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PRAPATHAKA II 
The Special Sacrifices
ii. 2. 1.
Prajapati created offspring. On their creation Indra
and Agni hid them away. Prajapati reflected, 'Indra and Agni have
hidden away from me offspring.' He then perceived this offering to
Indra and Agni on eleven potsherds, and offered it, and the two (gods)
restored offspring to him. Indra and Agni indeed conceal his
offspring, who being fit for offspring, yet obtains not offspring; so
let a man who desires offspring offer a sacrifice to Indra, and Agni
on eleven potsherds. Verily Indra and Agni [1] he has recourse to with
their own share; verily they make manifest offspring to him, he
obtains offspring.
He should make an offering to Indra and Agni on eleven
potsherds who has a dispute about a field or with his neighbours.
Verily Indra and Agni he has recourse to with their own share, by
means of them he over powers the power and strength of his rival, he
overcomes the evil foe. Now power and strength depart from him who
advances to battle; let him who is about to advance to battle offer to
Indra and Agni an offering on eleven potsherds [2]. Verily Indra and
Agni he has recourse to with their own share; verily they two place
power and strength in him; with power and strength he approaches the
battle and conquers in it. Now power and strength is he bereft of who
wins a battle; let him who has won a battle make an offering to Indra
and Agni on eleven potsherds. Verily Indra and Agni he has recourse to
with their own share; verily they two place power and strength in him
[3], he is not bereft of power and strength. Now power and strength
depart from him who goes to the assembly; let him who is about to go
to the assembly make an offering to Indra and Agni on eleven
potsherds. Verily Indra and Agni he has recourse to with their own
share; verily they two place power and strength in him, with power and
strength he goes to the assembly. Let him next offer an oblation to
Pusan. Pusan is the giver of power and strength, verily Pusan [4] he
has recourse to with his own share; verily he gives to him power and
strength. When he has gone to the assembly he should offer an oblation
to Ksetrapati; Ksetrapati is this (earth); verily on this earth he
takes firm root. Thereafter let him make the offering to Indra and
Agni on eleven potsherds; verily taking stand on this earth he next
places power and strength in his body.
ii. 2. 2.
To Agni, maker of paths, he should offer a cake on
eight potsherds who being a sacrificer at full and new moon passes
over the offering either at the new or the full moon; he wanders from
the path on a trackless way who being a sacrificer at new and full
moon passes over the offering either at the new or the full moon;
verily he has recourse to Agni with his own share; verily he leads him
to the path from the trackless way. A draught ox is the sacrificial
fee, for it is the drawer; (verily it serves) for prosperity. To Agni,
lord of vows [1] he should offer a cake on eight potsherds, who having
established a sacred firebreaks his vow as it were; verily he has
recourse to Agni, lord of vows, with his own share; verily he makes
good his vow for him; he becomes a keeper of vows. To Agni, slayer of
Raksases, he should offer a cake on eight potsherds, whom Raksases
infest; verily he has recourse to Agni, slayer of Raksases, with his
own share; verily he smites away the Raksases from him. He should
offer at night [2], for at night the Raksases are active; verily he
smites them when active; he should offer in (a place) which is closed
in, to prevent the Raksases entering; the Yajya, and the Anuvakya are
Raksas-slaying, to lay low the Raksases. To Agni with the Rudras he
should offer a cake on eight potsherds when he practises witchcraft;
Rudra is his dread form; verily he cuts him down to him; swiftly he
reaches misfortune. He whose cows or men perish or who is afraid
should offer to Agni, the fragrant, a cake on eight potsherds [3]; the
fragrant is his healing form; verily by it he applies healing to him;
it is offered to the fragrant, to smite away the fetid odour. When a
battle is joined he should offer a cake on eight potsherds to Agni,
the burnt; verily by his own share he pacifies him and indicates his
foes; whomsoever of those near (him) they pierce, he lives; whomsoever
of the foe, he dies; he wins that battle [4]. He loves to frequent
those whose oldest and youngest die continuously, for the human
sacrifice is dearest to him, lie should offer to Agni, the burnt, a
cake on eight potsherds; verily with his own share he pacifies him,
and none other of them dies before his day. He loves to frequent the
house of him whose house he burns; he should offer a cake on eight
potsherds to Agni, the burnt; verily he pacifies him with his own
share, and he burns not his house again.
ii. 2. 3.
He who does not attain his desires should offer a cake
on eight potsherds to Agni as desire; verily he has recourse to Agni
as desire with his own share; verily he unites him with his desire;
his desire comes to him. He who has a dispute over a field or with his
relatives should offer a cake on eight potsherds to Agni, the
youngest; verily he has recourse to Agni, the youngest, with his own
share; verily thereby he appropriates the power and strength of his
foe [1]; he overcomes the evil foe. He against whom witchcraft is
practised should offer a cake on eight potsherds to Agni, the
youngest; verily he has recourse to Agni, the youngest, with his own
share; verily he drives away the Raksases from him; he who practises
witchcraft does not lay him low. He who desires, 'May I live all my
days', should offer a cake on eight potsherds to Agni of life; verily
he has recourse to Agni of life with his own share; verily he bestows
life upon him [2]; he lives all his days. He who desires prosperity
should offer a cake on eight potsherds to Agni, the all-knower; verily
he has recourse to Agni, the all-knower, with his own share; verily he
makes him attain prosperity; he prospers. He who desires radiance
should offer a cake on eight potsherds to Agni, the radiant; verily he
has recourse to Agni, the radiant, with his own share; verily he
bestows radiance on him; he is radiant. He who desires brilliance
should offer a cake on eight potsherds to Agni, the brilliant [3];
verily he has recourse to Agni, the brilliant, with his own share;
verily he bestows brilliance upon him; he becomes brilliant. He who
seeks to be strong should offer a cake on eight potsherds to Agni, the
strong; verily he has recourse to Agni, the strong, with his own
share; verily thereby he is strong who seeks to be strong.
ii. 2. 4.
He who desires, 'May I possess food', should offer to
Agni, possessor of food, a cake on eight potsherds; verily he has
recourse to Agni, possessor of food, with his own share; verily he
makes him to possess food; he becomes a possessor of food. He who
desires, 'May I be an eater of food', should offer a cake on eight
potsherds to Agni, eater of food; verily he has recourse to Agni,
eater of food, with his own share; verily he makes him an eater of
food; he becomes an eater of food [1]. He who desires, 'May I be a
lord of food', should offer to Agni, lord of food, a cake on eight
potsherds; verily he has recourse to Agni, lord of food, with his own
share; verily he makes him a lord of food; he becomes a lord of food.
He who is long ill should offer a cake on eight potsherds to Agni, the
purifying, to Agni, the purifier, to Agni, the pure; in that he offers
to Agni, the purifying, thereby he bestows health upon him; in that
(he offers) to Agni, the purifier [2], thereby he bestows speech upon
him; in that (he offers) to Agni, the pure, thereby he bestows life
upon him; even if his life is gone, he yet lives. He who desires sight
should make the same offering; in that he offers to Agni, the
purifying, he thereby bestows breath upon him; in that (he offers) to
Agni, the purifier, thereby he bestows speech upon him; in that (he
offers) to Agni, the pure, thereby he bestows sight upon him [3]; even
if he is blind, he yet sees. He who desires offspring should offer a
cake on eight potsherds to Agni with sons, and a cake on eleven
potsherds to Indra, who has sons; verily Agni begets offspring for him
and Indra makes it grow. He who desires, 'May I be possessed of sap',
should offer an oblation cooked in goat's milk to Agni, full of sap;
verily he has recourse to Agni, full of sap, with his own share;
verily he makes him possessed of sap [4]; he becomes possessed of sap.
It is cooked in goat's milk; the she-goat is connected with Agni;
verily straightway he wins sap. He who desires, 'May I be possessed of
wealth', should offer a cake on eight potsherds to Agni, possessed of
wealth; verily he has recourse to Agni, possessed of wealth, with his
own share, and he makes him possessed of wealth; he becomes possessed
of wealth. When battle is joined, he should offer a cake on eight
potsherds to Agni, the racer, for a race [5] he desires to run, who is
fain to conquer in battle; Agni of the gods is the racer; verily he
has recourse to Agni with his own share; he runs the race, he slays
the foe, he conquers in the battle, and like Agni he is not to be
overcome. He for whom fire they take out again (from the Garhapatya
fire) to place on the Ahavaniya should offer a cake on eight potsherds
to Agni with Agni; one of these (fires) has a portion assigned, one
has not a portion assigned; they uniting overpower the sacrificer [6],
and he is liable to suffer ruin; in that he offers to Agni with Agni,
he appeases him with his own share; the sacrificer does not suffer
ruin. He whose fire goes out after it has been taken out (from the
Garhapatya) before the Agnihotra has been offered should offer a cake
on eight potsherds to Agni with light; (they say), 'Should another be
taken out, after lighting up (from the Garhapatya)'? That should not
be done. Since the former is taken out for a definite share, how
should another [7] be taken out for (it)? He should deposit the
extinguished embers and produce fire by friction, (with the words),
'Hence first was Agni born, from his own womb, the all-knower; he with
Gayatri, Tristubh, Jagati shall bear the oblation to the gods, the
wise ones'; with the metres he begets him from his own womb; 'this is
the fire', they say, I what falls from it is light'; in that he offers
to Agni with light, he wins the light which has fallen from it.
ii. 2. 5.
He who is calumniated should offer on twelve potsherds
to Vaiçvanara, an oblation to Varuna, and an oblation to Dadhikravan;
in that there is (an offering) on twelve potsherds to Vaiçvanara, and
Agni Vaiçvanara is the year; verily he satisfies him with the year,
he smites off the evil hue; by (the offering) to Varuna he frees him
from the noose of Varuna; by Dadhikravan he purifies him. The
sacrificial fee is gold; gold is a purifier; verily he purifies him;
his food becomes fit to eat. The same (offering) he should make who
desires offspring; the year [1] unpropitiated burns up the womb of
offspring, of cattle, for him who being fit for offspring does not
obtain offspring; in that there is (an offering) on twelve potsherds
for Vaiçvanara, and Agni Vaiçvanara is the year; verily he
propitiates the year with its own share; it propitiated begets
offspring for him from his own womb; by (the offering) to Varuna he
frees him from the noose of Varuna; by Dadhikravan he purifies him.
The sacrificial fee is gold; gold is a purifier; verily he purifies
him [2]; he obtains offspring. When a son is born he should offer on
twelve potsherds to Vaiçvanara; in that there is (an offering) on
eight potsherds, he purifies him with the Gayatri, with splendour; in
that there is (an offering) on nine potsherds, he bestows brilliance
upon him with the Trivrt (Stoma); in that there is (an offering) on
ten potsherds, he bestows proper food upon him with the Viraj; in that
there is (an offering) on eleven potsherds, he bestows power upon him
with the Tristubh; in that there is (an offering) on twelve potsherds,
he bestows cattle upon him with the Jagati; he upon whose birth he
offers this sacrifice becomes pure [3], brilliant, an eater of food,
powerful, possessed of cattle. He is cut off from the world of heaven
who, being a sacrificer at new and full moon, the sacrifice either at
the new or the full moon omits, for the new and full moon offerings
are made for the world of heaven; if he has omitted the sacrifice
either at the new or the full moon, he should offer to Vaiçvanara on
twelve potsherds; Agni Vaiçvanara is the year; verily he delights the
year; verily also he brings up the year for him for the winning of the
world of heaven [4]; verily also grasping the deities he goes to the
world of heaven. He who removes the fire is the slayer of the hero
among the gods; formerly righteous Brahmans did not eat his food; he
should offer to Agni on eight potsherds, to Vaiçvanara on twelve
potsherds, when he is about to remove the fire; in that there is (an
offering) on eight potsherds, the Gayatri has eight syllables, Agni is
connected with the Gayatri; to Agni in his full extent he shows
hospitality; verily also that is as when one makes preparation for a
man about to go to (another) people [5]. (The offering) to Vaiçvanara
is on twelve potsherds; the year has twelve months; the birthplace of
Agni is the year; verily he makes him go to his own birth place; his
food becomes fit to eat. He who desires a village should offer on
twelve potsherds to Vaiçvanara, and to the Maruts on seven potsherds.
(the offering) to Vaiçvanara he places on the Ahavaniya, that to the
Maruts on the Garhapatya, for the avoidance of confusion. (The
offering) to Vaiçvanara is on twelve potsherds; the year has twelve
months; verily by the year he removes his rivals for him; there is one
to the Maruts [6]; the Maruts are the subject class among the gods;
verily by the subjects among the gods he wins for him the subjects
among men; (the offering) is on seven potsherds; the Maruts are in
seven troops; verily in troops he wins his rivals for him; he deposits
(the offering) when (the verses) are being repeated; verily he makes
the people follow him.
ii. 2. 6.
He who is about to engage in a conflict should offer an
oblation to Aditi; Aditi is this (earth); verily in time gone by they
were used to rest upon it. He who has come to the place should offer
to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year, the
place of the gods is the year; from that place the gods drove the
Asuras in defeat; in that he offers to Vaiçvanara on twelve
potsherds, he strives for the abode of the gods; he wins this
conflict. Those two wipe (their sin) off upon him [1] who eats the
food of two enemies; he who has eaten the food of two enemies should
offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the
year; verily he eats what the year has made sweet; those two do not
wipe (their sin) off upon him. For the year these two make compact who
make compact; him of them who first acts with treachery Varuna seizes;
he who of two who have made compact first shows treachery should offer
on twelve potsherds to Vaiçvanara; Agni Vaiçvanara is the year;
verily having obtained the year thereafter he acts with treachery
against one who has lost Varuna's protection [2]; Varuna does not
seize him. The nature of the sheep he accepts who accepts a sheep;
having accepted a sheep he should offer to Vaiçvanara, Agni Vaiçvanara
is the year; verily he accepts (the ewe) made suitable by the year; he
does not accept the nature of the sheep. A measure of himself he
obtains who accepts (an animal) with teeth in both jaws, whether horse
or man; he who has accepted (an animal) with teeth in both jaws [3]
should offer on twelve potsherds to Vaiçvanara; Agni Vaiçvanara is
the year; verily he accepts it made suitable by the year; he does not
obtain a measure of himself. He who is eager to win wealth should
offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the
year; when a man for a year goes about among folk he becomes worthy of
wealth. In that he offers to Vaiçvanara on twelve potsherds, he moves
towards wealth gained by the year: people are fain to give him gifts.
He, who having yoked the year [4], does not let it go, becomes without
support; after his return he should offer the same sacrifice to Vaiçvanara;
(the year) which he yokes he lets go with its own share, for support;
the rope with which he drives the last of his cows he should cast
against his foe; verily he casts misfortune upon him.
ii. 2. 7.
He who desires cattle should offer an oblation to Indra;
cattle are connected with Indra; verily he has recourse to Indra with
his own share; verily he gives him cattle; verily he becomes possessed
of cattle; it is an oblation; verily for him from his own place of
birth he produces cattle. He who desires cattle should offer a cake on
eleven potsherds to Indra, the powerful; cattle are power; verily he
has recourse to Indra, the powerful, with his own share; he gives him
[1] power and cattle; verily he becomes possessed of cattle. He who
desires splendour should offer a cake on eleven potsherds to Indra,
possessed of heat; heat is splendour; verily he has recourse to Indra
with his own share; he bestows upon him splendour, verily he becomes
resplendent. He who desires food should offer a cake on eleven
potsherds to Indra of the hymn; the hymn is the food of the gods;
verily he has recourse to Indra of the hymn with his own share [2]; he
gives him food; verily he becomes an eater of food. He who desires
prosperity should offer a cake on eleven potsherds to Indra, possessed
of heat, and to Indra, the powerful, and to Indra of the hymn; in that
he offers to Indra, possessed of heat, he thereby makes his head; in
that (he offers) to Indra, the powerful, he thereby makes his body; in
that (he offers) to Indra of the hymn, he becoming prosperous finds
support in food; verily he prospers. He who is seized by misfortune
should offer a cake on eleven potsherds to Indra [3], deliverer from
tribulation, tribulation is misfortune; verily he has recourse to
Indra, deliverer from tribulation, with his own share; verily he
delivers him from the misfortune, from tribulation. He whom enemies
menace or invade his realms should offer a cake on eleven potsherds to
Indra, repeller of foes; verily he has recourse to Indra, repeller of
foes, with his own share; verily he repels foes from him [4]. He who
is bound or beset should offer a cake on eleven potsherds to Indra,
the protector; verily he has recourse to Indra, the protector, with
his own share; verily he protects him. He to whom the great sacrifice
does not resort should offer a cake on eleven potsherds to Indra, of
the Arka and the Açvamedha; the Arka and the Açvamedha are the two
end bodies of the great sacrifice; verily he has recourse to Indra, of
the Arka and the Açvamedha, with his own share; verily he moves for
him the great sacrifice from the ends, and the great sacrifice resorts
to him.
ii. 2. 8.
He who desires a village should offer a cake on eleven
potsherds to Indra, who goes straight forward; verily he has recourse
to Indra, who goes straight forward, with his own share; verily he
makes his followers obedient to him; he becomes possessed of a
village. He whose dart is not as it were sharp should offer an
oblation to Indrani; the deity of the arrow is Indrani; verily he has
recourse to Indrani with her own share; she sharpens his arrow.
Balbaja grass he should fasten to the kindling-stick [1]; where the
cow being covered made water, thence grew the Balbaja; verily making
him follow the way of the cows he causes him to obtain cows. To Indra,
the angry, the wise, he should offer a cake on eleven potsherds when
battle is joined; with power, with anger, and with wisdom one wins the
battle; verily he has recourse to Indra, the angry, the wise, with his
own share; verily he bestows upon him power, anger, and mind; he wins
[2] the battle. The same offering should he make whose mind is
affected and who as it were injures himself, for these are departed
from him; verily he whose mind is affected and who injures himself has
recourse to Indra, the angry, the wise, with his own share; verily he
bestows upon him power, anger, and wisdom; his mind is not affected
and he does not injure himself. He who desires, 'May people be fain to
give to me', should offer a cake on eleven potsherds to Indra, the
giver [3]; verily he has recourse to Indra, the giver, with his own
share; verily he makes people fain to give to him; people become fain
to give to him. He upon whom what is as it were ready to be given is
not bestowed should offer a cake on eleven potsherds to Indra, the
bestower; verily he has recourse to Indra, the bestower, with his own
share; verily he makes (men) bestow upon him. He who has been expelled
or is being expelled should offer a cake on eleven potsherds to Indra,
the good protector [4]; verily he has recourse to Indra, the good
protector, with his own share; verily he protects him; he becomes
unexpellable. Indra was equal with the gods, he did not attain
distinction, he had recourse to Prajapati, for him, he offered this
(offering) to Indra on eleven potsherds, and thereby he bestowed power
upon him; he makes the Yajya and the Puronuvakya of the Çakvari (metre);
the Çakvari is the thunderbolt, the thunderbolt kindled him for
prosperity [5], he became prosperous; having become prosperous, be
became afraid, (thinking) 'It shall burn me'; he had recourse again to
Prajapati; Prajapati from the Çakvari fashioned the (verse containing
the word) 'rich', for atonement, to prevent burning. For him who being
fit for prosperity is equal with his fellows he should offer this
(offering) for Indra on eleven potsherds; verily he has recourse to
Indra with his own share; verily he bestows power upon him. The (verse
containing the word) 'rich' is the Puronuvakya, for atonement, to
prevent burning; the Yajya is in the Çakvari (metre) -, the Çakvari
is the thunderbolt, the thunderbolt kindles him for prosperity, he
becomes prosperous.
ii. 2. 9.
He who practises witchcraft should offer to Agni and
Visnu on eleven potsherds; Sarasvati should have a portion of the
butter, and to Brhaspati an oblation (be offered); in that there is
(an offering) on eleven potsherds to Agni and Visnu, and all the gods
are Agni and the sacrifice is Visnu, with all the gods and the
sacrifice be practises witchcraft against him; Sarasvati has a portion
of the butter; Sarasvati is speech; verily with speech he practises
against him; the oblation is Brhaspati's, Brhaspati is the holy power
(Brahman) of the gods; verily with the holy power (Brahman) he
practises against him [1]. Him who practises witchcraft they practise
then against; he should double each of the Puronuvakyas, for special
employment. With the same (offering) should he sacrifice who is
practised against; verily he sets gods against gods, the sacrifice
against the sacrifice, speech against speech, the Brahman against the
Brahman; between the gods and the sacrifice he creeps along; from no
quarter is be injured; he who practises against him does not lay him
low. He to whom the sacrifice does not resort should offer on eleven
potsherds to Agni and Visnu [2]; all the gods are Agni, the sacrifice
is Visnu; verily he has recourse to Agni and Visnu with their own
share; verily they give him the sacrifice; the sacrifice resorts to
him. He who desires sight should offer an oblation in ghee to Agni and
Visnu by the eye of Agni men see, (by the eye) of the sacrifice the
gods (see) verily he has recourse to Agni and Visnu with their own
share; verily they [3] bestow sight upon him; he becomes possessed of
sight. The butter is the seed of the cow, the rice grain of the ox;
verily from the pair he produces for him sight. The oblation is (made)
in ghee, ghee is brilliance, sight is brilliance; verily by brilliance
he wins for him brilliance and sight. His foe in sacrificing gains the
power and strength of him who sacrifices not; when his foe is
sacrificing he should offer against him a sort of sacrifice; he does
not then gain his power [4] and strength. He should offer before
speech is uttered; all the speech of his foe he thus gains unuttered,
and his speech as uttered other speeches follow after; they bestow
upon the sacrificer power and strength. Just at the time of the
morning pressing he should offer on eight potsherds to Agni and Visnu;
Sarasvati should have a share of the butter, and to Brhaspati an
oblation (be offered); in that it is (offered) on eight potsherds, and
the Gayatri has eight syllables, and the morning pressing is connected
with the Gayatri, he obtains thereby the morning pressing [5]. Just at
the time of the midday pressing he should offer on eleven potsherds to
Agni and Visnu; Sarasvati should have a portion of the butter and to
Brhaspati an oblation (be offered); in that (the offering) is on
eleven potsherds, and the Tristubh has eleven syllables, and the
midday pressing is connected with the Tristubh, he obtains thereby the
midday pressing. Just at the time of the third pressing he should
offer to Agni and Visnu on twelve potsherds; Sarasvati should have a
share of the butter, and to Brhaspati the oblation (be offered); in
that (the offering) is on twelve potsherds, and the Jagati has twelve
syllables, and the third pressing is connected with the Jagati, he
obtains thereby the third pressing. Verily he sets gods against gods
[6], the sacrifice against the sacrifice, speech against speech, the
Brahman against the Brahman; verily by means of the potsherds he makes
up the metres, by means of the cakes the pressings. At the time of the
(offering of the) cow, he should offer on one potsherd to Mitra and
Varuna, this (offering) corresponds to his foe's cow which is to be
slaughtered; his (offering) is on one potsherd, for he cannot obtain
the animal (offering) by means of (many) potsherds.
ii. 2. 10.
Yonder sun did not shine, the gods sought an atonement
for him, for him they offered this oblation to Soma and Rudra: verily
thereby they bestowed brightness upon him. If he desires to become
resplendent, he should offer for him this oblation to Soma and Rudra;
verily he has recourse to Soma and Rudra with their own portion;
verily they bestow upon him splendour; he becomes resplendent. He
should offer on the full moon day of the month Tisya; Tisya is Rudra
[1], the full moon is Soma; verily straightway he wins splendour. He
makes him sacrifice on an enclosed (altar), to acquire splendour. The
butter is churned from milk of a white (cow) with a white calf; butter
is used for the sprinkling, and they purify themselves with butter;
verily he produces whatever splendour exists. 'Too much splendour is
produced', they say, 'he is liable to become a leper'; he should
insert the verses of Manu's; whatever Manu said is medicine [2];
verily he makes medicine for him. If he fear, 'I shall become a
leper', he should offer an oblation to Soma and Pusan; man has Soma as
his deity, cattle are connected with Pusan; verily he makes him a skin
by means of his own deity and cattle; he does not become a leper. He
who desires offspring should offer an oblation to Soma and Rudra; Soma
is the bestower of seed, Agni is the begetter of offspring; verily
Soma bestows on him seed, Agni begets offspring; he obtains [3]
offspring. He who practises witchcraft should offer an oblation to
Soma and Rudra; man has Soma as his deity, Agni is this Rudra; verily
ransoming him from his own deity he entrusts him to Rudra; swiftly he
attains ruin. He who is long ill should offer an oblation to Soma and
Rudra; the sap of him who is long ill goes to Soma, the body to Agni;
verily from Soma he ransoms his sap, from Agni his body; even if [4]
his life be gone, he yet lives. The Hotr loosens him that is swallowed
by Soma and Rudra and he is liable to be ruined; an ox must be given
by the Hotr; the ox is a carrier, the Hotr is a carrier; verily he
saves himself as a carrier by means of a carrier. He who desires, 'In
his own abode may I produce a foe for him', should offer an oblation
to Soma and Rudra; selecting an altar he should dig up half, and half
not, spread half the strew, and half not, pile on half the
kindling-wood and half not; verily in his own abode he produces a foe
for him.
ii. 2. 11.
He who desires a village should offer on eleven
potsherds to Indra, on seven potsherds to the Maruts; verily he has
recourse to Indra and the Maruts with their own share; verily they
make his fellows subject to him; he becomes possessed of a village. He
places (the offering) for Indra on the Ahavaniya, that for the Maruts
on the Garhapatya, for the prevention of confusion. (The offering) for
the Maruts is on seven potsherds; the Maruts are in seven troops;
verily by troops he wins his fellows for him. He places (it) down when
the recitation is proceeding; verily he makes the people [1] obedient
to him. The same offering should he make who desires, 'May I cause
strife between the ruling class and the people.' As he cuts off from
Indra's (cake), he should say, 'Do thou recite for Indra'; having
directed (the Agnidh) to utter the Çrausat call, he should say,
'Utter the Yajya, for the Maruts'; as he cuts off from the Maruts'
cake, he should say, 'Do thou recite for the Maruts'; having directed
(the Agnidh), he should say, 'Utter the Yajya for Indra'; verily he
produces strife between them for their shares, and they keep piercing
each other. The same offering [2] should he make who desires, 'May
they be at unity.' According to each deity should he cut off and
according to each utter the Yajya; verily he arranges them in due
order with their portions; they are at unity. He who desires a village
should offer on eleven potsherds to Indra, and on twelve potsherds to
the All-gods; verily he has recourse to Indra and the All-gods with
their own share; verily they subject his fellows to him; he becomes
possessed of a village. Having cut off from Indra's (cake) he should
cut off from the All-gods, and then from Indra's [3]; verily with
power (indriyéna) he surrounds his fellows on both sides. The
sacrificial fee is a garment with a fringe, for the delectation of his
fellows. He who desires a village should offer to the Maruts an
oblation of panic seed in the milk of a speckled (cow); from the milk
of a speckled (cow) were the Maruts born, of the speckled (cow) panic
seed; his fellows have the Maruts for their deity; verily he has
recourse to the Maruts with their own share; verily they subject his
fellows to him; he becomes possessed of a village. The Yajya and the
Anuvakya contain the word 'dear' [4]; verily he makes him dear to his
fellows; the Puronuvakya, has two feet; verily he wins bipeds; the
Yajya has four feet; verily he wins quadrupeds. The gods and the
Asuras were in conflict; the gods were mutually at variance; unwilling
to accept the pre-eminence of another they went apart in four bodies,
Agni with the Vasus, Soma with the Rudras, Indra with the Maruts,
Varuna with the Adityas. Indra had recourse to Prajapati; he made him
[5] sacrifice with the verse for harmony; to Agni with the Vasus he
offered a cake on eight potsherds, to Soma with the Rudras an
oblation, to Indra with the Maruts a cake on eleven potsherds, to
Varuna with the Adityas an oblation; then indeed the gods agreed to
recognize Indra's pre-eminence. Him who is mutually at variance with
his fellows he should cause to offer with the verse for harmony; he
should offer to Agni with the Vasus a cake on eight potsherds, to Soma
with the Rudras an oblation, to Indra with the Maruts a cake on eleven
potsherds, to Varuna with the Adityas an oblation; so him becoming
Indra his fellows recognize as superior; he becomes the best of his
fellows.
ii. 2. 12.
a The golden germ.
b When the waters.
c O Prajapati.
d He as a son knoweth the father, he the mother,
He is a son, he is of generous returns;
He hath enveloped the sky, the atmosphere, he the heaven;
He hath become all the worlds, he hath come to be.
e Up that.
f The radiant.
g Thou from of old with thy new glory,
O Agni, with thy companion light,
Hast mightily outstretched.
h He doth put down the wise contrivings of every worshipper;
Bearing in his arm [1] many a manly deed;
Agni hath become the lord of riches,
Making ever all immortal things.
i To help us I summon
The golden-handed Savitr;
He as a god knoweth the place.
k Prosperity to-day, O Savitr prosperity to-morrow,
Day by day prosperity mayst thou procure for us;
Through this prayer may we win the prosperity
Of many a prosperous dwelling, O god.
l O earth, thou bearest
The weight of the mountains,
Thou that dost, O great earth,
With thy hills, quicken with thy might [2].
m The songs salute thee,
Thee that extendest far, each day,
Thee that, O bright one, dost shoot forward
The seed like great riches.
n May I be in companionship with the friend pleasant within,
Who being drunk shall not harm me, O thou of the tawny steeds;
This Soma that hath been deposited within us,
For that I go to Indra to prolong (my life).
o Giving spirit when drunken, with swift onset,
Impetuous, strong, bearing arrows, with the residue is Soma;
All plants and trees deceived not aforetime
As substitutes Indra.
p Soma [3] the righteous as pressed becometh visible,
Jamadagni singing the hymn to Indra;
Thou art the mighty restrainer of impetuous might;
Ward it off and strengthen the support for the singer.
q In unison men that make prayers offer to thee this prayer
That giveth delight and invigoration;
When the hymn with the radiance of Soma shall speed forth,
Then shall Indra show his might in the contests.
r From the mouth to thee, O Visnu, do I utter the Vasat call;
Do thou accept my oblation, O Çipivista [4];
Let my fair hymns of praise cause thee to wax great;
Do ye protect us ever with blessings.
s That name of thee, the noble, to-day I celebrate,
O Çipivista, knowing the ways;
I, the weaker, sing thee the strong,
That rulest beyond this region.'
t What was there to be disclosed in thee, O Visnu,
What time thou didst declare, 'I am Çipivista'?
Conceal not from us that form of thine
What time thou dost change thy shape in battle [5].
u O Agni, give to the giver
Wealth of heroes in abundance;
Quicken us to richness in sons.
v Give to us, O Agni, a hundred, give a thousandfold;
Like doors disclose for us booty for renown;
Make with the prayer sky and earth propitious;
Like bright heaven the dawns have shone forth.
w Agni give wealth that decketh the hero;
Agni the Rsi who winneth thousands;
Agni hath placed the oblation in the sky;
In many a place are the abodes of Agni.
x Destroy [6] us not.
y Bring to us.
z Thy body is faultless,
Like ghee purified, like pure gold
That of thine shineth like an ornament, O thou powerful one.
aa O bright one, in thy mouth thou cookest
Both ladles (full) of butter;
Do thou make us full
For our hymns, O lord of strength;
Do thou bear food to the praisers.
bb O Vayu, a hundred of bay (steeds)
Worthy of nourishment do thou yoke;
Or let the chariot of thee that hast a thousand (steeds)
Come with might.
cc The teams [7] wherewith thou comest to the giver,
O Vayu, for seeking in the house,
Grant us wealth rich in enjoyment,
And a treasure of heroes, of horses, of cows.
dd Rich banquets be ours with Indra,
With mighty strength,
Wherewith fed we may rejoice.
ee Rich should he be, the praiser
Of a generous and wealthy one like thee;
(Famed) be (the praiser) of thee that art famed, O thou with the bays.
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PRAPATHAKA III
The Special Sacrifices (continued)
ii. 3. 1.
He who desires prosperity should offer to the Adityas,
giving prosperity; it is the Adityas who repel from prosperity him who
being fit for prosperity does not obtain prosperity; verily he has
recourse to the Adityas, giving prosperity, with their own share;
verily they make him attain prosperity; he becomes prosperous. He who
has been expelled or is being expelled should offer an oblation to the
Adityas, the sustainers; the Adityas are the expellers, the Adityas
are the procurers; verily he has recourse to the Adityas, the
sustainers [1] with their own share; verily they support him in the
people; he is unexpellable. 'O Aditi, do thou confirm', (with these
words) be who is being expelled should take the foot (dust) of him
(who is expelling him); Aditi is this (earth); verily she confirms the
kingdom for him; 'Be the blessing fulfilled', he says; verily he makes
the blessing come true; 'Mind here', he says; verily he makes the
people of one mind with him; 'Come hither, O ye Maruts [2] rich in
dew, with this lord of the people against yon king', he says; the
people are connected with the Maruts, the lord of the people is the
highest; verily he unites him with the people and the realm. From the
house of a village judge further on he should take rice; he should
separate out the white and the black; of the white he should offer an
oblation to the Adityas; the people have the Adityas for their deity;
verily he attains the people [3]; 'The people he has attained, the
realm he has not attained', they say; of the dark ones he should offer
an oblation to Varuna; the realm is connected with Varuna; verily he
attains both the people and the realm. Should he not attain (them), he
should offer (saying), 'To the Adityas this portion I offer to attain
the people N. N. for N. N.'; verily the Adityas desiring the portion
make him attain the people [4]. Should he not attain (them), he should
knock in seven pegs of Açvattha wood in the middle shaft, (saying),
'Here do I bind the Adityas to attain the people N. N. from N. N.';
verily the Adityas, their heroes bound, make him attain the people.
Should he not attain (them), he should offer this oblation to the
Adityas and attach pegs to the kindling-wood; verily he attains what
cannot be taken away. (The pegs) are of Açvattha wood; the Açvattha
is the might of the Maruts; verily with might he attains the people;
seven are they, the Maruts are in seven troops; verily in troops he
attains the people.
ii. 3. 2.
The gods were afraid of death; they had recourse to
Prajapati for them he offered this (offering) to Prajapati of a
hundred Krsnalas in weight verily by it he bestowed upon them
immortality; for him who fears death he should offer to Prajapati this
(offering) of a hundred Krsnalas: verily he has recourse to Prajapati
with his own share; verily he bestows life upon him; he lives all his
days. It is of a hundred Krsnalas in weight; man has a hundred (years
of) life, and a hundred powers; verily in life, in power [1] he finds
support. (The offering) is in ghee; ghee is life, gold is immortality;
verily he unites him with life and immortality; four Krsnalas weight
on each occasion he cuts off to obtain the four cuttings-off; one by
one he brings to the Brahman priest, and one by one he bestows life
upon the sacrificer. Yonder sun did not shine, the gods sought an
atonement for it, for it they offered this oblation to Surya; verily
thereby they bestowed upon it [2] radiance. For him who desires
splendour he should offer this oblation to Surya; verily he has
recourse to yonder sun with his own share; verily he bestows upon him
splendour; he becomes resplendent. On both sides are ornaments (of
gold); verily on both sides he bestows radiance upon him. At each
fore-offering he offers a Krsnala weight; verily from the quarters he
wins splendour for him, He should offer on eight potsherds to Agni, on
twelve potsherds to Savitr, and an oblation to earth [3] who desires,
'May I gain gold; may gold resort to me.' In that it is (offered) to
Agni, gold is connected with Agni; verily by him whose is gold he
gains it; it is (offered) to Savitr; verily instigated by Savitr he
gains it; to earth an oblation is offered; verily on it he gains it;
gold resorts to him. He who gains gold is deprived of power and
strength; the same offering should he make who gains gold; he is not
deprived of power and strength. The same [4] offering he should make
whose gold is lost; in that it is (offered) to Agni, and gold is
connected with Agni, by him whose is gold he gains it; it is (offered)
to Savitr; verily instigated by Savitr he gains it; to earth an
oblation is offered; in this what is lost is lost; verily in it he
gains it. Indra [5] by force drunk the Soma of Tvastr, he went apart
on all sides, he was deprived of power, of Soma drinking; what he
vomited up, that became panic seeds; he had recourse to Prajapati; for
him he offered this oblation of panic seeds to Soma and Indra; verily
thereby he bestowed upon him power and Soma drinking; he who vomits
Soma is deprived of power, of Soma drinking; for him who vomits Soma
[6], he should offer this oblation of panic seeds; verily he has
recourse to Soma and Indra; verily they bestow upon him power and Soma
drinking; he is not deprived of power and of Soma drinking. In that it
is (offered) to Soma, he wins Soma drinking; in that it is (offered)
to Indra, and Soma drinking is power, verily he wins power and Soma
drinking; it is of panic seeds, Soma is it [7]; verily straightway he
wins Soma drinking. He who desires cattle should offer a cake on eight
potsherds to Agni, the giver, and a cake on eleven potsherds to Indra,
the bestower; verily Agni produces cattle for him, Indra makes them
grow up. These are curds, honey, ghee, waters, and parched grain; that
is the form of cattle; verily by their form he wins cattle; there are
five takings, for cattle are fivefold; I it is of many forms, for
cattle are of many forms [8], (verily it serves) for completion; it is
offered to Prajapati; cattle are connected with Prajapati; verily
Prajapati produces cattle for him; honey is the body of man; in that
he offers honey on the fire, verily thus the sacrificer places his
body in the fire; the Yajya and the Anuvakya are in the Pañkti metre,
man is fivefold, cattle are fivefold; verily ransoming his body from
death he wins cattle.
ii. 3. 3.
The gods desiring glory performed a sacrificial session
bounded by success; to Soma the king among them glory came, he went to
the hill, Agni followed him; Agni and Soma, those two, united; Indra,
being parted from the sacrifice followed after them; to them be said,
'Make me to sacrifice.' For him they offered this sacrifice, to Agni
on eight potsherds, to Indra on eleven potsherds, to Soma an oblation;
verily thereby they conferred upon him brilliance [1], power, and
splendour. For him who is parted from the sacrifice he should offer
this sacrifice, to Agni on eight potsherds, to Indra on eleven
potsherds, to Soma an oblation; in that it is (offered) to Agni,
thereby he bestows brilliance upon him; in that it is (offered) to
Indra, thereby (he bestows) power upon him; in that it is (offered) to
Soma, thereby (he bestows) splendour; part of the offerings to Agni
and Soma he should unite with that to Indra; verily he unites him with
brilliance and splendour [2]. He whose desire is not fulfilled should
offer on eleven potsherds to Agni and Soma; the Brahman is connected
with Agni, he drinks Soma; verily he has recourse to his own deity
with his own share; verily he unites him with his desire; his desire
is fulfilled. He who desires splendour should offer on eight potsherds
to Agni and Soma; verily he has recourse to Agni and Soma with their
own share; verily they bestow upon him splendour; he becomes
resplendent [3]. In that it is on eight potsherds, it is connected
with Agni; in that it is of panic seeds, it is connected with Soma;
(verily it serves) for prosperity. He who is afraid of impotence
should offer ,an oblation of panic seeds to Soma, the strong. For the
seed, the strength, departs from him, then he fears impotence; verily
he has recourse to Soma, the strong; verily he bestows upon him seed
and strength; he does not become impotent. He who desires a village
should offer on eleven potsherds to Brahmanaspati [4]; verily he has
recourse to Brahmanaspati with his own share; verily he subjects his
fellows to him; he becomes possessed of a village. The Yajya and the
Anuvakya have the word 'troop'; verily he makes him possess troops of
his fellows. The same sacrifice should he offer who desires, 'May I
bring the people to ruin with respect to the Brahman'; he should use
as the Yajya and the Anuvakya verses referring to the Maruts; verily
he brings the people to ruin with respect to the Brahman.
ii. 3. 4.
He who desires the heaven should offer an oblation to
Aryaman; Aryaman is yonder sun; verily he has recourse to Aryaman with
his own share; he makes him attain the world of heaven. He should
offer an oblation to Aryaman who desires, 'May people be fain to give
to me'; Aryaman is yonder sun, Aryaman is he who gives; verily he has
recourse to Aryaman with his own share; he makes [1] people fain to
give to him; people are fain to give to him. He should offer an
oblation to Aryaman who desires, 'May I go prosperously among men';
Aryaman is yonder sun; verily he has recourse to Aryaman with his own
share; verily be makes him go whither he is fain to go. Indra was the
lowest in rank of the gods, he had recourse to Prajapati; for him he
offered this (offering) of the after-shoots of rice to Indra on eleven
potsherds [2]; verily he led him to the top of the gods; he made as
the Yajya and the Anuvakya (verses) containing the words 'depth' and
'top'; verily from the depths he led him to the top; for the prince
who is low in rank he should offer to Indra on eleven potsherds this
(offering) of the after-shoots of rice; verily he has recourse to
Indra with his own share; verily he leads him to the top of his
fellows; the Yajya, and the Anuvakya contain the words 'depth' and
'top'; verily from the depth he leads him to the top [3]; it is of the
after-shoots of rice, for it is the deity of him who is low in rank;
(verily it serves) for prosperity. For the Brahman who is low in rank
he should offer to Brhaspati this oblation of the after-shoots of
rice; verily he has recourse to Brhaspati with his own share; verily
he leads him to the top of his equals; the Yajya and the Anuvakya
contain the words 'depth' and 'top'; verily he leads from the depth to
the top; it is of the after-shoots of rice, for it is the deity of him
who is low in rank; (verily it serves) for prosperity.
ii. 3. 5.
Prajapati had thirty-three daughters; he gave them to
Soma, the king; of them he associated with Rohini; they returned in
anger; then he followed and asked for them back; them he would not
return; he said, 'Swear on oath that thou wilt equally associate (with
them): then will I return them to you.' He took the oath, and he
returned them. He associated with Rohini alone [1]. Illness seized
him; 'Illness has seized the king', that (saying) is the origin of the
'king's evil'; in that he became worse, that is (the origin) of the
'bad illness'; because he got it from his wives, that is (the origin)
of the 'wife's disease' (Jayenya); him who knows thus the origin of
these illnesses, these illnesses do not visit. He approached them
respectfully; they said, 'Let us choose a boon; do thou associate
equally with us.' For him [2] they offered this oblation to the
Adityas; they freed him from his evil case. For him who is seized by
the bad illness he should offer this oblation to the Adityas; verily
he has recourse to the Adityas with their own share; verily they free
him from his evil case. He should offer at the new moon; verily with
its waxing he makes him wax. The Puronuvakya is, 'He is born ever
new'; verily thereby he bestows life upon him. The Yajya is, 'The
shoot which the Adityas make to wax'; verily thereby he makes him wax.
ii. 3. 6.
Prajapati assigned food to the gods; he said, 'Whatever
shall be left over these worlds, be that mine.' That was left over
these worlds, Indra, the king, Indra, the overlord, Indra, the
sovereign; thence he milked these worlds threefold; that is the cause
of its having three elements. For him of whom he desires, 'May he be
an eater of food', let him offer this (offering) of three elements, to
Indra, the king, a cake [1] on eleven potsherds, to Indra, the
overlord, to Indra, the sovereign. Indra, the king, is this (world of
earth), Indra, the overlord, is this (atmosphere), Indra, the
sovereign, is yonder (world of heaven); verily he has recourse to
these worlds with their own share; verily they bestow food on him; he
becomes an eater of food. Even as one milks a cow ready to give milk
by reason of its calf, so he milks these worlds, made ready, for
desire, for food; he places (the cake) on potsherds face upwards, for
variety. There are three cakes, these worlds are three; (verily they
serve) to obtain these worlds; each one above the other is larger, for
so as it were are these worlds; (verily they serve) for prosperity; he
cuts off from all (the cakes) as he sets them up without making a
failure; be recites (the verses) alternating, to prevent burning.
ii. 3. 7.
The gods and the Asuras were in conflict: the Asuras
conquered the gods, the gods being defeated became the servants of the
Asuras; from them power and strength departed; Indra perceived this;
he departed in pursuit of it; he could not win it. Then he departed
from it, he had recourse to Prajapati; he made him sacrifice with this
(offering) with all the Prstha (Stotras); verily with it he bestowed
upon him power and strength. Him who desires power [1], desires
strength, he should make him sacrifice with this (offering) with all
the Prsthas; verily he has recourse to these deities with their own
share; verily they bestow upon him power and strength. In that he
offers to Indra of the Rathantara, verily he wins the brilliance of
Agni; in that (he offers) to Indra of the Brhat, verily he wins the
brilliance of Indra; in that (he offers) to Indra of the Vairupa,
verily he wins the brilliance of Savitr [2]; in that (he offers) to
Indra of the Vairaja, verily he wins the brilliance of the creator; in
that (he offers) to Indra of the Çakvara, verily he wins the
brilliance of the Maruts; in that (he offers) to Indra of the Raivata,
verily he wins the brilliance of Brhaspati. So many are the
brilliances, verily he wins them; he places (the cakes) on potsherds
face upwards, for variety; the cake is on twelve potsherds [3], to
secure the All-gods. He cuts off all around; verily all around he
bestows on the sacrificer power and strength; he recites (the verses)
alternating, to prevent burning. A horse, a bull, a ram, a goat, these
are the sacrificial fee; for manliness. With this he should sacrifice
who is being practised against; if these deities eat his food, men eat
his also.
ii. 3. 8.
Rajana Kauneya went to Kratujit Janaki for a cure for
eyesight; for him he offered this sacrifice, to Agni, the blazing, a
cake on eight potsherds, to Surya an oblation, to Agni, the blazing, a
cake on eight potsherds; verily thereby he bestowed sight upon him.
For him who desires sight he should offer this sacrifice, to Agni, the
blazing, a cake on eight potsherds; to Surya an oblation, to Agni, the
blazing, a cake on eight potsherds; by the eye of Agni men see [1],
(by the eye) of the sun the gods; verily he has recourse to Agni and
Surya with their own share; verily they bestow sight upon him; he
becomes possessed of sight. In that there are two for Agni, he
restores his eyes for him; in that there is (an oblation) for Surya,
(he restores) his nose; the two for Agni are on either side of that
for Surya; therefore the two eyes are on either side of the nose,
therefore by the nose the eyes are separated. The Yajya, and the
Anuvakya, are alike, for the eye is alike; (verily it serves) for
prosperity. 'Up that god that knoweth all', 'Seven bays in thy
chariot', 'The radiant countenance of the gods hath arisen', (with
these words) he offers lumps; verily he gives sight to him; what was
his, that (is his again).
ii. 3. 9.
a Thou art secure; may I be secure among my equals,
wise, a guardian, a gainer of wealth; thou art secure; may I be secure
among my equals, dread, a guardian, a gainer of wealth; thou art
secure; may I be secure among my equals, dread, a guardian, a gainer
of wealth.
b Thou art affection; O ye gods of affection, those equals, youths, of
one mind, them I love with my heart; may they love me with their
hearts; make them of one mind with me; hail! Thou [1] art affection; O
ye gods of affection, the women of one mind, them I love with my
heart; may they love me with their hearts; make them of one mind with
me; hail!
He who desires a village should offer to the All-gods
(the sacrifice) for taking possession; his equals are connected with
the All-gods; verily he has recourse to the All-gods with their own
share; verily they subject his equals to him; he becomes possessed of
a village. It is (the offering) for taking possession; taking
possession is grasping the mind; verily he grasps the mind of his
equals [2]. 'Thou art secure; may I be secure among my equals', (with
these words) he puts the enclosing-sticks round; verily he invokes
this blessing. Then all this comes to pass with regard to the equals
of him for whom knowing thus these enclosing-sticks are put around.
'Thou art affection; O ye gods of affection', (with these words) he
offers three oblations; so many are his equals, great, small, and
women, them he wins, they being won wait on him.
ii. 3. 10.
a What went new that became fresh butter; what crept
that became clarified butter; that which became firm became ghee.
b Thou art the breath of the Açvins; of that to thee let the two give
whose breath thou art; hail! Thou art the breath of Indra; of that to
thee let him give whose breath thou art; hail! Thou art the breath of
Mitra and Varuna; of that to thee let them give whose' breath thou
art; hail! Thou art the breath of the All-gods [1]; of that to thee
let them give whose breath thou art; hail!
c Stream of ghee, path of ambrosia,
Given by Indra, presented by the Maruts,
Thee Visnu perceived,
Then Ida moved thee in the cow.
d Let the god Savitr set thee free for life, for living, with the
Pavamana Stoma, with the path of the Gayatra (Saman), with the
strength of
the Upançu (Graha); let the god Savitr set thee free for life, for
living,
[2] with the Brhat and Rathantara's Stoma with the path of the
Tristubh,
with the strength of the Çukra (Graha); let the god Savitr set thee
free
with the measure of Agni, with the path of the Jagati, With the
strength
of the Agrayana (Graha).
e Him quicken, O Agni, for life, for radiance,
Make dear his seed, O Varuna, O Soma, O king;
Like a mother, O Aditi, give him protection,
O ye All-gods, that he may win old age.
f Agni is full of life; he is full of life through the trees; with
this life I make thee full of life. Soma is full of life; he is (full)
through the plants; the sacrifice is full of life; it is (full)
through the sacrificial fees; the Brahman is full of life; that is
full of life through the Brahmans; the gods are full of life; they are
(full of life) through the ambrosia; the Pitrs are full of life; they
are full of life through the Svadha-call with this life I make thee
full of life.
ii. 3. 11.
To Agni his body goes, to Soma his sap,--Varuna grasps
him with Varuna's noose--to Sarasvati the speech, to Agni and Visnu
the body Of him who long is ill. For him who is long ill or who
desires, 'May I live all my days', he should offer this sacrifice, to
Agni on eight potsherds, to Soma an oblation, to Varuna on ten
potsherds, to Sarasvati an oblation, to Agni and Visnu on eleven
potsherds; verily he ransoms his body from Agni, his sap from Soma
[1]; by the offering to Varuna he frees him from Varuna's noose; by
the offering to Sarasvati he bestows speech; all the gods are Agni,
the sacrifice is Visnu; verily by the gods and the sacrifice he heals
him; even if his life is gone, he yet lives. 'What went new, that
became fresh butter', (with these words) he looks upon the butter;
verily he describes its form and greatness. 'Thou art the breath of
the Açvins', he says; the Açvins are the physicians of the gods [2];
verily by them he makes healing for him. 'Thou art the breath of Indra',
he says; verily thereby he bestows power upon him. 'Thou art the
breath of Mitra and Varuna', he says; verily thereby he bestows
expiration and inspiration upon him. 'Thou art the breath of the
All-gods', be says; verily thereby he bestows strength on him. 'Stream
of ghee, path of ambrosia' [3], he says; that is according to the
text. 'With the Pavamana Stoma thee', he says; verily thereby he
bestows breath upon him. 'By the Brhat and Rathantara's Stoma thee',
he says; verily thereby he bestows force upon him. 'With the measure
of Agni thee', he says; verily thereby he bestows body upon him. The
priests speak (these words) around; as many as are the priests, they
heal him. Grasping the hand of the Brahman (priest) they speak around
(him); separately they bestow life on the sacrificer; what was his
that (is his again). From the gold [4] he drinks away the ghee; ghee
is life, gold is ambrosia; verily from the ambrosia he drinks away
life; it is a hundred (Krsnalas) in weight; man has a hundred (years)
of life, a hundred powers; verily he finds support in life, in power.
Or as many seasons as he deems that he will live, so many be the
number, for prosperity. 'Him quicken, O Agni, for life, for radiance',
he says; verily he bestows life and radiance upon him. 'O ye All-gods,
that he may win old age', he says; verily he makes him win old age. 'Agni
is full of life', (with these words) he takes his hand; these gods are
full of life, they bestow life upon him, he lives all his life.
ii. 3. 12.
Prajapati led the horse to Varuna, it went to its own
deity, he was afflicted; he saw this (offering) to Varuna on four
potsherds, he offered it; then indeed was he set free from Varuna's
noose. Varuna seizes him who accepts the horse. As many horses as he
accepts, so many (offerings) to Varuna should he offer; verily he has
recourse to Varuna with his own share; verily he frees him from
Varuna's noose [1]. (The offerings) are on four potsherds, for the
horse has four feet; (verily they serve) for prosperity. He should
offer an extra one; whatever (horse) he is going to accept or whatever
(horse) he has overlooked, from that noose of Varuna is he set free.
If he is going to accept another, he should offer in supplement an
offering to Surya, on one potsherd; verily he makes yonder sun to
rise. He goes to the waters as the final bath, Varuna is in the
waters; verily straightway he appeases Varuna. After his return he
should offer an oblation to Apam Napat; the horse has its birthplace
in the waters; verily he makes him go to his own birthplace; appeased
he attends on him.
ii. 3. 13.
a That body of yours, to be striven for, 'O Indra and
Varuna, with that do ye free this one from tribulation; that strong,
protecting, brilliant body of yours, with that do ye free him from
tribulation.
b That disease of yours, O Indra and Varuna, that is in the fire, that
of yours I appease hereby; that disease of yours, O Indra and Varuna,
that is in the two-footed cattle, the four-footed, the cattle-yard,
the houses, the waters, the plants, the trees, that of yours I appease
hereby.
Indra departs with his [1] power, Varuna seizes him
with Varuna's noose, who is seized by evil; for him who is seized by
evil, he should offer this (offering of) clotted milk to Indra and
Varuna; verily Indra bestows power upon him, Varuna frees him from
Varuna's noose. (The offering) is of clotted milk, for milk departs
from him; verily he is seized with evil; in that it is of clotted
milk, thereby he bestows milk upon him. In the clotted milk [2] he
puts down the cake; verily he makes him possessed of a body, and also
possessed of an abode. He separates it into four pieces; verily he
finds supports in the quarters; he unites (the fires) again; verily he
procures healing for him from the quarters; having united (them) he
cuts off (portions); that is as when one cuts up what has been
pierced. (That disease of yours, O Indra and Varuna, that is in the
fire, that of yours I appease hereby', he says; verily he protects him
from error in sacrifice. 'That disease of yours, O Indra and Varuna,
that is in the two footed cattle, that of yours I appease hereby', he
says; so many are the waters, the plants, the trees, offspring and
cattle on whom to live; verily does he free them for him from Varuna's
noose.
ii. 3. 14.
a Thou from of old.
b The wise contrivings.
c Indra on all sides.
d Indra men.
e Do thou guard us, O Soma, on all sides,
O king, from him who plots evil;
Lot not the friend of such as thou come to harm.
f Thy places in the sky, in the earth,
In the mountains, in the plants, in the waters,
With all of these, kindly and without anger,
Do thou, O king Soma, accept our oblations.
g O Agni and Soma, united,
With common offering, accept our prayers,
Ye were born together among the gods.
h Ye [1], O Agni and Soma, with common inspiration,
Placed these lights in the sky;
Ye freed the streams from the dread imprecation
When they were held fast.
i O Agni and Soma, hearken kindly,
O ye strong ones, to my invocation;
Accept gladly our songs,
Be a refreshment to the giver.
k One from the sky Matariçvan bore,
The falcon churned another from the rock;
Agni and Soma, waxing great through prayer,
Ye made broad room for the sacrifice.
l O Agni and Soma, the oblation which is set forth [2],
Do ye taste, accept it, rejoice in it, O ye strong ones
Of good protection, of good help be ye,
And give to the sacrificer health and wealth.
m Swell.
n Together thee.
o Troop lord of troops we invoke thee,
Sage of sages, most famous;
Highest king of Brahmans, O lord of prayer,
Hearkening to us with help do thou sit on thy place.
p He shall win booty and prizes with tribe,
With clan, with family, with sons, with men,
Who shall seek to win the father of the gods [3],
Pious with oblations, the lord of prayer.
q He with his fair singing, harmonious troop,
Crushed Vala and Phaliga with his cry;
Brhaspati drove out the cows, which mix the offerings,
Thundering as they lowed.
r O Maruts, what time from the sky.
s The protections that ye.
t Aryaman goeth, the mighty bull,
The giver of wealth, much invoked, deserving;
With a thousand eyes, opening the cow-pens, with the thunderbolt in
his arm,
May the god bestow upon us wealth.
u Thy many paths, O Aryaman, on which the gods go,
O king, which come from the sky [4],
With these, O god, grant us great protection;
Be auspicious to our bipeds, to our quadrupeds.
v From the depth to the top, sung by the Angirases,
He moved asunder the firm places of the mountains;
He burst their cunningly-made obstructions;
These things did Indra in the joy of the Soma.
w From the depth with the top he meted with measures,
With the thunderbolt he crushed the hollows of the streams;
Lightly he freed them with paths of long wanderings;
These things did Indra in the joy of the Soma [5].
x Who was born knowing his connexion,
The god declareth all births,
From the middle of holy power he bore out holy power,
From low on high he arose at his will.
y Born in greatness, he established apart the great ones,
The sky as a seat and the atmosphere of earth;
From the depth be hath won to the top with his race,
Whose deity is Brhaspati, the sovereign.
z Him who with might riseth from the depth to the top,
Brhaspati the gods desire to win;
He broke Vala, he rendeth the forts,
Thundering he won the heaven and the waters.
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PRAPATHAKA IV
The Special Sacrifices (continued)
ii. 4. 1.
The gods, men, and the Pitrs were on one side, the
Asuras, Raksases, and Piçacas on the other. Of the gods the little
blood they drew the Raksases smothered by the nights and dawn dawned
on them smothered and dead. The gods understood, 'Him who of us dies,
it is the Raksases who kill.' They invited the Raksases; they said,
'Let us choose a boon; what [1] we win from the Asuras, let that be
shared between us.' Then indeed did the gods conquer the Asuras, and
having conquered the Asuras, they drove away the Raksases. The
Raksases (saying), 'Ye have done falsely', surrounded the gods on all
sides. The gods found a protector in Agni; they offered to Agni, the
forward, a cake on eight potsherds, to Agni, the overcomer, to Agni
with the face. In that they offered to Agni, the forward, the Raksases
in front [2] they repelled thereby; in that (they offered) to Agni,
the overcomer, the Raksases that were around they repelled thereby; in
that (they offered) to Agni with the face, the Raksases behind were
repelled thereby. That the gods prospered, the Raksases were defeated.
He who has foes should in conflict sacrifice with this offering; he
should offer to Agni, the forward, a cake on eight potsherds, to Agni,
the overcomer [3], to Agni with the face. In that he offers to Agni,
the forward, he repels thereby the foe who is superior to him; in that
(he offers) to Agni, the overcomer, he repels thereby (the foe) who is
equal to him; in that (he offers) to Agni with the face, he repels
thereby the foe which is inferior to him. He repels the foe who is
superior, he surpasses him who is like, the inferior does not equal
him who knowing thus sacrifices with this offering.
ii. 4. 2.
The gods and the Asuras were in conflict; the gods
said, 'Let us hold on to the strongest of us'; they said to Indra,
'Thou art the strongest of us; let us hold on to thee.' He said,
'Three are these forms of my own that have strength; satiate them, and
then shall ye overcome the Asuras.' They said, 'Name (them).' He said,
'This is that which frees from tribulation; this is that which drives
away the foe; this is that which has power' [1]. They offered to Indra,
the freer from tribulation, a cake on eleven potsherds, to Indra, the
driver away of the foe, to Indra, the powerful. In that they offered
to Indra, the freer from tribulation, thereby they were freed from
tribulation; in that they offered to Indra, the driver away of foes,
thereby they drove away foes; in that they offered to Indra, the
powerful, thereby they bestowed power upon themselves. They offered a
cake on thirty-three potsherds; the gods are thirty-three; verily
Indra takes hold of them in himself, for prosperity [2]. That was the
highest victory that the gods won over the Asuras. He who has foes
should in conflict sacrifice with this offering; to Indra, the freer
from tribulation, he should offer a cake on eleven potsherds, to Indra,
the driver away of the foe, to Indra, the powerful; by tribulation is
he seized whose foe is superior to him; in that he offers to Indra,
the freer from tribulation, he is freed thereby from tribulation; by
foes is he beset, to whom one of his equals is superior, even [3] if
no foe; in that (he offers) to Indra, the driver away of the foe, he
smites away thereby his foes; in that (he offers) to Indra, the
powerful, he bestows thereby power upon himself; he offers a cake on
thirty-three potsherds; the gods are thirty-three; verily the
sacrificer takes hold of them in himself, for prosperity, Thus is the
sacrifice called 'the victorious'; he who knowing thus sacrifices with
this offering wins thus the highest victory over his foe.
ii. 4. 3.
The gods and the Asuras were in conflict; the Gayatri,
grasping and taking their force, might, power, strength, offspring,
and cattle, remained away; they reflected, I Whomsoever of us she
shall resort to, they shall become this (world)'; they hailed her in
rivalry, 'O All worker', said the gods; 'O Deceiver', said the Asuras;
neither did she resort to. The gods saw this formula, 'Thou art force,
thou art strength, thou art might [1], thou are blazing, thou art by
name the home of the gods, thou art all, of all life thou art
everything, thou art of every life, the overcoming.' (So saying) the
gods appropriated the force, might, power, strength, offspring, and
cattle of the Asuras. Because the Gayatri remained away, therefore
they style this offering the Gayatri; the Gayatri is the year, so the
year remained away; because the gods thereby appropriated the force,
might, power, strength [2], offspring, and cattle of the Asuras,
therefore they style this offering the gatherer. He who has foes
should in conflict sacrifice with this offering. To Agni, the
gatherer, he should offer a cake on eight potsherds; this when cooked
and put in place he should stroke with this formula; verily he
appropriates the force, might, power, strength, offspring, and cattle
of his foe; he prospers with himself, his foe is defeated.
ii. 4. 4.
Prajapati created offspring; they created went away
from him; where they stayed, thence sprung the bean. Those he followed
with Brhaspati; Brhaspati said, 'With this will I go before thee, then
shall offspring have resort to thee.' He went before him; then indeed
did offspring resort to Prajapati. For him who desires offspring he
should offer this oblation of beans to Prajapati verily he has
recourse to Prajapati with his own share [1]; verily he produces
offspring for him. Prajapati created cattle; they created went away
from him; where they stayed, thence sprung the bean; those he followed
with Pusan; Pusan said, 'With this do thou go before me; then shall
cattle resort to thee.' 'Do thou go before me', said Soma, 'mine [2]
is what grows on untilled (land).' 'Both of you shall I go before', he
said; he went before them both; then indeed did cattle resort to
Prajapati. For him who desires cattle should he offer this oblation of
beans to Soma and Pusan; verily he has recourse to Soma and Pusan with
their own share; verily they produce cattle for him. Soma is the
impregnator of seed, Pusan the producer of cattle; verily Soma bestows
seed upon him, Pusan produces cattle.
ii. 4. 5.
a O Agni come to us with kine;
O drop, delight us with increase;
Indra is the supporter in our homes.
b Savitr, the thousandfold,
May he delight us in our homes;
May Pusan come, may wealth (be ours).
c May Dhatr give us wealth,
The lord, the ruler of the world;
May he favour us with a full (gift).
d Tvastr the bull, the strong,
May he delight us in our homes,
With a thousand, with ten thousand.
e Thou whereby the gods moved immortality [1],
Enduring fame, in the sky,
O increase of wealth, vouchsafe us
A herd of kine for life.
f Agni, lord of the house, Soma, all-winning, Savitr the wise; hail!
g O Agni, lord of the house, with thy ghee portion do thou vouchsafe
strength and force to him who advanceth; may I not wander from the
highest of the path; may I become the head; hail!
ii. 4. 6.
He who desires cattle should sacrifice with the Çitra
(offering); Çitra is this (earth); in that in this (earth) all things
are produced, thereby is this (earth) variegated (citra); he who
knowing thus sacrifices with the Çitra desirous of cattle is
propagated with offspring, with cattle, with pairings. With the
offering to Agni he strews, with that to Soma he impregnates seed, the
seed impregnated Tvastr develops into forms; there are (offerings) to
Sarasvant and Sarasvati; that is the divine pair; verily in the midst
he bestows upon him a divine [1] pair, for growth, for propagation.
There is an oblation to Sinivali; Sinivali is speech, speech is
growth; verily he approaches speech and growth. The last is to Indra,
and thereby there is a pair. Seven are these offerings, the tame
animals are seven, the wild seven; the metres are seven, for the
winning of both. Then he offers these oblations; these gods are the
lords of growth; verily they bestow growth upon him, he grows with
offspring and cattle; moreover in that he offers these oblations,
(they serve) for support.
ii. 4. 7.
a Thou I art connected with the Maruts, thou art the
force of the Maruts, cleave the stream of the waters.
b Stay, O Maruts, the speeding falcon,
Swift as mind, the strong, the glorious;
That whereby the dread host goeth set loose,
Do ye, O Açvins, put around; hail!
c East wind, raining, quicken; Ravat! Hail! Storming, raining, dread;
Ravat! Hail! Thundering, raining, formidable; Ravat! Hail! Thundering
without lightning, lightning, raining, resplendent; Ravat! Hail!
Raining over night, satisfying; Ravat! [1] Hail! Famed as having
rained I much; Ravat! Hail! Raining while the sun shines, radiant;
Ravat! Hail! Thundering, lightning, raining, waxing great; Ravat!
Hail!
d Gladdening, obedient, purifying, agile,
Full of light, full of darkness, flooding, with fair foam,
Supporting friends, supporting the warrior caste,
With fair realms, do ye help me.
e Thou art the fetter of the strong steed; for rain I yoke thee.
ii. 4. 8.
a O gods granting protection, O Mitra and Varuna,
Aryaman;
O gods who drink together, O son of the waters, with swift onset,
Give of the water, cleave the holder of the waters; from the sky, from
Parjanya, from the atmosphere, from the earth, thence do ye help us
with rain.
b Even by day they make the darkness,
With Parjanya, water bearer;
What time they inundate the earth.
c The treasure-house of sky which the heroes rich in dew
Make to shake for the generous giver,
The Parjanyas set thee free from along the firmaments;
The rains pour over the desert [1].
d From the ocean, O Maruts, ye make (the rain) to start,
Ye make the rain to fall, O ye that are rich in moisture;
Your cows, O ye wondrous, fail not;
As ye fly swiftly your chariots turned.
e Set free the rain from heaven;
With waters fill the ocean;
Thou art born of waters, first-born;
Thou art the might of the ocean.
f Flood the earth,
Break this divine cloud;
Give to us of the divine water,
Ruling loosen the water bag.
g The gods whose portion is in the sky, the gods whose portion is in
the atmosphere, the gods whose portion is on earth, may they aid this
sacrifice, may they enter this place, may they inhabit this place.
ii. 4. 9.
'Thou art connected with the Maruts, thou art the force
of the Maruts', (with these words) he puts on a black garment with a
black fringe; that is the hue of rain; verily becoming of like hue he
causes Parjanya to rain. 'Stay, O Maruts, the speeding falcon', (with
these words) he pushes back the west wind; verily he produces the east
wind, to win the rains. He makes offering to the names of the wind;
the wind rules the rain; verily he has recourse to the wind with its
own share; verily it makes Parjanya rain for him. Eight offerings [1]
he makes; the quarters are four, the intermediate quarters are four;
verily from the quarters he makes the rain to move. He unites (them)
on a black antelope skin; verily he makes the offering; he unites
within the Vedi, for accomplishment. When the Yatis were being eaten,
their heads fell away; they became Kharjuras; their sap rose upwards,
they became Kariras; the Kariras are connected with Soma; the offering
connected with Soma makes rain to move from the sky; in that there are
Kariras (in the sacrifice) [2], by means of an offering which is
connected with Soma he wins the rain from the sky. With honey he
unites (them); honey is the sap of the waters and the plants; verily
it rains from the waters and the plants; verily also he brings down
rain from the waters and the plants. 'Gladdening, obedient', (with
these words) he unites (them); verily he approaches them by their
names; just as one may say, 'Come hither, N. N.', so by their names
[3] he makes them move forward. Thou art the fetter of the strong
horse; for rain I yoke thee', he says the horse is strong, Parjanya is
strong; becoming black as it were he rains; verily he unites him with
his hue, to win the rains.
ii. 4. 10.
'O gods having wealth, O gods granting protection, O
gods drinking together', (with these words) he ties on; verily by
means of the gods he daily seeks rain. If it should rain, so much only
should be offered; if it should not rain, on the next day he should
offer an oblation. Mitra and Varuna are day and night, by day and
night Parjanya rains, for by night or by day he rains; verily he has
recourse to Mitra and Varuna with their own share; verily they [1]
make Parjanya rain for him by day and night. To Agni, hiding his
abode, he should offer a cake on eight potsherds, to the Maruts on
seven potsherds, to Surya on one potsherd; Agni thence causes the rain
to arise, the Maruts lead it out when produced; when yonder Sun Moves
low with his rays, then he rains; becoming a hider of his abode, as it
were, he rains; these deities are the lords of rain; them he has
recourse to with their own share; they [2] make Parjanya rain for him;
even if he is not minded to rain yet he rains. 'Let free the rain from
heaven; with waters fill the ocean', he says; verily these and yonder
waters he unites; then with these he approaches yonder (waters). 'Thou
art born of waters, first-born; thou art the might of the ocean', he
says; that is according to the text. 'Flood the earth', (with these
words) he offers in a Boerhavia procumbens; this of plants is that
which wins rain, and thereby he causes rain to fall. 'The gods whose
portion is in the sky', (with these words) he shakes the black
antelope skin; verily to him these worlds become dear and desired.
ii. 4. 11.
'All' the metres are to be recited in this sacrifice',
they say; the Kakubh is the strength of the Tristubh, the Usnih of the
Jagati; in that he repeats the Usnih and the Kakubh, thereby he wins
all the metres. The Usnih is the Gayatri; the four syllables over are
fourfooted cattle; just as cake is over cake, so it is with the
syllables which are over the verse; if he were to close with a Jagati
[1], he would end the sacrifice; he closes with a Tristubh, the
Tristubh is power and strength; verily he establishes the sacrifice on
power and strength, he does not end it. 'O Agni, three are thy
strengths, three thy abodes', with this (verse) containing the word
'three' he closes, for similarity of form: that which has three
constituents is the whole of the sacrifice; for every desire it is
employed, for the sacrifice is employed for all desires. He who is
practising witchcraft should sacrifice with that of three
constituents; that which has three constituents is the whole of the
sacrifice [2]; verily with the whole of the sacrifice he bewitches
him, and lays him low. With the same (offering) should he sacrifice
who is practised against, that which has three constituents is the
whole of the sacrifice; verily he sacrifices with the whole of the
sacrifice, and he who practises witchcraft does not lay him low. With
the same (offering) should he sacrifice who is going to sacrifice with
a thousand; verily he produces and gives (it). He who has sacrificed
with a thousand should sacrifice with the same (offering) he goes to
the end of cattle [3] who sacrifices with a thousand; Prajapati
created cattle; he created them with (the offering) of three
constituents; he who knowing thus sacrifices, desirous of cattle, with
(the offering) of three constituents, creates cattle from the very
source whence Prajapati created them; and the thousand resorts to him.
He becomes a prey to the gods who having said, 'I shall sacrifice',
does not sacrifice; he should sacrifice with (the offering) of three
constituents; (the offering) of three constituents [4] is the whole of
the sacrifice; verily he sacrifices with the whole of the sacrifice,
and does not become a prey to the gods. The cake is on twelve
potsherds; these are three (sets of) four potsherds, to bring about
the three. There are three cakes, these worlds are three; (verily they
serve) to win these worlds. Each one above the other is larger, for so
as it were are these worlds. The middle one is made of barley, that is
the form of the atmosphere; (verily it serves) for prosperity. He cuts
off from all (the cakes) as he sets them up without making a failure.
He gives gold; verily he wins brilliance [5]; he gives the silken
garment; verily he wins cattle; he gives a cow; verily he wins his
prayers; gold is the colour of the Saman, the silken garment of the
formulae, the cow of the praises and rejoicings; verily he wins all
these colours.
ii. 4. 12.
Tvastr, his son slain, offered Soma excluding Indra.
Indra desired an invitation to the rite, but he did not invite him,
(saying), 'Thou hast slain my son.' He made a disturbance of the
sacrifice, and forcibly drank the Soma. The remains of it Tvastr cast
upon the Ahavaniya (fire), saying, 'Hail! wax great, Indra's foe.
While (the fire) was flaming upwards to strike, just then of itself it
stayed; whether so much was before [1], or so much was over the fire,
be sprang up alive and came into union with Agni and Soma. He grew on
all sides an arrow(shot), he enveloped these worlds. Because he
enveloped these worlds, therefore is Vrtra, Vrtra. Indra feared him,
and Tvastr too; Tvastr dipped his bolt for him; the bolt was fervour;
he could not restrain it. Visnu [2] was another god; he said, 'Visnu,
come hither; we will grasp that by which he is this world. Visnu
deposited himself in three places, a third on the earth, a third in
the atmosphere, a third in the sky, for he was afraid of his growth.
By means of the third on earth Indra raised his bolt, aided by Visnu.
He said, 'Hurl it not at me; there is this [3] strength in me; I will
give it to you.' He gave it to him, he accepted it, and (saying),
'Thou didst further me', gave it to Visnu. Visnu accepted it (saying),
'Let Indra place power (indriya) in us.' By means of the third in the
atmosphere Indra raised his bolt, aided by Visnu. He said, 'Hurl it
not at me; there is this [4] strength in me; I will give it to you.'
He gave it to him; he accepted it, and (saying), 'Twice hast thou
furthered me', gave it to Visnu. Visnu accepted it (saying), 'Let
Indra place power in us.' By means of the third in the sky Indra
raised his bolt, aided by Visnu. He said, 'Hurl it not at me; I will
give to thee that by which I [5] am this world! He said, 'Yes.' (He
replied), 'Let us make a compact; let me enter thee.' 'If thou dost
enter me, in what way wilt thou enjoy me?' 'I will kindle thee; I will
enter thee for thine enjoyment', he answered. Vrtra entered him. Vrtra
is the belly; hunger is man's enemy; he who [6] knows this slays the
enemy hunger. He gave it to him; he accepted it, and (saying), 'Thrice
hast thou furthered me', gave it to Visnu. Visnu accepted it (saying),
'Let Indra place power in us.' In that thrice he gave and thrice he
accepted, that is the reason of the threefold character of the
threefold. In that Visnu aided him and he gave (it) to Visnu,
therefore the offering belongs to Indra and Visnu. Whatever there is
here he gave to him, the Rces, the Samans, the Yajuses. A thousand he
gave to him; therefore there are a thousand gifts.
ii. 4. 13.
The gods were afraid of the warrior on his birth. While
still within (the womb) they fettered him with a bond. The warrior
thus is born fettered; if he were born not fettered he would
continually slay his foes. If one desire of a warrior, 'May he be born
not fettered, may he continually slay his foes', one should offer for
him the offering for Indra and Brhaspati, for the warrior is connected
with Indra, Brhaspati is the holy power (Brahman); verily by the holy
power (Brahman) he frees him from the bond that fetters him. The
sacrificial present is a golden bond; verily manifestly he frees him
from the bond that fetters him.
ii. 4. 14.
a He is born ever new;
The banner of the days goeth before the dawns.
He appointeth their portion to the gods as he advanceth
The moon extendeth length of days.
b The drop which the Adityas make to swell,
The imperishable which the imperishable drink,
With that may king Varuna, Brhaspati,
The guardians of the world make us to swell.
c In the eastern quarter thou art king, O Indra
In the northern, O slayer of Vrtra, thou art slayer of foes
Where the streams [1] go, thou hast conquered;
On the south be the bull whom we invoke.
d Indra shall conquer, he shall not be conquered;
Over-lord among kings shall he rule;
In all conflicts shall he be a protector,
That he may be reverenced and honoured.
e His greatness surpasseth
Sky or earth or heaven;
Indra sole lord, hailed by all, in his home
Boisterous and brave, waxeth great for the conflict.
f We call on thee, O hero, in praise,
Like kine unmilked,
Lord [2] of this moving world, seeing the heavenly light,
Lord, O Indra, of what standeth.
g We call on thee,
We poets, to gain the prize;
Men call on thee, lord of heroes, O Indra, amongst foes,
On thee in the racing of the horse.
h If, O Indra, a hundred skies,
A hundred earths were thine,
Not a thousand suns could match thee at birth,
Nor the two worlds.
i Drink the Soma, O Indra; let it gladden thee,
(The Soma) which for thee, O lord of bays, the stone
Through the arms of the presser [3], like a horse well guided hath
expressed.
k With Indra may splendid feasts be ours,
Rich in strength,
Wherewith we may rejoice in food.
l O Agni, thy pure.
m With the light.
n Thee, Jatavedas.
o Seven bays in thy chariot
Bear thee, O god Surya,
With hair of light, O wise one.
p The radiant countenance of the gods hath arisen,
The eye of Mitra, Varuna, and Agni;
He hath filled the sky, the earth, and the atmosphere;
Surya is the soul of that which moveth and standeth [4].
q May the All-gods who further right,
Who hearken to the call in due season,
Find pleasure in this proper drink.
r O ye All-gods, hear my invocation,
Ye that are in the atmosphere, ye that are in the sky;
Ye with Agni as your tongue, worthy of sacrifice,
Sit on this strew and rejoice.
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PRAPATHAKA V
The New and Full Moon Sacrifices
ii. 5. 1.
a Viçvarupa, son of Tvastr, was the domestic priest of
the gods, and the sister's son of the Asuras. He had three heads, one
which drank Soma, one Sura, and one which ate food. He promised openly
the share to the gods, secretly to the Asuras. Men promise openly the
share to every one; if they promise any one secretly, his share is
indeed promised. Therefore Indra was afraid (thinking), 'Such an one
is diverting the sovereignty (from me).' He took his bolt and smote
off his heads. (The head) which drank Soma [1] became a hazelcock;
(the head) which drank Sura a sparrow; (the head) which ate food a
partridge. He seized with his hand the guilt of slaying him, and bore
it for a year. Creatures called out upon him, 'Thou art a Brahman
slayer.' He appealed to the earth, 'Take a third part of my guilt.'
She said, 'Let me choose a boon. I deem that I shall be overcome
through digging. Let me not be overcome by that.' He replied, 'Before
[2] a year is out it will grow up for thee.' Therefore before the year
is out the dug-out portion of earth grows up again, for that was what
she chose as a boon. She took a third of his guilt. That became a
natural fissure; therefore one who has piled up a fire-altar and whose
deity is faith should not choose a natural fissure, for that is the
colour of guilt. He appealed to the trees, 'Take a third part of my
guilt.' They said, 'Let us choose a boon. We deem that we shall be
overcome through pruning [3]. Let us not be overcome by that.' He
replied, 'From pruning shall more (shoots) spring up for you.'
Therefore from the pruning of trees more (shoots) spring up, for that
was what they chose as a boon. They took a third part of his guilt, it
became sap; therefore one should not partake of sap, for it is the
colour of guilt. Or rather of the sap which is red or which comes from
the pruning one should not partake [4], but of other sap at will. He
appealed to a concourse of women, 'Take the third of my guilt.' They
said, 'Let us choose a boon; let us obtain offspring from after the
menses; let us enjoy intercourse at will up to birth.' Therefore women
obtain offspring from after the menses, and enjoy intercourse at will
up to birth, for that was what they chose as a boon. They took a third
of his guilt, it became (a woman) with stained garments; therefore one
should not converse with (a woman) with stained garments [5], one
should not sit with her, nor eat her food, for she keeps emitting the
colour of guilt. Or rather they say, 'Woman's food is unguent, and
there fore one should not accept (from her) unguent, but anything else
(can be accepted) at will.' The son born of intercourse with (a woman)
with stained garments is accursed; (the son born) of intercourse in
the forest is a thief; (the son born) of intercourse with a (woman)
who turns away is shamefaced and retiring; (the son born) of
intercourse with a woman bathing is fated to drown; (the son born) of
one who [6] anoints herself has a skin disease; (the son born) of one
who combs her hair is bald and feeble; (the son born) of one who
anoints (her eyes) is blind; (the son born) of one who cleans her
teeth has dirty teeth; (the son born) of one who cuts her nails has
bad nails; (the son born) of one who spins is a eunuch; (the son born)
of one who weaves ropes is unrestrained; (the son born) of one who
drinks from a leaf is drunken; (the son born) of one who drinks from a
mutilated (vessel) is mutilated. For three nights he should keep a vow
and should drink from his hand or from a perfect vessel, to guard his
offspring.
ii. 5. 2.
Tvastr, his son being slain, offered Soma excluding
Indra. Indra desired an invitation to the rite, but he did not invite
him; (saying) 'Thou hast slain my son.' He made a disturbance of the
sacrifice, and forcibly drank the Soma. The remains of it Tvastr cast
upon the Ahavaniya (fire), (saying), 'Hail! wax great, Indra's foe.'
In that he cast it (avartayat), Vrtra is Vrtra; in that he said,
'Hail! wax great, Indra's foe', therefore [1] Indra became his foe. He
sprang into life and came into union with Agni and Soma. He grew on
all sides an arrow(shot), he enveloped these worlds. Because he
enveloped these worlds, therefore is Vrtra, Vrtra. Indra feared him.
He ran up to Prajapati, (saying), 'A foe has sprung up for me.' He
dipped his bolt and gave it to him, (saying), 'Slay with it.' He went
against (him) with it. Agni and Soma said, 'Hurl it not [2]; we are
within.' 'Ye are mine', he replied, 'come to me.' They asked for a
share; he gave them at the full moon this offering for Agni and Soma
on eleven potsherds. They said, 'We are bitten all round, and cannot
come.' Indra produced from himself cold and fever heat; that was the
origin of cold and fever heat. Him who knows thus the origin of cold
and fever heat [3] neither cold nor fever heat slays. By them he led
him on, and as he gaped Agni and Soma went forth from him. Then
expiration and inspiration deserted him; skill is expiration,
intelligence is inspiration; therefore one who gapes should say,
'Skill and intelligence (remain) in me'; verily he places expiration
and inspiration in himself and lives all his days. He, having called
off the gods from. Vrtra offered at the full moon the oblation to the
Vrtra slayer; they slay him at the full moon [4], but make him swell
at the new moon; therefore verses are uttered at the full moon
referring to the slaying of Vrtra, at the new moon referring to his
increase. Having performed the oblation to the Vrtra slayer, he took
his bolt and again went against (him). Sky and earth said, 'Hurl it
not; he rests in us two.' They said, 'Let us choose a boon.' 'May I be
adorned with the Naksatras', said yonder (sky); I May I be adorned
with variegated things', said this (earth). Therefore yonder (sky) is
adorned with the Naksatras, this (earth) with variegated things. He
who knows thus the boon of sky and earth [5] attains a boon. Indra
thus impelled by these two slew Vrtra. The gods having slain Vrtra
said to Agni and Soma, 'Bear the offering for us.' They said, 'We two
have lost our brilliance, our brilliance is in Vrtra.' They said, 'Who
is there to go for it?' 'The cow', they said, 'The cow is the friend
of all.' She said [6], 'Let me choose a boon; ye shall feed off both
when they are in me.' The cow brought the (brilliance); therefore they
feed off both things that are in the cow; ghee indeed is the
brilliance of Agni, milk the brilliance of Soma. He who knows thus the
brilliance of Agni and Soma becomes brilliant. The theologians say,
'What is the deity of the full moon (rite)?' He should reply, 'Prajapati;
by means of it he established his eldest son, Indra.' Therefore they
establish their eldest sons with wealth.
ii. 5. 3.
When Indra had slain Vrtra, his enemies threatened him.
He saw this enemy-dispelling (oblation) to be offered subsequently at
the full moon. He offered it, and with it drove away his enemies. In
that the enemy-dispelling (oblation) is to be offered subsequently at
the full moon, the sacrificer by it drives away his enemies. Indra,
having slain Vrtra, lost the gods and his power. He saw the (offering)
to Agni on eight potsherds at the new moon, and the curds for Indra
[1]. He offered it, and by it he won the gods and his power. In that
at the new moon there is (an offering) to Agni on eight potsherds, and
curds for Indra, the sacrificer wins by it the gods and power. When
Indra had slain Vrtra, his power and strength went into the earth;
then the plants and roots were born. He ran up to Prajapati, (saying),
'Now that I have slain Vrtra, my power and strength [2] have gone into
the earth; then the plants and roots have been born.' Prajapati said
to cattle, 'Collect it for him.' The cattle collected it from the
plants in themselves; they milked it. In that they collected it, has
the collected oblation (sammayya) its name; in that they milked it,
has fresh milk its name (pratidhuk). 'They have collected it; they
have milked it; but it rests not in me', he said. 'Make it ready for
him' [3], he replied. They made it ready for him; they made power and
strength rest in him; verily the ready (milk) has its name (çrta).
'They have collected it; they have milked it; they have made it ready;
but it does not impel me', he said. 'Make it curds for him', he
replied. They made it curds for him; that impelled (ahinot) him;
verily curds (dadhi) has its name. The theologians say, 'One should
offer curds first, for curds is made first' [4]. One should disregard
that and offer ready (milk) first; verily one places power and
strength in him and later impels him by curds; and he proceeds in
order (of production). If he curdles it with Putika plants or with
bark, that is fit for Soma; if with jujubes, that is for the Raksases;
if with rice grains, for the All-gods; if with rennet, for men; if
with curds, that has Indra. He curdles it with curds [5] that it may
have Indra. He curdles the remains of the Agnihotra, for the
continuity of the sacrifice. Indra having slain Vrtra went to a great
distance, thinking, 'I have sinned.' The gods sought to start him.
Prajapati said, I He who first finds him will have the first share.'
The Pitrs found him; therefore an offering is made to the Pitrs on the
day before. He approached the new moon night; the gods met him,
(saying), 'Our treasure to-day at home [6] dwells', for Indra is the
treasure of the gods, and that is why the new moon night has its name
(ama-vasya), 'home dwelling'). The theologians say, What is the deity
of the Samnayya?' 'The All-gods', he should reply, for so the All-gods
won that as their share.' Or rather he should reply, 'Indra, for it
was in healing Indra that they won it.'
ii. 5. 4. The theologians say, 'He would indeed offer
the new and full moon (sacrifices) who should offer them with Indra.'
At the full moon there is the subsequent offering of the
enemy-dispelling (oblation), and by it the full moon has Indra. There
are curds for Indra at the new moon; verily the new moon has Indra. He
who knowing thus offers,' the new and full moon sacrifices, offers
them with Indra, and day after day it becomes better for him who has
so sacrificed. What the gods did at the sacrifice, the Asuras did. The
gods [1] saw this offering, one on eleven potsherds for Agni and Visnu,
an oblation for Sarasvati, an oblation for Sarasvant; after performing
the full moon (sacrifice) they offered this. Then the gods prospered,
the Asuras were defeated. He who has enemies should offer this
offering after performing the full moon (sacrifice). With the full
moon (sacrifice) he hurls the bolt at his enemy, with (the offering)
to Agni and Visnu he appropriates the gods and the sacrifice of his
enemy, his pairing cattle with (the offerings) to Sarasvati and
Sarasvant. Whatever he has, all that [2] he appropriates. One should
sacrifice at the full moon, if one has enemies, not at the new moon;
having slain one's enemy one does not cause him to grow again. He who
desires cattle should sacrifice with the Sakamprasthayiya. The man to
whom they bring (any thing) in small measure is not himself pleased,
and does not give to another. But he, to whom they bring in large
measure, is himself pleased, and gives to another. One should offer in
full and large measure; Indra then being pleased delights him with
offspring and cattle. He offers with a wooden vessel, for an
earthenware one does not hold the offering. It is of Udumbara wood
[3]; the Udumbara is strength, cattle are strength; verily by strength
he wins for him strength and cattle. One should not sacrifice to,
Mahendra, if one is not prosperous. The prosperous are three; a
learned (Brahman), a village headman, and a warrior. Their deity is
Mahendra. He who sacrifices beyond his own deity loses his own deity,
and does not obtain another, and becomes worse. For a year one should
sacrifice to Indra, for the vow extends not beyond the year; verily
[4] his own deity, being sacrificed to, kindles him with prosperity
and he becomes richer. After the year he should offer a cake on eight
potsherds to Agni, lord of vows; verily for a year Agni, lord of vows,
causes him to take up the vow who has slain his foe (vrtra).
Thereafter he may sacrifice at will.
ii. 5. 5.
No one who is not a Soma sacrificer should offer the
Samnayya. For the milk of him who is not a Soma sacrificer is
imperfect, and if one who is not a Soma sacrificer offers the Samnayya
he is a thief and does wrong, and (his milk) is poured forth in vain.
A Soma sacrificer only should offer the Samnayya. Soma is milk, the
Samnayya is milk; verily with milk he places milk in himself. The moon
deprives him of offspring and cattle, and makes his enemy wax great on
whose sacrifice when offered it rises in the east [1]. He should
divide the rice grains into three parts; the mean size he should make
into a cake on eight potsherds for Agni, the giver, the largest lie
should give as a mess to Indra, the bestower, the smallest (he should
give) as a mess in boiled (milk) to Visnu Çipivista. Agni thus
generates offspring for him; Indra gives it in crease; Visnu is the
sacrifice, and Çipi cattle; verily on the sacrifice and cattle he
rests. He should not offer twice [2]. If he were to offer now with the
first he would make a failure with the second; if with the second now,
he would make a failure with the first; there is no offering at all
and no sacrifice, for that cause a son is born shamefaced and
retiring. One offering only should one make; a valiant son is born to
him. One should disregard this and offer twice. With the first
(offering) one grasps the mouth of the sacrifice, and sacrifices with
the second. Verily one wins the gods with the first, power with the
second; verily one conquers the world of the gods [3] with the first;
the world of men with the second; he performs several forms of
sacrifice. This offering is called 'the friendly'; for him there is in
this world prosperity on whom the moon rises in the west after he hag
sacrificed on that day. He who desires heaven should sacrifice with
the Daksayana sacrifice. On the full moon he should offer the Samnayya;
on the new moon he should sacrifice with clotted curds for Mitra and
Varuna. On the full moon (the Soma) is pressed for the gods; during
this half-month it is pressed forth for them, and a cow for Mitra and
Varuna is to be slaughtered for them at the new moon. In that [4] he
sacrifices on the day before, he makes the sacrificial enclosure. In
that he drives away the calves, he metes out the seat and the oblation
holder. In that he sacrifices, he produces with the gods the pressing
day. He drinks for the half-month Soma in carouse with the gods. In
that he sacrifices at the new moon with clotted curds for Mitra and
Varuna, the cow which is slaughtered for the gods becomes his also. He
mounts upon the gods in truth who mounts upon their sacrifice [5].
Just as a great man who has attained (fortune) desires (and does), so
he does. If he misses the mark he becomes worse; if he does not, he
remains the same. One who desires distinction should sacrifice with
it, for this sacrifice has a razor edge, and swiftly he becomes holy
or perishes. His vow is: he shall not speak untruth; be shall not eat
meat; he shall not approach for all a woman; they shall not clean his
raiment with cleansing stuff; for all these things the gods do not do.
ii. 5. 6.
The new and the full moon (sacrifices) are the chariot
of the gods. He, who having offered the new and the full moon
(sacrifices) Sacrifices with Soma, rests in the chosen resting-place
of the gods which is conspicuous for its chariot (tracks). The new and
the full moons are the limbs and joints of the year; he who knowing
thus offers the new and the full moon (sacrifices) thus unites the
limbs and joints of the year. The new and the full moon are the eyes
of the year; he who knowing thus offers the new and the full moon
(sacrifices) thus sees with them along the world of heaven [1]. The
new and the full moon are the striding of the gods; he who knowing
thus offers the new and the full moon (sacrifices) steps in the
striding of the gods. The new and the full moon are the path on which
the gods fare; he who knowing thus offers the new and the full moon
(sacrifices) mounts the path on which the gods fare. The new and the
full moons are the bay steeds of the gods; he who knowing thus offers
the new and the full moon (sacrifices) carries to the gods with their
two bay steeds [2] the offering. The new and the full moon
(sacrifices) are the mouth of the gods; he who knowing thus offers the
new and the full moon (sacrifices) manifestly sacrifices in the mouth
of the gods. He who offers the new and the full moon sacrifices
possesses an oblation holder. He offers the Agnihotra morn and
evening, he offers the new and the full moon (sacrifices); on every
day (the Soma) of those who have oblation holders is pressed. By him
who knowing thus offers the new and the full moon (sacrifices)
regarding himself as possessiug an oblation holder, everything is
given as on the strew. The gods [3] could not find the suitable day
for the sacrifice. They purified the new and full moons; the new and
the full moon (sacrifices) are these pure and sacrificial (days). He
who knowing thus offers the new and the full moon (sacrifices) offers
them as pure and sacrificial. One should not approach a woman on the
new moon or the full moon night; if one were to do so, one would be
impotent. The nights of the half-month were the wives of King Soma; of
these be did not approach the new moon night and the full moon night
[4]. They grasped him about, and illness seized him. 'Illness has
seized the king'; that (saying) is the origin of the 'king's evil '.
In that he became worse, that is (the origin) of the 'bad illness';
because he got it from his wives, that is (the origin) of the 'wife's
disease' (Jayenya), him who knows thus the origin of these illnesses,
these illnesses do not visit. He ran up to these two in reverence;
they said, 'Let us choose a boon; let us be the appointers of portions
for the gods [5]; from us let the gods be sacrificed to.' Therefore of
the series of nights it is on the new and the full moon night that the
gods are sacrificed to; for they are the appointers of portions for
the gods. Men appoint portions to him who knows thus. Creatures slew
hunger, man at once, the gods at the half-month, the Pitrs in a month,
trees in a year. Therefore day by day men desire food, at the
half-month the gods are sacrificed to, every month offering is made to
the Pitrs, in a year trees produce fruit. He who knows thus slays the
enemy, hunger.
The Part of the Hotr at the New and Full Moon
Sacrifices
ii. 5. 7.
The gods could not rest on the Rc or the Yajus. On the
Saman only could they rest. He makes the noise 'Him'; verily he makes
the Saman. He makes the noise 'Him'; where the gods rested, there he
sets them in motion. He makes the noise 'Him'; this is the yoking of
speech. He makes the noise 'Him'; thus the sacrificers produce
offspring. He repeats the first (verse) thrice, the last thrice;
verily he ties the end of the sacrifice [1] so that it may not slip.
He repeats (it) continuously, for the continuity of the breaths and of
food, and for the smiting away of the Raksases. The first he repeats
is connected with the Rathantara (Saman), this world is connected with
the Rathantara; verily he conquers this world. He divides it thrice;
these worlds are three; verily he conquers these worlds. The last he
repeats is connected with the Brhat (Saman); yonder world is connected
with the Brhat; verily he conquers yonder world. 'Forward [2] your
viands', he repeats, a verse which has not any indication (of its
deity) and (therefore) is addressed to Prajapati. Prajapati is the
sacrifice; verily he grasps the sacrifice as Prajapati. 'Forward your
viands', he repeats; viands are food; verily he wins food. 'Forward
your viands', he repeats; therefore seed is deposited in front. 'O
Agni, come hither for the feast', he repeats; therefore offspring are
born at the back. 'Forward your viands', he repeats [3]; 'viands' are
the months, 'heavenwards' are the half-months, 'rich in the oblation'
are the gods, 'full of butter' is the cow, 'he goes to the gods' (that
is) the sacrifice, 'desirous of favour ' is the sacrificer. 'Thou art
this, thou art this', (with these words) he wins the dear abode of the
sacrifice. If he desire for a man, 'May he live all his days', he
should repeat for him 'Forward your viands', and then continuously the
next half-verse of 'Agni, come hither to the feast' [4]. Verily by
expiration does he make steadfast his inspiration, and he lives all
his days. He, who knows the elbow of the Samidhenis, puts his enemy in
his elbow. He joins the half-verses; this is the elbow of the
Samidhenis; he who knows thus puts his foe in his elbow. The
Samidhenis were brought out by Rsi after Rsi; if they were not
connected together, they would go away from the sacrificer's offspring
and cattle. He unites the half-verses; verily he connects them
together, and being so connected and secured they yield him all his
desires.
ii. 5. 8.
Without a Saman there is no sacrifice. 'O Agni, come
hither for the feast', he says; this is the character of the
Rathantara. 'Thee with the kindling-sticks, O Angiras', he says; this
is the character of the Vamadevya. 'The great and powerful one, O Agni',
he says. This is the character of the Brhat. In that he repeats this
Trca, he makes the sacrifice have Samans. Agni was in yonder world,
the sun in this; these worlds were disturbed [1]. The gods said, 'Let
us change them about.' (Saying), 'O Agni, come hither for the feast',
they placed Agni in this world, and (saying),'The great and powerful
one, O Agni', they placed the sun in yonder world. Then indeed these
worlds became calm. In that he repeats (it) thus, (it serves) for the
calming of these worlds; these worlds become calm for him who knows
thus. He repeats fifteen Samidhenis [2]. The nights of the half-month
are fifteen; the year is made up of half-months. There are three
hundred and sixty syllables in the Samidhenis; there are as many
nights in the year; verily by syllables he obtains the year. Nrmedha
and Paruchepa had a theological dispute (and said), 'Let us generate
fire in the dry wood (to see) which of us two is the more of a
theologian.' Nrmedha spoke; he generated smoke. Paruchepa spoke; he
generated fire. 'O Rsi', he said, [3], 'seeing that our knowledge is
equal, how didst thou generate fire and not I?' 'I know the character
of the Samidhenis', he replied. The character of the Samidhenis is the
quarter-verse which is repeated with the word 'ghee' in it. 'Thee with
the kindling-sticks, Angiras', he says; verily he generates light in
the Samidhenis. They are feminine in that they are Rc (verses), they
are feminine in that they are Gayatri (verses), they are feminine in
that they are Samidhenis. He repeats a verse with the word 'Male' in
it [4]. By it he gives them a husband, makes them possess Indra, and
mates them. Agni was the messenger of the gods, Uçanas Kavya of the
Asuras. They went to question Prajapati; he turned away (from Uçanas)
(with the words). 'Agni as messenger we choose.' Then the gods
prospered, the Asuras were defeated. The man for whom, knowing thus,
he repeats, 'Agni as messenger we choose, prospers himself, his enemy
is defeated. He repeats a verse with the word 'imperishable'; verily
by it he causes his enemy to perish [5]. 'The flaming locked, him we
adore', he says; that is purifying; verily with it he makes pure the
sacrificer. 'Thou art lit, O Agni, worshipped', he says; verily he
places around a barrier that may not be climbed. If he were to add
anything further, it would be just as when (a libation) falls outside
the barriers. There are three Agnis, the oblation bearer of the gods,
the bearer of the offering of the Pitrs, the guardian of the Asuras.
They repeat, 'Me will he choose, me' [6]. 'Choose ye the bearer of the
oblation', he says; 'let him choose him who is of the gods. He chooses
one of a Rsi's family; verily he departs not from the connexion, (and
so it serves) for continuity. He chooses, beginning at the further
end, in order of descent; therefore the Pitrs drink after men in order
of descent, beginning at the further end.
ii. 5. 9.
'O Agni, thou art great', he says, for Agni is great.
'O Brahman', he says, for he is a Brahman. 'O Bharata',' he says, for
he bears the sacrifice to the gods. 'Kindled by the gods', he says,
for the gods kindled him. 'Kindled by Manu', he says, for Manu kindled
him after the gods. 'Praised by the Rsis', he says, for the Rsis
praised him. 'Rejoiced in by sages', he says [1], for learned people
are sages. 'Celebrated by the poets', he says, for learned people are
the poets. 'Quickened by the holy power (Brahman)', he says, for he is
quickened by the holy power (Brahman). 'With ghee offering', he says,
for ghee is his dearest offering. 'Leader of the sacrifices', he says,
for he is the leader of the sacrifices. 'Charioteer of the rites', he
says, for he is the chariot of the gods. 'The Hotr unsurpassed', he
says, for no one surpasses him [2]. 'Surpassing, bearing the
oblation', he says, for he surpasses all. 'The mouth dish, the ladle
of the gods', he says, for he is the ladle of the gods. 'The bowl from
which the gods drink', he says, for he is the bowl from which the gods
drink. 'O Agni, like a felly the spokes, thou dost surround the gods',
he says, for he surrounds the gods. If he were to say, 'Bring hither
the gods to the pious sacrificer', he would produce an enemy for him
[3].2 'Bring hither the gods to the sacrificer', he says; verily with
that be makes the sacrificer to grow great. 'O Agni, bring Agni
hither, bring Soma hither', he says; verily he summons the gods in
order. 'Bring hither the gods, O Agni; and sacrifice to them with a
fair sacrifice, O Jatavedas', he says; verily he quickens Agni, and
quickened by him he bears the oblation to the gods. 'Agni the Hotr'
[4], he says; Agni is the Hotr of the gods; him he chooses who is the
Hotr of the gods. 'We are', he says; verily he makes himself attain
reality. 'Fair be to thee the deity, O sacrificer', he says; verily he
invokes this blessing (on him). If he were to say 'Who hast chosen
Agni as Hotr', he would surround the sacrificer with Agni on both
sides, and he would be liable to perish. The ladle has the sacrificer
for its deity, the Upabhrt the enemy as its deity [5]. If he were to
say two as it were, he would produce an enemy for him. 'Take, Adhvaryu,
the spoon (sruc) with ghee', he says; verily by it he causes the
sacrificer to wax great. 'Pious', he says, for he aids the gods, 'With
all boons', he says, for he aids all. 'Let us praise the gods worthy
of praise; let us honour those worthy of honour; let us sacrifice to
those worthy of sacrifice', he says. Those worthy of praise are men;
those worthy of honour are the Pitrs; those worthy of sacrifice are
the gods; verily he sacrifices to the deities according to their
portions.
ii. 5. 10.
In the case of a Rajanya let him repeat the Trcas
thrice three other sorts of men are there besides the warrior, the
Brahman, Vaiçya and Çudra; verily he makes them obedient to him. He
should repeat fifteen (Samidhenis) in the case of a Rajanya; the
Rajanya is fifteenfold; verily he makes him find support in his own
Stoma. Let him surround it with a Tristubh; the Tristubh is power, the
Rajanya sacrifices in desire of power; verily by the Tristubh he
secures power for him. If he desires [1], 'May there be splendour', he
should surround it with a Gayatri, the Gayatri is splendour; verily
there is splendour. He should repeat seventeen for a Vaiçya; the Vaiçya
is seventeenfold; verily he makes him find support in his own Stoma.
He should surround it with a Jagati; cattle are connected with the
Jagati, the Vaiçya sacrifices in desire of cattle; verily by the
Jagati he secures cattle for him. He should repeat twenty one for one
who desires support; the Ekavinça is the support of the Stomas;
(verily twenty-one serve) for support [2]. He should repeat
twenty-four for one who desires splendour: the Gayatri has twenty-four
syllables, splendour is the Gayatri; verily by the Gayatri he secures
splendour for him. He should repeat thirty for one who desires food;
the Viraj has thirty syllables, the Viraj is food; verily by the Viraj
he secures food for him. He should repeat thirty-two, for one who
desires support; the Anustubh has thirty-two syllables, the Anustubh
is the support of the metres; (verily thirty-two serve) for support.
He should repeat thirty-six for one who desires cattle; the Brhati has
thirty-six syllables, cattle are connected with the Brhati; verily by
the Brhati he secures cattle for him [3]. He should repeat forty-four
for one who desires power, the Tristubh has forty-four syllables, the
Tristubh is power; verily by the Tristubh he secures power for him. He
should repeat forty-eight for one who desires cattle; the Jagati has
forty-eight syllables, cattle are connected with the Jagati; verily
with the Jagati he secures cattle for him. He should repeat all the
metres for one who makes many sacrifices, for all the metres are won
by him who makes many sacrifices. He should repeat indefinitely to win
that which is not definite.
ii. 5. 11.
The thread is worn around the neck for men, over the
right shoulder for the Pitrs, over the left for the gods. He puts it
over the left shoulder; verily he makes the mark of the gods. He
repeats standing, for standing he speaks more audibly. He repeats
standing, to conquer the world of heaven. He sacrifices sitting;
verily he finds support in this world. In that he repeats in the Krauñca,
note, that is connected with the Asuras, in the low note, that is
connected with men, in the intermediate note, that is connected with
the gods. One should repeat in the intermediate note, to secure the
gods. Clever indeed [1] were the Hotrs of old; there fore the ways
were held apart, and the paths did not conflict. One foot should be
within the sacrificial altar, the other outside; then he repeats, to
hold the ways apart and to avoid conflict of the paths. Then does he
win the past and the future, the measured and the unmeasured does he
win, domestic and wild cattle both does he win [2]; verily also the
world of the gods and the world of men he conquers.
The gods having repeated the Samidhenis could not see
the sacrifice. Prajapati in silence performed the sprinkling of the
butter. Then indeed did the gods see the sacrifice. In that he
silently sprinkles, (it serves) to light up the sacrifice. Verily also
he anoints the kindling-sticks. He who knows thus becomes soft. Verily
also he delights them. He delights in offspring and cattle [3] who
knows thus. If he were to sprinkle with one (verse), he would delight
one; if with two, (he would delight) two; if with three, he would make
(the offering) go beyond (all others). He sprinkles (repeating the
verse) in the mind, for what is imperfect is made perfect by mind. He
sprinkles across so as not to make a failure. Speech and mind
disputed; 'I will bear the offering to the gods', speech said; 'I to
the gods', mind said. They went to question Prajapati; he said [4],
Prajapati, 'Thou art the messenger of mind, for what one thinks of in
the mind, one utters in speech'. 'Then assuredly they will not
sacrifice to you with speech', said (speech). Therefore in the mind
they offer to Prajapati, for Prajapati is, as it were, the mind;
(verily it serves) to obtain Prajapati. He rubs the enclosing-sticks;
verily he purifies them. (He rubs) the middle one thrice; the breaths
are three; verily he conquers the breaths. (He rubs) the southern one
thrice; these worlds are three [5]; verily he conquers these worlds.
(He rubs) the northern one thrice; three are the paths leading to the
gods; verily he conquers them. Thrice he fans (the fire); the worlds
of the gods are three; verily he conquers the worlds of the gods. They
make twelve; the year has twelve months; verily he delights the year;
verily also he brings up the year for him, to gain the world of
heaven. He sprinkles; the world of heaven is as it were secret [6];
verily he makes the world of heaven resplendent for him. He sprinkles
straight, for the breath is as it were straight. He sprinkles
continuously, for the continuity of the breaths and of food and for
the smiting away of the Raksases. If he desire of a man, 'May he be
likely to perish', he should sprinkle crookedly for him; verily he
leads his breath crookedly from him, and swiftly he perishes. The
sprinkling is the head of the sacrifice, the ladle is the body [7].
Having sprinkled, he anoints the ladle; verily he places the head of
the sacrifice on its body. Agni was the messenger of the gods, Daivya
of the Asuras; they went to question Prajapati. Prajapati spake to a
Brahman (saying), 'Explain the phrase, "Make announcement"',
'Hearken to this, O ye gods', he said; 'Agni the god is the Hotr', (he
said). He chose him of the gods. Then the gods [8] prospered, the
Asuras were defeated. The man, who knows thus and for whom they chose
his list of ancestors, prospers himself, his enemy is defeated. If a
Brahman and a non-Brahman have a litigation, one should support the
Brahman; if one supports the Brahman, one supports oneself; if one
opposes the Brahman, one opposes oneself therefore one should not
oppose a Brahman.
ii. 5. 12.
a Life to thee.
b Life-giving, O Agni,
c Swell up.
d Together thee.
e Thy wrath.
f The uppermost.
g Forward, O goddess.
h From the sky to us.
i O Agni and Visnu.
k O Agni and Visnu.
l This for me, O Varuna.
m To thee for that I go.
n Upwards that.
o The radiant.
p The child of the waters hath mounted the lap
Of the devious ones, rising up and clothed in the lightning;
Bearing his highest greatness
The golden-coloured young ones go about.
q Some [1] meet, some go up,
The streams fill their common stall;
Round the pure shining son of the waters
The pure waters stand.
r The austere maidens, go around the youth;
The waters, making him clean;
Agni shineth forth with pure radiance with wealth,
Unkindled, butter-clad in the waters.
s I seek the help
Of Mitra and Varuna, joint kings;
May they be gracious to such as I.
t O Indra and Varuna, grant ye great protection
To our tribe, our people, for the sacrifice [2]
May we conquer in battle the evil-minded,
Him who is fain to overpower the man who long sacrificeth.
u To us, O Mitra and Varuna.
v Forth your arms.
w O Agni, do thou, wise one,
Appease by sacrifice for us the wrath of Varuna;
Best sacrificer, best of bearers, radiant,
Free us from every foe.
x Do thou, O Agni, be nearest to us,
Closest to help, at the dawning of this dawn;
Appease for us by sacrifice Varuna [3], bestowing (on him);
Show thy mercy and be ready to hear our call.
y Far-famed is this Agni of Bharata,
Since his great light shineth like the sun;
He who overcame Puru in battle,
Hath shone forth, the heavenly guest, propitious for us.
z I sacrifice to thee, I cast forward my prayer to thee,
That thou mayst be invoked at our invocation;
Thou art like a well in the desert,
Thou, O Agni, to the man eager to worship, O ancient king [4].
aa With his lustre.
bb With light.
cc Agni, with thy front,
Burn the sorceresses,
Shining in the broad dwellings.
dd Thee of fair face, of fair look, the rapid one,
The wiser, let us ignorant people follow;
Let him sacrifice who knoweth all the ways,
Let him proclaim the oblation among the immortals.
ee To the freer from trouble.
ff Which hath entered me.
gg Away for us, O Indra.
hh O Indra, might.
ii Powers, O Çatakratu.
kk To thee hath been given.
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PRAPATHAKA VI
The New and Full Moon Sacrifices
ii. 6. 1.
He offers to the kindling-sticks; verily he wins spring
among the seasons. He offers to Tanunapat; verily he wins the hot
season. He offers to the oblations; verily he wins the rains. He
offers to the sacrificial strew, verily lie wins autumn. He offers
with the cry of 'Hail!'; verily he wins the winter. Therefore in
winter animals over which the cry of 'Hail!' is raised perish. He
offers to the kindling-sticks; verily he wins the dawns of the
goddesses. He offers to Tanunapat; verily he wins the sacrifice [1].
He offers to the oblations; verily he wins cattle. He offers to the
sacrificial strew; verily he wins offspring. He takes (the oblation)
from the Upabhrt. The oblation is brilliance, the sacrificial strew
off spring; verily he places brilliance in offspring. He offers with
the cry of 'Hail!'; verily he wins speech. They make up ten, the Viraj
has ten syllables, the Viraj is food; verily he wins food by the Viraj.
He offers to the kindling-sticks; verily he finds support in this
world. He offers to Tanunapat [2]; verily in the sacrifice and in the
atmosphere he finds support. He offers to the oblations; verily in
cattle he finds support. He offers to the sacrificial strew; verily he
finds support in the paths that lead to the gods. He offers with the
cry of 'Hail!'; verily he finds support in the world of heaven. So
many are the worlds of the gods; verily in them in order he finds
support. The gods and the Asuras contended as to these worlds. The
gods by the fore-sacrifices drove the Asuras away from these worlds;
that is why the fore-sacrifices [3] are so called. He for whom knowing
thus are offered the fore-sacrifices, drives his enemy away from these
worlds. He offers stepping near, for conquest. He who knows the
pairing of the fore sacrifices is propagated with offspring, with
cattle, with pairings. He offers to the kindling-sticks as many, to
Tanunapat as one, and that makes a pair. He offers to the
kindling-sticks as many, to the sacrificial strew as one, and that
makes a pair. That is the pairing of the fore-sacrifices. He who knows
thus [4] is propagated with offspring, with cattle, with pairings.
These deities were not sacrificed to by the gods; then the Asuras were
fain to harm the sacrifice. The gods divided the Gayatri, five
syllables in front and three behind. Then the sacrifice was protected,
and the sacrificer. In that the fore- and after-sacrifices are
offered, protection is afforded to the sacrifice and to the sacrificer,
for the overcoming of the enemy. Therefore a covering is larger in
front and smaller behind. The gods thought that the sacrifice must be
completed (in the fore-sacrifice) before the Raksases [5] with the cry
of 'Hail!' They completed it with the cry of 'Hail!' in the
fore-sacrifices. They split the sacrifice who complete it with the cry
of 'Hail!' in the fore-sacrifices. Having offered the fore sacrifices
he sprinkles the oblations, for the continuity of the sacrifice; then
verily he makes the oblation, and then he proceeds in order. The
fore-sacrifices are the father, the after-sacrifices the son; in that
having offered the fore-sacrifices he sprinkles the oblations, the
father makes common property with the son [6]. Therefore they say, who
know it or who know not, 'How is it the son's only, how is the
father's common?' That which spills when the fore-sacrifices are
offered is not really spilt. The Gayatri conceives through it, and
produces offspring and cattle for the sacrificer.
ii. 6. 2.
The two portions of the oblation are the eyes of the
sacrifice. In that he offers the two portions of the oblation, he
inserts the two eyes of the sacrifice. He offers in the front place;
therefore the eyes are in front. He offers evenly; therefore the eyes
are even. By Agni the sacrificer discerns the world of the gods, by
Soma the world of the Pitrs; in the north part he offers to Agni, in
the south to Soma, for these worlds are thus, as it were, to illumine
these worlds. Agni and Soma are the kings of the gods [1]. They are
sacrificed to between the gods, to separate the gods. Therefore men
are separated by the king. The theologians say, 'What is it that the
sacrificer does in the sacrifice to support both those animals which
have incisors on one side only and those which have incisors on both?'
When he has repeated a Rc, he makes an offering of the portion of the
oblation with the jusana formula; by that means he supports those with
incisors on one side only. When he has repeated a Rc, he makes an
offering of the sacrificial food (havis) with a Rc; by that means he
supports those with incisors on both sides. The Puronuvakya contains
the word 'head'; verily he makes him head of his peers [2]. He offers
with averse containing the word 'team' (niyut); verily he appropriates
(ni-yu) the cattle of his enemy. Keçin Satyakami said to Keçin
Darbhya, 'The seven-footed Çakvari I shall use for thee at the
sacrifice to-morrow, by whose strength one defeats the enemies that
have arisen and those that shall be, by the first half of whose
strength the ox feeds, by the second half the cow.' The Puronuvakya is
marked in front; verily he defeats the enemies that have arisen; the
Yajya is marked behind [3]; verily he defeats the enemies that shall
be. The Puronuvakya is marked in front; verily he places light in this
world; the Yajya is marked behind; verily he places light in yonder
world. Full of light become these worlds to him who knows thus. The
Puronuvakya, is marked in front; therefore the ox feeds with the first
half. The Yajya is marked behind; therefore the cow feeds with the
second half. Him who knows thus these two enjoy. The oblation is a
bolt, the portions of the oblation are a bolt [4], the Vasat call is a
bolt; thus forges be a threefold bolt and hurls it at his foe, so as
not to make a failure. He utters the Vasat call in anger, to lay low
his foe. The Puronuvakya is the Gayatri, the Yajya the Tristubh;
verily he makes the ruling class dependent on the priestly class;
therefore the Brahman is the chief. The chief he becomes who knows
thus. He proclaims him with the Puronuvakya, leads him forward with
the Yajya, and makes him go with the Vasat call. He takes him with the
Puronuvakya, he gives him with the Yajya, and [5] establishes him with
the Vasat call. The Puronuvakya has three feet; these worlds are
three; verily he finds support in these worlds. The Yajya has four
feet; verily he wins four footed cattle. The Vasat call has two
syllables, the sacrificer has two feet; verily afterwards he finds
support in cattle. The Puronuvakya is the Gayatri, the Yajya, the
Tristubh, and this is the sevenfooted Çakvari. Whatever the gods were
fain to do by it, that they were able to do; he who knows thus can do
whatever he is fain to do.
ii. 6. 3.
Prajapati assigned the sacrifices to the gods. He
placed in himself the oblation. The gods said to him, 'The oblation is
the sacrifice; let us have a share in it.' He said, 'Lot them offer to
you the portions of the oblation, let them pour out (a layer), let
them sprinkle (it).' Therefore they offer the portions of the
oblation, they pour out (a layer), and sprinkle (it). The theologians
say, 'For what reason are the other offerings worn out, but the
oblation fresh?' He should reply, 'Because it is Prajapati's [1], for
Prajapati is of the gods the fresh one.' The metres ran away from the
gods (saying), 'We will not bear the offering, if we have no share.'
They kept for them (the offering) divided into four parts, for the
Puronuvakya, the Yajya, the deity, the Vasat call. In that he offers
(the offering) in four parts, he delights the metres, and they
delighted by him carry the offering to the gods. The Angirases were
the last to go hence to the world of heaven. The Rsis came to the
place of sacrifice; they [2] saw the sacrificial cake creeping about,
having become a tortoise. They said to it, 'Be firm for Indra; be firm
for Brhaspati: be firm for the All-gods.' It did not become firm. They
said to it, 'Be firm for Agni.' It became firm for Agni. In that (the
cake) for Agni on eight potsherds is unmoved at the full and at the
new moon, (it serves) to conquer the world of heaven. They said to it,
'How hast thou been left?' 'I have not been anointed', he said, 'just
as an axle not anointed [3] goes wrong, so I have gone wrong.' After
anointing it above, he anoints it below, to gain the world of heaven.
He spreads (the cake) on all the fragments; so many cakes does he
conquer in yonder world. That which is burnt belongs to Nirrti, that
which is not cooked to Rudra, that which is cooked to the gods.
Therefore one should cook it, without burning it, for the gods. He
covers it with ashes; therefore the bones are clothed with flesh. He
covers it with the bunch of grass; therefore [4] the head is covered
with hair. The offering which is cooked without being sprinkled has
fallen from this world, but has not reached the world of the gods. He
sprinkles it before covering it; verily he makes it go among the gods.
If one fragment were lost, one month of the year would be omitted, and
the sacrificer would perish. If two were lost, two months of the year
would be omitted, and the sacrificer would perish. He counts before
covering, to guard the sacrificer [5]. If it be lost, be should make
an offering on two potsherds to the Açvins, and on one potsherd to
sky and earth. The Açvins are the physicians of the gods; verily by
them he heals it. Then is offered an offering on one potsherd to sky
and earth; in them is lost what is lost; verily in them he finds it,
(and it serves) for support.
ii. 6. 4.
(Saying) 'On the impulse of the god Savitr thee', he
takes the sword, for impelling. 'With the arms of the Açvins', he
says, for the Açvins were the Adhvaryus of the gods. 'With the hands
of Pusan', he says, for restraint. 'Thou art a hundred-edged, of the
tree, slayer of the foe', he says; verily he sharpens the bolt, being
about to hurl it at his enemy. He throws away the grass with a Yajus.
The earth is the size of the altar; verily he deprives his enemy of so
much of that [1]. Therefore they do not deprive one who has no share.
He throws it away thrice; these worlds are three; verily he excludes
him from these worlds. He throws it silently a fourth time; verily he
excludes him from the unmeasured. He uproots it; verily what of it is
impure he cuts off. He uproots it; therefore the plants perish. He
cuts the root; verily he cuts the root of the enemy. If dug too deep,
it has the Pitrs for its deity; so much does he dig as is measured [2]
by Prajapati as the mouth of the sacrifice. He digs until (he reaches)
support; verily he causes the sacrificer to reach support. He makes it
higher on the south; verily he makes it the form of the sacrificial
ground. He makes it full of loose earth; loose earth is offspring and
cattle; verily he makes him full of offspring and cattle. He performs
the second drawing of a boundary. The earth is the size of the altar;
verily having excluded his enemy from so much of it, he performs the
second drawing of a boundary for himself. Cruelly he acts [3] in
making an altar. (With the words) 'Thou art the holder, thou art the
self holder', it is made smooth, for healing. He places the sprinkling
waters; the waters are Raksas-slaying; (verily they serve) for slaying
the Raksases. He places them in the path made by the sword, for the
continuity of the sacrifice. He should think of any one whom he hates;
verily does he inflict trouble upon him.
ii. 6. 5.
The theologians say, 'Thou hast sprinkled the offerings
with water; but the waters with what?' 'With the holy power
(Brahman)', he should say, for verily he sprinkles the offerings with
water, and the waters with the holy power (Brahman). He sprinkles the
kindling-wood and the sacrificial strew; verily he makes it pure. He
sprinkles the altar, the altar was rough, hairless, and impure; verily
he makes it pure. 'To the sky thee, to the atmosphere thee, to earth
thee', (with these words) he places the sacrificial strew and
sprinkles it [1]; verily he sprinkles it for these worlds. Cruelly
indeed does he act in that he digs. He pours down the waters, for
healing. He takes the bunch in front; verily he makes it the chief. He
takes so much as is measured by Prajapati as the mouth of the
sacrifice. He spreads the sacrificial strew, the sacrificial strew is
offspring, the altar is the earth; verily he places offspring on the
earth. He strews it so as not to be very discernible; verily he makes
him not very discernible by offspring and cattle [2]. He puts the
bundle over the sacrificial strew, the strew is offspring, the bundle
the sacrificer; verily he makes the sacrificer superior to the non-sacrificer.
Therefore the sacrificer is superior to the non-sacrificer. He puts
(grass) between, for separation. He anoints it; verily he makes it
into an offering and causes it to go to the world of heaven. He
anoints it in three places; these worlds are three; verily he anoints
it for these worlds. He does not break off (its edges); if he were to
break them off, it would not go aloft for the sacrificer. He pushes it
upwards as it were [3], for the world of heaven is upwards as it were.
He depresses it; verily he brings down rain for him. He should not put
forward the points too much; if he were to do so, there would be a
violent torrent to destroy the Adhvaryu. He should not throw it (so
that the roots are) in front. If he were to do this, he would thrust
the sacrificer from the world of heaven. He puts it forward (with its
points) to the east; verily he makes the sacrificer go to the world of
heaven. He should not spread (the bunch) in all directions. If he were
to spread (it) in all directions [4], a daughter would be born to him.
He strews it upwards, for upwards is as it were connected with a man;
verily a male child is born to him. If he were to smooth it with the
sword or the poking-stick, that would be his ruin. He smooths it with
his hand, for the protection of the sacrificer. The theologians say,
'What in the sacrifice is the sacrificer' 'The bundle' (is the reply).
'Where in it is the world of heaven?' 'The Ahavaniya (fire)' he should
reply. In that he puts the bundle on the Ahavaniya, he makes the
sacrificer [5] go to the world of heaven. The sacrificer is rent in
that they smooth the bundle; he throws the strew along after it, for
calming. The Adhvaryu has no support, and he is liable to be seized by
shivering. (With the words), 'Thou art firm (dhruva)', he strokes it;
the Dhruva is this (earth); verily he finds support in it, and shivers
not. 'Has he gone, O Agnidh? he says. If (the Agnidh) were to say, 'Agni
has gone?' he would make Agni go into the fire, and exclude the
sacrificer from the world of heaven. So he should say only 'Has he
gone?' Verily he makes the sacrificer go to the world of heaven.
ii. 6. 6.
Agni had three elder brothers; they perished while
carrying the offering to the gods. Agni was afraid, 'Thus indeed will
this one fall on misfortune.' He ran away, and entered the waters. The
gods sought to start him up. The fish proclaimed him, and he cursed
it, 'At Pleasure may they slay thee, since thou hast proclaimed me.'
So they slay the fish at pleasure, for he is cursed [1]. They found
him; they said, 'Come to us, and carry the offering for us.' He said,
'Let me choose a boon; whatever of the offering when it is taken (in
the ladle) falls outside the enclosing-sticks, let that be the share
of my brothers.' There fore whatever of the offering when it is taken
falls outside the enclosing sticks is their share; verily by it he
delights them. He puts the enclosing sticks around, to smite away the
Raksases. He makes them touch [2], so that the Raksases may not creep
through. He puts none in front, for the sun rises in front and smites
away the Raksases. He places the two kindling-sticks upright, for
upwards they smite away the Raksases. (He places) one with a Yajus,
the other in silence, to make a pair. He places two, the sacrificer
has two feet, for support. The theologians say, 'He indeed would be a
sacrificer who should be the stronger for a failure in the sacrifice.'
(The words), 'To the lord of earth hail! To the lord of the world,
hail! To the lord of creatures [3] hail! ' he should pronounce over
the spilt (offering). Thus by a failure in the sacrifice he becomes
stronger, for he delights more gods (than usual). There is sameness in
the sacrifice, in that there are two sacrificial cakes (offered) in
order. Between them he offers the silent sacrifice, to break the
sameness and to make a pair. Agni was in yonder world, Yama in this.
The gods said, 'Come, let us interchange them'; with food the gods
invited Agni [4], with the kingdom the Pitrs Yama; therefore is Agni
the food-eater of the gods, Yama the king of the Pitrs; he who knows
thus obtains the kingdom and food. To him they gave that share which
they cut off for Agni Svistakrt. In that he cuts off a share for Agni
Svistakrt, he gives Rudra a share. He cuts off one in each case, for
Rudra is one as it were. He cuts off from the north part, for this is
Rudra's [5] quarter; verily he appeases Rudra in his own quarter. He
sprinkles it twice, to make it divided into four. The former offerings
are cattle, Agni is Rudra here; if he were to pour over the former
offerings, he would give Rudra cattle, and the sacrificer would be
without cattle. He offers leaving the former oblations aside, to
protect the cattle.
The Part of the Hotr in the New and Full Moon Sacrifice
ii. 6. 7.
Manu desired what of earth was sacrificial. He found
the poured out ghee. He said, 'Who is able to produce this also at the
sacrifice?' Mitra and Varuna said, 'We are able to produce the cow.'
Then they set the cow in motion. Wherever she stepped, there ghee was
pressed out; therefore she is called ghee-footed; that is her origin.
'The Rathantara is invoked with the earth', he says [1]. The
Rathantara is this (earth); verily he invokes her with food. 'The
Vamadevya is invoked with the atmosphere', he says. The Vamadevya, is
cattle; verily he invokes cattle with the atmosphere. 'The Brhat is
invoked with the sky', he says. The Brhat is connected with food;
verily he invokes food with the sky. ' The seven Hotras are invoked',
he says; verily he invokes the Hotras. 'The cow is invoked with the
bull', he says [2]; verily he invokes a pair. 'The friend food is
invoked', he says; verily he invokes the Soma drink. 'It is invoked;
ho!' he says; verily he invokes the self, for the self is the best of
those invoked. He invokes food, food is cattle; verily he invokes
cattle. He invokes four, for cattle are four-footed. 'Offspring of
Manu', he says, for Manu first saw her [3]. 'Ghee-footed', he says.
Because ghee was pressed out of her foot, therefore be says thus. 'Of
Mitra and Varuna', he says, for Mitra and Varuna set her in motion.
'The Brahman, god made, is invoked', he says; verily he invokes the
Brahman. 'The divine Adhvaryus are invoked, the human are invoked', he
says; verily he invokes the gods and men. 'Who shall help this
sacrifice and make the lord of the sacrifice prosper', he says [4];
verily he invokes a blessing for the sacrifice and the sacrificer.
'Sky and earth are invoked', he says; verily he invokes sky and earth.
'Born of yore, the righteous', he says, for they were born of yore and
are righteous. 'Divine, with gods for children', he says, for they are
divine and have gods for children. 'Invoked is this sacrificer', he
says; verily he invokes the sacrificer. 'Invoked in the highest
sacrifice, invoked in the greater offering, invoked in the divine
abode' [5], he says. The highest sacrifice is offspring, the greater
offering is cattle, the divine abode is the world of heaven. (With the
words), 'Thou art this; thou art this', he invokes the dear abode of
the sacrifice. 'All that is dear to it is invoked', he says; verily
not vainly does he invoke.
ii. 6. 8.
Food is cattle, he takes it himself; verily by himself
he fills his desires of cattle, for no one else can grant him his
desire of cattle. 'Thee offered to the lord of speech I eat', he says;
verily he delights speech with a share. 'Thee offered to the lord of
the Sadas I eat', he says, for completion.' (The food) is divided. in
four; what is divided in four is the offering, what is divided in four
is cattle; if the Hotr were to eat it, the Hotr would [1] experience
misfortune; if he were to offer it in the fire, he would give the
cattle to Rudra, and the sacrificer would be without cattle. 'Thee
offered to the lord of speech I eat', he says; verily secretly does he
offer it. 'Thee offered to the lord of the Sadas', he says, for
completion. They eat; they eat at a suitable moment; he gives a
sacrificial gift; at a suitable moment be gives a gift. They cleave
the sacrifice [2], if they eat in the middle. They purify it with
water; all the gods are the waters; verily they connect the sacrifice
with the gods. The gods excluded Rudra from the sacrifice; he pierced
the sacrifice, the gods gathered round it (saying), 'May it be right
for us.' They said, 'Well offered will this be for us, if we
propitiate him.' That is why Agni is called the 'well offerer' (svistakrt).
When it was pierced (by him) [3] they cut off (a piece) of the size of
a barleycorn; therefore one should cut off (a piece) the size of a
barleycorn. If one were to cut off more, he would confuse that part of
the sacrifice. If he were to make a layer and then to sprinkle, lie
would make it swell on both sides. He cuts it off and sprinkles it;
there are two operations; the sacrificer has two feet, for support. If
he were to transfer it (to the Brahman) crosswise, he would pierce the
unwounded part of the sacrifice; lie transfers it in front; verily he
transfers it in the proper way. They transferred it for Pusan [4].
Pusan having eaten it lost his teeth; therefore Pusan has pounded food
for his share, for he has no teeth. The gods said of him, 'He has lost
(his teeth), he is not fit for the offering.' They transferred it to
Brhaspati. Brhaspati was afraid, 'Thus indeed will this one fall on
misfortune.' He saw this Mantra; 'With the eye of the sun I gaze on
thee', he said, for the eye of the sun harms no one [5]. He was
afraid, 'It will harm me as I take it.' 'On the impulse of the god
Savitr, with the arms of the Açvins, with the hands of Pusan I take
thee', he says; verily, impelled by Savitr, he took it with the holy
power (Brahman) and with the gods. He was afraid, 'It will harm me as
I eat.' 'Thee with the mouth of Agni I eat', he said, for nothing
harms the mouth of Agni. He was afraid [6], 'It will harm me when I
have eaten.' 'With the belly of the Brahman', he said, for nothing
harms the belly of the Brahman. 'With the holy power (Brahman) of
Brhaspati', (he said), for he is fullest of the holy power (Brahman).
The breaths indeed depart from him who eats this offering; by
purifying it with water he grasps the breaths; the breaths are
ambrosia, the waters ambrosia; verily he summons the breaths according
to their places.
ii. 6. 9.
He takes a portion for the Agnidh; verily he delights
the seasons whose mouth is Agni. He takes a kindling-stick, for the
support of the subsequent offerings; verily he pours on that which has
a kindling stick. He rubs the enclosing-sticks; verily he purifies
them. He rubs each once, for the sacrifice there is as it were turned
away. It makes up four, cattle are four-footed; verily he wins cattle.
'O Brahman, will we set out?' he says; there indeed is the sacrifice
placed [1], where the Brahman is; where the sacrifice is placed,
thence does he commence it. If he were to instigate him with his hand,
he would shiver; if with his head, he would have a headache; if he
were to sit in silence, the sacrifice would not proceed; he should
say, 'Set out! In speech the sacrifice is placed; where the sacrifice
is placed, thence does he bestow it. 'O god Savitr, that he [2] hath
proclaimed to thee', he says, for impelling. 'Brhaspati is the
(priest) Brahman', he says, for he is fullest of the holy power
(Brahman). 'Do thou guard the sacrifice, guard the lord of the
sacrifice, guard me', he says; for the sacrifice, the sacrificer, and
himself, for these he thus invokes a blessing, to prevent misfortune,
Having caused (him) to call out, he says, 'Utter the verse for
sacrifice to the gods.' The theologians say, 'The gods have been
sacrificed to; what gods are they?' 'The metres', he should reply, 'Gayatri
Tristubh [3], and Jagati.' Then they say, 'The metres are the
Brahmans'; verily he sacrifices to them. The deities were sacrificed
to by the gods; then Agni did not burn forth; the gods found him by
the offerings in the after-sacrifices; in that he offers the
after-sacrifices verily thus one kindles Agni. There was an Asura,
named Etadu. He then appropriated the blessing of the sacrifice. If
one were to say, 'That indeed (etád u) hath been glorious, O sky and
earth' [4], one would cause Etadu to attain the blessing of the
sacrifice. 'This (idám) has been glorious, sky and earth', he should
say; verily he makes the sacrificer attain the blessing of the
sacrifice. 'We have won the utterance of prayer and homage', he says;
'we have won this', he says in effect. 'It resteth on sky and earth',
he says, for the sacrifice rests on the sky and earth. 'Helpful for
thee in this sacrifice, O sacrificer, be sky and earth' [5], he says;
verily he invokes this blessing. If he were to say, 'easy of access
and easy to dwell on', the sacrificer would be likely to perish, for
when he perishes he has recourse to this (earth). 'Easy of approach,
and easy to move on', he should say; verily he invokes for him a wider
sphere, and he is not likely to perish. 'In the knowledge of these two
Agni hath rejoiced in this offering', he says; 'the gods we have
sacrificed to [6], we have made them to prosper', he says in effect.
If he were not to indicate (the sacrificer), the blessing of the
sacrifice would go to his neighbour. 'This sacrificer imploreth (a
blessing) N. N.', he says; verily by indicating him he makes him
attain the world of heaven. 'He imploreth length of days, he imploreth
a noble offspring, he says; verily he invokes this blessing. 'He
imploreth superiority over his equals', he says; his equals are the
breaths; verily he does not obstruct his breaths [7]. 'Agni shall win,
god, from the gods, we men from Agni', he says, 'Agni wins from the
gods, we from men', he says in effect. 'Here is the path of favour,
and this our homage to the gods', he says; to both the gods whom he
sacrifices to and those to whom he does not sacrifice, he pays homage,
for his own security.
ii. 6. 10.
The gods could not find any one to utter the call Svaga
at the sacrifice. They spoke to Çamyu Barhaspatya, 'Perform the Svaga
call at this sacrifice for us.' He said, 'Let me choose a boon; if a
faithless man sacrifice, or a man sacrifices without prescription, let
the blessing of such a sacrificer be mine.' Therefore if a faithless
man sacrifices, or a man sacrifices without prescription, the blessing
of such a sacrifice goes to Çamyu Barhaspatya. 'That is mine', he
said, 'What is to belong to my offspring? [1].' 'Him, who reviles him,
he shall fine with a hundred; him, who strikes him, he shall fine with
a thousand; he, who draws blood from him, shall not behold the world
of the Pitrs for as many years as are the grains of dust which the
blood in its fall seizes upon', (they replied). Therefore one should
not revile a Brahman, nor strike him, nor draw blood from him; for so
great is his sin. 'That health and wealth we choose', he says; verily
he utters the call Svaga, over the sacrifice. 'That [2] health and
wealth we choose', he says; verily he gives Çamyu Barhaspatya his
portion. 'Success to the sacrifice, success to the sacrificer', he
says; verily he invokes this blessing. He sacrifices to Soma; verily
he places seed; he sacrifices to Tvastr; seed is placed and Tvastr
moulds forms; he sacrifices to the wives of the gods, to make a pair;
he sacrifices to Agni, lord of the house, for support. There is
sameness in the sacrifice [3] in that the fore-sacrifices are offered
with butter, and the sacrifices to the wives (are offered) with
butter. Having repeated the Rc, of the sacrifices to the wives he
offers with a Rc, to prevent sameness, and to make a pairing. The
sacrifice has a fivefold prelude and a fivefold end; there are offered
five fore-sacrifices; there are four sacrifices to the wives, the
fifth is the Samistayajus by they make up five as a prelude, and five
as an end.
ii. 6. 11.
a. Yoke like a charioteer, Agni,
The steeds that best invite the gods
Set down as ancient Hotr.
b And, O god, for us do thou the gods,
Most wise one, call hither;
Make all our wishes true;
c Since thou, O most young,
O son of strength, who art sacrificed to,
Art righteous and worthy of sacrifice.
d This Agni is lord of a thousandfold,.
A hundredfold, strength;
The sage, the head of wealth.
e Bring him hither with common call
Lower to our sacrifice, O Angiras.
As the Rbhus bend the felly (of the chariot) [I]
f To him, the heavenly,
Now with constant voice, O Virupa,
To the strong one urge the hymn of praise.
g What Pani shall we lay low among the kine
With the missile of this Agni
Who seeth from afar?
h May not the clans of the gods forsake us,
Like the dawns entering the waters,
As cows a poor man.
i Let not the assault
Of any ill-minded foe smite us,
As a wave a ship.
k Homage to thee, O Agni, for might,
The people sing, O god;
With strength [2] trouble thou the foe.
l Wilt thou not, O Agni,
Bring us wealth for our quest for cattle?
O room maker, make room for us.
m Cast us not aside in this great contest,
Like a bearer his burden;
Gather wealth and conquer it.
n May this terror, this misfortune,
O Agni, fasten on another than us;
Increase our impetuous strength.
o The reverent or generous man
In whose offering he hath delighted,
Agni aideth indeed with furtherance.
p From a far [3] region
Come hither to these lower ones,
Favour those in the region where I am.
q Since we have known of old
Of thy help, O Agni, as a father's,
Now we seek thy favour.
r Thou, who art like a mighty man who slayeth with the dart
Or a sharp-horned bull,
O Agni, hast rent the forts.
s O friends, together (offer) fit
Food and praise to Agni,
Highest over the folk,
The son of strength, the mighty.
t Thou gatherest, O strong one,
All that belongeth, O Agni, to the niggard;
Thou art kindled in the place of offering;
Do thou bear us good things.
u O Prajapati.
v He knoweth.
w O Soma and Pusan.
x These gods.
ii. 6. 12.
a Eagerly we hail thee,
Eagerly would we kindle thee;
Eager bring the eager,
The fathers, to eat the offering.
b Thou, O Soma, art pre-eminent in wisdom;
Thou movest along the straightest path;
Through thy guidance, O drop, our fathers wisely divided
The treasure among the gods.
By thee, O Soma Pavamana, our ancient fathers
Wisely ordained the offerings;
Conquering, untroubled, do thou open the barriers;
Be generous to us in heroes and horses [1].
d Thou, O Soma, in accord with the fathers,
Hast stretched over sky and earth;
To thee, O drop, let us make sacrifice with offering;
Let us be lords of wealth.
e O fathers, made ready by Agni, come hither;
With good leadership sit ye on each seat;
Eat ye the offerings set out on the strew;
And give us wealth with many heroes.
f O fathers that sit on the sacrificial strew, come hither with
your aid;
We have made these offerings for you; accept them,
And then come to us with your most healing aid,
Give us [2] health, wealth, and safety!
g I have found the kindly fathers,
The scion and the step of Visnu;
They that sit on the sacrificial strew and enjoy the drink
That is pressed for them with the Svadha call are most eager to
come hither.
h Invoked are the fathers who love the Soma
To their dear homes on the sacrificial strew;
May they come hither; may they hear us here
May they speak for us; and may they aid us.
i Let them arise, the lower and the higher
And the middle fathers who love the Soma;
They who lived their lives [3] in goodness and without sin;
May these fathers help us when we call.
k Be this homage to-day to the fathers,
Who went before and who went after;
Who are seated in the earthly region
Or who are now in abodes with fair dwellings.
l As our fathers before,
Of old, O Agni, furthering right,
Sought the pure, the devotion, singing hymns
Cleaving the earth they disclosed the red ones.
m When, O Agni [4], bearer of oblations,
Thou sacrificest to the righteous fathers,
Thou shalt bear the oblations
To the gods and to the fathers.
n Thou, O Agni, praised, all-knower,
Didst carry the offerings making them fragrant;
Thou didst give them to the fathers who ate them at the Svadha
call;
Eat thou, O god, the offerings set before thee.
o Matali with the Kavyas, Yama with the Angirases,
Brhaspati rejoicing with the Rkvans,
Those whom the gods magnified and those who magnified the gods;
Some in the Svaha call, some in the Svadha rejoice [5].
p Sit on this strew, O Yama,
In accordance with the Angirases, the fathers
Let the verses made by the poets bring thee hither
Rejoice, O king, in this offering.
Come with the Angirases who deserve the sacrifice
Yama, rejoice here with the Vairupas;
I summon Virasvant who is thy father,
Sitting down on the strew at this sacrifice.
r The Angirases, our fathers, the Navagvas,
Atharvans, Bhrgus, who love the Soma;
May we be in the favour of those ones worthy of sacrifice,
May we have their kindly good will.
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| Source: Translated by Arthur Berriedale
Keith, CAMBRIDGE, MASSACHUSETTS [1914] |
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