1) ... 154

indra jusasva pra vaha (VI.3.1) ... 163

indram anv a rabhamahe (1.3.27) ... 4

indras turasan mitro na (VI.3.1) ... 165

imam a srnudhi havam (11.14.31) ... 62

iman me mitravarunau. (II.5.2) 22

 410

ime somasas tiro-ahnyasah (VI.S.24) 159

iyam pitre rastry ety agre (IV.6.3) 105

ilayas padam ghrtavac caracaram (II.2.17) , 21

il#e' bhagam jusasva llah (1.7.8) 5

ihaiva sen tatra santam (II.5.7) 24

ugra disam abhibhutih (IV.12.2) 121

ud asthad devy aditifr"' (III.11.2) 82

_ U-_
ud ayusa sray^sa (1.3.23) 2

uddhriyamana ud'dhara (II.2.3) 19

upa drava payasa godhug osam (IV.7.4) 111

upa'^srjan dharnnam .(VIII.13.2) 177

ubha kavf yuvana (VI.12.12) 103

urn visno vi kramasva (V.19.3) 145

ardhvam enam ucchrayata (X.8.13) 107

urdhvam enam ucehrayatat (X.8.12) 186

urdhva disam rantih (IV.12.2) 129

MM *
rtavanam vaiavanax'am M (VIII.10.3) 171

/
M
ekaya ca dasabhis e,a / (V.18.5) 143

esa brahma ya rtviyah '( VI. 2.6 ) 149

om ca me svaras ca me (1.11.16) 13

kah svid ekaki carati (X.9.2) 180

kirn svit suryasamam jyotih (X.9.2) 190

kirn nt patasi kirn nt prosthah (III.14.13) 97

knhnm aham suvrtam (1.10.8) 7

*

kuhur devanam amrtasya (1.10.8) 8

*
kesv antah purnsa avivesa M (X.9.2) 194
 411

garbham sravantam agadam (ill.10.31) ... 00

grhan aham sumanasah (11.5.17) ... 33

grha'ma bibhitopa vah , (11.6.17) ... 32

ghrtavantam kulayinam (i.ll.l) ... 9

ghrtahavano ghrtaprsthah (V.19.3) ... 144

justo vace bhuyasam (111.1.14) ... 71

tapto vam gharmo naksati (IV.7.4) ... 112

tarn tl stuhy antah sindhtua (VIII.1.18) ... 167

taveme lokah pradiso disas ca (11.14.12) ... 01

trayastrimsat tantavah (III.14.10) ... 95

tvam vipras tvam kavih . (IV.4.2) ... 101

tvam agne'vratabhrc cncih

K (111.12.14) ... 85
A *
tvasta rupani dadhati (II.11.4) ... 54
J '

tvam nastavan mahimaya (IV.11.6) ... 118

tvam ic chavasaspate (VI.2.6) ... 151

dadanxty agnir vadati (V.13.14) ... 140

damnna devah savita (V.18.2) ... 142

divi prsto arocata (VIII.10.3) ... 172

devan janam agan yajnah (111.13.15) ... 92

devo agnih svistakrt (l.8.7) ... 6

dehi me dadami te (11.18.13) ... 68

doso agad brhad gaya (VIII.1.18) ... 166

dvxpe- rajno varunasya (ill.6.24) ... 72

dhartrx disam ksatram

B *
(IV.12.2) ... 125

dhata dadatu dasuse (VI.14.16) ... 104

dhata prajanam uta (VI.14.16) 165

 412

dhamno dhamno raj an (III.0.24) ... 73

dhruva disam visnupatni (IV.12.2) ... 131

namas te astu miJLhuse (11.5.9) ... 26

*

namas te harase socise (II.12.2) ... 60

nana hi vam devah-ctam (ill.9.4) ... 75

e

pancasv antah purusah (x.9.2) ... 195

*
paretana pitarah somyasah (11.7.9) ... 35

punar na indro maghava (II.10.16) ... 47

purna darvi para pata (ll.18.13) ... 67

prcchami tva citaye (X.9.2) ... 192

prthivim mataram mahim (II.10.21) ... 50

pracetana pra cetaya (VI.2.9) ... 152

praty ava roha jatavedah (III.10.8) ... 78

r ' mm ' _

praci disam sahayasah (IV.12.2) ... 123

brhat sama ksatrabhrt (IV.12.2) ... 122

brahma jajnanam prathamam (IV.4.2) ... 104

a

bhadrad abhi sreyah prehi (IV.4.2) ... 102

*
(II.9.10) ... 40
b'hadran nah sreyah

bhumir bhumim agat (ill.14.12) ... 96

mano jyotir jusatam (II.5.14) ... 31

mama nama tava ca (11.5.10) ... 27

mama nama prathamam (II.5.3) ... 23

mayi tyad indriyam (V.13.6) ... 139

mahan mahx astabhayat (IV.8.3) ... 106

mahim a.su'mataram (II.1.29) ... 18

ma tapo ma yajnas tapat (1.12.34) 14

 413

mata ca te pita ca te (X.8.10) a a a 184

mata ca te pita ca te (X.8.11) a 185

m-aham prajam parasicam (1.11.8) 11

ma himsir devapr er itah (III.14.13) a 98

yam bahava upa jlvanti (l.ll.l) 10

yat te caksur divi yat (V.19.4) 146

yad ague purvam prahitam (III.10.16) 79

*
yad atra sistam rasinah (ill.9.6) a a a 76

yad adya dugdham (III.11.7) a 84

yad anbariksam prthivlm (II.7.11) a a 36

yad usriyasv ahatam (IV.7.4) a 114

yad vo deva ati patayani (III.13.18) 93

yan me mano yamam gatam (V.19.5) a a 147

11

yan me retah pra sicyate (II.16.19) a a 05

yayor ojasa skabhita rajamsi (V.20.6) a a a 148

yasmad bhlsa ni sidasi (ill,.11.l) a * 01

yasmai tva kama kamaya (VIII.14.4) a a 180

* ,
yasya vratam pasavo yanti (III.8.1) a a a 74

ya tirasdi ni padyate (VIII.14.4) a a 179

ya te agne yajniya tanuh (III.10.6) a a a 77

i
*

yani no dhanani (II.10.16) a a a 46

ye rupani pratimuncamanah (II.6.2) a a a 34

yo adya saumyo vadhah (V.3'. 22) ' a a a 138

* * T
yo asvatthah samigarbhah (II.1.17) a a a 17
yo devanam iha somaplthah (V.2.8) a a a 136

rathamtaram samabhih patu (IV.12.2) a a a 120

 - 414

varma me dyav-a-prtbivi (1.2.1) , 1

varma me prtbivi mahi (II.10.21) 52
vacam devim manonetram (IV.13.2) 135
vi na indra rnrdho jabi (II.10.14) 45
vi yat pavitram dbisanab (IV.0.3) 108'
0 r
visvam bibharti prtbivi (II.10.21) 51

visvadanim abbarantab (II.5.9) 25

0 0 mm mm mm mm

visva asa daksinasat (IV.7.4) 113

0 0 mm mm mm mm

visva asa madhuna (11.10.18) a 49

vistambho

divo dharunah

(IV.12.2) 132

visrutayo yatba pathab (VI.2.6) 150

vrsa pavaka didibi (VIII.9.7) 170

vairaje samann adhi me (IV.12.2) 126

vairupe samann iba tat (IV.12.2) 124

vaisvanaro angirobhyah (VIII.11.4) 176

vaisvanaro ajxjanat (II.15.2) 64

0
vaisvanaro na Magamat
mm (VIII.11.4) 175
0 mm mm

Vaisvanaro na utaye (VIII.11.4) * 174

vratani bibbrad vratapab (III.12.14) 86

siva nab samtama bbava (VIII.14.18) 182

srudbi bavam na indro na (VI.3.1) 156
^ '
0 mm 0

saetia cadhvaryo navatis ea ( I.*3.24-5 ) 3

sa gba no devah savita (VIII.1.18) 168
*
satyam suryasamam jyotih . (X.9.2) 191

sadyuttim indra sacyutim (II.10.14) 44

sam agnir vasubhir no avyat (11.11.12) 58

 * mm * M

samid disam as aya nah (IV.12.2) 119

* w

samiddho agnir asvina (IV.7.4) 109

samiddho agnir vrsana (IV.7.4) 110

samudram vah pra hinomi (III.11.6) 83

samrad disam sahasamni (IV.12.2) 127

sa visvam prati caklpat (VIII.9.7) 169

saliasrasrngo
vrsabhah

(1.12.37) 16

sadhur na grdhnur rbhur na (VI.3.1) 158

sarasvatan tvotsau (ill.12.23) 89

savir hi deva prathamaya (IV.10.1) 117

snbhuh svayambhuh (X.9.5) 196

surya ekakx carati (X. 9.2) 189

stirnam barhir anusak ' (11.14.31) 03

stuta devena savitra (V.2.14) 137

*

stomatrayastrimse bhuvanasya (IV.12.2) 130

svarvatl sudugha.liah (IV.12.2) 128

mm mm f

svahakrtah sucir devesu (IV.7.4) 115

*
 416

INDEX OF THE DIVINITIES OF THE MANTRAS

Agna-Visnu 38, 39, 99, 100.

Agnih 6, 19, 20, 24-6, 34, 62, 63, 79, 80, 144, 161,
178, 181.

Agnih Anlkavan 66.

Agnih Ayah 12.

Agnih Ayusman 42, 43.

Agnih Kamah 180.

Agnih-Gayatrah, Trivrt, Eathamtarah, Vasanfcikah 119, 120.

Agnih Garhapatyah 36.

Agnih Grhapatih 29.

Agnih Jatavedah 16, 21, 23, 27, 77, 78, 87.

Agnih-Tapaavan, Janadvan, Pavakavan 90, 91.

Agnih (Daksinagnih) 69.

Agnih Pavakah 69, 60.

Agnih Furisyah 30.

Agnih-Vaanman, Somah-Eudravan, Indrah-Marutvan, and

Varnnah-Adityavan 57, 58.

Agnih Vaisvanarah 64, 169-76.

Agnih Vratabhrt 85, 86.

Agnih Samrat 28, 88, 89.

Agnih and Somah/ Varnnah,_Mitrah, Indrah, Brhaspatih, Savita,

Pnsa, Saraavati, Tvasta, 53, 54.

Aditih 18,' 82.

Aditih Visnupatni 131, 132.

Anumatih 133, *
134.

Antarikaam see Prthivi

Ann am 40
 417

Asvinau 109, 110, 112-15, 159.

Ipah 11, 83.

,Asah (_or Asapalah) 48, 49.

Indrah 67, 68, 149-58.

mm
Indrah-Traistubhah, Paneadasab, Barhatah, Graismah 121,122.

Indrah Data (or Punardata) 46, 47.

Indrah Marutvan ; see Agnih Vasuman.

Indrah Vaimrdhah 44, 45.


Indrah Sunasirah 70.

Indrah Surah 55, 56.

Indrah and Agnih see Agnih and Somah.

11 a 5.

Kamah 3ee Agnih Kamah.

Kuhuh l 7, 8.

Grhah 32, 33.

/
Gharmah 105, 116

Tvasta and Agnih see Agnih an d Somah.

Dadhigharmah 139

Dyauh see Prthivx. **

Dhata 164, 165.

Pitarah 35, 37. .

Pusa and Agnih -see'1 Agnih 'and S omah

Pusa and Mitra-Varunau

t

,
see Mitra-Varunau.

Prthivi and Dyauh, Antariksam 1 50-2.

Prajapatih 61, 177, 196.

Pr an ah 41
 418 -

Brhaspatih 106.

Brhaspatih-Panktah, Trinavah, Sakvarah, Halmantikah 127,128.

Brhaspatih and Agnih see Agnih and Somah

Manah Jyotih 31.

Marutah 93.

Mi trail and Agnih see Agnih and Somah.

Mitra-Varunan 163.
_
M 9 4MB

Mit^a-Varunan-Alnustubhau., Ekavimsau., Vairajau,

Saradau *125, 126.

Mitra-Varunau and Pusa 22.

Rudrah(Agnih) 14, 81.

Yajnah 13, 92, 94, 95.

*

Yarunah 72, 73.

Yarunah Dharmapatih 118.

Varunah Adityavan see Agnih Vasuman^

Varunah and Agnih see Agnih and Somah.

Vak (Sarasvati) 71, 135.

Vayuh 143.

Visve Devah-Jagatah, Saptadasah, Vairupah, Yarsikah 123,124.

Visnuh

145.

Visnu-Varnnan

148.

Vedah 9.
+ mm * mm

Vaisvanarah see Agnih Vaisvanarah.

Samradhani 179.
Sarasvati 182 (see also Vak).

Sarasvati and Agnih Bee Agnih and Somah

 419

Sarasvan 74. t

Savita 104, 107, 108, 111, 117, 137, 142, 166-8 , 183.
mm mm *
Sav^ta-Aticcliandah, Trayastrimsah, Raivatah,
Saisirah. 129, 130.

Savita and Agnih -- see Agnih and Somali.

Sura-Somau 75, 70.

Somah 101, 102, 103, 136, 146, 147, 160.

Somah Rudravan see Agnih Vasuman.

Somah and Agnih see Agnih and Somah.

_*_*_*_
 - 420

I A B LEI

(Non-RV. Mantras in 1SS Partly Similar to RV.

Mantras) *

1.12.3 85 5.26.1 , 90
1.12:10
1.15.3 5.81.2 111
1.22.14 o 115 6.60J15 114
1.23.5 ft 171: 7.45.3 168
0 ft
1.26.12 134 7.54.1 * 39
1.31.18 0 0 79 7.74.3 113
1.55.6' 64 8.5.30
0 0

ft ft 90
1.70.11 0 ft 158 8.6.21 151
1.81.1 ft ft 70 8.6.36 174
ft
1.93.1 ft ft 133 8.11.6 66
1.98.2 ft ft 172 8.48.13 48
1.13.5 ft ft 118 8.61.13 81
ft
1.153.4 ft ft 112 8.68.12 145
1.164.52 ft ft 74 ,8.93.28 67
2.3.11 ft ft 144 9.18.2 101
2.5.2 ft ft 116 9.36.3 134
2.41.13 ft ft 62 9.100.6 82
3.17.1 ft ft 78 10.16.9 88
3.23.3 ft ft 10 10.37.12 93
3.56.6 117 10.63.10 * 18
3.59.1 ft ft 165 10.86.17 82
4.39.6 ft ft 134 10.85.43 40
10.85.44
5.14.1 ft ft 91
10.127.2 172
 421

10.141.3 66 10.169.4 A # 100

10.142.7 59 10.186.1 133

10.1&2.4 . 45 10.187.1-5 66
- - _*_#_ _ _
-
-
_ _ i
TABLE II

(RV.Khila Mantras in ASS)

2.In.1 7 3.22.3 . 106

. a

2.In.2 8 3.22.4 . 107

2.In.3 133 4^9.5 85

2.In.4 134 4.9.5 . a
86

2.In.7 164 4.9.6 6

(6.7.3[l])
2.In.8 165 n /
4.14.1 . 66
2.15.1 . 74
5.3.6n. . 13
3.22.1 104
' 5.7,3(1) (6)
(4.9.6)
3.22.2 106

- - _*_*

TABLE III

(AY.Mantras in ASS)

1.20.2** 138 2.5.3 155

(6.99.2)
2.5.4 * 156
1.31.1 48
' 2.5.4 157
2.5.1 153
2.13.1 . 43
2.5.2 . 154
i

* Asterisks indicate that the Mantras are partly similar.

 422

3.10.6 21 7.8.1 102

..
3.10.7* 67 7.14.3 117
m

3.31.10-11* 142
.. 2 7.14.4
4.1.1 .. 104 7.14.1-2 107
(5.6.1) * ' *
7.17.2 164

4.1.2 ..
105 '
7.20.1 133

4.1.4-5 106
7.20.2 134
178

4.39.9 .
7.25.1 148
(104) * #
5.6.1 .
(4.1.1) 7.26.3 14tt
*
6.1.1 166 7.29.2 39
.
6.1.2 167 7.40.1 74
.
6.1.3 168 7.47.1 7
.. *
6.35.1 174 7.47.2 8
.
7:64.2* * (36)
6.35.2 175;
(6.120.1)
6.35.3 176
.
7.68.3 182
6.36.1 171
7.73.1 110

6.36.2 169
m
7.73.2 109

6.36.3 ..
173 '
7.73.3 115
*
6.79.3 . 5 '
1 7.73.4 114
(138)
6.99.2 ..
(1.20.2) 7.73.5 112

*
6.106.2 . 59 7.73.6 111

* 36 *
6.120.1* 7.83.1 72
(7.64.2)
7.83.2
* 73
'
7.3.1 * 69 ,

. *
8;5.18 # o
1
7.4.1 143 (19.20.4)


7.6".2 18 10j5.23* 83
.

;
 423

11.2:15* 18.3.14*
.. 14 35
(11.4.7)
" 19.20.4 (1)
(8.5.18)
13.1.12 .. 16
* > '
18.2.28 .. 34 19.37.1 161

TABLE IV

(SV.Mantras in ASS)

1.177 .. 166 ' 2.304 155

1.321 .. 104 2.1058 171

1.435 .. 183 2.1059 169

1.438 .. 149 2.1060 173

(2.1118) m

.2.1119 m m (149)
1.453 .. 150 (1.438)

(2.1120)
2.1119 151
1.464 .. nl07
2:1120 (150)
(1.453)
2.302 153

2.303 154

_ *#

T A B L E V

(VS.Mantras in ASS)

* -
2.13 .. 31 3.49 67

" *
2.30 .. 34 3.50 68

2.33 .. 37 4.25 107

3.38 .. 28 *
4.28 *
2
3.39 .. 29 *
5.24
178

3.40 .. 30 5.7 103

/
 424

537 0 181 23.24 # 184

(7.44)
23.25 0 185
5.38 * ' 145
(6.41) 23.26 0 186
t

6.22 0 73
\
23.27 0 0 187

7.44 0 (181) 23.47 0 0 190

(5.38)
23.48 0 0
V
191
8.51 177
23.49 0 0 192
8.59 0 148
23.50 0 193
8.61 95
23.51 194
12.117 0 173
23.52 0 0 195
13.3 0 104 3
13.34 87 J
2 .63
0 0 196

26.6 0 0 171
*
13.35=' 0 88 *
26.8 0 (174)
13.38* (18.72)
89

17.7 0 59 27.33 0 0 143

17.11 60 33.92 0 0 172

18.72* 0 174 34.8 134

(26.8)
34.9 0 133
19.7 75
35.17 0 0 43
21.6 18
38.10 0 0 113
23.9 0 188 *
38.27 0 0 139
23.10 189

_ *** _

/
 425

TABLE VI

(TS.Mantras in JSS)

1*2 33 102 1.4*4*^ a a 9

(1.7.4.6)
1.2.6.1 107
1.6*12.2 a a 116
* * *
1.2.8.1 2
(9)
1*2.11.1 103
i;7:4.e
(1.6.4.4)
a a

1.3.4.1 a 181 ' 1.7.12.2 a a 69

(1.4.46.3) - *

1.8.4.1 a a 67
a *
1.3.4.1 a 145
1.8.4.1 a a 68
1.3.7.2 a 178 *
* 1.8.5.2 a a 35
1.3.11.2 73
* *
1.8.5.3 a a 36
' r -
1.3.14.4 * 42
1.8.22.1 a a 39
*
*
1.3.14.4 43
(3.3.8.1) 2.1.11.2 a a 57
*
1.4.46.3 a
(181) 2.1.11.2 a a 58
(l.3.4.1)
. * 2 2 .4 .8 a a 87
1.5.3.2 # 31
(1.6.3.3^) 2.3.14.6 a a 106

1.5.10.1 23 3.1.10.1 a a 71

1.5.10.1*
27 3.1.11.3 a a 74

1.5.10.2 a a 31 3.2.5.5 a a 162

*
1.5.10.4 a a 94 3.2.7.1 a a 137
1.5.10.4* (43)
a a 95 3.3.8.1 a a
(1.3.14.4)
1.5.11.1 a a 171 '
3.3.11.2 a a 165
1.6.11.1 a a 174
3.3.11.3 a a 164
1.5.11.5 a a 18 '
* 3.3.11.3 a a 133
(31) *
i;e.3;3
(1.5.3.2)
a a '

3.3.11.3 a a 134
 426

3.3.11.5 7 4.4.12.4 128

3.3.11.5 0 8 4.4.12.4 129
3.4.10.5*

J7 4.4.12.4 130

4.2.8.2 104 4.4.12.5 131

4.4.12.1 119 4.4.12.5 132

4.4.12.1 120 4.6.1.3 59

4.4.12.1 121 4.6.1.3 60

4.4.12.2 122 4.7.1.1 38

4.4.12.2 m 123 5.7.2.4 40

4.4.12.2 124 7.4.18.1 188

4.4.12.'3 126 7.4.18.1 189

1.

4.4.12.3 126 7.4.19.2 186

4.4.12.3 127 7.4.19.3 184

###

TAB LB VII

(MS.Mantras in Is's)

1.2.5 107 1.3.37 181

*

1.2.6 * 2 1.4.3 # 5
(I*5*3)*
1.2.7 103 (1.5.10)

*
1.2.7 178 1.4.3 9

*
1.2.8 73 1.4.3 12

*
i:2.30 145 1.4.4 92
(1.2.14)
. * (5)
1.5.3
* (1.4.3)
1.3.1 71

/
 427

i:b:io*' 3.12.19
. (5) .. 188
(1.4.3)*
3.12.19 .. 189
1.5.14. 22
3.13.1 .. 186
. *
1.6.1 .. 87
(1.8.8) 3.13.1 .. 184
V ,,

1.7.1 .. 95 3.16.4 .. 119

. **
1.7:i . 31 3.16.4 .. 120
(4.8.9)
3.16.4 .. 121
i.8;8* (87)
(1.6.1)* 3. ,16. i .. 122
1,.8.8* 3.16.4
.. 88 .. 123
1.8,8* 3.16.4
.. 89 .. 124

1.10.2 .. 67 3.16.4 .. 125

1.10.2 .. 68 3.16.4 .. 126

1.10.3 .. 69 3.16.4 .. 127

1.10.3 .. 35 3.16.4 .. 128

i;io;3 .. 36 3.16.4 1#
(4.14.17)
3.16.4 .. 130
2.3.4 .. 161
3.16.4 . . 131
2.3.8 .. 75
3.16.4 .. 132
2.3.8 .. 76
(3.11.7) 3.16.4 .. 133
2.7.12*
.. 44 3.16.4 .. 134

.. 104' *
2.7.15 3.16.14 .. 174

2.10.1 .. 59 4.6.2 .. 143

2.10.1 .. 60 4.7.2 .. 147

(76) 4.8.9* (31)
3:11.7
(2.3.8) (1.7.1)

3.5.14 .'. 80 4.9.9 .. 113

 428

4.9.13 .. 139 4.11.4 85

4.10.1 .. 18 4.11.4 86

4.10.1 38 4.12.2 57

4.10.1 39 4.12.2 58
(4.11.2)
4.12.2 116
4.10.1 .. 55 *
4.12.4 ' 43
4.10.1 .. 56
4.12.6 7
4.10.1 .. 74
4.12.6 8
4.10.2 90
4.12.6 164
4.10.2 .. 91
4.14.1 61
4.10.3 0
4.14.0 148
4.10.0 70
4.14.17 (30)
(1.10.3)
4.11.1 .. 171
'

_ *** -

TABLE VIII

(KS.Mantras in ISS)

2.6 .. 2 4.16 39

2.6 .. 107 4.16 99

2.8 .. 103 4.16 171

4.48* 174
3; i .. 145
(3.2)
#
5.2 139
3.4 .. 178
5.4 9
*
3.8 72 '
5.4 5
3.8* (7.3)*
.. 73

4.9 .. 181 5.4 12

(6.10) (34.9)
 429

5.6 . . 92 , 17.17 .. 59

6.10 .. (181) 17.17 .. 60

(4.9) I
1
17.19 .. 75
7.'3* .. ( 5 i) (37. |S)
(5.4)*
1
1
17.19 .. 76
7.3' ... 23 (38.2)

7.3 21 19.13 6

7.3 22 19.14 .. 74
(7.11) \
21.14 .. 70
7.12 .. 17
22.14 .. 119
7.13 .. 87
22.14 .. 120
8.16 .. lip
22.14 ..' 121
9.5 .. ajr
* 22.14 .. 122
ek
9.5
1 22.14 . 123
9.6 .. 35
i
22.14 124
9.6 .. 3j3
i 22.14 .. 125
9.6 69
(14.3) 1 22.14 .. 126
t
10.12 57 22.14 .. 127

10.12 .. 58 22.14 .. 128

i
10.13 .. 106 1
22.14 129
i

13.15 .. 40 22.14 .. 130

13.10 **. 7I 22.14 .. 131

13.10 .. 8 22.14 .. 132

13.16 .. 134 22.15 .. (134)

(22.15) 1 (13.10)
1

(ek)
14.3 30.4 .. 18
(9.0) (30.6)

16.15 10 34.9 .. (12)

(38.14) (6.4)
 430

34.19* 37.18 (75)

31
(17.19)
34.19 95
38.2 (70)
* (17.19)
35.1 43

35.1 144 38.14 (104)

(10.15)
35.18 16
40 3 .. 161
37.9 ' 117
_ *** .

TABLE IX

(AB.Mantras in ASS)

1.13.2 102 5.27.8 84

(7.3.4)
2.22.5 130
7.3.2
(5.27.3)
(81)
5.22.15 177

5.27.2 .. 81 7.3.2 (82)

(7.3.2) (5.27.4)

5.27.4 .. 82 7.3.4 (84)

(-7.3.2) (5.27.8)

- XXX - % - n vr
TABLE X

(TB.Mantras in ASS)

1.2.1.8 17 1.4.3.1 82

,1.2.1.11 43 1.4.3.3 84
. . . *
1 2 1 11 144 1.4.4.8 87
1.2.i$27* 1.4.4.8*
24 88
(2.5.8.7)
1.4.4.10 79
1.4.2.2 75
(2.6.1.4) 2.4.1.9* 12
2.4.1.9*
1.4'. 2.3 70 173
 - 431 -

2.4.1.11*
ft* 85 2.5.8.8 .. 78

2.4.1.11 86 2.6.1.4 (75)

(1.4.2.2)
2.4.3.3 99

1 , 2.7.15.1 .. 117
2.4.3.4 100
2.8.1.3 .. 61
2.4.3.10 *- 149
(3.7.9.5-6) 2.8.4.5 148

-2.4.6.4 44 2.8.8.8 104

2.4.6.5 45 3.5.9.1 .. 6
(3.6.13.1)
2.4.6.7 , 140 (3.6.14.3)

2.4.6.7 141 3.7.2.7 .. 14

2.4.6.8 50 3.7.2.7 .. 16

3.7.3.6*
2.4.6.8 51 .. 80

*
2.4.6.12 55 3.7.5.7 5

2.4.6.12 56 3.7.5.8 (48)
(2.5.3.3)
- t
2.4.8.7 40

3.7.6.16 .. 31
*
2.5.3.1 46
3.7.8.1 . . 81
'If
2.6.3.1 * 47
3.7.9.4 .. 139
2.5.3.3 48
(3.7.5.8) 3.7.9.5-6, .. (149)
(2.4.3.10)
2.5.3.3 49
* 2.7.11.2 .. 93
2.5.3.3 53
3-7.|l_6 36
2.5.3.3 *
54
3.9.5.4 188
2.5.7.2 161
3.9.7.1 .. 186
2.5.8.2 70
3.9.7.4 .. 184
* i _ (24)
2.5.8.7 *
(1.2.1.27) 3.11.3.1 .. 38
2.5.8.8*
77

*##
 _ 482 -

T: A B L E XI

(SB.Mantras in ASS)
'
1.7.4.22 * *
7.5.1.31
*
31 .. 88

2 4 1.8 7.5.1.31*
28 .. 89

2.4.1.9 * 29 9.1.2.28 .. 59

2.4.2.15 . .
34 9.2.1.2 60

2.5.3.17 67 11.4.3.8 .. 53
2.5.3.19* 68 11.4.3.7
. .. 54

3.3.2.12 107 12.4.1.9 .. 82

3 3 314 A 2 12.7.3.14 .. 75
3.4.1.25* 13.2.6.10 .. 188
178
(13.5.2.12)
'3.4.3.18 . 103/
13.2.9.7 184
3.6.3*12 181 (13.5.2.5)
(4.3.4.13)
13.5.2.6 .. 186
3.6.3.15 146 *r.
(3.6.4.3) 1342.12 (188)
(4.5.1.16) (13.2.6.10)
*
C

00

o
H
to

73 13.5.2.12 .. 189
O
.
.
.

43.4.13 (181) 13.5.2.13 .. 190
(3.6.3.12)
13.5.2.13 .. 191
4.4.1.15 143
13.5.2.14 192
4.5.1.16 (145)
(3.6.3.15) .
13.5.2.14 .. 193
(3.6.4.3)
13.8.4.9 .. 43
4.5.7.7 .. 148
14.1.3.3 (104)
4.6.9.9 A A
177 (7.4.1.14)

7.4.1.14 104 14.2.2.16 .. 113

(14.1.3.3)
14.3.1.31 139
7.6.1.30 A 87
14.'9.>3.3 179
_ *** _

1
 TABLE XII

(Parallel Mantras in SS and ASS)

3.8.27*
1.6.3 3 65
*
1.6.3 .. 4 3.8.27 * 147

1.13.3-4 6 3.17.1 69

1.16.13 .. 9 3.19.3 12

1.17.19 .. 62 3.19.16 90

1.17.19 .. 63 3.19.16 91

2.2.14 .. 18 3.20.2 a ' 82

2.4.3 .. 39 3.20.2 \ 0
81
(13.2.2)
2.5.3 .. 174 ' ,
3.20.4 148
2.6.6 .. 19
4.4.2 34
2.6.7 .. 20
4.5.8 37
2.15.2 .. 28 t
4.11.6 83
2.15.4 30
4.18.1 179
2.15.5 . 29
jT. 6.2 102
2.17.8 ... 78
.8,3 103
3.3.5 .. 171 N
5.9.5 104
3.5.8 . . 173
5.9.6 105
3.5.9 85
5.9.7 107
a
3.5.9 .. 86
6.9.16
108
3.6.2 .. 57
5.10.8 l 109
3.6.2 .. 58
5.10.8 110
3.7.4 53
5.10.10 111
3.7.4 54
 - 434 -
_ r-JLSLA-
1U JL _

5.10.18 . 112 9.28.3 .. 8

5.10.21 114 9.28.3 164

5.10.23 . 115 9.28.3 .. 165

5.10.32 . 110 10.9.17m .. 175

5.14.8 117 10.9.17 .. 176

6.8.6*
. 137 10.10.8 .. 64

6.9.17 . 71 10.10.8 .. 170

6.11.8 . 74 10.11.9 .. 169

7.10.8|r^ . 139 10.11.9 . . 172

A

8.3.4 . 142
s
13.2.2
(3.20.2) (81
8.3.10 . 143
13.12.13 .. 95
8.4.3 . 145
16.4.1 .. 184
8.8.11 . 162
; 16.4.2 .. 188
8.10.1 . 163
*
18.4.6 .. 185
#
8.12.11 . 73
16.6.1 .. 190
8.15.11 113
, 16.6.2 .. 191
9.5.2 . 153
16.5.3 .. 188
9.5.2' . 154
16.5.4 .. 189
9.5.2 155
16.6.1 .. 192
9.6.6 . 14f
16.6.2 .. 193
9.6.6 . 150
16.6.3 .. 194
9.6.6 . 151
' 16.6.4 .. 195
9.27.2 .. 133
. 16.7.1 .. 196
9.27.2 . 134
10.17.6 .. 183
9.283 7

_ ***
r
 s
io
-4 00 CO -4 00 CO -4 CO -4 t-l 05 I-*
147

<M CO lO co >4 4 oo 00 -4 00 00
H* -
I
00
*
4
H*
rf*
I-*
CO
05N
/
03 C nP - 4
CO CO
<
CD

CO CO
rH rH
(Parallel Mantras in BauS and ASS)

CO CO CO Ol
CO CO
-*
CO to oo 05 a
*
1-* to
-d<
8.14

t- GO '
CH CM a CM CM CM ci CO IO CO t-
rH H a rH
t- *
"
*
o

CO CO H1 'cH-d
< *D io CD t-
t- t-
XIII

d*
00 CM cm r*
O-
00 T"! H rH rl rH rH rH rH CM CM CM
TABLE
435

-4 CO o -4 CD CO o Ot CO
o
12

H1 to
CO rH CO
t-
ID 03 rf* CO
H- CO
IO 4
00 rH
CM CO Oi CO
I-*

d 00 -d*
rH
co 00
rH
*O O o
o o o

1.21
CM
CO rH
f
t'
CM CO
rH
CO
rH
Tp io r- c
rH a
ID
rH CM
l-
CM CO rH CO
rH
rH
f-*
CO CO rH CO
a a
CM'CM CO CO
a
CO CO
CO
Nf* O
CO CM CM CM CO CO CO CO
05 rf5>
oc t
cl OC
CO CD ^ 00
 436

(87)' *
27.10 1 28.9 92
(14.24)
29.9 .. (3l)
27.10* (3.14)
88
i
*
28.6 81
i

_ *** J.
f
1

T A B L e ;xiv
(Parallel Mantras inj BhaS and ASS)
l

1.8.5 34 9.4.1 14

r
| 9.4.2 16
1.10.10 37
' 9.5.22
3.2.4 5 . 80

3.10.2 93 9.7.1 . 82
i

3.18.6 96 9.7.4 . 84

" 48 9.11.8-9* . 88
4.16.2 ! (9.12.10)
4.20.5* * 9.12.10*
83
(14.19.4) . 87

9.14.9 . . 79
6.4.11 22
9.15.5 .. 92
6.5.5 24
9.19.8 . 97
6.5.6 25 i

9.19.8 . 98
6.5.6 - 26
t
14.19.7 . 103
6.7.6 - *
19
4 14.19.4* (83)
6.7. 7 20 (4.20.5)

6.10.6 21 14.20.12 . 177

8.4.8 65
_ #**
 437

TABLE XV

(Parallel Mantras in IpS and ASS)

1.8.7 34 9.4.17 .. 85
a
1.10.11 37 9.4.17 86

3.2.11* 9.5.2 82
5

3.11,. 2 12 9.5.0 .. 84

#
3.11.2 93 9.9.1 81

3.20.9 90 9.9.3 .. 90

4*X1 1 48 9.9.3 .. 91
*
* 83 9.10.6 * .. 92
4144
5.1.2 17 9.10.17 .. 79
+
5.6.3* * 9.10.11 97
144
(14.17.1)
\ 9.10.11 .. 98
0.1.7 19 9.18.12* (80)
(9.4.1$*
0.1.8 20 L*

13 .js. 2 .. 163
0.2.2 25

0.5.7 21 13.19.6 177

0.24.4 22 14.2.13 149

* 14. jf. 1 31
0.25.2 24
14.17.1* (144)
0.25.7-
20 (5.0.3)*
0.-28.11 - 77 14.26.1* 1
j
0.28.12 78 16.16.4* 33
7. if 6.7 49
f
19.3.4 .. 76
9.2.9 14 20.20.9 .. 61
9.2.10*
15
24.12.7 3
9.3.1 10
24.12.7 .. 4
*
9.4.1 #
80
(9.18.12)
#**