History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v3.c48.187

v3.c48.187

The adhvaryu takes the prastara (and also the *śākhā* i. e. twig used at the time of milking cows when sānnāyya is to be offered), introduces the prastara (together with the twig) at the corner in the north where the middle and northern paridhis meet and says 'āśrāvaya.' When the āgnīdhra responds with 'astu śrau3ṣaṭ,' he issues a direction to the hotṛ 'the divine hotṛs are desired (or requested); you being human and directed to utter the words of success recite hymns for the god called sūktavāka.' The hotṛ begins the recitation of sūktavāka²³⁹⁷ which is given below.²³⁹⁸ The contents of the sūktavāka may be briefly indicated. He begins 'O heaven and earth, this blissful event has taken place; we have so flourished as to pronounce the good words (viz. 'fire has accepted this *havis* &c.') and our adoration (to the gods); O fire, you should declare good words, so that we may feel elevated; thou art the declarer of good words.' Then numerous words follow that state the various attributes of heaven and earth. Then it is declared that Agni and other deities (named) have accepted the offering and made it flourish. Then the sacrificer is named and it is said that he hopes for various blessings such as long life, worthy sons. The whole is concluded with 'we men belong to Agni. May we have (the fruits of) sacrifice and wealth. May both heaven and earth save us from sin (or evil). May the most desirable thing come here. Here is adoration to the gods.' After the sūktavāka the adhvaryu throws upon the āhavanīya the prastara (and the śākhā, in case of sānnāyya) with 'may waters and plants be strengthened; you are the drops of Maruts; go to heaven and send thence rain to us' (Tai. S. I. 1. 13. 1).²³⁹⁹ Jaimini makes it clear (VI. 4. 43-47) that śākhā is not a subordinate complement of the prastara but the real meaning of the text 'he throws the prastara with the śākhā' is to indicate the time when the śākhā is to be thrown into fire. Jaimini (IV. 2. 10-13) states that the throwing of the śākhā into fire is pratipattikarma (i. e. that is the final disposal of the *śākhā*). When throwing the prastara he does not bend his hand but holds it rather straight and hanging downwards and the tips of the prastara are not put beyond the fire nor are they turned upwards, nor are the tips allowed to be first scorched. He raises it up, brings it slowly down and rolls it on the hearth of the āhavanīya (*making the upper portion come down and vice versa*). The adhvaryu, when the hotṛ says 'this sacrificer seeks (hopes for) blessings' directs the āgnīdhra to consign the prastara to fire. The āgnīdhra thrice raises with his joined hands the prastara into the āhavanīya fire. The sacrificer makes the *tyāga* to the several deities mentioned in the sūktavāka (agnaya idam, somāyedam &c.) and adds (Tai. S. I. 6. 4. 1) 'may I win victory following the victory of Agni' (then of Soma and so on for the other deities).²⁴⁰⁰ When the hotṛ mentions the name of the sacrificer the latter recites 'these blessings have come here' (Tai. S. I. 6. 4. 2 and Āp. IV. 12. 5). The adhvaryu directs the āgnīdhra to throw into fire on the prastara the blade of kuśa taken from the prastara and kept aside (as described above p. 1072) and the āgnīdhra²⁴⁰¹ does so with 'Good speed to the tanūs, svāhā'. The yajamāna mutters 'this for the Tanūs' and proceeds 'This pillar spread down from heaven and was raised over the earth. With it that has a thousand shoots we worry our enemy etc.' (Tai. Br. III. 7. 6 and Āp. IV. 12. 8). The adhvaryu points out thrice with his forefinger the blade thrown into fire with 'this, this' and touches his nose and eyes with 'Agni! thou art the protector of life, protect my life, thou art the protector of eyes' (Tai. S. I. 1. 13. 2). Then the adhvaryu touches the earth inside the vedi with 'thou art stable' (*ibid*).