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PRAPATHAKA II 
The Preparation of the Ground for the Fire
v. 2. 1.
Headed by Visnu the gods won finally these worlds by the metres; in that he
strides the strides of Visnu, the sacrificer becoming Visnu wins finally these
worlds. 'Thou art the step of Visnu, overcoming hostility', he says; the earth
is connected with the Gayatri, the atmosphere with the Tristubh, the sky with
the Jagati, the quarters with the Anustubh; verily he wins in order these worlds
with the metres. Prajapati created Agni; he being created went away from him
[1]; he followed him with this (verse), 'He hath cried'; with it he won the home
dear to Agni; in that he repeats this (verse), he wins thereby the home dear to
Agni. Now he who steps the strides of Visnu is apt as he goes away to be burnt
up; he turns with four (verses); the. metres are four, Agni's dear body is the
metres; verily he turns round on his dear body [2]; he turns round from left to
right; verily he turns round on his own strength; therefore the right side of
the body is the stronger; verily also does he turn with the turning of the sun.
Varuna seized Çunahçepa Ajigarti, he saw this verse addressed to Varuna, by it
he freed himself from the noose of Varuna; Varuna seizes him who takes the
fire-pan; 'From us the highest knot, O Varuna', he says; verily thereby he frees
himself from Varuna's noose [3]. 'I have drawn thee', he says, for he draws him.
'Be thou firm and motionless', he says, for support. 'Let all the folk desire
thee', he says; verily with the folk he unites him. 'In him establish the
kingdom', he says; verily in him he makes the kingdom to abide. If he desire of
a man, 'May he be a ruler', he should think of him with his mind; verily he
becomes a ruler [4]. 'In greatness he hath risen erect in the van of the dawns',
he says; verily he makes him the first of his peers. 'Emerging from the
darkness', he says; verily he smites away darkness from him. 'He hath come with
the light', he says; verily he bestows light upon him. He places him with four
(verses); the metres are four; verily with the metres (he places him); with an
Atichandas as the last; the Atichandas is the highest of metres; verily he makes
him the highest of his peers; it contains [5] the word 'sit' (sad);
verily he makes him attain reality (sat-tvám). With (the hymn) of
Vatsapri he reverences (him); by that did Vatsapri Bhalandana win the home dear
to Agni; verily by it he wins the home dear to Agni. It has eleven (verses);
verily in eleven places he bestows strength on the sacrificer. By the Stoma the
gods prospered in this world, by the metres in yonder world; the hymn of
Vatsapri is the type of the Stoma; in that he pays reverence with (the hymn) of
Vatsapri [6], he wins with it this world; in that he strides the steps of Visnu,
he wins by them yonder world. On the first day he strides forth, on the next day
he pays reverence; therefore the minds of some creatures are set on energy,
those of others on rest; therefore the active lords it over him who takes his
ease therefore the active fixes upon a man who takes his ease. He clenches his
fist, he restrains his speech, for support.
v. 2. 2.
'O lord of food, accord us food', he says; the lord of food is Agni; verily
he grants him food. 'Uninjurious, impetuous', he says; he means in fact 'free
from disease'. 'Do thou further the donor, bestow strength on our bipeds, our
quadrupeds', he says; verily he invokes this blessing. 'May the All-gods bear
thee up', he says; the All-gods are the breaths [1]; verily with the breaths he
raises him. 'O Agni, with their thoughts', he says; with the purpose for which
he raises him, he verily unites him. He places (him) with four (verses); the
metres are four; verily with the metres (he places him); with an Atichandas as
the last; the Atichandas is the highest of the metres; verily he makes him the
highest of his peers; it contains the word 'sit' (sad); verily he makes him
attain reality (sat-tvám). 'Come forward, O Agni, rich in light' [2], he
says; verily he bestows light upon him. With his body he injures him whom he
injures; 'Harm not our offspring with thy body', he says; verily for his
offspring he makes him gentle. The Raksases infest that sacrifice where the axle
creaks; 'He hath cried', he repeats, to smite away the Raksases. They bear (him)
with a cart; verily he confers honour upon him; therefore he that has a cart and
he that has a chariot are of guests [3] the most honoured: honour is his who
knows thus. 'With kindling-wood serve Agni', (with these words) he puts a
kindling-stick, made wet with ghee, upon him when put in place; that is as when
hospitality with melted butter is offered to a guest on arrival; (he puts it on)
with a Gayatri for a Brahman, for the Brahman is connected with the Gayatri,
with a Tristubh for a Rajanya, for the Rajanya is connected with the Tristubh.
He casts the ash into the waters; Agni's place of birth is in the waters; verily
he makes him attain his own place of birth; with three (verses) he casts (it);
Agni is threefold [4]; verily he makes Agni attain support through all his
extent. Now he casts away Agni who puts the ash into the waters; he places it
(in the pan) with (verses) containing the word 'light'; verily he bestows light
upon him; with two (he places it), for support. He throws away offspring and
cattle who puts the ash in the waters; 'Return with strength', 'With wealth',
(with these words) he comes back; verily he bestows upon himself offspring and
cattle. 'May the Adityas [5], the Rudras, the Vasus kindle thee again', he says;
these deities first kindled him; verily by them he kindles him. 'Hearken', 'Be
thou', (with these words) he pays reverence; verily he awakens him; therefore
after sleeping creatures awake. In his place he pays reverence, and therefore
cattle returning go to their place.
v. 2. 3.
Yama holds the overlordship of the whole extent of earth; he who without
asking from Yama a place of it for divine sacrifice piles up the fire is piling
it for Yama. 'Go hence', (with these words) he makes him fix (on the place);
verily having asked from Yama a place of it for divine sacrifice, he piles the
fire for himself. Seeking they could not find so much as an arrow point of it
which was not covered with death; the gods saw this Yajus, 'Go hence'; in that
he makes him fix with this [1], he piles the fire on a place freed from death.
He throws up (the earth); verily he smites away any impurity in it; he sprinkles
water on, for atonement. He puts down sand; that is the form of Agni Vaiçvanara;
verily by his form he wins Vaiçvanara. He puts down salt; salt is the
nourishment and the propagating; verily he piles the fire in nourishment, in
propagation, and also in concord; for the salt is the concord [2] of cattle. Sky
and earth were together; separating they said, 'Let us share together what is
worthy of sacrifice'. What of yonder (sky) was worthy of sacrifice, it placed in
this (earth), that became salt; what of this (earth) was worthy of sacrifice, it
placed in yonder (sky) and that is yonder black in the moon; when he puts down
the salt he should think of yonder (black); verily he piles the fire in that of
sky and earth which is worthy of sacrifice. 'This is that Agni' is Viçvamitra's
[3] hymn; by that Viçvamitra won the abode dear to Agni; verily by it he wins
the abode dear to Agni. By the metres the gods went to the world of heaven; he
places four (bricks) pointing east the metres are four; verily by the metres the
sacrificer goes to the world of heaven. As they went to the world of heaven, the
quarters were confused; they put down two in front, facing the same way, and two
[4] behind, facing the same way; by them they made firm the quarters. In that he
places two in front, facing the same way, and two behind, facing the same way,
(it serves) to make firm the quarters; again, the metres are cattle; verily he
makes cattle available for him. He places eight (bricks); the Gayatri has eight
syllables, Agni is connected with the Gayatri; verily he piles Agni in his full
extent. He places eight; the Gayatri has eight syllables; the Gayatri knows in
truth the world of heaven; (verily it serves) to reveal the world of heaven [5].
He places thirteen world-fillers; they make twenty-one, the twenty-onefold Stoma
is a support, the Garhapatya is a support, verily he finds support in the
support of the twenty-onefold (Stoma), the Garhapatya; he who knows thus finds
support in the fire which he has piled. He who first piles (the fire) should
pile in five layers; the sacrifice is fivefold, cattle are fivefold; verily he
wins the sacrifice and cattle. He who piles for a second time should pile in
three layers; these worlds are three; verily he finds support [6] in these
worlds. He who piles for a third time should pile in one layer; the world of
heaven is in one place; verily he goes to the world of heaven by the single
(layer). He makes (them) firm with mortar; therefore the bone is covered with
meat; he who knows thus does not become diseased of skin. There are five layers,
he makes firm with five (sets of) dust; they make up ten, the Viraj has ten
syllables, the Viraj is food; verily he finds support in the Viraj, in proper
food.
v. 2. 4.
The Agni that was before and the one in the fire-pan are at variance; 'Be
united', with four (verses) he unites them together; the metres are four, Agni's
dear body is the metres; verily with his dear body he puts them in order. 'Be
united, he says; therefore the kingly power unites with the holy power; in that
after uniting (them) he separates (them), therefore the holy power separates
from the kingly power. With the seasons [1] they consecrate him; with the
seasons likewise he must be set free; 'As a mother her son, the earth Agni of
the dust', he says; verily having consecrated him with the seasons, with the
season he sets him free. With (a verse) addressed to Vaiçvanara, he takes the
sling; verily he makes it ready. For Nirrti there are three (bricks) black,
dried by a chaff fire; chaff is the portion of Nirrti, black is the form of
Nirrti; verily by her own form he propitiates Nirrti. They go to this quarter;
this [2] is the quarter of Nirrti; verily in her own quarter he propitiates
Nirrti. He places (it) in a self-made hole or a cleft; that is the abode of
Nirrti; verily he propitiates Nirrti in her own abode. He places (them) over
against the sling, the noose is connected with Nirrti; verily he frees him
straightway from the noose of Nirrti. He places three, man is threefold in
arrangement; verily he removes by sacrifice Nirrti from the whole extent of man.
He places them going away (from the place of sacrifice); verily he drives away
Nirrti from him [3]. They return without looking round, to conceal Nirrti.
Having purified, they pay reverence, for purity. To the Garhapatya they pay
reverence; verily having wandered in the world of Nirrti, they return, purified,
to the world of the gods. They pay reverence with one (verse); verily in one
place they bestow strength on the sacrificer. 'Abode and collector of riches',
he says; rich are offspring and cattle; verily he unites him with offspring and
cattle.
v. 2. 5.
With man's measure he metes out; man is commensurate with the sacrifice;
verily he metes him with a member of the sacrifice; so great is he as a man with
arms extended; so much strength is there in man; verily with strength he metes
him. Winged is he, for wingless he could not fly; these wings are longer by an
ell; therefore birds have strength by their wings. The wings and the tail are a
fathom in breadth; so much is the strength in man [1], he is commensurate in
strength. He metes with a bamboo; the bamboo is connected with Agni; (verily it
serves) to unite him with his birthplace. With a Yajus he yokes (the team), with
a Yajus he ploughs, for discrimination. He ploughs with a (team) of six oxen;
the seasons are six; verily with the seasons he ploughs him. In that (he
ploughs) with (a team) of twelve oxen, (he ploughs) with the year. This (earth)
was afraid of excessive burning by Agni; she saw this of two sorts, ploughed and
unploughed [2], then indeed he did not burn her excessively; in that there is
ploughed and unploughed, (it serves to prevent) her being excessively burned.
'He should restrain Agni when twofold', they say; in that there is ploughed and
unploughed (it serves) to restrain Agni. So many are animals, bipeds and
quadrupeds; if he were to let them loose to the east, he would give them over to
Rudra; if to the south, he would deliver them to the Pitrs; if to the west, the
Raksases would destroy them; to the north he let them loose; this is the
auspicious quarter of gods and men (3); verily he lets them loose in that
direction. Again he lets them loose to this quarter, the breath is yonder sun:
verily he lets them loose following the breath. From left to right they turn,
around their own strength they turn; therefore the right side of the body is the
stronger; verily they turn with the turning of the sun. Therefore cattle depart
from (us), and come back towards (us). Three by three he ploughs the furrows
[4]; verily he extends the threefold (Stoma) in the beginning of the sacrifice.
He scatters plants, by holy power he wins food, in the Arka the Arka is piled.
With fourteen verses he scatters; the domesticated plants are seven, the wild
are seven; (verily they serve) to win both sets. He scatters (seeds) of diverse
kinds of food, to win diverse foods. He scatters on the ploughed (ground), for
in the ploughed plants find support. He scatters along the furrows, for
propagation. In twelve furrows he scatters; the year has twelve months; verily
with the year he cooks food for him. If he who piles the fire [5] should eat of
what has not been obtained, he would be separated from what has been obtained.
Those trees which bear fruit he should sprinkle in the kindling-wood, to obtain
what has not been obtained. From the quarters he gathers clods; verily winning
the strength of the quarters, he piles the fire in the strength of the quarters;
he should take a clod from the quarter where is he whom he hates, (saying),
'Food and strength do I take hence', verily he wins from that quarter food and
strength, and hungry is he who is in that quarter. He scatters over the high
altar, for on the high altar is the fire piled; the high altar is cattle; verily
he wins cattle; (verily it serves) for the avoidance of passing over a limb of
the sacrifice.
v. 2. 6.
'O Agni, strength and fame are thine', (with these words) he scatters sand;
that is the hymn of Agni Vaiçvanara; verily with the hymn he wins (Agni) Vaiçvanara.
With six (verses) he scatters; the year has six seasons, Agni Vaiçvanara is the
year; verily straightway he wins Vaiçvanara. This metre is called the ocean;
offspring are born like the ocean; in that he scatters sand with this (hymn),
(it is) for the propagation of offspring. Indra [1] hurled his bolt at Vrtra; it
parted into three, one third the wooden sword, one-third the chariot, one-third
the sacrificial post; the interior reeds which were crushed became gravel; that
is the explanation of gravel; gravel is a thunderbolt, the fire is an animal; in
that he supports the fire with gravel, he encircles with the bolt cattle for
him; therefore cattle are encircled with the bolt; therefore the stronger does
not receive the weaker. He should support (the fire) with twenty-one (pieces of
gravel) for one who desires cattle [2]; there are seven breaths in the head,
cattle are the breaths; verily he wins cattle for him by the breaths. With
twenty-seven (should he support it) for one who has foes; thus making the
threefold bolt he hurls it at his foe, to lay him low. He should support (it)
with unnumbered ones, to win what is unnumbered. If he desire of a man, 'May he
be without cattle', then without piling the gravel in support, he should
separate the sand; verily he pours forth for him the seed on all sides in (a
place) not encircled; verily he becomes without cattle [3]. If he desire of a
man, 'May he be rich in cattle,' he should separate the sand, after piling the
gravel; verily he pours forth for him the seed in one direction in an encircled
(place), and he becomes rich in cattle. With (a verse) addressed to Soma he
separates (the sand); Soma is impregnator of seed; verily he impregnates seed;
with a Gayatri for a Brahman, for the Brahman is connected with the Gayatri,
with a Tristubh for a Rajanya, for the Rajanya is connected with the Tristubh.
To Çamyu, son of Brhaspati, the sacrifice did not resort; it entered the fire
[4]; it departed from the fire in the form of a black antelope, it entered the
horse, it became the intermediate hoof of the horse; in that he makes the horse
advance, he wins the sacrifice which has entered the horse. 'By Prajapati must
the fire be piled', they say; the horse is connected with Prajapati; in that he
makes the horse advance, by Prajapati he piles the fire. He puts down a lotus
leaf; the lotus leaf is the birthplace of the fire; verily he piles the fire
with its own birthplace. 'Thou art the back of the waters', (with these words)
he puts (it) down; the lotus leaf is the back of the waters; verily with its
form he puts it down.
v. 2. 7.
'The holy power born', (with these words) he puts down the gold disk.
Prajapati created creatures with the Brahman class as first; verily the
sacrificer creates offspring with the Brahman as first; 'the holy power born',
he says; therefore the Brahman is the first; the first he becomes who knows
thus. The theologians say, 'Nor on earth, nor in the atmosphere, nor on sky
should the fire be piled'; if he were to pile (it) on earth, he would afflict
the earth with pain; nor trees, nor plants would [1] be born; if he should pile
(it) in the atmosphere, he would afflict the atmosphere with pain, the birds
would not be born; if he should pile (it) in the sky, he would afflict the sky
with pain, Parjanya would not rain. He puts down a gold disk; gold is
immortality; verily in immortality he piles the fire, for propagation. He puts
down a golden man, to support the world of the sacrificer; if he were to put it
over the perforation in the brick, he would obstruct the breath of cattle and of
the sacrificer; he puts it down on the south side [2] with head to the east: he
supports the world of the sacrificer; he does not obstruct the breath of cattle
and the sacrificer. Or rather he does place it over the perforation of the
brick, to allow the breath to pass out. 'The drop hath fallen', (with these
words) he touches it; verily he establishes it in the Hotr's offices. He puts
down two ladles, one made of Karsmarya and full of butter, one of Udumbara and
full of curds; that made of Karsmarya is this (earth), that of Udumbara is
yonder (sky); verily he deposits these two (earth and sky) [3]. In silence he
puts (them) down, for he should not obtain them with a Yajus; the Karsmarya on
the south, the Udumbara on the north; therefore is yonder (sky) higher than this
(earth); the Karsmarya filled with butter, the butter is a thunderbolt, the
Karsmarya is a thunderbolt; verily by the thunderbolt he smites away the
Raksases from the south of the sacrifice; the Udumbara filled with curds, curds
are cattle, the Udumbara is strength; verily he confers strength upon cattle. He
puts (them) down filled; verily filled they wait on him [4] in yonder world. 'In
the Viraj should the fire be piled', they say; the Viraj is the ladle; in that
he puts down two ladles, he piles Agni in the Viraj. As each beginning of the
sacrifice is being performed, the Raksases seek to destroy the sacrifice; the
golden disk is a beginning of the sacrifice; in that he pours butter over the
gold disk, he smites away the Raksases from the beginning of the sacrifice. With
five (verses) he pours butter; the sacrifice is fivefold; verily he smites away
the Raksases from the whole extent of the sacrifice; he pours butter
transversely; therefore animals move their limbs transversely, for support.
v. 2. 8.
He puts down the naturally perforated brick; the naturally perforated brick
is this (earth); verily he puts down the (earth). He makes the horse sniff it;
verily he bestows breath upon it; now the horse is connected with Prajapati;
verily he piles the fire with Prajapati. The first brick that is put down
obstructs the breath of cattle and of the sacrificer; it is a naturally
perforated one, to permit the breath to pass, and also to reveal the world of
heaven. 'In the fire must the fire be piled', they say; the Brahman [1] is Agni
Vaiçvanara, and to him should he hand over the first brick over which a Yajus
has been recited; with the Brahman he should deposit it; verily in the fire he
piles the fire. Now he who ignorantly puts down a brick is liable to experience
misfortune. Three boons should he give, the breaths are three; (verily they
serve) to guard the breaths; two only should be given, for the breaths are two;
one only should be given, for the breath is one. The fire is an animal here [2];
animals do not find pleasure in want of grass; a brick of Durva grass he puts
down, to support animals; with two (verses), for support. 'Arising from every
stem', he says, for it finds support with every stem; 'do thou, O Durva, extend
us with a thousand, a hundred', he says; Prajapati is connected with a thousand;
(verily it serves) to obtain Prajapati. The fact that it has three lines on it
is a mark of the gods; the gods put it down with the mark uppermost, the Asuras
with the mark undermost [3]; if he desire of a man, 'May he become richer', he
should put it down for him mark uppermost; verily he becomes richer; if he
desire of a man, 'May he become worse off', he should put his down mark
undermost; verily he makes him depressed in accordance with its birthplace among
the Asuras, and he becomes worse off. (The brick) has three lines on it; that
with three lines is these worlds; verily he excludes its foe from these worlds.
When the Angirases went to the world of heaven, the sacrificial cake becoming a
tortoise crawled after them [4]; in that he puts down a tortoise, just as one
who knows a place leads straight (to it), so the tortoise leads him straight to
the world of heaven. The tortoise is the intelligence of animals; in that he
puts down the tortoise, animals resort there, seeing their own intelligence; in
that the heads of the dead animals are deposited, a burial-ground is made; in
that he puts down the living tortoise, he is no maker of a burial-ground, the
tortoise is suitable for a dwelling [5]. 'To the pious the winds honey', (with
these words) he anoints with curds, mixed with honey; verily he makes him ready;
curds is a food of the village, honey of the wild; in that he anoints with curds
mixed with honey, (it serves) to win both. 'May the two great ones, heaven and
earth', he says; verily with them he encircles him on both sides. He puts it
down to the east,' to attain the world of heaven; he puts it down to the east
facing west; therefore [6] to the east facing west the animals attend the
sacrifice. If he piles the fire without a navel, (the fire) enters the navel of
the sacrificer, and is liable to injure him. He puts down the mortar; this is
the navel of the fire; verily he piles the fire with its navel, to avoid injury.
(The mortar) is of Udumbara wood; the Udumbara is strength; verily he wins
strength; in the middle he puts it down; verily in the middle he bestows
strength upon him; therefore in the middle men enjoy strength. So large is it,
commensurate with Prajapati, the mouth of the sacrifice. He pounds; verily he
makes food; he puts (it) down with (a verse) addressed to Visnu; the sacrifice
is Visnu, the trees are connected with Visnu; verily in the sacrifice he
establishes the sacrifice.
v. 2. 9.
The pan is the concentrated light of these lights; in that he puts down the
pan, verily he wins the light from these worlds; in the middle he puts (it)
down; verily he bestows upon it light; therefore in the middle we reverence the
light; with sand he fills (it); that is the form of Agni Vaiçvanara; verily by
his form he wins Vaiçvanara. If he desire of a man, 'May he become hungry', he
should put down for one (a pan) deficient in size [1]; if he desire of a man,
'May he eat food that fails not', he should put it down full; verily he eats
food that fails not. The man accords a thousand of cattle, the other animals a
thousand; in the middle he puts down the head of the man, to give it strength.
In the pan he puts (it) down; verily he makes it attain support; the head of the
man is impure as devoid of breaths; the breaths are immortality [2], gold is
immortality; on the (organs of the) breaths he hurls chips of gold; verily he
makes it attain support, and unites it with the breaths. He fills (it) with
curds mixed with honey, (saying) 'May I be fit to drink honey'; (he fills with
curds) to be curdled with hot milk, for purity. The curds are the food of the
village, honey of the wild; in that he fills (it) with curds mixed with honey,
(it serves) to win both. He puts down the heads of the animals; the heads of the
animals are cattle; verily he wins cattle. If he desire of a man, 'May he have
no cattle'[3], he should put them down, looking away, for him; verily he makes
cattle look away from him; he becomes without cattle. If he desire of a man,
'May he be rich in cattle', he should put (them) down looking with (the man's
head); verily he makes the cattle look with him; he becomes rich in cattle. He
puts (the head) of the horse in the east looking west, that of the bull in the
west looking east; the beasts other than the oxen and the horses are not beasts
at all; verily he makes the oxen and the horses look with him. So many are the
animals [4], bipeds and quadrupeds; them indeed he puts down in the fire, in
that he puts down the heads of the animals. 'I appoint for thee N.N. of the
forest', he says; verily from the cattle of the village he sends pain to those
of the wild; therefore of animals born at one time the animals of the wild are
the smaller, for they are afflicted with pain. He puts down the head of a snake;
verily he wins the brilliance that is in the snake [5]. If he were to put it
down looking with the heads of the animals, (the snakes) would bite the animals
of the village; if turned away, those of the wild; he should speak a Yajus, he
wins the brilliance that is in the snake, he injures not the animals of the
village, nor those of the wild. Or rather should it be put down; in that he puts
down, thereby he wins the brilliance that is in the serpent; in that he utters a
Yajus, thereby is it appeased.
The First Layer of Bricks
v. 2. 10.
The fire is an animal, now the birthplace of the animal is changed in that
before the putting up of the bricks the Yajus is performed. The water bricks are
seed; be puts down the water bricks; verily he places seed in the womb. Five he
puts down (on the east) cattle are fivefold; verily he produces cattle for him;
five on the south, the water bricks are the thunderbolt; verily with the
thunderbolt he smites away the Raksases from the south of the sacrifice; five he
puts down on the west [1], pointing east; seed is impregnated in front from
behind; verily from behind he deposits seed for him in front. Five he puts down
on the east, pointing west; five on the west pointing east; therefore seed is
impregnated in front, offspring are born at the back. On the north he puts down
five metre bricks; the metre bricks are cattle; verily he brings cattle on birth
to his own dwelling. This (earth) was afraid of excessive burning by the fire;
she saw these [2] water bricks, she put them down, then (the fire) did not burn
her excessively; in that he puts down the water bricks, (it is) to avoid
excessive burning. She said, 'He shall eat food with holy power, for whom these
shall be put down, and he who shall know them thus.' He puts down the
breath-supporting (bricks); verily he places the breaths in the seed; therefore
an animal is born with speech, breath, sight, and bearing. 'This one in front
[3], the existent'; (with these words) he puts down on the east; verily with
these he supports breath. 'This one on the right, the all-worker', (with these
words he puts down) on the south; verily with these he supports mind. 'This one
behind, the all-extending', (with these words he puts down) on the west; verily
with these he supports sight. 'This one on the left, the light', (with these
words he puts down) on the north; verily with these he supports hearing. 'This
one above, thought', (with these words he puts down) above; verily with these he
supports speech. Ten by ten he puts (them) down, to give strength. Transversely
[4] he puts (them) down; therefore transversely do animals move their limbs, for
support. With those (put down) on the east Vasistha prospered, with those on the
south Bharadvaja, with those on the west Viçvamitra, with those on the north
Jamadagni, with those above Viçvakarman. He who knows thus the prosperity in
these (bricks) prospers; he who knows thus their relationship becomes rich in
relations; he who knows thus their ordering, (things) go orderly [5] for him; he
who knows thus their abode becomes possessed of an abode; he who knows thus
their support becomes possessed of support. Having put down the
breath-supporters he puts down the unifying (bricks); verily having deposited in
him the breaths he unifies them with the unifying (bricks); that is why the
unifying have their name. Then too he puts inspiration upon expiration;
therefore expiration and inspiration move together. He puts (them) down pointing
in different directions; therefore expiration and inspiration go in different
directions. The ununified part of the fire [6] is not worthy of heaven; the fire
is worthy of heaven; in that he puts down the unifying (bricks), he unifies it;
verily he makes it worthy of heaven. 'The eighteen-month-old calf the strength,
the Krta of throws at dice', he says; verily by the strengths he wins the
throws, and by the throws the strengths. On all sides (these verses) have the
word wind', and therefore the (wind) blows on all sides.
The Horse Sacrifice (continued)
v. 2. 11.
a May the Gayatri, the Tristubh, the Jagati,
The Anustubh, with the Pankti,
The Brhati, the Usnih, and the Kakubh,
Pierce thee with needles.
b May the two-footed, the four-footed,
The three-footed, the six-footed,
The metrical, the unmetrical,
Pierce thee with needles.
c May the Mahanamnis, the Revatis,
All the regions that are rich in fruits,
The lightnings of the clouds, the voices.
Pierce thee with needles.
d The silver, the gold, the leaden,
Are yoked as workers with the works,
On the skin of the strong horse,
May they pierce thee with needles.
e May the ladies [1], the wives,
With skill separate thy hair,
The wives of the gods, the quarters,
Pierce thee with needles.
f What then? As men who have barley
Reap the barley in order, removing it,
Hither bring the food of those
Who have not gone to the reverential cutting of the strew.
v. 2. 12.
a Who cutteth thee? Who doth divide thee
Who doth pierce thy limbs?
Who, too, is thy wise dissector?
b May the seasons in due season,
The dissectors, divide thy joints,
And with the splendour of the year
May they pierce thee with needles.
c May the divine Adhvaryus cut thee,
And divide thee;
May the piercers piercing
Joint thy limbs.
d May the half-months, the months,
Cut thy joints, piercing,
May the days and nights, the Maruts,
Make whole thine injuries [1].
e May the earth with the atmosphere,
May Vayu heal thy rent,
May the sky with the Naksatras
Arrange thy form aright.
f Healing to thy higher limbs,
Healing to thy lower;
Healing to bones, marrow,
Healing too to thy body!
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PRAPATHAKA III
The Second and Later Layers of Bricks
v. 3. 1.
Now this fire (ritual) is an extensive sacrifice; what part of it is
performed or what not? The part of the sacrifice which is performed that is
omitted becomes rotten; be puts down the Açvin (bricks); the Açvins are the
physicians of the gods; verily by them be produces medicine for it. Five he puts
down; the sacrifice is fivefold; verily he produces medicine for the whole
extent of the sacrifice. He puts down the seasonal (bricks), to arrange the
seasons [1]. Five he puts down; the seasons are five; verily he arranges the
seasons in their whole number. They begin and end alike; therefore the seasons
are alike; they differ in one foot; therefore the seasons differ likewise. He
puts down the breath-supporters; verily he places the breaths in the months;
therefore being alike the seasons do not grow old; moreover he generates them.
The breath is the wind; in that having put down the seasonal (bricks) he puts
down the breath-sup porters [2], therefore the wind accompanies all the seasons.
He puts down the rain-winners; verily he wins rain. If he were to put them down
in one place, then would fall rain in one season only; he puts them down after
carrying them round in order; therefore it rains in all the seasons. Since
having put down the breath-supporters he puts down the rain-winners, therefore
the rain starts from the sky, impelled downwards by the wind. The strengthening
(bricks) are cattle; cattle have various purposes and various customs, but only
as regards water are they of one purpose [3]; if he desire of a man, 'May he be
without cattle', he should put down for him the strengthening (bricks) and then
put down the water (bricks); verily he makes discord for him with cattle; verily
he becomes without cattle. If he desire of a man, 'May he possess cattle', he
should put down for him the water (bricks) and then put down the strengthening
(bricks); verily he makes concord for him with cattle and he becomes possessed
of cattle. He puts down four in front; therefore the eye has four forms, two
white, two black [4]. The (verses) contain the word 'head'; therefore the head
(of the fire) is in front. Five he puts down in the right hip, five in the left;
therefore the animal is broader behind and receding in front; 'The goat in
strength', (with these words he puts down) on the right shoulder; (with) 'The
ram in strength', on the left; verily he puts together the shoulders (of the
fire). 'The tiger in strength', (with these words) he puts down in the right
wing, (with) 'The lion in strength' on the left; verily he gives strength to the
wings. (With) 'The man in strength' (he puts down) in the middle; therefore man
is overlord of animals.
v. 3. 2.
'O Indra and Agni, (the brick) that quaketh not', (with these words) he puts
down the naturally perforated (brick); these worlds are separated by Indra and
Agni; (verily it serves) to separate these worlds. Now the middle layer is, as
it were, insecure, it is as it were the atmosphere; 'Indra and Agni', he says;
Indra and Agni are the supporters of force among the gods; verily he piles it
with force in the atmosphere, for support. He puts down the naturally perforated
(brick); the naturally perforated (brick) is the atmosphere; verily he puts down
the atmosphere [1]. He makes the horse sniff it; verily he puts breath in it;
now the horse is connected with Prajapati; verily by Prajapati he piles the
fire. It is a naturally perforated (brick), to allow the passage of the breaths,
and also for the lighting up of the world of heaven. When the gods went to the
world of heaven, the quarters were in confusion; they saw these regional
(bricks), they put them down, and by them they made firm the quarters; in that
he put down the regional bricks, (it is) to support the quarters. Ten breath
supporters he places in the east [2]; the breaths in man are nine, the navel is
the tenth; verily he places the breaths in front; therefore the breaths are in
front. He puts down the last with the word 'light'; there fore speech, which is
the last, is the light of the breaths. He put down ten; the Viraj has ten
syllables, the light of the metres is the Viraj; verily he puts the light in the
east; therefore we revere the light in the east. The metres ran a race for the
cattle; the Brhati won them; there fore cattle are called connected with the
Brhati [3]. 'Ma metre', (with these words) he puts down on the south; therefore
the months turn south wards; (with) 'Earth metre' (he puts down) on the west,
for support; (with) 'Agni, the deity' (he puts down) on the north; Agni is
might; verily on the north he places might; therefore he that advances to the
north is victorious. They make up thirty-six; the Brhati has thirty-six
syllables, cattle are connected with the Brhati; verily by the Brhati he wins
cattle for him. The Brhati holds the sovereignty of the metres; he for whom
these [4] are put down attains sovereignty. He puts down seven Valakhilya,
(bricks) in the east, seven in the west; in the head there are seven breaths,
two below; (verily they serve) to give the breaths strength. 'The head thou art,
ruling', (with these words) he puts down on the east; 'Thou art the prop
ruling', (with these words) he puts down on the west; verily he makes the
breaths accordant for him.
v. 3. 3.
Whatever the gods did at the sacrifice the Asuras did. The gods saw these
Aksnayastomiya (bricks), they put them down on one place after reciting in
another; the Asuras could not follow it; then the gods prospered, the Asuras
were defeated. In that he puts down the Aksnayastomiyas in one place after
reciting in another, (it is) to overcome foes: he prospers himself, his foe is
defeated. 'The swift, the triple', (with these words) he puts down on the east;
the triple is the beginning of the sacrifice [1]; verily in the east he
establishes the beginning of the sacrifice. 'The sky, the seventeenfold ', (with
these words be puts down) on the south; the sky is food, the seventeenfold is
food; verily on the south he places food; therefore with the right (hand) is
food eaten. 'Support, the twenty-onefold', (with these words he puts down) on
the west; the twenty-onefold is support; (verily it serves) for support. 'The
shining, the fifteenfold', (with these words he puts down) on the north; the
shining is force; verily he places force on the north; therefore he that
advances to the north is victorious. 'Speed, the eighteenfold', (with these
words) he puts down on the east [2]; two threefold ones he establishes in the
beginning of the sacrifice in order. 'Attack, the twentyfold', (with these words
he puts down) on the south; Attack is food, the twentyfold is food; verily he
places food on the south therefore with the right is food eaten. 'Radiance, the
twenty-twofold', (with these words he puts down) on the west; in that there are
twenty, thereby there are two Viraj verses; in that there are two there is
support; verily in order he finds support in the Viraj verses and in the eating
of food. 'Fervour, the nineteenfold', (with these words he puts down) on the
north; therefore the left hand [3] has the greater fervour. 'The womb, the
twenty-fourfold', (with these words) he puts down on the east; the Gayatri has
twenty-four syllables, the beginning of the sacrifice is the Gayatri; verily on
the east he establishes the beginning of the sacrifice. 'The embryo, the
twenty-fivefold', (with these words he puts down) on the south; embryos are
food, the twenty-fivefold is food; verily he places food on the south; therefore
with the right is food eaten. 'Force the twenty sevenfold', (with these words he
puts down) on the west; the twenty-seven fold is these worlds; verily he finds
support in these worlds. 'Maintenance, the twenty-fourfold', (with these words
he puts down) on the north [4]; therefore the left hand is most to be
maintained. 'Inspiration, the thirty-onefold', (with these words) he puts down
on the east; inspiration is speech, speech is the beginning of the sacrifice;
verily he establishes the beginning of the sacrifice on the east. 'The surface
of the tawny one, the thirty fourfold', (with these words he puts down) on the
south; the surface of the tawny one is yonder sun; verily he places splendour on
the south; therefore the right side is the more resplendent. 'Support, the
thirty threefold', (with these words he puts down) on the west, for support.
'The vault, the thirty-sixfold', (with these words he puts down) on the north';
the vault is the world of heaven; (verily it serves) to attain the world of
heaven.
v. 3. 4.
'Thou art the portion of Agni', (with these words he puts down) on the east;
Agni is the beginning of the sacrifice, consecration is the beginning of the
sacrifice, holy power is the beginning of the sacrifice, the threefold is the
beginning of the sacrifice; verily on the east he establishes the beginning of
the sacrifice. 'Thou art the portion of them that gaze on men', (with these
words he puts down) on the south; those that gaze on men are the learned, Dhatr
is food; verily on birth he gives him food; therefore on birth he eats food.
'The birthplace saved, the seventeenfold Stoma', he says; the birthplace is food
[1], the seventeen fold is food; verily he places food on the south; therefore
with the right food is eaten. 'Thou art the portion of Mitra', (with these words
he puts down) on the west; Mitra is expiration, Varuna inspiration; verily he
confers on him expiration and inspiration. 'The rain from the sky, the winds
saved, the twenty-onefold Stoma', he says; the twenty-onefold is support,
(verily it serves) for support. 'Thou art the portion of Indra', (with these
words he puts down) on the north; Indra is force, Visnu, is force, the lordly
power is force, the fifteenfold is force [2]; verily on the north he places
force; therefore he that advances to the north is victorious. 'Thou art the
portion of the Vasus', (with these words) he put down on the east; the Vasus are
the beginning of the sacrifice, the Rudras are the beginning of the sacrifice,
the twenty-fourfold is the beginning of the sacrifice; verily on the east he
establishes the beginning of the sacrifice. 'Thou art the portion of the
Adityas', (with these words he puts down) on the south; the Adityas are food,
the Maruts are food, embryos are food, the twenty-fivefold is food; verily be
places food on the south; therefore with the right food is eaten. 'Thou art the
portion of Aditi' [3], (with these words he puts down) on the west; Aditi is
support, Pusan is support, the twenty-sevenfold is support; (verily it serves)
for support. 'Thou art the portion of the god Savitr', (with these words he puts
down) on the north; the god Savitr is holy power, Brhaspati is holy power, the
fourfold Stoma is holy power; verily he places splendour on the north; therefore
the northern half is more resplendent. (The verse) contains a word connected
with Savitr; (verily it serves) for instigation; therefore is their gain
produced in the north for Brahmans. 'The support, the fourfold Stoma', (with
these words) he puts down on the east; the support is the beginning of the
sacrifice [4], the fourfold Stoma is the beginning of the sacrifice; verily he
establishes on the east the beginning of the sacrifice. 'Thou art the portion of
the Yavas', (with these words he puts down) on the south; the Yavas' are the
months, the Ayavas are the half-months; therefore the months turn to the south;
the Yavas are food, offspring is food; verily he places food on the south;
therefore with the right food is eaten. 'Thou art the portion of the Rbhus',
(with these words he puts down) on the west, for support. 'The revolving, the
forty-eightfold', (with these words he puts down) on the north, to confer
strength on these two worlds; therefore these two worlds are of even strength
[5]. He becomes first for whom these are placed on the east as the beginning (of
the sacrifice), and his son is born to be first; he eats food for whom on the
south these (are placed) rich in food, and a son is born to him to eat food; he
finds support for whom these (are placed) on the west, full of support; he
becomes forcible for whom these (are placed) on the north, full of force, and a
forcible son is born to him. The fire is a hymn; I verily in that this
arrangement [6] is made are its Stotra and Çastra produced; verily in the hymn
the Arkya (Saman and Çastra) is produced; he eats food, and his son is born to
eat food, for whom this arrangement is made, and he too who knows it thus. He
puts down the creating (bricks); verily he wins things as created. Now there was
neither day nor night in the world, but it was undiscriminated; the gods saw
these dawn (bricks), they put them down; then did this shine forth; for him for
whom these are put down the dawn breaks; verily he smites away the dark.
v. 3. 5.
'O Agni, drive away those foes of ours that are born', (with these words) he
puts down on the east; verily he drives away his foes on birth. 'That are born
with force', (with these words he puts down) on the west; verily he repels those
that are to be born. 'The forty-fourfold Stoma', (with these words he puts down)
on the south; the forty-fourfold is splendour; verily he places splendour on the
south; therefore the right side is the more resplendent. 'The sixteenfold
Stoma', (with these words he puts down) on the north; the sixteenfold is force;
verily he places force on the north; therefore [1] he that advances to the north
is victorious. The forty-fourfold is a thunderbolt, the sixteenfold is a thunder
bolt; in that he puts down these two bricks, he hurls the bolt after the foe
born and to be born whom he has repelled, to lay them low. He puts down in the
middle (a brick) full of dust, the middle of the body is faeces (púrisa);
verily he piles the fire with its own body, and with his own body he is in
yonder world who knows thus. These bricks are called the unrivalled; no rival is
his for whom they are put down [2]. The fire is an animal; he puts down the
Viraj (bricks) in the highest layer; verily be confers upon cattle the highest
Viraj; therefore he that is possessed of cattle speaks the highest speech. Ten
by ten he puts (them) down, to confer power on them. Transversely he puts (them)
down; therefore cattle move their limbs transversely, for support. By those
metres which were heavenly, the gods went to the world of heaven; for that the
seers toiled [3]; they practised fervour, these they saw by fervour, and from
them they fashioned these bricks. 'The course metre; the space metre', (with
these words) they put them down; with these they went to the world of heaven; in
that he puts down these bricks, the sacrifice goes to the world of heaven with
the metres that are heavenly. By the sacrifice Prajapati created creatures; he
created them by the Stomabhagas; in that [4] he puts down the Stomabhagas, the
sacrificer creates offspring. In the Stomabhagas Brhaspati collected the
brilliance of the sacrifice; in that he puts down the Stomabhaga (bricks) he
piles the fire with its brilliance. 1n the Stomabhagas Brhaspati saw the support
of the sacrifice; in that he puts down the Stomabhagas, (it is) for the support
of the sacrifice. Seven by seven he puts down, to confer strength, three in the
middle, for support.
v. 3. 6.
(With the words) 'ray', he created Aditya; with 'advance', right; with
'following', the sky; with 'union', the atmosphere; with 'propping', the earth;
with 'prop', the rain; with blowing forward', the day; with 'blowing after', the
night; with eager', the Vasus; with 'intelligence', the Rudras; with
'brilliant', the Adityas; with 'force', the Pitrs; with 'thread', offspring;
with 'enduring the battle', cattle; with 'wealthy', plants. 'Thou art the
victorious, with ready stone [1]; for Indra thee Quicken Indra', (with these
words) he fastened the thunderbolt on his right side, for victory. He created
offspring without expiration; on them he bestowed expiration (with the words)
'Thou art the overlord'; inspiration (with the word) 'Restrainer'; the eye
(with) 'the gliding'; the ear (with) 'the bestower of strength'. Now these
offspring, though having expiration and inspiration, hearing and seeing, did not
couple; upon them he bestowed copulation (with the words) 'Thou art the Trivrt'.
These offspring though coupling [2] were not propagated; he made them propagate
(with the words) 'Thou art the mounter, thou art the descender'. These offspring
being propagated did not find support; he made them find support in these worlds
(with the words) 'Thou art the wealthy, thou art the brilliant, thou art the
gainer of good', verily he makes offspring when propagated find support in these
worlds, he with his body mounts the atmosphere, with his expiration he finds
support in yonder world, of expiration and inspiration he is not liable to be
deprived who knows thus.
v. 3. 7.
By the 'sitters on the vault' the gods went to the world of heaven; that is
why the 'sitters on the vault' have their name. In that he puts down the
'sitters on the vault', the sacrificer thus goes by the 'sitters on the vault'
to the world of heaven; the vault is the world of heaven; for him for whom these
are put down there is no misfortune (ná-ákam); the 'sitters on the
vault' are the home of the sacrificer; in that he puts down the 'sitters on the
vault', the sacrificer thus makes himself a home. The 'sitters on the vault' are
the collected brilliance of the Prstha (Stotras); in that he puts down the
'sitters on the vault' [1], verily he wins the brilliance of the Prsthas. He
puts down the five crested; verily becoming Apsarases they wait on him in yonder
world; verily also they are the bodyguards of the sacrificer. He should think of
whomever he hates as he puts (them) down; verily he cuts him off for these
deities; swiftly he goes to ruin. He puts (them) above the 'sitters on the
vault'; that is as when having taken a wife one seats her in the house [2]; he
puts the highest on the west, pointing east; therefore the wife attends on the
west, facing east. He puts as the highest the naturally perforated and the
earless (bricks); the naturally perforated is breath, the earless is life;
verily he places breath and life as the highest of the breaths; therefore are
breath and life the highest of the breaths. No brick higher (than these) should
he put down; if he were to put another brick higher, he would obstruct the
breath and life of cattle [3] and of the sacrificer; there fore no other brick
should be put down higher. He puts down the naturally perforated brick; the
naturally perforated brick is yonder (sky); verily he puts down yonder (sky). He
makes the horse sniff it; verily be places breath in it; again the horse is
connected with Prajapati; verily by Prajapati he piles the fire. It is naturally
perforated, to let out the breaths, and also to light up the world of heaven.
The earless is the triumph of the gods; in that he puts down the earless, he
triumphs with the triumph of the gods; to the north he puts it down; therefore
to the north of the fire is action carried on; (the verse) has the word 'wind',
for kindling.
v. 3. 8.
He puts down the metre bricks; the metres are cattle; verily he wins cattle;
the good thing of the gods, cattle, are the metres; verily he wins the good
thing, cattle. Yajñasena Caitriyayana taught this layer; by this he won cattle;
in that he puts it down, he wins cattle. He puts down the Gayatris on the east;
the Gayatri is brilliance; verily at the beginning he places brilliance [1];
they contain the word 'head'; verily he makes him the head of his equals. He
puts down the Tristubhs; the Tristubh is power; verily he places power in the
middle He puts down the Jagatis; cattle are connected with the Jagati; verily he
wins cattle. He puts down the Anustubhs; the Anustubh is breath; (verily it
serves) to let the breaths out. Brhatis, Usnihs, Panktis, Aksarapanktis, these
various metres he puts down; cattle are various, the metres are cattle [2];
verily he wins various cattle; variety is seen in his house for whom these are
put down, and who knows them thus. He puts down an Atichandas; all the metres
are the Atichandas; verily he piles it with all the metres. The Atichandas is
the highest of the metres; in that he puts down an Atichandas, be makes him the
highest of his equals. He puts down two-footed (bricks); the sacrificer has two
feet; (verily they serve) for support.
v. 3. 9.
For all the gods is the fire piled up; if he were not to put (them) down in
unison, the gods would divert his fire; in that he puts (them) down in unison,
verily he piles them in unison with himself; he is not deprived of his fire;
moreover, just as man is held together by his sinews, so is the fire held
together by these (bricks). By the fire the gods went to the world of heaven;
they became yonder Krttikas; he for whom these are put down goes to the world of
heaven, attains brilliance, and becomes a resplendent thing. He puts down the
circular bricks; the circular bricks are these worlds; the citadels of the gods
are these worlds; verily he enters the citadels of the gods; he is not ruined
who has piled up the fire. He puts down the all-light (bricks); verily by them
he makes these worlds full of light; verily also they support the breaths of the
sacrificer; they are the deities of heaven; verily grasping them he goes to the
world of heaven.
v. 3. 10.
He puts down the rain-winning (bricks); verily he wins the rain. If he were
to put (them) down in one place, it would rain for one season; he puts down
after carrying them round in order; therefore it rains all the seasons. 'Thou
art the bringer of the east wind', he says; that is the form of rain; verily by
its form he wins rain. With the Samyanis the gods went (sám ayus) to
these worlds; that is why the Samyanis have their name; in that he puts down the
Samyanis, just as one goes in the waters with a ship, so [1] the sacrificer with
them goes to these worlds. The Samyanis are the ship of the fire; in that he
puts down the Samyanis, verily he puts down a boat for the fire; moreover, when
these have been put down, if the waters strive to drag away his fire, verily it
remains unmoved. He puts down the Aditya bricks; it is the Adityas who repel
from prosperity him who being fit for prosperity does not obtain prosperity;
verily the Adityas [2] make him attain prosperity. It is yonder Aditya who takes
away the brilliance of him who having piled up a fire does not display
splendour; in that he puts down the Aditya bricks, yonder sun confers radiance
upon him; just as yonder sun is radiant, so he is radiant among men. He puts
down ghee bricks; the ghee is the home dear to Agni; verily he unites him with
his dear home [3], and also with brilliance. He places (them) after carrying
(them) round; verily he confers upon him brilliance not to be removed. Prajapati
piled up the fire, he lost his glory, he saw these bestowers of glory, he put
them down; verily with them he conferred glory upon himself; five he puts down;
man is fivefold; verily he confers glory on the whole extent of man.
v. 3. 11.
The gods and the Asuras were in conflict; the gods were the fewer, the Asuras
the more; the gods saw these bricks, they put them down; 'Thou art the
furtherer', (with these words) they became multiplied with the trees, the
plants; (with) 'Thou art the maker of wide room', they conquered this (earth);
(with) 'Thou art the eastern', they conquered the eastern quarter; (with) 'Thou
art the zenith', they conquered yonder (sky); (with) 'Thou art the sitter on the
atmosphere; sit on the atmosphere', they conquered the atmosphere; then the gods
prospered [1], the Asuras were defeated. He for whom those are put down becomes
greater, conquers these worlds, and prospers himself; his foe is defeated. 'Thou
art the sitter on the waters; thou art the sitter on the hawk', he says; that is
the form of Agni; verily by his form he wins Agni. 'In the wealth of earth I
place thee', he says; verily with these (bricks) he makes these worlds wealthy.
He puts down the life-giving (bricks); verily he bestows life upon him [2]. 'O
Agni, thy highest name, the heart', he says; that is the home dear to Agni;
verily he obtains his dear home. 'Come, let us join together', he says; verily
with him to aid he encircles him. 'Be thou, O Agni, among those of the five
races.' The fire of the five layers is the fire of the five races; therefore he
speaks thus. He puts down the seasonal (bricks); the seasonal (bricks) are the
abode dear to the seasons; verily he wins the abode dear to the seasons. 'The
firm one', he says; the firm one is the year; verily he obtains the abode dear
to the year.
The Horse Sacrifice (continued)
v. 3. 12.
The eye of Prajapati swelled, that fell away, that became a horse; because it
swelled (áçvayat), that is the reason why the horse (áçva) has
its name. By the horse sacrifice the gods replaced it. He who sacrifices with
the horse sacrifice makes Prajapati whole; verily he becomes whole; this is the
atonement for everything, and the cure for everything. All evil by it the gods
overcame; by it also the gods overcame (the sins of) Brahman- slaying; all evil
[1] he overcomes, he overcomes Brahman-slaying who sacrifices with the horse
sacrifice, and he who knows it thus. It was the left eye of Prajapati that
swelled; therefore they cut off from the horse on the left side, on the right
from other animals. The mat is of reeds; the horse has its birthplace in the
waters, the reed is born in the waters; verily he establishes it in its own
birthplace. The Stoma is the fourfold one; the bee tore the thigh of the horse,
the gods made it whole with the fourfold Stoma; in that there is the fourfold
Stoma, (it is) to make whole the horse.
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PRAPATHAKA IV
The Piling of the Fire Altar (continued)
v. 4. 1.
The gods and the Asuras were in conflict, they could not decide the issue;
Indra saw these bodies, he put them down; with them he conferred upon himself
power, strength, and body; then the gods prospered, the Asuras were defeated. In
that he puts down Indra's bodies, the sacrificer with them bestows on himself
power, strength, and body; verily also he piles up the fire with Indra and with
a body; be prospers himself, his foe is [1] defeated. The sacrifice departed
from the gods; they could not recover it; they saw these bodies of the
sacrifice, they put them down, and by them they recovered the sacrifice. In that
he puts down the bodies of the sacrifice, the sacrificer by them wins the
sacrifice. Three and thirty he puts down; the gods are three and thirty; verily
he wins the gods; verily also he piles up the fire with itself and with a body;
he becomes with his body in yonder world [2], who knows thus. He puts down the
lighted (bricks); verily he confers light upon it; the fire blazes piled up with
these (bricks); verily with them he kindles it; in both worlds is there light
for him. He puts down the constellation bricks; these are the lights of the sky;
verily he wins them; the Naksatras are the lights of the doers of good deeds;
verily he wins them; verily also he makes these lights into a reflection [3] to
light up the world of heaven. If he were to place them in contact, he would
obstruct the world of rain, Parjanya would not rain; he puts them down without
touching; verily he produces the world of rain, Parjanya is likely to rain; on
the east he puts down some pointing west, on the west some pointing east;
therefore the constellations move both west and east.
v. 4. 2.
He puts down the seasonal (bricks), to arrange the seasons. He puts down a
pair; therefore the seasons are in pairs. This middle layer is as it were
unsupported; it is as it were the atmosphere; he puts down a pair on the other
layers, but four in the middle one, for support. The seasonal (bricks) are the
internal cement of the layers; in that he puts down the seasonal (bricks), (it
is) to keep apart the layers. He puts down next an Avaka plant; this is the
birthplace of Agni; verily he piles up the fire with its birthplace [1]. Viçvamitra
says, 'He shall eat food with holy power, for whom these shall be put down, and
he who shall know them thus'. It is the year which repels from support him who
having piled up the fire does not find support; there are five layers preceding,
and then he piles up the sixth; the year has six seasons; verily in the seasons
the year finds support. These are the bricks [2], called the over-ladies; he for
whom they are put down becomes the overlord of his equals; he should think of
him whom he hates as he puts (them down); verily he cuts him off for those
deities; swiftly he goes to ruin. The Angirases, going to the world of heaven,
made over to the seers the accomplishment of the sacrifice; it became gold; in
that he anoints with fragments of gold, (it is) for the completion of the
sacrifice; verily also he makes healing for it [3]; moreover he unites it with
its form, and with golden light he goes to the world of heaven. He anoints with
that which contains the word 'of a thousand'; Prajapati is of a thousand;
(verily it serves) to win Prajapati. 'May these bricks, O Agni, be for me milch
cows', he says; verily he makes them milch cows; they, milking desires, wait
upon him yonder in yonder world.
v. 4. 3.
The fire is Rudra; he is born then when he is completely piled up; just as a
calf on birth desires the teat, so he here seeks his portion; if he were not to
offer a libation to him, he would suck the Adhvaryu and the sacrificer. He
offers the Çatarudriya (oblation); verily he appeases him with his own portion;
neither Adhvaryu nor sacrificer goes to ruin. If he were to offer with the milk
of domesticated animals [1], he would afflict domestic animals with pain; if
(with that) of wild (animals), wild (animals); he should offer with groats of
wild sesame or with groats of Gavidhuka grass; he harms neither domesticated nor
wild animals. Then they say, 'Wild sesame and Gavidhuka grass are not a proper
offering'; he offers with goat's milk, the female goat is connected with Agni;
verily he offers with a proper offering; he harms neither domesticated nor wild
animals. The Angirases going to the world of heaven [2] spilled the cauldron on
the goat; she in pain dropped a feather (like hair), it became the Arka (plant);
that is why the Arka has its name. He offers with a leaf of the Arka, to unite
it with its birthplace. He offers standing facing north; this is the quarter of
Rudra; verily he propitiates him in his own quarter. He offers on the last
brick; verily at the end he propitiates Rudra. He offers dividing it into three;
these worlds are three; verily he makes these worlds of even strength; at this
height he offers [3], then at this, then at this; these worlds are three; verily
he appeases him for these worlds. Three further libations he offers; they make
up six, the seasons are six; verily with the seasons he appeases him. If he were
to offer while wandering round, he would make Rudra come within (the sacrifice).
Or rather they say, 'In what quarter is Rudra or in what?' He should offer them
while wandering round; verily he appeases him completely [4]. The highest
(bricks) are the heavenly deities; over them he makes the sacrificer speak;
verily by them he makes him attain the world of heaven; he should throw (the
leaf) down in the path of the cattle of him whom he hates; the first beast that
steps upon it goes to ruin.
v. 4. 4.
'The strength on the stone', (with these words) he moistens (the fire), and
so purifies it; verily also he delights it; it delighted attends him, causing
him neither hunger nor pain in yonder world; he rejoices in offspring, in cattle
who knows thus. 'That food and strength, do ye, O Maruts, bounteously bestow on
us', he says; strength is food, the Maruts are food; verily he wins food. 'In
the stone is thy hunger; let thy pain reach N.N. [1], whom we hate', he says;
verily he afflicts him whom he hates with its hunger and pain. He goes round
thrice, moistening; the fire is threefold; verily he calms the pain of the whole
extent of the fire. Thrice again he goes round; they make up six, the seasons
are six; verily with the seasons he calms its pain. The reed is the flower of
the waters, the Avaka is the cream of the waters [2]; he draws over (it) with a
branch of reeds and with Avaka plants; the waters are appeased; verily with them
appeased he calms his pain. The beast that first steps over the fire when piled,
it is liable to burn it up with its heat. He draws over (it) with a frog; this
of animals is the one on which one does not subsist, for neither among the
domesticated nor the wild beasts has it a place; verily he afflicts it with
pain. With eight (verses) he draws across [3]; the Gayatri has eight syllables,
the fire is connected with the Gayatri; verily he calms the pain of the whole
extent of the fire. (He draws) with (verses) containing (the word) 'purifying',
the purifying (one) is food; verily by food he calms its pain. The fire is
death; the black antelope skin is the form of holy power; he puts on a pair of
black sandals; verily by the holy power he shuts himself away from death. 'He
shuts himself away from death, and away from eating food', they say; one he puts
on, the other not; verily he shuts himself away [4] from death and wins the
eating of food. 'Honour to thy heat, thy blaze', he says, for paying honour they
wait on a richer man; 'may thy bolts afflict another than us', he says; verily
him whom he hates he afflicts with its pain; 'be thou purifying and auspicious
to us', he says; the purifying (one) is food; verily he wins food. With two
(verses) he strides over (it), for support; (with two) containing (the word)
'water', for soothing.
v. 4. 5.
'To him that sits in man hail!' (with these words) he pours butter on; verily
with the Pankti and the offering he takes hold of the beginning of the
sacrifice. He pours on butter transversely; therefore animals move their limbs
transversely, for support. If he were to utter the Vasat cry, his Vasat cry
would be exhausted; if he were not to utter the Vasat cry, the Raksases would
destroy the sacrifice; Vat he says; verily, mysteriously he utters the Vasat
cry; his Vasat, cry is not exhausted, the Raksases do not destroy the sacrifice.
Some of the gods eat the offerings [1], others do not; verily he delights both
sets by piling up the fire. 'Those gods among gods', (with these words) he
anoints (it) with curds mixed with honey; verily the sacrificer delights the
gods who eat and those who do not eat the offerings; they delight the
sacrificer. He delights those who eat the offerings with curds, and those who do
not with honey; curds is a food of the village, honey of the wild; in that he
anoints with curds mixed with honey, (it serves) to win both. He anoints with a
large handful (of grass); the large handful is connected with Prajapati [2];
(verily it serves) to unite it with its birthplace; with two (verses) he
anoints, for support. He anoints going round in order; verily he delights them
completely. Now he is deprived of the breaths, of offspring, of cattle who
piling the fire steps upon it. 'Giver of expiration art thou, of inspiration',
he says; verily he bestows on himself the breaths; 'giver of splendour, giver of
wide room', he says; splendour is offspring; wide room is cattle; verily he
bestows on himself offspring and cattle. Indra slew Vrtra; him Vrtra [3] slain
grasped with sixteen coils; he saw this libation to Agni of the front; he
offered it, and Agni of the front, being delighted with his own portion, burnt
in sixteen places the coils of Vrtra; by the offspring to Viçvakarman he was
set free from evil; in that he offers a libation to Agni of the front, Agni of
the front, delighted with his own portion, burns away his evil, and he is set
free from his evil by the offering to Viçvakarman. If he desire of a man, 'May
he be set free slowly from evil' [4], he should offer one by one for him;
verily, slowly he is set free from evil; if he desire of a man, 'Swiftly may he
be set free from evil', he should run over all of them for him and make one
offering; swiftly is he set free from evil. Or rather he sacrifices separately
with each hymn; verily severally he places strength in the two hymns; (verily
they serve) for support.
v. 4. 6.
'Do thou lead him forward', (with these words) he puts on the
kindling-sticks; that is as when one provides hospitality for one who has come
on a visit. He puts down three; the fire is threefold; verily he provides his
portion for the whole extent of the fire. They are of Udumbara wood, the
Udumbara is strength; verily he gives him strength. 'May the All-gods thee', he
says; the All-gods are the breaths; verily with the breaths [1] he raises him
up; I bear up with their thoughts, O Agni', he says; verily he unites him with
the thought for which he lifts him up. 'May the five regions divine aid the
sacrifice, the goddesses', he says, for he moves forward along the quarters.
'Driving away poverty and hostility', he says, for smiting away the Raksases.
'Giving to the lord of the sacrifice increase of wealth,' he says; increase of
wealth is cattle [2]; verily he wins cattle. He takes (him) with six (verses);
the seasons are six; verily with the seasons he takes him; two have (the word)
'embracing', for the smiting away of the Raksases. 'With the rays of the sun,
with tawny hair, before us', he says, for instigation. 'Then let our pure
invocations be accepted', he says; the pure (one) is food; verily he wins food.
The gods and the Asuras were in conflict; the gods saw the unassailable (hymn)
and with it they conquered the Asuras [3]; that is why the unassailable (hymn)
has its name. In that the second Hotr recites the unassailable (hymn) the
sacrificer conquers his foes therewith unassailably; verily also he conquers
what has not been conquered. (The hymn) has ten verses; the Viraj has ten
syllables, by the Viraj are kept apart these two worlds; (verily it serves) to
keep apart these two worlds. Again the Viraj has ten syllables, the Viraj is
food; verily he finds support in the Viraj, in eating food. The atmosphere is as
it were unreal; the Agnidh's altar is as it were the atmosphere; on the Agnidh's
altar [4] he puts down a stone, for reality; with two (verses), for support. 'As
measurer, he standeth in the midst of the sky', he says; verily with this he
measures; 'in the middle of the sky is the dappled stone set down', he says; the
dappled is food; verily he wins food. With four (verses) he goes up to the tail;
the metres are four; verily (he goes) with the metres. 'All have caused Indra to
wax', he says; verily he attains increase. 'True lord and lord of strength' [5],
he says; strength is food; verily he wins food. 'Let the sacrifice invoke
favour, and bring the gods', he says; favour is offspring and cattle; verily be
bestows on himself offspring and cattle. 'Let the god, Agni, offer and bring to
us the gods', he says, to make the cry, Godspeed! 'He hath seized me with the
impulse of strength, with 'elevation', he says; elevation is yonder sun in
rising; depression is it when setting; verily with holy power he elevates
himself, with holy power he depresses his foe.
v. 4. 7.
'Along the eastern quarter do thou advance, wise one', he says; verily with
this (verse) he moves to the world of heaven. 'Mount ye, with Agni, to the
vault', he says; verily with this he mounts these worlds. 'From earth have I
mounted to the atmosphere,' he says; verily with it he mounts these worlds.
'Going to the heaven they look not away', he says; verily he goes to the world
of heaven. 'O Agni, advance [1] first of worshippers', he says; verily with it
he bestows eyesight upon both gods and men. He steps upon (the altar) with five
(verses); the sacrifice is fivefold; verily he goes to the world of heaven with
the full extent of the sacrifice. 'Night and dawn', he recites as the
Puronuvakya, for preparation. O Agni, of a thousand eyes', he says; Prajapati is
of a thousand; (verily it serves) to obtain Prajapati. 'To thee as such let us
pay honour; to strength hail!' he says; strength is food; verily he wins food
[2]. He offers on the naturally perforated brick (a ladle) of Udumbara wood
filled with curds; curds are strength, the Udumbara is strength, the naturally
perforated is yonder (sky); verily he places strength in yonder (sky); therefore
we live on strength coming hitherward from yonder. He puts (it) in place with
three (verses); the fire is threefold; verily be makes the whole extent of the
fire attain support. 'Enkindled, O Agni, shine before us', (with these words) he
takes (the kindling-stick) of Udumbara wood; this is a pipe with projections; by
it [3] the gods made piercings of hundreds of the Asuras; in that he takes up
the kindling-stick with this (verse), the sacrificer hurls the hundred-slaying
(verse) as a bolt at his enemy, to lay him low without fail. 'Let us pay homage
to thee in thy highest birth, O Agni ', (with these words) he takes up (the
kindling-stick) of Vikankata wood; verily he wins radiance. 'That various of
Savitr, the adorable', (with these words) be takes up (the kindling-stick) of Çami
wood, for soothing. The fire milks the piler-up of the fire; the piler-up, milks
the fire; 'that [4] various of Savitr, the adorable', he says; this is the
milking of the fire. This of it Kanva Çrayasa knew, and with it he was wont to
milk it; in that be takes up the kindling-stick with the verse, the piler-up of
the fire milks the fire. 'Seven are thy kindling-sticks, O Agni, seven tongues';
verily he delights seven sevens of his. With a full (ladle) he offers, for
Prajapati is as it were full, to obtain Prajapati [5]. He offers with a
half-filled (ladle), for from the half-filled Prajapati created creatures, for
the creation of offspring. Agni departed from the gods; he entered the quarters;
he who sacrifices should think in his mind of the quarters; verily from the
quarters he wins him; with curds he offers at first, with butter afterwards;
verily he bestows upon him brilliance and power in accord. There is (an
offering) to Vaiçvanara on twelve potsherds; the year has twelve months, Agni
Vaiçvanara is the year; verily straightway [6] he wins Vaiçvanara. If he were
to offer the fore- and after-sacrifices, there would be a bursting of the
sacrifice; he offers an oblation with a ladle, for the support of the sacrifice.
Vaiçvanara is the kingly power, the Maruts the people; having offered the
offering to Vaiçvanara, he offers those to the Maruts; verily he attaches the
people to the kingly power. He utters aloud (the direction to the Agnidh) for
Vaiçvanara, he offers the offerings of the Maruts muttering; therefore the
kingly power speaks above the people. (The offerings) are for the Maruts; the
people of the gods are the Maruts; verily he wins for him by the people of the
gods the people among men. There are seven; the Maruts are in seven troops;
verily in troops he wins the people for him; running over troop by troop he
offers; verily he makes the people obedient to him.
v. 4. 8.
He offers the stream of wealth; 'May a stream of wealth be mine', (with this
hope) is the offering made; this stream of ghee waits upon him in yonder world,
swelling up. He offers with butter; butter is brilliance, the stream of wealth
is brilliance; verily by brilliance he wins brilliance for him. Again the stream
of wealth is desires; verily he wins desires. If he desire of a man, 'May I
separate his breaths and his eating of food' [1], he should offer separately for
him; verily he separates his breaths and his eating of food; if he desire of a
man, 'May I continue his breaths and his eating of food', he should offer for
him in a continuous stream; verily he continues his breaths and his eating of
food. Twelve sets of twelve he offers; the year has twelve months; verily by the
year he wins food for him. 'May for me food, for me freedom from hunger', he
says; that [2] is the form of food; verily he wins food. 'May for me fire, for
me the waters', be says; this is the birthplace of food; verily he wins food
with its birthplace. He offers those where Indra, is half; verily he wins the
deities; since Indra is half of all and a match, therefore Indra is the most
appropriating of gods; he says Indra later; verily he places strength in him at
the top. He offers the weapons of the sacrifice; the weapons of the sacrifice
are the sacrifice [3]; verily he wins the sacrifice. Again this is the form of
the sacrifice; verily he wins the sacrifice by its form. 'May for me the final
bath and the cry of Godspeed!' he says, to utter Godspeed! 'May the fire for me,
the cauldron', he says; that is the form of splendour; verily by the form he
wins splendour. 'May the Rc for me, the Saman', he says [4]; that is the form of
the metres; verily by the form he wins the metres. 'May the embryo for me, the
calves', he says; that is the form of cattle; verily by the form he wins cattle.
He offers the orderers, to order the disordered. He offers the even and the odd,
for pairing; they are in ascending ratio, for ascent. 'May one for me, three',
he says; one and three are the metres of the gods [51, four and eight the metres
of men; verily he wins both the metres of gods and men. Up to thirty-three he
offers; the gods are three and thirty; verily he wins the gods; up to
forty-eight he offers, the Jagati has forty eight syllables, cattle are
connected with the Jagati: verily by the Jagati he wins cattle for him.
'Strength, instigation', (with these words) he offers a set of twelve; the year
has twelve months; verily he finds support in the year.
v. 4. 9.
Agni departed from the gods, desiring a portion; the gods said to him, 'come
back to us, carry the oblation for us.' He said, 'Let me choose a born; let them
offer to me the Vajaprasaviya'; therefore to Agni they offer the Vajaprasaviya.
In that he offers the Vajaprasaviya, he unites Agni with his own portion; verily
also this is his consecration. He offers with fourteen (verses); there are seven
domesticated, seven wild [ 1] animals; (verily it serves) to win both sets. He
offers of every kind of food, to win every kind of food. He offers with an
offering-spoon of Udumbara wood; the Udumbara is strength, food is strength;
verily by strength he wins for him strength and food. Agni is the consecrated of
gods, the piler of the fire of men; therefore when it rains a piler of the fire
should not run, for he has thus obtained food; rain is as it were food; if he
were to run he would be running from food. He should go up to it; verily be goes
up -to food [2]. 'Night and dawn', (with these words) he offers with the milk of
a black cow with a white calf; verily by the day he bestows night upon him, by
night day; verily day and night being bestowed upon him milk his desire and the
eating of food. He offers the supporters of the kingly power; verily he wins the
kingdom. He offers with six (verses); the seasons are six; verily he finds
support in the seasons. 'O lord of the world', (with these words) he offers five
libations at the chariot mouth; the chariot is a thunderbolt; verily with the
thunderbolt he conquers the quarters [3]. In yonder world the wind blows over
the piler of the fire; he offers the names of the winds; verily over him in
yonder world the wind blows; three he offers, these worlds are three; verily
from these worlds he wins the wind. 'Thou art the ocean, full of mist', he says;
that is the form of the wind; verily by the form he wins the wind. He offers
with his clasped hands, for not other wise can the oblation of these be
accomplished.
v. 4. 10.
The chariot of the gods is yoked for the world of heaven, the chariot of man
for wherever his intention is fixed; the fire is the chariot of the gods. 'Agni
I yoke with glory, with ghee', he says; verily he yokes him; he, yoked, carries
him to the world of heaven. If he were to yoke with all five together, his fire
yoked would fall away, the libations would be without support, the Stomas
without support, the hymns without support. He strokes (the fire) with three
(verses) at the morning pressing; the fire is threefold [1]; verily he yokes the
full extent of the fire; that is as when something is placed on a yoked cart;
the oblations find support, the Stomas find support, the hymns find support. He
strokes with two (verses) in the Stotra of the Yajñayajñiya; the sacrifice is
as great as is the Agnistoma; a further extension is performed over and above
it; verily he mounts at the end the whole extent of the sacrifice. (He strokes)
with two (verses), for support; when it is not completed by one (verse), then
[2] does he stroke; the rest of the sacrifice resorts to him; (verily it serves)
for continuity. He who piles up the fire falls away from this world; his
libation cannot be performed in a place without bricks; whatever libation he
offers in a place without bricks, it runs away, and with its running away the
sacrifice is ruined, with the sacrifice the sacrificer; in that he piles up a
second piling, (it is) to support the libations; the libations find support [3],
the sacrifice is not ruined, nor the sacrificer. He puts down eight; the Gayatri
has eight syllables; verily he piles it with the Gayatri metre; if eleven, with
the Tristubh, if twelve with the Jagati verily he piles it with the metres. The
fire that is re-piled is called the descendant; he who knowing thus re-piles the
fire eats food up to the third generation. The re-piling is like the
re-establishment of the fire; he who does not succeed through the establishment
of the fire [4] re-establishes it; he who does not succeed by the piling up of
the fire re-piles it. In that he piles up the fire, (it is) for prosperity. Or
rather they say, 'one should not pile it up.' The fire is Rudra, and it is as if
one stirs up a sleeping lion. But again they say, 'One should pile it up.' It is
as if one awakens a richer man with his due portion. Manu piled the fire; with
it he did not prosper; he saw this re-piling, he piled it, with it he prospered;
in that he piles the re-piling, (it is) for prosperity.
v. 4. 11.
He who desires cattle should pile a piling with the metres; the metres are
cattle; verily he becomes rich in cattle. He should pile in hawk shape who
desires the sky; the hawk is the best flier among birds; verily becoming a hawk
he flies to the world of heaven. He should pile in heron form who desires, 'May
I be possessed of a head in yonder world'; verily he becomes possessed of a head
in yonder world. He should pile in the form of an Alaja bird, with four furrows,
who desires support; there are four quarters; verily he finds support in the
quarters. He should pile in the form of a triangle, who has foes [1]; verily he
repels his foes. He should pile in triangle form on both sides, who desires,
'May I repel the foes I have and those I shall have'; verily he repels the foes
he has and those he will have. He should pile in the form of a chariot wheel,
who has foes; the chariot is a thunderbolt; verily he hurls the thunderbolt at
his foes. He should pile in the form of a wooden trough who desires food; in a
wooden trough food is kept; verily he wins food together with its place of
birth. He should pile one that has to be collected together, who desires cattle;
verily he becomes rich in cattle [2]. He should pile one in a circle, who
desires a village; verily he becomes possessed of a village. He should pile in
the form of a cemetery, who desires, 'May I be successful in the world of the
fathers'; verily he is successful in the world of the fathers. Viçvamitra and
Jamadagni had a feud with Vasistha; Jamadagni saw these Vihavya (bricks); he put
them down, and with them he appropriated the power and strength of Vasistha; in
that he puts down the Vihavyas, the sacrificer with them appropriates the power
and strength of his foe. He puts down on the altar of the Hotr; the Hotr is the
abode of the sacrificer [3]; verily in his abode he wins for him power and
strength. Twelve he puts down; the Jagati has twelve syllables, cattle are
connected with the Jagati; verily with the Jagati he wins cattle for him. Eight
each he puts down in the other altars; cattle have eight half-hooves; verily he
wins cattle. (He puts down) six on the Marjaliya; the seasons are six, the gods,
the fathers, are the seasons; verily he delights the seasons, the gods, the
fathers.
The Horse Sacrifice (continued)
v. 4. 12.
'Be 'pure for the winning of strength', this is the Anustubh strophe; three
Anustubhs make four Gayatris; in that there are three Anustubhs, therefore the
horse when standing stands on three feet; in that there are four Gayatri is,
therefore he goes putting down all four feet. The Anustubh is the highest of
metres, the fourfold Stoma is the highest of Stomas, the three-night sacrifice
the highest of sacrifices, the horse the highest of animals; verily by the
highest he makes him go to the highest state. It is the twenty-onefold day [1],
on which the horse is slain, there are twelve months, five seasons; these worlds
are three; the twenty-onefold (Stoma) is yonder sun; this is Prajapati, the
horse is connected with Prajapati; verily he wins it straightway. The Prstha
(Stotra) is of Çakvari verses to make the horse complete, there are various
metres, different sets of animals are offered, both domesticated and wild; in
that the Prstha is of Çakvari verses, (it is) to complete the horse. The Saman
of the Brahman is that of Prthuraçmi; by the rein the horse is restrained [2],
a horse unrestrained and unsupported is liable to go to the furthest distance;
(verily it serves) to restrain and support the horse. The Achavaka's Saman is
the Samkrti; the horse sacrifice is an extensive sacrifice; 'who knows', they
say, 'if all of it is done or not?' In that the Achavaka's Saman is the Samkrti,
(it serves) to make the horse whole, to win it entirely, to prevent
interference. The last day is an Atiratra with all the Stomas, to obtain all, to
conquer all; verily he obtains all, he conquers all with it.
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PRAPATHAKA V
The Piling of the Fire Altar (continued)
v. 5. 1.
In that he completes (the sacrifice) with one animal, (it is) for the
continuity of the sacrifice and to avoid cutting it in two. The male animals
belong to Indra; in that being Indra's they are offered to the fires, he causes
strife among the deities. He should use Tristubh verses, appertaining to Agni,
for the Yajyas and Anuvakyas; in that they appertain to Agni, (the verses) are
Agni's, in that they are Tristubhs (they are) Indra's; (verily they serve) for
prosperity; he does not cause strife among the deities. To Vayu of the team he
offers a hornless (animal); Vayu is the brilliance of Agni; it is offered to
brilliance; therefore wheresoever the wind [1] blows, the fire burns; verily it
follows its own brilliance. If he were not to offer to him of the team, the
sacrificer would go mad; (an offering) is made to him of the team, to prevent
the sacrificer going mad. The Yajya and the Anuvakya, contain (the words) 'wind'
and 'white', to secure brilliance. 'The golden germ first arose', (with these
words) he pours out the butter portion; the golden germ is Prajapati; (verily it
serves) for likeness to Prajapati. This (animal) is slain to make up all forms
of animals; its hairs are [2] the form of man, its lack of horns that of horses,
the possession of one set of incisors only that of cows, the sheep-like hooves
that of sheep, that it is a goat, that is the form of goats. The wind is the
abode dear to cattle; in that it is offered to Vayu, in accord cattle wait upon
him. 'Should an animal be offered to Vayu, or to Prajapati?' they say; if he
were to offer it to Vayu, he would depart from Prajapati; if he were to offer it
to Prajapati, he would depart from Vayu [3]; in that the animal is offered to
Vayu, therefore he does not depart; in that a cake is offered to Prajapati,
therefore he does not depart from Prajapati; in that it is offered on twelve
potsherds, therefore he does not depart from Vaiçvanara. When about to
consecrate himself, he offers to Agni and Visnu on eleven potsherds; all the
deities are Agni; the sacrifice is Visnu; verily he lays hold of the deities and
the sacrifice; Agni is the lowest of the deities, Visnu the highest; in that he
offers to Agni and Visnu on eleven potsherds, the sacrificer envelops the gods
[4] on both sides and wins them. By the cake the gods prospered in yonder world,
by the oblation in this; he who desires, 'May I prosper in yonder world', should
offer a cake; verily he prospers in yonder world. In that it is offered on eight
pot sherds, it is connected with Agni, in that it is offered on three potsherds,
it is connected with Visnu; (verily it serves) for prosperity. He who desires,
'May I prosper in the world', should offer an oblation; the ghee belongs to
Agni, the rice grains to Visnu, therefore [5] an oblation should be offered;
verily he prospers in this world. It is (an offering) to Aditi; Aditi is this
(earth); verily he finds support in this (earth); verily also be extends the
sacrifice over this. He who piles the fire without keeping it in the pan for a
year-(it is with him) as when an embryo is dropped prematurely would go to ruin;
he should offer before (the others) on twelve potsherds to Vaiçvanara; Agni Vaiçvanara
is the year; even as (an embryo) attaining a year's growth [61 is born when the
due season' is come, so he having obtained the year when the due season is come,
piles the fire; he goes not to ruin. Vaiçvanara is the form dear to Agni;
verily he wins the form dear to him. These offerings are three; these worlds are
three; (verily they serve) for the mounting of these worlds.
v. 5. 2.
Prajapati after creating creatures in affection entered into them; from them
he could not emerge; he said, 'He shall prosper who shall pile me again hence.'
The gods piled him; then they prospered; in that they piled him, that is why the
piling has its name. He who knowing thus piles the fire is prosperous. 'For what
good is the fire piled?' they say. 'May I be possessed of the fire' [1], (with
this aim) is the fire piled; verily be becomes possessed of the fire. 'For what
good is the fire piled?' they say. 'May the gods know me', (with this hope) is
the fire piled; the gods know him. 'For what good is the fire piled?' they say.
'May I have a house', (with this hope) is the fire piled; verily he becomes
possessed of a house. 'For what good is the fire piled?' they say. 'May I be
rich in cattle', (with this hope) is the fire [2] piled; verily he becomes rich
in cattle. 'For what good is the fire piled?' they say. 'May the seven men live
upon me', (with this hope) is the fire piled; three before, three behind, the
self the seventh; so many live upon him in yonder world. Prajapati desired to
pile the fire; to him spake earth; 'Thou shalt not pile the fire on me; thou
wilt burn me excessively, and I being burned excessively will shake you apart
[3]; thou wilt fall into a sorry state.' He replied, 'So shall I act that it
will not burn thee excessively.' He stroked it, (saying), 'May Prajapati seat
thee; with that deity, in the manner of Angiras, do thou sit firm'; verily
making this a brick he put it down, to prevent excessive burning. That on which
he is to pile the fire he should stroke, (saying), 'May Prajapati seat thee;
with that deity in the manner of Angiras, do thou sit firm' [4]; verily making
this a brick he sets it down to prevent excessive burning. Prajapati desired,
'Let me be propagated', he saw this (fire) in the pan, he bore it for a year,
then was he propagated. Therefore for a year must it be borne, then is he
propagated. To him the Vasus said, 'Thou hast been propagated; let us be
propagated.' He gave it to the Vasus, they bore it for three days, thereby [5]
they created three hundred, three and thirty; therefore should it be borne for
three days; verily is he propagated. To them the Rudras said, 'Ye have been
propagated, let us be propagated.' They gave it to the Rudras; they bore it for
six days, thereby they created three hundred, three and thirty; therefore should
it be borne for six days; verily is he propagated. To them the Adityas said, 'Ye
have been propagated; let us [6] be propagated'. They gave it to the Adityas,
they bore it for twelve days, thereby they created three hundred, three and
thirty; therefore should it be borne for twelve days; verily is he propagated.
Thereby they created a thousand, the pan being the thousandth; he who knows thus
the pan as the thousandth obtains a thousand cattle.
v. 5. 3.
'With a Yajus it is made, with a Yajus it is cooked, with a Yajus it is set
loose, this pan; it is therefore exhausted, it cannot be used again', they say.
'O Agni, yoke thy (steeds)', 'Yoke them that best invoke the gods', (with these
words) he offers in the pan; verily he yokes it again and thereby is it not
exhausted. He, who yokes Agni where the yoking is to be performed, yokes him
(best) among those who are yoking. 'O Agni [1], yoke thy (steeds)', 'Yoke them
that best invoke the gods', he says;' this is the yoking of Agni; verily he
yokes him, and yokes him (best) among those who are yoking. The theologians say,
'Should the fire be piled up with face down, or face upwards?' Now the fire is
piled in the likeness of birds; if he were to pile it face downward, the
libations would reach it behind; if upwards, it could not fly, it would not be
heavenly for him; he puts down the human head towards the east, face upwards
[2]; verily the libations reach it in the mouth; he does not pile it face
upwards; verily it is heavenly for him. He offers with (a verse) addressed to
Surya; verily he bestows sight upon it; twice he offers, for there are two eyes;
he offers with the same verse, for sight is the same, for prosperity. The gods
and the Asuras were in conflict, they deposited their desirable wealth; the gods
appropriated it by means of the Vamabhrt (brick); that is why the Vamabhrt
(supporting the desirable) has its name. In that he puts down the Vamabhrt, the
sacrificer by it appropriates the desirable wealth of his foe. It has a head of
gold; gold is light, the desirable is light; verily by light he appropriates the
desirable which is light; there are two Yajuses, for support.
v. 5. 4.
The waters were the wives of Varuna; Agni longed for them, he had union with
them; his seed fell away, it became this (earth); what second fell away became
yonder (sky); this is the Viraj, yonder the Svaraj; in that he puts down two
Viraj (bricks) he puts down these two (worlds). Now the seed which yonder (sky)
impregnates, finds support in this (earth), it is propagated, it becomes plants
[1] and shoots; them the fire eats. He who knows thus is propagated, and becomes
an eater of food. If a man be full of seed, one should put both down in the
first layer for him; verily these in accord pour seed for him; if a man have
poured his seed, he should put one in the first layer for him and one in the
last; verily he encloses by the two (worlds) the seed he has impregnated. For a
year to no man [2] should he descend in honour; for these two (worlds) descend
in honour for no man; that is their rule. He who piles the fire without a head,
becomes headless in yonder world, he who piles it with a head becomes possessed
of a head in yonder world. 'To thought I offer with mind, with ghee, that the
gods may come hither, delighting in the offerings, increasing holy order; on the
path of the moving ocean I offer all the days to Viçvakarman the undying
oblation', (with these words) he puts down the naturally perforated brick and
offers [3]; that is the head of the fire; verily he piles the fire with its
head. He becomes possessed of a head in yonder world who know thus. The fire is
piled for the world of heaven; whatever is done out of order, that is not
heavenly; the fire is heavenly; having put down the layer he should stroke it,
(saying), 'May the wise discern wisdom and folly, like backs straight and
crooked, like men; for wealth and good offspring, O god, grant us freedom, and
keep bondage from us.' Verily he puts it down in order. He piles (the fire)
facing east; it becomes heavenly for him.
v. 5. 5.
Viçvakarman, lord of the quarters, may he protect our cattle, may he protect
us, to him homage! Prajapati; Rudra; Varuna; Agni; lord of the quarters; may he
protect our cattle, may he protect us, to him homage!'
These are the deities, overlords of these animals; to them he is cut off who
puts down the heads of the animals. He puts down the gold bricks; verily he pays
honour to these deities. The theologians [1] say, 'In the fire he places the
domesticated animals, with pain he afflicts the wild animals; what then does he
leave?' In that he puts down the golden bricks, and gold is immortality, by
immortality he makes healing for the domesticated animals, he hurts them not.
The first naturally perforated brick is expiration, the second cross -breathing,
the third inspiration. Having put down the first naturally perforated brick he
should breathe out along it; verily he unites expiration with expiration; having
put down the second [2] he should breathe across; verily he unites
cross-breathing with cross-breathing; having put down the third, he should
breathe in; verily he unites inspiration with inspiration; verily he kindles him
with the breaths. 'Bhuh, Bhuvah, Suvar', (with these words) he puts down the
naturally perforated bricks; the naturally perforated bricks are these worlds;
with these exclamations Prajapati was propagated; in that he puts down the
naturally perforated bricks with these exclamations, he puts down these worlds,
and over these [3] worlds he is propagated.
For expiration, for cross-breathing, for inspiration; for speech thee; for sight
thee; with that deity, in the manner of Angiras, do thou sit firm. By Agni the
gods sought to go to the world of heaven, with him they could not fly; they saw
these four naturally perforated bricks, they put them down in the quarters, with
him with eyes on all sides they went to the world of heaven. In that he puts
down four naturally perforated bricks in the quarters, the sacrificer with Agni
with eyes on all sides goes to the world of heaven.
v. 5. 6.
a O Agni, come to enjoy', he says; verily he summons him.
b 'Agni we choose as envoy', he says; verily having called he chooses him.
c 'By Agni Agni is kindled', he says; verily he kindles him.
d 'May Agni slay the foes', he says; verily he confers power on him when
kindled.
e 'O Agni, we exalt the praise', he says; verily he exalts him.
These are the forms of the days [1]; verily each day he piles him, and wins the
forms of the days. The theologians say, 'For what reason are other bricks
exhausted, the space-filler not?' 'Because it is connected with Indra and Agni
and with Brhaspati', he should say, for Indra and Agni and Brhaspati are those
among the gods who are not exhausted. It has a follower to avoid monotony. He
follows it with an Anustubh; the space filler is the body, the Anustubh the
breath; therefore breath comes through all the limbs. 'They of him, streaming
with milk' [2], he says; therefore there is sap in every joint; 'the dappled mix
the Soma', he says; the dappled (cow) is food; verily he wins food; Agni is
praise, food is praise; verily he wins food; 'the clans in the birthplace of the
gods, in the three realms of sky', he says; verily he makes these worlds full of
light for him. He who knows the support of the bricks finds support. 'With that
deity, in the manner of Angiras, do thou sit firm,' he says; this is the support
of the bricks; he who knows thus finds support.
v. 5. 7.
The fire is piled up for the world of heaven; the set of eleven stakes is a
thunderbolt; if he were to set up eleven stakes in the fire, he would shut it
off from the world of heaven with the thunderbolt; if he were not to set it up,
he would sever the animals from the chips; one stake he sets up; verily he does
not shut it off from the world of heaven, nor sever the animals from the chips.
He who piling the fire steps down on it is deprived of power and strength; he
should, with a verse addressed to Indra [1], put down a brick opposite his step;
verily he is not deprived of power and strength. The fire is Rudra, his are
three missiles, one that comes straight on, one that strikes transversely, and
one that follows up. To them he is cut off who piles the fire; having piled the
fire he should give (a bow) with three arrows to a Brahman, unasked; verily to
them he pays homage, and also he ransoms himself from them.
The bow of thine, O Rudra, in the east [2], may the wind blow after it
for thee, to thee, O Rudra, with the year I pay homage.
The bow of thine, O Rudra, on the south, may the wind blow after it for
thee, to thee, O Rudra, with the full year I pay homage.
The bow of thine, O Rudra, on the west, may the wind blow after it for thee,
to thee, O Rudra, with the Ida year I pay homage.
The bow of thine, O Rudra, on the north, may the wind blow after it for thee
[3], to thee, O Rudra, with the Idu year I pay homage.
The bow of thine, O Rudra, above, may the wind blow after it for thee, to
thee, O Rudra, with the year I pay homage.
Agni is Rudra; just as a tiger stands in anger, so he also (stands); when
piled with these he reverences him; verily with homage he soothes him.
The fires [4] of the dust
That have entered within the earth,
Of them thou art the highest;
Do thou instigate us to life.
'Thee, O Agni, with the mind have I obtained; thee, O Agni, with the fervour
have I obtained; thee, O Agni, with the consecration have I obtained; thee, O
Agni, with the observances have I obtained; thee, O Agni, with the pressing-day
have I obtained; thee, O Agni, with the sacrificial fees have I obtained; thee,
O Agni, with the concluding bath have I obtained; thee, O Agni, with the barren
cow have I obtained; thee, O Agni, with the cry of Godspeed I have I obtained',
he says; I this is the obtaining of Agni verily therewith he obtains him.
v. 5. 8.
He pays reverence in front with the Gayatra (Saman); verily he confers breath
upon him. (He reverences) the wings with the Brhat and the Rathantara; verily he
confers might upon him. (He reverences) the tail with the seasonal Yajñayajñiya;
verily he finds support in the seasons. He pays reverence with the Prstha
(Stotras); the Prsthas are brilliance; verily he confers brilliance upon him.
Prajapati created Agni; he, created, went away from him; him he checked (avarayata)
by the Varavantiya, and that is why the Varavantiya has it name. By the Çyaita
he congealed him, and that is why the Çyaita has its name [1]. In that he
reverences, with the Varavantiya, he restrains him, and by the Çyaita he
congeals him. At the joinings of the wings he reverences with the heart of
Prajapati; verily he attains his affection.
With the eastern quarter I place thee, with the Gayatri metre, with Agni
as the deity; with the head of Agni I put down the head of Agni.
With the southern quarter I place thee, with the Tristubh metre, with Indra
as the deity; with the wing of Agni I put down the wing of Agni.
With the western quarter I place thee [2], with the Jagati metre, with
Savitr as the deity; with the tail of Agni I put down the tail of Agni.
With the northern quarter I place thee, with the Anustubh metre, with Mitra
and Varuna as the deity; with the wing of Agni I put down the wing of Agni.
With the upright quarter I place thee, with the Pankti metre, with Brhaspati
as the deity, with the back of Agni I put down the back of Agni.
He who piles the fire without its body is without a body in yonder world; he
who piles it with its body is with his body in yonder world. He puts down the
body bricks; this is the body of the fire; verily he piles the fire with its
body; he has his body in yonder world who knows thus.
v. 5. 9.
a O Agni, the ocean, thy arrow called the young, with it be gentle
to us; homage to this of thine; may we prosper, living on this of thine.
b O Agni, the boisterous; c the abysmal; d the strong; e the desirable;
thy arrow called young, with it be gentle to us; homage to this of thine;
may we prosper, living on this of thine.
f The layers are the five Agnis, the first is the ocean by name, the second
the boisterous [1], the third the abysmal, the fourth the strong, the fifth the
desirable; if he were not to offer libations to them they would burn the
Adhvaryu and the sacrificer; in that he offers these libations, verily he
soothes them with their proper portion; neither Adhvaryu nor sacrificer goes to
ruin.
g May speech be mine in the mouth, breath in the nostrils, sight in the
eyes, hearing in the ears, might in the arms, force in the thighs, may all
my members be uninjured; may thy body [2] be with my body; homage to thee;
harm me not.
h The breaths depart from him who piling the fire steps down on it; 'May
speech be mine in the mouth, breath in the nostrils', he says; verily he bestows
the breaths on himself.
i The Rudra in the fire, in the waters, in the plants, the Rudra that
hath entered all beings, to that Rudra be homage.
k Some Rudras have shares in the libations (ahuti), others have shares
in the oblations (havis) [3]; having offered the Çatarudriya, he should
put down on the last brick an oblation of Gavidhuka; verily he soothes him with
his portion. 'For him indeed is the Çatarudriya offered in truth', they say,
'for whom this (oblation) is made on the fire.'
l May the Vasus, with the Rudras, protect thee on the east; may the Pitrs
whose lord is Yama, with the Pitrs, protect thee on the south; may the
Adityas, with the All-gods, protect thee on the west; may Dyutana Maruta,
with the Maruts, protect thee on the north [4]; may the gods, whose chief is
Indra, protect thee from below and from above.
m It is not purified, nor made worthy of sacrifice, nor really anointed, if
it is anointed before this point; in that he anoints it with ghee after it has
been piled, thereby is it purified, made worthy of sacrifice and really
anointed.
v. 5. 10.
a Thou art the eastern quarter, the favourable by name; of thee as such
Agni is the overlord, the black (snake) the guardian; the overlord and the
guardian, to them homage; may they be gentle to us; him whom we hate and who
hateth us I place within the jaws of you two.
Thou art the southern quarter, the mighty by name; of thee as such Indra is
the overlord, the scorpion, &c.
Thou art the western quarter, the forward by name; of thee as such [1] Soma
is the overlord, the viper, &c.
Thou art the northern quarter, the stable by name; of thee as such Varuna is
overlord, the striped snake, &c.
Thou art the great quarter, the lady paramount by name; of thee as such
Brhaspati is overlord, the white, &c.
Thou art this quarter, the powerful by name; of thee as such Yama is the
overlord, the spotted necked (snake) the guardian; the overlord and the
guardian, to them homage; may they be gentle to us; him whom we hate and [2]
who hateth us I place within the jaws of you two.
b These deities guard the fire when kindled; if he were not to offer
libations to them, they would suck the Adhvaryu and the sacrificer; in that he
offers these libations he soothes them with their proper portion; neither
Adhvaryu nor sacrificer goes to ruin.
c Ye are missiles by name; your houses are in the east; your arrows are
Agni; the water, &c.
Ye are smearers by name [3]; your houses are in the south, your arrows are
the fathers; the ocean, &c.
Ye are the bearers of the bolt by name; your houses are in the west, your
arrows are sleep; the cleft, &c.
Ye are the stable by name; your houses are in the north; your arrows are the
waters; the sea, &c.
Ye are overlords by name; your houses are above; your arrows are the rain;
the helper, &c.
Ye are the raw-flesh eaters by name, of the earth; your houses are bore [4];
your arrows are food; winking is the name of the wind; to you homage; be ye
gentle to us; him whom we hate and who hateth us I put in your jaws.
d Some gods eat the offerings, others do not; verily the piler of the fire
delights both sets. He offers these libations with curds mixed with honey;
verily he delights them with their proper portion. Or rather they say, 'The gods
who eat not the oblations are the bricks' [5]. He offers going round in order;
verily he delights them completely.
e Suck this mighty breast of the waters,
Filled in the midst of the flood, O Agni;
Rejoice in the spring of sweetness, O ocean,
Enter thy seat of the sea.
f If one having yoked the fire does not set it free, then just as a horse
yoked and not set free in hunger is overcome, so his fire is overcome, and with
it being overcome the sacrificer is overcome; he having piled the fire becomes
aheat [6]; 'Suck this mighty breast of the waters', (with these words) he offers
a ladle full of butter; this is the freeing of the fire; verily setting it free
he gives it food. Therefore they say, both he who knows and he who knows not. 'A
horse well loaded carries well'; the horse is Agni; verily he delights him, he
delighted delights him; he becomes richer.
The Horse Sacrifce (continued)
v. 5. 11.
To Indra, the king, a boar; to Varuna, the king, a black (antelope); to Yama,
the king, a deer; to the bull, the king, a Gayal; to the tiger, the king, a Bos
Gavaeus; to the king of men a monkey; for the swift falcon a quail; for the
Nilangu (snake) a worm; for Soma, the king, a gazelle; for the ocean a
crocodile; for the snowy mountain an elephant.
v. 5. 12.
The ape is for Prajapati; the owl, the Haliksna the cat, are for Dhatr; to
Sarasvati the white starling, of human speech; the wild goat, the ichneumon, the
Çaka, these are for Pusan; the curlew to speech.
v. 5. 13.
To the offspring of waters a fish; the crocodile, the dolphin, the Kulikaya
are for the ocean; to speech the Paingaraja; to Bhaga the sea-crow; the swan,
the Vahasa, the woodpecker, these are for Vayu; to the quarters the Cakravaka.
v. 5. 14.
To might, a boa-constrictor; the mole, the Srjaya, the lizard, these are for
Mitra; to death the dark (serpent); to wrath the viper; the pot-nosed, the
lotus-sitter, the copper snake, these are for Tvastr; to the echo the Vahasa.
v. 5. 15.
The human beast to the moon; the lizard, the Kalaka, the woodpecker, these
are for the trees; the dappled (deer) to day; the black (antelope) to night; the
cuckoo, the Ksvinka, the black-headed, these are (to be offered) to Aryaman; the
crab for Dhatr.
v. 5. 16.
For the sun the crane; the deer, the peacock, the hawk, these are for the
Gandharvas; for the Vasus the francolin partridge; for the Rudras the partridge;
the red doe, the Kundrnaci, the Golattika, these are for the Apsarases; to the
wood the Srmara.
v. 5. 17.
The dappled (deer) is for the All-gods; the Pitva, Nyanku, the Kaça, these
are (to be offered) to Anumati; the cuckoo is for the half months; the tortoise
for the months; the Kvayi, the Kutaru, the gallinule, these are (to be offered)
to Sinivali; to Brhaspati the cat.
v. 5. 18.
The Çaka, is for earth; the field-rat, the Kaça, the flying fox, these are
for the fathers; the pole-cat for the seasons; the quail to the year; the
pigeon, the owl, the hare, these are for Nirrti; the cock for Savitr.
v. 5. 19.
The deer for Rudra; the chameleon, the bird, the Pippaka, these are (to be
offered) to the arrow shot; the gazelle for the Maruts; the Çarga to the
Brahman; the hyena, the black (deer), the dog of four eyes, the ass, these are
for other men; to Agni the crow.
v.5.20.
The Alaja is for the atmosphere; the otter, the diver, the swimmer, these for
the waters; to Aditi the Hansasaci; to Indrani the Kirça; the vulture, the
white-breasted, the Vardhranasa, these are for the sky; the hedgehog is for sky
and earth.
v. 5. 21.
The eagle for Parjanya; the swan, the wolf, the cat, these are for Indra; the
otter for the waters; the jackal is (to be offered) to Aryaman; the lion, the
ichneumon, the tiger, these are (to be offered) to great Indra; the rhinoceros
to desire.
v. 5. 22.
For Agni the black-necked; for Sarasvati the ewe; the brown one for Soma; the
dark for Pusan; the white-backed for Brhaspati; the variegated for the All-gods;
the ruddy one for Indra; the speckled one for the Maruts; the mixed one for
Indra and Agni; the one spotted below for Savitr; the ram for Varuna.
v. 5. 23.
The horse, the hornless one, the Gayal, these are for Prajapati; for Agni the
two with black necks; for Tvastr the two with hairy thighs; the two white-backed
for Brhaspati; to Dhatr the speckled bellied one; for the sun the white ram.
v. 5. 24.
To Agni of the front the red-limbed ox; the two spotted below for Savitr; the
two red-navelled for Pusan; the two hornless tawny ones for the All-gods; the
speckled for the Maruts; the black goat for Agni the ewe for Sarasvati; the
black ram with one white foot for Varuna.
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PRAPATHAKA VI
The Piling of the Fire Altar (continued)
v. 6. 1.
a Golden of colour, pure, purifying,
In which was born Kaçyapa, in which Indra,
They have conceived Agni as a germ, of varied forms;
May these waters be gentle and kindly to us.
b Those in whose midst Varuna doth go,
Gazing on the truth and falsehood of men,
Dripping honey, pure, purifying;
May these waters be gentle and kindly to us.
c Those of which in the sky the gods make their food,
Those that are in many places in the sky,
Those that inundate the earth with their sap [1], the pure ones
May these waters be gentle and kindly to us.
d With auspicious eye gaze on me, O waters;
With auspicious body, do ye touch my skin;
I invoke all you Agnis that sit in the waters;
Do ye confer upon me radiance and might and force.
e When as ye went below
Ye cried (ánadata) on the slaying of the serpent,
Therefore are yo criers (nadyáh) by name;
These are your names, O streams.
When instigated by Varuna
Ye wallowed speedily [2],
Then Indra obtained (apnot) you as ye went
Therefore ye are waters (ápah).
g As ye glided against his will,
He stayed (ávivarata) your courses,
Indra with his might, O goddesses;
Therefore your name is water (váh).
h One god stepped upon them,
As they glided, according to his will,
(Saying) 'The great ones have breathed forth (úd)
Therefore they are called water.
i The waters are kindly, the waters were ghee;
These waters bear Agni and Soma;
The bitter sap of those dispensing sweetness [3], the satisfying,
Hath come to me with breath, with radiance.
k I behold, or I hear;
The cry cometh to me, the voice of them to us;
I consider that I have enjoyed the ambrosia then,
When I delighted you, O ye of golden hue.
l Ye, waters, are healing;
Further us to strength,
To see great joy.
m The most auspicious flavour that is yours,
Accord to us here,
Like eager mothers.
n To him may we come with satisfaction,
To whose dwelling ye quicken us,
O waters, and propagate us.
O Arise to the sky, aim at the atmosphere, be united with the earth;
thou art splendour; for splendour thee!
v. 6. 2.
He draws cups of water; the cups are the royal consecration; the fire is the
consecration; the royal consecration is the consecration of Varuna; (the fire)
to be piled is Agni's consecration; verily by them is he consecrated; verily
also he conquers both the worlds, that of him who has offered the royal
consecration and that of the piler of the fire. There are waters; the waters are
foes of Agni; in that he puts the waters down below the fire, (they serve) to
overcome his foe; he prospers himself, his foe is defeated. The waters are
ambrosia [1]; therefore they sprinkle with water him who is faint; he does not
go to ruin, he lives all his life, for whom these are put down, and who knows
them thus. The waters are food, the waters are cattle, cattle are food; an eater
of food and rich in cattle he becomes, for whom these are put down, and who
knows them thus. They are twelve; the year has twelve months; verily by the year
he wins food for him [2]; there are vessels used; in a vessel is food eaten;
verily he wins food with its birthplace; up to the twelfth generation he eats
food; moreover, he is not cut off from his vessel for whom these are put down,
nor he who knows them thus. The pots and the pans make pairs, for the
propagation of pairing; with offspring, with cattle, with pairings is he
propagated for whom these are put down and he who [3] knows them thus. Agni is
pain; he afflicts the Adhvaryu, the sacrificer, and offspring with pain; in that
he puts down water, he soothes his pain; neither Adhvaryu nor sacrificer goes to
ruin; offspring are soothed where these are put down. The waters are the hearts
of the waters; in that he puts these down, he unites these with (the waters) of
the sky; Parjanya becomes likely to rain [4]. He who knows their home and their
arrangement becomes possessed of a home, things go in order for him. Along the
furrows he puts (them) down; this is their home, their arrangements; he who
knows thus becomes possessed of a home, and things go in order for him. The
others he puts down in pairs, but four in the middle, for support. The bricks
are food, this oblation is food in very presence; in that he puts down this
oblation, verily straightway [5] he wins food for him; in the middle he puts
(them) down; verily he bestows food on him in the middle; therefore in the
middle is food eaten. It is offered to Brhaspati; Brhaspati is the holy power of
the gods: verily by holy power he wins food for him. 'Thou art splendour; for
splendour thee!' he says; brilliant and resplendent does he become, for whom
these are put down, and he who knows it thus.
v. 6. 3.
He puts down the bricks of being; in every place is death born; wherever
death is born, thence he removes it by sacrifice; therefore the piler of the
fire lives all his life, for all deaths are removed by him; therefore the piler
of the fire is not to be practised against; his witchcraft turns upon him (who
does so) and lays him low. He who piles the fire is consecrated; these are the
offerings of the divine consecrators; so many are the consecrations of the gods,
and they [1] confer consecrations upon him; they consecrate him, the fire is
consecration; the royal consecration is the consecration of Varuna; (the fire)
to be piled is the consecration of holy power. 'On the instigation of the god
Savitr, thee', he says; verily instigated by Savitr he consecrates him with holy
power, with the deities. He pours down every sort of food, to win every sort of
food. He pours down over him from the front face to face; for from the front
face to face is food eaten. He pours down from the head, for from the head is
food eaten; he causes (the water) to flow over up to the mouth [2]; verily on
the mouth he bestows food-eating upon him. 'With the lordship of Agni I
consecrate thee', he says; this is the consecration of Agni; verily he
consecrates him with it. 'With the lordship of Brhaspati I consecrate thee', he
says; Brhaspati is the holy power of the gods; verily with holy power he
consecrates him. 'With the lordship of Indra I consecrate thee', he says; verily
he confers power from above upon him. That [3] is the form of the royal
consecration. He who knowing thus piles the fire conquers both the worlds, that
of him who has offered the royal consecration and that of the piler of the fire.
When Indra had been consecrated, his power and strength fell away in ten places;
the gods brought it together with the Sautramani; he who piles the fire is
consecrated; having piled the fire he should sacrifice with the Sautramani;
verily collecting power and strength he places them in himself.
v. 6. 4.
The year in unison with the Ayavans the dawn in unison with the
ruddy (cows); Surya in unison with the steed; the Açvins in unison
with the wondrous works. Agni Vaiçvanara in unison with the food
offerings; with ghee; hail!
The year is the year, the Ayavas are the months, the red one the dawn, the
steed Surya, the Açvins these two (worlds), Agni Vaiçvanara the year, the food
offerings cattle, ghee cattle. With the year cattle are born; verily with the
year he produces cattle for him. He offers on a blade of Darbha grass [1]; the
Darbhas are the ambrosia, the strength of the (earth); he offers on it; verily
he is propagated. An eater of food he becomes for whom they offer thus. These
deities are the foremost portions of Agni; verily he delights them; verily too
he places the eye of Agni in front; he becomes not blind who knows thus. Waters
were the world at first, the Moving ocean; Prajapati, becoming wind, rocked
about on a lotus leaf; he [2] could find no support; he saw that nest of the
waters, on it he piled the fire, that became this (earth), then indeed did he
find support. (The brick) which he put down in front became the head, that is
the eastern quarter; (the brick) which he put down on the right became the right
side, that is the southern quarter; (the brick) which he put down behind became
the tail, that is the western quarter; (the brick) which he put down on the left
[3] became the left side, that is the northern quarter; (the brick) which he put
down above became the back, that is the zenith. Agni of the five bricks is this
(earth); therefore when they dig in it they knock up against the brick, against
gravel. Now all this (earth) in the eyes of the birds shines at night, therefore
birds do not at night rest upon it. He who knowing this piles a fire finds
support, and conquers all the quarters. The Brahman is connected with Agni,
therefore the Brahman finds prosperity in all the quarters; verily every quarter
he goes to is his own. The fire is the nest of the waters; therefore waters draw
the fire; verily they enter their own birthplace.
v. 6. 5.
Having kept the fire in the pan for a year in the second year he should offer
on eight potsherds to Agni, to Indra on eleven potsherds, to the All-gods on
twelve potsherds, to Brhaspati an oblation, to Visnu on three potsherds; in the
third year he should sacrifice with the Abhijit (offering). In that there is (an
offering) on eight potsherds, the Gayatri has eight syllables, and the morning
pressing is connected with Agni and the Gayatri, verily he supports by it the
morning pressing and the Gayatri metre. In that there is (an offering) on eleven
potsherds, the Tristubh has eleven syllables, and the midday pressing is
connected with Indra and the Tristubh, verily he supports by it the midday
pressing and the Tristubh [1] metre. In that there is (an offering) on twelve
potsherds, the Jagati has twelve syllables, and the third pressing is connected
with the All-gods and the Jagati, verily he supports by it the third pressing
and the Jagati metre. In that there is an oblation to Brhaspati, and Brhaspati
is the holy power of the gods, verily he supports by it holy power. In that
there is (an offering) to Visnu on three potsherds, and Visnu is the sacrifice,
verily he supports by it the sacrifice. In that he sacrifices with the Abhijit
in the third year, (it serves) for conquest. In that he keeps the fire in the
pan for a year, he [2] saves this world by it; in that he piles the fire in the
second year, he saves the atmosphere by it; in that he sacrifices in the third
year, he saves yonder world by it. This (fire) Para Atnara, Kaksivant Auçija,
Vitahavya Çrayasa, and Trasadasyu Paurukutsya piled, being desirous of
offspring; then indeed did they win thousands each of children; he is extended
with offspring, with cattle, that measure he attains which they attained, who
knowing thus piles the fire.
v. 6. 6.
a Prajapati piled the fire; it kept being razor-edged; the gods in terror did
not approach it; they, clothing themselves in the metres, approached it, and
that is why the metres have their name. The metres are holy power; the black
antelope skin is the form of holy power; he puts on a pair of black antelope
skin shoes; verily clothing himself with the metres he approaches the fire, to
prevent injury to himself.
b The fire is put down as a treasure of the gods [1]. Now a treasure unguarded
others find, or he cannot recollect where it is; he steps on the fire-pan;
verily he makes himself its overlord, for guardianship. Or rather they say, 'It
should not be stepped on'; the pan is connected with Nirrti; if he were to step
on it, he would hand himself over to Nirrti; therefore it should not be stepped
on. He puts down the human head, for guardianship; and moreover this is just as
if one should say, 'Guard that for me' [2].
c Atharvan is Prajapati; Dadhyañc Atharvana is the fire, his bones are the
bricks; as to that the seer says, 'Indra with the bones of Dadhyañc'. In that
he piles the fire with the bricks, he piles up the fire with itself; he has his
own self in yonder world who knows thus.
d (The fire) to be piled is the body of Agni, Vaiçvanara is the self; in that
he offers to Vaiçvanara after the piling, he prepares its [3] body and mounts
it; the sacrificer thus prepares his body, in that he piles the fire; in that he
offers to Vaiçvanara after the piling, verily having pre pared his body he
mounts it with the self; therefore they do not cut off from it; verily living he
goes to the gods.
e He puts on dust with a verse addressed to Vaiçvanara; Agni Vaiçvanara is
this (earth), the dust is its piling; verily he piles Agni Vaiçvanara; Vaiçvanara
is the form dear to Agni; verily he wins the form dear to him.
v. 6. 7.
The gods obtained the brilliance (virájam) of Agni by means of the
consecration; for three nights should he be consecrated; the Viraj has three
feet, he obtains the Viraj. For six nights should he b consecrated; the year
consists of six seasons; the Viraj is the year, he obtains the Viraj. For ten
nights should he be consecrated; the Viraj has ten syllables; he obtains the
Viraj. For twelve nights should he be consecrated; the year has twelve months;
the Viraj is the year; he obtains the Viraj. He should be consecrated for
thirteen nights; the year has thirteen months [1]; the Viraj is the year; he
obtains the Viraj. For fifteen nights should he be consecrated; the nights of
the half-month are fifteen; the year is made up by the half-months; the Viraj is
the year; he obtains the Viraj. For seventeen nights should he be consecrated;
the year has twelve months and seven seasons; the Viraj is the year; he obtains
the Viraj. For twenty-four nights should he be consecrated; the year has
twenty-four half-months; the Viraj is the year; he obtains the Viraj. For thirty
nights should he be consecrated [2]; the Viraj has thirty syllables; he obtains
the Viraj. For a month should he be consecrated; the year is the month; the
Viraj is the year; he obtains the Viraj. For four months should he be
consecrated; for four months the Vasus bore him, they conquered the earth, the
Gayatri metre; for eight the Rudras, they conquered the atmosphere, the Tristubh
metre; for twelve the Adityas, they conquered the sky, the Jagati metre; then
they attained distinction, supremacy over the gods. Therefore after keeping the
fire for twelve months, should one pile it up; the year has twelve months, the
fire to be piled is the year, the bricks are days and nights; he piles him with
the bricks obtained; verily also he attains distinction, supremacy over his
equals.
v. 6. 8.
a Agni is piled for the world of heaven; if he were not to mount after him
the sacrificer would be excluded from the world of heaven. 'I have mounted on
the earth; let not breath forsake me'; 'I have mounted on the atmosphere; let
not offspring forsake me'; 'I have mounted on the sky, we have attained the
light', he says; this is the mounting after Agni verily by it he mounts after
him, to attain the world of heaven.
b If he were to set up (the eleven posts) commensurate with the wings [1], he
would make the sacrificial rite too small, his offspring would be worse off than
himself. He sets (it) up commensurate with the altar; verily he makes the
sacrificial rite larger, his offspring does not become worse than himself.
e He should pile (the fire) of a thousand (bricks) when first piling (it); this
world is commensurate with a thousand; verily he conquers this world. He should
pile (it) of two thousand when piling a second time; the atmosphere is
commensurate with two thousand; verily be conquers the atmosphere. He should
pile (it) of three thousand when piling for the third time [2]; yonder world is
commensurate with three thousand; verily he conquers yonder world.
d Knee deep should he pile (it), when piling for the first time; verily with the
Gayatri he mounts this world; navel deep should he pile (it) when piling for the
second time; verily with the Tristubh he mounts the atmosphere; neck deep should
he pile (it) when piling for the third time; verily with the Jagati he mounts
yonder world.
e After piling the fire he should not have intercourse with a woman of pleasure,
thinking, 'I shall deposit seed in that which is no womb'; nor after piling for
the second time should he have intercourse with the wife of another [3], nor
after piling for a third time should he have intercourse with any woman
whatever. In that he piles the fire, he deposits seed; if he were to have
intercourse. he would be deprived of seed. Or rather they say, 'If he were not
to have intercourse, there would be no offspring.' In that he puts down the two
Retahsic (bricks), they support the seed of the sacrificer; therefore he should
have intercourse, for the non-spilling of seed.'
f Three seeds are there, father, son, grandson [4]; if he were to put down two
Retahsic (bricks), he would cleave his seed; three he puts down, for the
continuity of seed; the first Retahsic is this (earth), this (earth) is speech,
therefore they see this (earth), they see speech speaking; the second is the
atmosphere, the atmosphere is breath, therefore they see not the atmosphere, nor
breath; the third is yonder (sky), yonder (sky) is the eye, therefore they see
yonder (sky), they see the eye. With a Yajus he sets down this one [5] and
yonder one, but with mind only the middle, to arrange these worlds, and also the
breaths.
g 'The sacrifice offered by the Bhrgus, the Vasus, accord our desires; of thee
thus offered, enjoyed, may I here enjoy wealth,' he says; verily he milks
thereby the song and the recitation.
h 'Father Matariçvan, bestow flawless abodes; the flawless abodes the Uçijs
have made; let Soma, all knowing, the leader, be leader; let Brhaspati recite
hymns and rejoicing,' he says; that is Agni's hymn, and with it he recites after
him.
v. 6. 9.
a That fire which is kept in the pan is consecrated of fires; if he were to
put it down their embryos would be liable to abortion, and that would be like
descending after consecration. He sets it on a throne, to support and prevent
the falling of embryos, and he makes thus a consecration.
b (The fire) in the pan is an embryo, the sling is the womb; if he were to
remove the pan from the sling, he would strike the embryo from the womb; the
sling has six ropes; man is sixfold [1], the body, the head, four limbs; verily
in himself he bears it.
c The fire is Prajapati, his breasts are the pan and the mortar; his offspring
live on them; in that he puts down the pan and the mortar, with them the
sacrificer milks the fire in yonder world.
d The fire is the year, its bricks are arranged threefold, those of Prajapati,
of Visnu [2], of Viçvakarman; the Prajapati (bricks) are the days and nights;
in that he keeps (the fire) in the pan, he puts down the Prajapati (bricks); in
that he takes up the kindling-sticks, and the trees are Visnu's, verily he puts
down the Visnu (bricks); in that he piles the fire with bricks, and Viçvakarman
is this (earth), verily he puts down the Viçvakarman (bricks). Therefore they
say, 'Threefold is Agni.'
e This thus should the sacrificer himself pile; if another pile his fire, if he
should not prosper him with sacrificial gifts, he would appropriate his fire;
him who piles his fire he should prosper with sacrificial gifts; verily thus he
preserves his fire.
v. 6. 10.
Prajapati piled the fire as the year by the seasons; by the spring he piled
its front half, by the summer its right wing, by the rains its tail, by the
autumn its left wing, by the winter its middle. By the Brahman class he piled
its front half, by the lordly class its right wing, by cattle its tail, by the
people its left wing, by hope its middle. He who knowing thus piles the fire
piles it with the seasons; verily he wins all [1]; they hearken to him who has
piled the fire, he eats food, he is resplendent. The first layer is this
(earth), the mortar the plants and trees; the second is the atmosphere, the
mortar the birds; the third is yonder (sky), the mortar the Naksatras; the
fourth the sacrifice, the mortar the sacrificial fee; the fifth the sacrificer,
the mortar offspring; if he were to pile it with three layers, he would obstruct
the sacrifice, the fee, the self, offspring; therefore should it be piled with
five layers; verily he preserves all. In that there [2] are three layers, (it
is) since Agni is threefold; in that there are two (more), the sacrificer has
two feet, (it is) for support; there are five layers, man is five fold; verily
he preserves himself. There are five layers, he covers (them) with five (sets
of) mortar, these make up ten, man has ten elements; he preserves man in his
full extent. Again the Viraj has ten elements, the Viraj is food; verily he
finds support in the Viraj and the eating of food. The sixth layer is the year,
mortar is the seasons; there are six layers, six (sets of) mortar, they make up
twelve, the year has twelve months; verily he finds support in the year.
The Horse Sacrifice (continued)
v. 6. 11.
The red, the dark red, the jujube red, these are for Prajapati; the brown,
the reddish-brown, the parrot brown, these are for Rudra. The white, the
white-eyed, the white-necked, these have the fathers as their deities. Three
black barren cows are for Varuna, three white barren cows for the Sun; the
dusky-spotted hornless ones are for Mitra and Brhaspati.
v. 6. 12.
The dappled, the one with cross-lines dappled, the one with dappled marks
running up, these are for the Maruts; the bright, the ruddy woolled, the white,
are for Sarasvati; the piebald, the grey piebald, the slightly piebald, these
are for the All-gods; three dark barren cows are for Pusan, three ruddy barren
cows for Mitra; the red-spotted hornless ones are for Indra and Brhaspati.
v. 6. 13.
The white limbed, the one with white limbs on one side the one with white
limbs on both sides, these are for Indra and Vayu; the one with white ear-holes,
that with one white ear-hole, the one with both white ear-holes, they are for
Mitra and Varuna; the one with a pure tail, the one with a completely pure tail,
the one with a tail in lumps, these are for the Açvins; three barren cows of
varied colours are for the All-gods, three white for the supreme lord; the
white-spotted hornless ones are for Soma and Pusan.
v. 6. 14.
The humped, the bull, the dwarf (animal), these are for Indra and Varuna; the
one with white hump, the white-backed, the white-rumped, these are for Indra and
Brhaspati; the white-footed, the white-lipped, the white-browed, these are for
Indra and Visnu; the three white-flecked barren cows are for Viçvakarman; the
three with piebald bellies are (to be offered) to Dhatr; the white-spotted
hornless ones are for Indra and Pusan.
v. 6. 15.
Three long-eared ones are for Yama; three white-footed for Soma; three
ichneumons are (to be offered) to Agni, the youngest; three ruddy
eighteen-month-old (sheep), these are for the Vasus; three red gallinules, these
are for the Rudras; the brown-spotted hornless ones are for Soma and Indra.
v. 6. 16.
Three small-eared are for Visnu; three with red-tipped ears are (to be
offered) to Visnu, the wide strider; three with dewlaps are (to be offered) to
Visnu, the wide goer; three of two and a half years old are for the Adityas;
three of three years old are for the Angirases; the yellow spotted hornless ones
are for Indra and Visnu.
v. 6.17.
To Indra, the king, are (to be offered) three white-backed; to Indra, the
overlord, three with white humps; to Indra, the self-ruler, three with white
buttocks; three four-year-old (cows) are for the Sadhyas; three draught cows are
for the All-gods; the black-spotted hornless ones are for Agni and Indra.
v. 6. 18.
To Aditi are (to be offered) three ruddy-spotted; to Indrani three
black-spotted; to Kuhu three red-spotted; three calves to Raka; three heifers to
Sinivali; the red-spotted hornless ones are for Agni and Visnu.
v. 6. 19.
Three reddish-brown ones are for Soma; to Soma, the king, are (to be offered)
three dappled ones; the cloud-formed are for Parjanya; three goats with dewlaps
are (to be offered) to Indrani; three ewes are for Aditi; those of auspicious
mark and hornless are for sky and earth.
v. 6. 20.
There are three black-spotted for Varuna; to Varuna, the king, are (to be
offered) three red-spotted; to Varuna, destroyer of foes, three ruddy-spotted;
three of varied colours are for the All-gods; three dappled for all the deities;
the white-spotted hornless ones are for Indra and Surya.
v. 6. 21.
To Soma, self-ruler, there are (to be offered) two oxen which drag the cart;
to Indra and Agni, the givers of force, two camels; to Indra and Agni, givers of
might, two sheep that drag the plough; two heifers are for earth; to the
quarters are (to be offered) two mares; two heifers are for earth; two females
are for the Viraj two heifers are for earth; two oxen that drag the carriage are
(to be offered) to Vayu; two black, barren cows are for Varuna; two bulls with
high horns, destructive, are for the sky.
v. 6. 22.
In the morning eleven beasts of the ox kind are offered; the goat with spots,
the blue jay, the Vidigaya, these are for Tvastr. For Surya there are nine white
barren cows to be offered; those for Agni, Indra and Agni, and the Açvins are
offered at the great stake.
v. 6. 23.
There are three reddish-brown ones for spring; three dappled ones for summer;
three piebald (deer) for the rains; three dappled for autumn; three with dappled
thighs for winter; three smeared over for the cool season; to the year are
(offered) those with hanging bellies.
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PRAPATHAKA VII
The Piling of the Fire Altar (continued)
v. 7. 1.
a 'He who piles the fire without regard to the deity falls a victim to the
deities; he becomes poorer; he who (piles it) according to the deity does not
fall a victim to the deities; he becomes richer. With a Gayatri (verse)
addressed to Agni should he stroke the first layer; with a Tristubh the second;
with a Jagati the third; with an Anustubh the fourth; with a Pankti the fifth;
verily he piles the fire according to the deity. He falls not a victim to the
deities; he becomes richer. This is the dividing of the sacrificial food; the
food is cattle, and he piles it with cattle [1].
b He who piles the fire after announcing to Prajapati does not go to ruin. The
horses should stand on either side, on the left the black, on the right the
white; having offered them he should put down the bricks; that is the form of
Prajapati, the horse is connected with Prajapati; verily having announced to
Prajapati in real presence he piles the fire, he does not go to ruin; the white
horse is the form of day, the black of night; the bricks are the form of day
[2], the mortar of night; when about to put down the bricks he should stroke the
white horse, when about to put down the mortar he should stroke the black;
verily with the days and nights he piles it.
c A golden vessel full of honey he gives, (saying), 'May I be possessed of
honey'; with (a verse) addressed to Surya, containing the word 'brilliant', he
should gaze (on it); verily it becomes brilliant in the midday; he causes the
horse to sniff it; Indra is yonder sun, Prajapati is he; the horse is connected
with Prajapati; verily he wins him straightway.
v. 7. 2.
a To thee, O Agni, the bull, the wise,
I have come, generating thee ever new;
Be our household rites not halting;
With thy keen holy power sharpen us.
The bricks are cattle, in each layer he puts down a bull (brick); verily in
his sacrifice he makes a pairing for propagation; therefore in every herd there
is a bull.
b The image of the year
Which men revere in thee, O night,
Making his offspring rich in heroes,
May he obtain all life.
He puts down this Prajapati (brick) [1]; the sole eighth day is this (earth);
in that food is made on the sole eighth day, he wins it thereby; this is the
wish cow of Prajapati; verily by it the sacrificer in yonder world milks the
fire.
c With the light wherewith the gods went upward,
Wherewith the Adityas, the Vasus, the Rudras,
Wherewith the Angirases attained greatness,
With that let the sacrificer go in prosperity.
The fire is piled for the world of heaven [2]; (with the words) With the
light wherewith the gods went upwards', he lights the fire in the pan; verily he
puts down the bricks connected with the trees, to win the world of heaven.
d (Homage) to the hundred-weaponed, him of a hundred powers,
Him of a hundred aids, the overcomer of hostility,
To Indra who shall lead us over all obstacles
Through autumns without fail.
e The four paths going to the gods
Which stretch between sky and earth,
To him, O gods, do ye all accord us
Who brought to them unfailing power and untirelessness [3].
f Summer, winter, and spring for us,
Autumn, the rains be favourable for us;
May we enjoy the favour and protection
Of these seasons through a hundred autumns.
g To the Idu year, the complete year, the year
Pay ye honour great;
In their lovingkindness that are worthy of sacrifice
May we long be unfailing, unsmitten.
h Better than good have the gods brought together;
With thee as aid may we win thee;
Do thou, wonder-working, O drop [4], enter us,
Be propitious and kindly to our children, our descendants.
i He puts down these unfailing (bricks), they are the gods unconquered;
verily he enters them; he is not conquered.
k The theologians say, 'Since the months, the half-months, the seasons, the
years cook the plants, then why is the offering of first-fruits made to other
deities?' The gods conquered these (plants); if he were to offer to the seasons,
he would cause strife with the gods; having offered the offering of
first-fruits, he offers these libations; verily he delights the half-months, the
months, the seasons, the year; he does not cause strife with the gods. 'Better
than good have the gods brought together', he says, for the eating of the
offering, to prevent the defeat of the sacrificer.
v. 7. 3.
a Thou art the thunderbolt of Indra, slaying foes;
Guarding our bodies, lying in wait;
He who in east, south, west,
In the north, as a foe plots against us,
May he strike on this rock.
The gods and the Asuras were in conflict; the Asuras sought to force them
from the quarters; the gods repelled them with arrow and thunder bolt; in that
he puts down the thunderbolt (bricks), he repels his foes with arrow and
thunderbolt; in the quarters [1] he puts down; verily he puts round him those
citadels of the gods, which guard the body.
b O Agni and Visnu,
May these songs gladden you in unison;
Come ye with radiance and strength.
The theologians say, 'Since they do not offer to any deity, then what deity
has the stream of wealth?' Wealth is Agni, this stream is his; wealth is Visnu,
this stream is his; with a verse addressed to Agni and Visnu he offers the
stream of wealth; verily he unites them with their proper portions; verily also
[2] he makes this libation to have an abode; he wins that for desire of which he
makes this offering. The fire is Rudra; now two are his bodies, the dread the
one, the auspicious the other; in that he offers the Çatarudriya, he soothes
with it his dread form; in that he offers the stream of wealth, he delights with
it his auspicious form. He, who knows the support of the stream of wealth [3],
finds support. If there is any butter left over, in it he should cook a mess for
the Brahmans, four Brahmans should eat it; the Brahman is Agni Vaiçvanara, Vaiçvanara,
is the form dear to Agni; verily he establishes it in his dear form. He should
give four cows; verily with them the sacrificer in yonder world milks the fire.
v. 7. 4.
a 'To thought I offer with mind, with ghee', he says; the oblation to Viçvakarman
is called the undeceivable; the foe cannot deceive him who has piled; verily
also he wins the gods.
b 'O Agni, to-day', (with these words) he offers with a Pankti verse, and by the
Pankti and the libation he grasps the beginning of the sacrifice.
C 'Seven are thy kindling-sticks, O Agni; seven thy tongues', he says; verily he
wins the Hotr's offices. Agni went away from the gods, desiring a portion [1];
to him they assigned this as a portion; that is the Agnihotra, of Agni; then is
he born indeed when he is completely piled. Verily to him on birth he gives
food; he delighted delights him, he becomes richer.
d The theologians say, 'Since it is as the Garhapatya that (the fire) is piled,
then where is its Ahavaniya?' 'Yonder sun', he should reply, for in it they
offer to all the gods [2]. He who knowing thus piles the fire straightway makes
pleased the gods.
e O Agni, the glorious, lead him to glory;
Bring hither the fame that is Indra's;
May he be head, overlord, resplendent,
Most famed of his equals.
With look auspicious first they underwent
Fervour and consecration, the seers who found the heavenly light;
Thence was born the kingly power, might and force;
May the gods in unison accord that to us.
Disposer, ordainer, and highest [3] onlooker,
Prajapati, supreme lord, the ruler;
The Stomas, the metres, the Nivids, mine they call;
To him may we secure the kingdom.
Turn towards me, come to me;
May he be your ruler, your overlord;
On his discernment do ye depend;
Upon him henceforth do ye all serve.
He puts down these supporters of the realm; this is the realm supporting
piling of the fire; verily with it he bestows on him the kingly power, he
becomes the kingly power, the kingly power does not fall away from him.
v. 7. 5.
a Just as a son born dies, so dies he whose fire in the pan is extinguished.
If he were to make it by friction, he would divide (the fire), he would produce
a foe for him. It must again be kindled (with wood) around; verily he produces
it from its own birthplace, he does not produce a foe for him. Darkness seizes
on him whose fire in the pan is extinguished, darkness is death; a black
garment, a black heifer are the sacrificial fees; verily with darkness [1] he
smites away the darkness which is death. Gold he gives, gold is light; verily
with the light he smites away the darkness; moreover gold is brilliance; verily
he confers brilliance upon himself.
b Like heavenly light, the heat; hail! Like heavenly light, the Arka
hail! Like heavenly light, the bright; hail! Like heavenly light, the light;
hail! Like heavenly light, the sun; hail!'
The fire is Arka, the horse sacrifice is yonder sun [2]; in that he offers
these libations he unites the lights of the Arka and the horse sacrifice; he
indeed is an offerer of the Arka and the horse sacrifice, for whom this is done
in the fire.
c The waters were first this world, the moving; Prajapati saw this first layer,
it he put down, it became this (earth). To him Viçvakarman said, 'Let me come
to thee'; 'There is no space here', he answered [3]. He saw this second layer,
he put it down, it became the atmosphere. The sacrifice said to Prajapati, 'Let
me come to thee'; 'There is no space here', he answered. He said to Viçvakarman,
'Let me come to thee.' 'In what way wilt thou come to me? ' 'By the regional
(bricks)', he replied. He came with the regional (bricks), he put them down,
they became the regions [4]. The supreme lord said to Prajapati, 'Let me come to
thee'; 'There is no space here', he answered. He said to Viçvakarman and the
sacrifice, 'Let me come to you two'; 'There is no space here', they answered. He
saw this third layer, he put it down, it became yonder (world). Aditya said to
Prajapati, 'Let me come to thee' [5]; 'There is no space here', he answered. He
said to Viçvakarman and the sacrifice, 'Let me come to you two'; 'There is no
space here', they answered. He said to the supreme lord, 'Let me come to thee.'
'In what way wilt thou come to me?' 'By the space-filler', he replied. He came
to him by the space filler; therefore the space-filler is unexhausted, for
yonder Aditya is unexhausted [6]. To them the seers said, 'Let us come to you.'
'In what way will ye come?' 'By greatness', they replied. To them they came with
two (more) layers; (the fire) became one of five layers. He who knowing thus
piles the fire becomes greater, he conquers these worlds, the gods know him;
moreover he attains community with these deities.
v. 7. 6.
a The fire is a bird; if the piler of the fire were to eat of a bird, he
would be eating the fire, he would go to ruin. For a year should he observe the
vow, for a vow goes not beyond a year.
b The fire is an animal; now an animal destroys him who moves up to it face to
face; therefore he should go up to it from behind while it is looking towards
the front, to prevent injury to himself.
c 'Brilliance art thou, grant me brilliance, restrain earth [1], guard me from
the earth. Light art thou, grant me light, restrain the atmosphere, guard me
from the atmosphere. Heavenly light art thou, grant me heavenly light, restrain
the heavenly light, guard me from the sky', he says; by these are these worlds
supported; in that he puts them down, (it is) for the support of these worlds.
Having put down the naturally perforated (bricks) he puts down the gold bricks;
the naturally perforated are these worlds, gold is light; in that having put
down the naturally perforated [2] he puts down the gold bricks; verily he makes
these worlds full of light by means of them; verily also by them these worlds
shine forth for him.
d Those flames of thine, O Agni, which rising in the sun,
With rays envelop the sky,
With all of them bring us to brilliance, to man.
Those flames of yours in the sun, O gods,
Those flames in cattle, in horses,
O Indra and Agni, with all of these
Grant us brilliance, O Brhaspati.
Grant us brilliance [3] in our Brahmans,
Place brilliance in our princes,
Brilliance in Viçyas and Çudras;
With thy flame grant me brilliance.
The glory and power of him who has piled the fire go apart twofold, or to the
fire which he has piled or to the man who has sacrificed. In that he offers
these libations, he places in himself power and fame.
e He who having piled the fire steps on it is liable to go to ruin. 'To thee I
come praising with holy power'; with this verse addressed to Varuna [4] should
he offer; that is the soothing of the fire and the protection of himself.
f He who piles the fire is made into an offering; just as an offering spills, so
he spills who having piled the fire approaches a woman; with clotted curds for
Mitra and Varuna he should sacrifice; verily he approaches unity with Mitra and
Varuna, to avoid his spilling.
g He who knows the fire to rest on the seasons, for him the seasons go in order;
he finds support. The fire resting on the seasons is the year [5]; the head is
the spring, the right side summer, the tail the rains, the left side autumn, the
middle winter, the layers the first half-months, the mortar the second
half-months, the bricks the days and nights; this is the fire resting on the
seasons; he who knows thus, for him the seasons go in order; he finds support.
h Prajapati, desirous of supremacy, put down the fire; then did he attain
supremacy; he who knowing thus piles the fire attains thus supremacy.
v. 7. 7.
a What has flowed from purpose, or heart,
Or what is gathered from mind or sight,
Follow to the world of good deed,
Where are the seers, the first-born, the ancient ones.
b This I place around thee, O abode, the treasure
Whom the all-knower hath brought here;
After you the lord of the sacrifice will follow;
Know ye him in the highest firmament.
c Know ye him in the highest firmament,
O gods associates, ye know his form;
When he shall come [1] by the paths, god-travelled,
Do ye reveal to him what is sacrificed and bestowed.
d Move ye forward; go ye along together,
Make ye the paths, god-travelled, O Agni
In this highest abode,
O All-gods, sit ye with the sacrificer.
e With the strew, the encircling- stick,
The offering-ladle, the altar, the grass (barhis),
With the Rc, bear this sacrifice for us
To go to the heaven to the gods.
f What is offered, what is handed over,
What is given, the sacrificial fee,
That [2] may Agni Vaiçvanara
Place in the sky among the gods for us.
g That by which thou bearest a thousand,
Thou, O Agni, all wealth,
By that (path) do thou bear the sacrifice of ours,
To go to the gods in heaven.
h By that (path) by which, O Agni, the priests, busy,
Bear the fees, the sacrifice,
By that do thou bear this sacrifice of ours,
To go to the gods in heaven.
i By that (path) by which, O Agni, the doers of good deeds,
Obtain the streams of honey,
By that do thou bear this sacrifice of ours,
To go to the gods in heaven.
k Where are the streams that fail not
Of honey and of ghee,
May Agni Vaiçvanara place us
In heaven among the gods.
v. 7. 8.
a Thy kindling-sticks, O Agni, thine abodes,
Thy tongues, O all-knower, thy light,
Thy cracklings, thy drops,
With these pile thyself, well knowing.
The fire is an extended sacrifice; what of it is performed, what not? What
the Adhvaryu in piling the fire omits, that of himself he omits. 'Thy
kindling-sticks, O Agni, thine [1] abodes', he says; this is the self piling of
the fire; verily the fire piles the fire, the Adhvaryu omits nothing from
himself.
b To the four quarters let the fires advance;
May he bear this sacrifice for us, well knowing;
Making rich the ghee, immortal, full of heroes,
The holy power is the kindling-stick of the libations.
The tortoise is put down for the world of heaven; 'To the four quarters let
the fires advance', he says [2]; verily by it he recognizes the quarters; 'May
he bear this sacrifice for us, well knowing', he says, for guidance to the world
of heaven; 'The holy power is the kindling-stick of the libations', he says. By
means of the holy power the gods went to the world of heaven; in that he puts
down (the tortoise) with (a verse) containing the word 'holy power', by the holy
power the sacrificer goes to the world of heaven.
c The fire is Prajapati here; cattle are the offspring; the form the metres; all
colours of bricks should he make; verily by the form he wins offspring, cattle,
the metres; verily also he piles it winning it for offspring, cattle, the
metres.
v. 7. 9.
a In me I take first Agni,
For increase of wealth, for good offspring with noble heroes;
In me offspring, in me radiance I place;
May we be unharmed in our body with good heroes.
b The immortal Agni who hath entered
Into us mortals within the heart, O fathers,
May we enclose him in ourselves;
May he not abandon us and go afar.
If the Adhvaryu without taking the fire in himself were to pile it, he would
pile his own fire also [1] for the sacrificer. Now cattle depend upon the fire;
cattle would be likely to depart from him. 'In me I take first Agni', he says;
verily in himself he supports his own fire, cattle depart not from him.
b The theologians say, 'Since clay and water are not food for Agni, then why is
he piled with clay and water?' In that he joins with water [2] and all the
deities are the waters, verily he unites him with the waters. In that he piles
with clay and Agni Vaiçvanara is this earth, verily he piles Agni with Agni.
c The theologians say, 'Since the fire is piled with clay and water, then why is
it called the fire?' In that he piles with the metres and the metres are fires,
therefore is it called fire. Moreover Agni Vaiçvanara is this (earth); in that
[3] he piles with clay, therefore is it called the fire.
d He puts down golden bricks; gold is light; verily be confers light upon him;
again gold is brilliance; verily he confers radiance upon himself. He, who piles
(the fire) with faces on all sides, eats food in all his offspring, conquers all
the quarters. In the east he puts down a Gayatri, a Tristubh on the south, a
Jagati on the west, an Anustubh on the north, a Pankti in the middle; this is
the fire with faces on all sides: he, who knowing thus piles it, eats food in
all his offspring, conquers all the quarters; verily also he weaves quarter in
quarter; therefore quarter is woven in quarter.
v. 7. 10.
Prajapati created the fire; it created ran away east from him; he cast the
horse at it, it turned to the south; he cast the ram at it, it turned to the
west; he cast the bull at it, it turned to the north; he cast the goat at it, it
ran upwards. He cast the man at it. In that he puts down the heads of animals,
he piles it [1], winning it on every side. The heads of animals are bricks,
breath supporting, full of sight; in that he puts down the heads of animals, the
sacrificer breathes with them in yonder world; verily also these worlds shine
forth for him by them. He puts them down after smearing with mud, for purity.
The fire is an animal, animals are food, the heads of animals are this fire; if
he desire of a man, 'May his food be less' [2], he should put down for him the
heads of animals more closely together; his food becomes less; if he desire of a
man, 'May his food be similar (to what he has now)', he should put them down for
him at a mean distance; verily his food becomes the same; if he desire of a man,
'May his food become more', he should put them down separating them at the ends
of the pile; verily at the ends also he wins food for him; his food becomes
more.
The Horse Sacrifice (continued)
v. 7. 11.
Flies with the teeth, frogs with the grinders; the cater with the gnawer;
strength with the digester; the wild with the knee-cap; clay with the gums;
Avaka grass with pieces of gravel; with the Avakas gravel; with the hump the
tongue; with the shouter the palate, Sarasvati with the tongue tip.
v. 7. 12.
Strength with the jaws; the waters with the mouth; the Adityas with the hair;
support with the lower lip; the existent with the upper; the clearness with what
is between; by the gloss the external (radiance); by the knob the thundering; by
the eyes Surya and Agni; by the two pupils the two lightnings; the
lightning-stroke by the brain; might by the marrow parts.
v. 7. 13.
Tortoises with the hooves; with the flesh of the hooves francolin
partridges; the Saman with the dewclaws; speed with the legs; health
with the two knees; strength with the two Kuhas; fear with the two
movers; the secret with the two sides; the Açvins with the two shoulders
Aditi with the head; Nirrti with the bald head.
v. 7. 14.
The yoke-thong with the pits of the legs; the yoke with the
bent part; thought with the neck; sounds with the breaths; with the
gloss skin; with the Parakaça the interior; with hair the flies; Indra with
the hard-working bearing part; Brhaspati with the seat of the birds;
the chariot with the cervical vertebrae.
v. 7. 15.
Indra and Varuna with the two buttocks; Indra and Agni with the flesh below
the buttocks; Indra and Brhaspati with the two thighs; Indra and Visnu with the
knees; Savitr with the tail; the Gandharvas with the penis; the Apsarases with
the testicles; the purifying with the anus; the strainer with the two Potras;
the going with the two Sthuras; the going to with the two centres of the loins.
v. 7. 16.
For Indra the breast, for Aditi the flanks, for the quarters the cervical
cartilages; the clouds with the heart and its covering; atmosphere with the
pericardium; the mist with the flesh of the stomach; Indrani with the lungs;
ants with the liver, the hills with the intestines; the ocean with the stomach;
Vaiçvanara with the fundament.
v. 7. 17.
For Pusan the rectum; for the blind serpent the large entrails; serpents with
the entrails; seasons with the transverse processes; sky with the back; for the
Vasus the first vertebra; for the Rudras the second; for the Adityas the third;
for the Angirases the fourth; for the Sadhyas the fifth; for the All-gods the
sixth.
v. 7. 18.
Force with the neck; Nirrti with the bones; Indra with the hard-working
bearing part; for Rudra the moving shoulder; for day and night the second
(part); for the half-months the third; for the months the fourth; for the
seasons the fifth; for the year the sixth.
v. 7. 19.
Joy with the delighter; love with the two Pratyasas; fear with the two Çitimans;
command with the two Praçasas; sun and moon with the two kidney parts; the dark
and the light with the two kidneys; the dawning with the form; the setting with
the formless.
v. 7. 20.
Day with the flesh; night with the fat; the waters with the juice; ghee with
the sap; ice with the fat (vása); hail with the rheum of the eyes; with tears
hoar-frost; sky with the form; the Naksatras with the shadow; earth with the
hide; the skin with the skin; to it brought up hail! To it slaughtered hail! To
it offered hail!
v. 7. 21.
For Agni the first rib; for Sarasvati the second; for Soma the third; for the
waters the fourth; for the plants the fifth; for the year the sixth; for the
Maruts the seventh; for Brhaspati the eighth; for Mitra the ninth; for Varuna
the tenth; for Indra the eleventh for the All-gods the twelfth; for sky and
earth the side; for Yama the side bone.
v. 7. 22.
For Vayu the first rib; for Sarasvant the second; for the moon the third; for
the Naksatras the fourth; for Savitr the fifth; for Rudra the sixth for the
serpents the seventh; for Aryaman the eighth; for Tvastr the ninth for Dhatr the
tenth; for Indrani the eleventh; for Aditi the twelfth; for sky and earth the
side; for Yama the side bone.
v. 7. 23.
The path with the two parts near the kidneys; continuance with the two sinew
parts; parrots with bile; jaundice with the liver; the Haliksnas with the evil
wind; Kuçmas with dung; the worms with the contents of the intestines; dogs
with the cutting up; serpents with the smell of the blood, birds with the smell
of the cooking; ants with the fragments.
v. 7. 24.
With strides the courser hath strode out,
In unison with the All-gods worthy of sacrifice;.
Do thou bear us to the world of good deeds;
May we rejoice in thy strength.
v. 7. 25.
a Thy back is the sky; thy place earth; thy breath the atmosphere; thy
birthplace the ocean.
b Thine eye the sun; thy breath the wind; thine ear the moon; thy joints the
months and the half-months; thy limbs the seasons; thy greatness the year.
v. 7. 26.
Agni was the animal; with it they sacrificed; it won this world where Agni
is; this is thy world, thou wilt win it, and so snuff (it).
Vayu was the animal; with it they sacrificed; it won this world where Vayu is;
this is thy world, therefrom will I obstruct thee if thou dost not snuff (it).
Aditya was the animal; with it they sacrificed; it won this world where Aditya
is; this is thy world, thou wilt win it if thou dost snuff it.
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| Source: Translated by Arthur Berriedale
Keith, CAMBRIDGE, MASSACHUSETTS [1914] |
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