Yajur Veda 4

Yajur Veda English Translation – AB Keith
KANDA VI
THE EXPLANATION OF THE SOMA
SACRIFICE
PRAPATHAKA I
The Exposition of the Soma Sacrifce
vi. 1. 1.
He makes a hall with beams pointing east. The gods and men divided the quarters,
the gods (obtained) the eastern, the Pitrs the southern, men the western, the Rudras
the northern. In that he makes a hall with beams pointing east, the sacrificer
approaches the world of the gods. He covers it over, for the world of the gods is
hidden from the world of men. 'It is not easy', they say, 'to go from this world; for
who knows if he is in yonder world or not.' He makes at the corners apertures [1],
for the winning of both worlds. He shaves his hair and beard, he trims his nails.
The hair and the beard are dead and impure skin, and by thus destroying the dead
and impure skin he becomes fit for the sacrifice and approaches the sacrifice. The
Angirases going to the world of heaven placed in the waters consecration and
penance. He bathes in the waters; verily visibly he secures consecration and
penance. He bathes at a ford, for at a ford did they place (consecration and
penance); he bathes at a ford [2]; verily he becomes a ford for his fellows. He sips
water; verily he becomes pure within. He consecrates him with a garment; the
linen garment has Soma for its deity. He who consecrates himself approaches
Soma as his deity. He says, 'Thou art the body of Soma; guard my body.' He
approaches his own deity; verily also he invokes this blessing. (Of the garment) the
place where the border is belongs to Agni, the wind-guard to Vayu, the fringe to
the Pitrs, the foreedge to the plants [3], the warp to the Adityas, the woof to the
All-gods, the meshes to the Naksatras. The garment is thus connected with all the
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gods; in that he consecrates him with the garment, verily with all the gods he
consecrates him. Man has breath without; his eating is his breath, he eats; verily he
consecrates himself with breath. He becomes satiated. As great as is his breath,
with it he approaches the sacrifice. Ghee pertains to the gods, sour cream to the
Pitrs, well-seasoned butter to men [4], fresh butter is connected with all the gods;
verily in anointing with fresh butter he satisfies all the gods. The man who is
consecrated has fallen from this world and yet not gone to the world of the gods;
fresh butter is as it were midway; therefore he anoints with fresh butter, along the
hair, with a Yajus, for destruction. Indra slew Vrtra; his eyeball fell away; it
became collyrium. When he anoints, verily he takes away the eye of his enemy. He
anoints his right eye first [5], for men anoint the left first. He does not rub (the
ointment) on, for men rub (the ointment) on. Five times he anoints; the Pankti has
five syllables, the sacrifice is fivefold; verily he obtains the sacrifice. He anoints a
limited number of times, for men anoint an unlimited number of times. He anoints
with (a stalk) which has a tuft, for men anoint with (a stalk) which has no tuft;
(verily he anoints them) for discrimination. If he were to anoint with (a stalk)
having no tuft, he would be as it were a thunder bolt. He anoints with one which
has a tuft, for friendship [6]. Indra slew Vrtra, he died upon the waters. Of the
waters what was fit for sacrifice, pure, and divine, that went out of the waters, and
became Darbha grass. In that he purifies (the sacrificer) with bunches of Darbha
grass, verily he purifies him with the waters which are fit for sacrifice, pure, and
divine. He purifies (him) with two (stalks); verily he purifies him by days and
nights. He purifies (him) with three (stalks); three are these worlds; verily he
purifies him by these worlds. He purifies (him) with five stalks [7]; the Pankti has
five syllables, the sacrifice is fivefold; verily he purifies him by the sacrifice. He
purifies (him) with six (stalks); six are the seasons; verily he purifies him by the
seasons. He purifies (him) with seven (stalks); seven are the metres; verily he
purifies him by the metres. He purifies (him) with nine (stalks); nine are the
breaths in man; verily he purifies him along with his breaths. He purifies (him)
with twenty-one (stalks); there are ten fingers and ten toes, and the body is the
twenty first; he thus completely purifies the man [8]. He says, 'Let the lord of
thought purify thee'; the mind is the lord of thought; verily by the mind he purifies
him. He says, 'Let the lord of speech purify thee'; verily by speech he purifies him.
He says, 'Let the god Savitr purify thee'; verily being instigated by Savitr, he
purifies him. He says, 'O lord of the purifier, with thy purifier, for whatsoever I
purify myself, that may I have strength to accomplish.' Verily does he invoke this
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blessing.
vi. 1. 2.
All the gods who purified themselves for the sacrifice waxed great. He who
knowing thus purifies himself for the sacrifice waxes great. Having purified him
without he makes him go within. Verily having purified him in the world of men,
he leads him forward purified to the world of the gods. 'He is not consecrated by
one oblation ', they say; verily he offers four with the dipping-ladle for
consecration; the fifth he offers with the offering-ladle; the Pankti has five
syllables, the sacrifice is fivefold; verily he wins the sacrifice. 'To the purpose, to
the impulse, to Agni, [1] hail!' he says, for with purpose does a man employ the
sacrifice, planning to sacrifice. 'To wisdom, to thought, to Agni, hail!' he says, for
by wisdom and thought man approaches the sacrifice. 'To Sarasvati, to Pusan, to
Agni, hail! 'he says. Sarasvati is speech, Pusan the earth;. verily with speech and
the earth he performs the sacrifice. 'O ye divine, vast, all-soothing waters', he says.
The waters of the rain [2] are the divine, vast, all-soothing waters; if he said not
that praise, the divine waters would descend in anger on this world. He says, 'O ye
divine, vast, all-soothing waters.' Verily he makes them soothing for this world;
accordingly being soothed they approach this world. 'Heaven and earth', he says,
for the sacrifice is in heaven and earth. 'Wide atmosphere', he says, for the sacrifice
is in the atmosphere. 'May Brhaspati rejoice in our oblation' [3], he says. Brhaspati
is the holy power (Brahman) of the gods; verily by the holy power he wins this
vidheh
sacrifice for him. If he were to say
then he would stumble on the
vrdhatu
sacrificial post; he says
; verily he avoids the sacrificial post. Prajapati
created the sacrifice. Being created it went away. It crushed the Yajus, it crushed
the Saman; the Rc raised it; in that the Rc raised (it), hence the elevating offering
has the name. With a Rc [4] he sacrifices, to support the sacrifice. 'It was the
Anustubh among the metres which supported it', they say. Therefore he sacrifices
with an Anustubh, to support the sacrifice. 'It was the twelve "calf-binders" which
supported it', they say. Therefore with twelve those who know the 'calf-binders',
consecrate. This Rc is an Anustubh; the Anustubh is speech; in that he consecrates
him with this Rc, he consecrates him with the whole of speech. 'Let every (man) of
the god who leads ', he says. By that (the Rc) is connected with Savitr. '(Let every)
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man choose the companionship' [5], he says. By that (the Rc) has the Pitrs for its
deity.' 'Every man prayeth for wealth', he says. By that (the Rc) is connected with
the All-gods. 'Let him choose glory that he may prosper', he says. By that (the Rc)
is connected with Pusan. This Rc indeed is connected with all the gods. In that he
consecrates with this Rc, he consecrates him with all the gods. The first quarter-
verse is of seven syllables; the other three are of eight syllables. The three
approach the eight; the four the eight. Because it has eight syllables [6] it is a
Gayatri. Because it has eleven syllables it is a Tristubh. Because it has twelve
syllables, it is a Jagati. This Rc indeed is all the metres. In that he consecrates him
with this Rc, he consecrates him with all the metres. The first quarter verse is of
seven syllables; the Çakvari is of seven syllables, the Çakvari is cattle; verily he
wins cattle. The first quarter-verse is defective by one syllable. Therefore men live
on what of speech is defective. He offers with a full (verse) to win Prajapati; full as
it were is Prajapati. He offers with a defective (verse), for the creation of offspring,
for from what is defective Prajapati created offspring.
vi. 1. 3.
The Rc and the Saman, unwilling to remain with the gods for the sacrifice, taking
the form of a black antelope departed and remained away. The (gods) reflected, 'He
whom they shall resort to will become all this world.' They called to them, and they
depositing their might in day and night came up to them. This is the colour of the
Rc, the white of the skin of the black antelope; the black is the colour of the
Saman. 'Ye are images of the Rc and Saman', he says; verily he wins the Rc and
the Saman [1]. The white of the black antelope skin is the colour of the day, the
black of the night. Whatever is imbued in those two, he wins. He consecrates (him)
with a black antelope skin. The black antelope skin is the form of the holy power;
verily he consecrates him with the holy power. 'O god, this prayer of him who
imploreth', he says. That is according to the text. The man who is consecrated is a
foetus; the clothing is the caul; be covers. Therefore
[2] foetuses are born covered (with the caul). He should not uncover before the
purchasing of the Soma. If he were to uncover before the purchasing of the Soma,
the foetuses of offspring would be liable to miscarriage. He uncovers when the
Soma has been purchased; verily he is born. It is also as when one uncovers to a
superior. The Angirases going to the world of heaven divided their strength. What
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was left over became Çara grass; Çara grass is strength. In that the girdle is of Çara
grass [3], he wins strength. He girds it in the middle; verily he gives him strength
in the middle. Therefore in the middle men enjoy strength. The part of man above
the navel is pure, that below is impure. In that he girds him in the middle he
discriminates between the pure and impure parts. Indra hurled his thunderbolt
against Vrtra; it divided into three parts; one-third the wooden sword, one-third the
chariot, and one-third the sacrificial post [4]. The internal arrows which were split
açiryanta
(
) became Çara grass, and that is why Çara grass is so called. The
thunderbolt is Çara grass; hunger indeed is the foe of man. In that the girdle is of
Çara grass, he clearly drives away the enemy hunger from the middle (of man's
body). It is threefold. The breath is threefold; verily he places the threefold breath
in the middle of the sacrificer. It is broad, for the discrimination of the strands. He
consecrates the sacrificer with a girdle, with a yoke his wife, for the sake of
offspring [5]. The sacrifice reflected on the gift (to the priests). He had intercourse
with her. Indra perceived this and reflected, 'He who will be born from this union
will be this world.' He entered her; from her verily was Indra born; he reflected,
'He who hence other than I will be born will be this world'. Stroking her womb he
split it, she became barren after birth, and that is the origin of the (cow) which is
yoni
barren after birth [6]. He wrapped it (the
) in his hand, he deposited it among
the wild beasts, it became the horn of the black antelope. 'Thou art the birthplace of
Indra; harm me not', (with these words) he hands the horn of the black antelope.
Verily he makes the sacrifice united with the womb, the gift with the womb, Indra
with the womb, for union with the womb. 'For ploughing thee, for good crops', he
says. Therefore plants grow up without ploughing. 'For those of good fruits thee,
for the plants', he says. Therefore plants bear fruit. If he were to scratch himself
with his hand [7] his offspring would be liable to the itch; if he were to smile, they
would become naked. He scratches himself with the horn of the black antelope and
smiles, holding it for the protection of his offspring. He should not let go the horn
of the black antelope before the bringing of the gifts (to the priests). If he were to
let go the horn of the black antelope before the bringing of the gifts, the womb of
his offspring will be liable to miscarriage. When the gifts have been brought, he
casts away the horn of the black antelope in the pit. The pit is the womb of the
sacrificer; the horn of the black antelope is the womb; verily he places womb in
womb, that the sacrificer may have a womb.
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vi. 1. 4.
Speech went away from the gods, not being willing to serve for the sacrifice. She
entered the trees. It is the voice of the trees, the voice that is heard in the drum, the
lute, and the flute. In that he offers the staff of the initiated, he wins speech. The
(staff) is of Udumbara wood; the, Udumbara is strength; verily he wins strength. It
is level with his mouth; verily from the mouth (downwards) he wins strength for
him. Therefore from the mouth they enjoy strength [1]. After the buying of the
Soma he hands the staff to the Maitravaruna (priest). For the Maitravaruna first
assigns to the priests their utterance, and the priests plant it in the sacrificer. 'Hail!
with my mind the sacrifice', he says; for man approaches the sacrifice with his
mind. 'Hail! from heaven and earth', he says; for the sacrifice is in heaven and
earth. 'Hail! from the broad atmosphere', he says; for the sacrifice is in the
atmosphere. 'Hail! from the wind the sacrifice I grasp', he says [2]. The sacrifice is
he who blows here; verily he clearly wins him. He clenches his fist; he restrains his
speech, for the support of the sacrifice. 'This Brahman has consecrated himself', he
says thrice in a whisper; verily he proclaims him to the gods. Thrice aloud (he says
it); verily he proclaims him to both gods and men. He should not utter speech until
the Naksatras appear. If he were to utter speech before the Naksatras appear, he
would divide the sacrifice [3]. When the Naksatras have arisen, be utters speech,
'Prepare the fast food.' The consecrated is bound by a vow of sacrifice; verily with
regard to the sacrifice does he utter speech. Should he utter speech, he should then
repeat a Rc addressed to Visnu. Visnu is the sacrifice; verily he unites the sacrifice
with the sacrifice. 'The thought divine we meditate', he says. Thus he makes
smooth the sacrifice. 'May it guide us safely according as we will', he says. Verily
he wins the dawn [4]. The theologians say, 'Should an offering be made in the
house of one who is consecrated, or should an offering not be made?' The man who
is consecrated is the oblation, and if he were to sacrifice he would offer a part of
the sacrificer; if he were not to sacrifice, then he would omit a joint of the sacrifice.
'The gods, mind born, mind using', he says. The gods, mind born, mind using, are
the breaths; verily in them he sacrifices secretly, and the sacrifice is both offered as
it were and yet not offered. Now the Raksases are fain to hurt him who is
consecrated while he sleeps. Agni [5] indeed is the slayer of the Raksases. 'O Agni,
be thou wakeful. Let us be glad', he says; verily having made Agni his guardian,
for the smiting away of the Raksases, he sleeps. Now, if a man who is consecrated
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sleeps, he does something that as it were is contrary to his vow. I Thou, O Agni, art
the guardian of vows', he says. Agni indeed is among the gods the guardian of
vows; verily he causes him to take up his vow again. 'Among the gods and men', he
says for he, being a god [6], is (guardian of vows) among men. 'Thou art to be
invoked at our sacrifices', he says; for him they invoke at the sacrifices. Now
power and the gods depart from the man who is consecrated when he is asleep. 'All
the gods have surrounded me', he says; verily he unites him with both power and
the gods. If he were not to utter that formula (Yajus), so many cattle would be as
he might consecrate himself for. 'O Soma, give so much [7] and bear more hither',
he says; verily he obtains innumerable cattle. 'Thou art gold; be for my enjoyment',
he says; verily he takes each according to its deity. He says, 'To Vayu thee, to
Varuna thee!' If he did not so specify them, he would put the gifts out of
correspondence with the deities, and would be brought low to the deities. Because
he thus specifies them, he puts the gifts in correspondence with the deities, and is
not brought low to the deities. 'O divine waters, son of the waters', he says. 'That
divine part of yours, which is pure and fit for the sacrifice, may I not step upon',
that he says in effect. 'The unbroken web of earth may I follow', he says; verily
making a bridge he crosses over.
vi. 1. 5.
The gods, having fixed up a place of sacrifice, could not distinguish the quarters.
They ran up to one another, (saying) 'By thee shall we distinguish them, by thee.'
They fixed upon Aditi, (saying, 'By thee shall we distinguish them.' She said, 'Let
me choose a guerdon. Let the opening oblation in the sacrifice be mine, and the
concluding oblation be mine.' Therefore the opening oblation of the sacrifice
belongs to Aditi, and the concluding oblation belongs to Aditi. He offers to five
gods; there are five quarters, (and so it serves) for the distinction of the quarters
[1]. Now the Pankti is of five elements, the sacrifice is fivefold; verily he wins the
sacrifice. They made sacrifice to Pathya Svasti. The eastern quarter they
distinguished by her, by Agni the southern, by Soma the western, by Savitr the
northern, by Aditi the zenith. He offers to Pathya Svasti; verily he distinguishes the
eastern quarter. Having offered to Pathya Svasti, he offers to Agni and Soma. Agni
and Soma indeed are the eyes of the sacrificer; verily he sees with them [2].
Having offered to Agni and Soma, he offers to Savitr; verily on the instigation of
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Savitr he sees. Having offered to Savitr, he offers to Aditi; Aditi indeed is this
(earth); verily taking his stand on it he sees. Having offered to Aditi, he repeats the
verse to the Maruts. The Maruts are the subjects of the gods. As the subjects of the
gods are in harmony, so he brings the human subjects into harmony.' In that he
repeats the verse to the Maruts, it is to bring subjects into harmony. The
theologians say, 'The opening oblation should be performed with a fore-offering,
but without an after-offering; the concluding oblation should be performed with all
after-offering [3], but without a fore-offering.' These are the fore-offerings, and
these the after-offerings, and this is the course of the sacrifice. This is not to be
followed. The fore-offerings are the self; the after-offerings the offspring. If he
were to omit the fore-offerings, he would omit the self; if he were to omits the
after-offerings, he would omit offspring. In so far as the whole of the sacrifice is
not performed, in so far does the sacrifice come to ruin, and the sacrificer comes to
ruin along with the sacrifice [4]. Verily the opening oblation should be performed
with both fore- and after-offerings, and the concluding oblation should be
performed both with fore- and after offerings. He does not omit the self, nor
offspring; the sacrifice does not come to ruin, nor the sacrificer. He offers the
concluding oblation in the scrapings of the opening oblation; this is the course of
the sacrifice. Now if he were to make the Yajya verses of the opening libation the
Yajya verses of the concluding libation, he would mount to the other world away
from this, and would be liable to die. The Puronuvakya verses of the opening
libation should be made the Yajya verses of the concluding libation; verily he finds
support in this world.
vi. 1. 6.
Kadru and Suparni had a dispute (for the stake of) each other's form. Kadru
defeated Suparni. She said, 'In the third heaven from here is the Soma; fetch it, and
by it buy your release.' Kadru is this (earth), Suparni yonder (heaven), the
descendants of Suparni the metres. She said, 'For this do parents rear children; "in
the third heaven from here is the Soma; fetch it, and by it buy your release" [1], so
has Kadru said to me.' The Jagati flew up, of fourteen syllables, but returned
without obtaining it; it lost two syllables, but returned with the (sacrificial) animals
and consecration. Therefore the Jagati is the richest in cattle of the metres, and
consecration waits upon a man who is rich in cattle. The Tristubh flew up, of
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thirteen syllables, but returned without obtaining it; it lost two syllables, but
returned with the (sacrificial) gifts [2] and penance. Therefore in the world of the
Tristubh, the midday oblation, the gifts are brought. 'That in truth is penance', they
say, 'if a man gives his wealth.' The Gayatri flew up, of four syllables, together
with a female goat with light. Then the goat won (Soma) for her, and so the goat
has the name. The Gayatri brought back the Soma and the four syllables, and so
became of eight syllables. The theologians say [3], 'For what reason is it that the
Gayatri, the smallest of the metres, holds the forefront of the sacrifice?' Because it
brought down the Soma, it held the forefront of the sacrifice; therefore it is the
most glorious (of the metres). By the feet it grasped two of the oblations, and by
the mouth one. The one it grasped by the mouth it sucked; therefore two oblations
are made of the pure Soma, the morning and midday oblations; therefore at the
third oblation they pour out the dregs of the Soma; for they regard it as sucked as it
were [4]. He removes any admixture so that it may be pure; verily also he makes
rjisa
ready it (the
). When the Soma was being borne away, the Gandharva
Viçvavasu stole it. It was for three nights stolen; therefore after purchase the Soma
is kept for three nights. The gods said, 'The Gandharvas love women; let us redeem
it with a woman.' They made speech unto a woman of one year old, and with her
redeemed it. She adopted the form of a deer and ran away from the Gandharvas [5]
that was the origin of the deer. The gods said, 'She has run from you; she comes
not to us; let us both summon her.' The Gandharvas uttered a spell, the gods sang,
she went to the gods as they sang. Therefore women love one who sings;
enamoured are women of him who thus knows. So if there is in a family one
person who knows thus, men give their daughters in wedlock to that family, even if
there be other (wooers) in plenty [6]. He buys Soma with a (cow) one year old;
verily he buys it with the whole of speech. Therefore men utter speech when one
year old. He buys with a cow which has no horns, small ears, is not one-eyed or
lame, and has not seven hooves; verily he buys it with all. If he were to buy it with
a white cow, the sacrificer would become leprous. If he were to buy with a black
one, it would be a funeral cow, and the sacrificer would be likely to die. If with one
of both colours, it would be one sacred to Vrtrahan, and he would either overcome
his foe or his foe him. He buys with a ruddy, yellow-eyed one. This is the form of
Soma; verily he buys it with its own deity.
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vi. 1. 7.
That became gold. Therefore they purify gold forth from the waters. The
theologians say, 'How is it that offspring are produced through that which is
boneless, and yet are born with bones?' Because he offers the gold, placing it in the
ghee, therefore are offspring produced, through that which is boneless, and yet are
born with bones. The ghee is Agni's loved abode, the gold, is radiance. 'This is thy
body, O pure one. This is thy splendour', he says; verily he unites Agni with his
radiance and his body [1]; verily also he makes him ready. If he were to deposit
(the gold) without fastening it on, then the foetuses of offspring would be liable to
miscarriage. He deposits it fastening it on, to secure the foetuses. He fastens it so
that it cannot be untied, for the production of offspring. The cow with which the
Soma is bought is speech. 'Thou art the strong', he says; for what he strengthens in
his mind, that he expresses in speech. 'Grasped by mind', he says; for by mind is
speech grasped. 'Acceptable to Visnu he says [2]. Visnu is the sacrifice; verily be
makes her accept able to the sacrifice. 'Through the impulse of thee, of true
impulse', he says; verily he wins speech which is impelled by Savitr. As each part
is performed, the Raksases are fain to injure the sacrifice; the path of Agni and
Surya is one which the Raksases cannot injure. 'I have mounted the eye of the sun,
the pupil of the eye of Agni', he says. He mounts the path which is not injured by
the Raksases [3]. The cow with which the Soma is bought is speech. 'Thou art
thought, thou art mind', he says; verily he instructs her. Therefore children are born
instructed. 'Thou art thought', he says, for what one thinks in the mind one
expresses in speech. 'Thou art mind', he says; for what one grasps by the mind one
performs. 'Thou art meditation', he says; for what one meditates with the mind one
expresses in speech [4]. 'Thou art the gift (to the priests)', he says; for (the cow) is
the gift. 'Thou art of the sacrifice', he says; verily he makes her fit for the sacrifice.
'Thou art of kingly power', he says, for she is of kingly power. 'Thou art Aditi,
double-headed', he says. In that to Aditi belong the opening and the concluding
oblations of the sacrifices, therefore does he say that. If (the cow) were not bound,
she would be unrestrained; if she were bound by the foot, she would be the funeral
cow, and the sacrificer would be likely to perish [5]. If she were held by the ears,
she would belong to Vrtrahan, and the sacrificer would oppress another, or another
would oppress him. 'May Mitra bind thee by the foot', he says. Mitra is the
auspicious one of the gods; verily with his help he binds her by the foot. 'May
Pusan guard the ways', he says. Pusan is this (earth); verily he makes her lady of
this (earth), for the gaining thereof. 'For Indra the guardian!' he says; verily he
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makes Indra her guardian [6]. 'May thy mother approve, thy father', he says; verily
he buys with her approved. 'Go, O goddess, to the god', he says; for she is a
goddess, and Soma is a god. 'To Indra Soma', he says; for the Soma is borne to
Indra. If he were not to say that text, the cow with which the Soma is bought would
go away. 'May Rudra guide thee hither', he says. Rudra is the harsh [7] one of the
gods; verily he places him below her, for guiding hither. He does as it were a harsh
thing when he recites that (text) of Rudra's. 'In the path of Mitra', he says, for
soothing. He buys indeed by speech when he buys by the cow with which the
Soma is bought. Hail! Return with Soma as thy comrade, with wealth', he says,
verily having purchased by means of speech, he restores speech to himself. The
speech of him who knows thus is not likely to fail.
vi. 1. 8.
He follows six steps. Speech does not speak beyond the sixth day. He wins speech
in the size in which she is found in the path of the year. He offers in the seventh
footprint. The Çakvari has seven feet, the Çakvari is cattle; verily he wins cattle.
There are seven domesticated animals, and seven wild; there are seven metres to
win both sets of animals. 'Thou art a Vasvi, thou art a Rudra', he says; verily thus
by her form he expounds her greatness [1]. 'May Brhaspati make thee rejoice in
happiness', he says. Brhaspati is the holy power of the gods; verily by means of the
holy power be wins cattle for him. 'May Rudra with the Vasus be favourable to
thee', he says, for the sake of protection. 'I pour thee on the head of the earth, on
the place of sacrifice', he says; for the place of sacrifice is the head of the earth. 'On
the abode of the offering', he says; for the foot of the cow by which the Soma is
bought is the abode of the offering. 'Rich in ghee; hail!' [2], he says. Because it was
from her foot that ghee was pressed out, he says thus. If the Adhvaryu were to
offer a libation where there were no fire, the Adhvaryu would become blind, and
the Raksases would destroy the sacrifice. He offers after putting down the gold;
verily he offers in that which has fire, the Adhvaryu does not become blind, and
the Raksases. do not destroy the sacrifice. As each part is performed, the Raksases
are fain to injure the sacrifice. 'The Raksas is enclosed, the evil spirits are
enclosed', he says, for the smiting away of the Raksases [3]. 'Thus I cut the necks
of the Raksas'; 'Who hateth us and whom we hate', he says. There are two persons,
one whom he hates and one who hates him; verily successively he cuts their necks.
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The foot of the cow with which the Soma is bought is cattle; he pours (the dust of
the footprint) so far as it is mixed with the ghee; verily he wins cattle. (Saying)
'Ours be wealth', he pours it; verily the Adhvaryu [4] does not deprive himself of
cattle. Saying 'Thine be wealth', he hands it to the sacrificer, and so bestows wealth
on the sacrificer. Saying 'Thine be wealth', (the sacrificer hands it) to his wife. For
a wife is the half of oneself, and to do so is as it were to deposit it in one's house.
'Let me attend on thee with Tvastr's aid', he says. Tvastr is the maker of the forms
of offspring, of pairings; verily he places form in cattle. For this world the
Garhapatya fire is piled up; for yonder world the Ahavaniya. If he were to cast it
on-the Garhapatya fire, he would be rich in cattle in this world; if on the
Ahavaniya, he would be rich in cattle in yonder world he casts it on both; verily he
makes him rich in cattle in both worlds.
vi. 1. 9.
The theologians say, 'Should the Soma be clarified or not?' Soma indeed is the king
of plants; whatever falls upon it is swallowed by it. If be were to clarify it, it would
be as when one expels from the mouth what has been swallowed; if he were not to
clarify it, it would be as when something falls upon the eye and moves to and fro;
the Adhvaryu would be hungry, the sacrificer would be hungry. 'O Soma-seller,
purify the Soma', he should say; so whether it be the one [1] or the other '. he
involves the Soma-seller in both (faults), and therefore the Soma-seller is hungry.
Aruna Aupaveçi said, 'At the buying of the Soma I win the third pressing.' He
measures (the Soma) on the skin of beasts verily he wins cattle, for cattle are the
third pressing. If he desire of a man, 'May he be without cattle', he should measure
it for him on the rough side. The rough side indeed is not connected with cattle;
verily he becomes without cattle. If he desire of a man, 'May he be rich in cattle'
[2], he should measure for him on the hairy side. That indeed is the form of cattle;
verily by the form he obtains cattle for him; verily he becomes rich in cattle. He
buys it at the end of the waters; verily he buys it with its sap. 'Thou art a home
dweller', he says; verily he makes it at home. 'Thy libation is bright', he says; for
bright is its libation. He advances (for it) with a cart; verily he advances to its
mightiness. He advances with a cart [3], therefore what lives on the level is to be
borne by a cart. Where, however, they bear it on their heads, therefore what lives
on the hill is to be borne on the head. With a verse, 'That god, Savitr', in the
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Atichandas metre he measures. The Atichandas is all the metres; verily with all the
metres he measures it. The Atichandas is the highest of the metres. In that he
measures with a verse in the Atichandas metre, he makes it the highest of its peers.
With each (finger) separately [4] he measures; verily he measures it with each
fresh in turn; therefore the fingers have various strengths. He presses down the
thumb on them all; therefore it has equal strength with the other fingers; therefore
all it accompanies. If he were to measure with all (the fingers), the fingers would
grow united; with each separately he measures; therefore they grow separate. He
measures five times with the Yajus. The Pankti has five syllables, the sacrifice is
fivefold; verily he wins the sacrifice. (He measures) five times in silence [5]. They
make up ten. The Viraj has ten syllables, the Viraj is food; verily by the Viraj he
wins proper food. In that he measures with the Yajus, he wins the past; in that he
measures in silence, the future. Now if there were only so much Soma as that
which he measures, there would be enough for the sacrificer only, and not also for
the priests in the Sadas. With the words, 'For offspring thee!' he draws (the cloth
for the Soma) together; verily he makes the priests in the Sadas share in it; with a
garment he ties it up; the garment is connected with all the gods [6]; verily he
unites it with all the gods, the Soma is cattle; (with the words) 'For expiration thee',
he ties it; verily he confers expiration upon cattle. (With the words) 'For cross-
breathing thee', he looses it; verily he confers cross-breathing upon cattle; therefore
the vital breaths do not desert a sleeper.
vi. 1. 10.
If he were to barter (it) in response (to the words), 'Let me buy with one-sixteenth
(of the cow) from thee, with one-eighth', he would make the Soma not worth a
cow, the sacrificer not worth a cow, the Adhvaryu not, worth a cow, but he would
not depreciate the mightiness of the cow. 'With a cow let me buy from thee', verily
he should say; verily he makes the Soma worth a cow, the sacrificer worth a cow,
the Adhvaryu worth a cow, yet still he does not depreciate the mightiness of the
cow. He buys (it) with a she-goat; verily he buys it full of fervour; he buys (it) with
gold; verily he buys it bright [1]; he buys (it) with a milch cow; verily he buys it
with milk for the mixing: he buys (it) with a bull; verily he buys it with Indra; he
buys (it) with a draught ox, the draught ox is the bearer; verily by the bearer he
buys the bearer of the sacrifice; he buys with two as a pair, to win a pair; he buys
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with a garment, the garment is connected with all the gods; verily he buys it for all
the gods. These,, make up ten. The Viraj has ten syllables, the Viraj is food; verily
by the Viraj he wins proper food [2]. 'Thou art the bodily form of penance,
Prajapati's kind', he says, verily the Adhvaryu makes atonement to the cattle, that
he may not be cut off. He attains prosperity, be obtains cattle who knows thus. 'The
bright with the bright for thee I buy', he says that is according to the text. The gods
retook by force the gold where with they purchased the Soma, saying, 'Who shall
barter brilliance?' The gold by which [3] he buys the Soma he should retake by
force; verily he bestows brilliance upon himself. 'Ours be light, darkness be on the
Soma seller', he says; verily he places light in the sacrificer, and bestows darkness
on the Soma-seller. If he were to strike (the Soma-seller) without inter twining (the
flock of wool), then the serpents would bite during that year. 'Thus do I intertwine
the necks of the biting serpents', he says; the serpents do not bite that year, he
pierces the Soma-seller with darkness. 'O Svana [4], Bhraja', he says; they indeed
in yonder world guarded the Soma; from them they grasped the Soma; if he were
not to indicate to them those that serve as the price of Soma, he would not have
purchased the Soma, and they would not guard the Sonia for him in yonder world.
In that he indicates to them those that serve as the price of Soma, he really
purchases the Soma, and they guard the Soma for him in yonder world.
vi. 1. 11.
The Soma when bought and tied up is connected with Varuna. Come as a friend to
us, creating firm friendships', he says, for atonement. Enter the right thigh of Indra',
he says; the gods placed the Soma which they purchased in the right thigh of Indra;
now the sacrificer is Indra; therefore he says thus. 'With life, with fair life', he says;
verily seizing the gods [1] he rises up. 'Fare along the wide atmosphere', he says;
for Soma has the atmosphere for its deity. 'Thou art the seat of Aditi. Sit on the seat
of Aditi', he says; that is according to the text. He severs it indeed when he makes
what is connected with Varuna connected with Mitra; he sets it down with a verse
addressed to Varuna; verily he unites it with its own deity. He covers it round with
a garment, the garment is connected with all the gods; verily with all [2] the gods
he unites it, and thus (it serves) for the smiting away of the Raksases. 'He hath
stretched the atmosphere within the woods', he says; for within the woods he
stretched the atmosphere. 'Strength in horses', he says; for (he placed) strength in
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horses. 'Milk in kine', he says; for (he placed) milk in kine. 'Skill in the heart', he
says; for (he placed) skill in the heart. 'Varuna, Agni in dwellings', he says; for
Varuna (placed) Agni in dwellings. 'The sun in the sky' [3], he says; for (he placed)
the sun in the sky. 'The Soma in the hill', he says; the hills are the pressing-stones;
he places the Soma in them, who sacrifices; therefore he says thus. 'Thee, all-
knowing god' with this verse addressed to Surya he fastens the black antelope skin,
to smite away the Raksases. 'Come hither, O ye oxen, strong to bear the yoke', he
says; that is according to the text. 'Move forward, O lord of the world', he says; for
he is the lord of creatures [4]; 'to all thy stations', be says; for he moves forward to
all his stations. 'Let no opponent find thee', he says; since the Gandharva
Viçvavasu stole the Soma when it was being carried below, he says that, to prevent
its being stolen. 'Thou art the good luck of the sacrificer', he says; verily thus the
sacrificer grasps the sacrifice, that it be not interrupted. The Soma when bought
and tied up indeed approaches the sacrificer in the shape of Varuna [5]. 'Honour to
the radiance of Mitra and Varuna', he says, for atonement. They bring forward this
Soma, it rests with Agni, they in uniting overpower the sacrificer. Now the
consecrated person has for long been holding himself ready for the sacrifice. In
that he offers an animal to Agni and Soma, that is a buying-off of himself;
therefore of it he should not eat; for as it were it is a buying-off of a man. Or rather
they say, 'By Agni and Soma Indra slew Vrtra'. In that he offers an animal to Agni
and Soma, it slays hostile things for him; therefore he should eat of it. He honours
it with a verse addressed to Varuna; verily he honours it with its own deity.
PRAPATHAKA II
The Exposition of the Soma Sacrifice (continued)
vi. 2. 1.
If he should offer hospitality after unyoking both (the oxen), he would break up the
sacrifice. If (he should offer) before he has unyoked both, it would be as when
hospitality is offered to one who has not yet arrived. One ox is unyoked, one ox is
not unyoked; then he offers hospitality, for the continuance of the sacrifice. The
wife (of the sacrificer) holds on (to the cart); for the wife is mistress of the
household gear; verily he offers what is approved by the wife. The share of the
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wife in the sacrifice makes a pair; so the wife also [1] grasps the sacrifice that it
may not be interrupted. With whatever retinue the king comes, to all of them
hospitality is offered; the metres are the retinue of King Soma. 'Thou art the
hospitality of Agni. For Visnu thee!' he says; thus he offers (hospitality) to the
Gayatri. 'Thou art the hospitality of Soma. 'For Visnu thee!' he says; thus he offers
(hospitality) to the Tristubh. 'Thou art the hospitality of the stranger. For Visnu
thee!' he says; thus he offers (hospitality) to the Jagati [2]. 'For Agni thee, giver of
wealth, for Visnu thee!' he says; thus he offers (hospitality) to the Anustubh. 'For
the eagle, bringer of the Soma, thee, for Visnu thee!' he says; thus he offers
(hospitality) to the Gayatri. He offers five times. The Pankti has five syllables, the
sacrifice is fivefold; verily he wins the sacrifice. The theologians say, 'For what
reason is the Gayatri offered to on either side of the offering of hospitality?'
Because the Gayatri brought the Soma down [3]; therefore is it offered to on both
sides of hospitality, before and after. Hospitality is the head of the sacrifice, the
sacrificial cake is offered on nine potsherds, therefore the head has nine apertures.
The sacrificial cake is offered on nine potsherds. The three sets of three potsherds
are commensurate with the Trivrt Stoma, the Trivrt is brilliance; verily he places
brilliance in the head of the sacrifice. The sacrificial cake is offered on nine
potsherds. The three sets of three potsherds are commensurate with the threefold
breath, the breath is threefold [4]; verily in order he places the threefold breath in
Saccharum spontaneum
the head of the sacrifice. Now the
shoots are
the eyelashes of Prajapati, and his lids are pieces of sugar-cane. In that the strew is
Saccharum spontaneum
of
and the dividing-stakes of sugar-cane,
verily he brings together the eye of Prajapati. Now the libations made by the gods
Gmelina arborea
the Asuras tore and ate. The gods saw the
tree.
(Thinking) 'It is fit for work; by it one can perform work', they made the enclosing
Gmelina arborea
sticks of
wood [5], and by them they smote away the
Gmelina arborea
Raksases. In that the enclosing-sticks are made of
wood,
it is for the smiting away of the Raksases. He makes them touch, that the Raksases
may not go through them. He does not place one in front, for the sun which rises in
front smites away the Raksases. He places the kindling-sticks erect; verily from
above he smites away the Raksases; (he places one) with a Yajus, the other in
silence, to make a pair. He places two; the sacrifice has two feet; (verily they
serve) for support. The theologians say [6], 'There are both Agni and Soma here;
why is hospitality offered to Soma and not to Agni?' In that having kindled fire he
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places it on the fire, by that verily is hospitality offered to Agni. Or rather they say,
'Agni is all the gods.' In that he kindles fire after placing the oblation, he thus
produces all the gods for the oblation when it has been placed.
vi. 2. 2.
The gods and the Asuras were in conflict. The gods fell out among themselves.
Being unwilling to accept one another's pre-eminence, they separated in five
bodies, Agni with the Vasus, Soma with the Rudras, Indra with the Maruts, Varuna
with the Adityas, Brhaspati with the All-gods. They reflected, 'Our foes, the
Asuras, we are profiting in that we are falling out among ourselves; let us remove
(from us) and deposit together those bodies which are dear to us; from these shall
he depart who [1] first of us is hostile to another.' Therefore of those who perform
the Tanunaptra rite he who first is hostile goes to destruction. In that he divides up
the Tanunaptra, (it serves) for the overcoming of the foe; he himself prospers, his
foe is defeated. He divides five times; for five times did they divide. Then again
the Pankti has five syllables, the sacrifice is fivefold; verily he wins the sacrifice.
'For him who rusheth on I seize thee', he says; he who rushes on is the breath [2];
verily he delights the breath. 'For him who rusheth around', he says; he who rushes
around is the mind; verily he delights the mind. 'For Tanunaptra', he says; for they
divided up these bodies. 'For the mighty', he says; for they divided them up for
strength. 'For the greatest in strength', he says; for they divided up the greatest part
of themselves. 'Thou art unsurmounted, the unsurmountable', he says; for that is
unsurmounted and unsurmountable. 'The force of the gods' [3], be says; for that is
the force of the gods. 'Guarding from imprecations, impervious to imprecations', he
says; for that guards from imprecations and is impervious to imprecations. 'May
the lord of consecration approve my consecration', he says; that is according to the
text. The gods making the ghee a weapon smote Soma; now they come near the
Soma as it were, when they perform the Tanunaptra. 'May thy every shoot, O god
Soma, swell', be says. Whatever [4] of it becomes spoiled' or is lost, that he
purifies by it. 'May Indra swell for thee; do thou swell for Indra', he says; verily he
makes to swell both Indra and Soma. 'Make thy comrades to .swell with wealth and
skill', he says. The priests are his comrades; verily he makes them to swell. 'With
good fortune may I accomplish thy pressing, O god Soma' [5], he says; verily he
invokes this blessing (on himself). Those who make the Soma to swell fall away
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from this world, for the Soma when made to swell has the atmosphere as its deity.
'Desired are riches exceedingly, for food, for prosperity', he says; verily by paying
homage to heaven and earth they find support in this world. The gods and the
Asuras were in conflict. The gods in fear entered Agni; therefore they say, 'Agni is
all the gods'. They [6], making Agni their protection, overcame the Asuras. Now he
as it were enters Agni who undergoes the intermediate consecration, (and it serves)
for the overcoming of his foes; he prospers himself, his foe is overcome. He
protects himself by the consecration, his offspring by the intermediate
consecration. The girdle he makes tighter; for his offspring are closer to him than
himself. He drinks warm milk, and rubs himself with bubbling water; for fire is
extinguished by cold, (and these serve) for kindling. 'Thy dread form, O Agni', he
says; verily with its own deity he consumes the hot milk, for unity, for atonement.
vi. 2. 3.
The Asuras had three citadels; the lowest was of iron, then there was one of silver,
then one of gold. The gods could not conquer them; they sought to conquer them
by siege; therefore they say--both those who know thus and those who do not--'By
siege they conquer great citadels.' They made ready an arrow, Agni as the point,
Soma as the socket, Visnu as the shaft. They said, 'Who shall shoot it?' [1] 'Rudra',
they said, 'Rudra is cruel, let him shoot it.' He said, 'Let me choose a boon; let me
be overlord of animals.' Therefore is Rudra overlord of animals. Rudra let it go; it
cleft the three citadels and drove the Asuras away from these worlds. The
observance of the Upasads is for the driving away of foes. One should not offer
another libation in front; if be were to offer another libation in front [2], he would
make something else the beginning. He sprinkles clarified butter with the dipping-
ladle to proclaim the sacrifice. He makes the offering after crossing over without
coming back; verily he drives away his foes from these worlds so that they come
not back. Then returning he offers the Upasad libation; verily having driven away
his foes from these worlds and having conquered he mounts upon the world of his
foes. Now the gods by the Upasads which they performed in the morning drove
away the Asuras from the day, by the Upasads (performed) in the evening (they
drove away the Asuras) from the night. In that both morning and evening Upasads
[3] are performed, the sacrificer drives away his foes from day and night. The
Yajyas used in the morning should be made Puronuvakyas at night, for variety. He
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performs three Upasads, these worlds are three; verily he delights these worlds;
they together make six, the seasons are six; verily he delights the seasons. He
performs twelve at an Ahina Soma sacrifice, the year consists of twelve months;
verily he de lights the year. They make twenty-four [4], the half-months number
twenty four; verily he delights the half-months. He should perform an awl-shaped
intermediate consecration who wishes, 'May there be prosperity for me in this
world', (that is) one to begin with, then two, then three, then four; this indeed is the
awl-shaped intermediate consecration; verily there is prosperity for him in this
world. He should perform an intermediate consecration broader at the top than
below who wishes, 'May there be prosperity for me in yonder world', (that is) four
to begin with, then three, then two, then one; this indeed is the intermediate
consecration broader at the top than below; verily there is prosperity for him in
yonder world.
vi. 2. 4.
They go to the world of heaven who perform the Upasads. Of them he who takes
out (a little food) is left behind; one must take out carefully, (thinking) 'I have not
taken out anything.' He who is left behind wearied among those who go on their
own mission sticks behind and lives at (home). Therefore after once taking out, one
should not take out a second time. One should take out of curd, that is the symbol
of cattle; verily by the symbol he wins cattle [1]. The sacrifice went away from the
gods in the form of Visnu, and entered the earth. The gods sought him grasping
hands. Indra passed over him. He said, 'Who has passed over me?' 'I am he who
smites in the stronghold; who art thou?' 'I am he who brings from the stronghold.'
He said, 'Thou art called he who smites in the stronghold. Now a boar, stealer of
the good, [2] keeps the wealth of the Asuras which is to be won beyond the seven
hills. Him smite, if thou art he who smites in the stronghold.' He plucked out a
bunch of Darbha grass, pierced the seven hills, and smote him. He said, 'Thou art
called he who brings from the stronghold; bring him.' So the sacrifice bore off the
sacrifice for them; in that they won the wealth of the Asuras which was to be won
védyam
(
), that alone is the reason why the Vedi is so called. The Asuras [3]
indeed at first owned the earth, the gods had so much as one seated can espy. The
gods said, 'May we also have a share in the earth?' 'How much shall we give you?'
'Give us as much as this Salavrki can thrice run round.' Indra taking the form of a
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Salavrki thrice ran round on all sides the earth. So they won the earth, and in that
they won it therefore is the Vedi so called [4]. All this earth is the Vedi, but they
measure off and sacrifice on so much as they deem they can use. The back cross-
line is thirty feet, the eastern line is thirty-six feet, the front cross-line is twenty-
four feet. These make up tens; the Viraj has ten syllables; the Viraj is food; verily
by the Viraj he wins food. He digs up (the earth); verily he digs away whatever in
it is impure. He digs up; therefore the plants perish. He spreads the sacrificial
strew; therefore the plants again revive. He spreads over the strew the upper strew.
The strew is the people; the upper strew is the sacrificer; verily he makes the
sacrificer higher than the man who does not sacrifice; therefore the sacrificer is
higher than the man who does not sacrifice.
vi. 2. 5.
If a weak man take up a burden, he breaks up into pieces. If there were twelve
Upasads in the one-day rite, and three in the Ahina, the sacrifice would be upset.
There are three Upasads in the one-day rite, twelve in the Ahina, to preserve the
strength of the sacrifice; thus it is in order. One teat (of the cow) is used for a child,
for that is fortunate. So he takes one teat for his milk drink, then two, then three,
then four. That
[1] is the razor-edged drink by which he drives away his foes when born and repels
them when about to be born; verily also with the smaller he approaches the greater.
He takes the four teats first for his drink, then three, then two, then one. That is the
drink called 'of a beatific back', full of fervour, and of heavenly character; verily
also is he propagated with children and cattle. Gruel is the drink of the Rajanya;
gruel is as it were harsh; the Rajanya is as it were harsh [2], it is the symbol of the
thunderbolt, (and serves) for success. Curds (is the drink) of the Vaiçya, it is the
symbol of the sacrifice of cooked food, (and serves) for prosperity. Milk (is the
drink) of the Brahman, the Brahman is brilliance, milk is brilliance; verily by
brilliance he endows himself with brilliance and milk. Again by milk foetuses
grow; the man who is consecrated is as it were a foetus; in that milk is his drink,
verily thus he causes himself to grow. Manu was wont thrice to take drink, the
Asuras twice, the gods once [3]. Morning, midday, evening, were the times of
Manu's drinking, the symbol of the sacrifice of cooked food, (serving) for
prosperity. Morning and evening were those of the Asuras, without a middle, a
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symbol of hunger; thence were they overcome. Midday and midnight were those of
the gods; thence they prospered and went to the world of heaven. Now with regard
to his drinking at midday and at midnight, it is in the middle that people feed
themselves; verily he places strength in the middle of himself, for the overcoming
of his foes. He prospers himself [4], his foe is overcome. Now the man who is
consecrated is a foetus, the consecration-shed is the womb (in which he is). If the
man who is consecrated were to leave the consecration-shed, it would be as when a
foetus falls from the womb. He must not leave, to guard himself. The fire here is a
tiger to guard the house. Therefore if the man who is consecrated were to leave
(the shed), he would be likely to spring up and slay him. He must not leave, to
protect himself. He lies on the right side; that is the abode of the sacrifice; verily he
lies in his own abode. He lies turned towards the fire; verily he lies turned towards
the gods and the sacrifice.
vi. 2. 6.
On a place of sacrifice where the sacrifice faces the east should he make him to
sacrifice for whom he wishes, 'May the higher sacrifice condescend to him, may he
gain the world of heaven.' That is the place of sacrifice where the sacrifice faces
the east, where the Hotr as be recites the Prataranuvaka gazes upon the fire, water,
and the sun. To him the higher sacrifice condescends, he gains the world of
aptá
heaven. On a contiguous (
) place of sacrifice should he make him to
sacrifice who has foes. He should make it touch the road or a pit so that neither a
wagon nor a chariot can go between [1]. That is a contiguous place of sacrifice. He
apnoti
conquers (
) his foe, his foe conquers him not. On a place of sacrifice
which is elevated in one place he should make him to sacrifice who desires cattle.
The Angirases produced cattle from a place of sacrifice elevated in one place. It
should be elevated between the seat and the oblationholders. That is a place of
sacrifice elevated in one place; verily he becomes possessed of cattle. On a place of
sacrifice which is elevated in three places should he make him to sacrifice who
desires heaven. The Angirases went to the world of heaven from a place of
sacrifice elevated in three places. It should be elevated between the Ahavaniya fire
and the oblation holder [2], between the oblation-holder and the seat, and between
the seat and the Garhapatya fire. That is a place of sacrifice elevated in three
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places; verily he goes to the world of heaven. On a place of sacrifice which is firm
should he make him to sacrifice who desires support. That is a place of sacrifice
which is firm, which is level on all sides; verily he finds, support. Where diverse
plants are intertwined, there should he make him sacrifice who desires cattle. That
is the form of cattle; verily by the form he wins cattle for him [3]; verily be
becomes possessed of cattle. On a place of sacrifice seized by destruction should
he make him to sacrifice for whom he desires, 'May I cause his sacrifice to be
seized by destruction.' That is a place of sacrifice seized by destruction where there
is a bare patch of level ground; verily he causes his sacrifice to be seized by
destruction. On a place of sacrifice which is distinctly marked should he cause him
to sacrifice regarding whom they have doubts as to (admitting him to) common
meals or to marriage. It should be sloping east of the Ahavaniya and west of the
Garhapatya. That is a place of sacrifice which is distinctly marked, be is
distinguished from his evil foe, they doubt not of him for common meal or
wedding. On a place of sacrifice which is artificial should he make him sacrifice
who desires wealth. Man must be made; verily he prospers.
vi. 2. 7.
The high altar taking the form of a lioness went away and remained between the
two parties. The gods reflected, 'Whichever of the two she joins, they will become
this.' They called to her; she said, 'Let me choose a boon; through me shall ye
obtain all your desires, but the oblation shall come to me before (it comes to) the
fire.' Therefore do they besprinkle the high altar before (they sprinkle) the fire, for
that was its chosen boon. He measures (it) round with the yoke-pin [1], that is its
measure; verily also by what is fitting he wins what is fitting. 'Thou art the abode
vitta
vitta
of riches (
) for me', he says, for being found (
) she helped them; thou
art the resort of the afflicted for me', he says, for she helped them in affliction;
'protect me when in want', he says, for she protected them when in want; 'protect
me when afflicted', he says, for she protected them when afflicted. 'May Agni,
named Nabhas, know (thee) [2], O Agni Angiras', (with these words) he thrice
strokes with (the wooden sword); verily he wins the fires that are in these worlds.
He strokes in silence for the fourth time, verily he wins that which is not indicated.
'Thou art a lioness; thou art a buffalo', he says, for it (the high altar) taking the
form of a lioness went away and remained between the two parties. 'Extend wide;
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let the lord of the sacrifice extend wide for thee', he says; verily he enriches the
sacrificer with offspring and cattle. 'Thou art firm' [3], (with these words) he
strikes (the earth) together, for firmness. 'Be pure for the gods; be bright for the
gods', (with these words) he moistens it and scatters (sand) on it, for purity. 'May
the cry of Indra guard thee in front with the Vasus', be says; verily be sprinkles it
from the quarters. 'Since the high altar has gone to the gods, here must we conquer'
(thought) the Asuras, and with bolts ready they advanced on the gods. Them the
cry of Indra with the Vasus repelled in front [4]; the swift of mind with the Pitrs on
the right, the wise one with the Rudras behind, and Viçvakarman with the Adityas
on the left. In that he sprinkles the high altar, verily thus does the sacrificer repel
his foes from the quarters. Indra gave the Yatis to the Salavrkas; them they ate on
the right of the high altar. Whatever is left of the sprinkling waters he should pour
on the right of the high altar; whatever cruel is there that he appeases thereby. He
should think of whomever he hates; verily he brings affliction upon him.
vi. 2. 8.
The high altar said, 'Through me ye shall obtain all your desires.' The gods desired,
'Let us overcome the Asuras our foes.' They sacrificed (with the words),'Thou art a
lioness, overcoming rivals; hail!' They over came the Asuras, their foes. Having
overcome the Asuras, their foes, they felt desire, 'May we obtain offspring.' They
sacrificed (with the words), 'Thou art a lioness, bestowing fair offspring, hail!'
They obtained offspring. They having obtained offspring [1] felt desire, 'May we
obtain cattle.' They sacrificed (with the words), 'Thou art a lioness, bestowing
increase of wealth; hail!' They obtained cattle. Having obtained cattle, they felt
desire, 'May we obtain support.' They sacrificed (with the words), 'Thou art a
lioness, winning (the favour of) the Adityas; hail!' They found support here.
Having found support here, they felt desire, 'May we approach the deities for
blessings.' They sacrificed (with the words), 'Thou art a lioness; bring the gods to
the pious [2] sacrificer; hail!' They approached the deities for blessings. He
sprinkles five times; the Pankti has five syllables, the sacrifice is fivefold; verily he
wins the sacrifice. He sprinkles transversely; therefore cattle move their limbs
transversely, for support. 'For beings thee!' (with these words) he takes up the
ladle; of the gods that are that is the share; verily he therewith delights them. He
Butea frondosa
puts round the enclosing-sticks of
, for the holding apart of
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these worlds [3]. Agni had three elder brothers. They perished when carrying the
offering to the gods. Agni was afraid, 'This one here will come to ruin.' He went
Butea frondosa
away. The (night) he spent among the trees was with the
:
Sugandhitejana
the (night) among the plants was with the
; the (night)
among the cattle was between the horns of a ram. The gods sought to start him
forth. They found him, and said to him [4],' Return to us; bear the offering for us.'
He said, 'Let me choose a boon. Whatever of the offering when taken up falls
outside the enclosing sticks, let that be the portion of my brothers.' Therefore
whatever of the offering when taken up falls outside the enclosing-sticks, that is
their portion; verily therewith be delights them. He reflected, 'My brothers of old
perished because they had bones. I will shatter bones.' The bones he shattered
Buteafrondosa
became the
, the flesh which died on them bdellium. In that
he brings together these paraphernalia, verily thus be brings Agni together. 'Thou
art the rubble of Agni', he says, for the paraphernalia are the rubble of Agni. Or
Buteafrondosa
rather they say, 'These enclosing-sticks of
which lie around
are in truth his brothers.'
vi. 2.9.
He loosens the knot; verily he sets them free from the noose of Varuna; verily he
makes them fit for the sacrifice. Having sacrificed with a verse to Savitr, he brings
forward the oblation-holders; verily on the instigation of Savitr he brings them
forward. The axle which is tied on both sides is Varuna of evil speech; if it were to
creak, it would creak against the house of the sacrificer. 'With fair voice, O god, do
thou address the dwelling', he says; the dwelling is the house; (verily it serves) for
atonement. The wife (of the sacrificer) [1] anoints (them), for the wife is every
one's friend, for friendship. The share of the wife in the sacrifice makes a pair;
verily also the wife grasps the sacrifice that it may not be interrupted. Now the
Raksases following in its track seek to injure the sacrifice; he makes a libation in
the two tracks with Rc verses addressed to Visnu. The sacrifice is Visnu; verily he
drives away the Raksases from the sacrifice. If the Adhvaryu were to pour the
libation in (a place) without fire, the Adhvaryu would become blind, the Raksases
would injure the sacrifice [2]. He puts gold down on it before making the libation;
verily he makes the libation in that which has fire; the Adhvaryu does not become
blind, the Raksases do not injure the sacrifice. 'Come ye two forward, ordaining the
offering', he says; verily he makes them go to the world of heaven. 'There rejoice
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on the height of the earth ', he says, for the place of sacrifice is the height of the
earth. Now the oblation-holder is the head of the sacrifice. 'From the sky, O Visnu,
or from the earth' [3], with this Rc verse which contains a blessing he strikes in the
prop of the southern oblation-holder; verily the sacrificer at the beginning of the
sacrifice wins blessings. Now Danda Aupara split by the Vasat call the axle of the
third oblation-holder; the third cover put on the oblation-holder (serves) to make
up the third oblation-holder, The oblation-holder is the head of the sacrifice. 'Thou
art the forehead of Visnu: thou art the back of Visnu', he says. Therefore so often is
the head divided. 'Thou art the string of Visnu; thou art the fixed point of Visnu',
he says, for the oblation-holder is connected with Visnu as its deity. Now the knot
which he first ties, if he were not to unloose it, the Adhvaryu would perish from
suppression of urine; therefore it must be unloosed.
vi. 2. 10.
'On the impulse of the god Savitr', (with these words) he takes up the spade, for
impelling. 'With the arms of the Açvins he says, for the Açvins were the priests of
the gods. 'With the hands of Pusan', be for restraint. Now the spade is as it were a
bolt; 'Thou art the spade; thou art the, woman', he says, to appease it. Now, as each
part is performed, the Raksases seek to injure the sacrifice; 'The Raksas is
encompassed, the evil spirits are encompassed', he says, to smite away the
Raksases [1]. 'Here do I cut off the neck of the Raksas, who hateth us, and whom
we hate', he says; there are two people, he whom he hates and he who hates him;
verily straightway he cuts their necks. 'To sky thee, to atmosphere thee, to earth
thee!' he says; verily he anoints it for these worlds. He anoints from the top
downwards; therefore [2] men live on strength from the top downwards. Now he
does a cruel deed in that he digs; he pours down water, for atonement. He pours
down (water) mixed with barley; barley is strength, the Udumbara is strength;
verily he unites strength with strength. (The post) is of Udumbara wood of the
height of the sacrificer. As great as is the sacrificer, so much strength does he put
in it. 'Thou art the seat of the Pitrs', (with these words) he spreads the strew, for
what is dug in has the Pitrs for its deity [3]. If he were to set it up without strewing,
it would be dug in and have the Pitrs for its deity; he sets it up after strewing;
verily he sets it up in this (earth), and makes it firm-rooted.' 'Support the sky, fill
the atmosphere', he says, for the distinction of these worlds. 'May Dyutana Maruta
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set thee up', he says; Dyutana Maruta was wont to set up the Udumbara (post) of
the gods; verily [4] by him he sets this (post) up. 'Thee that art winner of
Brahmans, winner of nobles', he says; that is according to the text. 'With ghee, O
sky and earth, be filled', (with these words) he sacrifices on the Udumbara (post);
verily with moisture he anoints sky and earth. He makes it run right to the end;
verily completely does he anoint the sacrificer with brilliance. 'Thou art of Indra',
(with these words) he puts down the covering, for the seat has Indra as its deity.
'The shade of all folk', he says, for the seat is the shade of all folk. (A roof of) nine
coverings [5] should he fix for one who desires brilliance, commensurate with the
Trivrt Stoma; the Trivrt is brilliance; verily he becomes brilliant; one of eleven
coverings (he should fix) for one who desires power; the Tristubh has eleven
syllables, the Tristubh is power; verily he becomes powerful. (A roof of) fifteen
coverings (he should fix) for one who has foes; the thunderbolt is fifteenfold;
(verily it serves) for the overcoming of foes. (A roof of) seventeen coverings (he
should fix) for one who desires offspring- Prajapati is sixteenfold. (verily it serves)
to gain Prajapati. (A roof of) twenty-one coverings (he should fix) for one who
desires support; the Ekavinça is the support of the Stomas; (verily it serves) for
support. The Sadas is the stomach, the Udumbara is strength, in the middle he fixes
(the post) of Udumbara wood; verily he places strength in the midst of offspring;
therefore [6] in the middle they enjoy strength. In the world of the sacrificer are the
southern coverings, in that of his foe are the northern; he makes the southern the
higher; verily he makes the sacrificer higher than the man who does not sacrifice;
therefore the sacrificer is higher than the man who does not sacrifice. He fills up
the crevices, for distinction; therefore people depend on the forest. 'May our songs,
O lover of song', he says; that is according to the text. 'Thou art the string of Indra;.
thou art the fixed point of Indra', he says; for the Sadas has Indra for its deity. Now
the knot which he first ties, if he were not to unloose it, the Adhvaryu would perish
through suppression of urine; therefore it must be unloosed.
vi. 2. 11.
The oblation-holder is the head of the sacrifice, the sounding holes are the vital
airs. They are dug in the oblation-holder; therefore. the vital airs are in the head.
They are dug below; therefore the vital airs are below the head. 'I dig those which
slay the Raksas, which slay the spell, and which are of Visnu', he says, for the
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sounding-holes have Visnu for their deity. The Asuras in retreat dug in spells
against the vital airs of the gods; they found them at the distance of an arm;
therefore they are dug an arm's length deep. 'Here do I cast out the spell [1] which
an equal or an unequal hath buried', he says; there are two sorts of men, the equal
and the unequal; verily whatever spell they dig against him he thus casts out. He
unites them; therefore the vital airs are united within. He does not combine them;
therefore the vital airs are not combined. He pours water over; therefore the vital
airs are moist within. (The water) he pours is mixed with barley [2]; barley is
strength, the sounding-holes are the vital airs; verily he places strength in the vital
airs. He spreads over the strew; therefore the vital airs are hairy within. He
besprinkles (the holes) with butter; butter is brilliance, the sounding-holes are the
vital airs; verily he places brilliance in the vital airs. The pressing-boards are the
jaws of the sacrifice; he does not join them, for the jaws are not joined; or rather at
a long Soma sacrifice they should be joined, for firmness. The oblation-holder is
the head of the sacrifice [3], the sounding-holes are the vital airs, the pressing-
boards the jaws, the skin the tongue, the pressing-stones the teeth the Ahavaniya
the mouth, the high altar the nose, the Sadas the stomach. When he eats with his
tongue on his teeth, (the food) goes to the mouth; when it goes to the mouth, then it
goes to the stomach, therefore they press (the juice) with the pressing-stones on the
oblation-holder over the skin, sacrifice in the Ahavaniya, retire towards the west,
and consume (the Soma) in the Sadas. He who knows the milking of the Viraj in
the mouth of the sacrifice milks her; the Viraj is this (cow), the skin is its hide, the
pressing-boards its udder, the sounding-holes its teats, the pressing-stones its
calves, the priests the milkers, Soma the milk. He, who knows thus, milks her.
PRAPATHAKA III
The Exposition of the Soma Sacrifice (continued)
vi. 3. 1.
From the pit he scatters (earth) on the altars; the pit is the birthplace of the
sacrifice; (verily it serves) to unite the sacrifice with its birthplace. The gods lost
by conquest the sacrifice; they won it again from the Agnidh's altar; the Agnidh's
altar is the invincible part of the sacrifice. In that he draws off the altar fires from
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that of the Agnidh, he renews the sacrifice from the invincible part of it.
Conquered as it were they go who creep to the Bahispavamana (Stotra) when the
Bahispavamana has been sung [1], he says, 'Agnidh, draw off the fires, spread the
strew, make ready the sacrificial cake.' Verily having re-won the sacrifice they
keep renewing it. At two pressings he draws off by means of embers, at the third
with (flaming) splinters, to give it glory verily he completes it. The altars guarded
the Soma in yonder world they took away the Soma from them; they followed it
and surrounded it. He who knows thus [2] wins an attendant. They were deprived
of the Soma drink; they besought the gods for the Soma drink; the gods said to
them, 'Take two names each; then shall ye gain it, or not.' Then the altars became
fires (also); therefore a Brahman who has two names is likely to prosper. Those
which came nearest gained the Soma drink viz. the Ahavaniya, the Agnidh's altar,
the Hotr's, and the Marjaliya; therefore they sacrifice on them. He leaves them out
in uttering the cry for sacrifice, for [3] they were deprived of the Soma drink. The
gods drove away the Asuras who were in front by the sacrifices which they offered
on the eastern side, and the Asuras who were behind by those which they offered
on the western side. Soma libations are offered in the east, seated to the west he
besprinkles the altars; verily from behind and from in front the sacrificer smites
away his enemies; therefore offspring are engendered behind, and are brought forth
in front [4]. The altars are the breaths; if the Adhvaryu were to go past the altars to
the west, he would mingle the breaths, he would be liable to die. The Hotr is the
navel of the sacrifice; the expiration is above the navel, the inspiration is below; if
the Adhvaryu were to go past the Hotr to the west, he would place the expiration in
the inspiration, he would be liable to die. The Adhvaryu should not accompany the
song; the Adhvaryu's strength is his voice; if the Adhvaryu were to accompany the
song, he would confer his voice on the Udgatr [5], and his voice would fail. The
theologians say, 'The Adhvaryu should not go beyond the Sadas to the west before
the Soma offering is completed. Then how is he to go to offer the sacrifices in the
southern fire? Because that is the end of the fires. But how are the gods to know
whether it is the end or not?' He goes round the Agnidh's altar to the north and
offers the sacrifices in the southern fire; verily he does not mingle the breaths.
Some of the altars are besprinkled, some not; those which he besprinkles he
delights; those which he does not besprinkle he delights by indicating them.
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vi. 3. 2.
The Vaisarjana offerings are made for the world of heaven. He offers in the
Garhapatya with two verses; the sacrificer has two feet; (verily it serves) for
support. He offers in the Agnidh's fire; verily he approaches the atmosphere; he
offers in the Ahavaniya; verily he makes him go to the world of heaven. The
Raksases sought to harm the gods as they were going to the world of heaven; they
smote away the Raksases through Soma, the king, and making themselves active
went to the world of heaven, to prevent the Raksases seizing them. The Soma is
ready at hand; so he offers [1] the Vaisarjanas, to smite away the Raksases. 'Thou,
O Soma, brought about by ourselves', he says, for he is the one who brings about
by himself; 'from hostility brought about by others', he says, for the Raksases are
brought about by others; 'thou art the giver of wide protection', he says; in effect he
says, 'give us wide (protection).' 'May the active one gladly partake of the ghee', he
says; verily he makes the sacrificer active and causes him to go to the world of
heaven, to prevent the Raksases seizing him. They take up the Soma [2], the
pressing-stones, the cups for Vayu, the wooden trough; they lead forth the wife (of
the sacrificer), they make the carts move along with them; verily whatever is his he
goes with it to the world of heaven. He offers in the Agnidh's fire with a verse
containing the word 'lead', for leading to the world of heaven. He places on the
Agnidh's altar the pressing-stones, the cups for Vayu, and the wooden trough, for
they take it away from them; if he were to put it with them, it would become
spoiled. He makes it go forward with a verse addressed to Soma; verily by means
of its own [3] divinity he makes it go forward. 'Thou art the seat of Aditi; do thou
sit on the seat of Aditi', he says; that is according to the text. Hitherto the sacrificer
has guarded the Soma. 'This, O god Savitr, is the Soma of you (gods)', he says;
verily instigated by Savitr, he hands it over to the gods. 'Thou, O Soma, god to the
gods, hast thou gone', he says, for it being a god [4] goes to the gods. 'I here, man
to men', he says, for he being a man goes to men. If he were not to say that
formula, the sacrificer would be without offspring or cattle. 'With offspring, with
increase of wealth', he says; verily he abides in this world with offspring and with
cattle. 'Homage to the gods', he says, for homage is the due of the gods;
svadhá
svadhá
'
' to the Pitrs', be says, for the
call is the due of the Pitrs [5].
'Here (may) I (be free) from Varuna's noose', he says; verily he is freed from
Varuna's noose. 'O Agni, lord of vows,' (he says). 'One should recover one's former
body', they say, 'for who knows if the richer, when his will is accomplished will
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restore it or not.' The pressing-stones are the troop of thieves of King Soma; him,
who knowing thus, places the pressing-stones on the Agnidh's altar, the troop of
thieves finds not.
vi. 3. 3.
Having sacrificed with a verse addressed to Visnu, he approaches the post. The
post has Visnu for its deity; verily he approaches it with its own deity. 'I have
passed by others, I have not approached others', he says, for he passes by others,
and does not approach others. I have found thee nearer than the farther, farther than
the near', he says, for he finds it nearer than the farther, farther than the near. 'I
welcome thee that art of Visnu, for the sacrifice to the gods' [1], he says, for he
welcomes it for the sacrifice to the gods. 'Let the god Savitr anoint thee with
honey', he says; verily he anoints it with glory. 'O plant, guard it; O axe, harm it
not', he says; the axe is the thunderbolt; (verily it serves) for atonement. The
brilliance of the tree which fears the axe falls away with the first chip; the first chip
which falls he should take up; verily he takes it up with its brilliance [2]. These
worlds are afraid of the falling forward of the tree. 'With thy top graze not the sky,
with thy middle harm not the atmosphere', he says; verily he makes it tender for
these worlds. 'O tree, grow with a hundred shoots', (with these words) he sacrifices
on the stump; therefore many (shoots) spring up from the stump of trees. 'May we
grow with a thousand shoots', he says; verily he invokes this blessing. He should
cut it so that it will not touch the axle [3]. If he were to cut it so that it would touch
the axle, the cattle of the sacrificer would be liable to perish. If he desire of any
one, 'May he be without support', he should cut for him a branch; this among trees
is not supported; verily he is without support. If he desire of any one, 'May he be
without cattle', he should cut for him (a post) without leaves and with a withered
top; this among trees is without cattle; verily he becomes without cattle. If he
desire of any one, 'May he be rich in cattle', he should cut for him one with many
leaves and many branches; this [4] among trees is rich in cattle; verily he becomes
rich in cattle. He should cut one that is supported for one who desires support; this
among trees is supported which grows from its own birthplace on level ground and
is firm. He should cut one which leans towards the west, for it is leaning over for
the sacrifice. He should cut one of five cubits for him of whom he desires, 'May the
higher sacrifice condescend to him'; the Pankti has five syllables, the sacrifice is
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fivefold, the higher sacrifice condescends to him [5]. (He should cut one) of six
cubits for one who desires support; the seasons are six; verily he finds support in
the seasons. (He should cut one) of seven cubits for one who desires cattle; the
Çakvari has seven feet, the Çakvari is cattle; verily he wins cattle. (He should cut
one) of nine cubits for one who desires brilliance, commensurate with the Trivrt
Stoma; the Trivrt is brilliance; verily he becomes brilliant. (He should cut one) of
eleven cubits for one who desires power; the Tristubh has eleven syllables, the
Tristubh is power; verily he becomes powerful. (He should cut one) of fifteen
cubits for one who has foes; the thunderbolt is fifteenfold; (verily it serves) for the
overcoming of foes. (He should cut one) Of seventeen cubits for one who desires
offspring; Prajapati is seventeenfold; (verily it serves) to gain Prajapati. (He should
cut one) of twenty-one cubits for one who desires support; the Ekavinça is the
support of the Stomas; (verily it serves) for support. It has eight corners; the
Gayatri has eight syllables, the Gayatri is brilliance, the Gayatri is the beginning of
the sacrifice; verily it is commensurate with brilliance, the Gayatri, the beginning
of the sacrifice.
vi. 3. 4.
'To earth thee! To atmosphere thee! To sky thee!' he says; verily for these worlds
he anoints it. He anoints from the foot upwards, for upwards as it were is the world
of heaven. Cruel as it were is that which he does when he digs; he pours water
over, for expiation he pours (water) mixed with barley; barley is strength. The post
is of the height of the sacrificer. As great as is the sacrificer, so much strength does
he put in it [1]. 'Thou art the seat of the Pitrs', (with these words) he spreads the
strew, for what is dug in has the Pitrs for its deity.' If he were to set it up without
strewing, it would be dug in and have the Pitrs for its deity; he sets it up after
strewing; verily he sets it up in this (earth). He throws down the splinter of the
post; verily he sets it up with its glory. 'Thee to the plants with fair berries', (with
these words) he fixes on the top [2] therefore at the top plants bear fruit. He anoints
it, butter is glory. The corner near the fire is of the same height as the sacrificer; in
that he anoints the corner near the fire, he anoints with brilliance the sacrificer. He
anoints it to the end; verily completely does he anoint the sacrificer with brilliance.
He rubs it all around; verily he places brilliance in him completely. 'Support the
sky, fill the atmosphere, with thy base make firm the earth', he says, for the
separation of these worlds. With a verse addressed to Visnu [3] he arranges it; the
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post has Visnu for its deity; verily he arranges it with its own deity. He arranges it
with two (verses); the sacrificer has two feet; (verily it serves) for support. If he
desire of a man, 'May I deprive him of brilliance, of the deities, of power', he
should move the corner near the fire to one side or the other of the Ahavaniya;
verily he deprives him of brilliance, of the deities, of power. If he desire of a man,
'May I unite him with brilliance, with the deities, with power' [4], he should set up
for him the corner (of the post) near the fire in a line with the Ahavaniya; verily he
unites him with brilliance, with the deities, with power. Thee that art winner of
Brahmans, winner of nobles', he says that is according to the text. He winds round
(the grass); the girdle is strength, the post is of the same height as the sacrificer;
verily he unites the sacrificer with strength. He winds (it) round at the level of the
navel; verily at the level of the navel he bestows upon him strength; therefore at the
level of the navel men enjoy strength. If he desire of a man, 'May I deprive him of
strength' [5], he should put (it) on either upwards or downwards; verily he deprives
him of strength. If he desire, 'May Parjanya rain', he should put it on downwards,
verily he brings down rain; if he desire, 'May Parjanya not rain', he should put it on
upwards; verily he holds up rain. What is dug in belongs to the Pitrs, what is above
the part dug in up to the girdle belongs to men, the girdle belongs to the plants [6],
what is above the girdle up to the top to the All-gods, the top to Indra, the rest to
the Sadhyas. The post is connected with all the gods; verily in setting up the post
he delights all the gods. By means of the sacrifice the gods went to the world of
heaven; they reflected, 'Men will equal us'; they blocked the way by the post and
went to the world of heaven; the Rsis discerned that (world) by means of the post,
and that is why it is called post [7]. In that be sets up the post, (it is) to discern the
world of heaven. He puts (it) up to the east (of the fire), for before the sacrifice it is
proclaimed, for what is not proclaimed is that of which when it is passed men say,
'This should have been done.' The Sadhya gods despised the sacrifice; the sacrifice
touched them not; what was superabundant in the sacrifice touched them. The
superabundant part of the sacrifice is the producing of fire and casting it on the
fire; the superabundant part [8] of the post is the part above the top; that is their
share; verily by it he delights them. The gods when the Soma sacrifice was
complete cast the offering-spoons (into the fire) and the post; they reflected, 'Here
we are making a disturbance of the sacrifice', they saw a ransom in the bunch of
grass for the offering-spoons, in the chip for the post. When the Soma sacrifice is
complete he casts (in the fire) the bunch of grass, he offers the chip, to avoid
disturbing the sacrifice.
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vi. 3. 5.
The Sadhya gods were in this world and nothing else living. They offered Agni as
a sacrifice to Agni, for they found nothing else to offer; thence indeed these
creatures were born; in that he casts the fire on the fire after producing it, (it serves
for) the propagation of offspring. Now the fire is Rudra, the beast the sacrificer; if
he were to produce the fire after offering the beast, he would place the sacrificer in
the power of Rudra [1], and he would be liable to die. Or rather they say, 'All the
gods are the fire, the beast the offering'. In that he produces the fire after offering
the beast, he brings forth all the gods for the offering which is made ready. The fire
should be produced, after bringing up (the beast). The offering is then neither
finished nor not begun. 'Thou art the birthplace of Agni', he says, for that is the
birthplace of Agni. 'Ye are the two male ones', he says, for they are the two male
ones [2]. 'Thou art Urvaçi, thou art Ayu', he says, to make a pair. 'Anointed with
ghee do ye produce a male', he says, for they produce a male who (produce) Agni.
'Be born with the Gayatri metre', he says; verily he produces him with the metres.
'Recite for Agni as he is being produced', he says; he recites a verse to Savitr;
verily, instigated by Savitr he produces him. 'Recite for him who is born' [3], 'For
him who is being cast forward recite', he says; verily as each part is performed he
completes him. He recites all Gayatri verses; Agni has the Gayatri as his metre;
verily he unites him with his own metre. The fire is in front; having produced fire
he casts it forward; the two uniting overpower the sacrificer; 'Be of one mind with
us', he says, to appease (them). He offers after casting (the fire) forward; verily he
gives him food on birth; he offers with melted butter; the melted butter is the dear
home of Agni; verily he unites him with his dear home, and also with brilliance.
vi. 3. 6.
'For food thee!' (with these words) he takes up the strew, for he who sacrifices
icháte
strives (
) as it were. 'Thou art the impeller', he says, for he brings them
up. 'To the gods the servants of the gods have come', he says, for being the servants
of the gods they go to the gods. 'The priests, the eager ones', he says; the priests are
the priests, the eager ones, therefore he says thus. 'O Brhaspati, guard wealth' [1],
he says; Brhaspati is the holy power (Brahman) of the gods; verily by the holy
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power he wins cattle for him. 'Let thy oblations taste sweet', be says; verily he
makes them sweet. 'O god Tvastr, make pleasant our possessions', he says; Tvastr
is the form-maker of the pairings of cattle; verily he places form in cattle. 'Stay, ye
wealthy ones', he says; the wealthy ones are cattle; verily he makes cattle abide for
him. 'On the impulse of god Savitr' [2], (with these words) he takes up the rope, for
instigation. 'With the arms of the Açvins', he says, for the Açvins were the
Adhvaryus of the gods. 'With the hands of Pusan', he says, for restraining. 'O
offering to the gods, I seize thee with the noose of sacred order', he says; sacred
order is truth; verily with truth which is sacred order he seizes it. He winds (the
rope) round transversely, for they fasten a (beast) for killing in front; (verily it
serves) for distinction. 'Fear not men', (with these words) he fastens it, for security.
'For the waters [3] thee, for the plants thee I sprinkle', be says, for from the waters,
from the plants, the beast is born. 'Thou art a drinker of the waters', he says, for he
is a drinker of the waters who is offered in sacrifice. 'O ye divine waters, make it
palatable, a very palatable offering for the gods', he says; verily he makes it
palatable. From above he sprinkles (it); verily he makes it pure from above; he
makes it drink; verily within he makes it pure; from below he besprinkles (it);
verily all over he makes it pure.
vi. 3. 7.
By means of Agni as Hotr the gods defeated the Asuras. Recite for Agni as he is
kindled', he says, for the overcoming of foes. He recites seventeen kindling-verses;
Prajapati is seventeenfold; (verily it serves) to win Prajapati. He recites seventeen;
there are twelve months and seven seasons, that is the year; offspring are born in
the course of the year; (verily it serves) for the propagation of offspring. The gods,
after reciting the kindling-verses, could not discern the sacrifice; Prajapati silently
performed [1] the libation of ghee; then did the gods discern the sacrifice; in that
silently he performs the libation of ghee, (it serves) for the revelation of the
sacrifice. The sacrifice was with the Asuras; the gods took it by the silent offering;
in that silently he performs the libation of ghee, he takes away the sacrifice of his
foe. He rubs the enclosing-sticks; verily he purifies them. Thrice each he rubs
them, for the sacrifice is thrice repeated; also (it serves) to smite away the
Raksases. They make up twelve; the year has twelve [2] months; verily he delights
the year, verily also he endows him with the year, for the gaining of the world of
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heaven. The libation of ghee is the head of the sacrifice, the fire is all the gods; in
that he performs the libation of ghee, verily the sacrificer at the beginning of the
sacrifice wins all the gods. The libation of ghee is the head of the sacrifice, the
beast is the body; having performed the libation of ghee he anoints the beast; verily
on the body of the sacrifice [3] he places the head. 'Let thy breath be united with
the wind', he says; the breath has the wind for its deity; verily he offers its breath in
the wind. 'Thy limbs with the sacrificers, the lord of the sacrifice with his prayer',
he says; verily he causes the lord of the sacrifice to obtain its blessing. Viçvarupa,
Tvastr's son, vomited over the beast from above; therefore they do not cut off
(portions) from the beast above; in that he anoints the beast from above, verily he
makes it pure [4]. He chooses the priests, verily he chooses the metres, he chooses
seven; there are seven tame animals, seven wild; there are seven metres, (and so it
serves) to win both. He offers eleven fore-sacrifices; ten are the vital airs of the
beast, the body is the eleventh; verily his fore-offerings are of the same size as the
beast. One (of them) lies around the omentum; verily the body lies around the
body. The axe is a thunderbolt, the splinter of the sacrificial post is a thunderbolt,
the gods by making a thunderbolt of the ghee smote Soma. 'Anointed with ghee, do
ye guard the beast', he says; verily, overpowering it by means of the thunderbolt,
he offers it.
vi. 3. 8.
He encircles (it) with fire; verily he makes it completely offered, that nothing may
be lost, for that which falls of the oblation is (thus) not lost. He encircles (it) with
fire thrice, for the sacrifice is thrice repeated; also (it serves) to smite away the
Raksases. The theologians say, 'Should the beast be grasped hold of, or not?' Now
the beast is led to death; if he were to grasp hold of it, the sacrificer would be likely
to die. Or rather they say, 'The beast is led to the world of heaven' [1]; if he were
not to grasp hold of it, the sacrificer would be bereft of the world of heaven. He
grasps hold (of it) by means of the omentum-forks; that is as it were neither
grasped nor yet not grasped. 'Give directions, O Hotr, for making ready the
oblations to the gods', he says, for an act that is directed is carried out. 'Ye wealthy
ones, do ye kindly resort to the lord of the sacrifice', he says; that is according to
the text. With the fire he goes in front, to smite away the Raksases. 'Guard from
contact with earth', (with these words) he casts down the strew [2], that nothing
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may be lost, for that which falls on the strew is not lost; verily also he places it on
the strew. The Adhvaryu turns away from the beast as it is slaughtered; verily he
conceals himself from cattle, that he may not be cut off. He attains fortune, and
obtains cattle who knows thus. The wife is led forward from the back place;
'Homage to thee, O extended one', he says; the extended are the rays of the sun [3];
verily he pays homage to them. 'Come forward, irresistible', he says; the resisting is
the foe; (verily it serves) to beat away the foe. 'Along the stream of ghee, with
offspring, with increase of wealth', he says; verily he invokes this blessing. 'O ye
waters, goddesses, purifying', he says; that is according to the text.
vi. 3. 9.
When the beast is offered in sacrifice, pain seizes its vital airs. 'Let thy speech
swell, let thy breath swell' he says; verily he removes the pain from the vital airs.
From the vital airs the pain enters the earth; (with the words) 'Hail to the and
night!' he pours it down; verily he removes the pain of the earth by day and night.
'O plant, protect him', 'O axe, harm him not', he says; the axe is a thunderbolt [1];
(verily it serves) for atonement. He cuts from the sides, for men cut from the
middle; be cuts crossways, for men cut along; for distinction. 'Thou art the share of
the Raksases ', (with these words) he casts the strew, having anointed it on the
thick part; verily with the blood he propitiates the Raksases. 'This Raksas here I
lead to the lowest darkness, who hateth us and whom we hate', he says; there are
two (kinds of) persons, he whom he [2] hates and he who hates him; both these he
isé
leads to the lowest darkness.' 'For food (
) thee!' (with these words) he draws
out the omentum, for he who sacrifices strives as it were. If he were to pierce (it),
Rudra would be likely to slay his cattle; if he were not to pierce (it), it would not be
fixed; with one he pierces, with the other not, for support. 'In ghee, O sky and
earth, be covered', he says; verily with fat he anoints sky and earth. 'Uncut [3] with
wealth of heroes (give us) riches', he says; that is according to the text. Now cruel
as it were is what he does when he draws out the omentum. 'Fare along the broad
atmosphere', he says, for atonement. Now he who grasps hold of the beast as it is
led to death falls away from this world; he takes again hold of the omentum-forks;
verily he finds support in this world. With the fire he goes in front, to smite away
the Raksases; verily also with the oblation he follows the deities [4]. He should not
pass over the last of the embers; if he were to pass over the last of the embers, he
would despise the deities. 'O Vayu, taste the drops', he says; therefore the drops are
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produced separately. The omentum is the chief part of cattle, the strew the chief of
plants; verily he unites the chief with the chief; verily also in the plants he
establishes cattle. 'Give directions for the Svaha cries', he says [5], for the
completion of the sacrifice. The speckled butter is the expiration and inspiration of
cattle, the omentum is the body; having poured butter on the speckled ghee,' he
pours on the omentum; verily in the body of cattle he deposits expiration and
inspiration. 'Hail! Go to Urdhvanabhas, the offspring of the Maruts', he says;
Urdhvanabhas, the offspring of the Maruts, used to cast forward the omentum-
forks of the gods; verily through him he casts them forward. He casts them forward
in opposite directions; therefore expiration and inspiration are in opposite
directions.
vi. 3. 10.
Having offered in sacrifice the beast, he strews over (it) a cake, verily he sacrifices
it with its sap. Having performed the rite with the omentum, he performs with the
cake; the cake is strength; verily he places strength in the midst of cattle; verily
also he closes the cut in the beast. Having made offering of the speckled ghee, he
thrice asks, 'Is the oblation cooked, Çamitr?' for the gods found truth in three
(cookings). He who says what is not cooked is cooked (is burdened) with sin. The
speckled butter is the expiration and the inspiration of cattle [1]; when the beast is
offered the body comes into the heart; in that he sprinkles the heart with speckled
ghee, he thus places expiration and inspiration in the body of cattle. By means of
the beast the gods went to the world of heaven. They reflected, 'Men will mount
after us.' They cut off its head and made its sap stream forth; it became the Praksa
(tree); that is the nature of the Praksa. In that there is a branch of the Praksa above
the strew, so he cuts off from the victim when it has its sap [2]. As the beast is
borne along the Raksases follow after it; he takes it between the sacrificial post and
the Ahavaniya, to smite away the Raksases. When the beast is offered its mind
departs. 'Recite to Manota, for the oblation which is being divided', he says verily
he secures its mind. He cuts off eleven portions; ten are the vital airs of the beast,
the body is the eleventh, he cuts off as much as is the size of the beast [3]. First he
makes a portion of the heart, then of the tongue, then of the breast: what he
conceives with the heart, that he says with the tongue; what he says with the
tongue, that he utters from the breast. That is the order in the case of the beast. If
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he cuts off thus and then cuts from the rest at will, still the cutting off from that
animal has been made in order. In the middle he makes a portion of the intestines,
for breath is in the middle; he makes a portion of the upper part [4], for breath is in
the upper part; whether he does one, or the other, there is variation in both cases. A
Brahman on birth is born with a threefold debt, of pupilship to the Rsis, of sacrifice
to the gods, of offspring to the Pitrs. He is freed from his debt who has a son, is a
ávadayate
sacrificer, and who has lived as a pupil: this (debt) he performs (
)
avadána
by these cuttings off', and that is why the cuttings-off (
) have their
name. The gods and the Asuras were in conflict. The gods said to Agni, 'With thee
as our hero let us overcome the Asuras' [5]. He said, 'Let me choose a boon; let me
have a choice part of the beast.' He chose that choice part (of the beast), the
shoulder from the fore part, the intestines from the middle, the hip from the hind
part. Then the gods prospered, the Asuras were defeated; in that he makes portions
of three members it is for the overcoming of his foe; he prospers himself, his foe is
defeated. He cuts off transversely; therefore cattle move forward their limbs
transversely, for support.
vi. 3. 11.
He covers the dipping-spoons with fat; cattle are distinguished by fat; verily he
bestows on cattle their distinguishing mark. He covers (them) after putting (the fat)
on the soup; the soup is the sap of cattle; verily he bestows sap upon cattle. He stirs
the oblation of fat with the rib; the rib is the middle of cattle, the fat is the sap of
cattle; in that he stirs the oblation of fat with the rib, he places sap in the middle of
cattle. Now they kill [1] the beast when they dispose of it; the expiration has Indra
for its deity, the inspiration has Indra also. 'May Indra's expiration be set in every
limb', he says; verily he bestows expiration and inspiration upon cattle. 'O god
Tvastr, let much be united for thee', he says; for cattle have Tvastr as their deity.
'When ye that are various become of one form', he says; for they being various
become then of one form. 'Over thee as thou goest among the gods [2] for help let
thy comrades and thy father and mother rejoice', he says; verily he makes him,
approved by his mother and his father, go to the world of heaven. With a half-verse
be offers the oblation of fat; the half-verse is yonder (sky) and the half-verse is this
(earth); verily with sap he adorns both. He offers to the quarters; verily with sap he
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adorns the quarters; verily from the quarters he wins strength and sap. The
speckled butter is the expiration and the inspiration of cattle; cattle have the lord of
the forest [3] for their deity; in that having made offering of the speckled butter he
says, 'Recite for the lord of the forest, give directions for the lord of the forest', he
bestows expiration and inspiration upon cattle. Of each he divides the divided
pieces; there fore cattle have various forms. He moistens (it) with soup; soup is the
sap of cattle; verily he bestows sap upon cattle. He invokes the Ida; the Ida is
cattle; verily he invokes cattle. Four times he invokes [4], for cattle have four feet.
If he desire of a man, 'May he have no cattle', he should take for him (a piece)
without fat; cattle are distinguished by fat; verily by means of their distinctive
mark he deprives him of cattle, and he has no cattle. If he desire of a man, 'May he
have cattle', he should take for him (a piece) with fat; cattle are distinguished by
fat; verily by means of their distinctive mark he wins cattle for him, and he has
cattle. Prajapati created the sacrifice; he first created the butter [5], in the middle
the beast, last the speckled butter; therefore the fore-sacrifices are performed with
butter, the beast (is offered) in the middle, and the after-sacrifices with speckled
butter. Therefore that is mixed as it were, for it was created last. He offers eleven
after-sacrifices; ten are the vital airs of the beast, the body is the eleventh; he offers
as many after-sacrifices as is the size of the beast. Now they kill the beast when
they dispose of it; the speckled butter is the expiration and the inspiration of cattle;
in that he per forms the after-sacrifices with speckled butter, verily he bestows
expiration and inspiration upon cattle.
PRAPATHAKA IV
The Exposition Of the Soma Sacrifice (continued)
vi. 4. 1.
By means of the sacrifice Prajapati created offspring; verily he created them by the
subsidiary sacrifices; in that he offers the subsidiary sacrifices, verily thus the
sacrificer creates offspring. He cuts off from the hind portion, for from the hind
portion offspring are born; he cuts off from the thick side, for offspring are born
from the thick side; he cuts off without confusion, to prevent confusion of the vital
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airs. He does not turn (it) round; if he were to turn (it) round, disease would be
likely to seize his offspring. 'Go to the ocean, hail!' he says verily thus he produces
seed [1]. 'Go to the atmosphere, hail!' he says; verily by means of the atmosphere
he begets offspring for him, for in accord with the atmosphere offspring are born.
'Go to god Savitr, hail!' he says; verily, instigated by Savitr, he begets offspring for
him. 'Go to day and night, hail!' he says; verily by means of day and night he
begets offspring for him, for in accord with day and night offspring are born. 'Go to
Mitra and Varuna, hail!' he says [2]; verily he bestows expiration and inspiration
on offspring when born. 'Go to Soma, hail!' he says, for offspring have Soma for
their deity. 'Go to the sacrifice, hail!' he says; verily he makes offspring fit for the
sacrifice. 'Go to the metres, hail!' he says; the metres are cattle; verily he wins
cattle. 'Go to the sky and the earth, hail!' he says; verily on either side he supports
offspring when born with the sky and the earth. 'Go to the clouds [3] of the sky,
hail!' he says; verily he procures rain for offspring when born; 'Go to Agni
Vaiçvanara, hail!' he says; verily he establishes in this (world) offspring when
born. He makes a portion of the vital airs, who makes a portion of the intestines;
'Give me mind and heart', he says; verily he summons the vital airs according to
their places. When the beast is offered, pain reaches its heart; it gathers round the
heart-spit [4]. if he were to place the heart-spit on the earth, he would cause pain to
the earth; if on the waters, he would cause pain to the waters; he places it in the
meeting-place of dry and wet, to appease both. He should think of whomsoever he
hates; verily he causes him pain.
vi. 4. 2.
The gods divided the sacrifice on the Agnidh's altar: of what was left over they
said, 'Let this remain here.' That is why the Vasativari (waters) have their name.
But in the morning they could not arrange (to divide it); they placed it in the
waters, they became the Vasativaris. He takes the Vasativaris; the Vasativaris are
the sacrifice; verily having taken from the beginning the sacrifice he stays (with it).
If the sun set, on one who has not taken (the waters), his sacrifice would not be
begun [1], and he would split the sacrifice. He should either take waters with
radiance in them, or having deposited gold he takes them with light in them, or he
should take them from the tank of a Brahman who performs many sacrifices, for he
is one who has taken the Vasativaris. He takes the Vasativaris; the Vasativaris are
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cattle; verily having taken cattle from the beginning he stays (with them). If he
were to take them along the stream, his cattle would be likely to wander from him;
he takes them standing against the stream; verily he obstructs cattle and seizes
them for him. Indra [2] slew Vrtra; he died upon the waters; of them what was
pure, fit for sacrifice, and divine, that was set free. They became the Vahantis. He
takes of the Vahantis; verily he takes those of waters which are pure, fit for
sacrifice, and divine. He should not pass over the nearest Vahantis; if he were to
pass over the nearest Vahantis, he would despise the sacrifice. He should not take
of stagnant (waters); the stagnant (waters) are seized by Varuna; if he were to take
of stagnant (waters) [3], be would cause Varuna to seize his sacrifice. If it is done
by day, the night enters the waters; therefore the waters appear dusky by day; if it
is done by night, the day enters the waters; therefore the waters appear shining by
night; he takes (them) at the union of shade and light; verily for him he secures the
colour of day and night. 'These waters are rich in oblation', he says; verily he takes
them made into an oblation. 'Rich in oblation be [4] the sun', be says; verily he
takes them with light in them. He takes with an Anustubh; the Anustubh is speech;
verily with the whole of speech he takes them. He takes with a verse of four feet,
he places them thrice, they make up seven, the Çakvari has seven feet, the Çakvari
is cattle; verily he wins cattle. For this world the Garhapatya is established, for
yonder the Ahavaniya; if he were to place (them) on the Garhapatya, he would
have cattle in this world, if on the Ahavaniya, in yonder [5] world he would have
cattle. He places (them) on both; verily he makes him have cattle in both worlds.
He carries (them) round everywhere, to smite away the Raksases. 'Ye are the share
of Indra and Agni', he says; that is according to the text. He places (them) on the
Agnidh's altar; the Agnidh's altar is the invincible part of the sacrifice; verily he
places (them) on the invincible part of the sacrifice. Wherever in the performance
of a sacrifice nothing is done, in that (place) the Raksases infest the sacrifice. In
that he takes of the Vahantis, that part of the sacrifices lies being performed, to
prevent the infestation of the Raksases, for they do not move them, but they lie
around until the third pressing, for the continuity of the sacrifice.
vi. 4.3.
The theologians say, 'He indeed would be an Adhvaryu who in making Soma
descend should make it descend for all the gods.' 'To the heart thee!' he says; verily
he makes it for men; 'To mind thee!' he says; verily he makes it for the Pitrs; 'To
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the sky thee! To the sun thee!' he says; verily he makes it for the gods; so many are
the gods; verily he makes it descend for them all. Before the utterance of speech
[1] he begins the morning litany; verily he wins all that there is of speech. 'The
waters' is the first thing he utters; the waters are the sacrifice verily over the
sacrifice he utters speech. He recites all (kinds of) metres the metres are cattle;
verily he wins cattle. For one who desires brilliance he should conclude with a
Gayatri verse, for one who desires power with a Tristubh verse, for one who
desires cattle with a Jagati verse, for one who desires support with an Anustubh
verse, for one who desires the sacrifice with a Pankti verse, for one who desires
food with a Viraj verse. 'Let Agni (kindled) with the kindling-stick hear my
appeal', he says [2]; verily, instigated by Savitr, having made proclamation to the
gods, he goes for the waters. 'O Hotr, give directions for the waters', he says; for an
action which is directed is done. 'O bowl priest of the Maitravaruna, run hither'. he
says; Mitra and Varuna are the leaders of the waters; verily with them he goes for
them. 'O ye divine waters, child of the water', he says; verily by the oblation
requiting them he seizes them: then he takes of them made into an oblation and
covered with ghee [3]. 'Thou art the dragger', he says; verily he removes dirt from
them. 'I draw you for the sustenance of the ocean', he says; therefore the waters
though eaten and drunk do not waste away. The pit is the birthplace of the
sacrifice, the Vasairivaris are the sacrifice; bringing the bowls of the Hotr and the
Maitravaruna into contact he pours in the Vasativaris reciprocally, so that the
sacrifice may have its birthplace; verily he produces it from its own birthplace. 'O
Adhvaryu, didst thou seek the waters?' he says; 'they came to me; look upon them',
in effect he says. If it is an Agnistoma, he makes a libation; if an Ukthya, he rubs
(butter) on the enclosing-sticks; if it is an Atiratra, he goes forward uttering a text,
to distinguish the sacrifices.
vi. 4. 4.
'On the instigation of god Savitr (with these words) he takes up the pressing-stone,
for instigation, 'with the arms of the Açvins', he says; for the Açvins were the
Adhvaryus of the gods; 'with the hands of Pusan', he says, for support. The Soma is
cattle, the Upançu pressing-(stone) is cross breathing; in that he measures round
the Upançu pressing-(stone), he confers cross-breathing upon cattle. 'To Indra thee!
To Indra thee!' (with these words) he measures, for the Soma is taken for Indra.
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Five times he measures with the text [1]; the Pankti has five syllables, the sacrifice
is fivefold, verily he wins the sacrifice. Five times (he measures) in silence; these
make up ten; the Viraj has ten syllables, the Viraj is food; verily he wins food by
the Viraj. 'Ye are savoury, conquerors of Vrtra', he says; this is the Soma-drinking
of the waters; he who knows thus reaches not destruction in the waters. 'With thy
light which is in the sky', he says; verily from these worlds he gathers him [2].
Soma, the king, reflected on the quarters, he entered the quarters; 'forward, behind,
upward, downward', he says, verily from the quarters he gathers him; verily also he
wins the quarters for him. 'O mother, come forth', he says; women are likely to
desire him who knows thus. 'Thy unerring, watchful name, O Soma', he says [3];
this is Soma's Soma-drinking; he who knows thus reaches not destruction from
Soma. When they press Soma they kill him; he keeps back shoots; verily he
protects him. The shoots are the vital airs, Soma is cattle; he later lets go the
shoots; verily he bestows vital airs upon cattle; two by two he lets them go;
therefore the vital airs are in pairs.
vi. 4. 5.
The Upançu Cup is breath; in that the cups are drawn beginning with the Upançu,
they follow on breath. Aruna Aupaveçi used to say, 'At the morning pressing I
establish the sacrifice and then I proceed with it when it has been established.' He
first presses eight times; the Gayatri has eight syllables, the morning pressing is
connected with the Gayatri; verily thereby he obtains the morning pressing. (He
presses) eleven times on the second occasion; the Tristubh has eleven syllables, the
midday pressing is connected with the Tristubh [1]; verily thereby he obtains the
midday pressing. (He presses) twelve times on the third occasion; the Jagati has
twelve syllables, the third pressing is connected with the Jagati; verily thereby he
obtains the third pressing. This is what he calls the establishment of the sacrifice,
to prevent loss; for what falls when the sacrifice is established is not lost. Or rather
they say, 'The Gayatri is not open to question' at the morning pressing'; he who
knows thus is not liable to question from his foe; therefore eight times in each case
should press [2]. The theologians say, 'Other cups are drawn with a strainer; what
strainer has the Upançu?' 'Speech is the strainer', he should reply. 'Be pure for the
lord of speech, O strong one', he says; verily by speech he purifies him. 'With the
shoots of the male', he says, for the shoots of the Soma are the shoots of the male;
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'purified by the arms', he says, for by the arms he purifies him; 'thou art the god,
purifier of gods', he says, for he being a god [3] is the purifier of gods; 'to those
thee whose portion thou art', he says, for he draws him for those whose portion he
is. 'Thou art he who is appropriated', he says; verily he makes breath his own;
'make our food full of sweetness for us', he says; verily he makes all food sweet for
him; 'to all the powers of sky and earth thee!' he says; verily upon both gods and
men he bestows the vital airs. 'May mind enter thee!' he says [4]; verily he attains
mind. 'Fare along the broad atmosphere', he says, for the breath has the atmosphere
as its deity. 'Hail! Thee, of kindly nature, to the sun!' he says; the gods of kindly
nature are the breaths; verily in them he secretly offers. 'To the gods that drink the
rays thee!' he says; the gods that drink the rays are the rays of the sun; that is their
share; verily thereby he delights them. If he desire, 'May Parjanya rain' [5], he
should rub (the cup) with the (palm of) the hand downwards; verily he brings down
the rain. If he desire, 'May it not rain', he should rub with the hand upwards; verily
he keeps up the rain. If he practise witchcraft, 'Slay N.N.; then will I sacrifice to
thee', he should say; verily desiring the libation he slays him. If he be far away, he
should stand until he is weary; verily he follows his breath and slays him. If he
practise witchcraft [6], he should put (it) down (with the words), 'I set thee down
on the breath of N.N.'; the breath is restless; verily he brings his breath to rest. He
purifies by means of six shoots; the seasons are six; verily he purifies him by
means of the seasons; thrice he purifies these worlds are three; verily he purifies
him by means of these worlds. The theologians say, 'For what reason is it that three
animals take by the hand?' In that thrice he draws separately the Upançu with his
hand, therefore there are three animals which take by the hand, man, the elephant,
and the ape.
vi. 4. 6.
Whatever the gods did as the sacrifice, that the Asuras did. The gods saw that the
sacrifice must be established in the Upançu (cup), and they established it in the
Upançu. The Asuras grasping the thunderbolt attacked the gods; the gods in fear
ran up to Indra, Indra obstructed them' by means of the Antaryama (cup), and that
is why the Antaryama has its name, 'the obstructor'. In that the Antaryama cup is
drawn, verily thus the sacrificer obstructs his foes. 'Through thee I interpose sky
and earth [1], I interpose the broad atmosphere', he says; verily with these worlds
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the sacrificer obstructs his foes. The gods reflected, 'Indra hath now become what
we are'; they said, 'O bounteous one, give us a share'; 'In unison with the gods, the
lower and the higher', he replied; to both (the sets of) gods, the lower and the
higher [2], he gave a share. 'In unison with the gods, the lower and the higher', he
says; to both (the sets of) gods, the lower and the higher, he gives a share. 'O
bounteous one, do thou rejoice in the Antaryama', he says; verily he does not cut
off the sacrificer from the sacrifice. 'Thou art taken with a support', he says, for the
support of inspiration. If both (cups) were drawn without a filter, inspiration would
follow expiration, he would be likely to die. The Antaryama is drawn with a filter
[3], to separate expiration and inspiration. The Upançu and the Antaryama (cups)
are expiration and inspiration, the Upançu pressing-(stone) is cross-breathing. If he
desire of a man, 'May he be likely to die', he should set them down for him without
being in contact; verily he severs his expiration and inspiration from cross-
breathing; swiftly he dies. If he desire of a man, 'May he live all his days', he
should set them down for him in contact; verily he connects his expiration and
inspiration with cross-breathing; he lives all his days.
vi. 4. 7.
The cup for Indra and Vayu is speech; in that the cups are drawn beginning with
that to Indra and Vayu, verily they follow speech. The gods said to Vayu, 'Let us
slay Soma, the king'; he replied, 'Let me choose a boon; let your cups be drawn
with mine first.' Therefore the cups are drawn with those for Indra and Vayu first.
They slew him; he became putrid; the gods could not endure him, they said to
Vayu, 'Make him sweet for us' [1]; he replied, 'Let me choose a boon; let your
vessels, be said to have me as their deity.' Therefore, being of various deities, they
are said to have Vayu as their deity. Verily did Vayu make him sweet for him;
therefore what becomes putrid they hang out in a windy place, for Vayu is its
purifier, its sweetener. They could not find its distribution; Aditi said, 'Let me
choose a boon; then shall ye distribute through me, verily with me as deity may
your Soma (draughts) be set down' [2]. 'Thou art taken with a support', he says, and
thereby have they Aditi for their deity, for those vessels that are made of wood are
born from her womb, those that are made of clay are clearly hers; therefore he says
thus. Speech aforetime spoke without discrimination; the gods said to Indra, 'Do
thou discriminate this speech for us'; he replied, 'Let me choose a boon; let this
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(cup) be drawn for me and for Vayu together.' Therefore the cup is drawn together
for Indra and Vayu. Indra approaching it in the midst discriminated it; therefore is
speech spoken distinctly. Therefore is it drawn once, in the middle, for Indra, and
twice for Vayu, for he chose two boons.
vi. 4. 8.
The gods said to Mitra, 'Let us slay Soma, the king'; he replied, 'Not I; for I am the
friend of all'; they answered, 'Still we will slay him'; he replied, 'Let me choose a
boon; let them mix the Soma for me with milk.' Therefore they mix with milk (the
Soma) for Mitra and Varuna. From him cattle departed (saying), 'He that was a
friend hath done a cruel deed'; a cruel deed as it were [1] does he do who sacrifices
with Soma; from him cattle depart. In that he mixes with milk (the Soma) for Mitra
and Varuna, he unites Mitra with cattle, and the sacrificer with cattle. Aforetime
indeed was Mitra thus aware,' When I have done this cruel deed, cattle will depart
from me'; therefore he chose thus. The gods said to Varuna, 'With thee as helper
we will slay Soma, the king'; he replied, 'Let me choose a boon, for me [2] and
Mitra together let this (cup) be drawn.' Therefore it is drawn for Mitra and Varuna
together; therefore with a king as helper they slay a king, with a Vaiçya a Vaiçya,
with a Çudra a Çudra. This was not day or night, but undiscriminated; the gods
said to Mitra and Varuna, 'Make this to shine forth for us'; they replied, 'Let us
choose a boon; let one cup only be drawn before ours.' Therefore the cup for Indra
and Vayu is drawn before that for Mitra and Varuna, for the Upançu and the
Antaryama (cups) are expiration and inspiration. Mitra produced the day, Varuna
the night; then indeed did this shine forth; in that (a cup) is drawn for Mitra and
Varuna, (it is) for shining forth.
vi. 4. 9.
The head of the sacrifice was cut; the gods said to the Açvins, Ye are physicians;
do ye replace the head of the sacrifice', they replied. Let us choose a boon; let there
be drawn a cup for us also herein.' For them they drew this cup for the Açvins; then
indeed did they replace the head of the sacrifice; in that (the cup) for the Açvins is
drawn, (it is) to restore the sacrifice. The gods said of these two, 'Impure are they,
wandering among men [1] and physicians.' Therefore a Brahman should not
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practise medicine, for the physician is impure, unfit for the sacrifice. Having
purified them by the Bahispavamana (Stotra) they drew for them this cup for the
Açvins; therefore (the cup) for the Açvins is drawn when the Bahispavamana has
been sung. Therefore by one who knows thus the Bahispavamana should be
performed; verily he purifies himself. Their skill as physicians they deposited in
three places, in Agni a third, in the waters a third, in the Brahman a third.
Therefore one should put beside him a pot of water [2] and sit on the right hand of
a Brahman when practising medicine; all medicine he performs thereby, his
remedy becomes effective. The theologians say, 'For what reason are cups for two
deities drawn in one vessel, but offered in two?' In that (the cups) are drawn in one
vessel, therefore there is one breath within; they are offered in two vessels,
therefore the breaths outside are in pairs. Those that are for two deities are the
breaths, the Ida is cattle; if he should summon the Ida before those that are for two
deities [3], he would obstruct his breaths by cattle, he would be likely to perish.
Having eaten those for two deities, he summons the Ida; verily having placed the
breaths in himself he summons the Ida. (The cup) for Indra and Vayu is speech,
that for Mitra and Varuna is the eye, that for the Açvins is the ear; he eats in front
that for Indra and Vayu, therefore in front he speaks with speech; in front that for
Mitra and Varuna, therefore in front he sees with the eye; moving all round, that
for the Açvins; therefore on all sides he hears with the ear. Those for two deities
are the breaths [4], he sets down full vessels; therefore the breaths are full within;
wherever in the performance of the sacrifice nothing is done, in that place the
Raksases attack the sacrifice; in that he sets down full vessels the part of the
sacrifice being performed is deposited to prevent the entry of the Raksases. He sets
down in the north track of the southern oblation-cart; verily he places speech in
speech. They lie (there) until the third pressing, for the continuity of the sacrifice.
vi. 4. 10.
Brhaspati was the Purohita of the gods, Çanda and Marka of the Asuras; the gods
had the holy power (Brahman), the Asuras had the holy power (Brahman); they
could not overcome one another; the gods invited Çanda and Marka; they replied,
'Let us choose a boon; let cups be drawn for us also herein.' For them they drew
these cups for Çukra and Manthin; then did the gods prosper, the Asuras were
defeated. He for whom knowing thus these Çukra and Manthin (cups) are drawn,
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prospers himself, his foe [1] is defeated. Having driven away these two, the gods
offered to themselves,' to Indra. 'Driven away are Çanda and Marka together with
N.N.', he should say of whom he hates; with him whom he hates he thus drives
them away. 'This is the first preparer, all maker', (with these words) they offered to
themselves, to Indra, these (cups), for Indra kept making these forms. The Çukra is
yonder sun, the Manthin is the moon; they depart towards the east, closing their
eyes [2]; therefore men do not see them as they go east. Turning back towards the
west they sacrifice, therefore men see them going west. The Çukra and the
Manthin are the eyes of the sacrifice, the high altar is the nose. They offer having
gone round (the altar) on both sides; therefore the eyes are on either side of the
nose; therefore the eyes are held apart by the nose; they walk round on all sides, to
smite away the Raksases. Now the offerings the gods made on the east, with them
they drove away the Asuras who were in front [3]; with those on the west they
drove away the Asuras who were behind; other sacrifices are made in the east, the
Çukra and Manthin on the west; verily behind and in front the sacrificer drives
away his foes; therefore offspring are engendered behind and are brought forth in
front. In accordance with the Çukra and Manthin are offspring born, the eaters and
the eaten. 'Engendering heroic off spring), come forth, Çukra, with pure radiance'
[4], 'Engendering prolific offspring, come forth, Manthin, with mixed radiance', he
says; 'the eaters are those who are heroic, the eaten those that are prolific. The
offspring of him who knows thus becomes an eater, not eaten. The eye of Prajapati
swelled; it fell away, it entered the Vikankata, it did not stay in the Vikankata; it
entered barley, it stayed in barley; that is why barley has its name [5]. In that the
Manthin vessel is of Vikankata and he mixes with groats, verily thus he gathers
together the eye of Prajapati. The theologians say, 'For what reason does the
Manthin vessel not go to the Sadas?' 'It is the vessel of misfortune', he should say;
if it were to go there, the Adhvaryu would be blind, he would be ruined; therefore
it does not go there.
vi. 4. 11.
Whatever the gods did at the sacrifice the Asuras did. The gods saw the cups with
the Agrayana at their head; they drew them; then indeed did they reach the top; he
for whom knowing thus the cups are drawn with the Agrayana at their head
reaches the top of his equals. With a verse containing the word 'destructive' he
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should draw for him who has a rival; verily having destroyed his rival he reaches
the top of his equals. 'Ye gods that are eleven in the sky', he says [1]; so many are
the deities; verily he draws it for all of them. 'This is thy birthplace; to the All-gods
thee!' he says, for it has the All-gods for its deity. Speech departed from the gods,
not being willing to remain for the sacrifice; when speech had departed the gods
silently drew the cups; speech reflected, 'They are excluding me'; it went into the
Agrayana; that is why the Agrayana has its name [2]. Therefore in the Agrayana
speech is uttered. In that the former cups are drawn in silence, that is as when the
hunter lets go (his arrow), (thinking), 'So far off is my mark at so far I shall not
miss.' The Adhvaryu taking the Agrayana, commencing the sacrifice, utters his
speech; thrice he utters 'Him'; verily thus he chooses the Udgatrs; the Agrayana is
Prajapati; in that he utters 'Him' after taking the Agrayana, verily thus Prajapati
sniffs offspring [3]; therefore the cow sniffs the calf on birth. The Agrayana is the
self of the sacrifice; at each pressing he draws it; verily he continues the sacrifice
in itself. He brings (it) up from above verily thus he impregnates seed; he takes (it)
from below verily he generates it. The theologians say, 'For what reason does the
Gayatri, the least of the metres, support the pressings?' 'The Agrayana is the calf of
the Gayatri; verily turning back towards it it supports all the pressings. Therefore a
cow turns back towards the calf which is taken away.
PRAPATHAKA V
The Exposition of the Soma Sacrifice (continued)
vi. 5. 1.
Indra raised his bolt to hurl at Vrtra; Vrtra was afraid of the bolt when raised to be
hurled; he said, 'Hurl it not at me; there is this strength in me, that will I bestow on
thee'; on him he bestowed the Ukthya. At him he raised (the bolt) to hurl a second
time; he said, 'Hurl it not at me; there is this strength in me, that will I bestow on
thee' [1]; on him he bestowed again the Ukthya. At him he raised (the bolt) to hurl
a third time; Visnu supported him (saying), 'Smite'; he said, 'Hurl it not at me; there
is this strength in me, that will I bestow on thee'; he bestowed on him again the
Ukthya. Him when he had lost his magic power he slew, for the sacrifice was his
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magic power. In that the Ukthya is drawn, verily the sacrificer thus appropriates
the power [2] and strength of his foe. 'To Indra thee, to him of the Brhat, the
strong', he says, for to Indra he gave it; 'to him thee! To Visnu thee!' he says; in
that Visnu supported him (saying), 'Strike', he gives Visnu a share therein. Thrice
he draws, for thrice he gave to him., This is thy birthplace; thou art the renewed
offering', he says, for repeatedly [3] he draws from it. The Ukthya is the eye of the
sacrifice; therefore the Somas follow the Ukthya when offered; therefore the body
follows the eye; therefore as one goes many follow; therefore one becomes
superior among many; therefore one wins many wives. If the Adhvaryu desire,
'May I bestow upon myself the glory of the sacrifice', standing between the
Ahavaniya and the oblation-holder he should pour (it) down [4]; verily he bestows
upon himself the glory of the sacrifice. If he desire, 'May I bestow upon the
sacrificer the glory of the sacrifice', he should pour (it) down standing between the
Sadas and the oblation-holder; verily he bestows upon the sacrificer the glory of
the sacrifice. If he desire, 'May I bestow upon the Sadasyas the glory of the
sacrifice', he should pour (it) down, grasping the Sadas; verily he bestows upon the
Sadasyas the glory of the sacrifice.
vi. 5. 2.
The Dhruva (cup) is the life of the sacrifice; it is drawn the last of the cups;
therefore life is the last of the breaths. 'The head of the sky, the messenger of
earth', he says; verily he makes him the head of his equals. 'Vaiçvanara, born for
holy order', he says, for life has Vaiçvanara as its deity. It is drawn with
Vaiçvanara on both sides; therefore there are breaths on both sides, below and
above. The other cups that are drawn make a half, the Dhruva makes a half;
therefore [1] the breath below is a half of the other breaths. The other cups are
deposited on strewn (ground), the Dhruva on unstrewn; therefore in bone some
creatures find support, in flesh others. The Asuras from above desired to turn round
adrnhan
the earth; the gods made it firm (
) with the Dhruva; that is why the
Dhruva has its name; in that the Dhruva is set down from above, (it serves) for
firmness. The Dhruva is the life of the sacrifice, the Hotr is the body; in that he
pours the Dhruva down into the goblet of the Hotr, so he places life in the body of
the sacrifice [2]. 'Before the Uktha it should be poured down', they say, for in front
one enjoys life; 'In the middle it should be poured down', they say, for the middle
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one enjoys life; 'In the latter part it should be poured down', they say, for with the
last one enjoys life. He pours (it) down while the verse to the All-gods is being
recited; offspring are connected with the All-gods; verily he confers life upon
offspring.
vi. 5. 3.
By means of the sacrifice the gods went to the world of heaven; they reflected,
'Men will follow after us here'; they blocked (the way) by the year and went to the
world of heaven. It the Rsis discerned by means of the season-cups; in that the
season-cups are drawn, (they serve) to reveal, the world of heaven. Twelve are
drawn; the year consists of twelve months; (verily they serve) to reveal the year.
The first two are drawn together, the last two together; therefore the seasons are in
pairs. The season-vessel has mouths on both sides, for who [1] knows where is the
mouth of the seasons? 'Give directions for the season', six times he says,' the
seasons are six; verily he delights the seasons; 'For the seasons', four times; verily
he delights four-footed cattle; twice again he says, 'For the season'; verily he
delights two-footed (cattle). 'Give directions for the season', six times he says; 'For
the seasons', four times; therefore four-footed cattle depend upon the seasons;
twice [2] again, 'For the season', he says; therefore bipeds live upon quadrupeds.
'Give directions for the season', six times he says; 'For the seasons', four times;
twice again, 'For the season'; verily the sacrificer makes himself a ladder and
bridge to attain the world of heaven. One should not follow the other; if one were
to follow the other, season would follow season, the seasons would be confused
[3]; therefore in order the Adhvaryu sets out by the southern (door), the
Pratiprasthatr by the northern; therefore the sun goes south for six months, north
for six months.' 'Thou art taken with a support; thou art Samsarpa; to Anhaspatya
thee!' he says; 'There is a thirteenth month', they say; verily he delights it.
vi. 5. 4.
The season-cups are drawn for the world of heaven; Indra and Agni are the light; in
that he draws the cup for Indra and Agni with the season-vessel, verily he places
light above it, to light up the world of heaven. Indra and Agni are the bearers of
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force among the gods; in that (the cup) for Indra and Agni is drawn, verily he wins
force. He draws (the cup) for the All-gods with the Çukra-vessel; people are
connected with the All-gods, the Çukra is yonder sun, in that he draws (the cup) for
the All-gods with the Çukra-vessel, yonder sun [1] rises turned to all people;
therefore each one thinks, 'Towards me hath it arisen.' He draws (the cup) for the
All-gods with the Çukra-vessel; people are connected with the All-gods, the Çukra
is brilliance; in that he draws (the cup) for the All-gods with the Çukra vessel,
verily he bestows brilliance upon people.
vi. 5. 5.
Indra in league with the Maruts slew Vrtra at the midday pressing; in that (the
cups) for the Maruts are drawn at the midday pressing, they are drawn for the
sacrificer as slaying the foe. Of him, when he had slain Vrtra, the seasons were
confused; with the season vessel he drew (the cups) for the Maruts; then indeed did
he discern the seasons; in that (the cups) for the Maruts are drawn with the season-
vessel, (they serve) to reveal the seasons. (The cups) for the Maruts are a weapon
which the sacrificer hurls at his foe; with the first [1] he raises it aloft, with the
second he hurls it; with the third he lays (him) low. (The cups) for the Maruts are a
weapon which the sacrificer makes ready; the first is a bow, the second a
bowstring, the third an arrow; with the first he fits the arrow, with the second he
lets it go, with the third he pierces. Indra having slain Vrtra went to the furthest
distance, thinking, 'I have done amiss'; he became of bay colour, he saw these
(cups) for the Maruts, to save himself;' he drew them [2]; verily with the first he
won expiration, with the second inspiration, himself with the third, (the cups) for
the Maruts are drawn to save the self of the sacrificer; verily he wins expiration
with the first, inspiration by the second, and himself with the third. Indra slew
Vrtra; the gods said of him, 'Great hath he become who hath slain Vrtra'; that is
why Mahendra (great Indra) has his name. He drew this libation for Mahendra,
having slain Vrtra and being above the other deities; in that (the cup) for Mahendra
is drawn, so the sacrificer draws this libation, being above other people. He draws
with the Çukra vessel; (the cup) for Mahendra has the sacrificer as its deity, the
Çukra is brilliance; in that he draws (the cup) for Mahendra in the Çukra-vessel,
verily he bestows brilliance on the sacrificer.
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vi. 5. 6.
Aditi, desirous of offspring, cooked a Brahman's mess for the Sadhya gods; to her
the gave the remains, she ate it, she became pregnant; of her the four Adityas were
born. A second (mess) she cooked; she reflected, 'They have been born for me
from the remains; if I eat first, then stronger ones will be born from me'; she ate
first, she became pregnant, from her was born an egg which miscarried. She
cooked a third (mess) for the Adityas [1], (saying) 'Let this labour be for enjoyment
to me'; they said, 'Let us choose a boon; let him who shall be born hence be one of
us; let him who shall be prosperous among his offspring be for our enjoyment';
then was born the Aditya Vivasvant, men are his offspring here, among them he
alone is successful who sacrifices, he serves for enjoyment of the gods. The gods
kept Rudra away from the sacrifice [2], he followed the Adityas; they took refuge
in (the cups) for two deities, them they did not give up; therefore men do not give
up even one worthy of death who has come for help. Therefore (the cup) for the
Adityas is drawn from those for two deities, in that they were born from the
remnant, therefore it is drawn from the remnant. He draws with three verses;
mother, father, son, verily that is this pairing; the amnion, embryo, the chorion,
verily that is this [3] pairing. The Aditya (cup) is cattle; curds are strength; he
mixes with curds in the middle; verily he places strength in the middle of cattle;
(with curds) to be coagulated with boiled milk, for purity. Therefore the raw milks
the cooked. The Aditya (cup) is cattle; he-draws after covering (the cup); verily he
draws securing cattle for him. The Aditya (cup) is those cattle; Agni is Rudra here;
he draws after covering; verily he shuts off cattle from Rudra [4]. (The stone) for
pressing out the Upançu (cup) is this Aditya Vivasvant; it lies round this Soma
drink until the third pressing. 'O bright Aditya, this is thy Soma drink', he says;
verily he unites the Aditya Vivasvant with the Soma drink. 'With the rain of the
sky I mix thee', (with these words) he should mix for one who desires rain; verily
he wins rain. If it should fall quickly, Parjanya would be likely to rain; if long, (he
would) not (be likely). He does not place (the cup) down, for from that which is
not depressed offspring are produced. He should not utter the secondary Vasat; if
he were to do so, he would let Rudra go after his offspring; after sacrificing he
should not look after (it); if he were to look after (it) his eye would be likely to be
destroyed; therefore he should not look after (it).
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vi. 5. 7.
He draws (the cup) for Savitr from the Agrayana with the Antaryama-vessel; the
Agrayana is Prajapati; (verily it serves) for the begetting of offspring. He does not
place (the cup) down, for from that which is not depressed offspring are produced.
He does -not utter the secondary Vasat; if he were to do so, he would let Rudra go
after his offspring. Savitr is among the gods he who is connected with the Gayatri;
in that the Agrayana (is drawn), it is drawn in the world of the Gayatri; in that he
draws (the cup) for Savitr from the Agrayana with the Antaryama vessel, verily he
draws it off from its own birthplace. The All-gods [1] could not perform the third
pressing; they led Savitr who shares in the first pressing to the third pressing; then
indeed they performed the third pressing. In that (the cup) for Savitr is drawn at the
third pressing, (it serves) for performing the third pressing. He draws (the cup) for
the All-gods from the tub with the Savitr-vessel; people are connected with the All-
gods, the tub is connected with the All-gods, Savitr rules instigations; in that he
draws (the cup) for the All-gods from the tub with the Savitr vessel, verily
instigated by Savitr he produces offspring for him [2]. He draws Soma in Soma;
verily thus he impregnates seed. 'Thou givest good protection, and art well
established', he says, for he draws Soma in Soma, for support. In this same cup
(offering) is made for men, gods, and Pitrs; 'Thou givest good protection, and art
well established', he says; verily thereby he makes (it) for men; 'The great', he says;
verily thereby he makes (it) for the gods; 'Homage', he says; verily thereby he
makes (it) for the Pitrs; so many are the gods; verily he draws it for them all. 'This
is thy birthplace; to the All-gods thee!' he says, for it is connected with the All-
gods.
vi. 5. 8.
The Upançu is the breath; in that the first and the, last cups are drawn with the
Upançuvessel, verily they follow forward the breath, they follow back the breath.
The Agrayana is Prajapati, the Upançu is the breath, the wives produce offspring;
in that he draws (the cup) for (Tvastr) with the wives from the Agrayana with the
Upançu-vessel, (it serves) for the production of offspring. Therefore offspring are
born in accordance with the breath. The gods desired that the wives should go to
the world of heaven [1]; they could not discern the world of heaven, they saw this
(cup) for the wives, they drew it; then indeed did they discern the world of heaven;
in that (the cup) for the wives is drawn, (it serves) to reveal the world of heaven.
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Soma could not bear being drawn for women; making the ghee a bolt they beat it,
they drew it when it had lost its power; therefore women are powerless, have no
inheritance, and speak more humbly than even a bad man [2]. In that he mixes (the
cup) for (Tvastr) with the wives with ghee, he overpowers it with a bolt and draws
it. 'Thou art taken with a support', he says; the support is this (earth); therefore
offspring are born on this (earth). 'Of thee, pressed by Brhaspati ', he says;
Brhaspati is the holy power of the gods; verily by the holy power he produces
offspring for him. 'O drop', he says; the drop is seed; verily thus he impregnates
seed. 'Possessing power', he says [3]; power is offspring; verily he produces
offspring for him. 'O Agni', he says; the impregnator of seed is Agni; 'With the
wives', he says, for pairing; 'in unison with the god Tvastr drink the Soma', he says;
Tvastr is the maker of the forms of pairings of animals; verily he places form in
animals. The gods sought to slay Tvastr; he went to the wives, they would not give
him up; therefore [4] men do not give up even one worthy of death who has come
for help. Therefore in (the cup) for the wives for Tvastr also a drawing is made. He
does not put (the cup) down, for from what is not depressed offspring are
produced. He does not utter the secondary Vasat; if he were to do so, he would let
Rudra go after his offspring; if he were not to do so, the Agnidh would consume
the Soma before it had been appeased; he says the secondary Vasat muttering, he
does not let Rudra go after his offspring, the Agnidh consumes the Soma after it
has been appeased. 'O Agnidh, sit on the lap of the Nestr; O Nestr, lead up the
wife', he says verily the Agnidh impregnates the Nestr, the Nestr the wife. He
causes the Udgatr to look (at the wife); the Udgatr is Prajapati; (verily it serves) for
the production of offspring. He causes water to follow along; verily thus he pours
seed; along the thigh he causes it to flow, for along the thigh is seed poured; baring
the thigh he causes it to flow, for when the thigh is bared, they pair, then seed is
poured, then offspring are born.
vi. 5. 9.
Indra slew Vrtra; he forced out his skull-bone, it became the wooden tub, from it
the Soma flowed, it became (the cup) for the yoker of bays; he reflected regarding
it, 'Shall I offer, or shall I not offer?' He reflected, 'If I shall offer, I shall offer what
is raw; if I shall not offer, I shall make confusion in the sacrifice.' He decided to
offer; Agni said, Thou shalt not offer what is raw in me'; he mixed it with fried
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grains [1], and when it had become cooked he offered it. In that he mixes (the cup)
for the yoker of bays with fried grains, (it serves) to make it cooked; verily he
offers it when it has become cooked. He mixes with many; so many are his (cows)
yielding his wishes in yonder world. Or rather they say,'(The fried grains) for the
yoker of bays are the dappled (cows) of Indra yielding wishes'; therefore he should
mix with many. The bays of Indra, which drink the Soma, are the Rc and the
Saman, the enclosing-sticks are their bridles; if he should offer without removing
the enclosing-sticks, he would offer fodder to them still bridled [2]; he offers after
removing the enclosing-sticks; verily he offers fodder to them with their bridles
removed. It is the Unnetr who offers; the Adhvaryu when he has uttered
'Godspeed!' is as one who has finished his journey; if the Adhvaryu were to offer,
it would be as when one yokes again (a horse) unyoked. He offers after putting it
on his head, for from the head it sprung; he offers after striding, for Indra slew
Vrtra after striding; (verily it serves) for attainment. (The grains) for the yoker of
bays are cattle; if he were to crush (them), few [3] cattle would attend and wait on
him; if he were not to crush them, many cattle would attend, but not wait on him;
in his mind he crushes them together, and effects both; many cattle attend and wait
on him. They await the invitation from the Unnetr; verily they win the Soma-
drinking that is here. He throws down (the remnants) on the high altar; the high
altar is cattle, (the grains) for the yoker of bays are cattle verily they make cattle
find support in cattle.
vi. 5. 10.
Offspring and cattle are born through the cups, goats and sheep through the
Upançu and Antaryama, men through the Çukra and Manthin, whole-hooved
animals through the season-cups, kine through the Aditya cup. The Aditya cup is
drawn with the largest number of Rcs; therefore kine axe the most numerous of
cattle; in that he thrice draws apart with his hand the Upançu (cup), therefore the
female goat gives birth to two or three, but sheep are more numerous. The
Agrayana is the father, the tub is the son; if the Agrayana is exhausted, he should
draw from the tub; that is as when a father [1] in destitution has recourse to his son.
If the tub is exhausted, he should draw from the Agrayana; that is as when a son in
destitution has recourse to his father. The Agrayana is the self of the sacrifice; if
the cup or the tub should be exhausted, he should draw from the Agrayana; verily
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from the self he develops the sacrifice. The Agrayana is drawn (with a verse) in
which there is no discriminating mark; he draws with a pot, he offers with (the
vessel) for Vayu; therefore [2] (a man) is a slayer of a Brahman (through slaying)
an embryo which has not been discriminated. They go to the final bath; they
deposit the pots, but lift up (the vessels) for Vayu; therefore they deposit a
daughter on birth, a son they lift up. In that be utters the Puroruc, it is as when one
brings (something) to a superior; in that he draws the cup, it is as when having
brought (something) to a superior one proclaims (it); in that he puts it down, it is as
when having deposited something with a superior one goes away. Whatever of the
sacrifice is accompanied by a Saman or Yajus, is loose; whatever by a Rc is firm;
they are drawn with a support in front to the accompaniment of a Yajus, (they are
drawn) with a support behind to the accompaniment of a Rc, for the support of the
sacrifice.
vi. 5. 11.
Some vessels are used (repeatedly), others not. With those that are employed once
paracínani
only (
) he conquers yonder world, for yonder world is as it were
paran
turned away (
). With those which are used again he conquers this world,
for this world is repeated as it were again and again. Some vessels are used
(repeatedly), and others not. Through those that are used once only the plants fade;
through those which are used again [1] the plants revive again. Some vessels are
used repeatedly, others not. Through those which are used once only the wild
animals go to the forest; through those which are used again the domestic animals
come back again to the village. He who knows the foundation of the cups becomes
possessed of a (sure) foundation. The hymn called the Ajya (Çastra), that is the
foundation of the cups; in that he recites muttering, that [2] is (the foundation) of
the Upançu and the Antaryama (cups); in that (he recites) aloud, that is (the
foundation) of the other cups; he who knows thus becomes possessed of a
foundation. He who knows the pairing of the cups is propagated with offspring,
with cattle, with pairings. Some cups are drawn with pots, some with (vessels) for
Vayu; that is the pairing of the cups. He who knows thus is propagated with
offspring, with cattle, with pairings. Indra forcibly drank the Soma of Tvastr; he
went to pieces on all sides [3]; he found no stay in himself; he saw these cakes ,as
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an addition to the pressing, them he offered, and with them he made a stay in
himself; therefore as additional to the pressing the cakes are offered; therefore as
additional to the pressing he should partake of the cakes; verily he makes a stay in
himself, and the Soma does not flow through him. The theologians say, 'Neither by
Rc nor by Saman is the five made up; what then is the fivefold character of the
sacrifice?' Fried grains, mush, rice grains, the cake, clotted milk, thereby the five is
made up; that is the fivefold character of the sacrifice.
PRAPATHAKA VI
The Exposition of the Daksina and other Offerings
vi. 6. 1.
The sacrifices with the gifts are offered for the world of heaven. He offers with two
(verses) on the Garhapatya; the sacrificer has two feet; (verily it serves) for
support. He offers in the Agnidh's altar; verily he ascends the atmosphere. He
approaches the Sadas; verily he makes him go to the world of heaven. He offers in
the Garhapatya with verses addressed to Surya; verily he makes him mount yonder
world. He offers in the Agnidh's altar with a verse containing the word 'Lead', for
leading to the world of heaven. 'Go to the sky, fly to heaven', (with these words) he
takes out the gold after the offering [1]; verily he makes him go to the world of
heaven. 'With my form I approach your form', he says; for by his form he
approaches their form, in that (he approaches) with gold. 'May Tutha, all knowing,
allot to you', he says; Tutha, all knowing, was wont to allot the gifts of the gods;
verily thereby he divides them. 'This gift of thine, O Agni [2], cometh, impelled by
the Soma', he says, for his gift comes impelled by the Soma. 'Lead it by the path of
Mitra', he says, for atonement. 'Go ye on by the path of holy order, of brilliant
gifts', he says; holy order is truth; verily with truth, with holy order, he divides
them. 'Leading prosperity by the path of the sacrifice', he says, for the gifts go by
the path of the sacrifice. 'May I win a Brahman to-day [3], a seer and sprung from
seers', he says; the learned man is a Brahman, a seer and sprung from seers;
therefore he says thus. 'Gaze on the heaven, gaze on the atmosphere', he says;
verily he makes him go to the world of' heaven. 'Join those in the seat', he says, for
friendship. 'Given by us, go to the gods, full of sweetness; enter the giver', he says;
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'we here are givers; do ye there enter us, full of sweetness' [4], he says in effect. He
gives gold; gold is light; verily he places light before, to light up the world of
heaven. He gives to the Agnidh; verily he delights the seasons headed by Agni; he
gives to the Brahman priest, for instigation; he gives to the Hotr; the Hotr is the
self of the sacrifice; verily he unites the self of the sacrifice with the gifts.
vi. 6. 2.
He offers the Samistayajuses, for the completion of the sacrifice. Whatever is harsh
or injured in the sacrifice, what he passes over, what he does not pass over, what he
does redundantly, what he does not do, all that he propitiates with them. He offers
nine; nine are the breaths in man, the sacrifice is commensurate with man; all the
sacrifice he delights thus. He offers six with Rcs; the seasons are six; verily he
delights the seasons; he offers three with Yajuses [1]; these worlds are three; verily
he delights these worlds. 'O sacrifice, go to the sacrifice; go to the lord of the
sacrifice', he says; verily he makes it go to the lord of the sacrifice. 'Go to thine
own birthplace', he says; verily be makes it go to his own birthplace. 'This is thy
sacrifice, O lord of the sacrifice, with its, utterance of hymns and producing noble
heroes', he says; verily he confers strength upon the sacrificer. Vasistha Satyahavya
asked Devabhaga, 'When thou didst cause to sacrifice the Srñjayas, with many
sacrificers, didst thou cause the sacrifice to rest upon the sacrifice [2] or on the lord
of the sacrifice? He replied, 'On the lord of the sacrifice.' 'But in truth Srñjayas
have been defeated', he said, 'the sacrifice should have been made to rest on the
sacrifice, to prevent the defeat of the sacrificer.' 'Ye gods, that find the way, finding
the way, go on the way', he says; verily he makes the sacrifice to rest upon the
sacrifice, to prevent the defeat of the sacrificer.
vi. 6. 3.
He offers the Avabhrthayajuses; whatever sin he has committed in the year before,
verily that thereby he propitiates. He goes to the waters for the final bath; Varuna
is in the waters; verily straightway he propitiates Varuna. The Raksases, following
along by the path, seek to injure the sacrifice; the Prastotr follows along with the
Saman, the slayer of Raksases, is the Saman; (verily it serves) for the smiting away
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of the Raksases. Thrice he performs the finale; these worlds are three; verily from
these worlds [1] he smites away the Raksases. Each one performs the finale; for
each one is infested by the Raksases, for the smiting away of the Raksases. 'King
Varuna hath made a broad (path)', he says, for support. 'A hundred remedies are
thine, O king, a thousand', he says; verily he makes medicine for him. 'The noose
of Varuna is overcome', he says verily he overcomes the noose of Varuna. He
makes offering over the strew, for the support of the oblations; verily also he offers
in what has fire. He offers the fore-offerings omitting that to the strew [2]; the
strew is offspring; verily he frees offspring from Varuna's noose. He offers the two
portions of butter; verily he does not obstruct the two eyes of the sacrifice. He
sacrifices to Varuna; verily he frees him from Varuna's noose. He sacrifices to
Agni and Varuna; verily straightway he frees him from Varuna's noose. He offers
two after-offerings, omitting that to the strew; the strew is offspring; verily he frees
offspring from Varuna's noose. He offers four fore-offerings and two after-
offerings; they make up six, the seasons are six [3]; verily he finds support in the
seasons. 'O bath, O flood', he says; verily he propitiates by this utterance Varuna.
In the sea is thy heart, within the waters', he says, for Varuna is in the sea. 'Let the
plants and the waters enter thee" he says; verily he unites him with the waters and
the plants. 'Ye divine waters, this is thy foetus', he says; that is according to the
text. The Soma is cattle [4]; if he were to partake of the drops, he would be
possessed of cattle, but Varuna would seize him; if he were not to partake, he
would have no cattle, but Varuna would not seize him; he should touch them only,
he becomes possessed of cattle, Varuna seizes him not. 'The noose of Varuna is
loosed', he says; verily is he freed from Varuna's noose. They advance without
looking round, for concealment from Varuna. 'Thou art fuel may we prosper', he
says; verily with the kindling-stick they approach the fire in reverence. 'Thou art
brilliance; grant me brilliance', he says; verily he bestows brilliance upon himself.
vi. 6. 4.
With the wooden sword he digs up the altar, with the axle of a chariot he measures.
He sets up the sacrificial post; verily gathering together a threefold bolt he hurls it
at his foe, to lay him low. If he were to set it up within the altar, he would win the
world of the gods; if outside the altar, the world of men; he sets it up in the place
where the altar and the edge (outside) meet, for the winning of both worlds. He
should set (the set) up with the lower parts alike for one who desires the world of
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the Pitrs, with the girdle part alike for one who desires the world of men, with the
top pieces alike for one who desires power, and all alike for one who desires
support; the three in the middle alike for one who desires cattle; for through them
[1] cattle attend (on him); verily he becomes possessed of cattle. He should
interlock the others; verily he interlocks him with offspring and cattle. If he desire
of a man, 'May he be liable to die', he should set it up for him in grave fashion, the
northern half the higher, then (the southern) the lower; this is the grave fashion; he
for whom he sets it up thus swiftly dies. For him who desires the heaven he should
set it up with the southern half the higher, then the (northern) half the lower; verily
the sacrificer makes it a ladder and a bridge to attain the world of heaven [2]. In
that on one post he twines round two girdles, therefore one man wins two wives; in
that he does not wind one girdle round two posts, therefore one wife does not find
two husbands. If he desire of a man, 'Be a girl born to him', he should intertwine
(the girdles) near the ends; verily a girl is born to him; if he desire of a man, 'Be a
son born to him', he should cover it round right up to the end; verily a son is born
to him [3]. The Asuras drove the gods to the south, the gods repelled them by the
Upaçaya (post); that is why the Upaçaya has its name. In that the Upaçaya lies near
upaçáye
(
) on the south, (it serves) to drive away the foe. All the other posts
have victims (attached), the Upaçaya has none, its victim is the sacrificer; if he
were not to indicate (a victim), the sacrificer would be ruined. 'N.N. is thy victim',
(with these words) he should indicate whomsoever he hates; whom he hates [4],
him he indicates as a victim to it. If he hates not, 'The mole is thy victim', he
should say; he harms not domestic nor wild animals. Prajapati created offspring; he
was destitute of proper food, he saw this set of eleven, and therewith he won
proper food. In that there are ten posts, the Viraj has ten syllables, and the Viraj is
food, he wins proper food by the Viraj [5]; thereby he milks the eleventh breast of
her. In that the set of eleven (is set up), a thunderbolt is set up; it is liable to crush
the sacrifice face to face; in that he sets up (the stake) (for Tvastr) with the wives,
(it serves) to establish the sacrifice and to bind.
vi. 6. 5.
Prajapati created offspring; he thought himself emptied, he saw this set of eleven
(victims), with it he bestowed life, power, and strength upon himself; he who
sacrifices creates as it were offspring; then he is as it were emptied; in that this set
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of eleven is (offered), with it the sacrificer bestows life, power, and strength upon
himself. With (the victim) for Agni he scatters, with that for Sarasvati he makes a
pairing, with that for Soma he impregnates seed [1], with that for Pusan he
propagates. There is one for Brhaspati; Brhaspati is the holy power (Brahman) of
the gods; verily with the holy power (Brahman) he produces offspring for him.
There is one for the All-gods; offspring are connected with the All-gods; verily he
produces offspring, for him. By that for Indra he wins power, by that for the
Maruts the people, by that for Indra and Agni force and might. That for Savitr is
for instigation, that for Varuna to free oneself from Varuna's (noose). In the middle
he offers that for Indra; verily in the middle he bestows power on the sacrificer [2].
In front of that for Indra he offers that for the All-gods; food is connected with the
All-gods; verily he puts food in front; therefore food is eaten in front. Having
offered that for Indra he offers that for the Maruts; the Maruts are the people;
verily he fastens the people to him. If he desire, 'May he who has attained (power)
be banished; may he who is banished return (to power)', in the place of that for
Indra he should offer that for Varuna, in the place of that for Varuna that for Indra
[3]. He who has attained (power) is banished, he who is banished returns (to
power). If he desire, 'May the people fall into confusion', he should interchange the
animals; verily he causes the people to fall into confusion. If he should offer that to
Varuna along the stream of the waters, Varuna would seize his offspring; he offers
(the victim) facing north on the south side against the stream of the waters, to
prevent Varuna seizing his offspring.
vi. 6. 6.
Indra caused Manu to sacrifice with his wife; after she had been encircled with fire
he let her go; therewith Manu prospered; in that he lets go (the victim), (for Tvastr
with the wives, the sacrificer prospers with the prosperity with which Manu
prospered. From what is unsupported in the sacrifice the sacrifice comes to ruin; as
the sacrifice comes to ruin the sacrificer comes to ruin along with it; in that he
completes (the offering) (for Tvastr) with the wives with butter, (it serves) to
support the sacrifice, and as the sacrifice finds support, the sacrificer finds support
along with it. The offering of the caul [1] has been performed, the offering of the
cow is not yet over, then he performs (the offering) (for Tvastr) with the wives;
verily he performs it at the right moment; then indeed comes the conclusion. It is
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for Tvastr; Tvastr of the seed that is spilt moulds forms, him he sets loose as a male
among wives; he for him moulds forms.
vi. 6. 7.
They kill the Soma in that they press it; in that there is (an oblation) of Soma, that
is as when they slay for the dead a barren cow. If he were to offer in the northern
half or the middle, he would cause conflict with the gods; he offers on the southern
half; this is the quarter of the Pitrs; verily in their own quarter he propitiates the
Pitrs. They give to the Udgatrs, (the oblation) of Soma has the Saman for its deity;
whatever of the Saman they do amiss, that is the atonement for it. They look at [1]
(the victim) for Soma is a purifier; verily they purify themselves. He who cannot
see himself would be dead. Having made it full all round, he should look at (it), for
in it he sees himself; verily also he purifies himself. He whose mind is gone should
look at (it), (saying), 'That mind of mine which hath gone away, or which hath
gone elsewhere, by means of King Soma, we keep within us'; verily he keeps his
mind in himself [2], his mind is not gone. At the third pressing the sacrifice departs
from him who has sacrificed to him who has not sacrificed; he offers ghee with a
verse to Agni and Visnu; all the deities are Agni, the sacrifice is Visnu; verily he
supports the deities and the sacrifice. He sacrifices muttering, for pairing. The
theologians say, 'Mitra appropriates the well-performed part of the sacrifice,
Varuna the ill-performed; where then is the sacrifice, and where the sacrificer?; In
that he offers a cow to Mitra and Varuna, by Mitra [3] he propitiates the well-
performed part of the sacrifice, by Varuna the ill-performed; the sacrificer is not
ruined. Even as men plough the field with the plough, so do the Rc and the Saman
plough the sacrifice; in that he offers a cow to Mitra and Varuna, verily he rolls a
roller over the ploughed-up sacrifice, for atonement. The metres of him who has
sacrificed are worn out, the cow is the sap of the metres; in that he offers the cow
to Mitra and Varuna, he again delights the metres, to drive away weariness; verily
also he bestows sap upon the metres.
vi. 6. 8.
The gods divided up power and strength; what there was left over became the
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Atigrahya cups, and that is why the Atigrahyas have their name. In that the
Atigrahyas are drawn, verily thus the sacrificer bestows. upon himself power and
strength, brilliance by that for Agni, power by that for Indra, splendour by that for
Surya. The Atigrahyas are the support of the sacrifice, the Prsthas are the two
wheels, if he were not to. draw them in the Prsthya (rite), the Prsthas would destroy
the sacrifice in front; if he were to draw them in the Ukthya [1], the Atigrahyas
would destroy the sacrifice behind; but they should be drawn in the Viçvajit with
all the Prsthas, so that the sacrifice may have all its strength. Prajapati indicated the
sacrifices to the gods, he put away their dear forms, they became the Atigrahya;
'Bodiless is his sacrifice', they say, 'for whom the Atigrahyas are not drawn.' They
should be drawn also in the Agnistoma, so that the sacrifice may have its body. All
the deities were alike, and were not discriminated; these gods [2] saw these cups
and drew them, Agni that for Agni, Indra that for Indra, Surya that for Surya; then
indeed were they discriminated from the other gods; he, for whom knowing thus
these cups are drawn, is discriminated from his evil foe. 'These worlds must be
made full of light, with like strength', they say; verily with that for Agni he bestows
light on this world, with that for Indra on the atmosphere, for Indra and Vayu are
yoke-fellows; with that for Surya on yonder world [3] he bestows light; full of light
these worlds become for him; he makes them of like strength. Bamba and
Viçvavayasa found these cups, and to them these worlds, the distant and the near,
became revealed; to him, for whom knowing thus these cups are drawn, these
worlds, the distant and the near, become revealed.
vi. 6. 9.
Whatever the gods did at the sacrifice the Asuras did. The gods caused the metres
and the pressings to find support in the Adabhya; then the gods prospered, the
Asuras were defeated; he, for whom knowing thus the Adabhya is drawn, prospers
himself, his foe is defeated. Because the gods deceived the Asuras with the
Adabhya (undeceivable), that is why the Adabhya has its name. He who knows
thus deceives his foe; his foe deceives him not [1]. The Adabhya is the form of
Prajapati, called the freer; he draws from (the Soma) which is tied up, for freedom;
he who knows thus is set free from his evil foe. They kill the Soma in that they
press it; in the slaying of the Soma the sacrifice is slain, with the sacrifice the
sacrificer. The theologians say, 'What is it that the sacrificer does in the sacrifice
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whereby he goes alive to the world of heaven?' The Adabhya is the taking alive; he
draws from (the Soma) before pressing; verily he makes him go alive to the world
of heaven. Now they break the sacrifice asunder when they make it find support in
the Adabhya; he lets go the shoots, for the continuance of the sacrifice.
vi. 6. 10.
The gods drew the cups in a line; Prajapati saw this Ançu, drew it, and therewith
prospered. Verily he, for whom knowing thus the Ançu is drawn, prospers. He
draws from (the Soma) when it has been once pressed, for once he prospered
thereby. He draws with the mind, for Prajapati is mind as it were; (verily it serves)
to obtain Prajapati. He draws with (a vessel) of Udumbara; the Udumbara is
strength; verily he wins strength; it has four corners; verily he finds support in the
quarters [1]. He who knows the foundation of the Ançu becomes possessed of a
foundation. The Saman is that called the Vamadevya; singing in his mind that
foundation he draws; verily he becomes possessed of a foundation. If the Adhvaryu
were not to make a success of drawing the Ançu, for both the Adhvaryu and the
sacrificer would it go ill; if he were to make a success, for both would it go well;
he draws without breathing; this is its success. He breathes over gold; gold is
immortality, breath is life; verily with life he quickens immortality; it is of a
hundred (Krsnalas) in weight, man has a hundred (years of) life, a hundred powers;
verily in life, in power he finds support.
vi. 6. 11.
Prajapati assigned the sacrifices to the gods; he thought himself emptied; he
pressed over himself the power and strength of the sacrifice in sixteen ways; that
became the Sodaçin; there is no sacrifice called Sodaçin; in that there is a sixteenth
Stotra and a sixteenth Çastra, therefore is it the Sodaçin, and that is why the
Sodaçin has its name. In that the Sodaçin is drawn, so the sacrificer bestows power
and strength upon himself. To the gods the world of heaven [1] did not become
manifest; they saw this Sodaçin, and drew it; then did the world of heaven become
manifest to them; in that the Sodaçin is drawn, (it serves) for the conquest of the
world of heaven. Indra was the youngest of the gods, he had recourse to Prajapati,
he bestowed on him the Sodaçin, he drew it; then indeed did he attain the summit
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of the gods; he for whom knowing thus the Sodaçin [2] is drawn attains the summit
of his equals. He draws at the morning pressing; the Sodaçin is the thunderbolt, the
morning pressing is the thunderbolt; verily he draws it from its own birthplace. At
each pressing he draws; verily from each pressing he produces it. At the third
pressing he should draw (it) for one who desires cattle; the Sodaçin is the
thunderbolt, the third pressing is cattle; verily by means of the thunderbolt he wins
for him cattle from the third pressing. He should not draw (it) in the Ukthya; the
Ukthas are offspring and cattle; if he were to draw (it) in the Ukthya [3], he would
consume his offspring and cattle. He should draw (it) for one who desires cattle in
the Atiratra; the Sodaçin is the thunderbolt; verily having won cattle for him by the
thunderbolt, he calms them later with (the Çastras of) the night. He should also
draw (it) in the Agnistoma for a Rajanya, for a Rajanya sacrifices desiring
distinction; verily in the day rite he grasps a bolt for him, and the bolt kindles him
to prosperity, or it burns him; the twenty-onefold is the Stotra used, for support;
what is recited has the word 'bay' in it; he obtains the dear abode of Indra [4]. The
smaller metres were among the gods, the larger among the Asuras; the gods recited
the larger metre with the smaller on either side; then indeed did they appropriate
the world of the Asuras. In that he recites the larger metre with a smaller metre on
either side, verily thus he appropriates the world of his foe. They make six
syllables redundant; the seasons are six; verily he delights the seasons. They place
four in front [5]; verily he wins four-footed cattle; two last; verily he wins two-
footed (cattle); they make up an Anustubh; the Anustubh is speech, therefore
speech is the highest of the breaths. When the sun is half-set, he sets about the
Stotra of the Sodaçin; in this world Indra slew Vrtra; verily straightway be hurls
the bolt against his foe. The sacrificial fee is a reddish-brown horse; that is the
form of the bolt; (verily it serves) for success.
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KANDA VII
THE EXPLANATION OF THE SOMA.
SACRIFICE (continued)
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
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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
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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
gati
complete (
). 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
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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
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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,
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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,
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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
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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
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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
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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!
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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!
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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!
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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!
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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!
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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!
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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
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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
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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
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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
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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
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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
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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
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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
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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!
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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!
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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!
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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!
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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!
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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
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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.
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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
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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
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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)
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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
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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.
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Yajur Veda English Translation – AB Keith
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;
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Yajur Veda English Translation – AB Keith
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!
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Yajur Veda English Translation – AB Keith
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!
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Yajur Veda English Translation – AB Keith
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!
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Yajur Veda English Translation – AB Keith
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!
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Yajur Veda English Translation – AB Keith
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!
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Yajur Veda English Translation – AB Keith
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.
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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
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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
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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.
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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
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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
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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.'
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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
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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!
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Yajur Veda English Translation – AB Keith
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.
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Yajur Veda English Translation – AB Keith
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.
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Yajur Veda English Translation – AB Keith
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,
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Yajur Veda English Translation – AB Keith
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,
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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!
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Yajur Veda English Translation – AB Keith
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
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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.
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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
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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
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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
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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,
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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,
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Yajur Veda English Translation – AB Keith
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]
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Yajur Veda English Translation – AB Keith
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!
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Yajur Veda English Translation – AB Keith
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
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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.
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Yajur Veda English Translation – AB Keith
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?
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Yajur Veda English Translation – AB Keith
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.
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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.).
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Yajur Veda English Translation – AB Keith
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.
1174