PRAPATHAKA I
The One Day Sacrifices
vii. 1. 1.
Production of offspring is light. Agni is the light of the gods; the
Viraj is the light of the metres. The Viraj of speech ends in Agni; it is
produced according to the Viraj. Therefore it is called light. Two Stomas bear
the morning pressing, like expiration and inspiration; two the midday pressing,
like eye and ear; two the third pressing, like speech and support. This
sacrifice is commensurate with man, and is perfect [1]. Whatever desire a man
has, he wins by it, for one wins all by that which is perfect. By means of the
Agnistoma Prajapati created off spring; by means of the Agnistoma he grasped
them. When he grasped them the mule escaped. Following it he took its seed, and
placed it in the ass. Therefore the ass has double seed. They also say, 'He
placed it in the mare.' Therefore the mare has double seed. They also say, 'In
the plants [2] he placed it.' Therefore plants, though not anointed, glisten.'
They also say, 'He placed it in offspring.' Therefore twins are born. Therefore
the mule has no offspring, for his seed has been taken from him. Therefore he
is not suitable for the sacrifice, but is suitable if there is a sacrifice when
one gives (to the priests) all one's goods or a thousand, for he escaped. He
who knowing thus sacrifices with the Agnistoma begets unborn offspring and
grasps those that are born. Therefore they say, 'It is the best of sacrifices
[3].' Prajapati indeed is the best, for he sacrificed with it first. Prajapati
desired, 'May I have offspring.' He meted out the Trivrt from his mouth. After
it the god Agni was created, the Gayatri metre, the Rathantara Saman, of men
the Brahman, of cattle the goat; therefore are they the chief, for they were
produced from the mouth. From the breast and arms he meted out the Pañcadaça
Stoma. After it the god Indra was created, the Tristubh metre, the Brhat [4]
Saman, of men the Rajanya, of cattle the sheep. There fore they are strong, for
they were created from strength. From the middle he meted out the Saptadaça
Stoma. After it the All-gods as deities were created, the Jagati metre, the
Vairupa Saman, of men the Vaiçya, of cattle cows. Therefore are they to be
eaten, for they were created from the receptacle of food. Therefore are they
more numerous than others, for they were created after the most numerous of the
gods. From his feet he meted out the Ekavinça Stoma. After it the Anustubh
metre [5] was created, the Vairaja Saman, of men the Çudra, of cattle the
horse. Therefore the two, the horse and the Çudra, are dependent on others.
Therefore the Çudra is not fit for the sacrifice, for he was not created after
any gods. Therefore they depend on their feet, for they were created from the
feet. The Trivrt is the breaths; the Pañcadaça the half-months; the Saptadaça
Prajapati; these worlds are three; the Ekavinça is the sun yonder. In this they
rest, in this they find support. He who knows thus rests on this, finds,
support in this.
vii. 1. 2.
At the morning pressing he keeps glorifying the Trivrt Stoma by the
Gayatri metre; the Pañcadaça Stoma by the Trivrt, which is splendour; the
Saptadaça by the Pañcadaça which is force and strength; the Ekavinça by the
Saptadaça which is connected with Prajapati and causes begetting. Verily thus
Stoma glorifies Stoma; verily also Stoma leads Stoma forth. As many as are the
Stomas, so many are desires, so many the worlds, so many the lights; verily so
many Stomas, so many desires, so many worlds, so many lights does he win.
vii. 1. 3.
The theologians say, 'He indeed would really sacrifice, who having
sacrificed with the Agnistoma should also sacrifice with the Sarvastoma.' If
they omit the Trivrt Stoma, then his vital airs are omitted, but he who offers
the sacrifice does so with the wish, 'May it be in my vital airs. If they omit
the Pañcadaça Stoma, his strength is omitted, but he who offers the sacrifice
does so with the wish, 'May it be in my strength.' If they omit the Saptadaça
Stoma [1], his offspring is omitted, but he who offers the sacrifice does so
with the wish, 'May it be in my offspring.' If they omit the Ekavinça Stoma,
his support is omitted, but he who offers the sacrifice does so with the wish,
'May it be in my support.' If they omit the Trinava Stoma, his seasons and the
strength of the Naksatras are omitted, but he who offers the sacrifice does so
with the wish, 'May it be in my seasons and the strength of the Naksatras' [2].
If they omit the Trayastrinça Stoma, his deities are omitted, and he who offers
the sacrifice does so with the wish, 'May it be in my deities.' He who knows
the lowest of the Stomas attaining the first place, obtains him self the first
place. The Trivrt is the lowest of Stomas, the Trivrt occupies the first place.
He who know thus obtains the first place.
THE EXPOSITION OF THE SATTRAS
The Ahina Sacrifices
vii. 1. 4.
The Angirases performed a sacrificial session. They went to the world
of heaven. Of them Havismant and Haviskrt were left behind. They desired, 'May
we two go to the world of heaven.' They two saw this two-night rite, they
grasped it, and sacrificed with it. Then they went to the world of heaven. He,
who knowing thus offers the two-night sacrifice, goes to the world of heaven.
They went with the first day and arrived with the second [1]. The first day is
the Abhiplava, the second the complete (gati). The first day is the Jyotistoma
form of the Agnistoma; with it he wins splendour. The second day is an Atiratra
with all the Stomas, that he may obtain all and win all. On the first day the
Saman is in the Gayatri (metre). The Gayatri is brilliance and splendour;
verily he bestows brilliance and splendour on himself. On the second day (the
Saman) is in the Tristubh metre. The Tristubh is force and strength; verily he
bestows force and strength on himself. The Saman on the first day [2] is the
Rathantara. The Rathantara is this (earth); verily he stands firm on this
(earth). (The Saman) on the second is the Brhat. The Brhat is yonder (sky);
verily he stands firm on yonder (sky). They say, 'Where are the Jagati and the
Anustubh?' On the first day the Saman is that of Vikhanas; verily he does not
leave the Jagati. On the second it is the Sodaçin; verily he does not leave the
Anustubh. Then they say, 'If the days fall in the same half month, then the
strength of one day only will belong to the rite.' The first day takes place on
the night of new moon; the second on the next day, verily the days fall on
separate half-months, and have the several strengths. The first day has
Havismant, the second Haviskrt in the finale, for support.
vii. 1. 5.
This was in the beginning the waters, the ocean. In it Prajapati
becoming the wind moved. He saw her, and becoming a boar he seized her. Her,
becoming Viçvakarma, he wiped. She extended, she became the earth, and hence
the earth is called the earth (lit. 'the extended'). In her Prajapati made
effort. He produced the gods, Vasus, Rudras, and Adityas. The gods said to
Prajapati, 'Let us have offspring.' He said [1], 'As I have created you by
penance, so seek ye offspring in penance.' He gave to them Agni as a support,
saying, 'Strive with that support.' They strove with Agni as a support. After a
year they produced one cow. They gave it to the Vasus, Rudras, and Adityas,
saying 'Guard it.' The Vasus, Rudras, and Adityas guarded it. It produced for
the Vasus, Rudras, and Adityas (each) three hundred and thirty-three [2]. Thus
she became the thousandth. The gods said to Prajapati, 'Cause sacrifice to be
made to us with a thousand.' He caused sacrifice to be made by the Vasus with
the Agnistoma. They won this world and gave (the thousandth). He caused
sacrifice to be made by the Rudras with the Ukthya. They won the atmosphere and
gave (the thousand). He caused sacrifice to be made by the Adityas with the
Atiratra. They won yonder world, and gave (the thousand). Now the atmosphere
[3] was broken. Therefore the Rudras are murderous, for they have no support.
Therefore they say, 'The midmost day of the three-day night is not fixed; for
it was moved.' The Ajya (Çastra) of the midmost day is in the Tristubh metre.
He recites the Samyana hymns, then recites the Sodaçin, that the day may be
made firm and be not loose. Therefore in the three-night rite, the first day
should be an Agnistoma, then an Ukthya, then an Atiratra, for the separation of
these worlds. On each day in succession he gives three hundred continuously
[4], for the continuance of these worlds. He should not break the decades lest
he should thus destroy the Viraj. Now for the thousandth Indra and Visnu
strove. Indra reflects, 'By this Visnu will appropriate all the thousand.' They
made arrangement as to it, Indra got two-thirds, Visnu the remaining third;
verily the fact is recorded in the verse, 'Ye twain have conquered.' It is the
Achavaka [5] who recites this verse. Now (some say), 'The thousandth is to be
given to the Hotr'; what is left over, is left over for the Hotr; the Hotr is
the receiver of what has not been taken. Then others say, 'It is to be given to
the Unnetr.' This is left over of the thousand, and the Unnetr is the one of
the priests who is left over. Then some say, 'It is to be given to all those
who have a place in the Sadas.' Then some say, 'It should be driven away and
allowed to wander at will.' Then some say, 'It is to be given to the Brahman
and the Agnidh [6], two shares to the Brahman and the third to the Agnidh. For
the Brahman is connected with Indra, the Agnidh with Visnu; (verily the
division is) just as they two agreed upon. Then some say, 'The one which is
beautiful and of varied colour is the one to be given.' Then others say, 'The
one which has two colours and on either side is spotted is the one to be
given', for the gaining of a thousand. That indeed is the march of the thousand
(sahásrasyáyana). There are a thousand Stotriyas, a thousand gifts (to the
priests); the world of heaven is measured by a thousand; (verily it serves) for
the winning of the heavenly world.
vii. 1. 6.
Soma found a thousand; Indra discovered it after him. Yama approached
them and said to them, 'May I have a share too in it.' They said to him, 'Be it
so.' Yama saw in one of the (cows) strength. He said to them, 'This one has the
strength of the thousand, this be mine, the rest yours.' They said, 'We all see
that in this one is strength [1]. Let us each have a portion.' So they took
shares in the one. They put her into the waters, saying, 'Come out for Soma.'
She came out in the shape of a red brown cow of one year old, together with
three hundred and thirty three. Therefore let one buy the Soma with a red brown
cow one year old. He, who knowing thus buys the Soma with a red brown cow one
year old, buys the Soma with three hundred and thirty-three [2] and sacrifices
with Soma for which he has paid a good price. They put her into the waters,
saying, 'Come out for Indra.' She came out in the shape of a red draught animal
with good characteristics, destroying foes, together with three hundred and
thirty-three. Therefore one should give a red draught animal with good
characteristics, destroying foes. He who knowing thus gives a red draught
animal with good characteristics, destroying foes, gives her as three hundred
and thirty-three [3]. They put her into the waters' saying, 'Come out for
Yama.' She came out in the shape of an aged, stupid, utterly bad animal,
together with three hundred and thirty-three. Therefore one should offer as the
funeral cow one that is aged, stupid, utterly bad. If a man knowing thus offers
a cow that is aged, stupid, utterly bad, as the funeral cow, she becomes for
him in yonder world three hundred and thirty-three. Speech is the thousandth.
Therefore [4] a boon must be given; for she is a boon, and when she is given
she is a thousand. Therefore one must not accept a boon; for she is a boon;
verily he would be accepting a thousand. Let him say, 'She is a boon', and of
another, 'Let this be mine'; verily he avoids accepting a thousand. She should
be spotted on either side. They say, 'Let her be spotted on one side only;
spotted is the thousand on the other side.' The one for a boon [5] should be
beautiful, perfect in form; for she is a boon; (verily it serves for)
prosperity. Leading her round to the north of the Agnidh's place he makes her
smell the wooden tub near the Ahavaniya fire, saying,
'Smell the tub, O great one, with broad stream rich in milk;
Let the drops enter thee as the streams the ocean;
Give me a share in a thousand, with offspring, with cattle;
Let wealth again visit me.'
Verily he unites him with offspring, with cattle, with wealth [6]. He
becomes rich in offspring, in cattle, in wealth, who knows thus. Having gone
round the Agnidh's place with her, he should offer in front, while the cow
stands facing (him), Saying,
Ye twain have conquered; ye are not conquered;
Neither of the two of them hath been defeated;
Indra and Visnu when ye contended,
Ye did divide the thousand into three.'
The thousand is divided into three parts at the three-night festival;
verily he makes her possessed of a thousand, he makes her the measure of a
thousand [7]. He offers to her forms; verily he unites her with her forms.
Rising up he mutters in her ear,
'O Ida, Ranti, Aditi, Sarasvati, Priya, Preyasi, Mahi, Viçruti,
These, O inviolable one, are thy names;
Proclaim me among the gods as a doer of good deeds.'
Verily she proclaims him among the gods, and the gods take note of
him.
vii. 1. 7.
By the thousandth the sacrifice goes to the world of heaven. She makes
him go to the world of heaven. 'Do thou make me go to the world of heaven', he
says; verily she makes him go to the world of heaven. 'Do thou make me go to
the world of light', he says; verily she makes him go to the world of light.
'Do thou make me go to all holy worlds', he says; verily she makes him go to
all holy worlds [1]. 'Do thou make me go to a secure place, with offspring and
cattle, let wealth again visit me', (he says); verily she establishes him with
offspring and cattle in wealth. Rich in offspring, cattle, and wealth he
becomes who knows thus. He should give her to the Agnidh, or the Brahman, or
the Hotr or the Udgatr, or the Adhvaryu. In giving her, he gives a thousand. A
thousand he accepts who not knowing [2] accepts her. He should accept her,
(saying), 'Thou art one, not a thousand. Thee as one I accept, not a thousand;
come to me as one, not as a thousand'; verily he who knows thus accepts her as
one, not as a thousand. 'Thou art gentle, resting well, auspicious; come to me
as gentle, well resting, auspicious,' [3] he says; verily she becoming gentle,
well resting, auspicious, comes to him, and harms him not. The theologians say,
'Does the thousandth follow the thousand? or the thou sand the thousandth?' If
he were to let her go to the east, the thousandth would follow the thousand;
now the thousand has no understanding, and would not recognize the world of
heaven. He lets her go to the west; the thousand follow after her. She knowing
goes to the world of heaven. He lets her go towards the sacrificer. Quickly a
thousand springs up. The (thousandth) is the last to be taken, but the first to
go to the gods.
vii. 1. 8.
Atri gave offspring to Aurva who was desirous of children. She deemed
herself empty, without strength, weak, worn out. He saw the four night rite; he
grasped it, and sacrificed with it. Then indeed were four sons born for him, a
good Hotr, a good Udgatr, a good Adhvaryu, a good councillor. He, who knowing
thus offers the four-night rite, has four sons born for him, a good Hotr, a
good Udgatr, a good Adhvaryu, a good councillor. The Pavamana (Stomas) which
are twenty-fourfold are splendour [1]; the increasing Stomas are prosperity.
Atri who had faith as his deity and offered sacrifices was not visited by the
four strengths, brilliance, power, splendour, food. He saw these four Soma
libations with the four Stomas; he grasped them and sacrificed with them. He
won brilliance with the first, power with the second, splendour with the third,
food with the fourth. He, who knowing thus, grasps the four Soma libations with
the four Stomas and sacrifices with them, wins brilliance with the first, power
with the second, splendour with the third, food with the fourth. With the
success which Atri had, the sacrificer prospers.
vii. 1. 9.
Jamadagni desiring prosperity, sacrificed with the four-night rite. He
prospered therein, and accordingly the two descendants of Jamadagni are not
seen as grey-haired. That prosperity is his who knowing thus offers the
four-night rite. On the Upasads offerings of the sacrificial cake are made. The
sacrificial cake is cattle; verily he wins cattle. The sacrificial cake is
food; verily he wins food. An eater of food and owner of cattle he becomes who
knowing thus offers the four-day rite.
vii. 1. 10.
The year was alone in the world. He desired, 'May I create the
seasons.' He saw this five-night rite; he grasped it and sacrificed with it.
Then indeed he created the seasons. He who- knowing thus offers the five-night
rite gains offspring. The seasons being created were not distinguished. They
saw this five-night rite. They grasped it and sacrificed with it. Then they
were distinguished [1]. He who knowing thus offers the five-night rite is distinguished
from the enemy that hates him. Sarvaseni Çauceya desired, 'May I be rich in
cattle.' He grasped this five-night rite and sacrificed with it. Then indeed he
obtained a thousand cattle. He who knowing thus offers the five-night rite
obtains a thousand cattle. Babara Pravahani desired, 'May I be a speaker of
speech.' He grasped the five-night rite [2] and sacrificed with it. Then indeed
he became a speaker of speech. He, who knowing thus offers the five-night rite,
becomes a speaker of speech, and men call him 'lord of speech'. The four-night
rite is incomplete; the six-night rite is redundant, the correct sacrifice is
the five-night rite. He who knowing thus sacrifices with the five-night rite
sacrifices with the correct sacrifice. The (sacrifices) last five nights; the
year consists of five seasons [3]; verily he stands firm in the year with its
five seasons. Again the Pankti has five elements, the sacrifice is fivefold;
verily he wins the sacrifice. There is an Agnistoma characterized by the Trivrt
(Stoma); verily he wins brilliance. There is a Pañcadaça (Stoma); verily he
wins power. There is a Saptadaça (Stoma), for the obtainment of food; verily
also he gains offspring by reason of it. There is an Agnistoma with the
Pañcadaça (Stoma), for the gaining of Prajapati; (it has) the characteristics
of the Mahavrata, for the gaining of food. There is a Viçvajit Atiratra, with
all the Prstha (Stotras), for the winning of all.
The Horse Sacrifice (continued)
vii. i. 11.
a On the instigation of god Savitr, I take thee with the arms of the
Açvins, with the hands of Pusan.
b This bond of order they grasped
At their assemblies in ages gone by, the sages;
Therewith the gods mastered the pressed (juice),
In the Saman of order declaring the stream.
c Thou art surrounding; thou art the world; thou art the restrainer;
thou art the supporter; do thou go, with the cry of 'Hail!' to Agni Vaiçvanara,
the extending.
d Thou art the restrainer, the ruler on earth; thou art the restrainer
who dost restrain; thou art the supporter who dost support.
c For ploughing thee! For comfort thee! For wealth thee! For increase
thee!
f For earth thee! For the atmosphere thee! For sky thee!
g For being thee! For not being thee! For the waters thee! For the
plants thee! For all creatures thee!
vii. 1. 12.
a Many through thy dam, powerful through thy sire, thou art a horse,
thou art a steed, thou art a runner, thou art a male, thou art a strong horse,
thou art a racer, thou art powerful, thou art a stallion, thou art heroic
hearted; 'goer' is thy name; do thou follow the course of the Adityas.
b To Agni hail! Hail to Indra and Agni! Hail to Prajapati! Hail to the
All-gods! Hail to all the deities!
c Here is support, hail! Here is keeping apart, hail! Here is joy,
hail! Here is delight, hail!
d Thou art becoming; to being thee, to what is becoming thee, to what
shall be thee! To all beings thee!
e O gods that guard the quarters, do ye guard for the gods for
sacrifice this horse duly besprinkled.
vii. 1. 13.
To the going hail!
To the advancing hail!
To the running hail!
To him after be hath run hail!
To the crying of 'shoo' hail!
To him over whom is cried 'shoo' hail!
To him who hath moved hail!
To him who hath moved forward hail!
To him springing forward hail!
To him jumping away hail!
To him who advanceth hail!
To him who advanceth forward hail!
To all hail!
vii. 1. 14.
To Agni hail!
To Soma hail!
To Vayu hail!
To the joy of the waters hail!
To Savitr hail!
To Sarasvati hail!
To Indra hail!
To Brhaspati hail!
To Mitra hail!
To Varuna hail!
To all hail!
vii. 1. 15.
To earth hail!
To atmosphere hail!
To sky hail!
To the sun hail!
To the moon hail!
To the Naksatras hail!
To the eastern quarter hail!
To the southern quarter hail!
To the western quarter hail!
To the northern quarter hail!
To the zenith hail!
To the quarters hail!
To the intermediate quarters hail!
To the half-years hail!
To the autumns hail!
To the days and nights hail!
To the half-months hail!
To the months hail!
To the seasons hail!
To the year hail!
To all hail!
vii. 1. 16.
To Agni hail!
To Soma hail!
To Savitr hail!
To Sarasvati hail!
To Pusan hail!
To Brhaspati hail!
To the joy of the waters hail!
To Vayu hail!
To Mitra hail!
To Varuna hail!
To all hail!
vii. 1. 17.
To earth hail!
To atmosphere hail!
To sky hail!
To Agni hail!
To Soma hail!
To the sun hail!
To the moon hail!
To the day hail!
To the night hail!
To the straight hail!
To the good hail!
To fair dwelling hail!
To hunger hail!
To satisfaction hail!
To disease hail!
To snow hail!
To ice hail!
To heat hail!
To the wild hail!
To heaven hail!
To the world hail!
To all hail!
vii. 1. 18.
a Thou hast come into being by the toil; the work of the gods thou art
the way of holy order. With the Vasus, the gods, as deity, with the Gayatri
metre I yoke thee, with the spring season as oblation I consecrate thee.
b With the Rudras, the gods, as deity, with the Tristubh metro, I yoke
thee; with the summer season as oblation I consecrate thee.
c With the Adityas, the gods, as deity, with the Jagati metre, I yoke
thee; with the rainy season as oblation I consecrate thee.
d With the All-gods as deity, with the Anustubh metro, I yoke thee
[1]; with the autumn season as oblation I consecrate thee.
e With the Angirases, the gods, as deity, with the Pankti metre, I
yoke thee; with the winter and cool seasons as oblation I consecrate thee.
f I have mounted upon consecration, the wife of holy order, with the
Gayatri metro and holy power; holy order have I placed upon truth; truth have I
placed upon holy order.
g The great.
h The protecting.
i-m Here is support, hail! Here is keeping apart, hail Here is joy,
hail! Here is delight, hail!
vii. 1. 19.
To the sounding of 'Im' hail!
To him over whom 'Im' is sounded hail!
To him neighing hail!
To him neighing down hail!
To him snorting hail!
To him snorting forth hail!
To the smell hail!
To what is smelt hail!
To expiration hail!
To cross-breathing hail!
To inspiration hail!
To him being bound hail!
To him after being bound hail!
To him being untied hail!
To him untied hail!
To him about to run hail!
To him having run hail!
To him about to rest hail!
To him having rested hail!
To him about to go to rest hail!
To him going to rest hail!
To him having gone to rest hail!
To him about to sit down hail!
To him sitting down hail!
To him having sat down hail! [1]
To him about to stand hail!
To him who is standing hail!
To him who hath stood hail!
To him about to go down hail!
To him going down hail!
To him having gone down hail!
To him about to lie hail!
To him lying hail!
To him who hath lain hail!
To him about to close the eyes hail!
To him closing the eyes hail!
To him having closed the eyes hail!
To him about to sleep hail!
To him who hath slept hail!
To him about to wake hail!
To him awakening hail!
To him who hath awakened hail!
To him about to become awake hail!
To him becoming awake hail!
To him who hath become awake hail!
To him about to hear hail!
To him hearing hail!
To him who hath heard hail!
To him about to look hail! [2]
To him who is looking hail!
To him who hath looked hail!
To him who is about to go out hail!
To him going out hail!
To him who hath gone out hail!
To him about to roll about hail!
To him rolling about hail!
To him who hath rolled about hail!
To him about to get up hail!
To him getting up hail!
To him who hath got up hail!
To him about to shake himself hail!
To him shaking himself hail!
To him who hath shaken himself hail!
To him about to step out hail!
To him stepping out hail!
To him who hath stopped out hail!
To him who is about to rush hail!
To him who is rushing hail!
To him who hath rushed hail!
To him about to scratch hail!
To him scratching hail!
To him having scratched hail!
To him about to rub hail!
To him rubbing hail!
To him who hath rubbed hail!
What he eateth, to that hail!
What he drinketh, to that hail!
To what he evacuateth, to that hail!
To the dung he maketh hail!
To seed hail!
To offspring hail!
To begetting hail!
To all hail!
vii. 1. 20.
a To Agni hail! To Vayu hail! To Surya hail!
b Thou art holy order, thou art the holy order of holy order; thou art
truth, thou art the truth of truth!
c Thou art the path of holy order, the shadow of the gods, the name of
immortality; thou art truth, thou art Prajapati.
d When on him as on a steed in swift movements,
The folk of the sky vie with the sun;
Choosing the waters the sage becometh pure,
Like a beast the busy guardian that goeth around.
PRAPATHAKA II
The Ahina Sacrifices (continued)
vii. 2. 1.
The Sadhya gods, desirous of heaven, saw this (rite) of six nights.
They grasped it, and sacrificed with it. Then indeed did they go to the world
of heaven. Those, who knowing thus perform (the rite) of six nights, go to the
world of heaven. (The rite) of six nights is a Sattra of the gods, for these
Prsthas are obvious. Those, who knowing thus perform (the rite) of six nights,
mount evidently upon the gods. (The rite) is of six nights; the seasons are
six, the Prsthas are six [1]; verily by the Prsthas they mount the seasons, by
the seasons the year; verily in the year they find support. They proceed with
the Brhat and the Rathantara, (Samans). The Rathantara, is this (earth), the
Brhat is yonder (sky); verily with them do they proceed; verily also in them do
they find support. These indeed are the quick paths of the sacrifice; verily by
them do they proceed to the world of heaven. There is an Agnistoma with the
Trivrt (Stoma); verily they win brilliance. There is a Pañcadaça (Stoma);
verily they win power. There is a Saptadaça (Stoma) [2], for the winning of
food; verily also by it they are propagated. There is an Ekavinça (Stoma), for
support; verily also they place radiance in themselves. There is a Trinava
(Stoma), for con quest. There is a Trayastrinça (Stoma), for support. They
should sacrifice with this (rite) of six nights with both Sadas and
oblation-holder. The oblation-holder and the Agnidh's seat should be of
Açvattha wood, for that is heavenly. They should have wheels, for gaining the
world of heaven. The sacrificial post is mortar-based, for support. They go
forward, for forward as it were is the world of heaven [3]. They go with the
Sarasvati. This is the path that goes to the gods; verily they mount upon it.
They go calling aloud; verily fastening misfortune on another they attain
support. When ten (cows) make a hundred, then is one time to stop. Man is of a hundred
(years of) life and of a hundred powers; verily in life and power do they find
support. When a hundred make a thousand, then is one time to stop. Yonder world
is measured by a thousand; verily they conquer yonder world. If one of them
perish or they be oppressed, then is one time to stop, for that is a suitable
opportunity.
vii. 2. 2.
Kusurubinda Auddalaki desired, 'May I be rich in cattle.' He grasped
this (rite) of seven nights, and sacrificed with it. Then indeed did be win all
the domestic animals. He, who knowing thus sacrifices with (the rite) of seven
nights, wins all domestic animals. (The rite) is of seven nights; the
domesticated animals are seven, the wild seven, the metres seven, for winning
both. There is an Agnistoma with the Trivrt (Stoma); verily he wins brilliance
[1]. There is a Pañcadaça (Stoma); verily he wins power. There is a Saptadaça
(Stoma), for the winning of food; verily also by it he is propagated. There is
an Ekavinça (Stoma), for support; verily he places radiance in himself. There
is a Trinava (Stoma), for conquest. There is an Agnistoma with the Pañcadaça
(Stoma) to obtain Prajapati; it has (the characteristics of) the Mahavrata, to
win food. There is a Viçvajit Atiratra with all the Prsthas, to conquer all. If
they were in the preceding days to perform the Prsthas in the obvious way, and
similarly in the Viçvajit [2], the last day would be as when one sits down to a
cow which has already been milked; it would not be good enough for even a
single night (rite). In the preceding days they perform the Brhat and the
Rathantara. The Rathantara is this (earth), the Brhat yonder (sky); verily they
depart not from them; verily also in them do they find support. In that they
perform the Prsthas in the Viçvajit in the obvious manner, it is as when one
milks a cow which is ready to give.
vii. 2. 3.
Brhaspati desired, 'May I be resplendent.' He saw this rite of eight
nights, he grasped it, and sacrificed with it. Then indeed did he become
resplendent. He, who knowing thus sacrifices with (the rite) of eight nights,
becomes resplendent. (The rite) is of eight nights; the quarters are four, the
intermediate quarters four; verily from the quarters he wins splendour [1].
There is an Agnistoma with the Trivrt (Stoma); verily he wins brilliance. There
is a Pañcadaça (Stoma); verily he wins power. There is a Saptadaça (Stoma), for
the winning of food; verily also by it he is propagated. There is an Ekavinça
(Stoma), for support verily he places radiance in himself. There is a Trinava
(Stoma), for conquest. There is a Trayastrinça (Stoma), for support. There is
an Agnistoma with the Pañcadaça (Stoma), to obtain Prajapati; it has (the
characteristics of) the Mahavrata, to win food. There is a Viçvajit Atiratra
with all the Prsthas, to conquer all.
vii. 2. 4.
Prajapati created offspring. They being created were ahungered. He saw
this (rite) of nine nights, he grasped it, and sacrificed with it. Then indeed
was he able to help offspring, When offspring are ahungered, one should
sacrifice with (the rite) of nine nights, for these worlds are not fitted for
them, and thus they are ahungered; verily he makes these worlds fitted for
them, and as they become fitted he becomes fit for offspring along with them;
these worlds become fit for him [1], and strength he places in offspring. By
means of three nights he makes fit this world, by means of three nights the
atmosphere, by means of three nights yonder world. As a man casts thread on
thread, so he casts world on world, for firmness, and to avoid looseness. The
Stomas are known as Jyotis, Go, and Ayus. The Jyotis is this (earth), the Go
the atmosphere, the Ayus yonder (sky); verily they find support in these
worlds, and he becomes famous among people [2]. (The rite) is of nine nights;
verily in order he places brilliance on him. If a man be a long time ill, he
should sacrifice with (the rite) of nine nights; for his breaths are loosened,
and thus is he ill long; verily he supports his breaths in him, and even if his
life be gone, yet he lives.
vii. 2. 5.
Prajapati desired, 'May I be propagated.' He saw this Daçahotr, and offered
it. By this he created (the rite) of ten nights, and by this (rite) often
nights he was propagated. If one is about to consecrate oneself for (the rite)
of ten nights one should offer the Daçahotr; verily he creates by the Daçahotr
(the rite) of ten nights, and by (the rite) of ten nights he is propagated. The
sacrifice of ten nights is connected with the Viraj. He, who knowing thus
sacrifices with (the rite) of ten nights, attains the Viraj. The sacrifice of
ten nights is connected with Prajapati [1]. He, who knowing thus sacrifices
with (the rite) of ten nights, is propagated. Indra was on a level with the
gods, he was not separated from them. He ran up to Prajapati; he gave him this
(rite) of ten nights. He grasped it, and sacrificed with it. Then indeed he
became separated from the other gods. He, who knowing thus sacrifices with (the
rite) of ten nights, attains separation from the evil enemy. The sacrifice of
ten nights has three eminences [2]; the Pañcadaça (Stoma) is one eminence; the
Ekavinça one eminence, the Trayastrinça one eminence. He, who knowing thus
sacrifices with (the rite) of ten nights, becomes thrice eminent among his
peers. The sacrificer is the Pañcadaça; the sacrificer the Ekavimça, the
sacrificer the Trayastrinça, and the others are the citadels. If a man have
witchcraft practised against him, he should sacrifice with (the rite) of ten
nights; verily he surrounds himself with the divine citadels; no harm whatever
can befall him, the practiser of witchcraft overcomes him not. The gods and the
Asuras were in conflict. The gods [3] saw in (the rite) of ten nights the
divine citadels. They surrounded themselves with them; no harm whatever befell
them; then the gods prospered, the Asuras were defeated. He who has enemies
should sacrifice with (the rite) of ten nights; verily he surrounds himself
with the divine citadels; no harm whatever befalls him; he prospers and his
enemy is defeated. Stoma serves Stoma; verily he makes his enemy his servant.
In that they perform the lesser Stoma after per forming the greater there is
uniformity [4]; to break the uniformity the Agnistoma Samans are before and
after (the greater Stoma). There is an Agnistoma, with the Trivrt (Stoma), in
praise of Agni, with verses addressed to Agni; verily he wins brilliance. There
is an Ukthya, with the Pañcadaça (Stoma), and verses addressed to Indra; verily
he wins power. There is an Agnistoma, with the Trivrt (Stoma), and verses
addressed to the All-gods; verily he wins prosperity. There is an Agni stoma,
with the Saptadaça (Stoma), and verses addressed to Prajapati, in which the
Soma offering is bitter, to win food; verily also by it he is propagated [5].
There is an Ukthya with the Ekavinça (Stoma), and verses addressed to the sun,
for support; verily he places radiance in himself. There is an Agnistoma, with
the Saptadaça (Stoma), and verses addressed to Prajapati, (called) the added
oblation; verily he is invited by all. There are two Agnistomas, with the
Trinava (Stoma) on either side (of the Ukthya), with verses addressed to Indra,
for conquest. There is an Ukthya, with the Trayastrinça (Stoma) with verses
addressed to the All-gods, for rest. There is an Atiratra Viçvajit with all the
Prsthas, for supremacy.
vii. 2. 6.
The seasons, desirous of offspring, could not procure offspring. They
desired, 'May we create offspring, may we win offspring, may we procure
offspring, may we possess offspring.' They saw this (rite) of eleven nights;
they grasped it, and sacrificed with it. Then indeed did they create offspring,
win offspring, procure offspring, and possess offspring. They became the
seasons, and that is why the seasonal periods are seasonal periods. They are
the children of the seasons, and therefore [1] they are said to be connected
with the seasons. Those, who knowing thus perform (the rite) of eleven nights,
create offspring, win offspring, procure offspring, and possess offspring.
There is an Atiratra with the form of light; verily they place light before
them, to reveal the world of heaven. There is a Prsthva Sadaha; the seasons are
six, the Prsthas are six; verily by the Prsthas they mount upon the seasons, by
the seasons upon the year; verily in the year they find support. There is a
Caturvinça; the Gayatri has twenty-four syllables [2], splendour is connected
with the Gayatri; verily in the Gayatri and in splendour they find support.
There is a Catucçatvarinça; the Tristubh has forty-four syllables, the Tristubh
is power; verily in the Tristubh and in power they find support. There is an
Astacatvarinça; the Jagati has forty-eight syllables, cattle are connected with
the Jagati; verily in the Jagati and in cattle they find support. (The rite) is
of eleven nights, the seasons are five, the seasonal periods are five; verily
in the seasons, in the seasonal periods, and in the year they find support and
win offspring. There are Atiratras on either side, to secure offspring.
vii. 2. 7.
He should draw the cup for Indra and Vayu first if he desire, 'May my
offspring accord in order of seniority.' Offspring are in accord according to
the arrangement of the sacrifice, and if the sacrifice is disarranged, they are
at discord. Verily he makes his offspring in accord in order of seniority; the
younger does not overstep the older. He should draw the cup for Indra and Vayu first
for one who is ill. For he who is ill is separated from breath, the cup for
Indra and Vayu is breath; verily he unites him with breath. They should draw
the cup for Mitra and Varuna first if when they are consecrated one die [1].
From expiration and inspiration are they separated of whom when consecrated one
dies, Mitra and Varuna are expiration and inspiration; verily at the
commencement they grasp expiration and inspiration. He should draw the Açvina
cup first who is infirm. The Açvins are of the gods those who are infirm, late
as it were came they to the front. The Açvins are the gods of him who is
infirm; they lead him to the front. He who desires support having attained
prosperity should draw the Çukra Cup first. The Çukra is yonder sun, this is the
end; a man when he has reached the end [2] of prosperity stops; verily from the
end he grasps the end, and becomes not worse. He who practises witchcraft
should draw the Manthin cup first. The Manthin vessel is a vessel of
misfortune; verily he causes death to seize on him; swiftly does he reach
misfortune. He should draw the Agrayana cup first whose father and grandfather
are holy, and who yet does not possess holiness. From speech and power is he
separated whose father and grandfather are holy [3], and who yet does not
possess holiness. The Agrayana (cup) is the breast as it were and the speech as
it were of the sacrifice; verily with speech and with power he unites him, then
he becomes not worse. He against whom witchcraft is practised should draw the Ukthya
cup first. The Ukthya vessel is the power of all vessels; verily he yokes him
with all power. He should take as Puroruc (the verse) 'O Sarasvati, lead us to
prosperity.' Sarasvati is speech [4]; verily with speech he yokes him. 'May we
go not through thee to joyless fields', he says. The joyless fields are those
of death; verily he goes not to the fields of death. He should draw full cups
for one who is ill. Pain afflicts the breaths of him who is ill, the cups are
breaths; verily he frees his breaths from pain, and even if his life is gone,
yet he lives. He should draw full cups if rain does not fall. Pain afflicts the
breaths of the people if rain does not fall, the cups are breaths; verily he
frees the breaths of the people from pain, and rain soon falls.
vii. 2. 8.
(The cup) for Indra and Vayu is connected with the Gayatri, the
opening day is connected with the Gayatri, and therefore on the opening day
(the cup) for Indra and Vayu is drawn; verily he draws it in its own abode. The
Çukra is connected with the Tristubh, the second day is connected with the
Tristubh, and therefore on the second day the Çukra is drawn; verily he draws
it in its own abode. The Agrayana is connected with the Jagati, the third day
is connected with the Jagati, and therefore on the third day the Agrayana is
drawn; verily he draws it in its own abode. In that it completes the metres, it
completes the sacrifice [1]; in that the Agrayana is drawn on the next day,
where they have seen the sacrifice, thence does he again employ it. The second
three nights begin with the Jagati, the Agrayana is connected with the Jagati;
in that the Agrayana is drawn on the fourth day, he draws it in its own abode;
verily also they revolve round their own metre. (The cup) for Indra and Vayu is
connected with the Rathantara (Saman), the fifth day is connected with the
Rathantara, and therefore on the fifth day [2] (the cup) for Indra and Vayu is
drawn; verily he draws it in its own abode. The Çukra is connected with the
Brhati, the sixth day is connected with the Brhati, and therefore on the sixth
day the Çukra is drawn; verily he draws it in its own abode. In that it
completes the metres, it completes for the second time the sacrifice; in that
the Çukra is drawn on the next day, where they have seen the sacrifice, thence
does he again employ it. The third three nights begin with the Tristubh, the
Çukra is connected with the Tristubh [3]; in that the Çukra is drawn on its
seventh day, he draws it in its own abode, and they revolve round their own metre.
The Agrayana, is speech, the eighth day is speech, and therefore on the eighth
day the Agrayana is drawn; verily he draws it in its own abode. (The cup) for
Indra and Vayu is breath, the ninth day is breath, and therefore on the ninth
day (the cup) for Indra and Vayu. is drawn; verily he draws it in its own
abode. In that [4] it completes the metres, it completes for the third time the
sacrifice; in that (the cup) for Indra and Vayu is drawn on the next day, where
they have seen the sacrifice, thence does he again employ it, and they revolve
round their own metre. They go by a trackless way leaving the path who start
with anything except (the cup) for Indra and Vayu. The tenth day is the end of
the sacrifice, (the cup) for Indra and Vayu is drawn on the tenth day; verily
having reached the end of the sacrifice [5], they proceed from the trackless
way to the path, and it is as when men go pushing on with a strong (team). The
metres set their wishes on one another's world, and the gods then interchanged
them. The fourth day is the abode of (the cup) for Indra and Vayu, the Agrayana
is drawn on this (day); therefore (the cup) for Indra and Vayu is drawn on the
ninth day, the abode of the Agrayana. The fifth day is the abode of the Çukra
[6], (the cup) for Indra and Vayu is drawn on this (day); therefore the Çukra
is drawn on the seventh day, the abode of (the cup) for Indra and Vayu. The
sixth day is the abode of the Agrayana, the Çukra is drawn on this (day);
therefore the Agrayana is drawn on the eighth day, the abode of the Çukra.
Verily thus does he exchange the metres, and he who knows thus obtains
interchange with the richer; verily also he causes concord in the sacrifice for
the gods. Therefore one gives this to another.
vii. 2. 9.
Prajapati desired, 'May I be propagated.' He saw this (rite) of twelve
nights; he grasped it, and sacrificed with it. Then indeed was he propagated.
He who desires, 'May I be propagated', should sacrifice with (the rite) of
twelve nights; verily he is propagated. The theologians say, 'The sacrifices
have Agnistomas at the beginning; why then is Atiratra first employed?' The two
Atiratras are the eyes of the sacrifice, the two Agnistomas the pupils; if [1]
they were to employ the Agnistoma first, they would put the pupils outside;
therefore the Atiratra is employed first; verily having inserted the eyes of
the sacrifice they put the pupils in them. He, who knows the Gayatri to have
sides of light, goes to the world of heaven with light and radiance. The sides
are the Agnistomas, the eight Ukthyas in between are the body; verily the
Gayatri has sides of light. He who knows thus goes to the world of heaven with
light and radiance [2]. The twelve nights' (rite) is Prajapati in twelve
divisions. The two sides are the Atiratras, the eight Ukthyas within are the
body; Prajapati in such guise touches truth with the Sattra, truth is the
breaths; verily he touches the breaths. Those who perform the Sattra perform it
with the breath of all people, and therefore they ask, 'Are these performers of
a Sattra?' Dear to people and noble is he who knows thus.
vii. 2. 10.
This (rite) with a Vaiçvanara on one side (only) was not able to win
the world of heaven; it was stretched upwards and the gods piled round this
Vaiçvanara, to overcome the world of heaven. The seasons made Prajapati
sacrifice with it, and in them because of it he prospered. He prospers among
the priests who knowing thus sacrifices with (the rite) of twelve days. They
were desirous of obtaining (their desires) from him. He gave to the spring the
sap [1], to the hot season barley, to the rains plants, to autumn rice, beans
and sesamum to winter and the cool season. Prajapati made Indra sacrifice with
it. Then indeed did Indra become Indra; therefore they say, 'It is the
sacrifice of the inferior', for he by it first sacrificed. He eats a corpse who
accepts a present at a Sattra; a human corpse or the corpse of a horse. Food is
the cow; in that he does not purify the vessel in which they carry food, filth
is produced from it [2]. One should sacrifice by oneself, for Prajapati
prospered by himself. One should be consecrated for twelve nights; the year
consists of twelve months, Prajapati is the year, he is Prajapati, he is born
indeed who is born from fervour. The twelve Upasads are these four sets of
three nights; with the first three he prepares the sacrifice, with the second
three he grasps the sacrifice [3], with the third three he cleanses the
vessels, and with the fourth three he purifies himself within. He who eats his
victim, eats his flesh, who eats his sacrificial cake, eats his brains, who
eats his fried grain, eats his excrement, who eats his ghee, eats his marrow,
who eats his Soma, eats his sweat, and also he eats the excrements from his
head, who accepts (a present) at the twelve-day (rite). Therefore one should
not cause one to sacrifice with the twelve-day (rite), to avert evil.
The Horse Sacrifice (continued)
vii. 2. 11.
To one hail!
To two hail!
To three hail!
To four hail!
To five hail!
To six hail!
To seven hail!
To eight hail!
To nine hail!
To ten hail!
To eleven hail!
To twelve hail!
To thirteen hail!
To fourteen hail!
To fifteen hail!
To sixteen hail!
To seventeen hail!
To eighteen hail!
To nineteen hail!
To twenty-nine hail!
To thirty-nine hail!
To forty-nine hail!
To fifty-nine hail!
To sixty-nine hail!
To seventy-nine hail!
To eighty-nine hail!
To ninety-nine hail!
To a hundred hail!
To two hundred hail!
To all hail!
vii. 2. 12.
To one hail!
To three hail!
To five hail!
To seven hail!
To nine hail!
To eleven hail!
To thirteen hail!
To fifteen hail!
To seventeen hail!
To nineteen hail!
To twenty-nine hail!
To thirty-nine hail!
To forty-nine hail!
To fifty-nine hail!
To sixty-nine hail!
To seventy-nine hail!
To eighty-nine hail!
To ninety-nine hail!
To a hundred hail!
To all hail!
vii. 2. 13.
To two hail!
To four hail!
To six hail!
To eight hail!
To ton hail!
To twelve hail!
To fourteen hail!
To sixteen hail!
To eighteen hail!
To twenty hail!
To ninety-eight hail!
To a hundred hail!
To all hail!
vii. 2. 14.
To three hail!
To five hail!
To seven hail!
(Then as in 12 down to) To all hail!
vii. 2. 15.
To four hail!
To eight hail!
To twelve hail!
To sixteen hail!
To twenty hail!
To ninety-six hail!
To a hundred hail!
To all hail!
vii. 2. 16.
To' five hail!
To ten hail!
To fifteen hail!
To twenty hail!
To ninety-five hail!
To a hundred hail!
To all hail!
vii. 2. 17.
To ten hail!
To twenty hail!
To thirty hail!
To forty hail!
To fifty hail!
To sixty hail!
To seventy hail!
To eighty hail!
To ninety hail!
To a hundred hail!
To all hail!
vii. 2. 18.
To twenty hail!
To forty hail!
To sixty hail!
To eighty hail!
To a hundred hail!
To all hail!
vii. 2. 19.
To fifty hail!
To a hundred hail!
To two hundred hail!
To three hundred hail!
To four hundred hail!
To five hundred hail!
To six hundred hail!
To seven hundred hail!
To eight hundred hail!
To nine hundred hail!
To a thousand hail!
To all hail!
vii. 2. 20.
To a hundred hail!
To a thousand hail!
To ten thousand hail!
To a hundred thousand hail!
To ten hundred thousand hail!
To ten million hail!
To a hundred million hail!
To a thousand million hail!
To ten thousand million hail!
To a hundred thousand million hail!
To ten hundred thousand million hail!
To dawn hail!
To the dawning hail!
To him that will rise hail!
To the rising hail!
To the risen hail!
To heaven hail!
To the world hail!
To all hail!
PRAPATHAKA III
The Sattras
vii. 3. 1.
They go swiftly in that it is the tenth day. In that it is the tenth
day they loosen their sins. He who among men going swiftly falls in with a
trackless way, he who strikes a post, and he who stumbles, are left out. So he,
who on this tenth day, the Avivakya, comes to grief, is left out. If one points
out (an error) to one who comes to grief, he seizes hold of him and comes out
successfully, and then the one who pointed out (his error) is left out [1].
Therefore on the tenth day, the Avivakya, one should not point out (errors) to
one who comes to grief. Or rather they say, 'By that which was successful in
the sacrifice the gods went to the world of heaven, and overcame the Asuras by
what was unsuccessful.' What is successful in the sacrifice belongs to the
sacrificer, what is unsuccessful to his enemy. Now he, who comes to grief on
the tenth day, the Avivakya, produces overmuch. Those who are outside as
spectators [2] should point out (his error). If there be none there, then (the
error) should be pointed out from within the Sadas. If there be none there,
then it should be pointed out by the Grhapati. At any rate it should be pointed
out. They sing the verses of the serpent queen on that day. The queen of what
creeps is this (earth). Whatever on this (earth) they praise, whatever they
have praised, through that is this (earth) the serpent queen. Now whatever they
have praised with speech and what they will praise thereafter, (it is done
thinking), 'Having won both and obtained them, let us stop.' They sing these
(verses) with the mind. Neither a horse chariot nor a mule chariot can in one
moment encompass this (earth), but mind can in one moment encompass it, mind
can overcome it. Then they repeat the Brahman. The Rc verses are limited, the
Samans are limited, and the Yajuses are limited, but of the Brahman there is no
end, and that he should declare to the one who responds. That is the response.
vii. 3. 2.
The theologians say, 'By the first day of the twelve-day rite what is
it that the sacrificer takes from the priests?' 'Brilliance and power' is (the
answer). 'What by the second?' 'The breaths and food.' 'What by the third?'
'These three worlds.' 'What by the fourth?' 'Four-footed cattle.' 'What by the
fifth?' 'The Pankti with its elements.' 'What by the sixth?' 'The six seasons.'
'What by the seventh?' 'The Çakvari with its seven feet.' 'What by the eighth?'
'The Gayatri with its eight syllables.' 'What by the ninth?' 'The Trivrt
Stoma.' 'What by the tenth?' 'The Viraj with its ten syllables.' 'What by the
eleventh?' 'The Tristubh with its eleven syllables.' 'What by the twelfth?'
'The Jagati with its twelve syllables.' So much is there as that. So much as
that he takes from them.
vii. 3. 3.
(The rite) of thirteen nights is a complete (rite of) twelve days, for
the opening and concluding days are the same. There are three Atiratras, three
are these worlds, for the obtaining of these worlds. The first Atiratra is the
expiration, the second cross-breathing, the third inspiration; verily they find
support in expiration, inspiration, out-breathing, and food, and reach their
full life, who knowing thus perform (the rite) of thirteen nights. They say,
'(The rite) of twelve days is the sequence of speech. They would cleave it if
they put an Atiratra in the middle, and the speech of the householder would be
liable to fail.' They perform the Mahavrata after the Chandomas; verily they
maintain the sequence of speech, and the speech of the householder is not
likely to fail. The Chandomas are cattle, the Mahavrata food; in that they
perform the Mahavrata after the Chandomas, they find support in cattle and in
food.
vii. 3. 4.
The Adityas desired, 'May we be prosperous in both worlds.' They saw
this (rite) of fourteen nights; they grasped it, and sacrificed with it. Then
indeed they prospered in both worlds, this and yonder. Those, who knowing thus
perform (the rite) of fourteen nights, prosper in both worlds, this and yonder.
(The rite) is of fourteen nights, there are seven domesticated plants and seven
wild; (verily it serves) to win both. In that the Prsthas are performed in
succession [1], they conquer by them yonder world. In that the Prsthas are reversed,
they conquer by them this world. There are two Trayastrinça Stomas in the
middle; verily they attain sovereignty. (These two) are overlords; verily they
become overlords of their peers. There are Atiratras on either side, for
security.
vii. 3. 5.
Prajapati went to the world of heaven. The gods followed him, and the
Adityas and the cattle followed them. The gods said, 'The cattle on which we
have lived have followed us.' They arranged this (rite) of fourteen nights away
for them. The Adityas mounted the world of heaven with the Prsthas; they
arranged the cattle in this world with the two Tryahas. By means of the Prsthas
the Adityas prospered in yonder world, the cattle in this world by the Tryahas
[1]. Those who, knowing thus, perform (the rite of) fourteen nights, prosper in
both worlds, in this and in yonder; by the Prsthas they prosper in yonder world
and by the Tryahas in this world. The three days are the Jyotis, Go, and Ayus.
The Jyotis is this (earth), the Go the atmosphere, the Ayus yonder (sky); verily
they mount upon these worlds. If the Prsthas were on one side, there would be a
lack of balance; the Prsthas are in the middle, for balance [2]. The Prsthas
are force and strength; verily they place force and strength in the middle.
They proceed with the Brhat and the Rathantara (Samans). The Rathantara is this
(earth), the Brhat yonder (sky); verily with them do they proceed; verily also
in them they find support. These indeed are the quick paths of the sacrifice;
verily by them do they proceed to the world of heaven. They mount the world of
heaven turning away (from earth), who perform the Prsthas in succession. The
Tryaha is reversed, for the return (from heaven), and for support. Having
prospered in either world they cease (the rite). The (nights) are fourteen. As
for ten of them, the Viraj is ten-syllabled, the Viraj is food; verily by the
Viraj they win food. As for four, the quarters are four; verily they find
support in the quarters. There are Atiratras on either side, for security.
vii. 3. 6.
Indra was on a level with the gods, he was not distinguished from
them. He ran up to Prajapati; he gave him this (rite) of fifteen nights. He
grasped it, and sacrificed with it. Then indeed he became distinguished from
the other gods. Those who knowing thus perform (the rite) of fifteen nights
attain distinction from the evil enemy. The three days are Jyotis, Go, and
Ayus. The Jyotis is this (earth), the Go the atmosphere [1], the Ayus yonder
(sky); verily they find support in these worlds. There can be no Sattra where
there is no Chandoma; in that there axe Chandomas, there is the Sattra. The
gods they win by the Prsthas, the cattle by the Chandomas. The Prsthas are
force and strength, the strength, and in cattle, they Chandomas cattle; verily
in force and find support. (The rite) is of fifteen nights; the bolt is
fifteenfold; verily they hurl the bolt at their enemies. There are Atiratras on
either side, for securing power.
vii. 3. 7.
Indra was as it were loose and unfixed. He was afraid of the Asuras. He
ran up to Prajapati; he gave him this (rite) of fifteen nights as a bolt. With
it he overcame and conquered the Asuras and attained prosperity. By the
Agnistut he burned away the evil, by (the rite) of fifteen nights he placed
force, might, power, and strength in himself. Those, who knowing thus perform
(the rite) of fifteen nights overcome and conquer their enemies and attain
prosperity. By the Agnistut they burn away the evil [1], by (the rite) of
fifteen nights they place force, might, power, and strength in themselves.
These (nights) are full of cattle. Fifteen indeed are the nights of the
half-month, the year is made up of half-months, cattle are born throughout the
year; therefore (these nights) are full of cattle. These (nights) are heavenly.
Fifteen indeed are the nights of the half-month, the year is made up of
half-months, the world of heaven is the year; verily (these nights) are
heavenly. There are the three days, Jyotis, Ayus, and Go. The Jyotis is this
(earth), the Go the atmosphere [2], the Ayus yonder (sky); verily they mount
upon these worlds. If the Prsthas were on one side, there would be a lack of
balance; the Prsthas are in the middle, for balance. The Prsthas are force and
strength; verily they place force and strength in the middle. They proceed with
the Brhat and the Rathantara (Samans). The Rathantara is this (earth), the
Brhat yonder (sky); verily with them do they proceed; verily also in them they
find support. These indeed are the quick paths of the sacrifice; verily by them
do they proceed to the world of heaven [3]. They mount the world of heaven
turning away (from earth), who perform the Prsthas in succession. The Tryaha is
reversed, for the return (from heaven), and for support. Having prospered in
either world they cease (the rite). These (nights) are fifteen. As for ten of
them, the Viraj is ten-syllabled, the Viraj is food; verily by the Viraj they
win food. As for five, the quarters are five; verily they find support in the
quarters. There are Atiratras on either side, for securing power, strength,
offspring, and cattle.
vii. 3. 8.
Prajapati desired, 'May I be an eater of food.' He saw this (rite of)
seventeen nights; he grasped it, and sacrificed with it. Then indeed he became
an eater of food. Those, who knowing thus perform (the rite) of seventeen
nights, become eaters of food. There is a period of five days; the seasons are
five in the year; verily in the seasons and the year they find sup port. Again
the Pankti is of five elements, the sacrifice is fivefold; verily they win the
sacrifice. There can be no Sattra where there is no Chandoma; in that there are
Chandomas, there is the sacrifice. The gods they win by the Prsthas, the cattle
by the Chandomas. The Prsthas are force and strength, the Chandomas cattle;
verily in force and strength, and in cattle, they find support. (The rite is)
of seventeen nights; Prajapati is seventeenfold; (verily it serves) to obtain
Prajapati. There are Atiratras on either side, for securing food.
vii. 3. 9.
The Viraj dividing itself stayed among the gods with the holy power
(Brahman), among the Asuras with food. The gods desired, 'May we acquire both
the holy power (Brahman) and food! They saw (the rite of) these twenty nights.
Then indeed they acquired both the holy power (Brahman) and food, and became
resplendent and eaters of food. Those, who knowing thus perform (the rite of)
these nights, acquire both the holy power (Brahman) and food [1], and become
resplendent and eaters of food. They (make up) two Virajs; verily separately in
them they find support. Man is twentyfold, ten fingers and ten toes; verily
obtaining the greatness of man they cease (the rite). There are Tryahas
consisting of Jyotis, Go, and Ayus. The Jyotis is this (earth), the Go the
atmosphere, the Ayus yonder (sky); verily they mount upon these worlds. The
Tryahas go in order; verily in order they mount the world of heaven [2]. If the
Prsthas were on one side there would be a lack of balance; the Prsthas are in
the middle, for balance. The Prsthas are force and strength; verily they place
force and strength in the middle. They proceed with the Brhat and the
Rathantara (Samans). The Rathantara is this (earth), the Brhat yonder (sky);
verily with them do they proceed, verily also in them they find support. These
indeed are the quick paths of the sacrifice; verily by them do they proceed to
the world of heaven. They mount the world of heaven turning away (from earth),
who perform the Prsthas in succession. The Tryaha is re versed, for the return
(from heaven), and for support. Having prospered in either world they cease
(the rite). There are Atiratras on either side, for securing splendour and
food.
vii. 3. 10.
Yonder sun was in this world. The gods surrounded it with the Prsthas
and removed it to the world of heaven. They surrounded it from below with the
Para (Samans), and placed it with the Divakirtya (Saman) in the world of
heaven. They surrounded it from above with the Para (Samans), and with the
Prsthas they descended (from heaven). Yonder sun indeed in yonder world is surrounded
by the Para (Samans) on both sides. In that there are Prsthas the sacrificers
go by them to the world of heaven; they surround it from below with the Para
(Samans), and by the Divakirtya (Saman) find support [1] in the world of
heaven. They surround it from above with the Para (Samans), and descend with
the Prsthas. If there were not Paras above, they would depart away from the
world of heaven; if there were none below, they would. burn creatures. There
are Parahsamans on both sides of the Divakirtya; verily they surround them on
both sides in the world of heaven. The Divakirtya is the sacrificers, the
Parahsamans the year; the Parahsamans are on both sides of the Divakirtya;
verily on both sides [2] they find support in the year. The Divakirtya is the
back, the Parahsamans the two sides; the Parahsamans are on both sides of the
Divakirtya; therefore the sides are on both sides of the back. (In the rite)
the greatest number of libations are made, the greatest number of Çastras
recited; verily in the middle of the sacrifice they tie a knot not to slip.
There are seven libations; seven are the breaths in the head; verily they place
breaths in the sacrificers. In that the Prsthas are in succession, they mount
upon yonder world with them. If they were not to descend to this world [3], the
sacrificers would either go mad or perish. In that the Prsthas are reversed
they descend to this world with them; verily also they find support in this
world, for sanity. Indra was unsettled. He ran up to Prajapati; he gave him
this (rite) of twenty-one nights; he grasped it, and sacrificed with it. Then
indeed he became settled. Those, who sacrifice much and are unsettled [41,
should perform (the rite) of twenty-one nights. There are twelve months, five
seasons, three worlds here, and yonder sun as the twenty-first. So many are the
worlds of the gods; verily in them in order they find support. Yonder sun did
not shine. He ran up to Prajapati; he gave him this (rite) of twenty-one
nights; he grasped it, and sacrificed with it. Then in deed did he shine.
Those, who knowing thus perform (the rite) of twenty one nights, shine also.
(The rite) is of twenty-one nights, the Ekavinça (Stoma) is radiance; verily
they attain radiance, and support also, for the Ekavinça is support. There are
Atiratras on either side, for securing splendour.
The Horse Sacrifice (continued)
vii. 3. 11.
a Let the sacrifice come forward
From yonder over to me,
The sacrifice which the Rsis have brought forward.
b May the fault in the sacrifice settle on him who hateth us,
Making his body godless, strengthless,
Distorted and inert;
May it rest with him who hateth us.
c O sacrifice, come to me
With the brilliance of the sacrifice.
I summon the Brahmans, the priests, the gods,
With the brilliance of thee, the sacrifice, O offering.
d With the sacrifice I summon the cooked food [1] to thee, O offering.
I gather for thee good deeds, offspring, and cattle.
e The Praisas, the kindling-(verses), the butter sprinklings, the
shares of the ghee,
The call, the reply, I prepare for thee,
The fore- and after-sacrifices, the Svisakrt, the Ida.
The prayers, I win, the light.
f By Agni, by Indra, by Soma,
By Sarasvati, by Visnu, by the gods,
By the Yajya and the Anuvakya, I summon for thee, O offering.
I take for thee the sacrifice with the Vasat cry.
g The chant, the Çastra, the response,
The libation, the Ida, the prayers, I win, the light.
I summon for thee the sacrifices of the wives, O offering,
I take thy I offering and sacrificial utterance.
h Cattle, the pressed (Soma), the sacrificial cakes,
The pressings, the sacrifice,
The gods with Indra, I summon for thee, O offering,
Lead by Agni, with Soma, and them all.
vii. 3. 12.
The past, the present, the future, Vasat, hail, reverence!
The Rc, the Saman, the Yajus, Vasat, hail, reverence!
The Gayatri, the Tristubh, the Jagati, Vasat, hail, reverence!
The earth, the atmosphere, the sky, Vasat, hail, reverence!
Agni, Vayu, Surya, Vasat, hail, reverence!
Expiration, cross-breathing, inspiration, Vasat, hail, reverence!
Food, ploughing, rain, Vasat, hail, reverence!
Father, son, grandson, Vasat, hail, reverence!
Bhuh, Bhuvah, Suvar, Vasat, hail, reverence!
vii. 3. 13.
a May a house be mine, may offspring be mine;
May the strong sacrifice come to me.
May the divine and holy waters come to me;
May the abundance of a thousandfold (wealth) fail me not.
b May the cup be mine; may the Puroruc be mine;
May the chant and the Çastra come to me in union.
May the Adityas, the Rudras, the Vasus, be present at the rite;
May the abundance of a thousandfold (wealth) fail me not.
c May the Agnistoma, come to me, and the Ukthya;
May the nocturnal Atiratra come to me.
May the (draughts) which have stood over night, well offered, come to
me;
May the abundance of a thousandfold (wealth) fail me not.
vii. 3. 14.
By fire he surmounted fervour, by speech holy power, by a gem forms,
by Indra the gods, by the wind the breaths, by the sun the sky, by the moon the
Naksatras, by Yama the Pitrs, by the king men, by fruit the flavours, by the
boa constrictor serpents, by the tiger wild beasts, by the eagle birds, by the
stallion horses, by the bull kine, by the he-goat goats, by the ram sheep, by
rice food, by barley plants, by the banyan trees, by the Udumbara strength, by
the Gayatri the metres, by the Trivrt the Stomas, by the Brahmana speech.
vii. 3. 15.
Hail! (To) meditation (I offer).
To that meditated upon hail!
Hail! (To) that which we meditate on (I offer).
To mind hail! Hail! (To) mind (I offer).
To Prajapati hail! To Ka hail! To Who hail!' To Whoever (katamásmai)
hail!
To Aditi hail! To Aditi the great hail! To Aditi the gentle hail!
To Sarasvati hail! To Sarasvati the mighty hail! To Sarasvati, the
purifying hail!
To Pusan hail! To Pusan guardian of travellers hail! To Pusan watcher
of men hail!
To Tvastr hail! To Tvastr the seminal hail! To Tvastr the multiform
hail!
To Visnu hail! To Visnu the Nikhuryapa hail! To Visnu the Nibhuyapa
hail!
vii. 3. 16.
To the teeth hail!
To the jaws hail!
To the lips hail!
To the mouth hail!
To the nostrils hail!
To the eyes hail!
To the ears hail!
The eyelashes above the lower eyelashes-(to them) hail!
The eyelashes below the upper eyelashes-(to them) hail!,
To the head hail!
To the brows hail!
To the forehead hail!
To the (upper part of the) head hail!
To the brain hail!
To the hairs hail!
To the part that bears (the yoke) hail!
To the cervical vertebrae hail!
To the neck bones hail!
To the spinal column hail!
To the vertical column hail!
To the flank hail!
To the sides hail! [1]
To the shoulders hail!
To the upper forefeet hail!
To the lower forefeet hail!
To the legs hail!
To the hips hail!
To the thighs hail!
To the knees hail!
To the legs hail!
To the buttocks hail!
To the mane hail!
To the tail hail!
To the testicles hail
To the member hail!
To the seed hail!
To offspring hail!
To begetting hail!
To the feet hail!
To the hoofs hail!
To the hairs (of the body) hail!
To the skin hail!
To the blood hail!
To the flesh hail!
To the sinews hail!
To the bones hail!
To the marrow hail!
To the limbs hail!
To the trunk hail!
To all hail!
vii. 3. 17.
To the glossy and variegated one hail!
To the glossy-thighed one hail!
To the white-footed hail!
To the white-humped one hail!
To the one with white openings hail!
To the white-backed one hail!
To the white-shouldered one hail!
To the flower-cared one hail!
To the white-lipped one hail!
To the white-browed one hail!
To the one with white buttocks hail!
To the white shining one hail!
To the glossy hail!
To the marked one hail!
To the black-kneed hail!
To the black-speckled hail!
To the red-speckled hail!
To the ruddy-speckled hail!
To such hail!
To what sort hail!
To one like this hail!
To a like one hail!
To a different one hail!
To a fair-like one hail!
To form hail!
To all hail!
vii. 3. 18.
To the black hail!
To the white hail!
To the tawny hail!
To the spotted hail!
To the ruddy hail!
To the yellow hail!
To the brown hail!
To the ichneumon(-coloured) hail!
To the red hail!
To the purple hail!
To the dark brown hail!
To the dark blue hail;
To the dead black hail!
To the fair-shaped hail!
To the one of like form hail!
To the one of different form hail!
To the one of the same form hail!
To the one of matching form hail!
To the tawny hail!
To the pale red hail!
To the speckled hail!
To the speckled-thighed hail!
To all hail!
vii. 3. 19.
To the plants hail!
To the roots hail!
To the panicles hail!
To the joints hail!
To the twigs hail!
To the flowers hail!
To the fruits hail!
To those that are used hail!
To those that are not used hail!
To those that have fallen off hail!
To those that are lying (on the ground) hail!
To all hail!
vii. 3. 20.
To the trees hail!
To the roots hail!
To the panicles hail!
To the corona hail!
To the branches hail!
To the leaves hail!
To the flowers hail!
To the fruits hail!
To those that are used hail!
To those that are not used hail!
To those that have fallen off hail!
To those that are lying (on the ground) hail!
To' the one that is left hail!
To the one that is left over hail!
To the one that is left around hail!
To the one that is left along hail!
To the one left out hail!
To the one deprived (of leaves) hail!
To the one not deprived hail!
To the one deprived around hail!
To the one deprived along hail!
To the one deprived altogether hail
To all hail!
PRAPATHAKA IV
The Sattras (continued)
vii. 4. 1.
Brhaspati desired, 'May the gods have faith in me, and may I become
their Purohita.' He saw this (rite) of twenty-four nights; he grasped it, and
sacrificed with it. Then the gods had faith in him, and he became their
Purohita. In those who knowing thus perform the twenty four night (rite) men
have faith, and they become their Purohitas. There are the three days Jyotis,
Go, and Ayus. The Jyotis is this (earth), the Go the atmosphere, and the Ayus
yonder (sky) [1]; verily they mount upon these worlds. The three days occur in
order; verily in order do they mount upon the world of heaven. There can be no
Sattra where there is no Chandoma; in that there are Chandomas, there is the
Sattra. The gods they win by the Prsthas, the cattle by the Chandomas. The
Prsthas are force and strength, the Chandomas cattle; verily in force and
strength, and in cattle they find support. They proceed with the Brhat and the
Rathantara (Samans). The Rathantara, is this (earth), the Brhat yonder (sky);
verily with them do they [2] proceed; verily also in them they find support.
These indeed are the quick paths of the sacrifice; verily by them do they
proceed to the world of heaven. (The rite is one) of twenty-four nights. Twenty
four half-months make up the year; the year is the world of heaven; verily they
find support in the year, the world of heaven. Now the Gayatri is of
twenty-four syllables; the Gayatri is splendour; verily by the Gayatri they win
splendour. There are Atiratras on either side, to secure splendour.
vii. 4. 2.
As are men, so were the gods in the beginning. They desired, 'Let us
strike off the misfortune, the evil of death, and reach the conclave of the
gods.' They saw this twenty-four night (rite); they grasped it, and sacrificed
with it. Then they struck off the misfortune, the evil of death, and reached
the conclave of the gods. Those who knowing thus perform the twenty-four night
(rite) strike off the misfortune, the evil, and win prosperity, for the
conclave of the gods is in the case of man [1] prosperity. The Atiratra is
light, for the lighting up of the world of heaven. There is a Prsthva Sadaha.
The year consists of six seasons, and, entering it, the months, the half-months
and the seasons reached the conclave of the gods. Those who knowing thus perform
the twenty-four night rite, entering the year, reach a better station. There
are three Trayastrinças before, and three Trayastrinças behind; verily with
Trayastrinças on either hand they strike off the evil of misfortune and in the
middle reach the conclave of the gods [2], for the conclave of the gods is the
Prsthas. There is uniformity in that there are three Trayastrinças in
succession, and a break in the uniformity in that there is in the middle one
which is not defined. The Prsthas go onwards, the Chandomas go onwards; with
both forms they go to the world of heaven. There can be no Sattra where there
is no Chandoma; in that there are Chandomas, there is the Sattra. The gods they
win by the Prsthas, the cattle by the Chandomas. The Prsthas are force and
strength, the Chandomas cattle [3]; verily in force and strength and in cattle
they find support. There are three Trayastrinças before, and three
Trayastrinças behind; in the middle there are the Prsthas. The Trayastrinças
are the breast, the Prsthas the breath; verily thus the sacrificers don a
protection for the breath, to avoid injury. They proceed with the Brhat and the
Rathantara. The Rathantara is this (world), the Brhat yonder (world); verily
they proceed with them; verily also in them they find support. These indeed are
the quick paths of the sacrifice; verily by them do they [4] proceed to the
world of heaven. They mount the world of heaven turning away (from earth) who
perform the Prsthas in succession. The six-day (rite) is reversed for the return
(from the heaven), and for support. Having prospered in either world they cease
(the rite). They go from a Trivrt to a Trivrt, for the attainment of the
Stomas, for pre eminence. There is an Agnistoma in the Jyotis form. This
dwelling is this (world); verily by reason thereof they depart not from this
dwelling. (The rite is one) of twenty-four nights. Twenty-four half-months make
up the year, the year is the world of heaven; verily they find support in the
year, the world of heaven. Now the Gayatri is of twenty-four syllables; the
Gayatri is splendour; verily by the Gayatri they win splendour. There are
Atiratras on either side, to secure splendour.
vii. 4. 3.
This (earth) was bare and hairless. It desired, 'Let me be propagated
with plants and trees.' It saw these thirty nights. Then indeed it was
propagated with plants and trees. Those who desire offspring and cattle should
perform (the rite of) these (nights); they are propagated with offspring and
cattle. This (earth) was hungry. It saw this Viraj, and placing it within
itself it won food, plants [1], trees, offspring, cattle. Thereby it grew, it
attained victoriousness and greatness. Those, who knowing thus perform (the
rite of) these (nights), placing the Viraj in themselves, win food, grow great with
offspring and cattle, and attain victoriousness and might. There is a
Jyotistoma Atiratra, for the revealing of the world of heaven. There is a
Prsthya Sadaha. The seasons are six, the Prsthas are six; verily by the Prsthas
they reach the seasons, with the seasons the year; verily; the year [2] they
find support. From the Trayastrinças they go to the Trayastrinça, for the
continuity of the sacrifice. Now the Trayastrinça is Prajapati; verily they
seize hold of Prajapati, for support. There is a Trinava, for victory. There is
an Ekavinça, for support; verily they place radiance in themselves. There is a
praise of Agni with the Trivrt; verily they bum away evil with it. Now the
Trivrt is brilliance; verily they place brilliance in themselves. There is a praise
of Indra with the Pañcadaça; verily they win power (indriyá) [3]. There is a
Saptadaça, for the winning of food; verily by it they are propagated. There is
an Ekavinça, for support; verily they place radiance in themselves. There is a
Caturvinça. Twenty-four half-months make up the year, the year is the world of
heaven; verily they find support in the year, the world of heaven. Now there is
the chief (day), and those who knowing thus perform (the rite of) these
(nights) become the chief. From the Caturvinça they go to the Prsthas. Verily
having found support in the year [4] they attain the gods. From the
Trayastrinça they go to the Trayastrinça. The gods are three and thirty; verily
in the gods they find support. There is a Trinava. The Trinava is these worlds;
verily in these worlds they find support. There are two Ekavinças, for support;
verily they place radiance in themselves. There are many Sodaçins, and
therefore there are many males among offspring. In that these Stomas are
intermingled, therefore this (earth) is covered with mingled plants and trees
[5]. Those who knowing thus perform (the rite of) these (nights) have both
offspring and cattle. These go imperfect to the world of heaven, for they
resort to various Stomas; in that the Stomas are arranged in order, they go in
order to the world of heaven, and there is order in both these worlds. These
(nights) are thirty in number, the Viraj has thirty syllables; verily by the
Viraj they win food. There are Atiratras on either hand, to secure food.
vii. 4. 4.
Prajapati went to the world of heaven. But with whatever metre the
gods yoked him, they achieved not him. They saw (the rite of) these thirty-two
nights. The Anustubh has thirty-two syllables, Prajapati is connected with the
Anustubh; verily having gained Prajapati by his own metre they mounted on him
and went to the world of heaven. Those who knowing thus perform (the rite of)
these thirty-two (nights)--the Anustubh has thirty-two syllables, Prajapati is
connected with the Anustubh-gaining Prajapati by his own metre, go to
prosperity [1], for the world of heaven for man is prosperity. These (nights)
are thirty-two, the Anustubh has thirty-two syllables, the Anustubh is speech;
verily they gain all speech; all become speakers of speech, for all attain
prosperity. There are the three days, Jyotis, Go, and Ayus. The Jyotis is this
(earth), the Go the atmosphere, and the Ayus yonder (sky); verily they mount
upon these worlds. The three days occur in order; verily in order do they mount
upon the world of heaven. They proceed with the Brhat and Rathantara (Samans)
[2]. The Rathantara is this (earth), the Brhat yonder (sky); verily with them
do they proceed; verily also in them they find support. These indeed are the
quick paths of the sacrifice; verily by them do they proceed to the world of
heaven. Those who perform the three days in succession mount upon the world of
heaven turning away (from earth). There is a three day period reversed, for
returning (from heaven), and also for support. Having prospered in both worlds
they cease (the rite). These (nights) are thirty-two. As for thirty of them,
the Viraj has thirty syllables, the Viraj is food; verily by the Viraj they win
food. As for the (remaining) two, they are days and nights, and by both forms
they go to the world of heaven. There are Atiratras on either side, for
security.
vii. 4. 5.
There are two Sattras of the gods, that of twelve days and that of
thirty-three days. Those, who knowing thus perform (the rite of) thirty-three
days, mount openly upon the deities. As a great man who has reached (the goal)
seeks (more), so he does. If he fail he becomes worse; if he fail not, he
remains the same. Those, who knowing thus perform (the rite of) thirty-three
days, are distinguished from the evil enemy. The gods in the beginning seized
these (nights), sharing the days [1]. One took one day, one another, and with
them all equally prospered. Those, who knowing thus perform (the rite) of
thirty-three days, all equally prosper, all gain the rank of village chief.
There are five day periods; the year has five seasons; verily they rest on the
seasons, the year. Again the Pankti has five syllables, the sacrifice is
fivefold; verily they win the sacrifice. There are three (days with the) Açvina
(Çastra); three are these worlds; verily in these [2] worlds they find support.
Again three are the powers of the sacrifice; verily they win them. There is a
Viçvajit (day), for the winning of food. It has all the Prsthas, for the
conquest of all. The twelve-day (rite) is speech. If they were to perform the
twelve-day (rite) before (what has already gone), they would perform speech
imperfectly, and their speech would be likely to fail. They perform the
twelve-day (rite) afterwards; verily they perform speech perfectly, and therefore
we utter speech from above. Intermediately indeed [3] by means of a ten-nights'
(rite) did Prajapati create offspring. In that there is a ten-nights' (rite),
the sacrificers create offspring. Udanka Çaulbayana has declared the ten-night
rite to be the prosperity of the Sattra. In that there is a ten-nights' rite,
(it serves) for the prosperity of the Sattra. Verily also whatever is wrongly
done in the former days, it serves to atone. These nights form two rows, the
sacrificers are the Viçvajit, the first are sixteen with the Atiratra, the
second are sixteen with the Atiratra. To those, who knowing thus perform (the
rite) of thirty-three days, are born children in two rows. There are Atiratras
on either side, for security.
vii. 4. 6.
The Adityas desired, 'Let us go to the world of heaven.' They
discerned not the world of heaven, they went not to the world of heaven. They
saw this (rite) of thirty-six nights; they grasped it, and sacrificed with it.
Then indeed did they discern the world of heaven, and went to the world of
heaven. Those, who knowing thus perform (the rite) of thirty six nights,
discern the world of heaven, and go to the world of heaven. The Atiratra is
light [1]; verily they put light before them, to reveal the world of heaven.
There are Sadahas; six are the seasons; verily in the seasons they find
support. There are four (Sadahas); four are the quarters; verily in the
quarters they find support. There can be no Sattra where there is no Chandoma;
in that there are Chandomas, there is the Sattra. The gods they win by the
Prsthas, the cattle by the Chandomas. The Prsthas are force and strength, the
Chandomas cattle; verily in force [2] and strength they find support. (The rite
has) thirty-six nights; the Brhati has thirty-six syllables, cattle are
connected with the Brhati; verily by the Brhati they win cattle. The Brhati
obtained the sovereignty over the metres. They obtain sovereignty who knowing
thus perform (the rite) of thirty-six nights; verily they go to the world of
heaven. There are Atiratras on either side, for the securing of the world of
heaven.
vii. 4. 7.
Vasistha, his sons slain, desired, 'May I win offspring, and defeat
the Sauddsas.' He saw this (rite) of forty-nine nights; he grasped it, and
sacrificed with it. Then indeed did he win offspring and defeated the Sauddsas.
Those, who knowing thus perform (the rite) of forty-nine nights, win offspring
and defeat their enemies. There are three Agnistomas with the Trivrt; verily
they sharpen the point of the bolt. There are ten Pañcadaças; the bolt is
fifteenfold [1]; verily they take away the bolt from their rivals. The tenth
day has a Sodaçin; verily they place strength in the bolt. There axe twelve
Saptadaças, to win food; verily also they are propagated by them. There is a
Prsthya Sadaha. Six are the seasons, six the Prsthas; verily by the Prsthas
they mount upon the seasons, by the seasons upon the year; verily in the year
they find support. There are twelve Ekavinças, for support; verily they place
radiance in themselves [2]. There are many Sodaçins, for conquest. There are
six (days) with the Açvina (Çastra), six are the seasons; verily they rest on
the seasons. These nights are deficient and redundant. They are deficient in
that they are fifty less one, redundant in that they are (one) more than
forty-eight. Both from the deficient, indeed, and from the redundant Prajapati
was propagated. Those who desire offspring and cattle should perform (the rite
of) these nights; verily are they propagated with offspring and cattle. This sacrifice
is connected with the Viraj because it is one of forty-nine (nights). Those,
who knowing thus perform (the rite) of forty-nine nights, attain the Viraj, and
become eaters of food. There are Atiratras on either side, for the securing of
food.
vii. 4. 8.
Those who are about to consecrate themselves for the year (rite)
should consecrate themselves on the Ekastaka. The Ekastaka is the wife of the
year; on that night he dwells with her; verily they consecrate themselves
grasping openly the year. Those who consecrate themselves on the Ekastaka
consecrate themselves in the troubled part of the year, for then are the two
months called the end. Those who consecrate themselves on the Ekastaka
consecrate themselves on the torn part of the year, for them are the two
seasons called the end. They should consecrate themselves on the full moon in
Phalguni. The full moon in Phalguni is the beginning of the year [1]; verily
they consecrate them selves grasping the year at its beginning. To that there
is this one objection that the Visuvant day falls in the cloudy season. They
should consecrate themselves on the full moon in Citra. The full moon in Citra,
is the beginning of the year; verily they consecrate themselves grasping the
year at the beginning. In that there is no objection at all. They should
consecrate themselves on the fourth day before the full moon. Then the buying
(of the Soma) falls for them on the Ekastaka; verily they do not waste the
Ekastaka. In their case [2] the pressing-(day) falls on the first half (of the
month), the months end in the first half, they complete (the rite) in the first
half, and when they complete the rite the plants and trees come out after them.
And after them follows the fair report, 'These sacrificers have succeeded', and
therefore all succeed.
vii. 4. 9.
They go to the world of heaven who perform the Sattra. They kindle
themselves with the Diksas, and cook themselves with the Upasads. With two they
cut off their hair, with two their skin, with two their blood, with two their
flesh, with two their bones, with two their marrow. In the Sattra the self is
the sacrificial gift; verily taking the self as the gift they go to the world
of heaven. They cut off the top-knot, for prosperity, (thinking), 'More swiftly
may we attain the world of heaven.'
vii. 4. 10.
The theologians say, 'The Atiratra is the highest of the forms of
sacrifice. Why do they perform it first?' Now in doing so they really perform
in order first the Agnistoma, then the Ukthya, then the Sodaçin, then the
Atiratra, all the forms of sacrifice, and seizing and holding them, they keep
drinking the Soma. They perform the Jyotistoma first; the Jyotistoma is the
beginning of the Stomas; verily they commence the Stomas from the beginning
[1]. The Stomas being sung together make up the Viraj, and two verses are
redundant; the Gostoma has one too many, and the Ayustoma one too few. The
Jyotistoma is the world of heaven, the Viraj is strength; verily by it they go
to the world of heaven. 'The Rathantara is used in the day, the Rathantara at
night', say the theologians, 'what is used to avoid repetition?' The great
Saman of Sobhari is used as the Brahmasaman at the third pressing; it they
place in the middle, to separate them; verily there is no repetition.
vii. 4. 11.
They first perform the Jyotistoma; verily by it they find support in
this world. They perform secondly the Gostoma; verily by it they find support
in the atmosphere. They perform thirdly the Ayustoma; verily by it they find
support in yonder world. The Jyotis is this (earth), the Go the atmosphere, and
the Ayus yonder (sky). In that they perform these Stomas, the performers of the
Sattra keep finding support in these worlds. These, (Stomas) being sung
together make up the Viraj [1], and two verses are redundant; the Gostoma has
one too many, and the Ayustoma one too few. The Jyotistoma is the world of
heaven, the Viraj is strength; verily they win strength. They experience not
misery through hunger, and are not hungry, for the performers of Sattras are as
it were afflicted with hunger. The two Agnistomas on either side are the rims,
the Ukthyas in the middle the nave, and that is the circling wheel of the gods.
In that they go [2] by that Sadaha, they mount the wheel of the gods, for
safety. They obtain prosperity. They go with the Sadaha; there are six seasons;
verily in the seasons they find support. The go with a Jyotistoma on either
hand; verily on either hand they find support in the world of heaven. There are
two Sadahas, they make up twelve days. Man is of twelve parts, two thighs, two
arms, the trunk and the head, four members, and the breasts as the eleventh and
twelfth [3]. Therefore (the days) follow man. There are three Sadahas, they
make up eighteen days, nine and nine. Nine are the breaths in man; verily they
follow the breaths. There are four Sadahas, they make up twenty-four days. The
year consists of twenty-four half-months; verily they follow the year. 'The
year is not fixed', they say. 'It is greater than a support.' The Brahmana of
the month is that of the year also verily they go finding support in each
month.
The Horse Sacrifice (continued)
vii. 4. 12.
a Let the ram aid thee with cooked food, the dark-necked with goats,
the cotton-tree with increase, the Parna-tree with the holy power (Brahman),
the fig-tree with the sacrifice, the banyan with the beakers, the Udumbara with
strength, the Gayatri with the metres, the Trivrt with the Stomas. b Ye are
helpers; let the helpers help thee. Deal among dear things, best among things
to be sought, treasure lord of treasures, thee we hail, O my radiant one.
vii. 4. 13.
To (the waters of) wells hail!
To those of the pools hail!
To those of the clefts hail!
To those of holes hail!
To those which are dug for hail!
To those of lakes hail!
To those of morasses hail!
To those of ponds hail!
To those of tanks hail!
To those of marshes hail!
To those of rain hail!
To those without rain hail!
To those of hail hail!
To those of rime hail!
To those which glide hail!
To those which are stagnant hail!
To those of the streams hail!
To those of the rivers hail!
To those of the ocean hail!
To all hail!
vii. 4. 14.
To waters hail!
To those that flow hail!
To those that flow around hail
To those that flow all about hail!
To those that flow swiftly hail!
To those that flow quickly hail!
To those that flow wildly hail!
To those that flow terribly hail!
To the waters of earth hail!
To those of the atmosphere hail!
To those of the sky hail!
To all hail!
vii. 4. 15.
a Him who is fain to injure the steed
Varuna punisheth.
Away the man, away the dog!
b I and thou, Vrtra-slayer,
Have been united to win spoils;
Even the foe, O hero with the bolt,
Must think of us;
Good are Indra's gifts.
c Thou hast surpassed in might, O Indra, on the earth
The regions comprehend not thy greatness;
For with thine own strength thou didst slay Vrtra;
No foe hath found the end of thee in fight.
vii. 4. 16.
Homage to the king!
Homage to Varuna!
Homage to the horse!
Homage to Prajapati!
Homage to the overlord!
Thou art an overlord; make me an overlord; may I be overlord of
creatures.
Place me, place in me.
To him that is driven near hail!
To him that is taken hold of hail!
To him that is sacrificed hail!
vii. 4. 17.
a Let the healing wind blow upon our cows,
Let them feed on strengthening herbs;
Let them drink waters full of life and fatness;
Rudra, be gracious to the food that hath feet.
b Those which are of one, of various hues, or of like hue
Those whose names Agni knoweth by sacrifice;
Those which the Angirases made here by devotion,
To those, O Parjanya, grant abundant protection.
c Those who offered to the gods their bodies;
Those whose every form Soma knoweth;
O Indra [1], place them in our pastures,
Swelling with milk and rich in offspring.
d Prajapati, bestowing these on me,
In harmony with all the gods and Pitrs,
Hath brought them, auspicious, to our pastures.
May we possess their offspring.
e Here is support, hail!
f Here is keeping apart, hail!
y Here is joy, hail!
h Here is delight, hail!'
i The great.
k The protecting.
vii. 4. 18.
a What was the first conception?
What was the great age?
What was the tawny one?
What was the smooth one?
b The sky was the first conception.
The horse was the great age.
The night was the tawny one.
The sheep was the smooth one.
c Who moveth alone?
Who too is born again?
What is a remedy for the cold?
What is the great enveloper?
d The sun moveth alone [1].
The moon is born again.
Fire is the remedy for the cold.
Earth is the great enveloper.
e I ask thee of the furthest end of the earth.
I ask thee of the navel of the world.
I ask thee of the seed of the strong horse.
I ask thee of speech's highest realm.
f They call the altar-ground the furthest end of the earth.
They call the sacrifice the navel of the world.
They call Soma the seed of the strong horse.
(They call) the Brahman the highest realm of speech.
vii. 4.19.
a O Amba! O Ambali! O Ambika!
b No one leadest me.
The wicked horse is sleeping.
c O fair one, clad in fair raiment in the world of heaven be ye two
covered....
{...several verses omitted from original translation...}
1 When the deer eateth grain,
He deemeth not his flock fat.
When the Çadra woman is the loved of the Aryan,
She seeketh not wealth for prosperity....
{...several verses omitted from original translation...}
q Dadhikravan have I sung,
The swift strong horse.
May he make our mouths fragrant;
May he lengthen our days.
r Ye waters are healing;
Further us to strength,
To see great joy.
s The most auspicious flavour that is yours
Accord to us here
Like eager mothers.
t To him may we come with satisfaction,
To whose dwelling ye quicken us,
O waters, and propagate us.
vii. 4. 20.
a Bhuh! Bhuvah! Svar!
b Let the Vasus anoint thee with the Gayatri metre. Let the Rudras
anoint thee with the Tristubh metre. Let the Adityas anoint thee with the
Jagati metre.
c As the wind hath gone to the waters,
Indra's dear body,
By that path, O praiser,
Bring back to us the horse.
d O thou that hast barley, that hast grain, (bring) renown for me;
e For barley, for milk, this food eat, O ye gods; this food eat, O
Prajapati.
f They yoke the tawny ruddy one,
Which goeth round them that stand;
The lights shine in the sky.
g They yoke his dear steeds
On either side of the chariot,
Dark, strong, bearing heroes.
A Making a banner for that which hath none,
Form for the formless, O ye men,
Thou wert born with the dawns.
vii. 4. 21.
To expiration hail!
To cross-breathing hail!
To inspiration hail!
To sinews hail!
To ligatures hail!
To surrounding ligatures hail!
To joints hail!
To joinings hail!
To bodies hail!
To the sacrifice hail!
To the sacrificial gifts hail!
To heaven hail!
To the world hail!
To all hail!
vii. 4. 22.
To the bound hail!
To the unbound hail!
To the fastened hail!
To the unfastened hail!
To the yoked hail!
To the unyoked hail!
To the well-yoked hail!
To the unyoked hail!
To the one set free hail!
To the one lot go hail!
To that which moveth crookedly hail!
To that which moveth around hail!
To that which moveth together hail!
To that which moveth along hail!
To that which goeth hail!
To that which riseth hail!
To that which standeth hail!
To all hail!
PRAPATHAKA V
The Gavam Ayana
vii. 5. 1.
The cows performed that Sattra, being hornless, with the desire, 'May
horns be born to us.' For ten months they performed it, and then horns were
born, and they ceased (the rite), (saying), 'We have obtained (our desire).'
Then those whose horns were not born ceased (the rite) after making up the
year, (saying), 'We have obtained (our desire).' Both those which obtained
horns and those which did not ceased, (saying),'We have obtained (our desire).'
The year is the cows' Sattra [1], and those who knowing thus perform the year
(sacrifice) are prosperous. Therefore a hornless cow has pleasure during the
two months of the rainy season, for that is won for it by the Sattra. Therefore
whatever is done in the house of one who performs for a year (a Sattra), that
is done completely, successfully, and adequately. Those who perform the year
(Sattra) are swimming on the ocean. He who does not see the further bank of the
ocean cannot get out from it. The ocean is the year [2]. Its further banks are
the two Atiratras. Those who knowing thus perform the year (Sattra) reach the
end without injury. The former Atiratra is this (earth), the latter is yonder
(sky); the former is mind, the latter speech; the former expiration, the latter
inspiration; the former the commencement, the latter the end. The Atiratra is a
Jyotistoma, of Vaiçvanara; verily they put light before them, to reveal the
world of heaven. There is a fore offering, accompanied by the Caturvinça Stoma.
The year has twenty-four half-months [3]; verily as they go on they find
support in the year. There are three hundred and sixty Stotriyas; so many are
the nights of the year; verily they attain both forms of the year.
They perform (the rites of) the next days for rest, for safety. There
are six-day periods. The year has six seasons; verily they find support in the
seasons, the year. The Go and the Ayus (Stomas) are the Stomas in the middle;
verily they place a pair in the middle of the year [4] for procreation. On
either side there is the Jyotistoma. It is the releasing; verily the metres are
released; verily also they go to the world of heaven with the six-day (rite)
which has a Jyotistoma on either side. The theologians say, 'They sit; by what
path do they go?' One should reply,' By the path that leads to the gods. The
path that leads to the gods is the metres, the Gayatri, Tristubh, and Jagati.
The Gayatri is the Jyotistoma, the Tristubh, the Gostoma, the Jagati the
Ayustoma. In that there are these Stomas, so do they go by the path that leads
to the gods [5]. There is used the same Saman. The Saman is the world of the
gods; verily they leave not the world of the gods. There are used various
verses. The verses are the world of man; verily they keep mounting one world of
gods after another from the world of men. There is the Brahman's Saman as the
Abhivarta to win the world of heaven. There is the Abhijit (day) for the
gaining of the world of heaven. There is the Viçvajit (day) for the gaining of
all. Month by month they perform the Prsthas, month by month the Atigrahyas are
drawn; verily in each month they place strength, for the support of the months.
They perform the Prsthas in the latter part of the month. Therefore it is on
the top that the plants bear fruit.
vii. 5. 2.
The cows performed that Sattra, being hornless and desiring to obtain
horns. For ten months they performed it, and then horns appeared. They said,
'We have gained (them), let us cease (the rite), for we have attained the
desire for the sake of which we began (the rite).' But others said, either half
of them or as many as might be the case, 'Let us perform (the rite) for these
months, the eleventh and the twelfth, and when we have made up the year, let us
cease' [1]. In their case their horns grew in the twelfth month. Whether by
faith, or by lack of faith-that is, those which have no horns-both indeed were
prosperous, those which gained horns and those which won strength. He who
ceases after ten months is prosperous, and he who ceases after twelve also, if
he knows thus. They go by their feet, and he who goes by his foot attains (what
he seeks). The Ayana is successful, and therefore is it productive of cows.
vii. 5. 3.
They perform the Prahas in the first month, they perform them in the
middle month, they perform them in the last month. They say, 'In the case of a
cow which they milk thrice a day, she yields sparingly at the latter two
milkings; how then can she be milked who is twelve times milked?' Having made
up the year, they should perform the Prsthas once in the last month; verily the
sacrificers win the sacrifice and cattle. It is an ocean [1] without a near or
a further shore that they enter upon who perform the year (rite). If they
employ the Brhat and the Rathantara Samans, it would be as if they were to
provide a boat in the middle of the ocean. Going continuously with the Brhat
and the Rathantara they obtain support. The union is milked for all desires;
thus the sacrificers obtain all desires.
vii. 5. 4.
The Rcs are the same. The Rcs are the world of men; verily they leave
not the world of man. There are different Samans; the Saman is the world of the
gods; verily they descend from the world of the gods to one world after another
of men. They first use the Jagati, and the metres descend from the Jagati, the
cups from the Agrayana, the Prsthas from the Brhat, the Stomas from the
Trayastrinça. Therefore the younger descends before an elder. The Viçvakarman
cup is drawn; verily by it the sacrificers win all rites. The cup for Aditi [1]
is drawn. Aditi is this (earth); verily they rest on this (earth). The one and
the other are drawn, for pairing, for propagation. Of old Prajapati created
offspring by means of the ten-night (rite); in that the ten-night rite is performed,
the sacrificers create offspring. Udanka Çaulbayana has declared the ten-night
rite to be the prosperity of the Sattra, and the ten-night rite serves for the
prosperity of the Sattra. Verily also whatever is done wrongly in the earlier
days, this serves to atone for it.
vii. 5. 5.
If two libations are offered simultaneously, then one should perform
the early litany in the advanced part of the night. He who does it first wins
the speech, the gods, and the metres (of the others). The strophe should contain
the word 'strong (vrsan)'; verily he takes Indra away from their morning
pressing. Or rather they say, 'The strophe at the beginning of each pressing
should be of this kind'; verily he takes Indra away from each of their
pressings.
For entry, for rest, for the overcoming, of the Gayatri, of the
Tristubh, of the Jagati, of the Anustubh, of the Pankti, hail!
Entry and rest are the metres; verily by the metres [1], he takes away
their metres. One should recite the Sajaniya hymn; one should recite the Vihavya
hymn; one should recite the Kayaçubhiya hymn of Agastya. This indeed is so much
as that, verily he takes away so much as is theirs. If at the early pressing
the bowl is broken, they should sing verses addressed to Visnu and containing
the epithet Çipivista. Whatever in the sacrifice is redundant, is redundant
with regard to Visnu Çipivista; verily Visnu Çipivista places the redundant in
the redundant. Verily having obtained the redundant by the redundant, they win
it. If it is broken at the midday pressing, they should make the Saman have the
Vasatkara as its finale. The support of the sacrifice is the Vasatkara; verily
they make the Saman obtain support. If it breaks at the third pressing, the
same thing (should be done).
vii. 5. 6.
Having made up the month with the six-day periods they leave out a
day, for they behold the months by the six-day periods. Having made up the
months with the half-months, they leave out a day, for they behold the months
by the half-months. Having made up the months by the new moon night, they leave
out a day, for they behold the months by the new moon night. Having made up the
months by the full moon night, they leave out a day, for they behold the month
by the full moon night. He who pours (liquid) into a full (vessel) wastes the
liquid; he who pours out from a full (vessel) [1] places breath in it. In that,
having made up the months with the full moon night, they leave out a day, they
place breath in the year, and the performers of the Sattra breathe along it. If
they did not leave out a day, then the year would fall asunder, as falls
asunder a skin bag tied tight, and they would be ruined. In that, having made
up the months with the full moon night, they leave out a day, they place
out-breathing in the year, and the performers of the Sattra breathe out along
it [2], and are not ruined. At the full moon (the Soma) of the gods is pressed.
In that, having made up the months with the full moon night, they leave out a
day, with the sacrifice to the gods they go to another sacrifice. They cleave
asunder the sacrifice, in that (after performing it) as a series of six-day
rites they leave out a day. They offer an animal for Prajapati. Prajapati is
all the gods; verily with the gods do they offer the sacrifice. They leave the
pressing [3], who leave out the day. The Samnayya is the fourth pressing.
Because there is the Samnayya, they do not leave the pressing. They partake of
it after uttering the invocation, for they have this then as their Soma drink.
The deities who share in the pressings of those who leave out the day go to
their places; they offer the sacrificial cakes in each of the pressings; verily
they win the deities who share in the pressing from their several places. (They
offer the cakes) on eight potsherds at the early pressing, on eleven potsherds
at the midday pressing, and on twelve potsherds at the third pressing; verily
they obtain and win the metres. They offer an oblation to the All-gods at the
third pressing. The third pressing belongs to the All-gods; verily they leave
not the third pressing.
vii. 5. 7.
The theologians consider, 'Should (a day) be left out, or should it
not be left out?' They say, 'It should be left out.' They say, 'It should be
left out at the new moon and at the full moon, for these two guide the
sacrifice.' 'These two must not be left out,' they say, 'for these two
determine the dependent sacrifice.' '(The day) should be left out on the first
Vyastaka,' they say, 'for this is what rends the month.' They should not leave
out a day which is appointed [1]. If they should leave out one which is
appointed, they should leave it out on the seventh day after making up the
months with six-day periods, whatever be the recur rent position which it
occupies in the course of the six-day period. They should then offer to Agni,
with the Vasus, a cake on eight potsherds, to Indra curds, to Indra with the
Maruts a cake on eleven potsherds, to the All-gods a cake on twelve potsherds.
The early pressing belongs to Agni with the Vasus; in that they offer to Agni with
the Vasus a cake on eight potsherds, they make the god share in it [2], and
they approach the pressing with eight. In that the curds belong to Indra, they
do not shut out Indra from a share. The midday pressing belongs to Indra with
the Maruts. In that they offer to Indra with the Maruts a cake on eleven
potsherds, they make the god share in it, and they approach the pressing with
eleven [3]. The third pressing belongs to the All-gods with the Rbhus. In that
they offer to the All-gods a cake on twelve pot sherds, they make the gods
share in it, and they approach the pressing with twelve. They offer a beast to
Prajapati-Prajapati is the sacrifice that the sacrifice may not be abandoned.
For six months (as they go) hence the Brahman's Saman should be the 'victorious'.
The 'victorious' is the holy power (Brahman); verily they go winning the world
of heaven by the holy power (Brahman); for the world of heaven is as it were
opposite from hence. When they come thence the Brahman's Saman for six months
should be 'O Indra, bear us strength, as a father to his sons. Guide us, O thou
that art much invoked, on our path. Living, may we attain the light.' The light
is this world, the light is offspring; verily they come, gazing on this world
by repeating the verse.
vii. 5. 8.
When the gods had come to the end, their power and strength departed.
They won them again by the Kroça (Saman), and that is why the Kroça has the
name. In that they sing the Kroça at the end of the pit, they win power and
strength at the end of the sacrifice. They sing the Sattra syarddhi (Saman) at
the end of the Ahavaniya; verily, making Agni a witness, they advance to
prosperity. They sing the Prajapater Hrdaya within the shed; verily they win
his favour. They sing the Çloka (Saman) in front of the Sadas [1], the Anuçloka
(Saman) behind; verily fame is their portion at the end of the sacrifice. The
Adhvaryu sings nine (verses). Nine are the breaths in man; verily he places
breaths in the sacrificers. All of them are addressed to Indra; verily he places
power (indriya) in the breaths. He sings without the Pratihara. Therefore a man
can contract all the other members (of the body) except the head, but the bead
not. The Rathantara (Saman) has the Pañcadaça (Stoma); verily they win power.
The Brhat has the Saptadaça [2], for the winning of food; verily also they are
propagated by it. The Bhadra (Saman) has the Ekavinça (Stoma) with Dvipada
verses, for support. The wives (of the sacrificers) sing, for offspring, for
propagation. Prajapati created offspring; he desired, 'May I gain the kingship
over them.' He obtained the kingship over them by the Rajana (Saman), and that
is why the Rajana has the name. In that there is the Rajana, the sacrificers
obtain the kingship over offspring. It has the Pañcavinça (Stoma), to win
Prajapati [3]. They sing five (verses) standing; verily they win the world of
the gods; five sitting; verily they win the world of men. These come to ten;
the Viraj is of ten syllables, the Viraj is food; verily they win food by the
Viraj. In five places they sing sitting down; there are five quarters; verily
they rest on the quarters. They come up each before one verse has been sung;
verily they bear food from the quarters. The Udgatr sings these (verses);
verily having borne food from the quarters [4] they place glory in themselves.
Therefore one breath protects all the limbs. Therefore, just as a bird about to
fly upwards raises its head aloft, so the sacrificers are highest among people.
The Udgatr mounts a throne; verily they attain rule. The Hotr (mounts) a swing;
verily they mount the back of the firmament. The Adhvaryu (mounts) two mats;
verily they reach the surface of the ruddy one. So many indeed are the worlds,
and in them in order they find support. Then the sacrificers make thus a bridge
to mount, for the gaining of the world of heaven.
vii. 5. 9.
By means of the Arkya (Saman) Prajapati created offspring in
thousands. From them by means of the Ilamda (Saman) he took away the food they
had gathered. In that there is the Arkya, the sacrificers create offspring; in
that there is the Ilamda, they take away from the offspring which has been
created the food they have gathered. Therefore, in whatever year the Sattra is
performed, the offspring are hungry in that year, for they take their food and
strength; in whatever year the Sattra is imperfect, the offspring are not
hungry in that year [1]; for they take not their food and strength. They raise
a loud noise. As men being freed from bonds cry aloud, so the sacrificers freed
from the bonds of the gods cry aloud, placing food and strength in themselves.
The lute has a hundred strings. Man is of a hundred (years) of age, and of a
hundredfold strength; verily they find support in age and strength. They run a
race, to win what has not yet been won. They beat drums; the voice of the drum
is the highest (form of) speech; verily they win the highest (form of) speech.
They beat the earth-drum; verily they win that speech which has entered this
(earth); verily also they conquer the earth. All (forms of) speech they utter,
to gain all (forms of speech). Two strive on a dry hide, to gain strength. One
reviles, another extols. He who reviles purifies them, he who extols places
food in them after they are purified. They win by the first months what is done
by the Rsis and by the gods; in that the Bhutechad Samans are used, both are
gained. Those who perform the year rite lose their virility. There are a pair
united within the sacrificial ground; verily they lose not virility.
vii. 5. 10.
They pierce the hide; verily they remove the sin of the (sacrificers).
'Do not miss, do not pierce through', he says; verily they now remove their
sin. Slave girls dance round the Marjaliya fire with water-pots on their heads,
beating the ground with their feet, and singing 'This is honey.' Honey indeed
is the chiefest food of the gods; verily they win the chiefest food. They beat
the ground with their feet; verily they endow the (sacrificers) with might.
The Horse Sacrifice (continued)
vii. 5. 11.
To earth hail!
To the atmosphere hail!
To the sky hail!
To that which will stream together hail!
To that which is streaming together hail!
To that which hath streamed together hail!
To that which will cloud hail!
To that which cloudeth hail!
To that which hath been clouded hail!
To cloud hail!
To mist hail!
To storm hail!
To freezing hail!
To springing hail!
To that which will lighten hail!
To that which lighteneth hail!
To that which lighteneth together hail!
To that which will thunder hail!
To that which thundereth hail!
To that which thundereth terribly hail!
To that which will rain hail!
To that which raineth hail!
To that which raineth around hail!
To that which raineth about hail!
To that which raineth together hail! [1]
To that which raineth along hail!
To that which will sprinkle hail!
To that which sprinkleth hail!
To that which is sprinkled hail!
To that which will warm hail!
To that which warmeth hail!
To that which warmeth around hail!
To that which will cease hail!
To that which ceaseth hail!
To that which hath ceased hail!
To that which will stream away hail!
To that which streameth away hail!
To that which hath streamed away hail!
To that which will burn hail!
To that which burneth hail!
To that which burneth terribly hail!
To the Rc verses hail!
To the Yajus verses hail!
To the Samans hail!
To the Angirases hail!
To the Vedas hail!
To the Gathas hail!
To the Naraçansis hail!
To the Raibhis hail!
To all hail!
vii. 5. 12.
To the toothed hail!
To the toothless hail!
To the breathing hail!
To that which hath not breath hail!
To that which hath a face hail!
To the faceless hail!
To that which hath a nose hail!
To the noseless hail!
To that which hath eyes hail!
To the eyeless hail!
To that which hath ears hail!
To the earless hail!
To that which hath a head hail!
To the headless hail!
To that which hath feet hail!
To the footless hail!
To that which breatheth hail!
To that which breatheth not hail!
To that which speaketh hail!
To the speechless hail!
To that which seeth hail!
To that which seeth not hail!
To that which heareth hail!
To that which heareth not hail!
To that which hath a mind hail! [1]
To the mindless hail!
To that which hath seed hail!
To the seedless hail!
To offspring hail!
To begetting hail!
To that which hath hair hail!
To the hairless hail!
To skin hail!
To the skinless hail!
To that which hath a hide hail!
To the hideless hail!
To that which hath blood hail!
To the bloodless hail!
To that which hath flesh hail!
To the fleshless hail!
To sinews hail!
To that which hath no sinews hail!
To that which hath bones hail
To the boneless hail!
To that which hath marrow hail!
To the marrowless hail!
To that which hath limbs hail!
To the limbless hail!
To the trunk hail!
To the trunkless hail!
vii. 5. 13.
Who yoketh thee? Let him yoke thee. Let Visnu yoke thee, for the
prosperity of this sacrifice, for my pre-eminence, for N.N.'s pleasure; for
life thee, for expiration thee, for inspiration thee, for cross-breathing thee,
for dawning thee, for wealth thee, for prosperity thee, for sound thee, for
nourishing thee, for calling from afar thee, for falling thee (I yoke).
vii. 5. 14.
To Agni, of the Gayatri (metre), the Trivrt (Stoma), the Rathantara
(Saman), the spring (season), (offering is made) on eight potsherds. To Indra,
of the Tristubh (metre), the Pañcadaça, (Stoma), the Brhat (Saman), the summer
(season), (offering is made) on eleven potsherds. To the All-gods of the Jagati
(metre), the Saptadaça (Stoma), the Vairupa (Saman), the rainy (season),
(offering is made) on twelve potsherds. To Mitra and Varuna, of the Anustubh
(metre), the Ekavinça (Stoma), the Vairaja (Saman), the autumn (season), curds.
To Brhaspati, of the Pankti (metre), the Trinava (Stoma), the Çakvara (Saman),
the winter (season), an oblation (is made). To Savitr, of the Atichandas
(metre), the Trayastrinça (Stoma), the Raivata (Saman), the cool (season),
(offering is made) on twelve potsherds. To Aditi, as Visnu's consort, an
oblation (is made). To Agni Vaiçvanara (offering is made) on twelve potsherds.
To Anumati an oblation (is made). To Ka (offering is made) on one potsherd.
vii. 5. 15.
Now for the fire which is produced on the fire-altar and for Soma, the
king, the beast for Agni and Soma is the guest-offering. Again the fire which
is piled up is cruel, and if one were not to cast upon the fire which has been
piled up these oblations, the cruel fire would spring up in wrath, and injure
the offspring and cattle of the sacrificer. In that he casts the oblations on
the fire which has been piled up, he appeases it with its own portion, and the
cruel fire [1] does not spring up in wrath and injure his offspring and cattle.
There are ten oblations. Nine are the breaths in man, and the navel is the
tenth; verily he places breaths in the sacrificer. Again the Viraj is of ten
syllables; the Viraj is food; verily he finds support in the Viraj as food. 'It
must be piled with the seasons, the metres, the Stomas, and the Prsthas', they
say. In that he casts these oblations, he piles it with the seasons, the
metres, the Stomas, and the Prsthas. 'The quarters can be won by one who has
pressed the Soma' they say [2]. In that he casts these oblations, (it is) for
the winning of the quarters. The gods made Indra sacrifice with it, and
therefore is it Indra's pressing; men made Manu sacrifice with it, and therefore
is it Manu's pressing. As Indra among the gods, as Manu among men, becomes he
who knowing thus sacrifices with this sacrifice. The Puronuvakyas contain the
word 'quarter', for the conquest of the quarters.
vii. 6. 16.
a Who is the sole lord of the world,
Which breatheth and winketh, through his greatness,
Who is the lord of biped and of quadruped here,
Who is the god whom we are to worship with oblation?
b Thou art taken with a foundation. I take thee dear to Prajapati. Of
thee the sky is the greatness, the Naksatras the form, the sun the splendour;
to his greatness, to Prajapati, thee (I offer). Hail!
vii. 5. 17.
a He who is the giver of soul, the giver of strength,
On whose instruction all, on whose (instruction) the gods depend.
Whose shadow is immortality, whose shadow is death;
Who is the god whom we are to worship with oblation?
b Thou art taken with a foundation. I take thee dear to Prajapati. Of
thee the earth is the greatness, the plants and trees the form, the fire the
splendour; to his greatness, to Prajapati, thee (I offer). Hail!
vii. 5. 18.
In the priesthood may a Brahmana be born of spiritual glory. In this
kingdom may a prince be born, an archer, a hero, and a great car fighter; a
milk cow; a draught ox; a swift racer; a prolific woman; a victorious warrior;
a youth fit for the assembly. To this sacrificer be a hero born. May Parjanya
rain for us whensoever we desire. May our plants ripen with fruit. May union
and peace be ours.
vii. 5. 19.
a The steed hath come to the earth; the strong steed hath made Agni
his yoke-fellow.
The steed hath come to the atmosphere; the strong steed hath made Vayu
his yoke-follow.
The steed hath come to the sky; the strong steed hath made Surya his
yoke-fellow.
b Agni is thy yoke-fellow, O steed; I grasp thee; bear me
prosperously.
Vayu is thy yoke-fellow, O steed; I grasp thee; bear me prosperously
[1].
The Aditya is thy yoke-fellow, O steed; I grasp thee; bear me
prosperously.
Thou art the supporter of expiration; support my expiration.
Thou art the supporter of cross-breathing; support my cross-breathing.
Thou art the supporter of inspiration; support my inspiration.
Thou art the eye; place the eye in me.
Thou art the ear; place the ear in me.
Thou art life; place life in me.
vii. 5. 20.
May the seed be living, Parjanya rain, the corn be ripened, the plants
rich in leaves, this (earth) easy to walk on, the fire easy of approach, the
atmosphere easy to see through, the wind purifying, the sky easy of access, he
that burns yonder kindly, the day and night as of old, the half months of
fifteen days, the months of thirty days, the seasons in due order, and the year
auspicious.
vii. 5. 21.
To) Agni (offering is made) on eight potsherds; to Soma an oblation;
to Savitr (offering) on eight potsherds; to Pusan an oblation; to Rudra an
oblation; to Agni Vaiçvanara (offering) on eight potsherds; if he should not go
to the wild beast's lair; to Agni, saviour from distress, (offering is made) on
eight potsherds; to Surya milk (is offered); Vayu receives a share in the
butter offering.
vii. 5. 22.
To Agni, saviour from distress, (offering is made) on eight potsherds;
to Indra, saviour from distress, on eleven potsherds; to Mitra and Varuna,
saviours from sin, a milk offering; to Vayu and Savitr saviours from sin, an
oblation; to the Açvins, saviours from sin, grain; to the Maruts, saviours from
evil, on seven potsherds; to the All-gods, saviours from evil, on twelve
potsherds; to Anumati an oblation; to Agni, Vaiçvanara on twelve potsherds; to
heaven and earth, saviours from evil, on two potsherds.
vii. 5. 23.
To Agni he made obeisance; to the earth he made obeisance; as Agni
with the earth made harmony, so for me may favourable harmonies be made.
To Vayu he made obeisance, to the atmosphere he made obeisance; as
Vayu with the atmosphere (made harmony, so &c.).
To Surya he made obeisance, to the sky he made obeisance; as Surya
with the sky (made harmony, so &c.).
To the moon he made obeisance, to the Naksatras he made obeisance; as
the moon with the Naksatras (made harmony, so &c.).
To Varuna he made obeisance, to the waters he made obeisance [1]; as
Varuna with the waters (made harmony, so &c.).
To the Saman he made obeisance, to the Rc he made obeisance; as the
Saman with the Rc (made harmony, so &c.).
To the Brahman (caste) he made obeisance, to the Ksatriya (caste) he
made obeisance; as the Brahman with the Ksatriya (made harmony, so &c.).
To the king he made obeisance, to the people he made obeisance; as the
king with the people (made harmony, so &c.).
To the chariot he made obeisance, to the horses he made obeisance; as
the chariot with the horses (made harmony, so &c.).
To Prajapati he made obeisance, to creatures he made obeisance; as
Prajapati with creatures made harmony, so for me may favourable harmonies be
made.
vii. 5. 24.
a Thine ancient paths, O Savitr,
That are extended dustless through the atmosphere,
With these to-day, with thy paths easy to travel,
Guard us, and, O God, speak for us.
b Reverence to Agni, dweller on earth, maker of room; grant room to
this thy sacrificer. Reverence to Vayu, dweller in the atmosphere, maker of
room; grant room to this thy sacrificer. Reverence to Surya, dweller in the
sky, maker of room; grant room to this thy sacrificer.
vii. 5. 25.
He who knows the head of the sacrificial horse becomes possessed of a
head and fit for sacrifice. The head of the sacrificial horse is the dawn, the
eye the sun, the breath the wind, the ear the moon, the feet the quarters, the
ribs the intermediate quarters, the winking the day and night, the joints the
half-months, the joinings the months, the limbs the seasons, the trunk the
year, the hair the rays (of the gun), the form the Naksatras, the bones the
stars, the flesh the mist, the hair the plants, the tail hairs the trees, the
mouth Agni, the open (mouth) Vaiçvanara [1], the belly the sea, the anus the
atmosphere, the testicles the sky and the earth, the membrum virile, the
pressing-stone, the seed the Soma. When it chews, there is lightning; when it
moves about, there is thundering; when it makes water, there is rain; its
speech is speech. The Mahiman (cup) indeed is born before the birth of the
horse as the day. The Mahiman (cup) is born after it as the night. These two
Mahiman (cups) surround on either side the horse. As Haya (steed) it carried
the gods, as Arvan (courser) the Asuras, as Vajin (racer) the Gandharvas, as
Açva (horse) men. The birthplace of the horse, indeed, is the sea, its kindred
is the sea.
No comments:
Post a Comment