KANDA II
PRAPATHAKA I
The Special
Animal Sacrifices
ii. 1. 1.
He who
desires prosperity should offer a white (beast) to Vayu; Vayu is the swiftest
deity; verily he has recourse to him with his own share; verily he makes him
attain prosperity; he prospers. 'He is an overswift deity,' they say, 'he has
power to burn him up.' This (beast) he should offer to Vayu of the team; the
team is his support; verily, being supported he attains prosperity to avoid
being burnt; he prospers [1]. He who desires a village should offer to Vayu of
the team; Vayu leads these creatures tied by the nose; verily he has recourse
to Vayu of the team with his own share; verily he assigns him creatures led by
the nose; he becomes possessed of a village. It is offered to (Vayu) of the
team; verily he makes creatures abide steadfast with him. He who desires
offspring should offer to Vayu of the team; Vayu is expiration, the team is
inspiration; expiration and inspiration depart from the offspring of him [2]
who being fit for offspring yet obtains not offspring. Verily he has recourse
to Vayu of the team with his own share; verily he for him begets offspring by
means of expiration and inspiration; he obtains offspring. He who has long been
ill should offer to Vayu of the team; Vayu is expiration, the team is inspiration,
expiration and inspiration depart from him whose illness is long. Verily he has
recourse to Vayu of the team with his own share [3], he bestows on him
expiration and inspiration; even if his life be gone, he yet lives. Prajapati
was here alone; he desired, 'May I create offspring and cattle'; he took out
from his body the omentum, and placed it in the fire. The hornless goat then
came to life; he offered it to its own deity; then did he create offspring and
cattle. He who desires offspring [4] and cattle should offer to Prajapati a
hornless goat. Verily he has recourse to Prajapati with his own share; verily
he begets for him offspring and cattle. The beard is the characteristic of man,
the lack of horns of the horse, having incisors on one side only that of
cattle, having sheep-like hooves that of sheep, the goat-nature that of goats;
so many are the domesticated animals; verily by their characteristics he wins
them [5]. He who desires cattle should offer one of a triplet to Soma and
Pusan; the she-goat has two teats, two are born separately, the third for
strength and growth. Verily he has recourse to Soma and Pusan with their own
share; verily they produce cattle for him; Soma is the depositor of seed, Pusan
the producer of cattle; Soma deposits seeds for him, Pusan produces cattle. The
sacrificial post is of Udumbara; the Udumbara is strength, cattle are strength;
verily by strength he wins for him strength and cattle.
ii. 1. 2.
Prajapati
created offspring; they being created went away from him; they went to Varuna;
he pursued them and asked them back; he would not give them back to him; he
said, 'Choose a boon, and then give them back to me.' He chose a boon from
them, it was the black (beast) with one white foot. He who is seized by Varuna
should offer this black (beast) with one white foot to Varuna. Verily he has
recourse to Varuna [1] with his own share; verily he sets him free from
Varuna's noose. It is a black (beast) with one white hoof, for it has Varuna
for its deity (and serves) for prosperity. Svarbhanu, the Asura, pierced the
sun with darkness; the gods desired an atonement for him; the first darkness of
his they struck off became a black sheep; the second a bright-coloured one; the
third a white one; what they cut from the upper part of the bone became a
barren ewe [2]. The gods said, 'Here has come into being a divine beast; to
whom shall we offer him?' Now then the earth was small, plants were not born,
they offered the barren ewe to the Adityas as desire.' Then the earth became
broad, the plants grew. He who desires, 'May I be extended with cattle, with
offspring be propagated' should offer this barren ewe to the Adityas as desire
[3]. Verily he has recourse to the Adityas as desire with their own share;
verily they extend him with cattle and propagate him with offspring. Yonder sun
did not shine; the gods desired an atonement for him; for him they offered
these dewlapped (beasts), to Agni one with a black neck, to Indra one of
different colours, to Brhaspati a white one; verily by means of them they
restored his brilliance, For him who desires splendour he should offer
dewlapped (beasts) [4], to Agni one with a black neck, to Indra one of
different colours, to Brhaspati a white one. Verily he has recourse to these
deities with their own share; verily they bestow splendour upon him; he becomes
resplendent. In the spring in the morning should he offer (the beast) with a
black neck to Agni; in the summer at midday (the beast) of different colours to
Indra; in the autumn in the after noon the white (beast) to Brhaspati. These
are the brilliances of the sun, in the spring in the morning, in the summer at
midday, in the autumn in the afternoon; verily he wins whatever brilliances
there are [5]. They are offered in the course of the year; the year is the
giver of splendour; verily the year gives him splendour; he becomes
resplendent. They are (beasts) with young; the foetus is power; verily he
bestows power upon him. He who being master of uttering speech cannot speak
properly should offer a ewe to Sarasvati; Sarasvati is speech; verily he has
recourse to Sarasvati with her own share, she bestows on him [6] speech, and he
becomes an utterer of speech. Its teeth are complete; therefore men utter
speech whole. He who is long ill should offer to Agni (a beast) with black
neck, and a brown (beast) to Soma; the body of him whose illness is long goes
to Agni, the sap to Soma; verily he ransoms from Agni his body, from Soma his
sap, and even if his life is gone, yet he lives. He who desires offspring should
offer to Soma a brown (beast), and to Agni one with a black neck; Soma [7] is
the depositor of seed, Agni the producer of offspring; verily Soma deposits
seed for him, Agni produces offspring; he obtains offspring. The Brahman who
despite study does not win fame should offer to Agni (a beast) with a black
neck, and to Soma a brown (one); in that (the beast) is offered to Agni,
thereby he places brilliance in him; in that (the beast) is offered to Soma,
thereby (be places) splendour. The one with a black neck is for Agni; verily he
drives away the darkness from him: it is white [8]; verily he bestows
brilliance on him. There is a brown one for Soma; verily he bestows splendour
and radiance on him. He who has a dispute for a Purohitaship should offer (a
beast) with a black neck to Agni, a brown one to Soma, and one with a black
neck to Agni; the Brahman is connected with Agni, the prince with Soma; on
either side of (the beast) for Soma there is one for Agni; verily with
brilliance, with the Brahman, he seizes on either side the kingdom, and
forthwith appropriates it; they choose him as Purohita.
ii. 1. 3.
The gods and
the Asuras strove for these worlds; Visnu saw this dwarf, he offered it to its
own deity; then he conquered these worlds. One who is engaged in a struggle
should offer a dwarf (beast) to Visnu; then he becomes Visnu and conquers these
worlds. He should offer on an uneven (place), for these worlds are uneven as it
were; (verily it serves) for prosperity. He who is engaged in a contest should
offer (a beast) with a spot on its forehead and horns bent forward to Indra,
the angry, the wise [1]. By power (indriyá), by anger, by wisdom, one wins a
contest. Verily he has recourse to Indra, the angry, the wise, with his own
share; verily he bestows on him power, anger, wisdom; he wins that contest. He
who desires a village should offer (a beast) with dappled thighs to Indra with
the Maruts. Verily he has recourse to Indra with the Maruts with his own share;
verily he subdues his relatives to him; he becomes possessed of a village. In
that it is an ox [2], it is Indra's; in that it is dappled, it is of the
Maruts, for pros perity. It has dappled thighs behind; verily he makes the folk
dependent on him. He who desires food should offer a brown (beast) to Soma;
food is connected with Soma; verily he has recourse to Soma with his own share;
he bestows food on him; verily he becomes an eater of food. It is brown; that
is the colour of food; (verily it serves) for prosperity. He who being meet for
kingship obtains not a kingdom should offer a brown (beast) to Soma [3]; the
kingdom is connected with Soma; verily he has recourse to Soma with his own
share; Soma bestows on him a kingdom; the kingdom comes to him. It is brown,
that is the colour of Soma; (verily it serves) for prosperity. He whose
prosperity is gone and who desires support should offer (a beast) with a spot
on the forehead and horns bent forward to Indra, the conqueror of Vrtra; verily
he overcomes the evil foe and attains support. 'He who is seized by evil should
offer (a beast) with a spot on the forehead and horns bent forward to Indra,
the overcomer of enemies [4]; the enemy is the evil; verily he has recourse to
Indra, the overcomer of enemies with his own share, and he drives away from him
the enemy, the evil. He who being meet for kingship obtains not a kingdom
should offer (a beast) with a spot on the forehead and horns bent forward to
Indra of the thunderbolt. Verily he has recourse to Indra of the thunderbolt
with his own share; he bestows his thunderbolt on him, the bolt kindles him for
prosperity, the kingdom comes to him. It has a spot on its forehead and horns
bent for ward, that is the shape of the bolt, (and so it serves) for
prosperity.
ii. 1. 4.
Yonder sun
did not shine; the gods desired an atonement for him; for him they offered this
offering of ten bulls; verily thereby they restored his brilliance. For him who
desires splendour he should offer this offering of ten bulls; verily he has
recourse to yonder sun with his own share; verily he bestows on him splendour;
he becomes resplendent. He should offer in the spring in the morning three with
spots on the forehead; in the summer at midday [1] three with white backs; in
the autumn in the afternoon three with white tails. Three are the brilliances
of the sun, in the spring in the morning; in the summer at midday; in the
autumn in the afternoon; verily he wins whatever brilliances there are. They
are offered in sets of three; verily in order he bestows brilliance on him.
They are offered in the course of the year; the year is the giver of splendour;
verily the year gives him splendour; he becomes resplendent. At the end of the
year he should offer a reddish brown one to Prajapati [2] all the gods are
Prajapati; verily he rests on all the gods. If he fears, 'I shall become
diseased in the skin,' he should offer a dark (beast) to Soma and Pusan; man
has Soma as his deity, cattle have Pusan; verily by his own deity, by cattle,
he makes a skin for him; be does not become diseased in the skin. The gods and
Yama were at strife over this world; Yama appropriated (ayuvata) the power and
strength of the gods; therefore Yama has his name [3]. The gods reflected,
'Yama here has become what we are.' They had recourse to Prajapati. Prajapati
from his body fashioned out the bull and the cow; the gods offered a cow to
Visnu and to Varuna, a bull to Indra; they caused him to be seized by Varuna
and by Visnu, the sacrifice, they drove him away; his power they appropriated
by means of that for Indra. He who has foes should in strife offer to Visnu and
Varuna a cow [4], to Indra a bull; verily causing his foe to be seized by
Varuna, by Visnu, the sacrifice, he drives him away, he appropriates his power
by means of that for Indra, he prospers, his foe is defeated. Indra slew Vrtra;
him Vrtra slain bound with sixteen coils; from the head of Vrtra came out cows,
they were (cows) of Videha; behind them came the bull. It Indra [5] perceived;
he reflected, 'He who shall offer him shall be freed from this evil'; he
offered to Agni one with a black neck, to Indra a bull. Agni, being approached
with his own share, burned into sixteen pieces the coils of Vrtra, and by (the
offering) to Indra he bestowed power on himself. He who is seized by evil
should offer (a beast) with a black neck to Agni, and a bull to Indra; verily
Agni, being approached with his own share [6], burns away his evil, and by (the
offering) to Indra he bestows power on himself, he is freed from the evil, he
prospers. He who is long in exile should offer a cow to sky and earth; for he
is not established in them; verily also he who is long in exile has recourse to
sky and earth with their own share; verily they establish them; he is
established. It is one which is long in labour, for Iong in labour as it were is
the kingdom of him who is long in exile; (verily it serves) for prosperity. To
Vayu [7] he should offer a calf; Vayu is their calf; these worlds are barren
for him, the people are barren; verily also he who is long in exile has
recourse to Vayu with his own share; verily Vayu causes these worlds and the
people to give to him; these worlds drop milk for him; the people wait upon him
in service.
ii. 1. 5.
Indra opened
the hole of Vrtra; the topmost cattle he grasped by the back and pulled out; a
thousand cattle followed it, it became hump backed. He who desires cattle
should offer this humpbacked (one) to Indra; verily he has recourse to Indra
with his own share; verily he bestows cattle upon him; he becomes possessed of
cattle. It is humpbacked [1]; the hump backed is fortune a thousandfold; verily
by fortune he wins cattle. When he obtains a thousand cattle, he should offer a
dwarf (beast) to Visnu; upon it the thousand rested; therefore the dwarf,
stretched out, affords support to cattle when born. 'Who can obtain a thousand
cattle?' they say; verily he should make up a thousand days and nights and
sacrifice. The days and nights [2] are cattle; verily he gives support to
cattle when born. He who desires offspring should offer a barren cow to the
plants, the plants hinder him from offspring who being fit for offspring does
not obtain offspring; the plants indeed destroy the pregnancy of that one which
becomes barren, verily he has recourse to the plants with their own share;
verily they from his own self beget him offspring; he obtains offspring [3].
The plants are the waters, man is what is not; verily the waters give him being
from non-existence; therefore they say, both he who knows thus and who (knows)
not, 'The waters verily give being from non-existence.' He who desires
prosperity should offer to Indra (a cow) which is barren after one birth; he is
unborn who being fit for prosperity obtains it not; the (cow) became barren
after bearing Indra, [4]; verily he has recourse to Indra with his own share;
verily he causes him to attain prosperity; he prospers. He should offer to
Indra (the calf) through bearing which (the cow) became barren; that indeed is
power (indriyá); verily straightway he obtains power. He whose ancestors and
himself for three generations have not drunk Soma should offer (a bull) which
has again been let loose to Indra and Agni; the Soma drinking of a Brahman is
interrupted if his ancestors and himself for three generations have not drunk
Soma [5]; verily he has recourse to Indra and Agni with their own share; verily
they bestow on him the drinking of Soma, the drinking of Soma comes to him. In
that it is offered to Indra, the Soma drink is power; verily he wins power, the
Soma-drink. In that it is offered to Agni, the Brahman is connected with Agni,
verily he continues his own deity. It is let loose again, for his drinking of
Soma is as it were let loose again [6]; (verily it serves) for prosperity. When
practising witchcraft, he should offer a hornless (beast) to Brahmanaspati;
verily he has recourse to Brahmanaspati with his own share; verily he cuts him
down to him; swiftly he reaches destruction. It is a hornless one; prosperity
is razor-edged; in that it is hornless, (it serves) for prosperity. The
sacrificial post is shaped like a wooden sword; the wooden sword is a
thunderbolt; verily he hurls a thunderbolt against him; the strew is made of
Çara grass; verily he crushes him; the kindling-wood is of Vibhidaka; verily he
splits him.
ii. 1. 6.
He who
desiring a village desires, 'May I be the back of my equals', should offer to
Brhaspati (a beast) with a white back; verily he has recourse to Brhaspati with
his own share; verily he makes him to be the back of his peers; he becomes
possessed of a village. It is with a white back, for it has Brhaspati as its
deity; (verily it serves) for prosperity. He who desires food should offer a
dark (beast) to Pusan; Pusan is food; verily he has recourse to Pusan with his
own share; verily he gives him [1] food; he becomes an eater of food. It is
dark, that is the form of food; (verily it serves) for prosperity. He who
desires food should offer a dappled (beast) to the Maruts; the Maruts are food;
verily he has recourse to the Maruts with their own share; verily they give him
food; he becomes an eater of food. It is dappled; that is the form of food;
(verily it serves) for prosperity. He who desires power should offer a ruddy
(beast) to Indra; verily he has recourse to Indra [2] with his own; verily he
bestows power on him; he becomes possessed of power. It is ruddy and has
eyebrows; that is the form of Indra; (verily it serves) for prosperity. He who
desires gain should offer to Savitr a spotted (beast); Savitr is lord of
production; verily he has recourse to Savitr with his own share; verily he
produces gain for him, his offspring desire gifts. It is spotted, for it has
Savitr as its deity [3]; (verily it serves) for prosperity. He who desires food
should offer to the All-gods (a beast) of many forms; food is connected with
the All-gods; verily he has recourse to the All-gods with their own share;
verily they give him food; he becomes an eater of food. It is of many forms;
food is of many forms; (verily it serves) for prosperity. He who desires a
village should offer to the All-gods (a beast) of many forms; his relatives are
connected with the All-gods; verily he has recourse to the All-gods with their
own share; verily they subdue his [4] relations to him; he becomes possessed of
a village. It is of many forms, for it is connected with many deities; (verily
it serves) for prosperity. He who is long ill from an unknown cause should
offer to Prajapati (a beast) without horns; man is connected with Prajapati;
Prajapati verily knows of him who is long ill from an unknown cause; verily he
has recourse to Prajapati with his own share; verily he releases him from this
weariness. It is without horns, for it has Prajapati as its deity; (verily it
serves) for prosperity.
ii. 1. 7.
The Vasat
cry cleft the head of the Gayatri; the sap thereof fell away. Brhaspati seized
it; it became a cow with a white back. The second (sap) which fell Mitra and
Varuna seized; it became a cow of two forms. The third (sap) which fell the
All-gods seized; it became a cow of many forms. The fourth (sap) which fell
entered the earth; Brhaspati [1] seized it, (saying), 'Be this (mine) for
enjoyment'; it became a bull and a cow. The blood which fell Rudra seized; it
became a fierce red cow. He who desires splendour should offer to Brhaspati (a
beast) with white back; verily he has recourse to Brhaspati with his own share;
verily he bestows splendour upon him; he becomes resplendent. The cow is the
sap of the metres [2]; splendour is as it were sap; verily with the sap of the
metres he wins the sap which is splendour. He who desires rain should offer to
Mitra and Varuna (a cow) of two forms; the day is connected with Mitra, the
night with Varuna; by day and night Parjanya rains; verily he has recourse to
Mitra and Varuna with their own share; verily they by day and night make
Parjanya rain for him. The cow is the sap of the metres, the rain indeed is as
it were sap; verily by the sap of the metres [3] he wins the sap which is rain.
He who desires offspring should offer to Mitra and Varuna (a cow) of two forms;
the day is connected with Mitra, the night with Varuna; by day and night indeed
offspring are born; verily he has recourse to Mitra and Varuna with their own
share; verily they by day and night beget offspring for him. The cow is the sap
of the metres, offspring indeed are as it were sap; verily with the sap of the
metres he wins the sap which is offspring [4]. He who desires food should offer
to the All-gods (a cow) of many forms; food is connected with the All-gods;
verily he has recourse to the All-gods with their own share; verily they give
him food; he becomes an eater of food. The cow is the sap of the metres, food
indeed is as it were sap; verily by the sap of the metres he wins the sap that
is food. He who desires a village should offer to the All-gods (a cow) of many
forms; his relatives are connected with the All-gods [5]; verily he has
recourse to the All-gods with their own share; verily they subject his
relatives to him; he becomes possessed of a village. The cow is the sap of the
metres, relatives indeed are as it were sap; verily with the sap of the metres
he wins the sap which is relatives. He who desires splendour should offer to
Brhaspati a bull and a cow; verily he has recourse to Brhaspati with his own
share; verily he bestows splendour on him [6]; he becomes resplendent. The bull
grazes at will, splendour indeed is as it were will; verily by will he wins
will which is splendour. He who practises witchcraft should offer a red (cow)
to Rudra; verily he has recourse to Rudra with his own share; verily he cuts
him down to him; swiftly he reaches destruction; it is red, for it has Rudra as
its deity; (verily it serves) for prosperity. The sacrificial post is shaped
like the wooden sword, the wooden sword is a thunderbolt; verily he hurls a
thunderbolt against him; the strew is made of Çara grass; verily he crushes
him; the kindling-wood is of Vibhidaka; verily he splits him.
ii. 1. 8.
Yonder sun
did not shine; the gods desired an atonement for him; for him they offered a
white cow to Surya; verily thereby they restored his brilliance. For him who
desires splendour, he should offer this white cow to Surya; verily he has
recourse to yonder sun with his own share; verily he bestows splendour upon him;
he becomes resplendent. The sacrificial post is of Bilva wood. Whence yonder
[1] sun was born, thence the Bilva arose; verily he wins splendour with its
place of origin. He who practises witchcraft should offer to Brahmanaspati (a
cow) with brown ears; first he should make to Varuna an offering on ten
potsherds; verily he causes Varuna to seize his foe and lays him low with the
Brahman. It has brown ears; that is the symbol of the Brahman; (verily it
serves) for prosperity. The sacrificial post is shaped like the wooden sword;
the wooden sword is a thunderbolt; verily he hurls a thunderbolt against him;
the strew is made of Çara grass; verily he crushes [2] him; the kindling-wood
is of Vibhidaka; verily he splits him. He to whom the sacrifice does not come should
offer a dwarf (beast) to Visnu; the sacrifice is Visnu; verily he has recourse
to Visnu with his own share; verily he gives him the sacrifice, the sacrifice
comes to him. It is a dwarf (beast), for it has Visnu for its deity; (verily it
serves) for prosperity. He who desires cattle should offer to Tvastr a horse;
Tvastr is the producer of pairings of animals [3]; verily he has recourse to
Tvastr with his own share; verily he produces animals in pairs for him, for in
him offspring and cattle have entered; verily also the male horse straightway
wins offspring and cattle. He who when a contest is joined desires an agreement
should offer to Mitra a white (beast); verily he has recourse to Mitra with his
own share; verily he brings him into harmony with his friend [4]. It is
spacious; verily he encourages him. He who desires rain should offer to
Prajapati a black (beast), Prajapati is the lord of rain; verily he has
recourse to Prajapati with his own share; verily he makes Parjanya rain for
him. It is black, that is the form of rain; verily by its form he wins rain. It
is spotted; verily he produces the lightning and makes rain for him. It has low
horns; verily he brings down the rain for him.
ii. 1. 9.
Food came
not to Varuna when he had pressed. He beheld this black cow which is Varuna's;
it he offered to its own deity; then food came to him. He to whom being fit for
food food does not come should offer to Varuna this black cow; verily he has
recourse to Varuna with his own form; verily he gives him food; he becomes an
eater of food [1]. It is black, for it has Varuna as its deity; (verily it
serves) for prosperity. He who desires food should offer a white (beast) to
Mitra and a black to Varuna at the union of the waters and the plants; the
plants are connected with Mitra, and the waters with Varuna; on the sap of the
water and of the plants do we live; verily lie has recourse to Mitra and Varuna
with their own share; verily they give him food; he becomes an eater of food
[2]. He should offer at the union of the waters and of the plants, to attain
both. The sacrificial post is bifurcate, for there are two deities; (verily it
serves) for prosperity. He who is long ill should offer a white (beast) to
Mitra, and a black to Varuna; in that one is offered to Mitra, by means of
Mitra he appeases Varuna for him; in that one is offered to Varuna, straightway
he sets him free from Varuna's noose; even if his life be gone, he yet lives.
The gods could not find prosperity [3]; they saw it in the pair; they could not
agree about it; the Açvins said, 'Ours is it; do not claim it.' It became the
Açvins' only. He who desires prosperity should offer to the Açvins a twin cow;
verily he has recourse to the Açvins with their own share; verily they bestow
prosperity upon him; he prospers in offspring and cattle.
ii. i. 10.
He who being
a bad Brahman desires to drink Soma should offer to the Açvins a dusky (beast)
with spots on the forehead; the Açvins were among the gods those who did not
drink Soma; they later acquired the drinking of Sonia; the Açvins are the gods
of the bad Brahman who desires to drink Soma; verily he has recourse to the
Açvins with their own share; verily they give to him the drinking of Soma; the
drinking of Soma comes to him. In that it is dusky, verily he drives away the
darkness from him. In that it has spots on the forehead [1], verily at the
beginning he bestows brilliance on him. He whom men calumniate though he has
slain no one should offer a Gayal to Vayu; impure speech comes to him whom men
calumniate though he has slain no one; the Gayal is neither a domestic nor a
wild animal; he is neither in the village nor the forest whom men calumniate
though he has slain no one; Vayu is the purifier of the gods; verily he has
recourse to Vayu with his own share; verily he [2] purifies him. The dawn
shines away from him and he enters the darkness, the evil, to whom when the
litany to the Açvins is being recited the sun becomes not visible; he should
offer to Surya (a beast) of many forms; verily he has resort to yonder sun with
its own share; verily it drives away the darkness, the evil, from him, the dawn
shines upon him, he strikes away the darkness, the evil.
ii. 1. 11.
a Indra on
all sides.
b On Indra
men.
c O Maruts,
what time from the sky.
d The
protection which ye.
e In
contests we invoke Indra, swift to hear,
The divine
folk working good, freeing from distress,
Agni, Mitra,
Varuna, for gain, Bhaga,
Sky and
earth, the Maruts for welfare.
f May the
moving one who strikes at morning delight us;
May Vata
delight us, pourer of waters;
Indra and
Parvata quicken us;
May the
All-gods vouchsafe us this.
g I hail the
dear names [1] of yon impetuous ones,
That, O
Maruts, calling they may rejoice.
h For glory
they are wreathed in flames,
In the rays
(of the sun), adorned with rings they (are accompanied) with singers;
They wearing
daggers, impetuous, fearless,
Here found
the dear home of the Maruts.
i First let
Agni with the Vasus aid us;
Let Soma
with the Rudras protect (us);
Let Indra
with the Maruts act in due course;
Let Varuna
with the Adityas quicken us.'
k God Agni
with the Vasus [2],
Soma with
the dread forms,
Indra with
the Maruts, worthy of sacrifice,
Varuna with
the Adityas hath been in harmony with us.
l As the
Adityas are united with the Vasus,
The Rudras
with the Maruts,
So, O thou
of three names,
May the
All-gods without anger be of one mind.
m He in
whose presence wheresoever
Men rejoice
in the dwellings of men,
Whom in
honour they kindle,
Whom
together they produce.
n When we
offer food,
The
oblations of men,
He by the
might of his glory [3],
Graspeth the
reins of sacred law.
o The
sacrifice seeketh the goodwill of the gods;
Be kindly, O
ye Adityas;
Make your
loving kindness turn (to us),
Which shall
more plenteously deliver us from distress.
p Pure he
dwelleth, undeceived,
Among waters
rich in grass, waxing old with noble sons;
None slayeth
him from near or from afar,
Who is in
the guidance of the Adityas.
q Ye Adityas
support the world,
Gods,
guardians of all the universe,
Far-seeing,
guarding [4] the holy,
Righteous,
enacting debts.
r Three
earths they support, and three skies;
Three rules
are in their ordinance;
Through
sacred law great is your mightiness, O Adityas;
Sweet is
that, O Aryaman, O Mitra, O Varuna.
s Let us make
supplication
To those
heroes, the Adityas,
The tender,
for help.
t Nor right
is visible, nor left;
Nor the
east, O Adityas, nor the west;
Despite my
feeble mind, O Vasus [5],
Led by you,
may I attain the light without fear.
u With the
most recent help of the Adityas,
With their
most present succour, may we be united;
May the
mighty ones, hearkening, establish this sacrifice
For release
from sin, for freedom.
v Hear my
cry, O Varuna,
And be
merciful this day;
Seeking for
help I call on thee.
w I implore
this of thee, praising thee with my hymn;
The
sacrificer seeketh this with his offerings;
Be here, not
angry, O Varuna;
O wide
ruler, strike not away our life.
PRAPATHAKA
II
The Special
Sacrifices
ii. 2. 1.
Prajapati
created offspring. On their creation Indra and Agni hid them away. Prajapati
reflected, 'Indra and Agni have hidden away from me offspring.' He then
perceived this offering to Indra and Agni on eleven potsherds, and offered it,
and the two (gods) restored offspring to him. Indra and Agni indeed conceal his
offspring, who being fit for offspring, yet obtains not offspring; so let a man
who desires offspring offer a sacrifice to Indra, and Agni on eleven potsherds.
Verily Indra and Agni [1] he has recourse to with their own share; verily they
make manifest offspring to him, he obtains offspring.
He should
make an offering to Indra and Agni on eleven potsherds who has a dispute about
a field or with his neighbours. Verily Indra and Agni he has recourse to with
their own share, by means of them he over powers the power and strength of his
rival, he overcomes the evil foe. Now power and strength depart from him who
advances to battle; let him who is about to advance to battle offer to Indra
and Agni an offering on eleven potsherds [2]. Verily Indra and Agni he has
recourse to with their own share; verily they two place power and strength in
him; with power and strength he approaches the battle and conquers in it. Now
power and strength is he bereft of who wins a battle; let him who has won a
battle make an offering to Indra and Agni on eleven potsherds. Verily Indra and
Agni he has recourse to with their own share; verily they two place power and
strength in him [3], he is not bereft of power and strength. Now power and
strength depart from him who goes to the assembly; let him who is about to go
to the assembly make an offering to Indra and Agni on eleven potsherds. Verily
Indra and Agni he has recourse to with their own share; verily they two place
power and strength in him, with power and strength he goes to the assembly. Let
him next offer an oblation to Pusan. Pusan is the giver of power and strength,
verily Pusan [4] he has recourse to with his own share; verily he gives to him
power and strength. When he has gone to the assembly he should offer an
oblation to Ksetrapati; Ksetrapati is this (earth); verily on this earth he
takes firm root. Thereafter let him make the offering to Indra and Agni on
eleven potsherds; verily taking stand on this earth he next places power and
strength in his body.
ii. 2. 2.
To Agni,
maker of paths, he should offer a cake on eight potsherds who being a
sacrificer at full and new moon passes over the offering either at the new or
the full moon; he wanders from the path on a trackless way who being a
sacrificer at new and full moon passes over the offering either at the new or
the full moon; verily he has recourse to Agni with his own share; verily he
leads him to the path from the trackless way. A draught ox is the sacrificial
fee, for it is the drawer; (verily it serves) for prosperity. To Agni, lord of
vows [1] he should offer a cake on eight potsherds, who having established a
sacred firebreaks his vow as it were; verily he has recourse to Agni, lord of
vows, with his own share; verily he makes good his vow for him; he becomes a
keeper of vows. To Agni, slayer of Raksases, he should offer a cake on eight
potsherds, whom Raksases infest; verily he has recourse to Agni, slayer of
Raksases, with his own share; verily he smites away the Raksases from him. He
should offer at night [2], for at night the Raksases are active; verily he
smites them when active; he should offer in (a place) which is closed in, to
prevent the Raksases entering; the Yajya, and the Anuvakya are Raksas-slaying,
to lay low the Raksases. To Agni with the Rudras he should offer a cake on
eight potsherds when he practises witchcraft; Rudra is his dread form; verily
he cuts him down to him; swiftly he reaches misfortune. He whose cows or men
perish or who is afraid should offer to Agni, the fragrant, a cake on eight
potsherds [3]; the fragrant is his healing form; verily by it he applies
healing to him; it is offered to the fragrant, to smite away the fetid odour.
When a battle is joined he should offer a cake on eight potsherds to Agni, the
burnt; verily by his own share he pacifies him and indicates his foes;
whomsoever of those near (him) they pierce, he lives; whomsoever of the foe, he
dies; he wins that battle [4]. He loves to frequent those whose oldest and youngest
die continuously, for the human sacrifice is dearest to him, lie should offer
to Agni, the burnt, a cake on eight potsherds; verily with his own share he
pacifies him, and none other of them dies before his day. He loves to frequent
the house of him whose house he burns; he should offer a cake on eight
potsherds to Agni, the burnt; verily he pacifies him with his own share, and he
burns not his house again.
ii. 2. 3.
He who does
not attain his desires should offer a cake on eight potsherds to Agni as
desire; verily he has recourse to Agni as desire with his own share; verily he
unites him with his desire; his desire comes to him. He who has a dispute over
a field or with his relatives should offer a cake on eight potsherds to Agni,
the youngest; verily he has recourse to Agni, the youngest, with his own share;
verily thereby he appropriates the power and strength of his foe [1]; he
overcomes the evil foe. He against whom witchcraft is practised should offer a
cake on eight potsherds to Agni, the youngest; verily he has recourse to Agni,
the youngest, with his own share; verily he drives away the Raksases from him;
he who practises witchcraft does not lay him low. He who desires, 'May I live
all my days', should offer a cake on eight potsherds to Agni of life; verily he
has recourse to Agni of life with his own share; verily he bestows life upon
him [2]; he lives all his days. He who desires prosperity should offer a cake
on eight potsherds to Agni, the all-knower; verily he has recourse to Agni, the
all-knower, with his own share; verily he makes him attain prosperity; he
prospers. He who desires radiance should offer a cake on eight potsherds to
Agni, the radiant; verily he has recourse to Agni, the radiant, with his own
share; verily he bestows radiance on him; he is radiant. He who desires
brilliance should offer a cake on eight potsherds to Agni, the brilliant [3];
verily he has recourse to Agni, the brilliant, with his own share; verily he
bestows brilliance upon him; he becomes brilliant. He who seeks to be strong
should offer a cake on eight potsherds to Agni, the strong; verily he has
recourse to Agni, the strong, with his own share; verily thereby he is strong
who seeks to be strong.
ii. 2. 4.
He who
desires, 'May I possess food', should offer to Agni, possessor of food, a cake
on eight potsherds; verily he has recourse to Agni, possessor of food, with his
own share; verily he makes him to possess food; he becomes a possessor of food.
He who desires, 'May I be an eater of food', should offer a cake on eight
potsherds to Agni, eater of food; verily he has recourse to Agni, eater of
food, with his own share; verily he makes him an eater of food; he becomes an
eater of food [1]. He who desires, 'May I be a lord of food', should offer to
Agni, lord of food, a cake on eight potsherds; verily he has recourse to Agni,
lord of food, with his own share; verily he makes him a lord of food; he
becomes a lord of food. He who is long ill should offer a cake on eight
potsherds to Agni, the purifying, to Agni, the purifier, to Agni, the pure; in
that he offers to Agni, the purifying, thereby he bestows health upon him; in
that (he offers) to Agni, the purifier [2], thereby he bestows speech upon him;
in that (he offers) to Agni, the pure, thereby he bestows life upon him; even
if his life is gone, he yet lives. He who desires sight should make the same
offering; in that he offers to Agni, the purifying, he thereby bestows breath
upon him; in that (he offers) to Agni, the purifier, thereby he bestows speech
upon him; in that (he offers) to Agni, the pure, thereby he bestows sight upon
him [3]; even if he is blind, he yet sees. He who desires offspring should
offer a cake on eight potsherds to Agni with sons, and a cake on eleven
potsherds to Indra, who has sons; verily Agni begets offspring for him and
Indra makes it grow. He who desires, 'May I be possessed of sap', should offer
an oblation cooked in goat's milk to Agni, full of sap; verily he has recourse
to Agni, full of sap, with his own share; verily he makes him possessed of sap
[4]; he becomes possessed of sap. It is cooked in goat's milk; the she-goat is
connected with Agni; verily straightway he wins sap. He who desires, 'May I be
possessed of wealth', should offer a cake on eight potsherds to Agni, possessed
of wealth; verily he has recourse to Agni, possessed of wealth, with his own
share, and he makes him possessed of wealth; he becomes possessed of wealth.
When battle is joined, he should offer a cake on eight potsherds to Agni, the
racer, for a race [5] he desires to run, who is fain to conquer in battle; Agni
of the gods is the racer; verily he has recourse to Agni with his own share; he
runs the race, he slays the foe, he conquers in the battle, and like Agni he is
not to be overcome. He for whom fire they take out again (from the Garhapatya
fire) to place on the Ahavaniya should offer a cake on eight potsherds to Agni
with Agni; one of these (fires) has a portion assigned, one has not a portion
assigned; they uniting overpower the sacrificer [6], and he is liable to suffer
ruin; in that he offers to Agni with Agni, he appeases him with his own share;
the sacrificer does not suffer ruin. He whose fire goes out after it has been
taken out (from the Garhapatya) before the Agnihotra has been offered should offer
a cake on eight potsherds to Agni with light; (they say), 'Should another be
taken out, after lighting up (from the Garhapatya)'? That should not be done.
Since the former is taken out for a definite share, how should another [7] be
taken out for (it)? He should deposit the extinguished embers and produce fire
by friction, (with the words), 'Hence first was Agni born, from his own womb,
the all-knower; he with Gayatri, Tristubh, Jagati shall bear the oblation to
the gods, the wise ones'; with the metres he begets him from his own womb;
'this is the fire', they say, I what falls from it is light'; in that he offers
to Agni with light, he wins the light which has fallen from it.
ii. 2. 5.
He who is
calumniated should offer on twelve potsherds to Vaiçvanara, an oblation to
Varuna, and an oblation to Dadhikravan; in that there is (an offering) on
twelve potsherds to Vaiçvanara, and Agni Vaiçvanara is the year; verily he
satisfies him with the year, he smites off the evil hue; by (the offering) to
Varuna he frees him from the noose of Varuna; by Dadhikravan he purifies him.
The sacrificial fee is gold; gold is a purifier; verily he purifies him; his
food becomes fit to eat. The same (offering) he should make who desires
offspring; the year [1] unpropitiated burns up the womb of offspring, of
cattle, for him who being fit for offspring does not obtain offspring; in that
there is (an offering) on twelve potsherds for Vaiçvanara, and Agni Vaiçvanara
is the year; verily he propitiates the year with its own share; it propitiated
begets offspring for him from his own womb; by (the offering) to Varuna he
frees him from the noose of Varuna; by Dadhikravan he purifies him. The
sacrificial fee is gold; gold is a purifier; verily he purifies him [2]; he
obtains offspring. When a son is born he should offer on twelve potsherds to
Vaiçvanara; in that there is (an offering) on eight potsherds, he purifies him
with the Gayatri, with splendour; in that there is (an offering) on nine
potsherds, he bestows brilliance upon him with the Trivrt (Stoma); in that
there is (an offering) on ten potsherds, he bestows proper food upon him with
the Viraj; in that there is (an offering) on eleven potsherds, he bestows power
upon him with the Tristubh; in that there is (an offering) on twelve potsherds,
he bestows cattle upon him with the Jagati; he upon whose birth he offers this
sacrifice becomes pure [3], brilliant, an eater of food, powerful, possessed of
cattle. He is cut off from the world of heaven who, being a sacrificer at new
and full moon, the sacrifice either at the new or the full moon omits, for the
new and full moon offerings are made for the world of heaven; if he has omitted
the sacrifice either at the new or the full moon, he should offer to Vaiçvanara
on twelve potsherds; Agni Vaiçvanara is the year; verily he delights the year;
verily also he brings up the year for him for the winning of the world of
heaven [4]; verily also grasping the deities he goes to the world of heaven. He
who removes the fire is the slayer of the hero among the gods; formerly
righteous Brahmans did not eat his food; he should offer to Agni on eight
potsherds, to Vaiçvanara on twelve potsherds, when he is about to remove the
fire; in that there is (an offering) on eight potsherds, the Gayatri has eight syllables,
Agni is connected with the Gayatri; to Agni in his full extent he shows
hospitality; verily also that is as when one makes preparation for a man about
to go to (another) people [5]. (The offering) to Vaiçvanara is on twelve
potsherds; the year has twelve months; the birthplace of Agni is the year;
verily he makes him go to his own birth place; his food becomes fit to eat. He
who desires a village should offer on twelve potsherds to Vaiçvanara, and to
the Maruts on seven potsherds. (the offering) to Vaiçvanara he places on the
Ahavaniya, that to the Maruts on the Garhapatya, for the avoidance of
confusion. (The offering) to Vaiçvanara is on twelve potsherds; the year has
twelve months; verily by the year he removes his rivals for him; there is one to
the Maruts [6]; the Maruts are the subject class among the gods; verily by the
subjects among the gods he wins for him the subjects among men; (the offering)
is on seven potsherds; the Maruts are in seven troops; verily in troops he wins
his rivals for him; he deposits (the offering) when (the verses) are being
repeated; verily he makes the people follow him.
ii. 2. 6.
He who is
about to engage in a conflict should offer an oblation to Aditi; Aditi is this
(earth); verily in time gone by they were used to rest upon it. He who has come
to the place should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is
the year, the place of the gods is the year; from that place the gods drove the
Asuras in defeat; in that he offers to Vaiçvanara on twelve potsherds, he
strives for the abode of the gods; he wins this conflict. Those two wipe (their
sin) off upon him [1] who eats the food of two enemies; he who has eaten the
food of two enemies should offer to Vaiçvanara on twelve potsherds; Agni
Vaiçvanara is the year; verily he eats what the year has made sweet; those two
do not wipe (their sin) off upon him. For the year these two make compact who
make compact; him of them who first acts with treachery Varuna seizes; he who
of two who have made compact first shows treachery should offer on twelve
potsherds to Vaiçvanara; Agni Vaiçvanara is the year; verily having obtained
the year thereafter he acts with treachery against one who has lost Varuna's
protection [2]; Varuna does not seize him. The nature of the sheep he accepts
who accepts a sheep; having accepted a sheep he should offer to Vaiçvanara,
Agni Vaiçvanara is the year; verily he accepts (the ewe) made suitable by the
year; he does not accept the nature of the sheep. A measure of himself he
obtains who accepts (an animal) with teeth in both jaws, whether horse or man;
he who has accepted (an animal) with teeth in both jaws [3] should offer on
twelve potsherds to Vaiçvanara; Agni Vaiçvanara is the year; verily he accepts
it made suitable by the year; he does not obtain a measure of himself. He who
is eager to win wealth should offer to Vaiçvanara on twelve potsherds; Agni
Vaiçvanara is the year; when a man for a year goes about among folk he becomes
worthy of wealth. In that he offers to Vaiçvanara on twelve potsherds, he moves
towards wealth gained by the year: people are fain to give him gifts. He, who
having yoked the year [4], does not let it go, becomes without support; after
his return he should offer the same sacrifice to Vaiçvanara; (the year) which he
yokes he lets go with its own share, for support; the rope with which he drives
the last of his cows he should cast against his foe; verily he casts misfortune
upon him.
ii. 2. 7.
He who
desires cattle should offer an oblation to Indra; cattle are connected with
Indra; verily he has recourse to Indra with his own share; verily he gives him
cattle; verily he becomes possessed of cattle; it is an oblation; verily for
him from his own place of birth he produces cattle. He who desires cattle
should offer a cake on eleven potsherds to Indra, the powerful; cattle are
power; verily he has recourse to Indra, the powerful, with his own share; he
gives him [1] power and cattle; verily he becomes possessed of cattle. He who
desires splendour should offer a cake on eleven potsherds to Indra, possessed
of heat; heat is splendour; verily he has recourse to Indra with his own share;
he bestows upon him splendour, verily he becomes resplendent. He who desires
food should offer a cake on eleven potsherds to Indra of the hymn; the hymn is
the food of the gods; verily he has recourse to Indra of the hymn with his own
share [2]; he gives him food; verily he becomes an eater of food. He who
desires prosperity should offer a cake on eleven potsherds to Indra, possessed
of heat, and to Indra, the powerful, and to Indra of the hymn; in that he
offers to Indra, possessed of heat, he thereby makes his head; in that (he
offers) to Indra, the powerful, he thereby makes his body; in that (he offers)
to Indra of the hymn, he becoming prosperous finds support in food; verily he
prospers. He who is seized by misfortune should offer a cake on eleven
potsherds to Indra [3], deliverer from tribulation, tribulation is misfortune;
verily he has recourse to Indra, deliverer from tribulation, with his own
share; verily he delivers him from the misfortune, from tribulation. He whom
enemies menace or invade his realms should offer a cake on eleven potsherds to
Indra, repeller of foes; verily he has recourse to Indra, repeller of foes,
with his own share; verily he repels foes from him [4]. He who is bound or
beset should offer a cake on eleven potsherds to Indra, the protector; verily
he has recourse to Indra, the protector, with his own share; verily he protects
him. He to whom the great sacrifice does not resort should offer a cake on
eleven potsherds to Indra, of the Arka and the Açvamedha; the Arka and the
Açvamedha are the two end bodies of the great sacrifice; verily he has recourse
to Indra, of the Arka and the Açvamedha, with his own share; verily he moves
for him the great sacrifice from the ends, and the great sacrifice resorts to
him.
ii. 2. 8.
He who
desires a village should offer a cake on eleven potsherds to Indra, who goes
straight forward; verily he has recourse to Indra, who goes straight forward,
with his own share; verily he makes his followers obedient to him; he becomes
possessed of a village. He whose dart is not as it were sharp should offer an
oblation to Indrani; the deity of the arrow is Indrani; verily he has recourse
to Indrani with her own share; she sharpens his arrow. Balbaja grass he should
fasten to the kindling-stick [1]; where the cow being covered made water,
thence grew the Balbaja; verily making him follow the way of the cows he causes
him to obtain cows. To Indra, the angry, the wise, he should offer a cake on
eleven potsherds when battle is joined; with power, with anger, and with wisdom
one wins the battle; verily he has recourse to Indra, the angry, the wise, with
his own share; verily he bestows upon him power, anger, and mind; he wins [2]
the battle. The same offering should he make whose mind is affected and who as
it were injures himself, for these are departed from him; verily he whose mind
is affected and who injures himself has recourse to Indra, the angry, the wise,
with his own share; verily he bestows upon him power, anger, and wisdom; his
mind is not affected and he does not injure himself. He who desires, 'May
people be fain to give to me', should offer a cake on eleven potsherds to
Indra, the giver [3]; verily he has recourse to Indra, the giver, with his own
share; verily he makes people fain to give to him; people become fain to give
to him. He upon whom what is as it were ready to be given is not bestowed
should offer a cake on eleven potsherds to Indra, the bestower; verily he has
recourse to Indra, the bestower, with his own share; verily he makes (men)
bestow upon him. He who has been expelled or is being expelled should offer a
cake on eleven potsherds to Indra, the good protector [4]; verily he has recourse
to Indra, the good protector, with his own share; verily he protects him; he
becomes unexpellable. Indra was equal with the gods, he did not attain
distinction, he had recourse to Prajapati, for him, he offered this (offering)
to Indra on eleven potsherds, and thereby he bestowed power upon him; he makes
the Yajya and the Puronuvakya of the Çakvari (metre); the Çakvari is the
thunderbolt, the thunderbolt kindled him for prosperity [5], he became
prosperous; having become prosperous, be became afraid, (thinking) 'It shall
burn me'; he had recourse again to Prajapati; Prajapati from the Çakvari
fashioned the (verse containing the word) 'rich', for atonement, to prevent
burning. For him who being fit for prosperity is equal with his fellows he
should offer this (offering) for Indra on eleven potsherds; verily he has
recourse to Indra with his own share; verily he bestows power upon him. The
(verse containing the word) 'rich' is the Puronuvakya, for atonement, to
prevent burning; the Yajya is in the Çakvari (metre) -, the Çakvari is the
thunderbolt, the thunderbolt kindles him for prosperity, he becomes prosperous.
ii. 2. 9.
He who
practises witchcraft should offer to Agni and Visnu on eleven potsherds;
Sarasvati should have a portion of the butter, and to Brhaspati an oblation (be
offered); in that there is (an offering) on eleven potsherds to Agni and Visnu,
and all the gods are Agni and the sacrifice is Visnu, with all the gods and the
sacrifice be practises witchcraft against him; Sarasvati has a portion of the
butter; Sarasvati is speech; verily with speech he practises against him; the
oblation is Brhaspati's, Brhaspati is the holy power (Brahman) of the gods;
verily with the holy power (Brahman) he practises against him [1]. Him who
practises witchcraft they practise then against; he should double each of the
Puronuvakyas, for special employment. With the same (offering) should he
sacrifice who is practised against; verily he sets gods against gods, the
sacrifice against the sacrifice, speech against speech, the Brahman against the
Brahman; between the gods and the sacrifice he creeps along; from no quarter is
be injured; he who practises against him does not lay him low. He to whom the
sacrifice does not resort should offer on eleven potsherds to Agni and Visnu
[2]; all the gods are Agni, the sacrifice is Visnu; verily he has recourse to
Agni and Visnu with their own share; verily they give him the sacrifice; the
sacrifice resorts to him. He who desires sight should offer an oblation in ghee
to Agni and Visnu by the eye of Agni men see, (by the eye) of the sacrifice the
gods (see) verily he has recourse to Agni and Visnu with their own share;
verily they [3] bestow sight upon him; he becomes possessed of sight. The
butter is the seed of the cow, the rice grain of the ox; verily from the pair
he produces for him sight. The oblation is (made) in ghee, ghee is brilliance,
sight is brilliance; verily by brilliance he wins for him brilliance and sight.
His foe in sacrificing gains the power and strength of him who sacrifices not;
when his foe is sacrificing he should offer against him a sort of sacrifice; he
does not then gain his power [4] and strength. He should offer before speech is
uttered; all the speech of his foe he thus gains unuttered, and his speech as
uttered other speeches follow after; they bestow upon the sacrificer power and
strength. Just at the time of the morning pressing he should offer on eight
potsherds to Agni and Visnu; Sarasvati should have a share of the butter, and
to Brhaspati an oblation (be offered); in that it is (offered) on eight
potsherds, and the Gayatri has eight syllables, and the morning pressing is
connected with the Gayatri, he obtains thereby the morning pressing [5]. Just
at the time of the midday pressing he should offer on eleven potsherds to Agni
and Visnu; Sarasvati should have a portion of the butter and to Brhaspati an
oblation (be offered); in that (the offering) is on eleven potsherds, and the
Tristubh has eleven syllables, and the midday pressing is connected with the
Tristubh, he obtains thereby the midday pressing. Just at the time of the third
pressing he should offer to Agni and Visnu on twelve potsherds; Sarasvati
should have a share of the butter, and to Brhaspati the oblation (be offered);
in that (the offering) is on twelve potsherds, and the Jagati has twelve
syllables, and the third pressing is connected with the Jagati, he obtains
thereby the third pressing. Verily he sets gods against gods [6], the sacrifice
against the sacrifice, speech against speech, the Brahman against the Brahman;
verily by means of the potsherds he makes up the metres, by means of the cakes
the pressings. At the time of the (offering of the) cow, he should offer on one
potsherd to Mitra and Varuna, this (offering) corresponds to his foe's cow
which is to be slaughtered; his (offering) is on one potsherd, for he cannot
obtain the animal (offering) by means of (many) potsherds.
ii. 2. 10.
Yonder sun
did not shine, the gods sought an atonement for him, for him they offered this
oblation to Soma and Rudra: verily thereby they bestowed brightness upon him.
If he desires to become resplendent, he should offer for him this oblation to
Soma and Rudra; verily he has recourse to Soma and Rudra with their own
portion; verily they bestow upon him splendour; he becomes resplendent. He
should offer on the full moon day of the month Tisya; Tisya is Rudra [1], the
full moon is Soma; verily straightway he wins splendour. He makes him sacrifice
on an enclosed (altar), to acquire splendour. The butter is churned from milk
of a white (cow) with a white calf; butter is used for the sprinkling, and they
purify themselves with butter; verily he produces whatever splendour exists.
'Too much splendour is produced', they say, 'he is liable to become a leper';
he should insert the verses of Manu's; whatever Manu said is medicine [2];
verily he makes medicine for him. If he fear, 'I shall become a leper', he
should offer an oblation to Soma and Pusan; man has Soma as his deity, cattle
are connected with Pusan; verily he makes him a skin by means of his own deity
and cattle; he does not become a leper. He who desires offspring should offer
an oblation to Soma and Rudra; Soma is the bestower of seed, Agni is the
begetter of offspring; verily Soma bestows on him seed, Agni begets offspring;
he obtains [3] offspring. He who practises witchcraft should offer an oblation
to Soma and Rudra; man has Soma as his deity, Agni is this Rudra; verily
ransoming him from his own deity he entrusts him to Rudra; swiftly he attains
ruin. He who is long ill should offer an oblation to Soma and Rudra; the sap of
him who is long ill goes to Soma, the body to Agni; verily from Soma he ransoms
his sap, from Agni his body; even if [4] his life be gone, he yet lives. The
Hotr loosens him that is swallowed by Soma and Rudra and he is liable to be
ruined; an ox must be given by the Hotr; the ox is a carrier, the Hotr is a
carrier; verily he saves himself as a carrier by means of a carrier. He who
desires, 'In his own abode may I produce a foe for him', should offer an
oblation to Soma and Rudra; selecting an altar he should dig up half, and half
not, spread half the strew, and half not, pile on half the kindling-wood and
half not; verily in his own abode he produces a foe for him.
ii. 2. 11.
He who
desires a village should offer on eleven potsherds to Indra, on seven potsherds
to the Maruts; verily he has recourse to Indra and the Maruts with their own
share; verily they make his fellows subject to him; he becomes possessed of a
village. He places (the offering) for Indra on the Ahavaniya, that for the
Maruts on the Garhapatya, for the prevention of confusion. (The offering) for
the Maruts is on seven potsherds; the Maruts are in seven troops; verily by
troops he wins his fellows for him. He places (it) down when the recitation is
proceeding; verily he makes the people [1] obedient to him. The same offering
should he make who desires, 'May I cause strife between the ruling class and
the people.' As he cuts off from Indra's (cake), he should say, 'Do thou recite
for Indra'; having directed (the Agnidh) to utter the Çrausat call, he should
say, 'Utter the Yajya, for the Maruts'; as he cuts off from the Maruts' cake,
he should say, 'Do thou recite for the Maruts'; having directed (the Agnidh),
he should say, 'Utter the Yajya for Indra'; verily he produces strife between
them for their shares, and they keep piercing each other. The same offering [2]
should he make who desires, 'May they be at unity.' According to each deity
should he cut off and according to each utter the Yajya; verily he arranges
them in due order with their portions; they are at unity. He who desires a
village should offer on eleven potsherds to Indra, and on twelve potsherds to
the All-gods; verily he has recourse to Indra and the All-gods with their own
share; verily they subject his fellows to him; he becomes possessed of a
village. Having cut off from Indra's (cake) he should cut off from the
All-gods, and then from Indra's [3]; verily with power (indriyéna) he surrounds
his fellows on both sides. The sacrificial fee is a garment with a fringe, for
the delectation of his fellows. He who desires a village should offer to the
Maruts an oblation of panic seed in the milk of a speckled (cow); from the milk
of a speckled (cow) were the Maruts born, of the speckled (cow) panic seed; his
fellows have the Maruts for their deity; verily he has recourse to the Maruts
with their own share; verily they subject his fellows to him; he becomes
possessed of a village. The Yajya and the Anuvakya contain the word 'dear' [4];
verily he makes him dear to his fellows; the Puronuvakya, has two feet; verily
he wins bipeds; the Yajya has four feet; verily he wins quadrupeds. The gods
and the Asuras were in conflict; the gods were mutually at variance; unwilling
to accept the pre-eminence of another they went apart in four bodies, Agni with
the Vasus, Soma with the Rudras, Indra with the Maruts, Varuna with the Adityas.
Indra had recourse to Prajapati; he made him [5] sacrifice with the verse for
harmony; to Agni with the Vasus he offered a cake on eight potsherds, to Soma
with the Rudras an oblation, to Indra with the Maruts a cake on eleven
potsherds, to Varuna with the Adityas an oblation; then indeed the gods agreed
to recognize Indra's pre-eminence. Him who is mutually at variance with his
fellows he should cause to offer with the verse for harmony; he should offer to
Agni with the Vasus a cake on eight potsherds, to Soma with the Rudras an
oblation, to Indra with the Maruts a cake on eleven potsherds, to Varuna with
the Adityas an oblation; so him becoming Indra his fellows recognize as
superior; he becomes the best of his fellows.
ii. 2. 12.
a The golden
germ.
b When the
waters.
c O
Prajapati.
d He as a
son knoweth the father, he the mother,
He is a son,
he is of generous returns;
He hath
enveloped the sky, the atmosphere, he the heaven;
He hath
become all the worlds, he hath come to be.
e Up that.
f The
radiant.
g Thou from
of old with thy new glory,
O Agni, with
thy companion light,
Hast
mightily outstretched.
h He doth
put down the wise contrivings of every worshipper;
Bearing in
his arm [1] many a manly deed;
Agni hath
become the lord of riches,
Making ever
all immortal things.
i To help us
I summon
The
golden-handed Savitr;
He as a god
knoweth the place.
k Prosperity
to-day, O Savitr prosperity to-morrow,
Day by day
prosperity mayst thou procure for us;
Through this
prayer may we win the prosperity
Of many a
prosperous dwelling, O god.
l O earth,
thou bearest
The weight
of the mountains,
Thou that
dost, O great earth,
With thy
hills, quicken with thy might [2].
m The songs
salute thee,
Thee that
extendest far, each day,
Thee that, O
bright one, dost shoot forward
The seed
like great riches.
n May I be
in companionship with the friend pleasant within,
Who being
drunk shall not harm me, O thou of the tawny steeds;
This Soma
that hath been deposited within us,
For that I
go to Indra to prolong (my life).
o Giving
spirit when drunken, with swift onset,
Impetuous,
strong, bearing arrows, with the residue is Soma;
All plants
and trees deceived not aforetime
As
substitutes Indra.
p Soma [3]
the righteous as pressed becometh visible,
Jamadagni
singing the hymn to Indra;
Thou art the
mighty restrainer of impetuous might;
Ward it off
and strengthen the support for the singer.
q In unison
men that make prayers offer to thee this prayer
That giveth
delight and invigoration;
When the
hymn with the radiance of Soma shall speed forth,
Then shall
Indra show his might in the contests.
r From the
mouth to thee, O Visnu, do I utter the Vasat call;
Do thou
accept my oblation, O Çipivista [4];
Let my fair
hymns of praise cause thee to wax great;
Do ye
protect us ever with blessings.
s That name
of thee, the noble, to-day I celebrate,
O Çipivista,
knowing the ways;
I, the
weaker, sing thee the strong,
That rulest
beyond this region.'
t What was
there to be disclosed in thee, O Visnu,
What time
thou didst declare, 'I am Çipivista'?
Conceal not
from us that form of thine
What time
thou dost change thy shape in battle [5].
u O Agni,
give to the giver
Wealth of
heroes in abundance;
Quicken us
to richness in sons.
v Give to
us, O Agni, a hundred, give a thousandfold;
Like doors
disclose for us booty for renown;
Make with
the prayer sky and earth propitious;
Like bright
heaven the dawns have shone forth.
w Agni give
wealth that decketh the hero;
Agni the Rsi
who winneth thousands;
Agni hath
placed the oblation in the sky;
In many a
place are the abodes of Agni.
x Destroy
[6] us not.
y Bring to
us.
z Thy body
is faultless,
Like ghee
purified, like pure gold
That of
thine shineth like an ornament, O thou powerful one.
aa O bright
one, in thy mouth thou cookest
Both ladles
(full) of butter;
Do thou make
us full
For our
hymns, O lord of strength;
Do thou bear
food to the praisers.
bb O Vayu, a
hundred of bay (steeds)
Worthy of
nourishment do thou yoke;
Or let the
chariot of thee that hast a thousand (steeds)
Come with
might.
cc The teams
[7] wherewith thou comest to the giver,
O Vayu, for
seeking in the house,
Grant us
wealth rich in enjoyment,
And a
treasure of heroes, of horses, of cows.
dd Rich
banquets be ours with Indra,
With mighty
strength,
Wherewith fed
we may rejoice.
ee Rich
should he be, the praiser
Of a
generous and wealthy one like thee;
(Famed) be
(the praiser) of thee that art famed, O thou with the bays.
PRAPATHAKA
III
The Special
Sacrifices (continued)
ii. 3. 1.
He who
desires prosperity should offer to the Adityas, giving prosperity; it is the
Adityas who repel from prosperity him who being fit for prosperity does not
obtain prosperity; verily he has recourse to the Adityas, giving prosperity,
with their own share; verily they make him attain prosperity; he becomes
prosperous. He who has been expelled or is being expelled should offer an
oblation to the Adityas, the sustainers; the Adityas are the expellers, the
Adityas are the procurers; verily he has recourse to the Adityas, the
sustainers [1] with their own share; verily they support him in the people; he
is unexpellable. 'O Aditi, do thou confirm', (with these words) be who is being
expelled should take the foot (dust) of him (who is expelling him); Aditi is
this (earth); verily she confirms the kingdom for him; 'Be the blessing
fulfilled', he says; verily he makes the blessing come true; 'Mind here', he
says; verily he makes the people of one mind with him; 'Come hither, O ye
Maruts [2] rich in dew, with this lord of the people against yon king', he
says; the people are connected with the Maruts, the lord of the people is the
highest; verily he unites him with the people and the realm. From the house of
a village judge further on he should take rice; he should separate out the
white and the black; of the white he should offer an oblation to the Adityas;
the people have the Adityas for their deity; verily he attains the people [3];
'The people he has attained, the realm he has not attained', they say; of the
dark ones he should offer an oblation to Varuna; the realm is connected with
Varuna; verily he attains both the people and the realm. Should he not attain
(them), he should offer (saying), 'To the Adityas this portion I offer to
attain the people N. N. for N. N.'; verily the Adityas desiring the portion
make him attain the people [4]. Should he not attain (them), he should knock in
seven pegs of Açvattha wood in the middle shaft, (saying), 'Here do I bind the
Adityas to attain the people N. N. from N. N.'; verily the Adityas, their
heroes bound, make him attain the people. Should he not attain (them), he
should offer this oblation to the Adityas and attach pegs to the kindling-wood;
verily he attains what cannot be taken away. (The pegs) are of Açvattha wood;
the Açvattha is the might of the Maruts; verily with might he attains the
people; seven are they, the Maruts are in seven troops; verily in troops he
attains the people.
ii. 3. 2.
The gods
were afraid of death; they had recourse to Prajapati for them he offered this
(offering) to Prajapati of a hundred Krsnalas in weight verily by it he
bestowed upon them immortality; for him who fears death he should offer to
Prajapati this (offering) of a hundred Krsnalas: verily he has recourse to
Prajapati with his own share; verily he bestows life upon him; he lives all his
days. It is of a hundred Krsnalas in weight; man has a hundred (years of) life,
and a hundred powers; verily in life, in power [1] he finds support. (The
offering) is in ghee; ghee is life, gold is immortality; verily he unites him
with life and immortality; four Krsnalas weight on each occasion he cuts off to
obtain the four cuttings-off; one by one he brings to the Brahman priest, and
one by one he bestows life upon the sacrificer. Yonder sun did not shine, the
gods sought an atonement for it, for it they offered this oblation to Surya;
verily thereby they bestowed upon it [2] radiance. For him who desires
splendour he should offer this oblation to Surya; verily he has recourse to
yonder sun with his own share; verily he bestows upon him splendour; he becomes
resplendent. On both sides are ornaments (of gold); verily on both sides he
bestows radiance upon him. At each fore-offering he offers a Krsnala weight;
verily from the quarters he wins splendour for him, He should offer on eight
potsherds to Agni, on twelve potsherds to Savitr, and an oblation to earth [3]
who desires, 'May I gain gold; may gold resort to me.' In that it is (offered)
to Agni, gold is connected with Agni; verily by him whose is gold he gains it;
it is (offered) to Savitr; verily instigated by Savitr he gains it; to earth an
oblation is offered; verily on it he gains it; gold resorts to him. He who
gains gold is deprived of power and strength; the same offering should he make
who gains gold; he is not deprived of power and strength. The same [4] offering
he should make whose gold is lost; in that it is (offered) to Agni, and gold is
connected with Agni, by him whose is gold he gains it; it is (offered) to
Savitr; verily instigated by Savitr he gains it; to earth an oblation is
offered; in this what is lost is lost; verily in it he gains it. Indra [5] by
force drunk the Soma of Tvastr, he went apart on all sides, he was deprived of
power, of Soma drinking; what he vomited up, that became panic seeds; he had
recourse to Prajapati; for him he offered this oblation of panic seeds to Soma
and Indra; verily thereby he bestowed upon him power and Soma drinking; he who
vomits Soma is deprived of power, of Soma drinking; for him who vomits Soma
[6], he should offer this oblation of panic seeds; verily he has recourse to
Soma and Indra; verily they bestow upon him power and Soma drinking; he is not
deprived of power and of Soma drinking. In that it is (offered) to Soma, he
wins Soma drinking; in that it is (offered) to Indra, and Soma drinking is
power, verily he wins power and Soma drinking; it is of panic seeds, Soma is it
[7]; verily straightway he wins Soma drinking. He who desires cattle should
offer a cake on eight potsherds to Agni, the giver, and a cake on eleven potsherds
to Indra, the bestower; verily Agni produces cattle for him, Indra makes them
grow up. These are curds, honey, ghee, waters, and parched grain; that is the
form of cattle; verily by their form he wins cattle; there are five takings,
for cattle are fivefold; I it is of many forms, for cattle are of many forms
[8], (verily it serves) for completion; it is offered to Prajapati; cattle are
connected with Prajapati; verily Prajapati produces cattle for him; honey is
the body of man; in that he offers honey on the fire, verily thus the
sacrificer places his body in the fire; the Yajya and the Anuvakya are in the
Pañkti metre, man is fivefold, cattle are fivefold; verily ransoming his body
from death he wins cattle.
ii. 3. 3.
The gods
desiring glory performed a sacrificial session bounded by success; to Soma the
king among them glory came, he went to the hill, Agni followed him; Agni and
Soma, those two, united; Indra, being parted from the sacrifice followed after
them; to them be said, 'Make me to sacrifice.' For him they offered this
sacrifice, to Agni on eight potsherds, to Indra on eleven potsherds, to Soma an
oblation; verily thereby they conferred upon him brilliance [1], power, and
splendour. For him who is parted from the sacrifice he should offer this sacrifice,
to Agni on eight potsherds, to Indra on eleven potsherds, to Soma an oblation;
in that it is (offered) to Agni, thereby he bestows brilliance upon him; in
that it is (offered) to Indra, thereby (he bestows) power upon him; in that it
is (offered) to Soma, thereby (he bestows) splendour; part of the offerings to
Agni and Soma he should unite with that to Indra; verily he unites him with
brilliance and splendour [2]. He whose desire is not fulfilled should offer on
eleven potsherds to Agni and Soma; the Brahman is connected with Agni, he
drinks Soma; verily he has recourse to his own deity with his own share; verily
he unites him with his desire; his desire is fulfilled. He who desires
splendour should offer on eight potsherds to Agni and Soma; verily he has
recourse to Agni and Soma with their own share; verily they bestow upon him
splendour; he becomes resplendent [3]. In that it is on eight potsherds, it is
connected with Agni; in that it is of panic seeds, it is connected with Soma;
(verily it serves) for prosperity. He who is afraid of impotence should offer
,an oblation of panic seeds to Soma, the strong. For the seed, the strength,
departs from him, then he fears impotence; verily he has recourse to Soma, the
strong; verily he bestows upon him seed and strength; he does not become
impotent. He who desires a village should offer on eleven potsherds to
Brahmanaspati [4]; verily he has recourse to Brahmanaspati with his own share;
verily he subjects his fellows to him; he becomes possessed of a village. The
Yajya and the Anuvakya have the word 'troop'; verily he makes him possess
troops of his fellows. The same sacrifice should he offer who desires, 'May I
bring the people to ruin with respect to the Brahman'; he should use as the
Yajya and the Anuvakya verses referring to the Maruts; verily he brings the
people to ruin with respect to the Brahman.
ii. 3. 4.
He who
desires the heaven should offer an oblation to Aryaman; Aryaman is yonder sun;
verily he has recourse to Aryaman with his own share; he makes him attain the
world of heaven. He should offer an oblation to Aryaman who desires, 'May
people be fain to give to me'; Aryaman is yonder sun, Aryaman is he who gives;
verily he has recourse to Aryaman with his own share; he makes [1] people fain
to give to him; people are fain to give to him. He should offer an oblation to
Aryaman who desires, 'May I go prosperously among men'; Aryaman is yonder sun;
verily he has recourse to Aryaman with his own share; verily be makes him go
whither he is fain to go. Indra was the lowest in rank of the gods, he had
recourse to Prajapati; for him he offered this (offering) of the after-shoots
of rice to Indra on eleven potsherds [2]; verily he led him to the top of the
gods; he made as the Yajya and the Anuvakya (verses) containing the words
'depth' and 'top'; verily from the depths he led him to the top; for the prince
who is low in rank he should offer to Indra on eleven potsherds this (offering)
of the after-shoots of rice; verily he has recourse to Indra with his own
share; verily he leads him to the top of his fellows; the Yajya, and the
Anuvakya contain the words 'depth' and 'top'; verily from the depth he leads
him to the top [3]; it is of the after-shoots of rice, for it is the deity of
him who is low in rank; (verily it serves) for prosperity. For the Brahman who
is low in rank he should offer to Brhaspati this oblation of the after-shoots
of rice; verily he has recourse to Brhaspati with his own share; verily he
leads him to the top of his equals; the Yajya and the Anuvakya contain the
words 'depth' and 'top'; verily he leads from the depth to the top; it is of
the after-shoots of rice, for it is the deity of him who is low in rank;
(verily it serves) for prosperity.
ii. 3. 5.
Prajapati
had thirty-three daughters; he gave them to Soma, the king; of them he
associated with Rohini; they returned in anger; then he followed and asked for
them back; them he would not return; he said, 'Swear on oath that thou wilt
equally associate (with them): then will I return them to you.' He took the
oath, and he returned them. He associated with Rohini alone [1]. Illness seized
him; 'Illness has seized the king', that (saying) is the origin of the 'king's
evil'; in that he became worse, that is (the origin) of the 'bad illness';
because he got it from his wives, that is (the origin) of the 'wife's disease'
(Jayenya); him who knows thus the origin of these illnesses, these illnesses do
not visit. He approached them respectfully; they said, 'Let us choose a boon;
do thou associate equally with us.' For him [2] they offered this oblation to
the Adityas; they freed him from his evil case. For him who is seized by the
bad illness he should offer this oblation to the Adityas; verily he has
recourse to the Adityas with their own share; verily they free him from his
evil case. He should offer at the new moon; verily with its waxing he makes him
wax. The Puronuvakya is, 'He is born ever new'; verily thereby he bestows life
upon him. The Yajya is, 'The shoot which the Adityas make to wax'; verily
thereby he makes him wax.
ii. 3. 6.
Prajapati
assigned food to the gods; he said, 'Whatever shall be left over these worlds,
be that mine.' That was left over these worlds, Indra, the king, Indra, the
overlord, Indra, the sovereign; thence he milked these worlds threefold; that
is the cause of its having three elements. For him of whom he desires, 'May he
be an eater of food', let him offer this (offering) of three elements, to
Indra, the king, a cake [1] on eleven potsherds, to Indra, the overlord, to
Indra, the sovereign. Indra, the king, is this (world of earth), Indra, the
overlord, is this (atmosphere), Indra, the sovereign, is yonder (world of
heaven); verily he has recourse to these worlds with their own share; verily
they bestow food on him; he becomes an eater of food. Even as one milks a cow
ready to give milk by reason of its calf, so he milks these worlds, made ready,
for desire, for food; he places (the cake) on potsherds face upwards, for
variety. There are three cakes, these worlds are three; (verily they serve) to
obtain these worlds; each one above the other is larger, for so as it were are
these worlds; (verily they serve) for prosperity; he cuts off from all (the
cakes) as he sets them up without making a failure; be recites (the verses)
alternating, to prevent burning.
ii. 3. 7.
The gods and
the Asuras were in conflict: the Asuras conquered the gods, the gods being
defeated became the servants of the Asuras; from them power and strength
departed; Indra perceived this; he departed in pursuit of it; he could not win
it. Then he departed from it, he had recourse to Prajapati; he made him
sacrifice with this (offering) with all the Prstha (Stotras); verily with it he
bestowed upon him power and strength. Him who desires power [1], desires
strength, he should make him sacrifice with this (offering) with all the
Prsthas; verily he has recourse to these deities with their own share; verily
they bestow upon him power and strength. In that he offers to Indra of the
Rathantara, verily he wins the brilliance of Agni; in that (he offers) to Indra
of the Brhat, verily he wins the brilliance of Indra; in that (he offers) to
Indra of the Vairupa, verily he wins the brilliance of Savitr [2]; in that (he
offers) to Indra of the Vairaja, verily he wins the brilliance of the creator;
in that (he offers) to Indra of the Çakvara, verily he wins the brilliance of
the Maruts; in that (he offers) to Indra of the Raivata, verily he wins the
brilliance of Brhaspati. So many are the brilliances, verily he wins them; he
places (the cakes) on potsherds face upwards, for variety; the cake is on
twelve potsherds [3], to secure the All-gods. He cuts off all around; verily
all around he bestows on the sacrificer power and strength; he recites (the
verses) alternating, to prevent burning. A horse, a bull, a ram, a goat, these
are the sacrificial fee; for manliness. With this he should sacrifice who is
being practised against; if these deities eat his food, men eat his also.
ii. 3. 8.
Rajana
Kauneya went to Kratujit Janaki for a cure for eyesight; for him he offered
this sacrifice, to Agni, the blazing, a cake on eight potsherds, to Surya an
oblation, to Agni, the blazing, a cake on eight potsherds; verily thereby he
bestowed sight upon him. For him who desires sight he should offer this
sacrifice, to Agni, the blazing, a cake on eight potsherds; to Surya an
oblation, to Agni, the blazing, a cake on eight potsherds; by the eye of Agni
men see [1], (by the eye) of the sun the gods; verily he has recourse to Agni
and Surya with their own share; verily they bestow sight upon him; he becomes
possessed of sight. In that there are two for Agni, he restores his eyes for
him; in that there is (an oblation) for Surya, (he restores) his nose; the two
for Agni are on either side of that for Surya; therefore the two eyes are on
either side of the nose, therefore by the nose the eyes are separated. The
Yajya, and the Anuvakya, are alike, for the eye is alike; (verily it serves)
for prosperity. 'Up that god that knoweth all', 'Seven bays in thy chariot',
'The radiant countenance of the gods hath arisen', (with these words) he offers
lumps; verily he gives sight to him; what was his, that (is his again).
ii. 3. 9.
a Thou art
secure; may I be secure among my equals, wise, a guardian, a gainer of wealth;
thou art secure; may I be secure among my equals, dread, a guardian, a gainer
of wealth; thou art secure; may I be secure among my equals, dread, a guardian,
a gainer of wealth.
b Thou art
affection; O ye gods of affection, those equals, youths, of one mind, them I
love with my heart; may they love me with their hearts; make them of one mind
with me; hail! Thou [1] art affection; O ye gods of affection, the women of one
mind, them I love with my heart; may they love me with their hearts; make them
of one mind with me; hail!
He who
desires a village should offer to the All-gods (the sacrifice) for taking possession;
his equals are connected with the All-gods; verily he has recourse to the
All-gods with their own share; verily they subject his equals to him; he
becomes possessed of a village. It is (the offering) for taking possession;
taking possession is grasping the mind; verily he grasps the mind of his equals
[2]. 'Thou art secure; may I be secure among my equals', (with these words) he
puts the enclosing-sticks round; verily he invokes this blessing. Then all this
comes to pass with regard to the equals of him for whom knowing thus these
enclosing-sticks are put around. 'Thou art affection; O ye gods of affection',
(with these words) he offers three oblations; so many are his equals, great,
small, and women, them he wins, they being won wait on him.
ii. 3. 10.
a What went
new that became fresh butter; what crept that became clarified butter; that
which became firm became ghee.
b Thou art
the breath of the Açvins; of that to thee let the two give whose breath thou
art; hail! Thou art the breath of Indra; of that to thee let him give whose
breath thou art; hail! Thou art the breath of Mitra and Varuna; of that to thee
let them give whose' breath thou art; hail! Thou art the breath of the All-gods
[1]; of that to thee let them give whose breath thou art; hail!
c Stream of
ghee, path of ambrosia,
Given by
Indra, presented by the Maruts,
Thee Visnu
perceived,
Then Ida
moved thee in the cow.
d Let the
god Savitr set thee free for life, for living, with the Pavamana Stoma, with
the path of the Gayatra (Saman), with the strength of
the Upançu
(Graha); let the god Savitr set thee free for life, for living,
[2] with the
Brhat and Rathantara's Stoma with the path of the Tristubh,
with the
strength of the Çukra (Graha); let the god Savitr set thee free
with the
measure of Agni, with the path of the Jagati, With the strength
of the
Agrayana (Graha).
e Him
quicken, O Agni, for life, for radiance,
Make dear
his seed, O Varuna, O Soma, O king;
Like a
mother, O Aditi, give him protection,
O ye
All-gods, that he may win old age.
f Agni is
full of life; he is full of life through the trees; with this life I make thee
full of life. Soma is full of life; he is (full) through the plants; the
sacrifice is full of life; it is (full) through the sacrificial fees; the Brahman
is full of life; that is full of life through the Brahmans; the gods are full
of life; they are (full of life) through the ambrosia; the Pitrs are full of
life; they are full of life through the Svadha-call with this life I make thee
full of life.
ii. 3. 11.
To Agni his
body goes, to Soma his sap,--Varuna grasps him with Varuna's noose--to
Sarasvati the speech, to Agni and Visnu the body Of him who long is ill. For
him who is long ill or who desires, 'May I live all my days', he should offer
this sacrifice, to Agni on eight potsherds, to Soma an oblation, to Varuna on
ten potsherds, to Sarasvati an oblation, to Agni and Visnu on eleven potsherds;
verily he ransoms his body from Agni, his sap from Soma [1]; by the offering to
Varuna he frees him from Varuna's noose; by the offering to Sarasvati he
bestows speech; all the gods are Agni, the sacrifice is Visnu; verily by the
gods and the sacrifice he heals him; even if his life is gone, he yet lives.
'What went new, that became fresh butter', (with these words) he looks upon the
butter; verily he describes its form and greatness. 'Thou art the breath of the
Açvins', he says; the Açvins are the physicians of the gods [2]; verily by them
he makes healing for him. 'Thou art the breath of Indra', he says; verily
thereby he bestows power upon him. 'Thou art the breath of Mitra and Varuna',
he says; verily thereby he bestows expiration and inspiration upon him. 'Thou
art the breath of the All-gods', be says; verily thereby he bestows strength on
him. 'Stream of ghee, path of ambrosia' [3], he says; that is according to the
text. 'With the Pavamana Stoma thee', he says; verily thereby he bestows breath
upon him. 'By the Brhat and Rathantara's Stoma thee', he says; verily thereby
he bestows force upon him. 'With the measure of Agni thee', he says; verily
thereby he bestows body upon him. The priests speak (these words) around; as
many as are the priests, they heal him. Grasping the hand of the Brahman
(priest) they speak around (him); separately they bestow life on the
sacrificer; what was his that (is his again). From the gold [4] he drinks away
the ghee; ghee is life, gold is ambrosia; verily from the ambrosia he drinks
away life; it is a hundred (Krsnalas) in weight; man has a hundred (years) of
life, a hundred powers; verily he finds support in life, in power. Or as many
seasons as he deems that he will live, so many be the number, for prosperity.
'Him quicken, O Agni, for life, for radiance', he says; verily he bestows life
and radiance upon him. 'O ye All-gods, that he may win old age', he says;
verily he makes him win old age. 'Agni is full of life', (with these words) he
takes his hand; these gods are full of life, they bestow life upon him, he
lives all his life.
ii. 3. 12.
Prajapati
led the horse to Varuna, it went to its own deity, he was afflicted; he saw
this (offering) to Varuna on four potsherds, he offered it; then indeed was he
set free from Varuna's noose. Varuna seizes him who accepts the horse. As many
horses as he accepts, so many (offerings) to Varuna should he offer; verily he
has recourse to Varuna with his own share; verily he frees him from Varuna's
noose [1]. (The offerings) are on four potsherds, for the horse has four feet;
(verily they serve) for prosperity. He should offer an extra one; whatever
(horse) he is going to accept or whatever (horse) he has overlooked, from that
noose of Varuna is he set free. If he is going to accept another, he should
offer in supplement an offering to Surya, on one potsherd; verily he makes
yonder sun to rise. He goes to the waters as the final bath, Varuna is in the
waters; verily straightway he appeases Varuna. After his return he should offer
an oblation to Apam Napat; the horse has its birthplace in the waters; verily
he makes him go to his own birthplace; appeased he attends on him.
ii. 3. 13.
a That body
of yours, to be striven for, 'O Indra and Varuna, with that do ye free this one
from tribulation; that strong, protecting, brilliant body of yours, with that
do ye free him from tribulation.
b That disease
of yours, O Indra and Varuna, that is in the fire, that of yours I appease
hereby; that disease of yours, O Indra and Varuna, that is in the two-footed
cattle, the four-footed, the cattle-yard, the houses, the waters, the plants,
the trees, that of yours I appease hereby.
Indra
departs with his [1] power, Varuna seizes him with Varuna's noose, who is
seized by evil; for him who is seized by evil, he should offer this (offering
of) clotted milk to Indra and Varuna; verily Indra bestows power upon him, Varuna
frees him from Varuna's noose. (The offering) is of clotted milk, for milk
departs from him; verily he is seized with evil; in that it is of clotted milk,
thereby he bestows milk upon him. In the clotted milk [2] he puts down the
cake; verily he makes him possessed of a body, and also possessed of an abode.
He separates it into four pieces; verily he finds supports in the quarters; he
unites (the fires) again; verily he procures healing for him from the quarters;
having united (them) he cuts off (portions); that is as when one cuts up what
has been pierced. (That disease of yours, O Indra and Varuna, that is in the
fire, that of yours I appease hereby', he says; verily he protects him from
error in sacrifice. 'That disease of yours, O Indra and Varuna, that is in the
two footed cattle, that of yours I appease hereby', he says; so many are the
waters, the plants, the trees, offspring and cattle on whom to live; verily
does he free them for him from Varuna's noose.
ii. 3. 14.
a Thou from
of old.
b The wise
contrivings.
c Indra on
all sides.
d Indra men.
e Do thou
guard us, O Soma, on all sides,
O king, from
him who plots evil;
Lot not the
friend of such as thou come to harm.
f Thy places
in the sky, in the earth,
In the
mountains, in the plants, in the waters,
With all of
these, kindly and without anger,
Do thou, O
king Soma, accept our oblations.
g O Agni and
Soma, united,
With common
offering, accept our prayers,
Ye were born
together among the gods.
h Ye [1], O Agni
and Soma, with common inspiration,
Placed these
lights in the sky;
Ye freed the
streams from the dread imprecation
When they
were held fast.
i O Agni and
Soma, hearken kindly,
O ye strong
ones, to my invocation;
Accept
gladly our songs,
Be a
refreshment to the giver.
k One from
the sky Matariçvan bore,
The falcon
churned another from the rock;
Agni and
Soma, waxing great through prayer,
Ye made
broad room for the sacrifice.
l O Agni and
Soma, the oblation which is set forth [2],
Do ye taste,
accept it, rejoice in it, O ye strong ones
Of good
protection, of good help be ye,
And give to
the sacrificer health and wealth.
m Swell.
n Together
thee.
o Troop lord
of troops we invoke thee,
Sage of
sages, most famous;
Highest king
of Brahmans, O lord of prayer,
Hearkening
to us with help do thou sit on thy place.
p He shall
win booty and prizes with tribe,
With clan,
with family, with sons, with men,
Who shall
seek to win the father of the gods [3],
Pious with
oblations, the lord of prayer.
q He with
his fair singing, harmonious troop,
Crushed Vala
and Phaliga with his cry;
Brhaspati
drove out the cows, which mix the offerings,
Thundering
as they lowed.
r O Maruts,
what time from the sky.
s The
protections that ye.
t Aryaman
goeth, the mighty bull,
The giver of
wealth, much invoked, deserving;
With a
thousand eyes, opening the cow-pens, with the thunderbolt in his arm,
May the god
bestow upon us wealth.
u Thy many
paths, O Aryaman, on which the gods go,
O king,
which come from the sky [4],
With these,
O god, grant us great protection;
Be
auspicious to our bipeds, to our quadrupeds.
v From the
depth to the top, sung by the Angirases,
He moved
asunder the firm places of the mountains;
He burst
their cunningly-made obstructions;
These things
did Indra in the joy of the Soma.
w From the
depth with the top he meted with measures,
With the
thunderbolt he crushed the hollows of the streams;
Lightly he
freed them with paths of long wanderings;
These things
did Indra in the joy of the Soma [5].
x Who was
born knowing his connexion,
The god
declareth all births,
From the
middle of holy power he bore out holy power,
From low on
high he arose at his will.
y Born in
greatness, he established apart the great ones,
The sky as a
seat and the atmosphere of earth;
From the
depth be hath won to the top with his race,
Whose deity
is Brhaspati, the sovereign.
z Him who
with might riseth from the depth to the top,
Brhaspati
the gods desire to win;
He broke
Vala, he rendeth the forts,
Thundering
he won the heaven and the waters.
PRAPATHAKA
IV
The Special
Sacrifices (continued)
ii. 4. 1.
The gods,
men, and the Pitrs were on one side, the Asuras, Raksases, and Piçacas on the
other. Of the gods the little blood they drew the Raksases smothered by the
nights and dawn dawned on them smothered and dead. The gods understood, 'Him
who of us dies, it is the Raksases who kill.' They invited the Raksases; they
said, 'Let us choose a boon; what [1] we win from the Asuras, let that be
shared between us.' Then indeed did the gods conquer the Asuras, and having
conquered the Asuras, they drove away the Raksases. The Raksases (saying), 'Ye
have done falsely', surrounded the gods on all sides. The gods found a
protector in Agni; they offered to Agni, the forward, a cake on eight potsherds,
to Agni, the overcomer, to Agni with the face. In that they offered to Agni,
the forward, the Raksases in front [2] they repelled thereby; in that (they
offered) to Agni, the overcomer, the Raksases that were around they repelled
thereby; in that (they offered) to Agni with the face, the Raksases behind were
repelled thereby. That the gods prospered, the Raksases were defeated. He who
has foes should in conflict sacrifice with this offering; he should offer to
Agni, the forward, a cake on eight potsherds, to Agni, the overcomer [3], to
Agni with the face. In that he offers to Agni, the forward, he repels thereby
the foe who is superior to him; in that (he offers) to Agni, the overcomer, he
repels thereby (the foe) who is equal to him; in that (he offers) to Agni with
the face, he repels thereby the foe which is inferior to him. He repels the foe
who is superior, he surpasses him who is like, the inferior does not equal him
who knowing thus sacrifices with this offering.
ii. 4. 2.
The gods and
the Asuras were in conflict; the gods said, 'Let us hold on to the strongest of
us'; they said to Indra, 'Thou art the strongest of us; let us hold on to
thee.' He said, 'Three are these forms of my own that have strength; satiate
them, and then shall ye overcome the Asuras.' They said, 'Name (them).' He
said, 'This is that which frees from tribulation; this is that which drives
away the foe; this is that which has power' [1]. They offered to Indra, the
freer from tribulation, a cake on eleven potsherds, to Indra, the driver away
of the foe, to Indra, the powerful. In that they offered to Indra, the freer
from tribulation, thereby they were freed from tribulation; in that they
offered to Indra, the driver away of foes, thereby they drove away foes; in
that they offered to Indra, the powerful, thereby they bestowed power upon
themselves. They offered a cake on thirty-three potsherds; the gods are
thirty-three; verily Indra takes hold of them in himself, for prosperity [2].
That was the highest victory that the gods won over the Asuras. He who has foes
should in conflict sacrifice with this offering; to Indra, the freer from
tribulation, he should offer a cake on eleven potsherds, to Indra, the driver
away of the foe, to Indra, the powerful; by tribulation is he seized whose foe
is superior to him; in that he offers to Indra, the freer from tribulation, he
is freed thereby from tribulation; by foes is he beset, to whom one of his
equals is superior, even [3] if no foe; in that (he offers) to Indra, the
driver away of the foe, he smites away thereby his foes; in that (he offers) to
Indra, the powerful, he bestows thereby power upon himself; he offers a cake on
thirty-three potsherds; the gods are thirty-three; verily the sacrificer takes
hold of them in himself, for prosperity, Thus is the sacrifice called 'the
victorious'; he who knowing thus sacrifices with this offering wins thus the
highest victory over his foe.
ii. 4. 3.
The gods and
the Asuras were in conflict; the Gayatri, grasping and taking their force,
might, power, strength, offspring, and cattle, remained away; they reflected, I
Whomsoever of us she shall resort to, they shall become this (world)'; they
hailed her in rivalry, 'O All worker', said the gods; 'O Deceiver', said the
Asuras; neither did she resort to. The gods saw this formula, 'Thou art force,
thou art strength, thou art might [1], thou are blazing, thou art by name the
home of the gods, thou art all, of all life thou art everything, thou art of
every life, the overcoming.' (So saying) the gods appropriated the force,
might, power, strength, offspring, and cattle of the Asuras. Because the
Gayatri remained away, therefore they style this offering the Gayatri; the
Gayatri is the year, so the year remained away; because the gods thereby
appropriated the force, might, power, strength [2], offspring, and cattle of
the Asuras, therefore they style this offering the gatherer. He who has foes
should in conflict sacrifice with this offering. To Agni, the gatherer, he
should offer a cake on eight potsherds; this when cooked and put in place he
should stroke with this formula; verily he appropriates the force, might,
power, strength, offspring, and cattle of his foe; he prospers with himself,
his foe is defeated.
ii. 4. 4.
Prajapati
created offspring; they created went away from him; where they stayed, thence
sprung the bean. Those he followed with Brhaspati; Brhaspati said, 'With this
will I go before thee, then shall offspring have resort to thee.' He went
before him; then indeed did offspring resort to Prajapati. For him who desires
offspring he should offer this oblation of beans to Prajapati verily he has
recourse to Prajapati with his own share [1]; verily he produces offspring for
him. Prajapati created cattle; they created went away from him; where they
stayed, thence sprung the bean; those he followed with Pusan; Pusan said, 'With
this do thou go before me; then shall cattle resort to thee.' 'Do thou go
before me', said Soma, 'mine [2] is what grows on untilled (land).' 'Both of
you shall I go before', he said; he went before them both; then indeed did
cattle resort to Prajapati. For him who desires cattle should he offer this
oblation of beans to Soma and Pusan; verily he has recourse to Soma and Pusan
with their own share; verily they produce cattle for him. Soma is the
impregnator of seed, Pusan the producer of cattle; verily Soma bestows seed
upon him, Pusan produces cattle.
ii. 4. 5.
a O Agni
come to us with kine;
O drop,
delight us with increase;
Indra is the
supporter in our homes.
b Savitr,
the thousandfold,
May he
delight us in our homes;
May Pusan
come, may wealth (be ours).
c May Dhatr
give us wealth,
The lord,
the ruler of the world;
May he
favour us with a full (gift).
d Tvastr the
bull, the strong,
May he
delight us in our homes,
With a
thousand, with ten thousand.
e Thou
whereby the gods moved immortality [1],
Enduring
fame, in the sky,
O increase
of wealth, vouchsafe us
A herd of
kine for life.
f Agni, lord
of the house, Soma, all-winning, Savitr the wise; hail!
g O Agni,
lord of the house, with thy ghee portion do thou vouchsafe strength and force
to him who advanceth; may I not wander from the highest of the path; may I
become the head; hail!
ii. 4. 6.
He who
desires cattle should sacrifice with the Çitra (offering); Çitra is this
(earth); in that in this (earth) all things are produced, thereby is this
(earth) variegated (citra); he who knowing thus sacrifices with the Çitra
desirous of cattle is propagated with offspring, with cattle, with pairings.
With the offering to Agni he strews, with that to Soma he impregnates seed, the
seed impregnated Tvastr develops into forms; there are (offerings) to Sarasvant
and Sarasvati; that is the divine pair; verily in the midst he bestows upon him
a divine [1] pair, for growth, for propagation. There is an oblation to
Sinivali; Sinivali is speech, speech is growth; verily he approaches speech and
growth. The last is to Indra, and thereby there is a pair. Seven are these
offerings, the tame animals are seven, the wild seven; the metres are seven,
for the winning of both. Then he offers these oblations; these gods are the
lords of growth; verily they bestow growth upon him, he grows with offspring
and cattle; moreover in that he offers these oblations, (they serve) for
support.
ii. 4. 7.
a Thou I art
connected with the Maruts, thou art the force of the Maruts, cleave the stream
of the waters.
b Stay, O
Maruts, the speeding falcon,
Swift as
mind, the strong, the glorious;
That whereby
the dread host goeth set loose,
Do ye, O
Açvins, put around; hail!
c East wind,
raining, quicken; Ravat! Hail! Storming, raining, dread; Ravat! Hail!
Thundering, raining, formidable; Ravat! Hail! Thundering without lightning,
lightning, raining, resplendent; Ravat! Hail! Raining over night, satisfying;
Ravat! [1] Hail! Famed as having rained I much; Ravat! Hail! Raining while the
sun shines, radiant; Ravat! Hail! Thundering, lightning, raining, waxing great;
Ravat! Hail!
d
Gladdening, obedient, purifying, agile,
Full of
light, full of darkness, flooding, with fair foam,
Supporting
friends, supporting the warrior caste,
With fair
realms, do ye help me.
e Thou art
the fetter of the strong steed; for rain I yoke thee.
ii. 4. 8.
a O gods
granting protection, O Mitra and Varuna, Aryaman;
O gods who
drink together, O son of the waters, with swift onset,
Give of the
water, cleave the holder of the waters; from the sky, from Parjanya, from the
atmosphere, from the earth, thence do ye help us with rain.
b Even by
day they make the darkness,
With
Parjanya, water bearer;
What time
they inundate the earth.
c The
treasure-house of sky which the heroes rich in dew
Make to
shake for the generous giver,
The
Parjanyas set thee free from along the firmaments;
The rains
pour over the desert [1].
d From the
ocean, O Maruts, ye make (the rain) to start,
Ye make the
rain to fall, O ye that are rich in moisture;
Your cows, O
ye wondrous, fail not;
As ye fly
swiftly your chariots turned.
e Set free
the rain from heaven;
With waters
fill the ocean;
Thou art born
of waters, first-born;
Thou art the
might of the ocean.
f Flood the
earth,
Break this
divine cloud;
Give to us
of the divine water,
Ruling
loosen the water bag.
g The gods
whose portion is in the sky, the gods whose portion is in the atmosphere, the
gods whose portion is on earth, may they aid this sacrifice, may they enter
this place, may they inhabit this place.
ii. 4. 9.
'Thou art
connected with the Maruts, thou art the force of the Maruts', (with these
words) he puts on a black garment with a black fringe; that is the hue of rain;
verily becoming of like hue he causes Parjanya to rain. 'Stay, O Maruts, the
speeding falcon', (with these words) he pushes back the west wind; verily he
produces the east wind, to win the rains. He makes offering to the names of the
wind; the wind rules the rain; verily he has recourse to the wind with its own
share; verily it makes Parjanya rain for him. Eight offerings [1] he makes; the
quarters are four, the intermediate quarters are four; verily from the quarters
he makes the rain to move. He unites (them) on a black antelope skin; verily he
makes the offering; he unites within the Vedi, for accomplishment. When the
Yatis were being eaten, their heads fell away; they became Kharjuras; their sap
rose upwards, they became Kariras; the Kariras are connected with Soma; the
offering connected with Soma makes rain to move from the sky; in that there are
Kariras (in the sacrifice) [2], by means of an offering which is connected with
Soma he wins the rain from the sky. With honey he unites (them); honey is the
sap of the waters and the plants; verily it rains from the waters and the
plants; verily also he brings down rain from the waters and the plants.
'Gladdening, obedient', (with these words) he unites (them); verily he
approaches them by their names; just as one may say, 'Come hither, N. N.', so
by their names [3] he makes them move forward. Thou art the fetter of the
strong horse; for rain I yoke thee', he says the horse is strong, Parjanya is
strong; becoming black as it were he rains; verily he unites him with his hue,
to win the rains.
ii. 4. 10.
'O gods
having wealth, O gods granting protection, O gods drinking together', (with
these words) he ties on; verily by means of the gods he daily seeks rain. If it
should rain, so much only should be offered; if it should not rain, on the next
day he should offer an oblation. Mitra and Varuna are day and night, by day and
night Parjanya rains, for by night or by day he rains; verily he has recourse
to Mitra and Varuna with their own share; verily they [1] make Parjanya rain
for him by day and night. To Agni, hiding his abode, he should offer a cake on
eight potsherds, to the Maruts on seven potsherds, to Surya on one potsherd;
Agni thence causes the rain to arise, the Maruts lead it out when produced;
when yonder Sun Moves low with his rays, then he rains; becoming a hider of his
abode, as it were, he rains; these deities are the lords of rain; them he has
recourse to with their own share; they [2] make Parjanya rain for him; even if
he is not minded to rain yet he rains. 'Let free the rain from heaven; with
waters fill the ocean', he says; verily these and yonder waters he unites; then
with these he approaches yonder (waters). 'Thou art born of waters, first-born;
thou art the might of the ocean', he says; that is according to the text.
'Flood the earth', (with these words) he offers in a Boerhavia procumbens; this
of plants is that which wins rain, and thereby he causes rain to fall. 'The
gods whose portion is in the sky', (with these words) he shakes the black
antelope skin; verily to him these worlds become dear and desired.
ii. 4. 11.
'All' the
metres are to be recited in this sacrifice', they say; the Kakubh is the
strength of the Tristubh, the Usnih of the Jagati; in that he repeats the Usnih
and the Kakubh, thereby he wins all the metres. The Usnih is the Gayatri; the
four syllables over are fourfooted cattle; just as cake is over cake, so it is
with the syllables which are over the verse; if he were to close with a Jagati
[1], he would end the sacrifice; he closes with a Tristubh, the Tristubh is
power and strength; verily he establishes the sacrifice on power and strength,
he does not end it. 'O Agni, three are thy strengths, three thy abodes', with
this (verse) containing the word 'three' he closes, for similarity of form:
that which has three constituents is the whole of the sacrifice; for every desire
it is employed, for the sacrifice is employed for all desires. He who is
practising witchcraft should sacrifice with that of three constituents; that
which has three constituents is the whole of the sacrifice [2]; verily with the
whole of the sacrifice he bewitches him, and lays him low. With the same
(offering) should he sacrifice who is practised against, that which has three
constituents is the whole of the sacrifice; verily he sacrifices with the whole
of the sacrifice, and he who practises witchcraft does not lay him low. With
the same (offering) should he sacrifice who is going to sacrifice with a
thousand; verily he produces and gives (it). He who has sacrificed with a
thousand should sacrifice with the same (offering) he goes to the end of cattle
[3] who sacrifices with a thousand; Prajapati created cattle; he created them
with (the offering) of three constituents; he who knowing thus sacrifices,
desirous of cattle, with (the offering) of three constituents, creates cattle
from the very source whence Prajapati created them; and the thousand resorts to
him. He becomes a prey to the gods who having said, 'I shall sacrifice', does
not sacrifice; he should sacrifice with (the offering) of three constituents;
(the offering) of three constituents [4] is the whole of the sacrifice; verily
he sacrifices with the whole of the sacrifice, and does not become a prey to
the gods. The cake is on twelve potsherds; these are three (sets of) four
potsherds, to bring about the three. There are three cakes, these worlds are
three; (verily they serve) to win these worlds. Each one above the other is
larger, for so as it were are these worlds. The middle one is made of barley,
that is the form of the atmosphere; (verily it serves) for prosperity. He cuts
off from all (the cakes) as he sets them up without making a failure. He gives
gold; verily he wins brilliance [5]; he gives the silken garment; verily he
wins cattle; he gives a cow; verily he wins his prayers; gold is the colour of
the Saman, the silken garment of the formulae, the cow of the praises and
rejoicings; verily he wins all these colours.
ii. 4. 12.
Tvastr, his
son slain, offered Soma excluding Indra. Indra desired an invitation to the
rite, but he did not invite him, (saying), 'Thou hast slain my son.' He made a
disturbance of the sacrifice, and forcibly drank the Soma. The remains of it
Tvastr cast upon the Ahavaniya (fire), saying, 'Hail! wax great, Indra's foe.
While (the fire) was flaming upwards to strike, just then of itself it stayed;
whether so much was before [1], or so much was over the fire, be sprang up
alive and came into union with Agni and Soma. He grew on all sides an
arrow(shot), he enveloped these worlds. Because he enveloped these worlds,
therefore is Vrtra, Vrtra. Indra feared him, and Tvastr too; Tvastr dipped his
bolt for him; the bolt was fervour; he could not restrain it. Visnu [2] was
another god; he said, 'Visnu, come hither; we will grasp that by which he is
this world. Visnu deposited himself in three places, a third on the earth, a third
in the atmosphere, a third in the sky, for he was afraid of his growth. By
means of the third on earth Indra raised his bolt, aided by Visnu. He said,
'Hurl it not at me; there is this [3] strength in me; I will give it to you.'
He gave it to him, he accepted it, and (saying), 'Thou didst further me', gave
it to Visnu. Visnu accepted it (saying), 'Let Indra place power (indriya) in
us.' By means of the third in the atmosphere Indra raised his bolt, aided by
Visnu. He said, 'Hurl it not at me; there is this [4] strength in me; I will
give it to you.' He gave it to him; he accepted it, and (saying), 'Twice hast
thou furthered me', gave it to Visnu. Visnu accepted it (saying), 'Let Indra
place power in us.' By means of the third in the sky Indra raised his bolt,
aided by Visnu. He said, 'Hurl it not at me; I will give to thee that by which
I [5] am this world! He said, 'Yes.' (He replied), 'Let us make a compact; let
me enter thee.' 'If thou dost enter me, in what way wilt thou enjoy me?' 'I
will kindle thee; I will enter thee for thine enjoyment', he answered. Vrtra
entered him. Vrtra is the belly; hunger is man's enemy; he who [6] knows this
slays the enemy hunger. He gave it to him; he accepted it, and (saying),
'Thrice hast thou furthered me', gave it to Visnu. Visnu accepted it (saying),
'Let Indra place power in us.' In that thrice he gave and thrice he accepted,
that is the reason of the threefold character of the threefold. In that Visnu
aided him and he gave (it) to Visnu, therefore the offering belongs to Indra
and Visnu. Whatever there is here he gave to him, the Rces, the Samans, the
Yajuses. A thousand he gave to him; therefore there are a thousand gifts.
ii. 4. 13.
The gods
were afraid of the warrior on his birth. While still within (the womb) they
fettered him with a bond. The warrior thus is born fettered; if he were born
not fettered he would continually slay his foes. If one desire of a warrior,
'May he be born not fettered, may he continually slay his foes', one should
offer for him the offering for Indra and Brhaspati, for the warrior is
connected with Indra, Brhaspati is the holy power (Brahman); verily by the holy
power (Brahman) he frees him from the bond that fetters him. The sacrificial
present is a golden bond; verily manifestly he frees him from the bond that
fetters him.
ii. 4. 14.
a He is born
ever new;
The banner
of the days goeth before the dawns.
He
appointeth their portion to the gods as he advanceth
The moon
extendeth length of days.
b The drop
which the Adityas make to swell,
The
imperishable which the imperishable drink,
With that
may king Varuna, Brhaspati,
The
guardians of the world make us to swell.
c In the
eastern quarter thou art king, O Indra
In the
northern, O slayer of Vrtra, thou art slayer of foes
Where the
streams [1] go, thou hast conquered;
On the south
be the bull whom we invoke.
d Indra
shall conquer, he shall not be conquered;
Over-lord
among kings shall he rule;
In all
conflicts shall he be a protector,
That he may
be reverenced and honoured.
e His
greatness surpasseth
Sky or earth
or heaven;
Indra sole
lord, hailed by all, in his home
Boisterous
and brave, waxeth great for the conflict.
f We call on
thee, O hero, in praise,
Like kine
unmilked,
Lord [2] of
this moving world, seeing the heavenly light,
Lord, O
Indra, of what standeth.
g We call on
thee,
We poets, to
gain the prize;
Men call on
thee, lord of heroes, O Indra, amongst foes,
On thee in
the racing of the horse.
h If, O
Indra, a hundred skies,
A hundred
earths were thine,
Not a
thousand suns could match thee at birth,
Nor the two
worlds.
i Drink the
Soma, O Indra; let it gladden thee,
(The Soma)
which for thee, O lord of bays, the stone
Through the
arms of the presser [3], like a horse well guided hath expressed.
k With Indra
may splendid feasts be ours,
Rich in
strength,
Wherewith we
may rejoice in food.
l O Agni,
thy pure.
m With the
light.
n Thee,
Jatavedas.
o Seven bays
in thy chariot
Bear thee, O
god Surya,
With hair of
light, O wise one.
p The
radiant countenance of the gods hath arisen,
The eye of
Mitra, Varuna, and Agni;
He hath
filled the sky, the earth, and the atmosphere;
Surya is the
soul of that which moveth and standeth [4].
q May the
All-gods who further right,
Who hearken
to the call in due season,
Find
pleasure in this proper drink.
r O ye
All-gods, hear my invocation,
Ye that are
in the atmosphere, ye that are in the sky;
Ye with Agni
as your tongue, worthy of sacrifice,
Sit on this
strew and rejoice.
PRAPATHAKA V
The New and
Full Moon Sacrifices
ii. 5. 1.
a Viçvarupa,
son of Tvastr, was the domestic priest of the gods, and the sister's son of the
Asuras. He had three heads, one which drank Soma, one Sura, and one which ate
food. He promised openly the share to the gods, secretly to the Asuras. Men
promise openly the share to every one; if they promise any one secretly, his
share is indeed promised. Therefore Indra was afraid (thinking), 'Such an one
is diverting the sovereignty (from me).' He took his bolt and smote off his heads.
(The head) which drank Soma [1] became a hazelcock; (the head) which drank Sura
a sparrow; (the head) which ate food a partridge. He seized with his hand the
guilt of slaying him, and bore it for a year. Creatures called out upon him,
'Thou art a Brahman slayer.' He appealed to the earth, 'Take a third part of my
guilt.' She said, 'Let me choose a boon. I deem that I shall be overcome
through digging. Let me not be overcome by that.' He replied, 'Before [2] a
year is out it will grow up for thee.' Therefore before the year is out the
dug-out portion of earth grows up again, for that was what she chose as a boon.
She took a third of his guilt. That became a natural fissure; therefore one who
has piled up a fire-altar and whose deity is faith should not choose a natural
fissure, for that is the colour of guilt. He appealed to the trees, 'Take a
third part of my guilt.' They said, 'Let us choose a boon. We deem that we
shall be overcome through pruning [3]. Let us not be overcome by that.' He
replied, 'From pruning shall more (shoots) spring up for you.' Therefore from
the pruning of trees more (shoots) spring up, for that was what they chose as a
boon. They took a third part of his guilt, it became sap; therefore one should
not partake of sap, for it is the colour of guilt. Or rather of the sap which
is red or which comes from the pruning one should not partake [4], but of other
sap at will. He appealed to a concourse of women, 'Take the third of my guilt.'
They said, 'Let us choose a boon; let us obtain offspring from after the
menses; let us enjoy intercourse at will up to birth.' Therefore women obtain
offspring from after the menses, and enjoy intercourse at will up to birth, for
that was what they chose as a boon. They took a third of his guilt, it became
(a woman) with stained garments; therefore one should not converse with (a
woman) with stained garments [5], one should not sit with her, nor eat her
food, for she keeps emitting the colour of guilt. Or rather they say, 'Woman's
food is unguent, and there fore one should not accept (from her) unguent, but
anything else (can be accepted) at will.' The son born of intercourse with (a
woman) with stained garments is accursed; (the son born) of intercourse in the
forest is a thief; (the son born) of intercourse with a (woman) who turns away
is shamefaced and retiring; (the son born) of intercourse with a woman bathing
is fated to drown; (the son born) of one who [6] anoints herself has a skin
disease; (the son born) of one who combs her hair is bald and feeble; (the son
born) of one who anoints (her eyes) is blind; (the son born) of one who cleans
her teeth has dirty teeth; (the son born) of one who cuts her nails has bad
nails; (the son born) of one who spins is a eunuch; (the son born) of one who
weaves ropes is unrestrained; (the son born) of one who drinks from a leaf is
drunken; (the son born) of one who drinks from a mutilated (vessel) is
mutilated. For three nights he should keep a vow and should drink from his hand
or from a perfect vessel, to guard his offspring.
ii. 5. 2.
Tvastr, his
son being slain, offered Soma excluding Indra. Indra desired an invitation to
the rite, but he did not invite him; (saying) 'Thou hast slain my son.' He made
a disturbance of the sacrifice, and forcibly drank the Soma. The remains of it
Tvastr cast upon the Ahavaniya (fire), (saying), 'Hail! wax great, Indra's
foe.' In that he cast it (avartayat), Vrtra is Vrtra; in that he said, 'Hail!
wax great, Indra's foe', therefore [1] Indra became his foe. He sprang into
life and came into union with Agni and Soma. He grew on all sides an
arrow(shot), he enveloped these worlds. Because he enveloped these worlds,
therefore is Vrtra, Vrtra. Indra feared him. He ran up to Prajapati, (saying),
'A foe has sprung up for me.' He dipped his bolt and gave it to him, (saying),
'Slay with it.' He went against (him) with it. Agni and Soma said, 'Hurl it not
[2]; we are within.' 'Ye are mine', he replied, 'come to me.' They asked for a
share; he gave them at the full moon this offering for Agni and Soma on eleven
potsherds. They said, 'We are bitten all round, and cannot come.' Indra
produced from himself cold and fever heat; that was the origin of cold and
fever heat. Him who knows thus the origin of cold and fever heat [3] neither
cold nor fever heat slays. By them he led him on, and as he gaped Agni and Soma
went forth from him. Then expiration and inspiration deserted him; skill is
expiration, intelligence is inspiration; therefore one who gapes should say,
'Skill and intelligence (remain) in me'; verily he places expiration and
inspiration in himself and lives all his days. He, having called off the gods
from. Vrtra offered at the full moon the oblation to the Vrtra slayer; they
slay him at the full moon [4], but make him swell at the new moon; therefore
verses are uttered at the full moon referring to the slaying of Vrtra, at the
new moon referring to his increase. Having performed the oblation to the Vrtra
slayer, he took his bolt and again went against (him). Sky and earth said,
'Hurl it not; he rests in us two.' They said, 'Let us choose a boon.' 'May I be
adorned with the Naksatras', said yonder (sky); I May I be adorned with
variegated things', said this (earth). Therefore yonder (sky) is adorned with
the Naksatras, this (earth) with variegated things. He who knows thus the boon
of sky and earth [5] attains a boon. Indra thus impelled by these two slew
Vrtra. The gods having slain Vrtra said to Agni and Soma, 'Bear the offering
for us.' They said, 'We two have lost our brilliance, our brilliance is in
Vrtra.' They said, 'Who is there to go for it?' 'The cow', they said, 'The cow
is the friend of all.' She said [6], 'Let me choose a boon; ye shall feed off
both when they are in me.' The cow brought the (brilliance); therefore they
feed off both things that are in the cow; ghee indeed is the brilliance of
Agni, milk the brilliance of Soma. He who knows thus the brilliance of Agni and
Soma becomes brilliant. The theologians say, 'What is the deity of the full
moon (rite)?' He should reply, 'Prajapati; by means of it he established his
eldest son, Indra.' Therefore they establish their eldest sons with wealth.
ii. 5. 3.
When Indra
had slain Vrtra, his enemies threatened him. He saw this enemy-dispelling
(oblation) to be offered subsequently at the full moon. He offered it, and with
it drove away his enemies. In that the enemy-dispelling (oblation) is to be
offered subsequently at the full moon, the sacrificer by it drives away his
enemies. Indra, having slain Vrtra, lost the gods and his power. He saw the
(offering) to Agni on eight potsherds at the new moon, and the curds for Indra
[1]. He offered it, and by it he won the gods and his power. In that at the new
moon there is (an offering) to Agni on eight potsherds, and curds for Indra,
the sacrificer wins by it the gods and power. When Indra had slain Vrtra, his
power and strength went into the earth; then the plants and roots were born. He
ran up to Prajapati, (saying), 'Now that I have slain Vrtra, my power and
strength [2] have gone into the earth; then the plants and roots have been
born.' Prajapati said to cattle, 'Collect it for him.' The cattle collected it
from the plants in themselves; they milked it. In that they collected it, has
the collected oblation (sammayya) its name; in that they milked it, has fresh
milk its name (pratidhuk). 'They have collected it; they have milked it; but it
rests not in me', he said. 'Make it ready for him' [3], he replied. They made
it ready for him; they made power and strength rest in him; verily the ready
(milk) has its name (çrta). 'They have collected it; they have milked it; they
have made it ready; but it does not impel me', he said. 'Make it curds for
him', he replied. They made it curds for him; that impelled (ahinot) him;
verily curds (dadhi) has its name. The theologians say, 'One should offer curds
first, for curds is made first' [4]. One should disregard that and offer ready
(milk) first; verily one places power and strength in him and later impels him
by curds; and he proceeds in order (of production). If he curdles it with
Putika plants or with bark, that is fit for Soma; if with jujubes, that is for
the Raksases; if with rice grains, for the All-gods; if with rennet, for men;
if with curds, that has Indra. He curdles it with curds [5] that it may have
Indra. He curdles the remains of the Agnihotra, for the continuity of the
sacrifice. Indra having slain Vrtra went to a great distance, thinking, 'I have
sinned.' The gods sought to start him. Prajapati said, I He who first finds him
will have the first share.' The Pitrs found him; therefore an offering is made
to the Pitrs on the day before. He approached the new moon night; the gods met
him, (saying), 'Our treasure to-day at home [6] dwells', for Indra is the
treasure of the gods, and that is why the new moon night has its name
(ama-vasya), 'home dwelling'). The theologians say, What is the deity of the
Samnayya?' 'The All-gods', he should reply, for so the All-gods won that as
their share.' Or rather he should reply, 'Indra, for it was in healing Indra that
they won it.'
ii. 5. 4.
The theologians say, 'He would indeed offer the new and full moon (sacrifices)
who should offer them with Indra.' At the full moon there is the subsequent
offering of the enemy-dispelling (oblation), and by it the full moon has Indra.
There are curds for Indra at the new moon; verily the new moon has Indra. He
who knowing thus offers,' the new and full moon sacrifices, offers them with
Indra, and day after day it becomes better for him who has so sacrificed. What
the gods did at the sacrifice, the Asuras did. The gods [1] saw this offering,
one on eleven potsherds for Agni and Visnu, an oblation for Sarasvati, an
oblation for Sarasvant; after performing the full moon (sacrifice) they offered
this. Then the gods prospered, the Asuras were defeated. He who has enemies
should offer this offering after performing the full moon (sacrifice). With the
full moon (sacrifice) he hurls the bolt at his enemy, with (the offering) to
Agni and Visnu he appropriates the gods and the sacrifice of his enemy, his
pairing cattle with (the offerings) to Sarasvati and Sarasvant. Whatever he
has, all that [2] he appropriates. One should sacrifice at the full moon, if
one has enemies, not at the new moon; having slain one's enemy one does not
cause him to grow again. He who desires cattle should sacrifice with the
Sakamprasthayiya. The man to whom they bring (any thing) in small measure is
not himself pleased, and does not give to another. But he, to whom they bring
in large measure, is himself pleased, and gives to another. One should offer in
full and large measure; Indra then being pleased delights him with offspring
and cattle. He offers with a wooden vessel, for an earthenware one does not
hold the offering. It is of Udumbara wood [3]; the Udumbara is strength, cattle
are strength; verily by strength he wins for him strength and cattle. One
should not sacrifice to, Mahendra, if one is not prosperous. The prosperous are
three; a learned (Brahman), a village headman, and a warrior. Their deity is
Mahendra. He who sacrifices beyond his own deity loses his own deity, and does
not obtain another, and becomes worse. For a year one should sacrifice to
Indra, for the vow extends not beyond the year; verily [4] his own deity, being
sacrificed to, kindles him with prosperity and he becomes richer. After the
year he should offer a cake on eight potsherds to Agni, lord of vows; verily
for a year Agni, lord of vows, causes him to take up the vow who has slain his
foe (vrtra). Thereafter he may sacrifice at will.
ii. 5. 5.
No one who
is not a Soma sacrificer should offer the Samnayya. For the milk of him who is
not a Soma sacrificer is imperfect, and if one who is not a Soma sacrificer
offers the Samnayya he is a thief and does wrong, and (his milk) is poured
forth in vain. A Soma sacrificer only should offer the Samnayya. Soma is milk,
the Samnayya is milk; verily with milk he places milk in himself. The moon
deprives him of offspring and cattle, and makes his enemy wax great on whose
sacrifice when offered it rises in the east [1]. He should divide the rice
grains into three parts; the mean size he should make into a cake on eight
potsherds for Agni, the giver, the largest lie should give as a mess to Indra,
the bestower, the smallest (he should give) as a mess in boiled (milk) to Visnu
Çipivista. Agni thus generates offspring for him; Indra gives it in crease;
Visnu is the sacrifice, and Çipi cattle; verily on the sacrifice and cattle he
rests. He should not offer twice [2]. If he were to offer now with the first he
would make a failure with the second; if with the second now, he would make a
failure with the first; there is no offering at all and no sacrifice, for that
cause a son is born shamefaced and retiring. One offering only should one make;
a valiant son is born to him. One should disregard this and offer twice. With
the first (offering) one grasps the mouth of the sacrifice, and sacrifices with
the second. Verily one wins the gods with the first, power with the second;
verily one conquers the world of the gods [3] with the first; the world of men
with the second; he performs several forms of sacrifice. This offering is
called 'the friendly'; for him there is in this world prosperity on whom the
moon rises in the west after he hag sacrificed on that day. He who desires
heaven should sacrifice with the Daksayana sacrifice. On the full moon he
should offer the Samnayya; on the new moon he should sacrifice with clotted
curds for Mitra and Varuna. On the full moon (the Soma) is pressed for the
gods; during this half-month it is pressed forth for them, and a cow for Mitra
and Varuna is to be slaughtered for them at the new moon. In that [4] he
sacrifices on the day before, he makes the sacrificial enclosure. In that he
drives away the calves, he metes out the seat and the oblation holder. In that
he sacrifices, he produces with the gods the pressing day. He drinks for the
half-month Soma in carouse with the gods. In that he sacrifices at the new moon
with clotted curds for Mitra and Varuna, the cow which is slaughtered for the
gods becomes his also. He mounts upon the gods in truth who mounts upon their
sacrifice [5]. Just as a great man who has attained (fortune) desires (and
does), so he does. If he misses the mark he becomes worse; if he does not, he
remains the same. One who desires distinction should sacrifice with it, for
this sacrifice has a razor edge, and swiftly he becomes holy or perishes. His
vow is: he shall not speak untruth; be shall not eat meat; he shall not
approach for all a woman; they shall not clean his raiment with cleansing
stuff; for all these things the gods do not do.
ii. 5. 6.
The new and
the full moon (sacrifices) are the chariot of the gods. He, who having offered
the new and the full moon (sacrifices) Sacrifices with Soma, rests in the chosen
resting-place of the gods which is conspicuous for its chariot (tracks). The
new and the full moons are the limbs and joints of the year; he who knowing
thus offers the new and the full moon (sacrifices) thus unites the limbs and
joints of the year. The new and the full moon are the eyes of the year; he who
knowing thus offers the new and the full moon (sacrifices) thus sees with them
along the world of heaven [1]. The new and the full moon are the striding of
the gods; he who knowing thus offers the new and the full moon (sacrifices)
steps in the striding of the gods. The new and the full moon are the path on
which the gods fare; he who knowing thus offers the new and the full moon
(sacrifices) mounts the path on which the gods fare. The new and the full moons
are the bay steeds of the gods; he who knowing thus offers the new and the full
moon (sacrifices) carries to the gods with their two bay steeds [2] the
offering. The new and the full moon (sacrifices) are the mouth of the gods; he
who knowing thus offers the new and the full moon (sacrifices) manifestly
sacrifices in the mouth of the gods. He who offers the new and the full moon
sacrifices possesses an oblation holder. He offers the Agnihotra morn and
evening, he offers the new and the full moon (sacrifices); on every day (the
Soma) of those who have oblation holders is pressed. By him who knowing thus
offers the new and the full moon (sacrifices) regarding himself as possessiug
an oblation holder, everything is given as on the strew. The gods [3] could not
find the suitable day for the sacrifice. They purified the new and full moons;
the new and the full moon (sacrifices) are these pure and sacrificial (days).
He who knowing thus offers the new and the full moon (sacrifices) offers them
as pure and sacrificial. One should not approach a woman on the new moon or the
full moon night; if one were to do so, one would be impotent. The nights of the
half-month were the wives of King Soma; of these be did not approach the new
moon night and the full moon night [4]. They grasped him about, and illness
seized him. 'Illness has seized the king'; that (saying) is the origin of the
'king's evil '. In that he became worse, that is (the origin) of the 'bad
illness'; because he got it from his wives, that is (the origin) of the 'wife's
disease' (Jayenya), him who knows thus the origin of these illnesses, these
illnesses do not visit. He ran up to these two in reverence; they said, 'Let us
choose a boon; let us be the appointers of portions for the gods [5]; from us let
the gods be sacrificed to.' Therefore of the series of nights it is on the new
and the full moon night that the gods are sacrificed to; for they are the
appointers of portions for the gods. Men appoint portions to him who knows
thus. Creatures slew hunger, man at once, the gods at the half-month, the Pitrs
in a month, trees in a year. Therefore day by day men desire food, at the
half-month the gods are sacrificed to, every month offering is made to the
Pitrs, in a year trees produce fruit. He who knows thus slays the enemy,
hunger.
The Part of
the Hotr at the New and Full Moon Sacrifices
ii. 5. 7.
The gods
could not rest on the Rc or the Yajus. On the Saman only could they rest. He
makes the noise 'Him'; verily he makes the Saman. He makes the noise 'Him';
where the gods rested, there he sets them in motion. He makes the noise 'Him';
this is the yoking of speech. He makes the noise 'Him'; thus the sacrificers
produce offspring. He repeats the first (verse) thrice, the last thrice; verily
he ties the end of the sacrifice [1] so that it may not slip. He repeats (it)
continuously, for the continuity of the breaths and of food, and for the
smiting away of the Raksases. The first he repeats is connected with the
Rathantara (Saman), this world is connected with the Rathantara; verily he
conquers this world. He divides it thrice; these worlds are three; verily he
conquers these worlds. The last he repeats is connected with the Brhat (Saman);
yonder world is connected with the Brhat; verily he conquers yonder world.
'Forward [2] your viands', he repeats, a verse which has not any indication (of
its deity) and (therefore) is addressed to Prajapati. Prajapati is the
sacrifice; verily he grasps the sacrifice as Prajapati. 'Forward your viands',
he repeats; viands are food; verily he wins food. 'Forward your viands', he
repeats; therefore seed is deposited in front. 'O Agni, come hither for the
feast', he repeats; therefore offspring are born at the back. 'Forward your
viands', he repeats [3]; 'viands' are the months, 'heavenwards' are the
half-months, 'rich in the oblation' are the gods, 'full of butter' is the cow,
'he goes to the gods' (that is) the sacrifice, 'desirous of favour ' is the
sacrificer. 'Thou art this, thou art this', (with these words) he wins the dear
abode of the sacrifice. If he desire for a man, 'May he live all his days', he
should repeat for him 'Forward your viands', and then continuously the next
half-verse of 'Agni, come hither to the feast' [4]. Verily by expiration does
he make steadfast his inspiration, and he lives all his days. He, who knows the
elbow of the Samidhenis, puts his enemy in his elbow. He joins the half-verses;
this is the elbow of the Samidhenis; he who knows thus puts his foe in his
elbow. The Samidhenis were brought out by Rsi after Rsi; if they were not
connected together, they would go away from the sacrificer's offspring and
cattle. He unites the half-verses; verily he connects them together, and being
so connected and secured they yield him all his desires.
ii. 5. 8.
Without a
Saman there is no sacrifice. 'O Agni, come hither for the feast', he says; this
is the character of the Rathantara. 'Thee with the kindling-sticks, O Angiras',
he says; this is the character of the Vamadevya. 'The great and powerful one, O
Agni', he says. This is the character of the Brhat. In that he repeats this
Trca, he makes the sacrifice have Samans. Agni was in yonder world, the sun in
this; these worlds were disturbed [1]. The gods said, 'Let us change them
about.' (Saying), 'O Agni, come hither for the feast', they placed Agni in this
world, and (saying),'The great and powerful one, O Agni', they placed the sun
in yonder world. Then indeed these worlds became calm. In that he repeats (it)
thus, (it serves) for the calming of these worlds; these worlds become calm for
him who knows thus. He repeats fifteen Samidhenis [2]. The nights of the
half-month are fifteen; the year is made up of half-months. There are three
hundred and sixty syllables in the Samidhenis; there are as many nights in the
year; verily by syllables he obtains the year. Nrmedha and Paruchepa had a
theological dispute (and said), 'Let us generate fire in the dry wood (to see)
which of us two is the more of a theologian.' Nrmedha spoke; he generated
smoke. Paruchepa spoke; he generated fire. 'O Rsi', he said, [3], 'seeing that
our knowledge is equal, how didst thou generate fire and not I?' 'I know the
character of the Samidhenis', he replied. The character of the Samidhenis is
the quarter-verse which is repeated with the word 'ghee' in it. 'Thee with the
kindling-sticks, Angiras', he says; verily he generates light in the
Samidhenis. They are feminine in that they are Rc (verses), they are feminine
in that they are Gayatri (verses), they are feminine in that they are
Samidhenis. He repeats a verse with the word 'Male' in it [4]. By it he gives
them a husband, makes them possess Indra, and mates them. Agni was the
messenger of the gods, Uçanas Kavya of the Asuras. They went to question
Prajapati; he turned away (from Uçanas) (with the words). 'Agni as messenger we
choose.' Then the gods prospered, the Asuras were defeated. The man for whom,
knowing thus, he repeats, 'Agni as messenger we choose, prospers himself, his
enemy is defeated. He repeats a verse with the word 'imperishable'; verily by
it he causes his enemy to perish [5]. 'The flaming locked, him we adore', he
says; that is purifying; verily with it he makes pure the sacrificer. 'Thou art
lit, O Agni, worshipped', he says; verily he places around a barrier that may
not be climbed. If he were to add anything further, it would be just as when (a
libation) falls outside the barriers. There are three Agnis, the oblation
bearer of the gods, the bearer of the offering of the Pitrs, the guardian of
the Asuras. They repeat, 'Me will he choose, me' [6]. 'Choose ye the bearer of
the oblation', he says; 'let him choose him who is of the gods. He chooses one
of a Rsi's family; verily he departs not from the connexion, (and so it serves)
for continuity. He chooses, beginning at the further end, in order of descent;
therefore the Pitrs drink after men in order of descent, beginning at the
further end.
ii. 5. 9.
'O Agni,
thou art great', he says, for Agni is great. 'O Brahman', he says, for he is a
Brahman. 'O Bharata',' he says, for he bears the sacrifice to the gods.
'Kindled by the gods', he says, for the gods kindled him. 'Kindled by Manu', he
says, for Manu kindled him after the gods. 'Praised by the Rsis', he says, for
the Rsis praised him. 'Rejoiced in by sages', he says [1], for learned people
are sages. 'Celebrated by the poets', he says, for learned people are the
poets. 'Quickened by the holy power (Brahman)', he says, for he is quickened by
the holy power (Brahman). 'With ghee offering', he says, for ghee is his
dearest offering. 'Leader of the sacrifices', he says, for he is the leader of
the sacrifices. 'Charioteer of the rites', he says, for he is the chariot of
the gods. 'The Hotr unsurpassed', he says, for no one surpasses him [2].
'Surpassing, bearing the oblation', he says, for he surpasses all. 'The mouth
dish, the ladle of the gods', he says, for he is the ladle of the gods. 'The
bowl from which the gods drink', he says, for he is the bowl from which the
gods drink. 'O Agni, like a felly the spokes, thou dost surround the gods', he
says, for he surrounds the gods. If he were to say, 'Bring hither the gods to
the pious sacrificer', he would produce an enemy for him [3].2 'Bring hither
the gods to the sacrificer', he says; verily with that be makes the sacrificer
to grow great. 'O Agni, bring Agni hither, bring Soma hither', he says; verily
he summons the gods in order. 'Bring hither the gods, O Agni; and sacrifice to
them with a fair sacrifice, O Jatavedas', he says; verily he quickens Agni, and
quickened by him he bears the oblation to the gods. 'Agni the Hotr' [4], he
says; Agni is the Hotr of the gods; him he chooses who is the Hotr of the gods.
'We are', he says; verily he makes himself attain reality. 'Fair be to thee the
deity, O sacrificer', he says; verily he invokes this blessing (on him). If he
were to say 'Who hast chosen Agni as Hotr', he would surround the sacrificer
with Agni on both sides, and he would be liable to perish. The ladle has the
sacrificer for its deity, the Upabhrt the enemy as its deity [5]. If he were to
say two as it were, he would produce an enemy for him. 'Take, Adhvaryu, the
spoon (sruc) with ghee', he says; verily by it he causes the sacrificer to wax
great. 'Pious', he says, for he aids the gods, 'With all boons', he says, for
he aids all. 'Let us praise the gods worthy of praise; let us honour those
worthy of honour; let us sacrifice to those worthy of sacrifice', he says.
Those worthy of praise are men; those worthy of honour are the Pitrs; those
worthy of sacrifice are the gods; verily he sacrifices to the deities according
to their portions.
ii. 5. 10.
In the case
of a Rajanya let him repeat the Trcas thrice three other sorts of men are there
besides the warrior, the Brahman, Vaiçya and Çudra; verily he makes them
obedient to him. He should repeat fifteen (Samidhenis) in the case of a
Rajanya; the Rajanya is fifteenfold; verily he makes him find support in his
own Stoma. Let him surround it with a Tristubh; the Tristubh is power, the
Rajanya sacrifices in desire of power; verily by the Tristubh he secures power
for him. If he desires [1], 'May there be splendour', he should surround it
with a Gayatri, the Gayatri is splendour; verily there is splendour. He should
repeat seventeen for a Vaiçya; the Vaiçya is seventeenfold; verily he makes him
find support in his own Stoma. He should surround it with a Jagati; cattle are
connected with the Jagati, the Vaiçya sacrifices in desire of cattle; verily by
the Jagati he secures cattle for him. He should repeat twenty one for one who
desires support; the Ekavinça is the support of the Stomas; (verily twenty-one
serve) for support [2]. He should repeat twenty-four for one who desires
splendour: the Gayatri has twenty-four syllables, splendour is the Gayatri;
verily by the Gayatri he secures splendour for him. He should repeat thirty for
one who desires food; the Viraj has thirty syllables, the Viraj is food; verily
by the Viraj he secures food for him. He should repeat thirty-two, for one who
desires support; the Anustubh has thirty-two syllables, the Anustubh is the
support of the metres; (verily thirty-two serve) for support. He should repeat
thirty-six for one who desires cattle; the Brhati has thirty-six syllables,
cattle are connected with the Brhati; verily by the Brhati he secures cattle
for him [3]. He should repeat forty-four for one who desires power, the
Tristubh has forty-four syllables, the Tristubh is power; verily by the
Tristubh he secures power for him. He should repeat forty-eight for one who
desires cattle; the Jagati has forty-eight syllables, cattle are connected with
the Jagati; verily with the Jagati he secures cattle for him. He should repeat
all the metres for one who makes many sacrifices, for all the metres are won by
him who makes many sacrifices. He should repeat indefinitely to win that which
is not definite.
ii. 5. 11.
The thread
is worn around the neck for men, over the right shoulder for the Pitrs, over
the left for the gods. He puts it over the left shoulder; verily he makes the
mark of the gods. He repeats standing, for standing he speaks more audibly. He
repeats standing, to conquer the world of heaven. He sacrifices sitting; verily
he finds support in this world. In that he repeats in the Krauñca, note, that
is connected with the Asuras, in the low note, that is connected with men, in
the intermediate note, that is connected with the gods. One should repeat in
the intermediate note, to secure the gods. Clever indeed [1] were the Hotrs of
old; there fore the ways were held apart, and the paths did not conflict. One
foot should be within the sacrificial altar, the other outside; then he
repeats, to hold the ways apart and to avoid conflict of the paths. Then does
he win the past and the future, the measured and the unmeasured does he win,
domestic and wild cattle both does he win [2]; verily also the world of the
gods and the world of men he conquers.
The gods
having repeated the Samidhenis could not see the sacrifice. Prajapati in
silence performed the sprinkling of the butter. Then indeed did the gods see
the sacrifice. In that he silently sprinkles, (it serves) to light up the
sacrifice. Verily also he anoints the kindling-sticks. He who knows thus
becomes soft. Verily also he delights them. He delights in offspring and cattle
[3] who knows thus. If he were to sprinkle with one (verse), he would delight
one; if with two, (he would delight) two; if with three, he would make (the
offering) go beyond (all others). He sprinkles (repeating the verse) in the
mind, for what is imperfect is made perfect by mind. He sprinkles across so as not
to make a failure. Speech and mind disputed; 'I will bear the offering to the
gods', speech said; 'I to the gods', mind said. They went to question
Prajapati; he said [4], Prajapati, 'Thou art the messenger of mind, for what
one thinks of in the mind, one utters in speech'. 'Then assuredly they will not
sacrifice to you with speech', said (speech). Therefore in the mind they offer
to Prajapati, for Prajapati is, as it were, the mind; (verily it serves) to
obtain Prajapati. He rubs the enclosing-sticks; verily he purifies them. (He
rubs) the middle one thrice; the breaths are three; verily he conquers the
breaths. (He rubs) the southern one thrice; these worlds are three [5]; verily
he conquers these worlds. (He rubs) the northern one thrice; three are the paths
leading to the gods; verily he conquers them. Thrice he fans (the fire); the
worlds of the gods are three; verily he conquers the worlds of the gods. They
make twelve; the year has twelve months; verily he delights the year; verily
also he brings up the year for him, to gain the world of heaven. He sprinkles;
the world of heaven is as it were secret [6]; verily he makes the world of
heaven resplendent for him. He sprinkles straight, for the breath is as it were
straight. He sprinkles continuously, for the continuity of the breaths and of
food and for the smiting away of the Raksases. If he desire of a man, 'May he
be likely to perish', he should sprinkle crookedly for him; verily he leads his
breath crookedly from him, and swiftly he perishes. The sprinkling is the head
of the sacrifice, the ladle is the body [7]. Having sprinkled, he anoints the
ladle; verily he places the head of the sacrifice on its body. Agni was the
messenger of the gods, Daivya of the Asuras; they went to question Prajapati.
Prajapati spake to a Brahman (saying), 'Explain the phrase, "Make
announcement"', 'Hearken to this, O ye gods', he said; 'Agni the god is
the Hotr', (he said). He chose him of the gods. Then the gods [8] prospered,
the Asuras were defeated. The man, who knows thus and for whom they chose his
list of ancestors, prospers himself, his enemy is defeated. If a Brahman and a
non-Brahman have a litigation, one should support the Brahman; if one supports
the Brahman, one supports oneself; if one opposes the Brahman, one opposes
oneself therefore one should not oppose a Brahman.
ii. 5. 12.
a Life to
thee.
b
Life-giving, O Agni,
c Swell up.
d Together
thee.
e Thy wrath.
f The
uppermost.
g Forward, O
goddess.
h From the
sky to us.
i O Agni and
Visnu.
k O Agni and
Visnu.
l This for
me, O Varuna.
m To thee
for that I go.
n Upwards
that.
o The
radiant.
p The child
of the waters hath mounted the lap
Of the
devious ones, rising up and clothed in the lightning;
Bearing his
highest greatness
The
golden-coloured young ones go about.
q Some [1]
meet, some go up,
The streams
fill their common stall;
Round the
pure shining son of the waters
The pure
waters stand.
r The
austere maidens, go around the youth;
The waters,
making him clean;
Agni shineth
forth with pure radiance with wealth,
Unkindled,
butter-clad in the waters.
s I seek the
help
Of Mitra and
Varuna, joint kings;
May they be
gracious to such as I.
t O Indra
and Varuna, grant ye great protection
To our
tribe, our people, for the sacrifice [2]
May we
conquer in battle the evil-minded,
Him who is
fain to overpower the man who long sacrificeth.
u To us, O
Mitra and Varuna.
v Forth your
arms.
w O Agni, do
thou, wise one,
Appease by
sacrifice for us the wrath of Varuna;
Best
sacrificer, best of bearers, radiant,
Free us from
every foe.
x Do thou, O
Agni, be nearest to us,
Closest to
help, at the dawning of this dawn;
Appease for
us by sacrifice Varuna [3], bestowing (on him);
Show thy
mercy and be ready to hear our call.
y Far-famed
is this Agni of Bharata,
Since his
great light shineth like the sun;
He who
overcame Puru in battle,
Hath shone
forth, the heavenly guest, propitious for us.
z I
sacrifice to thee, I cast forward my prayer to thee,
That thou
mayst be invoked at our invocation;
Thou art
like a well in the desert,
Thou, O
Agni, to the man eager to worship, O ancient king [4].
aa With his
lustre.
bb With
light.
cc Agni,
with thy front,
Burn the
sorceresses,
Shining in
the broad dwellings.
dd Thee of
fair face, of fair look, the rapid one,
The wiser,
let us ignorant people follow;
Let him
sacrifice who knoweth all the ways,
Let him
proclaim the oblation among the immortals.
ee To the
freer from trouble.
ff Which
hath entered me.
gg Away for
us, O Indra.
hh O Indra,
might.
ii Powers, O
Çatakratu.
kk To thee
hath been given.
PRAPATHAKA
VI
The New and
Full Moon Sacrifices
ii. 6. 1.
He offers to
the kindling-sticks; verily he wins spring among the seasons. He offers to
Tanunapat; verily he wins the hot season. He offers to the oblations; verily he
wins the rains. He offers to the sacrificial strew, verily lie wins autumn. He
offers with the cry of 'Hail!'; verily he wins the winter. Therefore in winter
animals over which the cry of 'Hail!' is raised perish. He offers to the
kindling-sticks; verily he wins the dawns of the goddesses. He offers to
Tanunapat; verily he wins the sacrifice [1]. He offers to the oblations; verily
he wins cattle. He offers to the sacrificial strew; verily he wins offspring.
He takes (the oblation) from the Upabhrt. The oblation is brilliance, the
sacrificial strew off spring; verily he places brilliance in offspring. He
offers with the cry of 'Hail!'; verily he wins speech. They make up ten, the
Viraj has ten syllables, the Viraj is food; verily he wins food by the Viraj. He
offers to the kindling-sticks; verily he finds support in this world. He offers
to Tanunapat [2]; verily in the sacrifice and in the atmosphere he finds
support. He offers to the oblations; verily in cattle he finds support. He
offers to the sacrificial strew; verily he finds support in the paths that lead
to the gods. He offers with the cry of 'Hail!'; verily he finds support in the
world of heaven. So many are the worlds of the gods; verily in them in order he
finds support. The gods and the Asuras contended as to these worlds. The gods
by the fore-sacrifices drove the Asuras away from these worlds; that is why the
fore-sacrifices [3] are so called. He for whom knowing thus are offered the
fore-sacrifices, drives his enemy away from these worlds. He offers stepping
near, for conquest. He who knows the pairing of the fore sacrifices is
propagated with offspring, with cattle, with pairings. He offers to the
kindling-sticks as many, to Tanunapat as one, and that makes a pair. He offers
to the kindling-sticks as many, to the sacrificial strew as one, and that makes
a pair. That is the pairing of the fore-sacrifices. He who knows thus [4] is
propagated with offspring, with cattle, with pairings. These deities were not
sacrificed to by the gods; then the Asuras were fain to harm the sacrifice. The
gods divided the Gayatri, five syllables in front and three behind. Then the
sacrifice was protected, and the sacrificer. In that the fore- and
after-sacrifices are offered, protection is afforded to the sacrifice and to
the sacrificer, for the overcoming of the enemy. Therefore a covering is larger
in front and smaller behind. The gods thought that the sacrifice must be
completed (in the fore-sacrifice) before the Raksases [5] with the cry of
'Hail!' They completed it with the cry of 'Hail!' in the fore-sacrifices. They
split the sacrifice who complete it with the cry of 'Hail!' in the
fore-sacrifices. Having offered the fore sacrifices he sprinkles the oblations,
for the continuity of the sacrifice; then verily he makes the oblation, and
then he proceeds in order. The fore-sacrifices are the father, the
after-sacrifices the son; in that having offered the fore-sacrifices he
sprinkles the oblations, the father makes common property with the son [6].
Therefore they say, who know it or who know not, 'How is it the son's only, how
is the father's common?' That which spills when the fore-sacrifices are offered
is not really spilt. The Gayatri conceives through it, and produces offspring
and cattle for the sacrificer.
ii. 6. 2.
The two
portions of the oblation are the eyes of the sacrifice. In that he offers the
two portions of the oblation, he inserts the two eyes of the sacrifice. He
offers in the front place; therefore the eyes are in front. He offers evenly;
therefore the eyes are even. By Agni the sacrificer discerns the world of the
gods, by Soma the world of the Pitrs; in the north part he offers to Agni, in
the south to Soma, for these worlds are thus, as it were, to illumine these
worlds. Agni and Soma are the kings of the gods [1]. They are sacrificed to
between the gods, to separate the gods. Therefore men are separated by the
king. The theologians say, 'What is it that the sacrificer does in the
sacrifice to support both those animals which have incisors on one side only
and those which have incisors on both?' When he has repeated a Rc, he makes an
offering of the portion of the oblation with the jusana formula; by that means
he supports those with incisors on one side only. When he has repeated a Rc, he
makes an offering of the sacrificial food (havis) with a Rc; by that means he
supports those with incisors on both sides. The Puronuvakya contains the word
'head'; verily he makes him head of his peers [2]. He offers with averse
containing the word 'team' (niyut); verily he appropriates (ni-yu) the cattle
of his enemy. Keçin Satyakami said to Keçin Darbhya, 'The seven-footed Çakvari
I shall use for thee at the sacrifice to-morrow, by whose strength one defeats
the enemies that have arisen and those that shall be, by the first half of
whose strength the ox feeds, by the second half the cow.' The Puronuvakya is
marked in front; verily he defeats the enemies that have arisen; the Yajya is
marked behind [3]; verily he defeats the enemies that shall be. The Puronuvakya
is marked in front; verily he places light in this world; the Yajya is marked
behind; verily he places light in yonder world. Full of light become these
worlds to him who knows thus. The Puronuvakya, is marked in front; therefore
the ox feeds with the first half. The Yajya is marked behind; therefore the cow
feeds with the second half. Him who knows thus these two enjoy. The oblation is
a bolt, the portions of the oblation are a bolt [4], the Vasat call is a bolt;
thus forges be a threefold bolt and hurls it at his foe, so as not to make a
failure. He utters the Vasat call in anger, to lay low his foe. The Puronuvakya
is the Gayatri, the Yajya the Tristubh; verily he makes the ruling class
dependent on the priestly class; therefore the Brahman is the chief. The chief
he becomes who knows thus. He proclaims him with the Puronuvakya, leads him
forward with the Yajya, and makes him go with the Vasat call. He takes him with
the Puronuvakya, he gives him with the Yajya, and [5] establishes him with the
Vasat call. The Puronuvakya has three feet; these worlds are three; verily he
finds support in these worlds. The Yajya has four feet; verily he wins four
footed cattle. The Vasat call has two syllables, the sacrificer has two feet;
verily afterwards he finds support in cattle. The Puronuvakya is the Gayatri,
the Yajya, the Tristubh, and this is the sevenfooted Çakvari. Whatever the gods
were fain to do by it, that they were able to do; he who knows thus can do
whatever he is fain to do.
ii. 6. 3.
Prajapati
assigned the sacrifices to the gods. He placed in himself the oblation. The
gods said to him, 'The oblation is the sacrifice; let us have a share in it.'
He said, 'Lot them offer to you the portions of the oblation, let them pour out
(a layer), let them sprinkle (it).' Therefore they offer the portions of the
oblation, they pour out (a layer), and sprinkle (it). The theologians say, 'For
what reason are the other offerings worn out, but the oblation fresh?' He
should reply, 'Because it is Prajapati's [1], for Prajapati is of the gods the
fresh one.' The metres ran away from the gods (saying), 'We will not bear the
offering, if we have no share.' They kept for them (the offering) divided into
four parts, for the Puronuvakya, the Yajya, the deity, the Vasat call. In that
he offers (the offering) in four parts, he delights the metres, and they
delighted by him carry the offering to the gods. The Angirases were the last to
go hence to the world of heaven. The Rsis came to the place of sacrifice; they
[2] saw the sacrificial cake creeping about, having become a tortoise. They
said to it, 'Be firm for Indra; be firm for Brhaspati: be firm for the
All-gods.' It did not become firm. They said to it, 'Be firm for Agni.' It
became firm for Agni. In that (the cake) for Agni on eight potsherds is unmoved
at the full and at the new moon, (it serves) to conquer the world of heaven.
They said to it, 'How hast thou been left?' 'I have not been anointed', he
said, 'just as an axle not anointed [3] goes wrong, so I have gone wrong.'
After anointing it above, he anoints it below, to gain the world of heaven. He
spreads (the cake) on all the fragments; so many cakes does he conquer in
yonder world. That which is burnt belongs to Nirrti, that which is not cooked
to Rudra, that which is cooked to the gods. Therefore one should cook it,
without burning it, for the gods. He covers it with ashes; therefore the bones
are clothed with flesh. He covers it with the bunch of grass; therefore [4] the
head is covered with hair. The offering which is cooked without being sprinkled
has fallen from this world, but has not reached the world of the gods. He
sprinkles it before covering it; verily he makes it go among the gods. If one
fragment were lost, one month of the year would be omitted, and the sacrificer
would perish. If two were lost, two months of the year would be omitted, and
the sacrificer would perish. He counts before covering, to guard the sacrificer
[5]. If it be lost, be should make an offering on two potsherds to the Açvins,
and on one potsherd to sky and earth. The Açvins are the physicians of the
gods; verily by them he heals it. Then is offered an offering on one potsherd
to sky and earth; in them is lost what is lost; verily in them he finds it,
(and it serves) for support.
ii. 6. 4.
(Saying) 'On
the impulse of the god Savitr thee', he takes the sword, for impelling. 'With
the arms of the Açvins', he says, for the Açvins were the Adhvaryus of the
gods. 'With the hands of Pusan', he says, for restraint. 'Thou art a
hundred-edged, of the tree, slayer of the foe', he says; verily he sharpens the
bolt, being about to hurl it at his enemy. He throws away the grass with a
Yajus. The earth is the size of the altar; verily he deprives his enemy of so
much of that [1]. Therefore they do not deprive one who has no share. He throws
it away thrice; these worlds are three; verily he excludes him from these
worlds. He throws it silently a fourth time; verily he excludes him from the
unmeasured. He uproots it; verily what of it is impure he cuts off. He uproots
it; therefore the plants perish. He cuts the root; verily he cuts the root of
the enemy. If dug too deep, it has the Pitrs for its deity; so much does he dig
as is measured [2] by Prajapati as the mouth of the sacrifice. He digs until
(he reaches) support; verily he causes the sacrificer to reach support. He
makes it higher on the south; verily he makes it the form of the sacrificial
ground. He makes it full of loose earth; loose earth is offspring and cattle;
verily he makes him full of offspring and cattle. He performs the second
drawing of a boundary. The earth is the size of the altar; verily having
excluded his enemy from so much of it, he performs the second drawing of a
boundary for himself. Cruelly he acts [3] in making an altar. (With the words)
'Thou art the holder, thou art the self holder', it is made smooth, for
healing. He places the sprinkling waters; the waters are Raksas-slaying;
(verily they serve) for slaying the Raksases. He places them in the path made
by the sword, for the continuity of the sacrifice. He should think of any one
whom he hates; verily does he inflict trouble upon him.
ii. 6. 5.
The
theologians say, 'Thou hast sprinkled the offerings with water; but the waters
with what?' 'With the holy power (Brahman)', he should say, for verily he
sprinkles the offerings with water, and the waters with the holy power
(Brahman). He sprinkles the kindling-wood and the sacrificial strew; verily he
makes it pure. He sprinkles the altar, the altar was rough, hairless, and
impure; verily he makes it pure. 'To the sky thee, to the atmosphere thee, to
earth thee', (with these words) he places the sacrificial strew and sprinkles
it [1]; verily he sprinkles it for these worlds. Cruelly indeed does he act in
that he digs. He pours down the waters, for healing. He takes the bunch in
front; verily he makes it the chief. He takes so much as is measured by
Prajapati as the mouth of the sacrifice. He spreads the sacrificial strew, the
sacrificial strew is offspring, the altar is the earth; verily he places offspring
on the earth. He strews it so as not to be very discernible; verily he makes
him not very discernible by offspring and cattle [2]. He puts the bundle over
the sacrificial strew, the strew is offspring, the bundle the sacrificer;
verily he makes the sacrificer superior to the non-sacrificer. Therefore the
sacrificer is superior to the non-sacrificer. He puts (grass) between, for
separation. He anoints it; verily he makes it into an offering and causes it to
go to the world of heaven. He anoints it in three places; these worlds are
three; verily he anoints it for these worlds. He does not break off (its
edges); if he were to break them off, it would not go aloft for the sacrificer.
He pushes it upwards as it were [3], for the world of heaven is upwards as it
were. He depresses it; verily he brings down rain for him. He should not put
forward the points too much; if he were to do so, there would be a violent
torrent to destroy the Adhvaryu. He should not throw it (so that the roots are)
in front. If he were to do this, he would thrust the sacrificer from the world
of heaven. He puts it forward (with its points) to the east; verily he makes
the sacrificer go to the world of heaven. He should not spread (the bunch) in
all directions. If he were to spread (it) in all directions [4], a daughter
would be born to him. He strews it upwards, for upwards is as it were connected
with a man; verily a male child is born to him. If he were to smooth it with
the sword or the poking-stick, that would be his ruin. He smooths it with his
hand, for the protection of the sacrificer. The theologians say, 'What in the
sacrifice is the sacrificer' 'The bundle' (is the reply). 'Where in it is the
world of heaven?' 'The Ahavaniya (fire)' he should reply. In that he puts the
bundle on the Ahavaniya, he makes the sacrificer [5] go to the world of heaven.
The sacrificer is rent in that they smooth the bundle; he throws the strew
along after it, for calming. The Adhvaryu has no support, and he is liable to
be seized by shivering. (With the words), 'Thou art firm (dhruva)', he strokes
it; the Dhruva is this (earth); verily he finds support in it, and shivers not.
'Has he gone, O Agnidh? he says. If (the Agnidh) were to say, 'Agni has gone?'
he would make Agni go into the fire, and exclude the sacrificer from the world
of heaven. So he should say only 'Has he gone?' Verily he makes the sacrificer
go to the world of heaven.
ii. 6. 6.
Agni had
three elder brothers; they perished while carrying the offering to the gods.
Agni was afraid, 'Thus indeed will this one fall on misfortune.' He ran away,
and entered the waters. The gods sought to start him up. The fish proclaimed
him, and he cursed it, 'At Pleasure may they slay thee, since thou hast
proclaimed me.' So they slay the fish at pleasure, for he is cursed [1]. They
found him; they said, 'Come to us, and carry the offering for us.' He said,
'Let me choose a boon; whatever of the offering when it is taken (in the ladle)
falls outside the enclosing-sticks, let that be the share of my brothers.'
There fore whatever of the offering when it is taken falls outside the
enclosing sticks is their share; verily by it he delights them. He puts the
enclosing sticks around, to smite away the Raksases. He makes them touch [2],
so that the Raksases may not creep through. He puts none in front, for the sun
rises in front and smites away the Raksases. He places the two kindling-sticks
upright, for upwards they smite away the Raksases. (He places) one with a
Yajus, the other in silence, to make a pair. He places two, the sacrificer has
two feet, for support. The theologians say, 'He indeed would be a sacrificer
who should be the stronger for a failure in the sacrifice.' (The words), 'To
the lord of earth hail! To the lord of the world, hail! To the lord of creatures
[3] hail! ' he should pronounce over the spilt (offering). Thus by a failure in
the sacrifice he becomes stronger, for he delights more gods (than usual).
There is sameness in the sacrifice, in that there are two sacrificial cakes
(offered) in order. Between them he offers the silent sacrifice, to break the
sameness and to make a pair. Agni was in yonder world, Yama in this. The gods
said, 'Come, let us interchange them'; with food the gods invited Agni [4],
with the kingdom the Pitrs Yama; therefore is Agni the food-eater of the gods,
Yama the king of the Pitrs; he who knows thus obtains the kingdom and food. To
him they gave that share which they cut off for Agni Svistakrt. In that he cuts
off a share for Agni Svistakrt, he gives Rudra a share. He cuts off one in each
case, for Rudra is one as it were. He cuts off from the north part, for this is
Rudra's [5] quarter; verily he appeases Rudra in his own quarter. He sprinkles
it twice, to make it divided into four. The former offerings are cattle, Agni
is Rudra here; if he were to pour over the former offerings, he would give
Rudra cattle, and the sacrificer would be without cattle. He offers leaving the
former oblations aside, to protect the cattle.
The Part of
the Hotr in the New and Full Moon Sacrifice
ii. 6. 7.
Manu desired
what of earth was sacrificial. He found the poured out ghee. He said, 'Who is
able to produce this also at the sacrifice?' Mitra and Varuna said, 'We are
able to produce the cow.' Then they set the cow in motion. Wherever she
stepped, there ghee was pressed out; therefore she is called ghee-footed; that
is her origin. 'The Rathantara is invoked with the earth', he says [1]. The
Rathantara is this (earth); verily he invokes her with food. 'The Vamadevya is
invoked with the atmosphere', he says. The Vamadevya, is cattle; verily he
invokes cattle with the atmosphere. 'The Brhat is invoked with the sky', he
says. The Brhat is connected with food; verily he invokes food with the sky. '
The seven Hotras are invoked', he says; verily he invokes the Hotras. 'The cow
is invoked with the bull', he says [2]; verily he invokes a pair. 'The friend
food is invoked', he says; verily he invokes the Soma drink. 'It is invoked;
ho!' he says; verily he invokes the self, for the self is the best of those
invoked. He invokes food, food is cattle; verily he invokes cattle. He invokes
four, for cattle are four-footed. 'Offspring of Manu', he says, for Manu first
saw her [3]. 'Ghee-footed', he says. Because ghee was pressed out of her foot,
therefore be says thus. 'Of Mitra and Varuna', he says, for Mitra and Varuna
set her in motion. 'The Brahman, god made, is invoked', he says; verily he
invokes the Brahman. 'The divine Adhvaryus are invoked, the human are invoked',
he says; verily he invokes the gods and men. 'Who shall help this sacrifice and
make the lord of the sacrifice prosper', he says [4]; verily he invokes a
blessing for the sacrifice and the sacrificer. 'Sky and earth are invoked', he
says; verily he invokes sky and earth. 'Born of yore, the righteous', he says,
for they were born of yore and are righteous. 'Divine, with gods for children',
he says, for they are divine and have gods for children. 'Invoked is this
sacrificer', he says; verily he invokes the sacrificer. 'Invoked in the highest
sacrifice, invoked in the greater offering, invoked in the divine abode' [5],
he says. The highest sacrifice is offspring, the greater offering is cattle,
the divine abode is the world of heaven. (With the words), 'Thou art this; thou
art this', he invokes the dear abode of the sacrifice. 'All that is dear to it
is invoked', he says; verily not vainly does he invoke.
ii. 6. 8.
Food is
cattle, he takes it himself; verily by himself he fills his desires of cattle,
for no one else can grant him his desire of cattle. 'Thee offered to the lord
of speech I eat', he says; verily he delights speech with a share. 'Thee
offered to the lord of the Sadas I eat', he says, for completion.' (The food)
is divided. in four; what is divided in four is the offering, what is divided
in four is cattle; if the Hotr were to eat it, the Hotr would [1] experience
misfortune; if he were to offer it in the fire, he would give the cattle to
Rudra, and the sacrificer would be without cattle. 'Thee offered to the lord of
speech I eat', he says; verily secretly does he offer it. 'Thee offered to the
lord of the Sadas', he says, for completion. They eat; they eat at a suitable
moment; he gives a sacrificial gift; at a suitable moment be gives a gift. They
cleave the sacrifice [2], if they eat in the middle. They purify it with water;
all the gods are the waters; verily they connect the sacrifice with the gods.
The gods excluded Rudra from the sacrifice; he pierced the sacrifice, the gods
gathered round it (saying), 'May it be right for us.' They said, 'Well offered
will this be for us, if we propitiate him.' That is why Agni is called the
'well offerer' (svistakrt). When it was pierced (by him) [3] they cut off (a
piece) of the size of a barleycorn; therefore one should cut off (a piece) the
size of a barleycorn. If one were to cut off more, he would confuse that part
of the sacrifice. If he were to make a layer and then to sprinkle, lie would
make it swell on both sides. He cuts it off and sprinkles it; there are two
operations; the sacrificer has two feet, for support. If he were to transfer it
(to the Brahman) crosswise, he would pierce the unwounded part of the
sacrifice; lie transfers it in front; verily he transfers it in the proper way.
They transferred it for Pusan [4]. Pusan having eaten it lost his teeth;
therefore Pusan has pounded food for his share, for he has no teeth. The gods
said of him, 'He has lost (his teeth), he is not fit for the offering.' They
transferred it to Brhaspati. Brhaspati was afraid, 'Thus indeed will this one
fall on misfortune.' He saw this Mantra; 'With the eye of the sun I gaze on
thee', he said, for the eye of the sun harms no one [5]. He was afraid, 'It
will harm me as I take it.' 'On the impulse of the god Savitr, with the arms of
the Açvins, with the hands of Pusan I take thee', he says; verily, impelled by
Savitr, he took it with the holy power (Brahman) and with the gods. He was
afraid, 'It will harm me as I eat.' 'Thee with the mouth of Agni I eat', he said,
for nothing harms the mouth of Agni. He was afraid [6], 'It will harm me when I
have eaten.' 'With the belly of the Brahman', he said, for nothing harms the
belly of the Brahman. 'With the holy power (Brahman) of Brhaspati', (he said),
for he is fullest of the holy power (Brahman). The breaths indeed depart from
him who eats this offering; by purifying it with water he grasps the breaths;
the breaths are ambrosia, the waters ambrosia; verily he summons the breaths
according to their places.
ii. 6. 9.
He takes a
portion for the Agnidh; verily he delights the seasons whose mouth is Agni. He
takes a kindling-stick, for the support of the subsequent offerings; verily he
pours on that which has a kindling stick. He rubs the enclosing-sticks; verily
he purifies them. He rubs each once, for the sacrifice there is as it were
turned away. It makes up four, cattle are four-footed; verily he wins cattle.
'O Brahman, will we set out?' he says; there indeed is the sacrifice placed
[1], where the Brahman is; where the sacrifice is placed, thence does he
commence it. If he were to instigate him with his hand, he would shiver; if
with his head, he would have a headache; if he were to sit in silence, the
sacrifice would not proceed; he should say, 'Set out! In speech the sacrifice
is placed; where the sacrifice is placed, thence does he bestow it. 'O god
Savitr, that he [2] hath proclaimed to thee', he says, for impelling.
'Brhaspati is the (priest) Brahman', he says, for he is fullest of the holy
power (Brahman). 'Do thou guard the sacrifice, guard the lord of the sacrifice,
guard me', he says; for the sacrifice, the sacrificer, and himself, for these
he thus invokes a blessing, to prevent misfortune, Having caused (him) to call
out, he says, 'Utter the verse for sacrifice to the gods.' The theologians say,
'The gods have been sacrificed to; what gods are they?' 'The metres', he should
reply, 'Gayatri Tristubh [3], and Jagati.' Then they say, 'The metres are the
Brahmans'; verily he sacrifices to them. The deities were sacrificed to by the
gods; then Agni did not burn forth; the gods found him by the offerings in the
after-sacrifices; in that he offers the after-sacrifices verily thus one
kindles Agni. There was an Asura, named Etadu. He then appropriated the
blessing of the sacrifice. If one were to say, 'That indeed (etád u) hath been
glorious, O sky and earth' [4], one would cause Etadu to attain the blessing of
the sacrifice. 'This (idám) has been glorious, sky and earth', he should say;
verily he makes the sacrificer attain the blessing of the sacrifice. 'We have
won the utterance of prayer and homage', he says; 'we have won this', he says
in effect. 'It resteth on sky and earth', he says, for the sacrifice rests on
the sky and earth. 'Helpful for thee in this sacrifice, O sacrificer, be sky
and earth' [5], he says; verily he invokes this blessing. If he were to say,
'easy of access and easy to dwell on', the sacrificer would be likely to
perish, for when he perishes he has recourse to this (earth). 'Easy of
approach, and easy to move on', he should say; verily he invokes for him a
wider sphere, and he is not likely to perish. 'In the knowledge of these two
Agni hath rejoiced in this offering', he says; 'the gods we have sacrificed to
[6], we have made them to prosper', he says in effect. If he were not to
indicate (the sacrificer), the blessing of the sacrifice would go to his
neighbour. 'This sacrificer imploreth (a blessing) N. N.', he says; verily by
indicating him he makes him attain the world of heaven. 'He imploreth length of
days, he imploreth a noble offspring, he says; verily he invokes this blessing.
'He imploreth superiority over his equals', he says; his equals are the
breaths; verily he does not obstruct his breaths [7]. 'Agni shall win, god,
from the gods, we men from Agni', he says, 'Agni wins from the gods, we from
men', he says in effect. 'Here is the path of favour, and this our homage to
the gods', he says; to both the gods whom he sacrifices to and those to whom he
does not sacrifice, he pays homage, for his own security.
ii. 6. 10.
The gods
could not find any one to utter the call Svaga at the sacrifice. They spoke to
Çamyu Barhaspatya, 'Perform the Svaga call at this sacrifice for us.' He said,
'Let me choose a boon; if a faithless man sacrifice, or a man sacrifices
without prescription, let the blessing of such a sacrificer be mine.' Therefore
if a faithless man sacrifices, or a man sacrifices without prescription, the
blessing of such a sacrifice goes to Çamyu Barhaspatya. 'That is mine', he
said, 'What is to belong to my offspring? [1].' 'Him, who reviles him, he shall
fine with a hundred; him, who strikes him, he shall fine with a thousand; he,
who draws blood from him, shall not behold the world of the Pitrs for as many
years as are the grains of dust which the blood in its fall seizes upon', (they
replied). Therefore one should not revile a Brahman, nor strike him, nor draw
blood from him; for so great is his sin. 'That health and wealth we choose', he
says; verily he utters the call Svaga, over the sacrifice. 'That [2] health and
wealth we choose', he says; verily he gives Çamyu Barhaspatya his portion.
'Success to the sacrifice, success to the sacrificer', he says; verily he
invokes this blessing. He sacrifices to Soma; verily he places seed; he sacrifices
to Tvastr; seed is placed and Tvastr moulds forms; he sacrifices to the wives
of the gods, to make a pair; he sacrifices to Agni, lord of the house, for
support. There is sameness in the sacrifice [3] in that the fore-sacrifices are
offered with butter, and the sacrifices to the wives (are offered) with butter.
Having repeated the Rc, of the sacrifices to the wives he offers with a Rc, to
prevent sameness, and to make a pairing. The sacrifice has a fivefold prelude
and a fivefold end; there are offered five fore-sacrifices; there are four
sacrifices to the wives, the fifth is the Samistayajus by they make up five as
a prelude, and five as an end.
ii. 6. 11.
a. Yoke like
a charioteer, Agni,
The steeds
that best invite the gods
Set down as
ancient Hotr.
b And, O
god, for us do thou the gods,
Most wise
one, call hither;
Make all our
wishes true;
c Since
thou, O most young,
O son of
strength, who art sacrificed to,
Art
righteous and worthy of sacrifice.
d This Agni
is lord of a thousandfold,.
A
hundredfold, strength;
The sage,
the head of wealth.
e Bring him
hither with common call
Lower to our
sacrifice, O Angiras.
As the Rbhus
bend the felly (of the chariot) [I]
f To him,
the heavenly,
Now with
constant voice, O Virupa,
To the
strong one urge the hymn of praise.
g What Pani
shall we lay low among the kine
With the
missile of this Agni
Who seeth
from afar?
h May not
the clans of the gods forsake us,
Like the
dawns entering the waters,
As cows a
poor man.
i Let not
the assault
Of any
ill-minded foe smite us,
As a wave a
ship.
k Homage to
thee, O Agni, for might,
The people
sing, O god;
With
strength [2] trouble thou the foe.
l Wilt thou
not, O Agni,
Bring us
wealth for our quest for cattle?
O room
maker, make room for us.
m Cast us
not aside in this great contest,
Like a
bearer his burden;
Gather
wealth and conquer it.
n May this
terror, this misfortune,
O Agni,
fasten on another than us;
Increase our
impetuous strength.
o The
reverent or generous man
In whose
offering he hath delighted,
Agni aideth
indeed with furtherance.
p From a far
[3] region
Come hither
to these lower ones,
Favour those
in the region where I am.
q Since we
have known of old
Of thy help,
O Agni, as a father's,
Now we seek
thy favour.
r Thou, who
art like a mighty man who slayeth with the dart
Or a
sharp-horned bull,
O Agni, hast
rent the forts.
s O friends,
together (offer) fit
Food and
praise to Agni,
Highest over
the folk,
The son of
strength, the mighty.
t Thou
gatherest, O strong one,
All that
belongeth, O Agni, to the niggard;
Thou art
kindled in the place of offering;
Do thou bear
us good things.
u O
Prajapati.
v He
knoweth.
w O Soma and
Pusan.
x These
gods.
ii. 6. 12.
a Eagerly we
hail thee,
Eagerly
would we kindle thee;
Eager bring
the eager,
The fathers,
to eat the offering.
b Thou, O
Soma, art pre-eminent in wisdom;
Thou movest
along the straightest path;
Through thy
guidance, O drop, our fathers wisely divided
The treasure
among the gods.
By thee, O
Soma Pavamana, our ancient fathers
Wisely
ordained the offerings;
Conquering,
untroubled, do thou open the barriers;
Be generous
to us in heroes and horses [1].
d Thou, O
Soma, in accord with the fathers,
Hast
stretched over sky and earth;
To thee, O
drop, let us make sacrifice with offering;
Let us be
lords of wealth.
e O fathers,
made ready by Agni, come hither;
With good
leadership sit ye on each seat;
Eat ye the
offerings set out on the strew;
And give us
wealth with many heroes.
f O fathers that
sit on the sacrificial strew, come hither with your aid;
We have made
these offerings for you; accept them,
And then
come to us with your most healing aid,
Give us [2]
health, wealth, and safety!
g I have
found the kindly fathers,
The scion
and the step of Visnu;
They that
sit on the sacrificial strew and enjoy the drink
That is
pressed for them with the Svadha call are most eager to come hither.
h Invoked
are the fathers who love the Soma
To their
dear homes on the sacrificial strew;
May they
come hither; may they hear us here
May they
speak for us; and may they aid us.
i Let them
arise, the lower and the higher
And the
middle fathers who love the Soma;
They who
lived their lives [3] in goodness and without sin;
May these
fathers help us when we call.
k Be this
homage to-day to the fathers,
Who went
before and who went after;
Who are
seated in the earthly region
Or who are
now in abodes with fair dwellings.
l As our
fathers before,
Of old, O
Agni, furthering right,
Sought the
pure, the devotion, singing hymns
Cleaving the
earth they disclosed the red ones.
m When, O
Agni [4], bearer of oblations,
Thou
sacrificest to the righteous fathers,
Thou shalt
bear the oblations
To the gods
and to the fathers.
n Thou, O
Agni, praised, all-knower,
Didst carry
the offerings making them fragrant;
Thou didst
give them to the fathers who ate them at the Svadha call;
Eat thou, O
god, the offerings set before thee.
o Matali
with the Kavyas, Yama with the Angirases,
Brhaspati
rejoicing with the Rkvans,
Those whom
the gods magnified and those who magnified the gods;
Some in the
Svaha call, some in the Svadha rejoice [5].
p Sit on
this strew, O Yama,
In
accordance with the Angirases, the fathers
Let the
verses made by the poets bring thee hither
Rejoice, O
king, in this offering.
Come with
the Angirases who deserve the sacrifice
Yama,
rejoice here with the Vairupas;
I summon
Virasvant who is thy father,
Sitting down
on the strew at this sacrifice.
r The
Angirases, our fathers, the Navagvas,
Atharvans,
Bhrgus, who love the Soma;
May we be in
the favour of those ones worthy of sacrifice,
May we have
their kindly good will.
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