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    Plan détaillé Texte intégral Introduction 1. The mantras of the first chapter in the Yajurveda-Sam̐hitās (ca. 1000 BC) 2. prá-ar (causative) “make one move out [to the meadow]” 3. Sacrificial deed “to prepare for offering material” 4. Entrustment of cows to the atmosphere and prayer for security of them 5. Conclusive remarks and remaining items to be investigated further 6. Synopsis of the first mantra chapter “Grazing of cows” in the YS. Notes de bas de page Auteur

    Aux sources des liturgies indo-iraniennes

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    On the first mantra section of the Yajurveda-Sam̐hitā: Preparation for milking, or grazing of cows?

    Naoko Nishimura

    p. 69-79

    Résumés

    Chaque collection du Yajurveda commence par les mantras relatifs aux rites de nouvelle et de pleine lunes (Darśapūrṇamāsau). On comprend généralement que le thème de cette première section concerne le début de la traite lors du jour préparatoire (upavasatha). (1) Toutefois, tant dans la collection de mantras que dans les commentaires en prose, on trouve le verbe prá-ar, dont le sens « partir pour le pâturage » a été établi par Hoffmann. (2) Le mantra āpyāyadhvam aghnyā devébhyā índrāya bhāgám dans la Maitrāyaṇī-Sam̐hitā, ses variantes dans les autres collections et leurs commentaires en prose, décrivent une prière pour que les vaches produisent du lait en abondance. Il paraît plausible que ce mantra soit récité avant la mise en pâture qui précède la traite et la transformation du lait destiné aux dieux. (3) Le mantra vāyávaḥ stha est lui aussi remarquable, parce que les passages en prose suggèrent que le pâturage se trouve dans l’espace sauvage (araṇya), en un lieu dont nul ne peut se dire possesseur, distinct de toute installation (grāma). (4) La plupart du temps, chaque mantra de ce chapitre semble prier non seulement pour que les vaches produisent en abondance le lait destiné aux dieux, mais aussi pour qu’elles restent en sûreté et soient fécondes. (5) Le dernier mantra, yájamānasya paśū́n pāhi, est adressé à la branche utilisée pour séparer le veau de sa mère. L’adhvaryu cache la branche en le récitant, ce que les commentaires interprètent comme une prière pour que les vaches reviennent en bonne santé. Le premier mantra iṣé tvā inaugurant toutes les collections est réputé devoir être récité quand la branche est coupée. Depuis le Śatapatha-Brāhmaṇa, la séparation du veau de sa mère est réputée précéder la traite, notamment si elle destinée au sāṃnāyya, mélange de dadhi (lait fermenté) et de śr̥ta (lait bouilli) offert à Indra à la nouvelle lune. Nous pourrions toutefois interpréter ce chapitre comme relatif à la mise en pâturage des vaches. La mise à l’écart des veaux intervenant à ce moment est aussi perçue comme un acte cultuel permettant d’envoyer les mères à la prairie.

    Every Yajurveda-Sam̐hitā begins with the mantra collection for the New-and Full-Moon Sacrifices (Darśapūrṇamāsau). The subject of its first section is generally understood as a preparation for milking on the preparatory day (upavasatha). (1) Both in the mantra collection and in its brāhmaṇa, however, we find a verb prá-ar, the meaning of which “zur Weide fortgehend” is elucidated by Hoffmann. (2) The mantra āpyāyadhvam aghnyā devébhyā índrāya bhāgám of the Maitrāyaṇī-Sam̐hitā, its variations of the other Sam̐hitās, and their brāhmaṇas describe a prayer that cows may yield a lot of milk. It seems to be reasonable to assume that the present mantra is recited before grazing prior to milking and processing of milk for an offering to the gods. (3) The mantra vāyávaḥ stha is also notable, because its brāhmaṇa suggests that the grazing place is the wilderness (araṇya), a place to which no one can claim ownership, as opposed to a settlement (grāma). (4) For the most part of this chapter, each mantra seems to show a prayer not only for the cows’ yielding a lot of milk as an offering to the gods, but also for the security of them and their fertility. (5) The last mantra in this chapter, yájamānasya paśū́n pāhi, is addressed to the branch used for driving a calf away from its mother. The Adhvaryu priest hides the branch reversely with this mantra and its brāhmaṇa explains that the deed means a prayer for cows’ coming back to their keeper in safety. The first mantra iṣé tvā in the chapter with which every Yajurveda-Sam̐hitā begins is regarded to be recited when one cuts a branch to separate a calf from a cow. Since the Śatapatha-Brāhmaṇa, the separation of a calf from its mother has been considered a deed before milking, especially for sāṃnāyya, mixture of dadhi (fermented milk) and śr̥ta (boiled milk) offered to Indra in the special New-Moon Sacrifice. As seen above, however, we might be able to understand the main theme of this chapter as grazing of cows.

    Remerciements

    I would like to express my sincere thanks to Prof. Jean-Marie Verpoorten for his kind instruction on his article “Condition profane et condition sacrificielle selon Sāyaṇa-Mādhava” (1991).

    Texte intégral Introduction 1. The mantras of the first chapter in the Yajurveda-Sam̐hitās (ca. 1000 BC) 2. prá-ar (causative) “make one move out [to the meadow]” 3. Sacrificial deed “to prepare for offering material” 4. Entrustment of cows to the atmosphere and prayer for security of them 5. Conclusive remarks and remaining items to be investigated further 5.1. Boundary between the chapter for grazing and that of milking in KapS and VSK 5.2. saṃgavá- 6. Synopsis of the first mantra chapter “Grazing of cows” in the YS. Notes de bas de page Auteur

    Texte intégral

    Introduction

    1Every Yajurveda-Sam̐hitā begins with the mantra collection for the New- and Full-Moon Sacrifices (Darśapūrṇamāsau). The subject of its first section is generally understood as a preparation for milking on the preparatory day (upavasatha), traditionally named “Fetching of a branch” (śākhāharaṇa) or “Separating of a calf [from a cow]” (vatsāpākaraṇa) based on the Śrautasūtras. Both in the mantra collection and in its brāhmaṇa, however, we find a verb prá-ar, the meaning of which “zur Weide fortgehend” is elucidated by Hoffmann (see § 2). The mantra āpyāyadhvam aghnyā devébhyā índrāya bhāgám of the Maitrāyaṇī-Sam̐hitā, its variations of the other Sam̐hitās, and their brāhmaṇas describe a prayer that cows may yield a lot of milk not only for calves and the persons keeping them, but also for the gods. It seems to be reasonable to assume that the present mantra is recited before grazing prior to milking and processing of milk for an offering to the gods (see § 3). The mantra vāyávaḥ stha is also notable, because its brāhmaṇa suggests that the grazing place is the wilderness (araṇya), a place to which no one can claim ownership, as opposed to a settlement (grāma). We can assume that grazing of cows in the wilderness always faces dangers such as plunder by those who belong to different tribe, some accident which hurts cows, or to stray from a herd (see § 4). For the most part of this chapter, each mantra seems to show a prayer not only for the cows’ yielding a lot of milk as an offering to the gods, but also for the security of them and their fertility (see § 5). The last mantra in this chapter yájamānasya paśū́n pāhi (and yájamānasya paśupā́ asi is added in the Kaṭha-Sam̐hitā) is addressed to the branch used for driving a calf away from its mother. The Adhvaryu priest hides the branch reversely with this mantra and its brāhmaṇa explains that the deed means a prayer for cows’ coming back to their keeper in safety. It also suggests that grazing in the wilderness has a risk of the sacrificer’s losing his cattle (see § 6).

    2The first mantra iṣé tvā in the chapter with which every Yajurveda-Sam̐hitā begins (see § 1) is regarded to be recited when one cuts a branch to separate a calf from a cow. Since the Śatapatha-Brāhmaṇa, the separation of a calf from its mother has been considered a deed before milking, especially for sāṃnāyya, mixture of dadhi (fermented milk) and śr̥ta (boiled milk) offered to Indra in the special New-Moon Sacrifice. As seen above, however, we might be able to understand the main theme of this chapter as grazing of cows. Standing at this point, the separation between a calf and cow also is regarded as the sacrificial deed for sending cows to the meadow. We might infer that the actual circumstances and the meaning of grazing changed on the ground that the lifestyle altered from the nomadic to the non-nomadic one. It is doubtful if the daily grazing place was still araṇya at the brāhmaṇa period.

    1. The mantras of the first chapter in the Yajurveda-Sam̐hitās (ca. 1000 BC)

    Table 11

    Image

    note2

    3a) MS I 1.1

    4For nourishment,3 you !4 For good existence! You (cows) are the Vāyus. Let the god Savitr̥ (Stimulating or Authorizing God) make [cows] move out [to the meadow] for the most prospering deed! Swell [with milk], o [cows] not to be injured5 (aghnyā̀-, i.e., the elite cows), for the gods, for Indra, [in order to be his] portion !6 Let not a robber control over you! Let not the one with malice (one who speaks evil) [control over you]! May you (cows) be steady and numerous at this lord of cattle! Protect the cattle of the sacrificer!

    5b) KS I 1

    6For nourishment, you! For nutrition, you! You are the Vāyus. You (calves or cows) are the ones coming [back] near (upa-ā-yú-). Let the god Savitr̥ make [cows] move out [to the meadow] for the most prospering deed! Swell [with milk], o [cows] not to be injured, [in order to be his] gods’ portion, as the one being rich in offspring, having no sickness, having no disease! Let not a robber control over you! Let not the one with malice [control over you]! Let Rudra’s missile (plague) turn around (avoid) you! May you (cows) be steady and numerous at this lord of cattle! Protect the cattle of the sacrificer! You (the branch for separating cows from calves) are the cattle protector of the sacrificer.

    7c) TS I 1.1

    8For nourishment, you! For nutrition, you! You are the Vāyus. You are the ones coming [back] near. Let the god Savitr̥ make [cows] move out [to the meadow] for the most prospering deed! Swell [with milk], o [cows] not to be injured, [in order to be his] gods’ portion, as the one rich in nutrition, rich in offspring, having no sickness, having no disease! Let not a robber control over you! Let not the one with malice (a one who speaks evil) [control over you]! Let Rudra’s missile turn around (avoid) you! May you (cows) be steady and numerous at this lord of cattle! Protect the cattle of the sacrificer!

    9d) VS I 1

    10For nourishment, you! For nutrition, you! You are the Vāyus. Let the god Savitr̥ make [cows] move out [to the meadow] for the most prospering deed! Swell [with milk], o [cows] not to be injured, for Indra, [in order to be his] portion, as the one rich in offspring, having no sickness, who have no disease! Let not a robber control over you! Let not the one with malice (one who speaks evil) [control over you]! May you (cows) be steady and numerous at this lord of cattle! Protect the cattle of the sacrificer!

    2. prá-ar (causative) “make one move out [to the meadow]”

    11Every Yajurveda-Sam̐hitā begins with the mantra collection for the New- and Full-Moon Sacrifices (Darśapūrṇamāsau). Its first section consists of the mantras as seen in Table 1 above. The subject of this chapter is generally understood as a preparation for milking on the preparatory day (upavasatha), traditionally named “Fetching of a branch” (śākhāharaṇa) or “Separating of a calf [from a cow]” (vatsāpākaraṇa) based on the Śrautasūtras. Both in the mantra collection and in its brāhmaṇa, however, we find a verb prá-ar, which is used in the brāhmaṇa exclusively for “zur Weide fortgehend”7:

    12a) MS I 1.1: 1.2m ~ KS I 1: 1.1–2m (vas) ~ TS I 1.1m ~ VS I 1

    devó vaḥ savitā́ prā́rpayatu śréṣṭhatamāya kármaṇe.
    Let the god Savitr̥ make [cows] move out [to the meadow] for the most prospering deed!

    13b) MS IV 1.1: 1.13–15p (Cf. KS XXX 10: 192.17–193.1p ~ TB III 2.1.4p ~ ŚB I

    147.1.4–5)

    devó vaḥ savitā́ prā́rpayatv íti. savitŕ̥prasūta eváināḥ[14]prā́rpayati. śréṣṭhatamāya
    kármaṇā íti. yajñó vái śréṣṭhatamo. yajñā́yaiváināḥ[15]prā́rpayati.
    [Adhvaryu recites] that “Let the god Savitr̥ make [cows] move out [to the meadow]!” He, as the one stimulated by Savitr̥, makes these [cows] move out [to the meadow]. [He recites] that “for the most prospering deed.” The sacrifice is just the most prospering deed. Just for the sacrifice, he makes these [cows] move out [to the meadow] [as a result].

    15Further,

    16c) MS IV 1.1: 1.9–10p

    yát parṇaśākháyā prārpáyati bráhmaṇaiváināḥ prā́rpayati
    If [the Adhvaryu priest] makes [cow] move out [to the meadow], he makes these [cows] out with brahmaṇ (priest’s words with the power of realization) [as a result].
    (= KS XXX 10: 192.10p ~ TB III 2.1.2p yát parṇaśākháyā gā́ḥ prārpáyati sváyaiváinā devátayā prā́rpayati “If [the Adhvaryu priest] makes cows move out with a branch of Parṇa tree, he makes these [cows] make out with his own deity.”)

    17d) MS IV 1.1: 2.6–8p

    pūṣā́ vaḥ paraspā́. áditiḥ+prertvarīpā́.8 índro vó ’dhyakṣó. ’naṣṭāḥ púnar éta9 || íti. tráyo vā́ imé lokā́. ebhyá eváinā lokébhyaḥ púnar ā́vartayati
    [The Adhvaryu recite]: “Pūѓan is your (i.e. cows’) protector from behind. Aditi is a protector of one which move out [to the meadow]. Indra is your superintendent. Come back without being lost.” These worlds are three. He makes these [cows] turn hither [as a result].

    18e) KS XXX 10: 192.12p

    yác chamīśākháyā prārpáyati śā́ntyai
    If [the Adhvaryu priest] makes [cows] move out with a branch of Śamī tree, [it is done] for tranquillity.

    19f) KS XXX 10: 192.13–14p

    yád darbhapiñjūláiḥ prārpáyaty apā́m eváinā óṣadhīnāṃ téjasā prā́rpayati
    If [the Adhvaryu priest] makes [cows] move out with bunches of Darbha blades, he makes [them] move out with power of heat and lustre belonging to waters and plants [as a result].

    20g) KS XXX 10: 193.5–6p

    ághātuko ’sya rudráḥ paśū́n bhavati yásyaiváṃ vidúṣo yáś caiváṃ vidvā́n havíṣe gā́ḥ prārpáyati
    If one knows thus and if he knowing thus makes cows move out [to the meadow] for offering material, Rudra becomes harmless to his livestock.

    21The Mānava-Śrautasūtra belonging to the Maitrāyaṇīya School uses the same verb pra-ar as the MS for a prescription of the sacrificial deed with recitation of the yajuṣ in question, while the Baudhāyana- and the Āpastamba-Śrautasūtra of the Taittirīya School explain the meaning of pra-ar with a different verb:

    22h) MānŚrSū I 1.1.18

    darbhapiñjūlaiḥ saha śākhayā devo vaḥ savitā prārpayatv (MS I 1.1m pratīka) iti gāḥ prārpayati ||
    With bunches of Darbha grass together with the branch, reciting: “Let the god Savitr̥ make [cows] move out [to the meadow] (for the most prospering deed)!”, [the Adhvaryu priest] makes cows move out [to the meadow].

    23i) BaudhŚrSū I 1: 1.11

    athaiṣām mātr̥̄ḥ prerayati devo vaḥ savitā prārpayatu śreṣṭhatamāya karmaṇe (TS I 1.1.1m c) āpyāyadhvam aghniyā devabhāgam ūrjasvatīḥ payasvatīḥ prajāvatīr anamīvā ayakṣmā (ibid. d) mā va stena īśata māghaśam̐sas (ibid. e) rudrasya hetiḥ pari vo vr̥ṇaktu (ibid. f) iti |
    Then, [the Adhvaryu priest] makes their mother [cows] move out [to the meadow], reciting “Let the god Savitr̥ make [cows] move out [to the meadow] for the most prospering deed! Swell [with milk], o [cows] not to be injured, [in order to be] a gods’ portion, as the ones being rich in nutrition, being rich in offspring, having no sickness, [and] having no disease! Let Rudra’s missile turn around you!”

    24j) ĀpŚrSū I 2.4.5

    devo vaḥsavitāprārpayatv (TSibid.pratīka) iti śākhayāgocarāya gāḥprasthāpayati. ||4|| prasthitānām ekām śākhayopaspr̥śati darbhair darbhapuñjīlair vā. ||5||
    4. Reciting “Let the god Savitr̥ make [cows] move out [to the meadow]…,” [the Adhvaryu priest] makes [cows] set out to go for grazing10 by means of the branch. 5. He touches one of the [cows] being set out to go, with the branch or bunches of Darbha grass.

    25k) KātyŚrSū IV 2.9

    devo va (VS I 1 pratīka) iti mātr̥̄ṇām ekām̐ vyākr̥tya. ||9||
    With reciting “Let the god Savitr̥ make [cows] move out [to the meadow]…,” [the Adhvaryu priest touches] one of the mother [cows] after separating it from a calf.

    3. Sacrificial deed “to prepare for offering material”

    26Another mantra, which follows the one mentioned above, also informs us that the subject of the present mantra chapter is a grazing of cows, which is done especially for an offering to the gods:

    27a) MS I 1.1: 1.3m (~ KS I 1: 1.2–3m ~ TS I 1.1.1m d ~ VS I 1)

    ā́pyāyadhvam aghnyā devébhyā índrāya bhāgám.
    Swell [with milk], o [cows] not to be injured, for the gods, for Indra, [in order to be his] portion!

    28b) MS IV 1.1: 1.15–16p (~ KS XXX 10: 193.1–3p ~ TB III 2.1.4–5p [d] ~ ŚB I

    297.1.6–7)

    ā́pyāyadhvam aghnyā devébhyā (Pratīka) íti. vatsébhyaś ca vā́ etā́ manuṣyèbhyaś ca[16]purā́pyāyanté. ’thaitárhi devébhya eváinā ā́pyāyayati.
    [Adhvaryu recites] “swell [with milk], o [cows] not to be injured, for the gods.” For calves and human beings, indeed, these [cows] swelled [with milk] before. But now, (reciting this mantra,) [Adhvaryu] makes these [cows in this context] swell [with milk] for [these] gods [as a result].

    30This mantra and its brāhmaṇa describe a prayer that cows may yield a lot of milk not only for calves and the persons keeping them, but also for the gods. It seems to be reasonable to assume that the present mantra is recited before grazing prior to milking and processing of milk for an offering to the gods. śréṣṭhatama- kármaṇ- in the former mantra (→ § 1) is understood to be a sacrifice. These mantras dévo vaḥ sávitā… and ā́pyāyadhvam… indicate an object of grazing referred to in this chapter is preparation for offering material, that is, milk.

    4. Entrustment of cows to the atmosphere and prayer for security of them

    31For the most part of this chapter, each mantra seems to show a prayer for the security of cows, their fertility, and their yielding a lot of milk as an offering to the gods as seen in Table 1 above. I would like to point out the meaning of a different mantra vāyávaḥ stha “You are the Vāyus,” because its brāhmaṇa suggests that the grazing place is the wilderness (araṇya), a place to which no one can claim ownership, as opposed to a settlement (grāma):

    32a) MS IV 1.1: 1.10–13p (~ KS XXX 10: 192.14–17p ~ TB III 2.1.2–3p [c] ~ ŚB I 7.1.3)

    [10] vāyávaḥ stha- (I 1.1: 1.2) éti. vāyúr[11]vā́ antárikṣasyā́dhyakṣó. ’ntarikṣadevatyā́ḥ paśávo. vāyúr eváinān antári-[12]kṣāya páridadāti. prá vā́ enān etád ā́karoti yád vāyávaḥ stha-éty āha-. ā́raṇya-[13]syeva hí vāyúḥ.
    [Adhvaryu recites] that “You are the Vāyus.” Vāyu is, indeed, a surveillant of the atmosphere (antárikṣa-). Livestock has the atmosphere as their deity. Vāyu verily entrusts these [cows in this context] to the atmosphere [as a result]. When he recites “you are the Vāyus,” he, thus, indeed, let these [cows] go freely, for Vāyu belongs to the very wilderness.

    33We can assume that grazing of cows in the wilderness always faces dangers such as plunder by those who belong to different tribe (mā́ vaḥ stená īśata mā́gháśam̐saḥ), some accident which hurts cows (rudrásya hetíḥ pári vo vr̥ṇaktu), or to stray from a herd.11 The TB and ŚB seem to express their fear less seriously than the MS and KS. It presumably comes from some difference of lifestyle between them as we will see later (→ § 5). The last mantra in this chapter yájamānasya paśū́n pāhi (and yájamānasya paśupā́ asi is added in the KS) is addressed to the branch used for driving a calf away from its mother. The Adhvaryu priest hides the branch reversely with this mantra and its brāhmaṇa explains that the deed means a prayer for cows’ coming back to their keeper in safety. It also suggests that grazing in the wilderness has a risk of the sacrificer’s losing his cattle:

    34b) MS IV 1.1: 2.8–11p (~KS XXX 10: 193.8–10p ~TB III 2.1.5p ~ŚB I 7.1.8)

    yájamānasya paśū́n pāhi- (I 1: 1.4) ī́ti. yájamānasyaivá paśūnā́ṃ gopīthā́yā́him̐sāyai. || pratī́cīm̐ śā́khām úpagūhati. tásmād grāmyā́ḥ paśávaḥ sāyám áraṇyād grā́mam ā́yanti. pratyáñca enaṃ paśávo bhavanti yá evám̐ véda.
    [Adhvaryu recites: ] “Protect the cattle of the sacrificer!” [It is recited] for protecting of the sacrificer’s cattle [and] for harmlessness [for them] [as a result]. He hides the branch reversely. Because of it, cattle come to the settlement from the wilderness in the evening. The cattle become reverse (i.e., come back to the sacrificer), if he knows thus.

    5. Conclusive remarks and remaining items to be investigated further

    35The first mantra in the chapter with which every Yajurveda-Sam̐hitā begins is regarded to be recited when one cuts a branch to separate a calf from a cow. The separation of a calf from its mother has been considered a deed before milking, especially for sāṃnāyya (lit. “the putting together”)12 offered in the special New-Moon Sacrifice. As seen above, however, we might be able to understand the main theme of this chapter as grazing of cows. Standing at this point, the separation between a calf and cow also is regarded as the sacrificial deed for sending cows to the meadow.

    36This has already been pointed out by two Indian scholars: Dandekar (1958, 227ff.) and Dharmādhikari (2008, 44 & 375). But Dumont (1957, 217), for example, explains the aim of separation of a calf as a preparation for milking in his translation of TB III 2.1p, the brāhmaṇa portion to the mantra chapter in question. Caland (1921, 7) also interprets the driving of calves from cows likewise.

    37In general, the aim of the chapter, grazing of cows, is not clearly mentioned. The Śrautasūtras concentrate themselves on the ritual acts accompanied with mantras; “fetching a branch” and “separating a calf [from a cow]” are main concerns in this case. The first mantra section in the Yajurveda-Sam̐hitās is understood since the ŚB to aim for the New-Moon Sacrifice in which the offering is sāṃnāyya for Indra and the separation of a calf is reinterpreted as a preparation for milking.

    38We might infer that the actual circumstances and the meaning of grazing changed on the ground that the lifestyle altered from the nomadic to the non-nomadic one. It is doubtful if the daily grazing place was still araṇya, the wilderness.

    5.1. Boundary between the chapter for grazing and that of milking in KapS and VSK

    39The MS, TS, and VS close this chapter with the mantra (s) telling the branch to protect the cattle of the sacrificer: yajamānasya paśūn pāhi, and the KS adds an extra mantra: yajamānasya paśupā asi, as we have already seen above. But the KapS and VSK differ from the other Sam̐hitās. The last mantra in the “Grazing” chapter of the KapS and VSK is: vasoḥ pavitram asi śatadhāram̐. vasūnām pavitram asi sahasradhāram (VSK version is much shorter) “You are Vasu’s purifying instrument with a hundred streams. You are the good’s purifying instrument with a thousand streams.” In any case, both “yajamānasya paśūn pāhi” and “vasoḥ pavitram asi…” share the object of the mantras with each other. It is the branch for separating a calf that these mantras address. Although the other Sam̐hitās have also the Vasu mantra, they place it at the opening of the chapter of which theme is the milking (for sāṃnāyya): MS I 1.3 ~KS I 3 ~TS I 1.3 ~VS I 2. This situation might come from the similar ground to the case of reinterpretation of separating a calf.

    5.2. saṃgavá-

    40saṃgavá- “[the time] when cows gather or when one gathers cows” is one of the vocabularies of time dividing a day and is employed to express the time in the morning. Investigation into the usage of this word and its context will clarify the details of grazing cow and the background of the mantra chapter in question further.

    6. Synopsis of the first mantra chapter “Grazing of cows” in the YS.

    Table 213

    Image

    Notes de bas de page

    1 Abbreviations: MS: Maitrāyaṇī Sam̐hitā; KS: Kaṭha-Sam̐hitā; KapS: Kapiṣṭala-Kaṭha-Sam̐hitā; TS: Taittirīya-Sam̐hitā; VS: Vājasaneyi-Sam̐hitā (Mādhyandina); VSK: Vājasaneyi-Sam̐hitā (Kāṇva); □m shows the chapter is a mantra portion, while □p is a prosa (brāhmaṇa) portion.

    2 VSK I 1.3 adds another yajuṣ after yájamānasya paśū́n pāhi: vasóḥ pavitrám asi “You are a purifying instrument (a strainer),” while the VS place the same mantra on the top of the next chapter (anuvāka) whose theme is understood as the mantras for milking (dohanamantrāḥ). See § 5.

    3 íṣ- “refreshment” is understood here as a drink bringing vigour.

    4 This second person pronoun is understood to mean a branch for separating calves from cows based on every Śrautasūtra prescribing the sacrificial deed with a recitation of this yajuṣ: Mānava-Śrautasūtra I 1.1.13 iṣe tvā-eti chinatti “[Reciting] “For nourishment, you,” [the Adhvaryu priest] cuts [a branch],” cf. Baudhāyana-Śrautasūtra I 1: 1.7–8, Āpastamba-Śrautasutra I 1.8–2.1.

    5 Cf. Narten 1971, 120–134.

    6 bhāgám is “Inhalts Akkusativ”. Cf. Gotō 2002, 21–42.

    7 Hoffmann 1982, 61–94.

    8 Ed. Schroeder: pretvarīyā́.

    9 This mantra is not a quotation from the mantra portion and this is attested only here.

    10 Or “toward the land in which cattle go around, a pasture.” The word gocara- is neither attested in the mantra portion, nor in brāhmaṇas, nor in early Upaniṣads. Darśana literature often uses it to express scope or sphere of sensory organs. We might find some vestige of the word’s original meaning here, as well as in the Pāli texts: Dhammapada 135 daṇḍena gopālo gāvo pāceti gocaram “With a [flogging] stick, a cowherd drives cows to the cattle domain”; Ańguttara-Nikāya II 33 = III 121 sīho gocarāya pakkamati “A lion steps ahead to the meadow”; Suttanipāta 39 gocarāya gacchati “He goes to the cattle domain,” etc. Cf. Pāli Text Society’s Pāli-English Dictionary, s.v. Go -cara 1. (a).

    11 Cf. ŚB I 7.1.7 dhruvā́ asmín gópatau syāta bahvī́ḥ íti. ánapakramiṇyo ’smín yájamāne bahvyàḥ syātéty evàitád āha “[The Adhvaryu priest recites: ] ‘May you (cows) be steady and numerous at this lord of cattle! ’ He recites [as a result] thus: ‘May you not walk [from your herd] away [and may you] be numerous at this sacrificer! ’”.

    12 sāṃnāyya is a mixture of dádhi- (fermented milk) with śr̥tá- (boiled milk) used as an offering in the New-Moon Sacrifice. dadhi is made of the milk milked in the evening of the preparatory day (upavasatha) and a coagulant (ātáñcana-) added to it. śr̥tá is milked and boiled in the early morning on the day of the main sacrifice. They are mixed just before the oblation, so any visible change does not seem to be brought about by the functioning of lactic acid bacteria. Cf. Nishimura 2011. sāṃnāyya is regarded as an offering for Indra in the special New-Moon Sacrifice in the systematised framework of later Śrauta ritual. In the ordinary New-Moon Sacrifice, the pancake (puroḍāśa) for Indra–Agni became usual.

    13 Non-Italic lettering shows that the mantra appears and is applied only in the brāhmaṇa section, not in the mantra chapter.

    Auteur

    • Naoko Nishimura

      Tohoku University, Sendai*

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    1 Abbreviations: MS: Maitrāyaṇī Sam̐hitā; KS: Kaṭha-Sam̐hitā; KapS: Kapiṣṭala-Kaṭha-Sam̐hitā; TS: Taittirīya-Sam̐hitā; VS: Vājasaneyi-Sam̐hitā (Mādhyandina); VSK: Vājasaneyi-Sam̐hitā (Kāṇva); □m shows the chapter is a mantra portion, while □p is a prosa (brāhmaṇa) portion.

    2 VSK I 1.3 adds another yajuṣ after yájamānasya paśū́n pāhi: vasóḥ pavitrám asi “You are a purifying instrument (a strainer),” while the VS place the same mantra on the top of the next chapter (anuvāka) whose theme is understood as the mantras for milking (dohanamantrāḥ). See § 5.

    3 íṣ- “refreshment” is understood here as a drink bringing vigour.

    4 This second person pronoun is understood to mean a branch for separating calves from cows based on every Śrautasūtra prescribing the sacrificial deed with a recitation of this yajuṣ: Mānava-Śrautasūtra I 1.1.13 iṣe tvā-eti chinatti “[Reciting] “For nourishment, you,” [the Adhvaryu priest] cuts [a branch],” cf. Baudhāyana-Śrautasūtra I 1: 1.7–8, Āpastamba-Śrautasutra I 1.8–2.1.

    5 Cf. Narten 1971, 120–134.

    6 bhāgám is “Inhalts Akkusativ”. Cf. Gotō 2002, 21–42.

    7 Hoffmann 1982, 61–94.

    8 Ed. Schroeder: pretvarīyā́.

    9 This mantra is not a quotation from the mantra portion and this is attested only here.

    10 Or “toward the land in which cattle go around, a pasture.” The word gocara- is neither attested in the mantra portion, nor in brāhmaṇas, nor in early Upaniṣads. Darśana literature often uses it to express scope or sphere of sensory organs. We might find some vestige of the word’s original meaning here, as well as in the Pāli texts: Dhammapada 135 daṇḍena gopālo gāvo pāceti gocaram “With a [flogging] stick, a cowherd drives cows to the cattle domain”; Ańguttara-Nikāya II 33 = III 121 sīho gocarāya pakkamati “A lion steps ahead to the meadow”; Suttanipāta 39 gocarāya gacchati “He goes to the cattle domain,” etc. Cf. Pāli Text Society’s Pāli-English Dictionary, s.v. Go -cara 1. (a).

    11 Cf. ŚB I 7.1.7 dhruvā́ asmín gópatau syāta bahvī́ḥ íti. ánapakramiṇyo ’smín yájamāne bahvyàḥ syātéty evàitád āha “[The Adhvaryu priest recites: ] ‘May you (cows) be steady and numerous at this lord of cattle! ’ He recites [as a result] thus: ‘May you not walk [from your herd] away [and may you] be numerous at this sacrificer! ’”.

    12 sāṃnāyya is a mixture of dádhi- (fermented milk) with śr̥tá- (boiled milk) used as an offering in the New-Moon Sacrifice. dadhi is made of the milk milked in the evening of the preparatory day (upavasatha) and a coagulant (ātáñcana-) added to it. śr̥tá is milked and boiled in the early morning on the day of the main sacrifice. They are mixed just before the oblation, so any visible change does not seem to be brought about by the functioning of lactic acid bacteria. Cf. Nishimura 2011. sāṃnāyya is regarded as an offering for Indra in the special New-Moon Sacrifice in the systematised framework of later Śrauta ritual. In the ordinary New-Moon Sacrifice, the pancake (puroḍāśa) for Indra–Agni became usual.

    13 Non-Italic lettering shows that the mantra appears and is applied only in the brāhmaṇa section, not in the mantra chapter.

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    Nishimura, N. (2020). On the first mantra section of the Yajurveda-Sam̐hitā: Preparation for milking, or grazing of cows?. In C. Redard, J. Ferrer-Losilla, H. Moein, & P. Swennen (éds.), Aux sources des liturgies indo-iraniennes. Liège: Presses universitaires de Liège. https://doi.org/10.4000/books.pulg.18481
    Nishimura, Naoko. « On the First Mantra Section of the Yajurveda-Sam̐hitā: Preparation for Milking, or Grazing of Cows? ». In Aux Sources Des Liturgies Indo-Iraniennes, édité par Céline Redard, Juanjo Ferrer-Losilla, Hamid Moein, et Philippe Swennen. Liège: Presses universitaires de Liège, 2020. doi:10.4000/books.pulg.18481.
    Nishimura, Naoko. « On the First Mantra Section of the Yajurveda-Sam̐hitā: Preparation for Milking, or Grazing of Cows? ». Aux Sources Des Liturgies Indo-Iraniennes, édité par Céline Redard et al., Presses universitaires de Liège, 2020, https://doi.org/10.4000/books.pulg.18481.

    Référence numérique du livre

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    Redard, C., Ferrer-Losilla, J., Moein, H., & Swennen, P. (éds.). (2020). Aux sources des liturgies indo-iraniennes. Liège: Presses universitaires de Liège. https://doi.org/10.4000/books.pulg.18416
    Redard, Céline, Juanjo Ferrer-Losilla, Hamid Moein, et Philippe Swennen, éd. Aux sources des liturgies indo-iraniennes. Liège: Presses universitaires de Liège, 2020. doi:10.4000/books.pulg.18416.
    Redard, Céline, et al., éditeurs. Aux sources des liturgies indo-iraniennes. Presses universitaires de Liège, 2020, https://doi.org/10.4000/books.pulg.18416.
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