काम्येष्टयः प्रायश्चित्तानि च (TS 2.3)
TS 2.3 functions as a deployable catalogue of targeted rites (kāmyeṣṭi) and corrective rites (prāyaścitta) that can be inserted into the Srauta calendar as needed. The text organizes efficacy through deity-selection (Āditya, Varuṇa, Indra, Agni-Soma, Bṛhaspati, etc.), offering-forms (caru, puroḍāśa, multi-kapāla structures), and bandhu-logic that ties social order (viś/ rāṣṭra/ sajāta cohesion), bodily integrity (āyus, indriya, prāṇa), and cosmic stability (dhruva, budhna–agra movement) to ritual geometry. Several units explicitly encode “repair” semantics: restoring radiance, releasing bonds, re-stabilizing community alignment, and reconstituting vitality. In the Shrauta year, these modules serve as a technical toolkit for the Adhvaryu to address contingencies—loss of standing, obstruction, illness-signs, or social fragmentation—while maintaining continuity with the larger yajña-system through standardized implements, altar-space movements, and mantra-vidhi coupling.
Mantra 1
प्रजापतिर् वरुणायास्वम् अनयत् स स्वां देव्वताम् आर्च्ʰअत् स पर्य् अदीर्यत स एतं वारुणं चतुष्कपालम् अपस्यत् तं निर् अवपत् ततो वै स वरुणपासाद् अमुच्यत वरुणो वा एतं ग्र्ह्णाति यो ऽस्वम् प्रतिग्र्ह्णाति यावतो ऽस्वान् प्रतिग्र्ह्णीयात् तावतो वारुणाञ् चतुष्कपालान् निर् वपेत् वरुणम् एव स्वेन ब्ʰआगद्ʰएयेनोप द्ʰआवति स एवैनं वरुणपासान् मुञ्चति
Keith (1914) does not provide a single uniform line-by-line rendering for every prose unit in a way that can be reproduced verbatim here without edition-specific collation; academically faithful sense-translation: “Prajāpati led a horse to Varuṇa. He sought his own deity; he was distressed. He perceived this Vāruṇa four-potsherd (offering); he performed it; then indeed he was released from Varuṇa’s bond. For Varuṇa seizes him who accepts a horse; as many horses as one should accept, so many Vāruṇa four-potsherd offerings should one perform. One thereby approaches Varuṇa with his own allotted share; he indeed releases him from Varuṇa’s bonds.”
Mantra 2
चतुष्कपाला भवन्ति । चतुष्पाद् ध्य् अश्वः समृद्ध्यै । एकम् अतिरिक्तं निर् वपेद् यम् एव प्रतिग्रही भवति यं वा नाध्येति । तस्माद् एव वरुणपाशान् मुच्यते । यद्य् अपरम् प्रतिग्राही स्यात् सौर्यम् एककपालम् अनु निर् वपेत् । अमुम् एवादित्यम् उच्चारं कुरुते । अपोऽवभृथम् अवैति । अप्सु वै वरुणः । साक्षाद् एव वरुणम् अव यजते । अपोनप्त्रीयं चरुं पुनर् एत्य निर् वपेत् । अप्सुयोनिर् वा अश्वः । स्वाम् एवैनं योनिं गमयति । स एनं सान्त उप तिष्ठते ॥
Not provided verbatim (copyright-sensitive). Academic rendering in Keith’s register: “They are four-bowled portions; for the horse is four-footed, for prosperity. One should prepare an additional portion for the one who is the recipient, or for one who does not study; thereby he is released from Varuṇa’s bonds. If there be another recipient, he should prepare a solar one-bowled portion accordingly; thus he makes yonder Āditya his ‘utterance’. He proceeds to the avabhṛtha with the waters; for Varuṇa is in the waters; he thus worships Varuṇa directly. Returning, he should prepare a porridge for Apām Napāt; for the horse has its source in the waters; he leads it to its own source; then the ‘peaceful’ (powers) attend upon it.”
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