But the food which is proportionate to one’s body satisfies, and does no injury; but what is too much that does injury, and what is too little that does not satisfy. Standing he puts them on—the significance of this (will be ex-
» Or, his spiritual and political power, his priesthood and nobility.
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plained) further on;—and with the Svaha (‘hail!’); for seed is infused here (in the sacrifice,—to wit,) this Agni; and were he to put on the logs unconsecrated by Svaha, he would injure him (Agni). Now inasmuch as they are kindling-sticks, they are not oblations; but inasmuch as (they are put on) with the Sv4h4, they are food, for the Svaha is food; and thus he does not injure him (Agni).
Fourtu BrAHMANA.
1. Having then stridden the Vishzu strides, and reverentially stood by (the fire) with the VAtsapra! (hymn), after the sun has set, he in the first place throws out the ashes (from the fire-pan). For at that (former) time he regales him (Agni) with that food, those kindling-sticks ; and the foul part of that eaten food sinks to the bottom as ashes. He now clears him thereof, and infuses speech into him 2, thus freed from foulness. Having infused speech, he puts on a kindling-stick,—and thereby regales him with food for the night,—with, ‘ Night for night bearing unremittingly *’—the meaning of this has been told: he prays for that same security and wellbeing for the night; and whatsoever he puts on thereafter by night, that he puts on as a libation offered to him +.
2. And in the morning, when the sun has risen, he in the first place throws out the ashes. For at that (former) time he regales him with that food, that kindling-stick ; and the foul part of that eaten food which he puts on during the night sinks to the
1 See VI, 7, 4, 1 seq. 2 Or, sets free the speech in him. ® See above, VI, 6, 3, 8. ‘ Lit. ‘ made into a libation for him.’
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bottom as ashes. He now clears him thereof, and infuses speech into him thus freed from foulness. Having infused speech, he puts on a kindling-stick, —and thereby regales him with food for the day— with, ‘Day by day bearing unremittingly ;’—the meaning of this has been told: he prays for that same security and well-being for the day ; and whatsoever he puts on thereafter by day, that he puts on as a libation offered to him.
3. Verily, day and night passing on come up to a year, and the year is everything here: he prays for that security and well-being for a succession of days.
4. And when they give him (the Sacrificer) the fast-milk, he puts on a kindling-stick, after dipping it into the fast-milk. Some, however, say, ‘Let him not dip it into the fast-milk : he would be offering a libation, and it would be improper were one who is initiated to offer a libation.’
4. And when they give him (the Sacrificer) the fast-milk, he puts on a kindling-stick, after dipping it into the fast-milk. Some, however, say, ‘Let him not dip it into the fast-milk : he would be offering a libation, and it would be improper were one who is initiated to offer a libation.’
5. Let him nevertheless dip it in, for that (Ahavantya fire) is his (the Sacrificer’s) divine body, and this (real body of his) is his human one. Now were he not to dip it in, he would not be satisfying that divine body of his; but when he dips it in, he does so satisfy that divine body. And in that it is a kindling-stick, it is not a libation; and in that it is dipped into the fast-milk, it is food, for the fast-milk is food. .
6. And having put on the kindling-stick, he drinks the fast-milk ; for that (fire) is his divine body, and this (body of his) is the human one ; and the gods (come) first, and then men: hence he drinks the fast-milk after putting the kindling-stick on (the fire).
7. [He puts it on, with Vag. S. XI, 83] ‘O
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Lord of food, give us of thy food !’—that is, ‘O Lord of viands, give us of thy viands!’—‘of the painallaying, strengthening ’"—that is, ‘ of the hungerallaying, strengthening (food),,—‘ Onward, onward lead thou the giver! ’—the giver, doubtless, is the Sacrificer : thus, ‘Onward lead thou the Sacrificer!’ —‘ Give us sustenance for the two-footed and the four-footed!’—he thereby asks a blessing. Now as to the expiation in case of (the fire-pan being) broken which, he said, would be explained ‘in a subsequent chapter!’
8. If the fire-pan were to break, let him pour that (fire in the pan) into any such unbroken, new pot with a wide mouth as there may be; for the pan which is broken indeed suffers injury, but uninjured is this deity (Agni): ‘ Uninjured I will bear him in the uninjured!’ sohe thinks. Into that (pot) he first throws a potsherd of the (broken) pan, and thus he (Agni) is not deprived of that womb of his.
9. He then takes the (remaining’) clay, and having pounded both the (broken) pan and that remainder, and mixed it, he makes a (new) pan in the very same way, without using any formula, quite silently. Having baked it, he pours (the fire) over. The expiation in this case is one of performance only. Having again thrown that potsherd into the (new) pan, and pounded both the (temporary) pan and the remaining clay, and mixed it, he lays it aside for expiation.
10. And if the fire in the pan (Ukhya Agni) were to go out, it is doubtless to the Garhapatya that it goes, for from the Garhapatya it has been taken. Having then taken it out of the Garhapatya eastwards (to the place of the Ahavantya), and put fuel on it, let him
1 See VI, 5, 2, 22. See VI, 5, 3, 7:
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put the fire-pan on it in the same way (as before), without using any formula, quite silently. When the fire rises up to it,—
See VI, 5, 3, 7:
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put the fire-pan on it in the same way (as before), without using any formula, quite silently. When the fire rises up to it,—
11. He performs two expiations. For it is for (the obtainment of) all his wishes that he makes up that (fire) ; and whatever part of his wishes is here cut off when the fire goes out, that he thereby joins together and heals. He performs both expiations, that of the (Soma) sacrifice and that of the fire-altar—first that of the sacrifice, then that of the fire-altar: the significance of this has been explained’.
12. Having cut out with a kindling-stick some of the butter, he offers sitting a libation, with (Vag. S. XII, 43), ‘To Visvakarman, hail!’ Then stepping near he puts the kindling-stick on the fire, with (Vag. S. XII, 44), ‘Again the Adityas, the Rudras, the Vasus may kindle thee, again the Brahmans with sacrifices, O bringer of good things !’—that is, ‘May those deities again kindle thee !’—‘ With ghee make thou grow thy body, let the wishes of the Sacrificer be true !’—that is, ‘ With ghee indeed make thou grow thy body, and for whatever wishes the Sacrificer makes up a fire, may they all come true!’
13. And if the Garhapatya fire were to go out, it is doubtless to the churning-sticks that it goes, for from the churning-sticks it has been taken. Having churned it out with the churning-sticks, and put fuel on it, he performs two expiations.
14. And if the Ahavantya fire were to go out whilst the pressing (of Soma) proceeds, it is doubtless to the Garhapatya that it goes, for from the Garhapatya it has been taken. Having taken it straight-
See VI, 6, 1, 3 seq.
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way eastward from the Garhapatya, and put fuel on it, he performs two expiations: whatever (kind of Soma) sacrifice may be (performed) at the time, the expiation of that sacrifice he should perform; and of like kind is the expiation of the fire-altar.
15. And if the Agnidhrtya fire were to go out, it is doubtless to the Gdrhapatya that it goes, for from the Garhapatya it has been taken. Having taken it from the Garhapatya eastward along the north of the Sadas, and put fuel on it, he performs two expiations. And if the Garhapatya were to go out, the meaning (procedure) of that has been explained.
SEvENTH ApHyAyA, First BRAHMANA.
1. He hangs a gold plate (round his neck), and wears it; for that gold plate is the truth, and the truth is able to sustain that (fire): by means of the truth the gods carried it, and by means of the truth does he now carry it.
2. Now that truth is the same as yonder sun. It is a gold (plate), for gold is light, and he (the sun) is the light ; gold is immortality, and he is immortality. It (the plate) is round, for he (the sun) is round. It has twenty-one knobs, for he is the twenty-first 2» He wears it with the knobs outside, for the knobs are his (the sun’s) rays, and his rays are outside.
It (the plate) is round, for he (the sun) is round. It has twenty-one knobs, for he is the twenty-first 2» He wears it with the knobs outside, for the knobs are his (the sun’s) rays, and his rays are outside.
1 That is, the Ukhya Agni, or fire in the pan, which the Sacrificer will have to carry about during his time of initiation; and which, moreover, is here taken to be the Sacrificer’s divine body (VI, 6, 4; 5).
* See I, 3, 5, 12,—twelve months of the year, five seasons, and three worlds: this makes twenty; and he that burns yonder is the twenty-first. See also Ait. Br. IV, 18, where the sun is identified with the Ekavimsa or Vishuvat day, the central day of the year, by which the gods raised the sun up to the heavens.
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3. And as to why he puts on and wears the gold plate ;—that plate is yonder sun, and man, in his human form, is unable to sustain that fire: it is only in this (solar or divine) form that he bears that (divine) form,
4. And, again, why he puts on and wears the gold plate ;—this fire is seed poured out here; and the gold plate means vital energy (or brilliance) and vigour: he thus lays vital energy and vigour into that seed.
5. And, again, why he puts on and wears the gold plate ;—the gods now were afraid lest the Rakshas, the fiends, should destroy here that (Agni) of theirs. They made that (plate), yonder sun, to be his (Agni’s) protector (standing) by his side, for the gold plate is yonder sun: and in like manner does this (Sacrificer) now make that (plate) to be his (Agni’s) protector by his side.
6. It is sown up in a black antelope’s skin; for the black antelope skin is the sacrifice, and the sacrifice is able to sustain that (Agni): by means of the sacrifice the gods carried him, and by means of the sacrifice he now carries him ;—with the hair (inside), for the hair are the metres, and the metres are indeed able to sustain him: by the metres the gods carried him, and by the metres he now carries him.
7. It is sown into the white and black hair, for these two are forms of the 7zé (hymn-verse) and the siman (hymn-tune), and the 7z& and sd4man are indeed able to sustain him (Agni): by the 7z& and s4man the gods carried him, and by the 7z& and sAman he now carries him. The hempen sling of the gold plate is a triple (cord): the significance of this has been explained.
vI KANDA, 7 ADHYAYA, I BRAHMANA, 13. 267
8. He wears it over the navel; for that gold plate is yonder sun, and he (stands) over the navel (of the earth or sky).
9. And, again, why over the navel,—below the navel is the seed, the power of procreation, and the gold plate represents vital energy and vigour: (he does so, thinking,) ‘ Lest the gold plate burn up my seed, my power of procreation, my vital energy and vigour.’
9. And, again, why over the navel,—below the navel is the seed, the power of procreation, and the gold plate represents vital energy and vigour: (he does so, thinking,) ‘ Lest the gold plate burn up my seed, my power of procreation, my vital energy and vigour.’
10. And, again, why over the navel ;—sacrificially purer is that part of the animal (victim) which is above the navel, and more in contact with ordure is that which is below the navel: he thus carries it (the plate) by means of that part of the animal which is sacrificially purer.
11. And, again, why over the navel,—that part of the vital air which is immortal is above the navel, and streams out by upward breathings; but that which is mortal passes by and away from the navel : he thus makes him (the Sacrificer) obtain the part of the vital air which is immortal, and by that he then carries it (the fire).
12. Now, he carries that (fire in the pan) on a seat ;—the seat (Asandt) doubtless is this earth, for on her everything here is settled (Asanna); and she indeed is able to sustain him (Agni): it was thereby that the gods carried him, and thereby he now carries him.
13. It is made of udumbara wood (ficus glomerata), for the Udumbara tree is sustenance (sustaining strength), life-sap: by means of sustenance, life-sap, he thus carries him. Moreover, that Udumbara represents all the trees here (on earth), and all the trees (together) are capable of sustaining that (fre) :
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by means of all the trees the gods bore (or, maintained) it, and by means of all the trees does he now bear it.
14. It (the seat) is a span high; for Vishzu, as an embryo, was a span high: he thus makes the "womb equal in size to the embryo. It is a cubit across ; for the cubit is (the length of) the (fore-) arm, and strength is exerted by the arm. It thus is made equal to strength, and strength is indeed capable of sustaining him (Agni): by means of strength the gods did bear him, and by means of strength does he now bear him.
15. The feet and boards! are four-cornered ; for there are four regions, and the regions are able to sustain him: by means of the regions the gods bore him, and by the regions does he now bear him. It is interwoven with cords of reed-grass, triple ones,—the significance of this has been explained ;—and smeared over with clay,—(the significance) of this also has been explained; but it also serves to keep them from taking fire ?.
16. Now he carries him (Agni, the fire) by means of a netting*,—he, Agni, is these worlds, and the netting is the regions, for by means of the regions these worlds are able to stand; and inasmuch as they are so able (sak), it is called a netting (sikya) : he thus carries him by means of the regions. It is furnished with six strings,—-for there are six
' That is, the boards forming the seat itself, and being a cubit long.
2 Lit. ‘ from (the fire in the pan) burning over (or through the clay);’ or ‘from (their) being burnt over.’
It is furnished with six strings,—-for there are six
' That is, the boards forming the seat itself, and being a cubit long.
2 Lit. ‘ from (the fire in the pan) burning over (or through the clay);’ or ‘from (their) being burnt over.’
* Apparently a round netted mat, on which the fire-pan is to be placed, and which is fastened to a cord by means of six strings, thus somewhat resembling the scale of a balance.
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regions ;—made of reed-grass, triply wound—the significance of this has been explained ;—and smeared with clay—(the significance) of this also has been explained; but it also serves to keep them from taking fire.
17. The waters are his (Agni’s) foundation, for on the waters these worlds are founded. The sun is the connecting link', for to the sun these worlds are linked by means of the quarters: whosoever thus knows this, carries suchlike a one by suchlike a one *,
18. And, again, why he carries him by means of a netting,—he, Agni, is the year, and the netting is the seasons ; for by means of the seasons the year is able to exist, and inasmuch as it is so able (sak), therefore (the netting is called) ‘sikya:’ he thus carries him by the seasons. It is furnished with six strings, for there are six seasons.
19. Day and night are his foundation, for on day and night this year is founded. The moon is the connecting link, for to the moon this year is linked by means of the seasons: whosoever thus knows this, carries suchlike a one by suchlike a one. And verily by him who so knows this, he (Agni) is carried for a year; and by him who does not so know it, he is attended to for a year’. Thus as to the deities,—
1 Or, the central point, the hinge or hook, to which the worlds are attached.
* Lit. carries that form by that form,—that is to say, he sustains, by means of the sun, the whole world in the form of Agni.
® That is to say, he who desires to derive the full benefit from the initiation ceremony, and the Agnifayana generally, must not only keep up the Ukhya Agni (or pan-fire) during the year of the initiation, but must also carry him at least for a time every day during that period.
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20. Now as to the self (or body of Agni). Agni doubtless is the self, and the netting is the vital airs, for by means of the vital airs that self is able to exist ; and inasmuch as it is so able (sak) therefore (the netting is called) ‘sikya:’ he thus carries (sustains) him by means of the vital airs; and it is furnished with six strings, because there are six Vital airs.
21. The mind is his foundation, for on the mind this body is founded,—and food is the connecting link, for to food this body is linked by means of the vital airs : whosoever thus knows this, carries suchlike (Agni) by suchlike means.
21. The mind is his foundation, for on the mind this body is founded,—and food is the connecting link, for to food this body is linked by means of the vital airs : whosoever thus knows this, carries suchlike (Agni) by suchlike means.
22. Now he carries him by means of the firepan; for the pan is these worlds, and these worlds are indeed able to hold him: by means of these worlds the gods carried him, and by means of them he (the Sacrificer) now carries him.
23. And as to why it is called ‘ Ukha ;’—by means of this sacred performance and this process the gods at that time dug out these worlds ; and inasmuch as they so dug out (ut-khan), it (the pan representing the worlds) is called ‘utkha,’—‘utkha’ being what they mysteriously (esoterically) call ‘ukha,’ for the gods love the mysterious.
24. Now ‘ukha’ (consists of) two syllables,—the Sacrificer is two-footed, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, by so much he thus carries him. And that same (pan) isa pot (kumbht), it is a cauldron (sthalt)1; thisp. 271 makes six (syllables),—six seasons are a year, and the year is‘Agni: as great as Agni is, as great as is his measure, so great does this become.
1 These words, according to Sayama, are merely intended as synonymous (parydya) for ‘ukh4,’ or fire-pan, not as different vessels (such as the pot used temporarily when the pan is broken) as one might suppose.
25. He now takes hold of him (Agni') by means of two (straw) pads?; for he, Agni, is yonder sun, and the two pads are day and night: he thus takes hold of yonder sun by means of the day and the night, and hence that (sun) ® is encompassed by day and night.
26. And, again, why he takes hold of him by means of two pads,—he, Agni, is yonder sun, and the two pads are these two worlds: he thus encompasses yonder sun by these two worlds, and hence he is encompassed by these two worlds. They are round, for these two worlds are round ; of reedgrass, triply wound,—the significance of this has been told;—and smeared with clay,—(the significance) of this also has been told, but it also serves to keep them from taking fire.
27. Now then the (mystic) correspondence (of the number of objects tothe nature of Agni),—the seat, the fire-pan, the sling of the gold plate, the fire, and the gold plate——these amount to six ;—six seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become. Two pads, that makes eight,—the G4yatrt has eight syllables, and Agni is GAyatra : as great as Agni is, as great as is his measure, so . great does this become.
1 That is, of the pan containing the fire.
3 Sayava (on VII, 2, 1, 15) explains them as two balls of straw. The comparison in 26 rather points to their being round mats.
great does this become.
1 That is, of the pan containing the fire.
3 Sayava (on VII, 2, 1, 15) explains them as two balls of straw. The comparison in 26 rather points to their being round mats.
5’ Thus Sayama. If, on the other hand, Agni be intended here, this might be taken as an illusion to the regular worship of the fire at the morning and evening twilights (cf. VI, 7, 2, 3).
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28. Now the total correspondence,—four feet and four boards (of the seat), the netting, and the sling of the gold plate, or any other corded netting ; after that the pan and fire, and the gold plate,—that makes thirteen ;—thirteen months are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become.
Sreconp BRAHMANA.
1, Standing he puts on that (gold plate) 1—for that gold plate is yonder sun, and yonder sun stands, as it were; and moreover, while standing one is stronger. [He does so] standing with his face towards north-east: the significance of this has been explained.
2. [Vag. S. XII, 1; Rzk S. X, 45, 8] ‘Looking like? a golden disk he hath shone far and wide,—for that gold plate, being seen, indeed shines far and wide ;—‘ flashing forth unquenchable® life for glory,—for not easily dying is his (Agni’s) life (vital power); and for glory he does shine ;—' Agni became immortal by his powers, when Dyaus bore him—,’ for Dyaus (the sky) did bear him ;—‘she that hath good seed—,’ for good seed indeed she has whose seed he (Agni) is.
3. He then takes hold of him by means of the two pads, with (V4g.S. XII, 2‘), ‘Night and Dawn,
1 The author now proceeds to give further particulars regarding the ceremonial details treated of in the preceding chapter (VI, 7, 1, I seq.).
* Literally, ‘seen’ or ‘appearing (like).’
* Rather ‘ irresistible, difficult to bear (against) ;’ but the author connects ‘ durmarsha’ with ‘mar,’ to die.
‘ Rk S.I, 96, 5, slightly different.
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of one mind, unlike in form,—night and dawn, doubtless, are day and night, (and they are) of one mind ?, and unlike in form ;—‘ nourish one child, combining together,—whatever belongs to the day and the night, therewith they, combining together, indeed nourish him (Agni) ;—‘a golden disk, he shineth between heaven and earth, — whilst taking it (the fire), he mutters this prayer; for heaven and earth are those two, the sky and the earth; and moving between these two he shines: that is why, in taking it, he mutters this prayer ;— ‘the wealth-giving gods kept Agni;’—therewith, having taken hold of it in both hands, he sets it down; for the wealth-giving gods are the vital airs, and they indeed kept up Agni at first: by means of them he now keeps him up.
4. He then puts round his (neck) the sling of the netting, with (Vag. S. XII, 3; Azk S. V, 81, 2), ‘The wise putteth on all forms,—the wise one, doubtless, is yonder sun, and the netting is all forms ;—‘he hath brought forth what is good for the two-footed and four-footed,—for in rising he does bring forth what is good for the twofooted and four-footed ;—‘the adorable Savitrz hath glanced over the firmament,—the firmament, doubtless, is the heaven, and even in rising he looks along it;—‘he flasheth forth after the starting? of the Dawn,—for the Dawn shines forth first, and after her shining forth he (the sun) follows, flashing forth.
5. By means of the fashioning (formula) he then fashions him out of that (matter): he thereby
1 That is to say, they are allied. ? Or, perhaps, after the precedence (example) of the Dawn. [ar] T
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fashions that infused seed, whence the seed infused into the womb is fashioned.
6. [V4ag. S. XII, 4]‘A well-winged bird thou art!’—the well-winged bird means vigour: he thus forms him so as to be (endowed with) vigour ;— ‘the Trivrzt is thy head,—he thus makes the Trivrzt stoma (nine-versed hymn) his head ;—‘the GAyatra thine eye,—he thus makes the GAyatrt metre his eye ;—‘the Brzhat and Rathantara thy wings,—he thus makes the Brzhat and Rathantara (hymn-tunes) his wings;—‘the hymn is the self,—the Pazkavimsa stoma (twenty-fiveversed hymn) he makes the self (soul, or body) ;— ‘the metres the limbs, —for the metres are indeed his (Agni’s) limbs;—‘the prayers his name,— the prayers (yagus) are his name ‘ Agni’ by which they call him,—‘the Vamadevya s4man is thy body,—the body, doubtless, is the self: thus ‘the VAmadevya (hymn-tune) is thy body, thy self ;’— ‘the Yag#ayagaviya thy tail,—he thus makes the Yag#dyagiiya’ his tail;—‘the hearths thy hoofs,—by means of the hearths he (Agni) is indeed established in this world;—‘thou art a wellwinged bird: go to the heaven! fly to the light!’—thus having made him a well-winged bird *, he says, ‘Go to the gods! fly to the heavenly world !’
7. He fashions him here (in the pan or womb) into (a bird) with wings and tail; for whatlike the seed is fashioned in the womb, suchlike it is born; and because he here fashions him as (a bird) with
1 The ordinary hymn-tune of the Agnishfoma-s4man, the last and characteristic stotra of the simplest, or Agnishfoma Soma-sacrifice. * Or, the bird (or eagle, suparza) Garutmat.
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wings and tail, therefore he is hereafter born with wings and tail.
* Or, the bird (or eagle, suparza) Garutmat.
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wings and tail, therefore he is hereafter born with wings and tail.
8. Now some, after addressing him by that fashioning (formula), build a different altar (than of an eagle’s shape), either one constructed in the form of a trough’, or like a chariot-wheel, or like a kite, or like the front part of a thill, or like a thill on both sides, or one consisting of a heap of loose soil *. Let him not do so, (but) in such wise as one might carve a young one with wings and tail: let him therefore build it (the fire-altar) in the form of an eagle.
9. With that fashioning (formula) he holds him high up from thence towards east*; for he, Agni, is yonder sun: he thus places yonder sun high up from here in the east; and hence yonder sun is placed high up from here in the east. He holds him up so as to be beyond the reach of the arms, for he (the sun) is beyond the reach of the arms from here. He then lowers him, and, having lowered him, he holds him above the navel: the significance of this has been explained +.
10. He then strides the Vishzu-strides®. For the gods, in the form of Vishzu (the sun), then strode through these worlds; and inasmuch as, in the form of Vishzu, they thus strode, they are called the Vishzu-strides : in like manner does the Sacrificer,
1 Sayama seems to make this a round vessel,—dromah parimandalanama-(? lam4na)ripam dronam iva Aiyate dronafit.
* As in the case of the lump of clay, VI, 4, 3, 10.
* VI, 7, 1, 8 seq.
* Or the Vishwu-steps, as the term, for a special reason, was translated at V, 4, 2, 6.
T2
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in the form of Vishzu, now stride through these worlds.
11. Now he who is Vishzu is this sacrifice; and he who is this sacrifice is that same Agni in the ukha (fire-pan); into that same (Agni) the gods changed themselves, and strode through these worlds ; and in like manner the Sacrificer, having changed himself into that same (Agni), strides through these worlds.
12, Standing with his face towards north-east (he strides) ; for standing towards north-east Pragdpati created offspring by means of the Vishzu-strides : in like manner does the Sacrificer now, standing towards north-east, create offspring by means of the Vishau-strides.
13. [Vag. S. XII, 5] ‘Thou art Vishau’s stride,—for in the form of Vishzu he strides ;— ‘the slayer of foes; ’—for he now slays his foes ;— ‘mount thou the Gayatri metre,—the GAyatrt -metre he does mount,—‘ stride along the earth!’ —along the earth he indeed strides. He stretches forward his (right) foot and strides: he raises the fire upwards, for upwards he ascends.
He stretches forward his (right) foot and strides: he raises the fire upwards, for upwards he ascends.
14. ‘Thou art Vishzu’s stride,—for in the form of Vishzu he strides;—‘the slayer of plotters,—for he now does slay the plotters ;— ‘mount thou the Trishéubh metre!’—the Trishéubh metre he does mount ;—‘ stride along the air !’—along the air he indeed strides. He stretches forward his foot and strides: he raises the fire (yet further) upwards, for upwards he ascends,
15. ‘Thou art Vishzu’s stride,—for in the form of Vishzu he strides;—‘the slayer of the evil-minded,—for he now does slay the evilp. 277minded ;—‘ Mount the Gagatt metre!’—for the Gagatt metre he does mount ;—‘stride along the sky!’—along the sky he indeed strides. He stretches his foot forward and strides: he raises the fire (yet further) upwards, for upwards he ascends.
16. ‘Thou art Vishzu’s stride,—for in the form of Vishzu he strides;—‘the slayer of the hostile,—for he now does slay the hostile ;— ‘mount thou the Anush¢ubh metre!’—the Anush¢ubh metre he does mount ;—‘ stride along the quarters! ’—he looks along the (four) quarters ; he does not stretch forward his foot, thinking, ‘ Lest I lose these worlds !’—He raises the fire right up, for he ascends completely (to the top).
Tuirp BRAHMANA.
1. He then holds it (the fire in the pan) up thus (towards north-east). Now the gods at that time were desiring, ‘May we be like Parganya (the raingod)!’ By that body (of his’) they became like Parganya, and in like manner does the Sacrificer by that body (of his) become like Parganya.
2. [Vag. S. XII, 6; Azk S. X, 45, 4] ‘Agni roared like the thundering sky,—for he (Agni) indeed roars like the thundering Parganya ;—‘ again and again licking the ground, stroking® the plants,—for Parganya, whilst licking again and
1 Viz. by the Agni who is now being held up, and of whom Parganya is said to be another form, at VI, 1, 3, 15. It is probably the smoke rising from the fire-pan that suggests the idea of the Jupiter pluvius sending forth his flashes of light from the dark cloud.
2 Literally, anointing (? either furbishing, or impregnating).
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again the ground, does stroke the plants ;—‘scarce born, the kindled shone forth,’—for scarce born he indeed lights up everything here ;—‘with his light he shineth between the two worlds,— the two worlds, doubtless, are the heaven and the earth, and these two he indeed illumes by his light. He holds it (the fire in the pan) up so as to be beyond the reach of his arms, for Parganya is beyond the reach of (our) arms.
3. He then lowers it; for whatever sap, whatever sustenance there is in this world, that rises upwards with it through these worlds, for Agni is the sap, Agni is the substance in this world: thus were that always to be so’, then there would be no sap, no sustenance in this world ; but when he lowers (the fire), he bestows sap and sustenance on this world.
4. And, again, why he lowers it,—he then indeed rises upwards from here through these worlds: that is, as it were, a rising away from here. But this earth is the resting-place; and were that always to be so, the Sacrificer would be removed from this world. But when he lowers (the fire), he thereby comes back to this resting-place, and stands firmly on this resting-place.
5. And, again, why he lowers it,—there, indeed, in rising upwards, he conquers these worlds from here: that is, as it were, a conquering in a forward direction. Now the conquest of him who conquers only in a forward direction is completed by others ; but for him who conquers both ways there is free scope: thus, when he lowers (the fire) he conquers
1 Literally, were that to be so much only (i.e. were the fire always to be held up there).
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these worlds both from here upwards and from thence backwards.
6. [Vag. S. XII, 7-10] ‘Ever returning Agni, turn thou back unto me, with life, with vigour, with offspring, with riches; with gain, with wisdom, with wealth, with prosperity!—O Agni, Angiras! may thine be a hundred courses, and a thousand returns: with increase of increase bring back what was lost by us, and bring us again riches!—Return again with sustenance, again, O Agni, with food and life, guard us again from trouble !— With wealth return, O Agni, overflow with the all-feeding stream on every side !’—that is, ‘with all this return thou to me!’ Four times he lowers (the fire further and further), for four times it rises upwards; thus as often as it rises upwards, so often he lowers it; and having lowered it (completely), he holds it above his navel : the significance of this has been explained '.
7. He then addresses him (Agni); for Agni is vital power: he thus lays vital power into his self: [Vag. S. XII, 11] ‘Hither have I brought thee,’ —for they do indeed bring him hither ;—‘ thou hast entered,’—he then lays vital power into his self ;—‘stand thou firm, never staggering !’—he thus lays the vital power firmly into his self ;— ‘may all the people long for thee !’—the people are food; thus, ‘ may all food long for thee !’—‘ may thy rule not fall away from thee!’—rule means glory : thus, ‘ may thy glory not fall away from thee!’
8. He then unties the sling of the netting, and the sling of the gold plate; for the sling belongs to
1 VI, 7, 1, 8 seq.
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Varuma : he thus frees himself from Varuza’s noose. He does so with a verse to Varuza: he thus frees himself from Varuza’s noose by its own self, by its own deity. [V4g.S. XII, 12; Azk S. I, 24, 15] ‘Take off from us, O Varuma, the uppermost cord, down (take) the lowest, away the middle one!’—as the text, so the meaning ;—‘and so, O Aditya, may we be sinless in thy service for safety (Aditi) !’—Aditi is this earth : thus, ‘ Sinless may we belong to thee and to her (the earth) !’
I, 24, 15] ‘Take off from us, O Varuma, the uppermost cord, down (take) the lowest, away the middle one!’—as the text, so the meaning ;—‘and so, O Aditya, may we be sinless in thy service for safety (Aditi) !’—Aditi is this earth : thus, ‘ Sinless may we belong to thee and to her (the earth) !’
9. He then holds him (Agni) up thus (towards south-east); for on that former occasion he raises him upwards from here towards the east with the fashioning formula!; and he then holds him up thus (towards north-east *). Now were that alone to take place, he (the sun), surely, would stop even there (in the north) ; but inasmuch as he now holds him up thus (towards south-east), he (the sun) having gone thus (in a northerly direction), then comes back again thus (in a southerly direction).
10. [V4ag. S. XII, 13; Azk S. X, 1,1] ‘The great hath stood up erect before the Dawns,—for before the dawn the great one (Agni) indeed stands up erect ;—‘emerged from the gloom he hath come with light,—for emerged from the gloom, the night, he indeed comes with light, with the day ;—‘well-shapen with white light,—for he, Agni, is indeed well-shapen with white light ;— ‘when born, he hath filled all homesteads ;’— all homesteads, doubtless, means these worlds, and these he indeed fills, when born. He holds him up so as to be beyond the reach of the arms, for he (the
, VI, 7 2, 9. 3 VI, VE 3, I.
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sun) is beyond the reach of arms from here. He then lowers him: he thereby comes back to this restingplace, and stands firmly on this resting-place. [He does so] with a gagati verse, for the Gagatt gains these worlds from above hitherwards.
11, [Vag. S. XII, 14; Azk S. IV, 40, 5] ‘The swan dwelling in the light,—the swan dwelling in the light, doubtless, is yonder sun ;—‘ the Vasu dwelling in the air,/—the Vasu dwelling in the air, doubtless, is the wind ;—‘the priest seated on the altar,—the priest seated on the altar, doubtless, is Agni;—‘the guest,’—for he (Agni) is indeed the guest of all beings ;—‘ dwelling in the retreat *,—that is, ‘dwelling in rugged places ;’— ‘the man-dwelling,—the man-dwelling, doubtless, is the vital air; and men are human beings: he thus means that vital air, that fire, which (burns) in human beings ;—‘the space-dwelling,—for he (Agni) indeed is seated in all spaces ;—‘the lawseated, —that is, ‘ the truth-seated ;’—‘the spheredwelling, —for he is indeed seated in all spheres ;— ‘the water-born, cow-born’—for he is indeed both water-born and cow-born ;—‘law-born,—that is, ‘ truth-born ;’—‘ rock-born,—for he is born from the rock;—‘the law,—that is, ‘the truth.’ With ‘the Great!’ he deposits it (the fire); for he (Agni) is indeed the great (truth): he thus deposits him (on the seat) after making him what he is.
12. [He does so] with two syllables (‘bzzhat’), — the Sacrificer is two-footed, and the Sacrificer is
12. [He does so] with two syllables (‘bzzhat’), — the Sacrificer is two-footed, and the Sacrificer is
2 It is rather a trish/ubh verse. * Rather, (the guest) dwelling in the house (duroma-sad), but the author evidently derives ‘duro#a’ from ‘dus’ (bad), making it a synonym of ‘ durga.’
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Agni: as great as Agni is, as great as is his measure, with so much he thus deposits him.
13. He then stands worshipping by him; for he makes, as it were, light of him, when he strides with him through these worlds both thus (upwards), and thus (downwards): he now makes amends to him, so that he (Agni) may not hurt him.
14. And, again, why he stands by him ;—the gods at that time were afraid, lest he should injure these worlds of theirs from anigh: they thereby appeased him towards these worlds ; and in like manner does he (the Sacrificer) now appease him towards these worlds.
15. [V4g. S. XII, 15-17] ‘Seat thee in this thy mother’s lap, thou, O Agni, knowing all ordinances! burn her not with thy heat, thy flame! shine in her with a brilliant light!—Glowing with light and heat within thine own seat, be thou gracious unto this Ukh4, O knower of beings!—Being gracious unto me, O Agni, now seat thee graciously! seat thee here in thine own seat, having made happy all the regions!’—by saying ‘Gracious—Gracious,’ he appeases him, so that he may not injure any one, and thus he, being appeased, does not injure these worlds.
16. With three (verses) he stands by worshipping ;—three in number are these worlds, and threefold is Agni: as great as Agni is, as great as is his measure, with so much he thereby makes amends to him, and with so much does he thereby appease him towards these worlds.
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Fourtu BrAHMANA,
1. He then stands by him worshipping with the Vatsapra rite’, For Pragdpati, having by means of the Vishzu-strides produced creatures, created vital power for them by means of the VAtsapra rite ; and in like manner the Sacrificer, having, by means of the Vishzu-strides, produced creatures (or, subjects), creates vital power for them by means of the VAtsapra rite.
2. Now the VAtsapra rite, doubtless, is he, the golden-handed? (Agni) ;—hence whomsoever that is born one may wish to obtain the full (measure of) life, let him touch that one with the VAtsapra rite, and he thereby creates vital power for that newborn one; and accordingly that one obtains the full (measure of) life. And whomsoever one may wish to be vigorous, let him first address that one with the Vikrzti (fashioning) formula’, and that one accordingly becomes vigorous.
3. (Vag. S. XII, 18-20] ‘From the sky Agni was first born;’—the sky, doubtless, is the breath, and from the breath he (Agni) was indeed first born,—‘ from us the second time, the knower of beings,—inasmuch as he, man-like, on that occasion generated him a second time*;—‘the
3. (Vag. S. XII, 18-20] ‘From the sky Agni was first born;’—the sky, doubtless, is the breath, and from the breath he (Agni) was indeed first born,—‘ from us the second time, the knower of beings,—inasmuch as he, man-like, on that occasion generated him a second time*;—‘the
1 That is, the recitation of Vag. S. XII, 18-28 or 29 (Rzk S. X, 45), ascribed to the poet Vatsapri Bhalandana. The Brahmaza, however, comments only on the first three verses, and perhaps these alone were used for the purpose at the time when the Brahmaza was composed.
5 This is a somewhat doubtful meaning of ‘ dakshAyava-hasta.’ The synonyms (if correct), hiranyapani and hiranyahasta, always refer to Savitr7, the sun.
5 See VI, 7, 2, 5-6.
“ 2? Or, as a second ; see above, VI, 1, 1, 11.
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third time in the waters,—inasmuch as he there did generate him a third time from the waters ;— ‘he, the manly-minded, (kindling him) the imperishable, —the manly-minded, doubtless, is Pragapati ; and the imperishable, Agni!;—‘ kindling him the mindful praises (gar) him,—for he who kindles him generates him, mindful.
4. ‘We know, O Agni, thy threefold three,’ —Agni, Vayu (wind), Aditya (sun), these are his three in three forms ;—‘ We know thy manifold scattered sites,—inasmuch as he (Agni) is here distributed manyways;—‘we know thy highest name which is in secret,—‘the youngest,’ that indeed is his highest name in secret ;—‘we know that source whence thou art come;’—the source, doubtless, is the (heavenly) waters, for from the waters he first came. °
5. ‘In the sea the manly-minded (kindled) thee, in the waters,—the manly-minded is Pragaépati: thus, ‘In the waters Pragdpati (kindled) thee ;’ —‘the man-watcher hath kindled thee, O Agni, in the udder of the sky, —the man-watcher, doubtless, is Pragdpati, and the udder of the sky is the waters ;—‘thee, whilst standing in the third region,—the third region, doubtless, is the sky ;—‘the buffaloes made (thee) grow in the lap of the waters ;’—the buffaloes, doubtless, are the vital airs: thus, ‘the vital airs made thee grow in the sky.’
1 The construction of the text here favoured by the author is very doubtful. It has probably to be construed,—‘ the third time (he, Agni, was ‘born) in the waters, he, the manly-minded (or, friendly tomen). Kindling him, the imperishable (Agni), the heedful (? or pious) one praises him,’—or perhaps, ‘While kindling him, the considerate one praises him unceasingly.’ A point which favours the author’s construction is that, in verse 3, ‘nrémanaas’ certainly .Tefers not to Agni, but to him who generated him,
* vI KANDA, 7 ADHYAYA, 4 BRAHMANA, 6. 285
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the vital airs: thus, ‘the vital airs made thee grow in the sky.’
6. These (three verses!) have one and the same explanation regarding him (Agni): they are Trish/ubh verses relating to Agni. Inasmuch as they relate to Agni, they are Agni; and inasmuch as they are Trish¢ubhs, and eleven (syllables), they are Indra ;—but Agni consists of Indra and Agni: as great as Agni is, as great as is his measure, with so much he thus stands worshipping by him. And Indra and Agni are all the gods, and Agni includes (or belongs to) all the deities: as great as Agni is, as
1 The remaining verses (XII, 21-29) are as follows :—
1. Agni roared like the thundering sky, &c. (see VI, 7, 3, 2).
2. The upraiser of glories, the upholder of riches, the inspirer of thoughts, the guardian of Soma; the excellent son of power, shines forth as king in the waters, kindled before the dawns.
3. A beacon unto all that is, the child of the world filled the two spheres even when born; even the hard rock he broke going thither when the five peoples worshipped Agni.
4. An eager cleanser, a wise messenger, the immortal Agni has been set up among the mortals ; flickering (?) he sends forth the red smoke, striving with his bright flame to reach the sky.
5. Looking like a golden disk, &c. (see VI, 7, 2).
6. Whoso maketh for thee this day a ghee-baked cake, O divine Agni of auspicious flame, lead him onwards to bliss, unto godallotted glory, O youngest !
4. Make him share in the songs of triumph, make him share in every hymn that is sung! Dear be he unto Sfirya, dear unto Agni; let him prevail with the living one and with them that are to be born !
8. They that worship thee day by day, O Agni, win all desirable boons ; ardently wishing for wealth, they have opened with thee the stable filled with cows !
g. Agni Vaisvanara has been celebrated by the Ashis, the guardian of Soma, most gracious unto men: let us invoke heaven and earth who are free from hatred! grant us wealth, ye gods, with abundance of men!
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great as is his measure, with so much he thus stands worshipping by him.
grant us wealth, ye gods, with abundance of men!
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great as is his measure, with so much he thus stands worshipping by him.
7. And, again, why the Vishzu-strides and the V&tsapra rite are (performed) ;—by the Vishzustrides Pragapati created this world, and by the Vatsapra the fire (Agni); by the Vishzu-strides Pragdpati created the air, and by the Vatsapra the wind (Vayu) ; by the Vishazu-strides Pragdpati created the sky, and by the VAtsapra the sun (Aditya) ; by the Vishzu-strides Pragdpati created the regions, and by the Vatsapra the moon; by the Vishaustrides Pragdpati created that which has been, and by the Vatsapra that which shall be ; by the Vishaustrides Pragdpati created possession (wealth), and by the VAtsapra hope; by the Vishzu-strides Pragdpati created the day, and by the Vatsapra the night; by the Vishzu-strides Pragdpati created the former (bright) fortnights, and by the Vatsapra the latter (dark) fortnights; by the Vishzu-strides PragApati created the half-months, and by the VAtsapra the months; by the Vishzu-strides Pragdpati created the seasons, and by the Vatsapra the year : thus the reason why the Vishzu-strides and VAtsapra are (performed) is that he thereby even now creates everything.
8. And, again, why the Vishnu-strides and the Vatsapra rite are (performed). By the Vishaustrides Pragd4pati drove up to heaven. He saw that unyoking-place, the VAtsapra, and unyoked thereat to prevent chafing; for when the yoked (beast) is not unloosed, it is chafed. In like manner the Sacrificer drives up to heaven by the Vishzu-strides ; and unyokes by means of the Vatsapra.
9. Having stridden the Vishzu-strides, he thenp. 287 forthwith stands by the fire worshipping it with the V&tsapra, just as one who has journeyed would forthwith unyoke. Men (proceed) after the manner of the gods: hence even now, when a troop of men have journeyed they forthwith unyoke. .
10. Now, the Vishzu-strides indeed are the day and the night, and the Vatsapra is the day and the night : he thus journeys for a day and a night, and takes rest for a day and a night: and hence even now when a troop of men have journeyed for a day and a night they take rest for a day and a night.
11. Only for one half of the year he strides the Vishzu-strides, and for one half he worships the fire with the VAtsapra; for the world of heaven is in the midst of the year: thus were he to stride for less than half (a year), he would not reach that world of heaven ; and were he to do so for more than half (a year), he would pass beyond that world of heaven and lose it; but when he strides for one half, and worships the fire for one half, he unyokes forthwith after reaching the world of heaven.
12. He proceeds with these two alternately, even as one would accomplish a long way by (repeatedly) unyoking. Both before and after (the Diksha), he combines both, the Vishzu-strides and the VAtsapra ; for the Vishzu-strides are the day, and the Vatsapra the night; and Prag4pati, both when he was about to generate and when he had generated this universe, enclosed it on both sides by day and night: in like
1 That is, whilst on the first day of the Diksh4, as well as on the day after its completion, both the Vishnu-strides and the Vatsapra are performed, during the intermediate period of one year they are performed on alternate days,—the Vishvu-strides on even, and the Vatsapra on uneven days.
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manner the Sacrificer now, both when he is about to generate and when he has generated this universe, encloses it on both sides by day and night.
13. As to this they say, ‘If the Vishzu-strides are the day, and the V4tsapra the night, and both of them are (performed) during the day, not during the night, how then are they both performed for (or by) him also during the night?’ Well, on that (first) occasion, when he is being initiated, he, at the outset, combines both (performances) in the afternoon ; for the afternoon is the same thing as the night. Then throwing them thus together, he at the end combines them both in the forenoon ; for the forenoon is the same thing as the day; and in this way they are both performed during the day, and both during the night.
14. Now early on the day on which he may intend to combine them, when the sun has risen, he first throws out the ashes (from the pan) ; having thrown out the ashes, he releases his speech ; having released his speech, he puts on a kindling-stick ; having put on a kindling-stick, he takes the ashes down to (and throws them into) the water. In the same way as he takes them down he returns after taking some of the ashes ; and having thrown it into the pan he stands reverentially by the fire. He then performs two expiations.
15. And if the day should be one for the Vishzustrides, let him, after striding the Vishwu-strides, worship the fire with the VAtsapra ; and if it be one for the VAtsapra, let him, after worshipping with the Vatsapra, and striding the Vishzu-strides, finally perform the VAtsapra. Let him not conclude by performing the Vishzu-strides, for that would be as if vi KAwDA, 8 ADHYAYA, I BRAHMANA, 3. 289 after going for a drive he were not to unyoke; but when he concludes by performing the Vatsapra—the VAtsapra being a halting-place—(it is) as if he made a halt and unloosed (the team): let him therefore conclude by performing the Vatsapra.
Eicutu ApnyAya. First BRAHMANA.
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after going for a drive he were not to unyoke; but when he concludes by performing the Vatsapra—the VAtsapra being a halting-place—(it is) as if he made a halt and unloosed (the team): let him therefore conclude by performing the Vatsapra.
Eicutu ApnyAya. First BRAHMANA.
1. ‘Let him drive Agni about while keeping him up,’ so they say. The gods and the Asuras, both of them sprung from Pragapati, were contending. The gods drove about on wheels (cars), and the Asuras stayed at home. The gods, while driving about on wheels, saw! this rite (sacrificial performance), for it was indeed in driving about on wheels that they saw this rite: hence it is to the cart that the formulas relate at the (performance with) sacrificial cakes *, and to the cart in the building of the fire-altar®,
2. Now he who drives Agni about goes to the gods by the sacred performance, for divine is the rite performed by him ; but he who does not drive him about goes to the Asuras by the sacred performance, for demoniac is the rite performed by him.
3. Here now some say, ‘It is by himself that he (Agni) is driven about ; for by the Vishzu-strides he drives forward, and by the Vatsapra he unyokes,’ Let him not think this to be so; for divine (to the gods) is that progress of his, to wit, the Vish#u-strides ; and divine the unyoking, to wit, the Vatsapra. But human would be that progress of his, which he makes in this manner, and human the unyoking he makes.
1 Sayana says, ‘ virasiddhed,’ ‘by the heroes’ success.” * See I, 1, 2, 5. 5 Sayana refers to Vag. S. XII, 31, ‘ upwards may the All-gods bear thee ...’ (paragraph 9 below), as a passage in point, (ar) U
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4. This Agni is Pragdpati; and Pragdpati is both the gods and men. Now when the Vishzu-strides and the VAtsapra are (performed), he thereby makes up that form of his which is divine; and when he drives him about he thereby makes up that form of his which is human. Verily, then, he who, knowing this, drives him about, makes up that whole and entire Pragdpati: let him therefore by all means drive him (Agni) about.
5. Now on any day on which he may intend to drive, he gets the chariot placed north of the fire (with the pole) to the east; and puts a kindling-stick on it (the fire); for at that time the gods first regaled him (Agni) with food, with that kindling-stick, when he was about to start: and in like manner does this one now first regale him with food, with that kindlingstick, when he is about to start.
6. [Vag. S. XII, 30; Azk S. VIII, 44, 1] ‘With fuel serve ye Agni!’—that is, ‘with fuel worship ye Agni!’—‘with draughts of ghee awake ye the guest, offer ye libations unto him! ’—that is, ‘with (draughts of) ghee do ye awake the guest, and offer libations unto him !’—with a (verse) containing (the verb) ‘awake’ he awakens him for the starting.
’—that is, ‘with (draughts of) ghee do ye awake the guest, and offer libations unto him !’—with a (verse) containing (the verb) ‘awake’ he awakens him for the starting.
y. He then lifts him (the fire) up, with (Vag. S. XII, 31), ‘Upwards may the All-gods bear thee, O Agni, by their thoughts!’—at the beginning all the gods did indeed bear him upwards by their thoughts, for that (or, he) was then their thought: in like manner does this (Sacrificer) now bear him upwards by his thoughts, for this now is his thought ; —‘be thou gracious unto us, of fair look, and rich splendour!’—as the text, so its meaning. From the south he places him (Agni) northwards vi KANDA, 8 ADHYAYA, I BRAHMANA, II. 291 on (the chariot)—the significance of this has been explained. Having put the Garhapatya into a pot, he places it on (the chariot) behind (the Ahavantya, or Ukhya Agni). Ifhe choose, he himself may mount up beside him (Agni), or he may walk by the side (of the chariot).
8. He then yokes two oxen, first the right one, then the left one: so (it is done) with the gods, otherwise in human (practice). And in whatever direction he may intend to drive, let him first drive east, for the east is Agni’s region: he (Agni) thus proceeds towards his own region.
9. [Whilst driving thither, he mutters, Vag. S. XII, 32] ‘Go forth, O Agni, brilliant thou with propitious flames!’—that is, ‘Brilliant, O Agni, go thou forth with propitious, shining flames !’— ‘Beaming with great beams injure not my people with thy body!’—that is, ‘With great shining flames do not injure my people by thyself!’
10. Whenever the axle creaks, let him mutter that prayer (V4g. S. XII, 33); for demoniacal is that voice which is in the axle: he thereby appeases that (voice) and makes it as of the gods.
11. And, again, why he mutters that prayer ;— with whomsoever, mounted (on a chariot), the axle creaks, this is his own voice: hence when the axle creaks while Agni is mounted, this is the voice of Agni himself. It was Agni indeed whom the gods thereby praised and magnified; and in like manner does this (Sacrificer) thereby praise and magnify him: ‘Agni roared like the thundering sky,— the meaning of this has been explained},
1 See above, VI, 7, 3, 2. U2
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12. If he unyokes before (reaching) his dwelling, let the fire remain on the chariot itself; but when he unyokes for (staying at) his dwelling, he stops the chariot (with the pole) to the east; and north of it he raises and sprinkles (a place) where he takes it (the fire) down. He takes it down from south to north: the meaning of this has been explained.
13. He then puts a kindling-stick thereon ; for on that occasion the gods regaled him (Agni) with food, with that kindling-stick, after he had travelled: in like manner does this (Sacrificer) now regale him, after he has travelled, with food, with that kindlingstick.
13. He then puts a kindling-stick thereon ; for on that occasion the gods regaled him (Agni) with food, with that kindling-stick, after he had travelled: in like manner does this (Sacrificer) now regale him, after he has travelled, with food, with that kindlingstick.
14. [He puts it on, with Vag. S. XII, 34; zk S. VII, 8, 4] ‘Far, far famed is this Agni of the Bharata (tribe),—the Bharata !, doubtless, is Pragapati, for he sustains (bhar) this entire (universe) ;— ‘that his great light shineth brightly, as the sun,’ —that is, ‘that, like the sun, his great light shines brightly ;’—‘ he who overthrew Paru in battles,’ —Piru, by name, was an Asura-Rakshas: him Agni overthrew (abhi-stha) in battles ;—‘ blazed up hath the divine guest, gracious unto us;’—that is, ‘being kindled, the divine guest is gracious to us,’ With a (verse) containing (the verb) ‘sth4’ (he performs), for he thereby makes him stop (sth4) for (staying at) his home.
15. Now, then, the (symbolic) correspondence,— with the first (formula) he puts on a kindling-stick, with one he lifts him up, with one he starts, with one he addresses the axle, with the fifth he puts on a
1 Mahfdhara, in accordance with Nigh. III, 18 (priest), explains ‘bharata’ as the one who brings (bhar) offerings ; and, with Sayaza, identifies the Bharata with the Sacrificer.
vi KAwpDA, 8 ADHYAYA, 2 BRAHMANA, 3. 293 kindling-stick, that makes five,—of five layers consists the fire-altar, five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become.
SEcOND BRAHMANA.
1. Now, then, as to the taking down of the ashes (to the water’). Now, the gods at that time threw out the ashes (from the pan). They said, ‘If we make this, such as it is, part of our own self, we shall become mortal carcases, not freed from sin; and if we cast it away, we shall put outside of Agni what therein is of Agni’s nature: find ye out in what manner we shall do this!’—They said, ‘Meditate ye (4it)!’ whereby, indeed, they said, ‘Seek ye a layer (or altar, Ziti). Seek ye in what manner we shall do this!’
2. While meditating, they saw this,—‘ Let us take it down to the water; for the water is the foundation of this universe: having settled it on that wherein is the foundation of this universe, we shall reproduce from out of the water what there is of Agni’s nature in this (heap of ashes).’ They then took it down to (and threw it into) the water; and in like manner does this (Sacrificer) now take it down to the water.
3. [Vag. S. XII, 35] ‘O divine waters, receive ye these ashes, and put them in a soft and fragrant place!’—that, being consumed (matter), has run its course (is useless): regarding that he says, ‘Put it in the most fragrant place!’—' May