Krishna Yajur Veda 2.1.6.3 — Kanda 2, Prapathaka 1, Anuvaka 6, Mantra 3
काम्येष्टिपशुविधान-प्रपाठकः (देवतारूप-नियोजनम्)
स्वेन भागधेयेनोप धावति । स एवास्मिन्न् इन्द्रियं बध्नाति । इन्द्रियाव्य् एव भवति । अरुणो भ्रूमान् भवति । एतद् वा इन्द्रस्य रूपम् । समृद्ध्यै सावित्रम् उपध्वस्तम् आ लभेत । सनिकामः । सविता वै प्रसवानाम् ईशे । सवितारम् एव स्वेन भागधेयेनोप धावति । स एवास्मै सनिं प्र सुवति । दानकामा अस्मै प्रजा भवन्ति । उपध्वस्तो भवति । सावित्रो ह्य् एषः ॥
svena bhāgadhéyenopa dhāvati | sa evāsminn indriyaṃ badhnāti | indriyāvī eva bhavati | aruṇo bhrūmān bhavati | etad vā indrasya rūpam | samṛddhyai sāvitraṃ upadhvastaṃ ā labheta | sanikāmaḥ | savitā vai prasavānām īśe | savitāram eva svena bhāgadhéyenopa dhāvati | sa evāsmai saniṃ pra suvati | dānakāmā asmai prajā bhavanti | upadhvasto bhavati | sāvitiro hy eṣaḥ ||
เขาเข้าไปหาด้วยส่วนแบ่งอันควรของตน และท่านนั้นเองย่อมสถาปนาพลังแห่งอินทรีย์ (indriya) ไว้ในผู้นี้ เขาย่อมเป็นผู้มีพลังอินทรีย์ เครื่องบูชาเป็นสัตว์สีแดงเรื่อและคิ้วดก—นั่นแลเป็นรูปของอินทรา เพื่อความรุ่งเรือง ผู้ปรารถนาบุตรพึงนำสัตว์ ‘ถูกขับไล่’ (upadhvasta) อันเป็นของสวิตฤ (Savitar) มาบูชา สวิตฤเป็นเจ้าแห่งการกระตุ้นให้เกิดทั้งหลาย เขาเข้าไปหาสวิตฤด้วยส่วนแบ่งอันควรของตน และท่านนั้นเองย่อมกระตุ้นให้บุตรเกิดแก่เขา ผู้ปรารถนาการให้ทาน ย่อมมีประชา/บุตรหลานเกิดขึ้นเพื่อเขา เครื่องบูชาเป็น ‘ถูกขับไล่’ เพราะพิธีนี้มีเทพประจำคือสวิตฤ
स्वेन । भाग-धेयेन । उप । धावति । सः । एव । अस्मिन् । इन्द्रियम् । बध्नाति । इन्द्रियावी । एव । भवति । अरुणः । भ्रू-मान् । भवति । एतत् । वै । इन्द्रस्य । रूपम् । समृद्ध्यै । सावित्रम् । उप-ध्वस्तम् । आ । लभेत । सनि-कामः । सविता । वै । प्रसवानाम् । ईशे । सवितारम् । एव । स्वेन । भाग-धेयेन । उप । धावति । सः । एव । अस्मै । सनिम् । प्र । सुवति । दान-कामाः । अस्मै । प्रजाः । भवन्ति । उप-ध्वस्तः । भवति । सावित्रः । हि । एषः ॥
FAQs
The passage interleaves operational directives (e.g., ‘upadhāvati’, ‘ā labheta’) with immediate justificatory arthavāda (‘etad vā indrasya rūpam’, ‘savitā vai prasavānām īśe’) without a hard boundary between mantra and brāhmaṇa exposition—typical of the Krishna Yajurveda’s integrated style.
The key procedural verb ‘upadhāvati’ encodes an Adhvaryu-facing movement/approach action toward a designated locus or implement, framed as being done ‘with one’s own allotted portion’ (bhāgadhéya). The text then interprets that procedural move as ‘binding’ indriya (ritual efficacy/power) into the performer’s side, i.e., a theology of efficacy attached to a concrete operational step.
A precise contrast requires locating the exact prayoga context (which rite/limb in TS 2.1.6 is being executed) and then mapping it to the corresponding sections in Baudhāyana vs Āpastamba. In general, differences tend to appear in (i) the sequencing of approach/handling steps, (ii) which implement/locus is specified for ‘upadhāvana’, and (iii) whether ‘upadhvasta’ is treated as a named prepared state of an element vs a broader procedural qualifier.
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