Page:The Veda of the Black Yajus School (Vol. I) - tr. Arthur Berriedale Keith - (1914).djvu/182

This page needs to be proofread.

KĀṆḌA I

PRAPĀȚHAKA I

The New and Full Moon Sacrifices

i. 1. 1.a For^[1] food thee, for strength thee!^[2]
b Ye are winds, ye are approachers.^[3]
c Let the god Savitr impel you to the most excellent offering.
d O invincible ones, swell with the share for the gods,
Full of strength, of milk, rich in offspring, free from sickness, from disease.^[4]
e Let no thief, no evil worker, have control over you.
f Let Rudra's dart avoid you.^[5]
g Abide ye, numerous, with this lord of cattle.
h Do thou protect the cattle of the sacrificer.

↑ Cf. KS. i. 1; KapS. i. 1; MS. i. 1.1; VS. i. 1. In i. 1. 1–13 are given the Mantras for the Adhvaryu at the new and full moon sacrifice. The Brāhmaṇa is only found in the TB. iii, 2. 1, but appears in the Saṅhitās of the other Çākhās, KS. xxx. 10; KapS. xlvi. 8; MS. iv. 1. 1, and in ÇB. i. 7. 1. 2–8. With Mantra b the calves are driven away from the cows when milk is required for the offering, by means of a branch cut with a; c–g are addressed to the cows, and h to the branch; see BÇS. i. 1; ĀpÇS. i. 2; MÇS. i. 1. 1; KÇS. iv. 2. 1-11; Hillebrandt, Neu- und Vollmondsopfer, pp. 4 seq.
↑ MS. has subhutāya.
↑ Upāyȧva stha is omitted by MS. and VS., and ÇB. i. 7. 1. 3 declares that the words are undesirable, as thus an enemy approaches the sacrificer. The ÇB. explains the reference to vāyȧvaḥ on the ground that the wind makes the rain to swell and the cows to swell, and so yhe cows are called winds. KS. and MS. explain that Vāyu is the overseer of the atmosphere, the deity of the cattle, and so Vāyu gives them to the atmosphere. Böhtlingk (ZDMG. lvi. 116) suggests that the real reading was originally avāyȧvah, 'ye are departers', as opposed to the following words 'ye are approachers', and he refers the terms to the calves, who are first driven away and then allowed to return after the milking for the sacrifice. Such an error cannot of course be accounted for except on the theory of a written text, and the same hypothesis of a written text is held by von Negelein (VOJ. xvii. 99) as the explanation of the strange yugaçara of KS. and MS., which he thinks is really yugakāra. The PW. takes vāyávah as from vī, but that is decidedly far-fetched; see Lanman, Harvard Oriental Series, xi, p. xlii.
↑ KS. MS. and VS. omit ūrjasvatīḥ páyasvatīḥ, and MS. also omits the other three words; they add indrāya before devabhāgȧm, for which they have bhāgȧm. Cf. ĀpÇS. i. 2. 6.
↑ This is omitted in MS. and VS.

[1] Cf. KS. i. 1; KapS. i. 1; MS. i. 1.1; VS. i. 1. In i. 1. 1–13 are given the Mantras for the Adhvaryu at the new and full moon sacrifice. The Brāhmaṇa is only found in the TB. iii, 2. 1, but appears in the Saṅhitās of the other Çākhās, KS. xxx. 10; KapS. xlvi. 8; MS. iv. 1. 1, and in ÇB. i. 7. 1. 2–8. With Mantra b the calves are driven away from the cows when milk is required for the offering, by means of a branch cut with a; c–g are addressed to the cows, and h to the branch; see BÇS. i. 1; ĀpÇS. i. 2; MÇS. i. 1. 1; KÇS. iv. 2. 1-11; Hillebrandt, Neu- und Vollmondsopfer, pp. 4 seq.

[2] MS. has subhutāya.

[3] Upāyȧva stha is omitted by MS. and VS., and ÇB. i. 7. 1. 3 declares that the words are undesirable, as thus an enemy approaches the sacrificer. The ÇB. explains the reference to vāyȧvaḥ on the ground that the wind makes the rain to swell and the cows to swell, and so yhe cows are called winds. KS. and MS. explain that Vāyu is the overseer of the atmosphere, the deity of the cattle, and so Vāyu gives them to the atmosphere. Böhtlingk (ZDMG. lvi. 116) suggests that the real reading was originally avāyȧvah, 'ye are departers', as opposed to the following words 'ye are approachers', and he refers the terms to the calves, who are first driven away and then allowed to return after the milking for the sacrifice. Such an error cannot of course be accounted for except on the theory of a written text, and the same hypothesis of a written text is held by von Negelein (VOJ. xvii. 99) as the explanation of the strange yugaçara of KS. and MS., which he thinks is really yugakāra. The PW. takes vāyávah as from vī, but that is decidedly far-fetched; see Lanman, Harvard Oriental Series, xi, p. xlii.

[4] KS. MS. and VS. omit ūrjasvatīḥ páyasvatīḥ, and MS. also omits the other three words; they add indrāya before devabhāgȧm, for which they have bhāgȧm. Cf. ĀpÇS. i. 2. 6.

[5] This is omitted in MS. and VS.

[1]

[2]

[3]

[4]

[5]