1 That is, what ‘sambh4ras’ or equipments of the fire should he then collect? Cf. part i, p. 276.
p. 166
to wit, the five layers (of the fire-altar) : for them he thus lays down five homes; and seeing that, Agni turns unto him.
17. And when (he offers) ‘to the Agnis,— it is because there are here many Agnis, to wit, those layers; and when (he offers) ‘to the desire,’ it is in order that the Sacrificer may obtain the object for which he performs that ceremony.
18, A man (purusha) he slaughters first, for man is the first of animals; then a horse, for the horse comes after man; then a bull, for the bull (or cow) comes after the horse; then a ram, for the sheep comes after the cow; then a he-goat, for the goat comes after the sheep: thus he slaughters them according to their form, according to their excellence.
19. Their ropes may be unequal; that of the man being the longest, then shorter and shorter: thus he makes the ropes according to the form of the animals, to avoid confusion between good and bad. But let them be all alike, all similar; for all these victims are alike, all similar, for they are (all) called Agnis, they are called food: hence they are alike and similar.
20. Here now they say, ‘How is that complete five-bricked fire of his gained in the animals ?’— Well, in the kapAlas of the sacrificial cakes that first brick, the earthen one, is obtained; and when he slaughters the animal, thereby the animal brick is obtained, and when two gold chips are (placed) on both sides of the omentum, thereby the gold brick is obtained; and what firewood, stake, and enclosing sticks there are, thereby the wooden brick is obtained; and what ghee, sprinkling-water, and cake there are, thereby the fifth brick, the food, isp. 167 obtained: thus then that complete five-bricked fire of his is gained in the animals. 21. For these (victims) there are twenty-four kindling-verses'; for the year consists of twenty- | four half-moons, and Agni is the year: as great | as Agni is, as great as is his measure, by so much he thus kindles him.
22. And, again, why there are twenty-four,—the
G4yatrt consists of twenty-four syllables, and Agni is Gayatra®: as great as Agni is, as great as is his measure, by so much he thus kindles him. 23. And, again, why there are twenty-four,—man (purusha) doubtless is twenty-fourfold: ten fingers of the hands, ten toes, and four limbs ; and Pragépati is the Purusha, and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
23. And, again, why there are twenty-four,—man (purusha) doubtless is twenty-fourfold: ten fingers of the hands, ten toes, and four limbs ; and Pragépati is the Purusha, and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
24. He recites both g4yatri and trish¢ubh verses ; for the gayatri metre is the vital air, and the trishtubh is the body (self): by the gdyatri verses he thus kindles his vital air, and by the trish¢ubh ones the body. The trish¢ubh verses are in the middle, and the gdyatri verses on both sides thereof; for this body is in the middle, and the (organs of) the vital airs are on the sides thereof. He pronounces more gdyatrt verses before, and fewer after (the
1 For the eleven g4yatrf verses, used as sAmidhenfs at an ordinary ish4i—and raised to the number of fifteen by repetitions of the first and last verses—see part i, p. 102. The present animal sacrifice (ishfak4-pasu) adds to these verses nine trishfubh verses .
(Vag. S. XXVII, 1-9), which (according to Katy. XVI, 1, 11) are to be inserted between the two verses containing the words ‘ samidhyam4na’ (being kindled) and ‘samiddha’ (kindled) respectively, — that is, between the ninth and tenth of the normal or ga4yatrt kindling-verses (cf. I, 4, 1, 38). * See VI,1,1,15; 3, 19.
tp. 168 trish¢éubh verses); for there are more (organs of the) vital airs in front, and fewer behind.
25. He recites (Vag. S. XXVII, 1), ‘May the months?, O Agni, may the seasons make thee grow!’ When Agni restored the relaxed Pragapati, he (Prag&pati) said to him, ‘ What kindlingverses there are equal to me (in measure), with them kindle me!’
26. He (Agni) saw these (verses), ‘May the months, O Agni, may the seasons make thee grow!’ that is, ‘May both the months, O Agni, and the seasons make thee grow!’—‘ The years, the Azshis, whatsoever truths’ that is, ‘May the years, and the Aishis, and the truths make thee grow! ’—‘ With heavenly brightness do thou shine! ’—the heavenly brightness doubtless is yonder sun: thus ‘together with that do thou shine!’—‘lighten up the whole four regions!’ that is, ‘lighten up all the four regions !’
27. These (verses) have one-and the same explanation regarding him (Agni-Pragdpati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragdpati: to Agni, inasmuch as Agni saw (them); to Pragapati, inasmuch as he (Agni) kindled Prag&pati.
These (verses) have one-and the same explanation regarding him (Agni-Pragdpati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragdpati: to Agni, inasmuch as Agni saw (them); to Pragapati, inasmuch as he (Agni) kindled Prag&pati.
1 This is the meaning assigned here to ‘sam&#’ by Mahfdhara, a doubtful meaning indeed. Besides the ordinary meaning ‘ year,’ the St. Petersburg dictionary also allows to ‘sam&’ that of ‘halfyear’ in some passages of the Atharva-veda. In the present passage, the dictionary refers ‘samah’ to the adjective ‘sama,’ hence ‘the equal seasons.’ This cannot, however, have been the meaning assigned to the word by the author of this part of the Brahmana, whatever it may originally have been in this verse of the Samhitds. Sayama, Taitt. S. IV, 1, 7, takes ‘sam4Z’ in the sense of ‘the years,’ but remarks that ‘the months and half-months’ have to be understood by it in this verse.
vI KANDA, 2 ADHYAYA, I BRAHMANA, 32. 169
28. Twelve Aprf (propitiatory) verses! there are, | —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 propitiates (or gratifies) him.
29. And, again, why there are twelve,—of twelve syllables consists the Gagatt, and the Gagatt is this earth, for on her there is everything that moves (gagat) here. And Agni also is this earth, for it is out of her that the whole fire (altar) is built up: as great as Agni is, as great as is his measure, by so much he thus propitiates him.
30. And, again, why there are twelve,—of twelve syllables consists the Gagati, and the Gagatt is all the metres, and all the metres are Pragdpati (the sacrifice), and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus propitiates him.
31. Those ‘kindling-sticks of his (Agni) are upright. When Agni restored the relaxed Pragapati, he said to him, ‘What Aprt-verses there are equal to me, with them propitiate me!’
32. He saw these (verses) *:—‘ Upright are his kindling-sticks,’ for upright indeed are the kindling-sticks of him when kindled ;—‘ upwards tending the bright flashes of Agni, for tending upwards are his bright flashes, his flames ;—‘they, the most brilliant,’ that is ‘the most powerful ;’ —‘of the fair-looking son,’ for fair-looking indeed Agni is on all sides; and inasmuch as he (the Sacrificer) produces him thereby he (Agni) is his son.
! For the purport of these verses which form the offering-prayers at the fore-offerings of the animal sacrifice, see part ii, p. 185, note 1.
® Vag. S. XXVII, 11 seq.
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33. These (verses) have one and the same explanation regarding him (Agni-Pragapati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragapati, —to Agni, inasmuch as Agni saw (them); to Pragapati, inasmuch as he (Agni) propitiated PragApati.
33. These (verses) have one and the same explanation regarding him (Agni-Pragapati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragapati, —to Agni, inasmuch as Agni saw (them); to Pragapati, inasmuch as he (Agni) propitiated PragApati.
34. They are unequal, and consist of unequal feet, and unequal syllables; for the metres are unequal: whatever unequal limbs there are at his (Agni’s) body, those (limbs) of his he propitiates by these (verses).
35. The animal cake belongs to (Agni) Vaisvanara—Vaisvanara being all the fires—for the obtainment of all the fires.
36. As to why it belongs to Vaisv4nara ;—those layers (of the altar) no doubt are the seasons, for the seasons are the fires; and the seasons are the year, and the year is VaisvAnara (belonging to all men). Were it (offered) to Agni (Vaisvanara), he would cause it (the formula) to be redundant. It is one on twelve potsherds: twelve months are a year, and the year is Vaisvanara. The offering and invitatory formulas relate to Agni, for the obtainment of Agni’s forms. They contain the word ‘kama’ (desire), for the obtainment of his desires.
37. Now some, having in that way! obtained those heads, put them on (the fire-altar), thinking, ‘ Either way? are they animals.’ But they (who do this) become mortal carcases, for unpropitiated are
' That is, according to Séyaza, somehow or other, in some worldly manner, as by buying or begging them, without performing the animal sacrifice.
3 That is to say, whether they are consecrated or unconsecrated, in either case they are ‘pasavah’ or animal (victims). Sdy.
vI KANDA, 2 ADHYAYA, 2 BRAHMANA, 2. 171 those (heads) of theirs. In this way, indeed, they did put them on for Ashadsi Sausromateya!; but quickly indeed he died after that.
38. Some, however, make gold ones, saying, | ‘They are immortal bricks (amvitesh/ak4).’ But indeed those are false bricks (anvztesh¢ak4), those are no heads of victims.
39. Some, again, make earthen ones, thinking, ‘ Passed away, forsooth, are these animals, and this earth is the shelter of all that has passed away: thus whither those animals have gone, from thence we collect them.’ Let him not do so, for whoso knows not both the practice and theory of these (victims), for him let them be passed away. Let him slaughter those very five victims, as far as he may be able to do so; for it was these Pragdpati was the first to slaughter, and SyAparza SéyakAyana the last; and in the interval also people used to slaughter them. But nowadays only these two are slaughtered, the one for PragApati, and the one for Vayu. The theory of these two is now (to be) told.
SEcoND BRAHMANA.
1. The Karakas slaughter (a he-goat) for Praga pati, saying, ‘PragApati, having built up the fre | altar (agni), became Agni. When he slaughters that one, then indeed he reaches the end of Agni (the fire-altar).’
The theory of these two is now (to be) told.
SEcoND BRAHMANA.
1. The Karakas slaughter (a he-goat) for Praga pati, saying, ‘PragApati, having built up the fre | altar (agni), became Agni. When he slaughters that one, then indeed he reaches the end of Agni (the fire-altar).’
2. It is a dark grey one; for the grey has two kinds of hair, the white and the black; and two make a productive pair: that is its Pragdpaticharacteristic. It is a hornless one, for Pragdpati is hornless.
1 The son of Ashfdsa and Susromat4, according to Sayana.
\ |
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3. For this (animal sacrifice) there are twenty-one kindling-verses! ;—twelve months, five seasons, these three worlds, and yonder sun,—that is the twentyonefold Pragdpati; and Pragapati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
4. And, again, why there are twenty-one ;—man (purusha) doubtless is twenty-onefold, ten fingers of the hand, ten toes, and the body (make) the twentyonefold man Pragdpati; and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
5. He recites both g4yatri and trish¢ubh verses : their significance has been told; and (what applies
| to) the order of the verses has been told. The ‘libation of ghee* he makes with the verse contain- ‘ ing (the name) Hirazyagarbha *; for Hirazyagarbha
1 Viz. the eleven ordinary gayatrf verses raised, by repetitions, to the number of fifteen; with six special trish‘ubh inserted (p. 167, note r). Ké&ty. XVI, 1, 34.
? On the two libations of ghee, see part i, p.124 note; p. 128, n. 2. It is doubtful which of the two libations is intended here; whether the first which in any case belongs to Pragapati, but is usually made with a different formula from the one prescribed here, or the second. The later ritualists themselves seem to have been doubtful on this point; but Katydyana (XVI, 1, 35-37) leans to the opinion, that the second libation must be intended; both libations thus being made to Pragfpati on this occasion. Sdyana remarks,—hiramyavatyé rzk4i ‘hiranyagarbhak samavartatety’ ata uttaram samaprakam (? samaprakaram) A4gharam Aghdrayati; prag4patir vai hirazyagarbhah sa Aagnis tam evam tarpayitvapnotity abhiprayaz.
8 That is, Vag. S. XXV, ro (XIII, 4; Ark S. X, r21, 1, ‘ Hiranyagarbha/ samavartatagre), ‘Hiranyagarbha (the golden child) came first into existence; he was born as the only lord of all being; he sustained this earth and sky: what god (or the god Ka) shall we serve with offering.’
vi KANDA, 2 ADHYAYA, 2 BRAHMANA, 6. 173
X, r21, 1, ‘ Hiranyagarbha/ samavartatagre), ‘Hiranyagarbha (the golden child) came first into existence; he was born as the only lord of all being; he sustained this earth and sky: what god (or the god Ka) shall we serve with offering.’
vi KANDA, 2 ADHYAYA, 2 BRAHMANA, 6. 173 is Pragdpati, and Pragdpati is Agni. There are twelve Apri-verses: their significance has been told; and (what applies to) the order of the verses has been told. The animal cake belongs to Pragapati, for the relation of the victim is also that of the animal cake, It is one on twelve potsherds: twelve months are a year, and the year is Pragdpati. The offering and invitatory formulas contain the word ‘ Ka,’ for Pragdpati is Ka*,
6. He then slaughters for Vayu Niyutvat (the wind, driving a team of horses) that white, bearded (he-goat), When Pragd4pati had produced living beings, he looked about him, and from exceeding delight his seed fell: it became that white, hornless, bearded he-goat (aga, ‘unborn’); for seed is lifesap, and as far as there is life-sap, so far extends the self. And when he slaughters that one, then indeed he reaches the end of Agni (the fire-altar). It is a white one, because seed is white. It is hornless, because seed is hornless. It belongs to Vayu, because Vayu (the wind) is the out-breathing ; and to Niyutvat, because the teams (niyut*) are the in-breathing ; the out-breathing and in-breathing he thus lays into him.
” See III, 8, 3, 1 seq.
2 See I, 1, 1, 13 with note—The above verse, Azk S. X, 121, 1, and following five verses,—each of which ends with, ‘ what god (or the god Ka) shall we serve with offering,—are used with the omentum, the animal cake (pasupurod4sa), and the animal oblations respectively ; viz. the first three verses as invitatory formulas (anuvakaya) and the last three as offering formulas (yAgy4). Asv. Sr. III, 8, 1.— Vag. S. XXV, 10-13, only the first four verses are given together; whilst Sayavza, in accordance with Asvalayana, remarks,—vapa purodasapasfinam ‘ hiranyagarbhaf samavartatagra ’ ity adayah syuh.
8 Probably ‘niyutaz’ here with allusion to ‘ niyuta,’ shut in.
p. 174
7. And, again, why he slaughters that white, hornless (he-goat);—when the gods restored the relaxed Pragapati, they, by means of this victim, put into him that out-breathing which had gone out of him; and in like manner this one now puts itinto him. It belongs to Vayu, because Vayu is the out-breathing; and to Niyutvat, because the teams are the in-breathing: he thus puts the outbreathing and in-breathing into him. It is white, because V4yu (the wind) is white; and it is hornless, because Vayu is hornless.
8. For this (animal sacrifice) there are seventeen kindling-verses!; for the year is seventeenfold— there are twelve months and five seasons—Prag4pati is the year, and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
8. For this (animal sacrifice) there are seventeen kindling-verses!; for the year is seventeenfold— there are twelve months and five seasons—Prag4pati is the year, and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
9. And, again, why there are seventeen,—man is seventeenfold,—there are ten vita! airs, four limbs, the body the fifteenth, the neck-joints the sixteenth, and the head the seventeenth,—Pragapati is the Person (or man, purusha), and Praydpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
10. He recites both gayatrt and trish¢ubh verses : their significance has been told; and (what applies to) the order of the verses has been told. There are twelve Aprt-verses : their significance has been told; and (what applies to) the order of the verses has been told. The animal cake belongs to Pragapati: ‘Therein then that wish was obtained,’
1 That is, only two additional trish¢ubh verses are to be inserted between the 11 (or 15) gayatr? ones.
p. 175
M&4hitthi once said,—‘ which the KarakAs say is in the victim to Prag4pati.’
11. And as to why the victim belongs to Vayu, and the animal cake to PragApati;—one half of Pragpati doubtless is Vayu, and one half is Pragapati: thus, were they both to belong to V4yu, or both to Pragd&pati, then only one half of him (PragApati) would be made up, and one half would not (be made up). But in that the victim belongs to Vayu, and the animal cake to Prag&pati, thereby he puts together (restores) him, Pragapati, wholly and entirely.
12. And, again, why the victim belongs to Vayu, and the animal cake to Pragdpati ;—when the gods restored the relaxed Pragdpati, they, by means of this victim, put into him that out-breathing which had gone out of him; and by means of this cake they restored that body (trunk) of his. And as to why it belongs w= Pragdpati, it is because the body (self) is Pragdpati; and (why it is) one on twelve potsherds,—twelve months are a year, and Pragapati is the year. One of the offering prayers and one of the invitatory prayers! contain (the word) ‘ka, for Pragdpati is Ka.
1 The three chief oblations of the Animal Sacrifice, requiring each an invitatory prayer (anuvakya) and an offering prayer (yagya), are the omentum-oblation (vap4), the animal cake (pasupurodasa), and the meat oblations (pasu-havis). This is the order on the present occasion, whilst usually the cake-oblation succeeds the offering of meat portions. Now the first of the three invitatory prayers (that of the omentum), viz. Vag. S. XXVII, 26 (Ack S. X, 121, 8), and the last of the three offering prayers (that of the meat portions), viz. Vag. S. XXVII, 25 (Ack S. X, 121, 7), end with the refrain, ‘what god (or, the god Ka) should we serve with offering.’ Thus, then, the first and the last of the six formulas would be
p. 176
X, 121, 8), and the last of the three offering prayers (that of the meat portions), viz. Vag. S. XXVII, 25 (Ack S. X, 121, 7), end with the refrain, ‘what god (or, the god Ka) should we serve with offering.’ Thus, then, the first and the last of the six formulas would be
p. 176
13. Now when in the first place he offers the omentum, he thereby puts into him (Pragapati) that vital air which is here in front. And when they proceed with that (cake) in the middle, it is because this trunk is in the middle. And when they proceed thereafter with the (meat) oblation, he thereby puts into him that vital air which is behind. The (remaining) offering and invitatory prayers should contain the word ‘bright,’ with the view of the obtainment of bright forms; and the word ‘niyut’ (team), for the obtainment of that form which has a team}.
addressed to Pragapati; and to him is also exceptionally offered the animal cake, which is here assigned the central position, and which, in the normal sacrificial order, would belong to the recipient of the animal sacrifice itself, or in the present case, to Vayu Niyutvat. Sfyama, on the other hand, makes the above two verses, containing the word Ka, the invitatory and offering prayers of the cake-offering, as the MS. makes him say,—kadvatyau y4gyanuvakye purodasasya, ‘Apo ha yad brehatir’ (Rvk S. X, 121, 7), ‘yaskid Apo’ (X, 121, 8) ity ete. This, indeed, would also seem to be the opinion of K4ty4yana, whose rules (XVI, 1, 39-43) are,—39. To, Pragapati belongs the animal cake at both (animal sacrifices); 40. The offering and invitatory formulas of the Pragdpatya (animal sacrifice) contain the word ‘Ka;’ 41. Those of the Vayavya contain the word ‘bright;’ 42. Optionally so, those of the omentum (but not at the meat portion, commentary); 43. The remainder is equal in all (three views)—Now it would indeed be the most natural, that the formulas of the cake-offering, here exceptionally assigned to Pragdpati, should be made to correspond to that deity ; but the order in which the formulas are given in the Vag. S. XXVII, 23-28 (cf. Asval. III, 8, 1), as well as paragraph 13 above, seems to favour the first view; though the next paragraph shows that there were differences of opinion on this point. Cf. next note.
1 The form of Pragdpati which has a team of horses is Vayu, the god of wind; while his bright forms are represented by Agni, the fire (VI, 1, 3, 20, ‘Agni is all bright things’). Vag. S. XXVJJ, 29-34 gives six verses for use as invitatory and offering formulas vI KANDA, 2 ADHYAYA, 2 BRAHMANA, 15. 177
14. As to this they say, ‘It is rather the two (prayers) of the Omentum that should contain (the word) “ bright,” for so far as the two (prayers) of the omentum containing (the word) “bright” extend, extends what is bright in the animal (sacrifice) ; and the two (prayers) of the (meat) oblation should contain (the word) “team,” for the obtainment of that form of him (Prag4pati) which has a team.’
15. And, again, why he slaughters this animal ;— : in this animal doubtless the form of all (the five kinds . of) animals is (contained): inasmuch as it is hornless and bearded, that is the form of man, for man is hornless and bearded ; inasmuch as it is hornless and furnished with a mane, that is the form of the horse, for the horse is hornless and furnished with a mane; inasmuch as it is eight-hoofed, that is the bull’s form, for the bull is eight-hoofed; inasmuch as its hoofs are like those of the sheep, that is the form of the at the ish‘ak4pasu to Vayu. Five of these contain the word ‘niyut,’ team, but only the first two contain the word ‘sukra’ (bright): these two are presumably to be used on the present occasion ; though I am at a loss to see what other two verses containing the word ‘ bright’ are to be used; unless indeed ‘suklavatyak’ in the text means ‘verses containing some word for bright,’ in which case the ordinary verses used at an animal offering to Vayu Niyutvat, viz. Vag. S.XXVII, 23 and 24 (Rk S.VII, 91, 3; 90, 3) which contain the word ‘sveta’ (white, light), might be used. The MS. of Sayama’s commentary is unfortunately very corrupt in this place; it alludes to the latter two verses, but whether to recommend them, or set them aside, for the present occasion, is not clear. He does, however, specially except the formulas of the animal cake from being included in the above specification. In the view put forth in paragraph 14, the above-mentioned two verses would apparently have to be used for the omentum-oblation, the two verses containing ‘Ka’ for the cake-oblation, and (any) two verses containing the word ‘team’ (either the ordinary ones, A:k S. VII, 92, 5; VI, 49, 4; or some of the special ones) for the meat-oblation.
[41] Np. 178 sheep; and inasmuch as it is a he-goat, that is that of the goat. Thus when he slaughters this one, _thereby indeed all those (five) animals are slaughtered for him. Whichever of these may suit him—either those five animals, or that (he-goat) for Pragdpati, or that one for (Vayu) Niyutvat !—
16. Let him slaughter it at full moon. ‘Let him slaughter at new moon,’ so say some, ‘ for Pragdpati is yonder moon: during that night (of new moon) he dwells here (on earth) ?, and it would be just as if he slaughtered him while staying near.’
17. But, indeed, this (takes place) at full moon, for the victim is yonder moon, and him the gods slaughter at full moon’: ‘I will slaughter him at the time when the gods slaughter him,’ thus he thinks, and therefore (he does so) at full moon. And, again, why at full moon;—the full moon no
1 Sayana here supplies ‘let him perform that,’—eshém karmanim madhye yat karmAsya sampadyeta tat kury4d iti seshak; but he then adds, that the pronoun ‘it’ (tam) at the beginning of the next paragraph is caused by proximity of the Niyutvatiya.
And, again, why at full moon;—the full moon no
1 Sayana here supplies ‘let him perform that,’—eshém karmanim madhye yat karmAsya sampadyeta tat kury4d iti seshak; but he then adds, that the pronoun ‘it’ (tam) at the beginning of the next paragraph is caused by proximity of the Niyutvatiya.
2 See I, 6, 4, 5. ‘Now this king Soma, the food of the gods, is no other than the moon. When he (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world, and here he enters into the waters (f.) and plants (f.).’ Thus Pragapati is here identified with Soma, the moon, and food.
5 Cp. I, 6, 4, 12-13. ‘The full-moon oblation, assuredly, belongs to the Vritra-slayer, for by means of it Indra slew Vritra; and this new-moon oblation also represents the slaying of Vritra, since they prepared that invigorating draught for him who had slain Vritra. An offering in honour of the Vritra-slayer, then, is the full-moon sacrifice. Vrztra, assuredly, is no other than the moon; and when during that night (of new moon) he is not seen either in the east or in the west, then he (Indra) finishes in destroying him by means of that (new-moon sacrifice), and leaves nothing remaining of him.’
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doubt was the first to shine forth, hence also (the sacrifice takes place) at full moon.
18, And furthermore, at the Phalguna (full moon), for that full moon of PhAlguna, that is, the second (Phaélguna)', is the first night of the year; and that first (Phdlguna) is the last (night of the year): he thus begins the year at the very mouth (beginning).
19. Now, as soon as he has performed the fullmoon offering, let him slaughter the victim. For Indra, having driven away Vritra, evil, by means of the full-moon offering, thus freed from evil entered upon this sacrificial performance; and in like manner the Sacrificer, having driven away Vrttra, evil, by means of the full-moon offering, thus freed from evil now enters on this (sacred) performance.
20. This is (performed) in a low voice, for by means of these victims Pragdpati sought to obtain this (sacred) work ?; but that (work) was then, as it were, uncertain, indistinct : hence in a low voice.
21. And, again, why in a low voice ;—this performance assuredly belongs to Pragdpati, for it is Pragapati he enters upon by this performance ; and Prag4pati is undefined.
22. And, again, why in a low voice ;—there is seed here in the sacrifice, and seed is cast silently—the
21. And, again, why in a low voice ;—this performance assuredly belongs to Pragdpati, for it is Pragapati he enters upon by this performance ; and Prag4pati is undefined.
22. And, again, why in a low voice ;—there is seed here in the sacrifice, and seed is cast silently—the
? In the older division of the year the first or spring season (vasanta) begins with the month of Phalguna, that is the month when the moon is in conjunction with the nakshatra of the Uttare Phalguntf, whence that full moon, in the Kaush. Br. 5, 1, is called the mouth, and that of the first Phalgunf the tail, of the year. See A. Weber, Nachrichten von den Naxatra, II, p. 329. In the above, somewhat bold figure, we are, Sdyaza reminds us, to understand the fifteenth or last day (of the dark fortnight) of the first Phalguni, and the pratipad, or first day of the second Phalguni.
2 That is, the construction of the fire-altar.
N 2
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omentum, the animal cake, and the chief oblation, for of that much consists the animal sacrifice.
23. On the eighth day (after full moon) he collects (the materials for) the fire-pan ; for sacred to Pragépati is that day, the eighth (after full moon), and sacred to Pragdpati is this (sacred) piece of work, the fire-pan: on a day sacred to Pragdpati he thus performs the work sacred to Pragdpati.
24. And as to why (it is performed) on the eighth day ;—that eighth day no doubt is a joint of the year, and that fire-pan is a joint of Agni (the fire-altar) : he thus makes joint upon joint.
25. And, again, why on the eighth day ;—eightfold doubtless is the pan'—the bottom part, the two sideparts, the horizontal belt (or rim), that makes four;
- and four upright (bands), that makes eight: he thus makes the eightfold on the eightfold (or eighth).
26. He performs the initiation on the day of new moon ; for from out of the new moon the sacrifice is spread: ‘Whence the sacrifice is spread, thence will I generate the sacrifice,’ so he thinks.
27. And, again, why he (does so) at new moon;— when he performs the initiation, he verily pours out his own self, as seed, into the fire-pan, the womb ; and when he becomes initiated, he makes for it (his self) that world (or place) beforehand ?, and he is
? For the construction of the fire-pan, in which the sacred fire has to be kept up for a year, during which the initiation-ceremony is repeated day after day, see VI, 5, 2, 1 seq.
* There is kept up in these paragraphs a play on the word ‘ loka,’ meaning both ‘space’ and ‘ world (or place of living),’—and applying both to the space occupied by a brick, in building up the altar; and to the place which the Sacrificer, by this performance, gains for himself in another world. The initiation period is here represented vI KANDA, 2 ADHYAYA, 2 BRAHMANA, 29. 181 born into the world made by him: hence they say, ‘Man is born into the world made (by him)’
The initiation period is here represented
vI KANDA, 2 ADHYAYA, 2 BRAHMANA, 29. 181 born into the world made by him: hence they say, ‘Man is born into the world made (by him)’
28. Now, were he to be initiated during less than a year, he would build up bricks without space (for them)?: the bricks would exceed the spaces. And if, after making more spaces’, he were not to fill up bricks in accordance therewith, the spaces would exceed the bricks. And when, after initiating himself at new moon, he buys (Soma) at new moon‘, he piles up as many bricks as he (during the interval) makes space for; and when his (Agni’s second) wing is covered (with loose soil), the whole Agni is built up.
29. As to this they say, ‘If at the time of the buying (of Soma) the days and nights (of the initiation-period) amount to just as many as there are bricks of that fire-altar, why then are not those as the time during which the Sacrificer prepares both the requisite space for the altar (as it were, adding day by day so many brickspaces, thus becoming available for the altar-pile at the time of construction), and an adequate place for himself in the celestial regions.
1 That is, man receives, in a future existence, the reward or punishment for his deeds during this life.
* The author argues in support of the orthodox initiation-period , of just one year, as just the amount of time required for preparing the exact amount of space (or brick-spaces) requisite for an altar — of proper size. If the initiation were to last less than a year, he would not have had sufficient time to prepare the necessary amount of space, or rather, number of spaces required for the bricks; and, by implication, he would not acquire for himself an adequate place hereafter.
* That is to say, if he were to make the initiation-period last longer than a year, thus providing for more space than his supply of bricks would suffice to fill up.
* That is, after the expiration of the period of initiation, or just a year after the commencement of the latter.
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spaces of his filled up (which are prepared) during the days there are after the buying (of Soma)?!? Well, when he buys (Soma) at new moon, after becoming initiated at new moon (a year previously), then he piles up just as many bricks as (during that interval) he makes space for; and what days there then are after the buying (of Soma), during that interval the Adhvaryu builds up the fire-altar. But when should he build up, if there were not that interval? As many as there are days and nights in the year, so many are the bricks of that fire-altar. Thereto (comes) a thirteenth month, for there is that thirteenth month ;—thus during the days there are after the buying (of Soma), those spaces of it (the altar) are filled up afterwards with those bricks of the thirteenth month: thus the spaces and the bricks become equal.
Thereto (comes) a thirteenth month, for there is that thirteenth month ;—thus during the days there are after the buying (of Soma), those spaces of it (the altar) are filled up afterwards with those bricks of the thirteenth month: thus the spaces and the bricks become equal.
30. Thus, then, what first full moon there is (in the year) on that he slaughters the victim; and what first eighth-day there is, on that he prepares the fire-pan ; and what first new moon there is, on that he becomes initiated: thus whatever first days there are in the year, of those he thereby takes possession for him (Agni, the altar), those he thereby gains. Now then as to the total amount (of the fire-altar) %.
» That is, during the days from the commencement to the completion of the altar. These are the upasad-days (part ii, p. 104 seq.), the number of which varies from three days up to three years. During this period the Upasads have to be performed twice daily, and in the interval between the two performances the building of the altar takes place, a certain number of bricks being added each day.
* Or, rather, the correspondence, in toto, of the sacrificial performance with the object to be attained, viz. Agni, the fire-altar.
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31. Here now they say, ‘How does that sacrificial performance of his (the animal sacrifice) gain the year, Agni ? how does it correspond! with the year, with Agni?’ Well, for those five victims there are twenty-five kindling-verses, twelve Apri-verses,—that makes thirty-six ;—eleven after-offerings, eleven byofferings*,—that makes fifty-eight.
32. Now what forty-eight there are (in these fifty-eight), they are the Gagatt (metre) consisting of forty-eight syllables ;—the Gagati doubtless is this earth, for it is thereon that everything is that moves (gagat); and Agni also is this earth, for it is thereof that the whole Agni is built up: as great as Agni is, as great as is his measure, so great does this become’.
33. And, again, why there are forty-eight ;—of forty-eight syllables consists the Gagatt; the Gagatt (comprises) all the metres; all the metres are Pragapati (the sacrifice‘); and Pragdpati is Agni: as great as Agni is, as great as is his measure, so great does this become.
34. And what (remaining) ten there are (in those fifty-eight), they are the Virag, consisting of ten syllables; and the Viraég is Agni,—there are ten regions, and the regions are Agni; ten vital airs, and the vital airs are Agni: as great as Agni is,
* Or, come up to, tally with,—katham samvatsarena sampadyate samgakkhate svayavasimyena, Say.
* For these supplementary oblations at the animal sacrifice, see III, 8, 4, 10 seq.
* That is, the animal sacrifice that has been performed is thus made out to be equal to Agni, or to the object for which it was performed.
* That is, because all the metres are employed in the chants and recitations during the sacrifice.
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* That is, the animal sacrifice that has been performed is thus made out to be equal to Agni, or to the object for which it was performed.
* That is, because all the metres are employed in the chants and recitations during the sacrifice.
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as great as is his measure, so great does this become.
35. The omentum and the animal cake, that makes sixty ;—sixty are the days and nights of a month: thus he gains the month; the month gained gains the season ; and the season (gains) the year: he thus gains the year, Agni, and the wishes which are contained in the year, and what other food than that there is in the year, all that (he gains).
36. And for that (victim) of PragApati there are twenty-one kindling-verses, and twelve Apri-verses, that makes thirty-three ;—eleven after-offerings, eleven by-offerings, that makes fifty-five ;—omentum, animal cake, and chief oblation, that makes fifty-eight: whatever wish is contained in the fiftyeight, that he gains even here';—two libations of ghee, that makes sixty: whatever wish is contained in the sixty, that he gains even here; and what other food than that there is in the year, all that (he gains). .
37- And for that (victim) of (V4yu) Niyutvat, there are seventeen kindling-verses, and twelve Aprtverses, that makes twenty-nine ;—eleven after-offerings, and eleven by-offerings, that makes fifty-one;— omentum, animal cake, and chief oblation, that makes fifty-four ;—two libations of ghee, two (oblations to Agni) Svish¢akvct, that makes fifty-eight : whatever wish is contained in the fifty-eight, that he gains even here ;—the wood-lord? (tree) and the oblation of gravy, that makes sixty: whatever wish is con-
1 ?That is, also in this calculation, or in the parts of the sacrifice here enumerated.
* For the oblation to Vanaspati, see part ii, p. 208; for the vasahoma, ib. 205.
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tained in the sixty, that he gains even here, and what other food than that there is in the year, all that (he gains); and thus that sacrificial performance gains for him the year, Agni; thus it (the animal sacrifice) corresponds with the year, with Agni:
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tained in the sixty, that he gains even here, and what other food than that there is in the year, all that (he gains); and thus that sacrificial performance gains for him the year, Agni; thus it (the animal sacrifice) corresponds with the year, with Agni:
38. As to this they say, ‘Of that animal he should offer no Samish¢ayagus, nor should he go down with the heart-spit to the purificatory bath}; for that animal (sacrifice) is the commencement of Agni; the Samish¢ayagus are the gracious dismissal of the deities?; and the purificatory bath is the completion ;—lest he should at the very commencement dismiss the deities, and complete the sacrifice.’ Let him nevertheless complete (the sacrifice) : Pragdpati, having offered that animal, saw that he had not reached the end of him, Agni,—let him therefore complete (the sacrifice). And, again, why he completes it ;—that animal sacrifice is his vital air, and if anything were to cut him off from that, it would cut him off from the vital air; and if anything were to cut him off from the vital air, he would thus die: let him therefore complete (the sacrifice). Now, then, as to the vows (rites of abstinence).
39. Here now they say, ‘ After he has performed that animal offering, he must not sleep upon (a couch), nor eat flesh, nor hold carnal intercourse ; for that animal sacrifice is the first Diksh4, and improper surely it would be, were the initiated to sleep upon (a couch), or were he to eat flesh, or hold carnal intercourse.’ But in no way is this a Diksha, for there is neither a girdle, nor a black
1 See III, 8, 5, 8 seq. 8 See I, 9, 2, 26-27.
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antelope skin!; but he makes this the first brick ?: let him therefore, if he like, sleep upon (a couch) ; and whatever food animals here eat, all that is here obtained and taken possession of by him; and whatever kinds of food there are other than honey, of all those he may eat at pleasure, if he can get them. Carnal intercourse, however, he may not hold prior to the (offering of) clotted curds to Mitra and Varuma®: the purport of this (will be explained) hereafter.
40. Here now they say, ‘At this sacrifice he should give a Dakshiz4 (sacrificial gift); thinking, “Lest my sacrifice should be without a dakshin4!” let him give to the Brahman the prescribed dakshiz4, for the Brahman is the entire sacrifice: thus the entire sacrifice of his becomes healed.’ Let him not do so; for he makes this a brick, and it would be just as if he were to give a present with each brick: only at that (proper) time‘ let him therefore give what it befits him (to give).
Tuirp BRAHMANA.
1. Now, the gods said, ‘ Meditate ye !’—whereby, no doubt, they meant to say, ‘Seek ye a layer® (for the fire-altar)!’ Whilst they were meditating,
1 For the antelope skin used at the initiation-ceremony, see III, 2,1, 1; for the girdle, ib. ro.
? See above, VI, 2, 1, 20.
Tuirp BRAHMANA.
1. Now, the gods said, ‘ Meditate ye !’—whereby, no doubt, they meant to say, ‘Seek ye a layer® (for the fire-altar)!’ Whilst they were meditating,
1 For the antelope skin used at the initiation-ceremony, see III, 2,1, 1; for the girdle, ib. ro.
? See above, VI, 2, 1, 20.
* This is the concluding oblation of the Soma-sacrifice, performed at the close of the Agnifayana; see IX, 5,1, 54.
‘ Viz. at the proper time when the priests receive their fees, after the mid-day Soma-service, see part ii, p. 340.
5 The author here connects the causal verb ‘ fetay’ (to reflect) with ‘4i,’ to pile, to build; or rather with ‘4itim ish,’ to desire building (an altar).
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Pragapati saw this earth, as a first naturally-perforated! layer: hence it is by means of Pragdpati that he lays on that (brick) *.
2. Agni said to him (Prag4pati), ‘I will step nigh!’—‘ Wherewith ?’—‘ With cattle !’—‘ So be it!’ He thereby doubtless meant to say, ‘ with the cattlebrick ;’ for that cattle-brick is the same as the darv4brick ?: hence the dfirva-brick is laid so as not to be separated from the first naturally-perforated one ; hence also not separated from this earth are the plants, the cattle, the fire——for not separated (from the earth) * he (Agni) stepped nigh with this (brick).
3. They said, ‘Meditate ye yet!’ whereby no doubt they meant to say, ‘Seek ye a layer! seek ye (to build) from hence upwards!’ Whilst they were
1 See p. 155, note 8.
* Or, that (layer), the three naturally-perforated bricks occupying the centre of the first, third, and fifth layers of the altar, these bricks are, as it were, the representatives of the respective layers. This first svayam-Atrinn4 brick is laid down with the formula, ‘May Pragfpati settle thee!’ See VII, 4, 2, 6.
* A stalk of Drv (Dib) grass—Panicum (or Cynodon) dactylon, or Agrostis linearis—is laid upon the first naturally-perforated brick (which again lies on the man of gold) in such a way that the root lies upon it and the tops hanging down to the ground. ‘Its flowers in the perfect state are among the loveliest objects in the vegetable world, and appear through a lens like minute rubies and emeralds in constant motion from the least breath of air. Itis the sweetest and most nutritious pasture for cattle, and its usefulness, added to its beauty, induced the Hindus in the earliest ages to believe it was the mansion of a benevolent nymph.’ Sir W. Jones, Works, vol. v, p. 78. Professor R. Wallace, in his ‘India in 1887,’ gives an excellent illustration of this famous grass. He remarks (p. 282) that ‘it has a wonderful power of remaining green, being the grass of all Indian grasses which retains its succulence throughout the extreme heat of summer.’
* That is to say, immediately after (the earth-brick had been laid on).
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He remarks (p. 282) that ‘it has a wonderful power of remaining green, being the grass of all Indian grasses which retains its succulence throughout the extreme heat of summer.’
* That is to say, immediately after (the earth-brick had been laid on).
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meditating, Indra and Agni, and Visvakarman saw the air, as a second naturally-perforated layer : hence he lays on that (brick!) by means of Indra and Agni, and Visvakarman.
4. Vayu said to them, ‘I will step nigh!’— ‘Wherewith!’—‘ With the regions!’—‘ So be it!’ He thereby doubtless meant to say, ‘with the regional (bricks ”) :’ hence on the second naturally-perforated one the regional ones are laid, without being separated from it?; and hence not separated from the air are the regions, the wind; for not separated therefrom he (Vayu) stepped nigh with this (brick).
5. They said, ‘Meditate ye yet!’—whereby no doubt they said, ‘Seek ye a layer! seek ye (to build) from hence upwards!’ Whilst they were meditating, Paramesh¢din saw the sky, as a third naturally-perforated layer: whence it is by Paramesh¢/in (the most high) he lays on that (brick *).
1 This second naturally-perforated brick, representing the air, forms the centre of the third layer of the altar. See VIII, 3, I, I seq.
* That is, the bricks marking the regions, or quarters (disy§) ; five of these are laid down immediately after the self-perforated one, in the four directions from it, two of them being laid on the south. See VIII, 3, 1, 11.
® Viz. without being separated from the layer which the second svayam-Atrinna represents. They would seem to lie about a foot away from the central brick; but as no other special brick lies between them, they may on that account be considered as not separated from it.
‘ The third svayam-Atrinn4, though considered as forming part of the fifth layer, is really laid on the top of it or rather on the ‘punasiti’—an additional pile of eight bricks laid over the central, girhapatya-like, portion of the fifth layer (cf. VI, 6, 1, 14, with note). It is laid down with the formula ‘May the Most High settle thee !’—and on it the fire is subsequently placed. See VIII, 7, 3, 13 seq.
Ta
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6. Yonder Sun said to him, ‘I will step nigh!’— ‘Wherewith ?’—‘ With a space-filling (brick ').’—‘ So be it! —Now he (the sun) indeed is the space-filler : ‘by (mine own) self, he thus means to say. Hence the third naturally-perforated one is laid on so as not to be separated from the space-filling one*®; and hence yonder sun is not separated from the sky, for not separated therefrom did he step nigh with this ~ (brick). .
Hence the third naturally-perforated one is laid on so as not to be separated from the space-filling one*®; and hence yonder sun is not separated from the sky, for not separated therefrom did he step nigh with this ~ (brick). .
7. These six deities forsooth became all this (universe), whatsoever exists here. The gods and the Aishis said, ‘Those six deities forsooth have become all this (universe): bethink ye yourselves how we also may share therein!’ They said, ‘ Meditate ye!’ whereby doubtless they meant to say, ‘Seek ye a layer! seek ye how we also may share in this *!’ Whilst they were meditating, the gods saw a second, the Azshis a fourth, layer *.
8. They said, ‘We will step nigh!’—‘ Wherewith ?’—' With what is over and above these worlds!’—‘So be it!’ Now what there is above the earth on this side of the air, therewith the gods stepped nigh, that is this second layer ; and what there
1 See p. 153, note.
* The laying down of the last svayam-Atrinna (together with the likewise perforated ‘vikarnt’) is immediately preceded by the filling up of the fifth layer with the ‘space-filling’ bricks, only one of which has the common formula pronounced over it. See VIII, 7, 2, I seq.
8 Viz. in this universe, and, as a representation thereof, in this fire-altar.
‘In the foregoing 1-5 paragraphs only those three layers, which have a ‘naturally-perforated’ brick in the centre, viz. the first, third, and fifth layers, were mentioned. The author now remarks on the two other layers, representing as it were the space between the three worlds,p. 190 is above the air on this side of the sky, therewith the zshis stepped nigh, that is this fourth layer.
9. Now when they said, ‘Meditate ye (#etayadhvam) !’ they doubtless meant to say, ‘Seek ye a layer (Aitim if&/ata)!’ and inasmuch as meditating (Zetay) they saw them, therefore they are ‘layers’ (Aitayar).
10. Pragapati saw the first layer: Prag&pati assuredly is its (spiritual) ancestry. The gods saw the second layer: the gods assuredly are its ancestry. Indra and Agni, and Visvakarman saw the third layer: they assuredly are its ancestry. The Rishis saw the fourth layer: the Azshis assuredly are its ancestry. Paramesh¢/in saw the fifth layer : Parameshéin assuredly is its ancestry. And, verily, whosoever so knows that (spiritual) ancestry of the structures (layers of the fire-altar), his structures are indeed possessed of an ancestry, possessed of relations (or, of mystic significance, bandhu).
THE SAVITRA LIBATIONS. Tuirp ApuyAyaA. First BrAHMaANA.
1. The gods then said, ‘Meditate ye!’ whereby doubtless they meant to say, ‘Seek ye a layer!’ Whilst they were meditating, Savityz saw those SAvitra (formulas); and inasmuch as Savity2 saw them, they are called SAvitra. He offered that eightfold-taken libation ; and when he had offered it, he saw this eightfold-appointed Ashad#4}, which had been created aforetime.
He offered that eightfold-taken libation ; and when he had offered it, he saw this eightfold-appointed Ashad#4}, which had been created aforetime.
1 That is, the ‘invincible’ brick, being the first brick which is made, and that by the Sacrificer’s chief wife (mahisht) herself. See VI, 5, 3, 1 seq.—Sfdyavza remarks,—tém 4hutim hutva im4ém prithivim Adhiyag#ikim ash/adhavihitim mrrtsikatabhi’ prithivyavaitiyam (? prithivyanhgair imam) ashéavihitatmikaém ash4d/4m ishfa-
VI KANDA, 3 ADHYAYA, I BRAHMANA, 6. Ig!
2. Now when they said, ‘Meditate ye !’ they doubtless meant to say, ‘Seek ye a layer!’ and inasmuch as they saw it whilst meditating (£etay), therefore it is a layer (4iti). And the libation is a sacrifice; and inasmuch as he saw it after sacrificing (ish¢v4), it is a brick (ishéaké).
3. Now that same (libation of ghee), while being a single one, he offers as an eightfold one? with eight formulas: whence this (‘invincible’ brick), while being a single one, is eightfold appointed.
4. He offers while raising upwards (the spoon) ;— he thereby raises this earth upwards by means of its forms*: whence this earth is raised (above the water) by its forms.
5. He offers it continuously ;—for at that time the gods were afraid lest the Rakshas, the fiends, should come thither after them! They saw that continuous libation for preventing the Rakshas, the fiends, from coming after them: hence he offers it continuously.
6. And, again, why he offers that libation ;—this Agni is Savityz, and him he gratifies at the outset by this libation ; and having sacrificed to, and gratified, him (Agni), he then puts him together. And inasmuch as by this (libation) he gratifies Savitz, they (the formulas are called) SAvitra: that is why he offers this libation.
kam apasyat; puraiva lok4pavarga kala (? kaleor kalat) srésh‘m satim. Though in the cosmogonic account, VI, 1, 1, 13 seq., the earth is rather said to consist of nine different elements, the ‘invincible ’ brick is commonly identified with the earth. See VI, 5, 3, 1. For the (eightfold) compositions of the clay used for the fire-pan and bricks, see VI, 5, 1, 1 seq.
' That is to say, the offering-spoon is filled by eight dippings with the dipping-spoon.
* That is, by means of its constituent elements ;—prtthivim ardhvam ripair mridadibhir udgamayati, Say.
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7. And, again, why he offers this libation ;—this Agni is Savitvz, and him he pours out as seed at the outset by this libation; and whatlike seed is poured into the womb suchlike (offspring) is born. And inasmuch as by this (libation) he pours out Savitrz as seed, they (the offering-formulas are called) SAvitra : that is why he offers this libation.
8. Both an offering-spoon (srué) and a dippingspoon (sruva) are used thereat ; for the offering-spoon is speech, and the dipping-spoon is breath ; and with speech and breath the gods sought this sacred rite at the beginning : hence there are an offering-spoon and a dipping-spoon.
8. Both an offering-spoon (srué) and a dippingspoon (sruva) are used thereat ; for the offering-spoon is speech, and the dipping-spoon is breath ; and with speech and breath the gods sought this sacred rite at the beginning : hence there are an offering-spoon and a dipping-spoon.
g. And, again, why there are an offering-spoon and a dipping-spoon,—what Pragdpati was, that indeed is this dipping-spoon, for the dipping-spoon is the breath, and the breath is PragApati. And what V4é (speech) was, that is this offering-spoon ; for V4é is a female, and the offering-spoon (srué, f.) is a female ; and those waters which went forth from the world of Vaé (speech)}, they are this (ghee) which he offers (in) this libation.
10. He offers it continuously, for those waters flowed continuously. And inasmuch as that Pragdépati entered the waters with the threefold science ?, that is these prayers (yagus) with which this (priest) now offers.
11. The first three which there are, are these (three) worlds; and what fourth prayer there is that
1 See VI, 1, 1, 9.
2°'VI, 1, 1, 10.—The construction of the text is somewhat peculiar,—what the author means to say seems to be,—the threefold science (the Veda) with which Prag4pati entered the waters is the same as the prayers now offered up.
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is the threefold science, that is the Gagatt,—the Gagatt being all the metres, and all the metres (making up) the threefold science; and what last four (prayers) there are, they are the quarters: now Pragdpati indeed is those worlds and the quarters ; and that (gagatt verse in the middle) is the threefold science.
12. He offers with (V4g. S. XI, 1), ‘Harnessing first the mind,—Pragdpati, assuredly, is he that harnesses, he harnessed the mind for that holy work ; and because he harnessed the mind for that holy work, therefore he is the harnessing one.
13. ‘Savitvz, stretching out the thoughts, — for Savitvz is the mind, and the thoughts are the vital airs ;—‘ gazing reverently at Agni’s light,’ —that is, having seen Agni’s light;—‘bore up from the earth;’ for upwards from the earth he indeed bears this (offering).
14. [V4g. S. XI, 2] ‘With harnessed mind we, —he thereby harnesses the mind for this work, for with unharnessed mind one cannot now do anything ; —‘at the impulse of the god Savitvz,—that is impelled (sped) by the god Savitrz,—‘ with power (we strive) for the heavenly ;’—‘ that by this holy work he may go to the heavenly world,’ he thereby means to say; ‘with power, he says, for by power (energy) one goes to the heavenly world.
15. [V4g. S. XI, 3] ‘Savitvz, having harnessed the gods,’—Savitvz is the mind, and the gods are the vital airs;—‘ going by thought to the light, to heaven, —for as such as are going to the heavenly world by thought (devotion) he has harnessed them for this holy work ;—‘ going to produce a mighty light,’—the mighty light assuredly is yonder sun, and
[4] fe)
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he is this Agni, and him they are indeed going to fit together (or, restore);—‘may Savityz speed them!’—that is, ‘may they perform this holy work, sped by Savitrz’
16. [Vag. S. XI, 4] ‘They harness the mind, and they harness the thoughts,—for both the mind and the vital airs he harnesses for this holy work ;—‘the priests of the priest,—the priest is Pragdpati, and the priests are the gods;—‘ of the great inspirer of devotion,—the great inspirer of devotion! is Pragdpati;—‘he hath assigned the priestly offices, —now when he (Agni-Pragapati) is built up, then he assigns the priestly offices, for the priestly offices are assigned over the built-up (fire-altar) ;—‘the finder of rites,—for he indeed found this rite ;—‘ he alone,’ for he alone found this whole holy rite;—‘ mighty is the praise of the god Savitrz,—that is, ‘great is the praise of the god Savitvz.’
17, [Vag. S. XI, 5; Ack S. X, 13, 1] ‘By devotions I harness your old inspiration,— the old inspiration (brahman) doubtless is the vital air, and devotion is food, and that food is this oblation: by means of this oblation, by means of this food, he harnesses the vital airs for this holy work,— ‘May the praise spread abroad on the lord’s path,’—this he says in order that there may be for the Sacrificer the praise of fame among both gods and men;—‘may all sons of the immortal hear!’—the immortal one doubtless is Pragdpati, and his sons are all the gods;—‘who have resorted
1 See III, 5, 3, 12, where ‘brzhat vipaséit’ (in the same formula) is explained as referring to the sacrifice.
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to the heavenly abodes ;’—the heavenly abodes are these worlds: the gods that are in these worlds, with regard to them he says this.
18. [V4g. S. XI, 6; Azk S. V, 81, 3] ‘Whose course the others have followed,—for Pragapati first performed this rite, whereupon the gods performed it;—‘the gods with vigour, the god’s greatness, —the greatness is the sacrifice, thus: ‘the gods with vigour (followed) the god’s sacrifice, his energy ;’—‘that dappled steed who hath measured the terrestrial (regions),’/—what- -soever is on this earth that is terrestrial, all that he measures out; for with his rays he reaches down to it;—‘the regions, he the god Savitvz by his greatness, —the regions are these worlds, and the god Savitz? is yonder sun: he measures them by his greatness.
19. [V4g. S. XI, 7] ‘God Savitz, speed the sacrifice, speed the lord of sacrifice unto his share!’—the god Savityz is yonder sun, and his share is the sacrifice, that he means to say when he says ‘ speed the sacrifice, speed the lord of sacrifice !"—‘May the heavenly, thought-cleansing Gandharva cleanse our thought! ’—the heavenly Gandharva is yonder sun, and thought is (sacrificial) food; thus, ‘May the food-cleanser cleanse our food!’—‘May the lord of speech render agreeable our speech !’—this sacred rite is speech, and the lord of speech is the breath: thus, ‘May the breath render agreeable this rite of ours!’