* Or rather, put (the oxen) to the ploughs. Professor Ludwig takes ‘sira’ in the sense of ‘straps, traces,’—the skilful fasten the traces.
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(seed) into unploughed (ground), it is just as if one were to shed seed elsewhere than into the womb. ‘And plentiful yield! be there through our song!’—the song is speech, and yield means food ;— ‘and let the ripe crop go anigh the sickle!’ for when food gets ripe, people approach it with the sickle. With two (verses) he yokes, a Gdyatrt and a Trishéubh one: the significance of this has been explained.
6. He yokes the right (ox) first, then the left one : thus it is (done) with the gods, differently in human (practice). It is a team of six oxen, or one of twelve oxen, or one of twenty-four oxen: it is the year (he obtains) as the consummation.
7. He then ploughs through it,—ploughing means food; and the gods at that time when they were about to heal him (Agni-Prag4pati) first put food into him; and in like manner does this (Sacrificer) now when he is about to heal him, first put food into him.
8. Only the body (of the altar-site) he ploughs through, not the wings and tail: he thus puts food into the body. And, indeed, the food which is put into the body benefits the body as well as the wings and tail; but that which (is put) into the wings and tail does not benefit either the body or the wings and tail.
9. On the right (south) side of the fire-altar, he ploughs first a furrow eastwards? inside the enclosingstones, with (V4g. S. XII, 69; Azk S. IV, 57, 8), ‘Right luckily may the plough-shares plough up the ground, luckily the tillers ply with their
1 Or, concession (Erhérung). * That is, from the right thigh to the right shoulder (south-west to south-east).
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oxen! ’—‘ luckily—luckily,’ he says, ‘for what is successful that is lucky :’ he thus makes it (the furrow) successful.
10. Then on the hindpart (he ploughs a furrow) northwards", with (V4g. S. XII, 70), ‘With sweet ghee let the furrow be saturated, —as the text so its meaning ;—‘ approved of by the All-gods, by the Maruts!’ for both the All-gods and the Maruts have power over the rain ;—‘sapful, and teeming with milk,—milk means life-sap: thus, ‘teeming with life-sap and food;’—‘with milk, O furrow, turn thou unto us!’ that is, ‘with life-sap, O furrow, turn thou unto us!’
11. Then on the left (north) side (he ploughs a furrow) eastwards?, with (V4g. S. XII, 71), ‘The share-shod® plough, —that is, ‘the plough abounding in wealth,’—‘ propitious, offering prospect for the Soma-cup ‘*’—for Soma is food ;—' it throweth up the cow, the sheep, the lusty wife, the swift-
Then on the left (north) side (he ploughs a furrow) eastwards?, with (V4g. S. XII, 71), ‘The share-shod® plough, —that is, ‘the plough abounding in wealth,’—‘ propitious, offering prospect for the Soma-cup ‘*’—for Soma is food ;—' it throweth up the cow, the sheep, the lusty wife, the swift-
? That is, from the right thigh to the left thigh (south-west to north-west). Whilst the first furrow was ploughed from the southwest to the south-east corner, the present and two following furrows are ploughed ‘sunwise’ from south-west to north-west, north-west to north-east, and north-east to south-east respectively. We are not told in what manner the plough is to be got back from the southeast to the south-west corner after the ploughing of the first furrow, whether it is to be carried there, or to be pulled back outside the enclosed square.
* That is, from the left thigh to the left shoulder (north-west to north-east).
® Or, the metal-shod. The author’s reason for interpreting ‘paviravat’ by ‘rayimat’ is not clear.
“ According to the St. Petersburg dictionary, ‘somapitsaru’ is probably a corrupt form, like the various readings ‘somasatsaru’ (Ath. S. III, 17, 3) and ‘sumatitsaru’ (Taitt. S. IV, 2, 5, 6=‘ moving up and down,’ Sayama). Cf. Vasish‘ha Dharmasdstra (Bihler’s translation, Sacred Books of the East, vol. xiv, p. 13), where ‘somavil KAWDA, 2 ADHYAYA, 2 BRAHMANA, 13. 329 wheeled waggon,’ for all this the furrow throws up (yields). .
12. Then on the forepart (he ploughs a furrow) southwards}, with (Vag. S. XII, 72), ‘Milk out, O cow of plenty, their desire to Mitra, and to Varuaa, to Indra, to the Asvins, to Pishan, to creatures and plants!’ husbandry is (beneficial) to all deities: thus, ‘ Milk out for these deities all their desires!’—He first ploughs thus (south-west to southeast), then thus (south-west to north-west), then thus (north-west to north-east), then thus (north-east to south-east): that is (sunwise), for thus it is with the gods 2,
13. Four furrows he ploughs with prayer: he thereby puts into him (Pragdpati-Agni) what food there is in the four quarters ; and that with prayer,— true is the prayer, and true (manifest) are those quarters.
pitsaru’ is explained in the text as meaning ‘ provided with a handle (tsaru) for the Soma-drinker’ (somapi). Also Indische Studien, XVII, p. 259, where Professor Weber proposes to divide the word ‘ somasatsaru’ into ‘soma(n),’ with thongs, and ‘sa-tsaru,’ with handle. If ‘somapi-tsaru’ really represent the constituent elements, ‘tsaru,’ handle, may indeed be intended as having special reference to the handle of the Soma-cup (4amasa); though ‘somapi’ could only be taken in the sense of ‘Soma-drinker,’ and not in that of *Soma-cup,’ optionally suggested by Mahidhara.
} That is, from the left to the right shoulder (north-east to southeast).
} That is, from the left to the right shoulder (north-east to southeast).
* Or, perhaps, thus it goes to the gods; this tends godward. Whilst the last three furrows are indeed ploughed ‘sunwise’ (east to south, &c.), the first furrow was ploughed in the opposite direction (south-west to south-east). The reason for this is that the whole performance is to take place in an easterly direction, so as to tend towards the gods. Were he to start at the south-east corner, and then plough right round, he would be moving away from the gods, who are supposed to reside in the east,
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14. He then ploughs (again) through the body: he thereby puts into him what food there is in the year. Silently (he does so), for what is silent is undetermined, and the undetermined is everything : by means of everything he thus puts food into him. He first ploughs thus (through the middle from south to north), then thus (south-west to north-east), then thus (east to west), then thus (north-west to south-east), —that is sunwise’, for thus it is with the gods.
15. Three furrows he ploughs each time,—threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus puts food into him.
16. Twelve furrows he ploughs silently,—the year (consists of) twelve months, and the year is Agni: as great as Agni is, as great as is his measure, by so much he thus puts food into him.
17. Both kinds (of furrows) amount to sixteen,— of sixteen parts Pragdpati consists, and Prag4pati is Agni: he thus puts into him food proportionate to his body. And, indeed, the food which is proportionate to the body, satisfies, and does no harm; but that which is too much, does harm, and that which is too little, does not satisfy.
1 Here, again, the sunwise motion of the plough only applies to the three last furrows (or sets of furrows), which always move from left to right,—south-west to north-east, east to west, northwest to south-east. The first set of furrows—drawn from south to north, or along the ‘ cross-spine’ (as distinguished from the real, or easterly spine running from west to east)—are apparently drawn in this way, in order to avoid the southerly direction, as that would imply speedy death to the Sacrificer,—his going to the Fathers, or deceased ancestors, who are supposed to reside in the south. In drawing the furrows in the way they do, the priests not only avoid that region, but at the very outset move away from it, and thereby assure long life to the Sacrificer.
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18. And, again, why he ploughs through him,— the gods being about to put him (Pragdpati) together, thereby in the first place put the vital airs into him; and in like manner does this (Sacrificer), being about to put him together, thereby in the first place put the vital airs into him. They (the furrows) are lines, for these vital airs (move) in lines (channels).
They (the furrows) are lines, for these vital airs (move) in lines (channels).
19. Four furrows he ploughs with prayer: he thereby puts into him those four well-defined vital airs which are in the head; and this (he does) with prayer,—true is the prayer, and true (manifest, real) are these vital airs in the head.
20. And as to why he ploughs through the body : he thereby puts into him those vital airs which are inside the body. Silently (he does so), for who knows how many vital airs there are inside the body ?
21. Having gained the object for which he yokes those (oxen), he now unyokes them, with (Vag. S. XII, 73), ‘Be ye unyoked, ye inviolable (oxen)!’ for inviolable ! they indeed are with the gods ;—‘Ye godward-striding !’ for with them he performs the divine work;—‘ We have come to the end of this gloom ;’—gloom doubtless means famine: thus, ‘we have come to the end of this famine ;’—‘ we have attained the light!’ for he who attains the gods, the sacrifice, indeed attains the light. He then lets them loose towards north-east—the significance of this has been explained *. He gives them to the Adhvaryu, for it is he that does the work with them : let him assign them (to him) at the time of (the presentation of) the Dakshizas.
1 See part ii, p. 216, note 2, where ‘aghny4’ was used of cows. 2 See VI, 4, 4, 22. The plough is put aside on the utkara (heap of rubbish).
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TuirpD BrRAHMANA,
1. He then places a bunch of darbha (kusa) grass (poa cynosuroides) on (the middle of the altar-site) ; for the gods then placed plants thereon, and in like manner does the Sacrificer now place plants thereon.
2. And, again, why he places a bunch of grass thereon ;—when he (Agni) is built up, he is born, and he is born here for all (kinds of) food; but these darbha plants (contain) both kinds of food, for they are both water and plants. Now the waters which, loathing Vrztra, rose up on the dry land forming bushes, became those grasses !,—inasmuch as they rose forming bushes (dvzbh), they are (called) darbhagrasses. These darbha-grasses, then, are the water (which remained) pure, and meet for sacrifice, when Vritra flowed towards it; and inasmuch as they are darbha-grasses, they are plants: by both kinds of food he thus gratifies him (Agni).
3. [He places it] at the meeting of the furrows, for the meeting of furrows is speech (the mouth) 2, and the furrows (channels) are the vital airs; and this is their place of meeting; and in the mouth food is put for the vital airs. In the middle (he places the bunch), whereby he puts it into the very
In the middle (he places the bunch), whereby he puts it into the very
1 The author here alludes to the legend given at I, 1, 3, 4-5,— Vritra lay enveloping all that space which extends between heaven and earth, and because he lay enveloping (vr) all that, he is called Vritra. Him Indra slew. Being slain, he flowed stinking in all directions towards the water; for in every direction lies the ocean. Now some of the water loathed him, it rose higher and higher and flowed over: hence (sprang) these kusa grasses,—they are indeed the water which was not putrified; but with the other water some (matter) has indeed become mixed when the putrid Vretra flowed into it.
3 See p. 200, note 3.
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middle of him; silently (he does so), for what is silent is undefined, and the undefined is everything : with everything he thus puts food into him.
4. He then offers thereon—when he (Agni) is built, he is born, and he is born here for all (kinds of) food; but that ghee is the life-sap (essence) of this universe, for it is the life-sap of both the waters and plants: he thus gratifies him by the life-sap of this universe. And as far as the life-sap extends, so far extends the body: he thus gratifies him by this universe. With (ghee) taken in five (ladlings, he offers),—the fire-altar consists of five layers, five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much food he thus gratifies him.
5. And, again, why he offers thereon ;—when in the beginning the Azshis, the vital airs', put together this Agni, they gained for themselves that fore-share? in him: hence they are the fore-sharers, Thus when he offers on (the grass-bush) he thereby gratifies those Rishis, the vital airs, who gained for themselves the fore-share in him (Agni). With fivefold-taken ghee (he offers): the significance of this has been explained.
6. And, again, why he offers thereon ;—whatever forms, whatever modes of chanting, whatever pvzsh¢ha (stotras), whatever metres he is now going to bestow on Agni, for them he prepares this foreshare, and it is them he thereby gratifies, With
1 See VI, 1, 1, 1.
® Literally, a share in front, in the first place, i.e. a preferential share, or fore-taste. Being accented separately, ‘purastat’ here, however, forms no compound with ‘bh4ga;’ though it does in ‘ purastadbhaga,’ fore-sharer. Cf. Taitt. S.V, 6, 4, 2.
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fivefold-taken ghee (he offers): the significance of this has been explained.
7. And, again, why he offers thereon ;—at that time the gods were afraid, thinking, ‘Long indeed is this performance: we hope the Rakshas, the fiends, will not smite here this (Agni) of ours!’ They saw this preliminary conclusion! of this performance, and brought that whole (Agni) to completion even at that (point), and built him up then; and in like manner this (Sacrificer) brings that whole (Agni) to completion even at this (point), and builds him now.
of this performance, and brought that whole (Agni) to completion even at that (point), and built him up then; and in like manner this (Sacrificer) brings that whole (Agni) to completion even at this (point), and builds him now.
8. [Vag. S. XII, 74] ‘The year, this is a layer (of bricks) ;—‘together with the dark halfmonths,’ this is a layer of earth ;—‘the Dawn,’ this is a layer (of bricks) ;—‘together with the ruddy (cows),’ this is a layer of earth ;—‘the two Asvins,’ this is a layer (of bricks) ; ‘together with their wonderful deeds,’ this is a layer of earth ;— ‘the Sun,’ this is a layer (of bricks) ;—‘ together with the dappled horse,’ this is a layer of earth ;— ‘(Agni) Vaisvanara,’ this is a layer (of bricks) ;— ‘together with I 4,’ this is a layer of earth ;— ‘with ghee,’ this is a layer (of bricks) ;—‘Sv4-,’ this is a layer of earth;—‘h4!’ this is a layer (of bricks).
9. There are thirteen utterings,—thirteen months are a year; thirteen in number are the layers of bricks and earth of the fire-altar: as great as Agni is, as great as is his measure, so great he thus builds him up. With butter he sacrifices,—butter is the
1 Literally, a conclusion previously, or at the beginning of the performance.
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same as Agni: it is Agni he thus builds up. With fivefold-taken (butter he offers),—the altar consists of five layers,—five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great he thus builds him up. He offers raising (the spoon) upwards: he thus builds Agni upwards by means of the layers (of the altar).
Fourtu BRAHMANA.
‘1. He then pours out jarfuls of water,—for the gods then said, ‘ Meditate ye (#etay) !’ whereby they doubtless meant to say, ‘Seek ye a layer (4itim)!’ Whilst meditating they saw the rain to be a (suitable) layer, and put it on that (altar-site); and in like manner does this (Sacrificer) now put it thereon.
2. Jarfuls of water are (poured out); for rain is water: it is rain he thereby bestows on it. With an udumbara jar (he pours them on): the significance of this has been told ;—with a four-cornered one ;—four quarters there are: from all quarters he thus bestows rain thereon.
3. Three jarfuls he pours out each time '!,—threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus bestows rain thereon.
4. Twelve jarfuls of water he pours on the ploughed ground,—twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, by so much he thus bestows rain thereon.
? On every four of the sixteen furrows, in the order in which they have been ploughed, he is to empty three jarfuls of water, making altogether twelve jars of water.
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? On every four of the sixteen furrows, in the order in which they have been ploughed, he is to empty three jarfuls of water, making altogether twelve jars of water.
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5. On the ploughed ground he pours (water), whence it rains for (the benefit of) the ploughed land. Now were he only to pour it on the ploughed ground, and not on the unploughed, it would only rain for the ploughed land, not for the unploughed. And were he only to pour it on the unploughed ground, and not on the ploughed, it would only rain for the unploughed land, and not for the ploughed. He pours it both on the ploughed, and the unploughed, ground; whence it rains both for the ploughed, and the unploughed, ground.
6. Three (jarfuls)! he pours both on the ploughed, and on the unploughed, ground ;—threefold is Agni : as great as Agni is, as great as is his measure, with so much he thus bestows rain thereon.
7. And, again, why he pours out jarfuls of water ; —at that time the gods, being about to put him (Agni-Pragdpati) together, in the first place put water into him; and in like manner does this one now, being about to put him together, in the first place put water into him.
8. Three jarfuls he pours out each time,—threefold is Agni: as large as Agni is, as large as is his measure, by so much he thus puts water into him.
9. Twelve jarfuls he pours on the ploughed ground,—twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, by so much he thus puts water into him.
10. On the ploughed ground he pours it: he thereby puts water into the vital airs. But were he to pour (water) only on the ploughed ground, and
' These are additional three jarfuls poured over the whole Agnikshetra, or site of the altar.
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not on the unploughed, there would be water only in (the channels of) the vital airs, and not in the other (parts of the) body. And were he to pour (water) only on the unploughed ground, and not on the ploughed, there would be water only in (the other parts of) the body, and not in the vital airs. He pours it both on the ploughed, and the unploughed, ground, whence there is water here both in (the channels of) the vital airs and in the body.
11. Three (jarfuls) he pours both on the ploughed, and on the unploughed, ground ;—threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus puts water into him.
12. Fifteen jarfuls of water he pours out,—fifteenfold is the thunderbolt: by that fifteenfold thunderbolt of his he thus drives away all evil.
13. He then sows all (kinds of) herb (-seed) ;—for the gods then said, ‘Meditate ye!’ whereby doubtless they meant to say, ‘Seek ye a layer!’ whilst meditating, they saw food to be a (suitable) layer, and put that on (or, into) him (Agni); and in like manner does this one now put it into him.
13. He then sows all (kinds of) herb (-seed) ;—for the gods then said, ‘Meditate ye!’ whereby doubtless they meant to say, ‘Seek ye a layer!’ whilst meditating, they saw food to be a (suitable) layer, and put that on (or, into) him (Agni); and in like manner does this one now put it into him.
14. It is (seed) of all herbs,—all herbs means all food ; he thus puts all (kinds of) food into him. Let him omit one of those kinds of food, and not eat thereof as long as he lives. By means of the udumbara jar (he sows the seed): the significance of this has been explained ;—with a four-cornered one,— there are four quarters: from al] quarters he thus puts food into him (Agni). He sows it with anushéubh (verses),—the Anush¢ubh (metre) is speech, and by means of speech (the mouth’) food is eaten.
1 See p. 200, note 3. (41) Zz
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15. With three verses he sows each time !,—threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus puts food into him.
16. With twelve verses he sows on the ploughed ground,—twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much he thus puts food into him.
17. On the ploughed ground he sows, whence food ripens on ploughed ground. Were he to sow only on the ploughed ground, and not on the unploughed, food would only ripen on ploughed ground, not on unploughed; and were he to sow only on unploughed ground, and not on ploughed ground, food would only ripen on unploughed ground, and not on ploughed ground. He sows on both the ploughed, and the unploughed, ground : hence food ripens both on ploughed, and on unploughed, ground.
18. With three (verses) he sows both on the ploughed, and on the unploughed, ground,—threefold is Agni: as great as Agni is, as great as is his measure, by so much he thus puts food into him.
19. And, again, why he sows all (kinds of) herb (-seed),—the gods at that time, being about to put him (Agni-Pragdpati) together, in the first place healed him by healing medicine; and in like manner does this one now, being about to put him together, first heal him with healing medicine.
20. It is (seed) of all herbs ;—all herbs is the
1 The sowing of the seed is done after the manner of the watering of the site, viz. so as to finish the sowing of every four furrows with the completion of the muttering of three verses (Vg. S. XII, 745-86); whereupon the remaining seed is scattered over the whole site with additional three verses (87-89).
vil KANDA, 2 ADHYAYA, 4 BRAHMANA, 26. 339 same as all (kinds of) medicine: by all (kinds of) healing medicine he thus heals him.
21. With three verses he sows each time,—threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus heals him.
22. With twelve verses he sows on the ploughed ground,—twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much he thus heals him.
22. With twelve verses he sows on the ploughed ground,—twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much he thus heals him.
23. On the ploughed ground he sows: he thereby heals the vital airs. And were he to sow only on the ploughed ground, and not on the unploughed, he would only heal the vital airs, and not the other (parts of the) body; and were he to sow only on the unploughed, and not on the ploughed, ground, he would only heal the body, and not the vital airs: he sows both on the ploughed, and on the unploughed, ground; and thus he heals both the vital airs and the body.
24. With three (verses) he sows both on the ploughed, and on the unploughed, ground,—threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus heals him.
25. Fifteen jarfuls of water he pours out, and with fifteen verses he sows,—that makes thirty,— the Virag (metre) consists of thirty syllables, and the Virag (the far-shining, or far-ruling) is the whole food : the whole food he thus puts into him.
26. [He sows, with Vag. S. XII, 75 seq.; Rzk S. X, 97] ‘The herbs first grown three ages before the gods',—the gods doubtless are the seasons,
' Thus the St. Petersburg dictionary; while Professor Ludwig construes ‘triyugam pura’ together,—‘ the herbs first come from Z2p. 340 and from them those (herbs) used to grow thrice, in spring, in the rainy season, and in the autumn ;— ‘of the brown ones will I ponder,—the brown one, doubtless, is Soma, and the herbs are related to Soma, and the Purusha (Pragdpati) is related to herbs! ;—‘ the hundred powers, —inasmuch as he here lives a hundred (years), and has a hundred merits, and a hundred energies, there are in him those hundred powers ;—‘ and seven, —he thereby speaks of those seven vital airs in the head.
27. ‘Yours, O Mother, are a hundred powers, and yours a thousand growths,—inasmuch as (the plants) here are shooting out a hundredfold, and a thousandfold ;—‘ Ye of a hundred virtues, render ye free from sickness this one of mine!’ that is, him whom I am now healing.
28. These (verses) * have one and the same exthe gods before the three ages ;’—but is there any other example of ‘pura’ with the accusative? The author of the Brahmama, on the other hand, takes ‘ triyugam pur4’ as adverbs independent of each other,—‘ formerly at three periods.’
1 Or, consists of herbs.
* That is, the two verses just explained, as well as the remaining thirteen verses (V4g. S. XII, 77 seq.; Ark S. X, 97, 3 seq.), viz.:—
3. Rejoice ye at the plants, the full-budded, abounding in shoots: like victorious mares, the herbs are eager to win (or, to save).
4. As plants, O divine mothers, I call upon you: horse, and cow, and raiment would I win, and thine own self, O Purusha!
5. On the Asvattha tree is your abode, on the Parna dwelling is made for you: possessed of cattle shall ye be, when ye save the Purusha.
4. As plants, O divine mothers, I call upon you: horse, and cow, and raiment would I win, and thine own self, O Purusha!
5. On the Asvattha tree is your abode, on the Parna dwelling is made for you: possessed of cattle shall ye be, when ye save the Purusha.
6. Wherein the herbs have met together, even as the nobles in the assembly, that priest is called physician, demon-killer, painremover.
4. The (herb) rich in horses, the one rich in Soma, thep. 341 planation with regard to this (Agni-Pragdpati),— how he may heal him, and preserve him. They are anush¢ubh verses,—the Anushtubh is speech, and speech is all healing medicine: by means of all healing medicine he thus heals him.
29. Now, then, regarding the defined and the undefined (ceremonies) ;—with prayer he yokes two oxen, silently the others; with prayer he ploughs four furrows, silently the others ; silently he puts on the grass-bush, with prayer he makes a libation thereon; silently he pours out the jarfuls of water, with prayer he sows.
30. This Agni is Pragdpati, and Pragdpati is both the defined and the undefined, the limited and the strengthening, most powerful,—all herbs have I found for healthfulness to him (the Purusha).
8. Forth rush the energies of the plants, like kine from the stable, eager to win wealth, eager to win wealth, O Purusha |
9. Strength-giving (ishkriti) is the name of your mother, hence ye are healing powers (nishkrzti): winged furrows ye are; what ye make sick, ye heal.
10. All obstacles have they overcome, even as the thief the cowpen; the herbs have expelled whatever defect of the body there was.
11. When, to give strength, I take these herbs in my hand, the self of Yakshman (consumption) perishes, as from the clutches of the living (? i.e. from death, Ludw.).
12. Whose every limb, whose every joint ye, O herbs, flow through, from him ye chase away (the demon) Yakshman,—mighty (he is) and, as it were, abiding in the core.
13. Fly forth, O Yakshman; together with the garrulous jay; vanish with the gliding of the wind, with the whirlwind (?) |
14. May one of you help the other, may ye lend help to one another! Of one mind, help ye forward this word of mine!
15. Those bearing fruit, and those without fruit, the flowerless and the flowering, urged forward by Brshaspati, may they preserve us from trouble !
The Vag. S. also gives the remaining verses of the hymn, which are not, however, required on the present occasion.
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unlimited. Now whatever he does with prayer thereby he restores that form of his which is defined, limited ; and whatever he does silently, thereby he restores that form of his which is undefined, unlimited,—verily, whosoever, knowing this, performs thus, restores this whole and complete Prag&pati. The outer forms are defined, and the inner ones are undefined; and Agni is the same as an animal: hence the outer forms of the animal are defined, and the inner ones undefined.
The outer forms are defined, and the inner ones are undefined; and Agni is the same as an animal: hence the outer forms of the animal are defined, and the inner ones undefined.
Tuirp ApuyAya. First BRAHMANA.
1. Built is the Garhapatya, unbuilt the Ahavantya ; he then buys the king (Soma): the G§&rhapatya being this (terrestrial) world, the Ahavantya the sky, and Soma he that blows yonder, he thus places him (Vayu, the wind) between these two worlds; and hence he blows between these two worlds.
2. And as to why he buys the king when the Garhapatya is built, and the Ahavantya unbuilt,— Agni is the body, and Soma the vital air: he thus places the vital air in the middle of the body, and hence that vital air is in the middle of the body.
3. And, again, why he buys the king when the Garhapatya is built, and the Ahavantya unbuilt,— Agni is the body, and Soma is the life-sap: he thus supplies the body with life-sap, and hence this body (of ours) is supplied with life-sap from end to end.
4. Having bought the king, and driven him about, he then takes out the material for the guest-meal. With the Havishkvzt of that (ceremony) he releases speech. And in this way? he interlinks the per-
1 That is, in performing the various rites of the Soma-sacrifice,p. 343 formance of the (Soma) sacrifice and the performance of the fire (altar) for the purpose of unity of performance, thinking, ‘ Uniform shall be this performance !’
5. And, again, why he interlinks them,—Agni (the fire-altar) is the body, and the (Soma) sacrifice is the vital air: he thus places the vital air in the midst of the body, and hence that vital air is in the middle of the body.
6. And, again, why he interlinks them,—Agni is the body, and the (Soma) sacrifice is the vital sap: he thus supplies the body with vital sap, and hence this body is supplied with vital sap from end to end. He then returns to the site of the Ahavantya.
7. Now some sweep with the paldsa branch on both occasions !, saying, ‘Surely, on both occasions he builds (an altar). Let him, however, not do so; for by (building) the Garhapatya he settles, and by the Ahavantya he rises upwards: therefore let him not do so.
8. And only on the Garhapatya (site) he throws saline soil, not on the Ahavantya ; for the Garhapatya is this (terrestrial) world, and saline soil means cattle: he thus bestows cattle on this world, whence there are cattle in this world.
g. And only on the Ahavantya (site) he places a lotus leaf, not on the Gérhapatya; for the lotus leaf means water, and the Ahavantya the sky: he thus places the waters (vapours) in the sky. On both he and at the same time doing all that is necessary for the building of the fire-altar, on which the Soma-offering itself is ultimately to be performed.
1 Viz. in consecrating the site of the Ahavantya, as well as that of the Garhapatya altar (see VII, 1, 1, 1).
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On both he
and at the same time doing all that is necessary for the building of the fire-altar, on which the Soma-offering itself is ultimately to be performed.
1 Viz. in consecrating the site of the Ahavantya, as well as that of the Garhapatya altar (see VII, 1, 1, 1).
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scatters sand; for sand means seed, and in both (fire-altars) fashioning (of Agni) takes place: ‘May he be fashioned from out of that seed!’ thus he thinks.
10. He scatters it with two different formulas; for the Gdrhapatya is the world of men, and the Ahavantya is the world of the gods, and different indeed are the divine and the human. With the longer formula he scatters it on the Ahavantya, and with the shorter one on the G4arhapatya, for longer is the life of the gods, and shorter the life of men. On the G&rhapatya he scatters the sand before (the setting up of) the enclosing-stones ; for sand is seed : ‘May these be fashioned from out of that seed!’ thus he thinks.
11. As to this they say, ‘If the enclosing-stones are the womb, and the sand is seed, and the sand is strown on the Garhapatya before (the setting up of) the enclosing-stones, how, then, is that seed of his not shed aside, (but) is received (by the womb) ?’ Well, the saline soil is the amnion, and inasmuch as he strews first the saline soil, that seed of his is not shed aside, but is received by that amnion. He now addresses the enclosing-stones on the Ahavantya : the meaning of this has been explained’. He then scatters sand : sand being seed, that seed of his is not shed aside, but is received also by that womb.
12.:And only on the Ahavantya he strokes it (even) with two (verses) containing (the verb) ‘to grow ’”,’ not on the Garhapatya; for the Garhapatya is this (terrestrial) world, and the Ahavantya is the heavenly world; and this Sacrificer, being indeed
? VU, 1, 1, 14. ? See paragraphs 45, 46.
vil KANDA, 3 ADHYAYA, I BRAHMANA, 17. 345 born in this world, is really intended to be born in the heavenly world: when he strokes (the sand) even on the Ahavantya with two (verses) containing (the verb) ‘to grow,’ and not on the Garhapatya, he causes him to be born in the heavenly world.
13. He now puts clod-bricks thereon',—that firealtar is these worlds, and the clod-bricks are the regions: he thus places the regions into these worlds; whence there are those regions in these worlds.
14. He takes them from outside the (site of the) fire-altar ; for those regions which are in these worlds are already possessed by him (Agni) ; and he now bestows on him those regions which are beyond these worlds.
15. From outside the Vedi (he takes them) ;—the Vedi being this (earth), and those regions which are on this (earth) being already possessed by him, he now bestows on him those regions which are beyond this (earth).
15. From outside the Vedi (he takes them) ;—the Vedi being this (earth), and those regions which are on this (earth) being already possessed by him, he now bestows on him those regions which are beyond this (earth).
16. And, again, why he puts clod-bricks thereon,— when Prag4pati was disjointed, his vital sap flowed over all the regions (or, in all directions) ; and when the gods restored him? they, by means of these clodbricks, put into him that vital sap; and in like manner does this one now put that vital sap into him.
17. He takes them from outside (the site of) the fire-altar ; for the vital sap which is in these worlds is already possessed by him (Agni), and he now puts
1 He places a clod of earth on each end of the two ‘spines,’ that is to say, in the middle of each of the four sides of the square constituting the ‘body’ of the altar-site.
* Or, when they put him together (by building the fire-altar).
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into him that vital sap which flowed away beyond these worlds }.
18. From outside the Vedi (he takes them),—the Vedi being this (earth), and that vital sap which is in this (terrestrial) world being already possessed by him, he now puts into him the vital sap which flowed beyond this (earth).
19. He takes them with the sacrificial (wooden) sword,—the sword is a thunderbolt, and the thunderbolt means force, and this (earth) means wealth: by force he thus obtains wealth.
20. From the front side he brings one, with (Vag. S. XII, 102), ‘May he not injure me who is the begetter of the Earth!’—the begetter of the Earth doubtless is Prag&pati (the lord of creatures and generation): thus, ‘May PragApati not injure me !’—‘Or he of true ordinances who hath pervaded the sky,’ that is, ‘Or he of true ordinances who has created the sky;’—‘Or he who first begat the shining waters,—the shining waters doubtless are the men: thus, ‘he who first created men ;’—‘To the god Ka (who?) let us do homage by offering!’ Ka doubtless is Pragdpati, thus, ‘ To him let us do homage by offering!’ Having brought it he puts it on the body (of the altar-site) inside the enclosing-stones: he thereby puts into him (Agni) what vital sap had flowed away from him in the eastern direction, and also the eastern region itself he bestows upon him.
21. Then (he fetches a clod) from the south, with (Vag. S. XII, 103), ‘Turn hither, O Earth, with
? Viz. when these worlds were plunged into the water, see VI, 1, 1,12.
Vill KANDA, 3 ADHYAYA, I BRAHMANA, 23. 347 sacrifice, with milk!’ as the text, so the meaning ; —Agni, sent forth, hath mounted thy skin;’ whatsoever is on this (earth) that is her skin; and that (skin) Agni mounts, when sent forth, when blazing forth. Having brought it he puts it on the body (of the altar) inside the junction of the (right) wing (and the body): he thereby puts into him (Agni) what vital sap had flowed from him in the southern direction, and also the southern region itself he bestows upon him.
Having brought it he puts it on the body (of the altar) inside the junction of the (right) wing (and the body): he thereby puts into him (Agni) what vital sap had flowed from him in the southern direction, and also the southern region itself he bestows upon him.
22. Then from behind (he fetches one, with Vag. S. XII, 104),‘O Agni, what in thee is pure, what brilliant, what clean, what meet for sacrifice,—Agni doubtless is this (earth): of her he says this ;—‘that do we bring to the gods,’ that is,
* that we bring for this divine work.’ Having brought it he puts it on the body (of the altar) inside the junction of the tail (and the body): he thereby puts into him what vital sap had flowed away from him in the western direction, and also the western region itself he bestows upon him. Let him not take it exactly from the back (west) lest he should take the vital sap from the path of the sacrifice: he takes it from about there’.
23. Then from the north, with (Vag. S. XII, 105), ‘Sap and strength have I taken from here *,— that is, ‘Sap and strength I take from here ;’—‘the womb of sacred law,’ the sacred law doubtless is the truth: thus, ‘the womb of the truth;’—‘the stream of the mighty,’ the mighty (buffalo, or
1 Viz. from some place towards north-west from the middle of the western side of the body of the altar.
* Mahfdhara takes ‘Adam’ here as the regular imperfect of ‘ad,’ I ate.
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mahisha) doubtless is Agni, for he, being born here great (mahat), animated everything ;—‘May it accrue to me in the cows, in the bodies, —the body is the self: thus, ‘May it accrue to me both in the cows and in (my own) self ;’—‘ I leave behind decline, weakness, sickness!’ therewith he spreads the sand (by stroking): he thereby consigns to that (northern) region whatever decline, weakness, and sickness there is; whence hungry people (live) in that region. Having brought that (clod), he puts it on the body (of the altar) on the middle of the junction of the (left) wing (and the body): he thereby puts into him (Agni) what vital sap flowed away in the northerly direction ; and also the northern region itself he bestows upon him.
24. These same (clods) are the regions ; he places them on all sides: he thus places the regions on all sides ; whence the regions are on every side. [He places the clods so] as to face each other from every side: he thereby places the regions to face each other from every side, and hence the regions face each other from every side. He places them separately, ‘settles!’ them separately, and separately pronounces the Sidadohas upon them; for separate from each other are the regions. Standing he places them, for the regions, as it were, stand ; and stronger, indeed, one is whilst standing.
25. These same (clods) are bricks having special prayers (yagushmatt?): on the body (of the altar) he places them, not on the wings and tail; for bricks having special prayers are placed on the body, not. on the wings or tail.
25. These same (clods) are bricks having special prayers (yagushmatt?): on the body (of the altar) he places them, not on the wings and tail; for bricks having special prayers are placed on the body, not. on the wings or tail.
See p. 301, note 3. 3 See p. 153, note 1.
vil KANDA, 3 ADHYAYA, I BRAHMANA, 29. 349
26. As to this they say, ‘How do these (clodbricks) come to be put on as baked, as heated (burnt) ones?’ Well, these (clods) are vital sap, and the vital sap (blood) is naturally-heated ; and, moreover, whatever comes in contact with Agni Vaisvanara, even thereby comes to be put on as baked, as heated.
27. He then throws up the Uttara-vedi? (highaltar),—the Vedi is this (earth), the Uttara-vedi the sky, and the clod-bricks are the regions : thus when he puts on the clod-bricks between (the preparation of) the Vedi and (that of) the Uttara-vedi, he thereby places the regions between these two worlds; whence the regions are between these two worlds. He makes it either a yoke long on each side, or forty feet—whichever way he pleases. He then throws sand thereon: the meaning of this has been explained.
28. He throws it on the Uttara-vedi ;—the Uttaravedi is the womb: he thus infuses seed into the womb ; and the seed which is infused into the womb becomes generative. He covers the whole body (of the altar) with that (sand): he thus puts seed into the whole body*; whence the seed is produced from the whole body.
29. [He throws it on the high-altar, with Vag. S. XII, 106-111; Azk S. X, 140] ‘Thine, O Agni, is glory and vigour, —his glory (sravas) and vigour doubtless is the smoke, for that announces (srAvaya) him in yonder world,—‘ mighty shine forth thep. 350 flames, O rich-beamed one!’ that is, ‘ the flames of (thee), the mighty one, shine forth, O thou, abounding in wealth!’—‘ With might, O wide-rayed one (thou bestowest) strength, worthy of song,’ might is power : thus, ‘ By (thy) power, O wide-rayed one, (thou givest) food worthy of song;’—‘bestowest thou upon the worship, O sage!’ worship doubtless is the Sacrificer : thus, ‘Upon the worship thou bestowest, O sage!’
1 See p. 325, note 6.
* That is to say, he first throws down sand on the Uttara-vedi, and then covers with it the whole of the body of the altar, so as to make it even with the Uttara-vedi.
30. ‘Pure-flamed, bright-flamed, for pureflamed and bright-flamed he (Agni) is; ‘full-flamed, didst thou burst forth with light,’ that is, ‘ fullflamed shonest thou forth with light ;'—‘running about as their son thou helpest the two mothers, for as their son he does help the two mothers ;—‘ thou fillest both spheres,’ the two spheres doubtless are these two, heaven and earth, and these two he indeed fills—with smoke yonder (sky), with rain this (earth).
31. ‘Child of strength, knower of beings, in benedictions,’ that is, ‘child of strength, knower of beings, in praises, —‘delight thou, kindly in thoughts,’ that is, ‘ shine thou, kindly in thoughts ;’ -—‘in thee have they brought together multiform nourishments,’ that is, ‘in thee have they brought together many-formed nourishments ;’—‘ of wondrous help are the fair-born,’ as the text, so the meaning.
32. ‘Ruling, O Agni, spread thou by beings’ —the beings are men: thus, ‘Shining, O Agni, spread thyself by men!’—‘riches amongst us, O immortal!’ that is, ‘ bestowing wealth upon us, O immortal !’—‘Of beautiful form, shinest thou’— for he indeed shines, of beautiful form ;—‘ thou
Vil KANDA, 3 ADHYAYA, I BRAHMANA, 36. 351 fillest (us with) profitable! wisdom;’ that is, ‘thou fillest (us with) perennial wisdom.’
33. ‘Him, the wise arranger of the cult,— the cult is the sacrifice: thus, ‘him, the wise preparer of the sacrifice;’'—‘ruling over great wealth, that is, ‘ruling in great wealth ;’'—‘the bestowal of good things,—prosperous, mighty (mah) nourishment,’ —that is, ‘the bestowal of good things ; prosperous, ample (mahat) nourishment,’— ‘givest thou, and profitable substance, that is, ‘givest thou, and perennial substance.’
34. ‘(Thee,] the righteous,’ that is, ‘the truthful;’—‘the mighty, the mighty (or buffalo) doubtless is Agni ;—‘ the all-remarkable,’ for he (Agni) is indeed remarkable to all ;—‘(thee), Agni, men have placed foremost for happiness,’ happiness doubtless is the sacrifice, and for the sacrifice they indeed place him foremost ;—‘ thee, the hearer, the far-ruling, divine one, with song the human tribes;’ that is, ‘thee who hearest, thee, the farruling god, we men invoke.’
35. Now this hymn of six verses is that same Agni Vaisvanara; and it is in order to make a beginning (in the building of the altar) that that sand is scattered,—he thereby pours into it Agni Vaisvanara as seed ;—(he does so) with a six-versed hymn: six seasons are a year and the year is Vaisvanara (belonging to all men).
36. As to this they say, ‘ If the seed is said to be seed what is its seed characteristic ?’—Let him say, ‘white ;’ for seed is white ;—or ‘speckled,’ for seed is, as it were, speckled.
! The author connects ‘s4nasi’ with ‘sandtana’ (old, perpetual).
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37. As to this they say, ‘As seed is moist, and he scatters dry sand, how does it become moist for him, after the manner of seed?’ Well, the metres are vital sap, and vital sap is moist; and inasmuch as he scatters that (sand) with metres, it is thus that it becomes moist for him, after the manner of seed.
38. As to this they say, ‘ How does it come to be put on for him by means of the day and the night ?’ Well, day and night are two, and there are two (kinds of) seed, the white and the black: as black and white it is thus put on for him by means of the day and the night.
38. As to this they say, ‘ How does it come to be put on for him by means of the day and the night ?’ Well, day and night are two, and there are two (kinds of) seed, the white and the black: as black and white it is thus put on for him by means of the day and the night.
39. As to this they say, ‘ How does that (sand), put on by the days and nights, become complete (or perfect) for him, neither deficient, nor superabundant ?’ Well, endless are the days and nights, and endless is the sand: it is thus that, put on by the days and nights, it becomes complete for him, neither deficient, nor superabundant. ‘ And wherefrom (is obtained) the oceanic (Samudriya ') metre?’ The ocean is endless, and the sand is endless: that is the oceanic metre.
40. As to this they say, ‘ How is that (sand) of his put on separately with different prayers?’ Well, prayer is thought; this thought, prayer, comes to be equal to the whole sand?: and thus that (sand) of his comes to be put on separately with different prayers.
41. As to this they say, ‘ How does that (sand) of his come to be put on by all the metres ?’— Inasmuch as he scatters it with that hymn of six verses; for as many syllables as there are in the
1 The exact purport of this term is not clear. Sikat4A, sand, is plural, consisting as it does of a multiplicity of sand-grains.
vul KANDA, 3 ADHYAYA, I BRAHMANA, 44. 353 seven metres, so many syllables there are in that hymn of six verses’: thus that (sand) of his comes to be put on by all the metres.
42. And as to why he scatters sand—that Agni (fire-altar) is Pragapati, and PragApati is the whole Brahman. Now that sand is (put) in (the place of) the lost part of the Brahman; and that part of it which has not been lost is this fire-altar which is now being built: thus when he scatters sand he restores to him that lost part of the Brahman. That (sand which) he scatters is unnumbered, unlimited; for who knows how great is that lost part of the Brahman? And verily he who, knowing this, scatters sand, restores the whole, complete Pragdpati.
43. As to this they say, ‘What is the number of these unnumbered sand grains?’ Let him say, ‘Two;’ for there are two kinds of sand, the white and the black ; or let him say, ‘Seven hundred and twenty, for so many days and nights there are in the year; or ‘Two hundred and fifty-two,’ for so many syllables there are in that hymn of six verses ; or ‘ Twenty-five,’ for seed is twenty-fivefold *.
44. This same (sand represents) bricks with special prayers: he places it on the body (of the altar), not
44. This same (sand represents) bricks with special prayers: he places it on the body (of the altar), not
1 This is a somewhat Joose calculation. As a matter of fact, the seven principal metres, viz. Gayatri (24), Ushwih (28), Anush/ubh (32), Brzhatf (36), Pankti (40), Trish/ubh (44), Gagatt (48), contain together 252 syllables. The hymn recited in scattering the sand, on the other hand, consists of one Vish/arapankti (40), three Satobrthatis (3 x 40), the Uparishfggyotis (? 40), and one Trishfubh (44), or together of 244 syllables. On similar cases of looseness in computing the syllables of metres, see p. 318, note 1.
* Viz. inasmuch as it emanates from the body (paragraph 28), and the body consists of twenty-five parts—the trunk, the four limbs, and twenty fingers and toes. Cf. VI, 2, 1, 23, where, however, the trunk is not taken into account.
[41] Aap. 354 on the wings and tail; for bricks with special prayers are placed on the body, not on the wings and tail. He does not ‘settle’ it, lest he should stop the seed, and generation.
45. He then strokes it (the sand) even by means of two verses containing the verb ‘to grow:’ he thereby causes that infused seed to grow, whence the seed infused into the womb grows ;—with two (verses) relating to Soma (he strokes the sand) ; for Soma is breath: he thus puts breath into the seed ; whence the infused seed becomes possessed of breath. But, indeed, were it to come forth without breath it would become putrid; and this indeed is the Sfidadohas! in this case; for Soma is breath, and the Sfidadohas is breath.
46. [V4g. S. XII, 112, 113; Ack S. I, 91, 16, 18] ‘Grow thou! let manly power gather in thee from all sides, O Soma!’ manly power doubtless is seed: thus, ‘Grow thou! let seed gather in thee from every side, O Soma!’—‘ Be thou in the gathering of strength!’ in food doubtless is strength : thus, ‘be thou in the gathering of food !’— ‘Let the drinks, let the forces gather in thee!’ —drink doubtless means vital sap, and in food are forces: thus, ‘let vital sap, let food gather itself in thee!’—‘and manly powers in thee, the overcomer of enemies;’ that is, ‘and seed in thee, the overcomer of evil ;’—‘ growing, O Soma, for the sake of immortality, he thereby lays immortality into the generative power, whence generative power is immortal ;—‘gain thou the highest glory in the heavens!’ his highest glory
See p. 301, note 3.
vil KANDA, 3 ADHYAYA, 2 BRAHMANA, I. 355 in the heavens doubtless is the moon, for that one causes him to be celebrated in yonder world’. With two (verses) he makes him grow, a gadyatrt and a trish¢ubh one,—the significance of this has been explained.
47. Now then the (mystic) correspondence,—four clod-bricks he puts on; with a six-versed (hymn) he scatters (the sand); with two (verses) he makes (the seed) grow; that makes twelve,—twelve 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.
SEconp BRAHMANA,
1. Having smoothed (the sand) down with the two verses containing (the verb) ‘to grow,’ and returned (to the hall) he proceeds with the guest offering. Having performed the guest offering, he proceeds with the Pravargya and the Upasad’. Having performed the Pravargya and the Upasad, they appease that (first) layer on the (red ox-)skin. And as to why on a skin: for the obtainment of the forms, the skin being outward form ;—on the hairy side: for the obtainment of the forms, hair being outward form ;—on a ruddy (skin): for the obtainment of all forms, all forms (colours being contained) in the ruddy ;—on (the skin) of an ox: for the obtainment of Agni’s forms, the ox being the same as Agni ; —on (the skin spread) with the neck towards the east, for that (tends) godward.
1 Sayama remarks,—The high glory, in the heaven, of Soma growing in the form of a creeper is said to be the moon: in yonder heavenly world that moon indeed, when being drunk (by the gods) in the form (?) of ambrosia, causes him, Soma, to be celebrated.
* See part ii, p. 104.
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2. He spreads it in front of the G4rhapatya, on the Vedi, with the hairy side upwards, and the neck towards the east: thereon they appease that layer. Now he sprinkles (the bricks) ;—when he sprinkles, he thereby makes it pure, sacrificially clean ;—with clarified butter (he sprinkles), for that is pure, sacrificially clean; and also with the view of its being unsurpassed ', for no other sacrificial food is sprinkled with ghee ;—silently (he sprinkles), for what is (done) silently is undefined, and the undefined is everything: by means of everything he thus makes it pure, and sacrificially clean; and also with the view of its being unsurpassed, for no other sacrificial food is sprinkled silently.
3. And, again, why he sprinkles,—this (layer of bricks) is sacrificial food, and as such he bastes it *; for whatever sacrificial food is buttered, and basted, that is palatable and sacrificially clean. With ghee (he bastes it), for sacrificial food is basted with ghee ; silently (he does so), for silently sacrificial food is basted ;—by means of stalks of Kusa grass, for these are pure, and sacrificially clean ;—by means of the tops, for the top is sacred to the gods.
4. As to this they say, ‘When he sprinkles only the first layer, how does that whole fire-altar of his come to be sprinkled, how does it come to be led forward on the skin, and how led forward by the horse*?’ Inasmuch as in this (layer) he (symbolically)* sprinkles the bricks of all the layers; and
1 Literally, for not surmounting.
2 See part i, p. 192, note 1.
® On the leading forward of the fire, and laying it down on the foot-print of a horse, see II, 1, 4, 23 seq.
* According to Katy. XVII, 3, 18-19 some ritualists would seem to put the (yagushmatf) bricks of all the layers on the skin. But
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192, note 1.
® On the leading forward of the fire, and laying it down on the foot-print of a horse, see II, 1, 4, 23 seq.
* According to Katy. XVII, 3, 18-19 some ritualists would seem to put the (yagushmatf) bricks of all the layers on the skin. Butp. 257 thus indeed that whole fire-altar of his comes to be sprinkled, and led forward on the skin, and led forward by the horse. They lift up this (first) layer '.
5. He (the Adhvaryu) then says (to the Hotr), ‘Recite to the fires being led forward!’ For at that time when the gods were setting out to spread the sacrifice, the Rakshas, the fiends, sought to smite them, saying, ‘Ye shall not sacrifice! ye shall not spread the sacrifice!’ Having made those fires, those bricks, to be sharp-edged thunderbolts, they hurled these at them, and laid them low thereby ; and having laid them low, they spread that sacrifice in a place free from danger and devilry.
6. Now, what the gods did is done here,—even now those Rakshas are indeed smitten by the gods themselves; and when he nevertheless does this, it is because he thinks, ‘I must do what the gods did.’ And so, having made those fires, those bricks, to be sharp-edged thunderbolts, he hurls them at whatever Rakshas, whatever evildoers there may be, and lays them low thereby; and having laid them low, he spreads the sacrifice in a place free from danger and devilry.
7. And as to why (he recites) to the fires, —it is because there are here many fires, to wit, those layers; and as to (his reciting) to them being led forward (pra-har), it is because he hurls (pra-har) them forward (as thunderbolts).
perhaps this is merely a wrong interpretation of this passage of the Brahmana; though the three ‘ naturally-perforated’ bricks are probably placed together.
? The Adhvaryu’s attendants take up the ox-skin with the bricks for the first layer lying on it.
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8 Now some recite (Vag. S. XII, 50), ‘The Agnis Purtshyas, together with those of the streams,—a form of starting’. Let him not do so; let him recite gdyatrt verses addressed to Agni, and relating to (objects of) desire: (V4g. S. XII, 115; Azk S. VIII, 11, 7), ‘Hither may Vatsa lead thy mind even from the highest seat, O Agni, with the song desirous of thee !’—(Vayg. S. XII, 116; Rzk S. VIII, 43, 18), ‘To thee, O Agni, best of Angiras, all good homesteads have laid themselves out for (the obtainment of) their desire’—(V4ag. S. XII, 117), ‘Agni, the one allruler, shineth in the beloved homes, the (object of) desire of all that is and shall be.’
S. XII, 116; Rzk S. VIII, 43, 18), ‘To thee, O Agni, best of Angiras, all good homesteads have laid themselves out for (the obtainment of) their desire’—(V4ag. S. XII, 117), ‘Agni, the one allruler, shineth in the beloved homes, the (object of) desire of all that is and shall be.’
9. Verses addressed to Agni he recites for the obtainment of Agni’s forms ;—and such as relate to desire, for the obtainment of his desires ;—Géyatrt ones,—Agni is Gayatra: as great as Agni is, as great as is his measure, with so much he thus pours him forth as seed ;—with three (verses),—Agni is threefold: as great as Agni is, as great as is his measure, with so much he thus pours him forth as seed. These (three), with the (first and last verses) recited thrice, amount to seven,—of seven layers consists the fire-altar ?, seven 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. He recites in a low voice, for here in the sacrifice seed is (cast), and seed is cast silently. He (the Hotz) marches reciting behind (the bricks carried by the attendants); he thus marches, defending the sacrifice by the metres from behind.
1 See VII, 1, 1, 23. 2 See p. 249, note 3.
p. 359
1o. And in front they lead a white horse. For at that time the gods were afraid lest the Rakshas, the fiends, should smite them here. They saw that thunderbolt,.even yonder sun; for that horse is yonder sun: having driven off the Rakshas, the fiends, in front, by that thunderbolt, they obtained well-being in a place free from danger and devilry. They arrive at the (site of) the fire-altar; south of the tail (of the altar) they set down the layer (of bricks) ; from the north they make the horse step (on the site of the altar).
11. They lead it eastward on the left (north) side of the altar, inside the enclosing-stones, whereby they ward off evil from the eastern region; then southward, whereby they ward off evil from the south; then westward, whereby they ward off evil from the western region; then northward, whereby they ward off evil from the northern region. Having thus warded off the Rakshas, the fiends, from all the regions, he sets it (the horse) free towards northeast : the significance of this has been explained.
12. Whilst it goes westward he makes it smell (kiss) that layer (of bricks) ;—that horse is yonder sun, and those bricks are the same as all these creatures (on earth): thus even as he makes (the horse) smell, so yon sun kisses these creatures'. And hence, by Pragdpati’s power, every one now thinks, ‘I am!’ And as to why he makes it smell while going westward, it is because, whilst going (from east) to west, that (sun) kisses all these creatures.