Raised and sprinkled is (the place) where he takes it down, for on a (mound), raised and sprinkled, the (sacrificial) fire is laid down. Gravel is strewed thereon: the significance of this (will be explained) hereafter 1.
19. It is enclosed on all sides?; for at that time the gods were afraid, thinking, ‘We hope the Rakshas, the fiends, will not smite here this (Agni) of ours!’ They enclosed him with this stronghold; and in like manner does this one now enclose him with this stronghold. And, again, this is a womb;
1 See VII, 1, 1, 9.
* The lump of clay is deposited on a raised mound (or perhaps rather on a cut-out piece of ground, uddhata), in an enclosed shed, (with a door on the east side) north of the Ahavantya.
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and this (clay) is seed; and in secret, as it were, the seed is infused into the womb: it is thus made of the form of the womb ; and hence it is only in secret that one would have intercourse even with his own wife.
20. He then unties it (the lump of clay): whatever part of his (body) pains him (Agni) when tied up, that pain he now puts outside of him; and, moreover, he causes him to be born from that womb (the antelope skin).
21. [He unties it, with Vag. S. XI, 49; AzkS. ITI, 15, 1]‘ Blazing forth with wide glare,—that is, ‘Shining brightly with wide glare ;’—‘chase away the terrors of the hating demons!’—that is, ‘chase away all evils!’—‘ May I be in the protection of the great, the good protector, in the guidance of Agni, ready to our call!’ thereby he invokes a blessing.
22. He then cuts off some goat's hair, and lets loose the animals towards the north-east; for this, the north-east, is the region of both gods and men: he thus bestows cattle on that region, and hence both gods and men subsist on cattle.
THE MAKING OF THE FIRE-PAN (UKHA).
FirtH ApuyAya. First BRAHMANA.
1. That water (used for working the clay) has been boiled by means of resin of the paldsa tree (butea frondosa), just for the sake of firmness. And as to why (it is done) by paldsa resin ;—the palasa tree doubtless is Soma’, and Soma is the moon, and that (moon) indeed is one of Agni’s
? See part i, p. 183.
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forms: it is for the obtainment of that form of Agni (that paldsa resin is used).
2. He pours it on (the clay), with (Vag. S. XI, 50-52; Azk S. X, 9, 1-3), ‘Refreshing ye are, OQ waters!!’ To whatever deity a Azk-verse, and to whatever deity a Yagus formula applies, that Azk-verse is that very deity, and that Yagus formula is that very deity: hence this triplet (XI, 50-52) is these waters, and they are those very waters which appeared as one form?: that form he now makes it.
3. He then produces foam and puts it thereto: the second form which was created (in the shape of) foam *, that form he thus makes it. And the clay he now mixes is that very clay which was created as the third form. It was from these forms that he (Agni) was created at the beginning, and from them he now produces him.
4. He then mixes it with the goat’s hair, just for the sake of firmness. And as to why with goat's hair,—the gods then collected him (Agni) from out of the cattle, and in like manner does this one now collect him from out of the cattle. And as to why with goat’s hair, it is because in the he-goat (is contained) the form of all cattle; and as to its being hair, form is hair ¢.
5. [Vag. S. XI, 53] ‘Mitra having mixed the earth and ground with light,—Mitra doubtless
1 The whole triplet runs thus: ‘Refreshing ye are, O waters; lead us to strength, to see great joy |—whatever is your most benign sap, therein let us share, like loving mothers!—For you we will readily go to him, to whose abode ye urge us, O waters, and quicken us.’
* See VI, 1, 1, 12. * VI, 1, 1, 13.
* That is, the hair of cattle is the most obvious characteristic of their outward appearance.
e vi KANDA, 5 ADHYAYA, I BRAHMANA, 9. 231 is the breath, and the breath first did this sacred work ;—‘I mix (fashion) thee, the well-born knower of beings, for health to creatures,—as the text, so its meaning.
6. Then there are these three kinds of powder (dust) —(sand of) gravel, stone, and iron-rust—therewith he mixes (the clay), just for firmness. And as to why (it is mixed) therewith, it is because thereof this (earth) consisted when it was created in the beginning : thus whatlike this (earth) was created in the beginning, such he now makes it (the earth, or fire-pan).
7. [Vag. S. XI, 54] ‘The Rudras, having mixed the earth, kindled the great light ;’—for this Agni is yonder sun: thus it is that great light which the Rudras, having mixed the earth, did kindle ;—‘yea, never-failing and brilliant, their light shineth among the gods; ’—for that neverfailing and brilliant light of theirs does indeed shine among the gods.
8. With two (verses) he mixes (the clay),—twofooted is the Sacrificer, and the Sacrificer is Agni : as great as Agni is, as great as is his measure, so great he thus mixes (fashions) him.
9. He then kneads it, with (Vag. S. XI,55), ‘Mixed by the Vasus, the Rudras,—for this (clay) has indeed been mixed both by the Vasus and the Rudras: by the Vasus, because by Mitra; and by the Rudras, because by the Rudras ;—‘ by the wise, the clay suitable for the work ;’—for wise those (gods) are, and suitable for the (sacred) work is this clay;—‘ making it soft with her hands, may Sintvalt fashion it!’—Sintvalt doubtless is speech : thus, ‘May she, having made it soft with her hands, fashion it!’
®
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10, [Vag. S. XI, 56] ‘Sinivalt, the fair-knotted, fair-braided, fair-locked,—for Sinivalt is a woman, and that is indeed the perfect form of woman, to wit, the fair-knotted, fair-braided, fairlocked: he thus makes her perfect;—‘may she place the fire-pan into thy hands, O great Aditi!’—the great Aditi doubtless is this earth: it is to this earth that he says this.
11, [V4ag. S. XI, 57] ‘Let Aditi fashion the fire-pan, by her skill, her arms, her wisdom!’ —for by her skill, by her arms, and by her wisdom she does indeed fashion it ;—‘may she bear Agni in her womb, even as a mother (bears) her son in her lap! ’—that is, ‘as a mother would bear her son in her lap, so may she (Aditi) bear Agni in her womb !’
12, With three (formulas) he kneads (the clay),— threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus kneads him. With two (verses) he mixes,—that makes five ;—of five layers consists the fire-altar (Agni) ; five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become. With three (formulas) he pours water thereto,—that makes eight ;—-of eight syllables the G4yatrt metre consists, and Agni is GAdyatra: as great as Agni is, as great as is his measure, so great does this become. And, moreover, as one of eight syllables? this (earth) was created in the beginning : thus as great as this (earth) was created in the beginning, so great he thus makes this (fire-pan representing the earth).
1 See VI, 1, 2, 6-7.
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Sreconp BRAHMANA.
1. He then takes a lump of clay, as much as he thinks sufficient for the bottom part, with, ‘Makha’s head thou art!’—Makha, doubtless, is the sacrifice, and this is its head; for the Ahavantya fire is the head of the sacrifice, and that Ahavantya (fire-altar) he is now about to build: hence he says, ‘ Makha’s head thou art!’
2. And, again, as to why he says, ‘ Makha’s head thou art!’—when he (Agni) is built up, then he is born, and it is by the head (issuing first), by the top, that he who is born is born: ‘when he is born, may he be born by the head, by the top!’ so he thinks.
And, again, as to why he says, ‘ Makha’s head thou art!’—when he (Agni) is built up, then he is born, and it is by the head (issuing first), by the top, that he who is born is born: ‘when he is born, may he be born by the head, by the top!’ so he thinks.
3. He spreads it out, with (V4g. S. XI, 58), ‘May the Vasus, Angiras-like, fashion thee by the Gayatri metre!’—for the bottom part is this (terrestrial) world, and this the Vasus fashioned by means of the Géyatri metre; and in like manner does this one now fashion it by means of the Gayatri metre ; —‘ Angiras-like,’ he says, for Angiras is the breath. ‘Thou art steadfast !’—that is, ‘thou art firm,’ or, ‘thou art fixed ;’"—‘ Thou art the earth! ’—for this bottom part is indeed the earth;—‘Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!’ For the Vasus, having fashioned this (terrestrial) world, invoked this blessing thereon; and in like manner does the Sacrificer, having fashioned this world, now invoke this blessing thereon. Having made it of the measure of a span (in each direction), he then turns up its edge on each side.
4. He then lays thereon the first (lower) side-part,p. 234 with, ‘May the Rudras, Angiras-like, fashion thee by the Trish¢ubh metre!’—for this sidepart is the air, and this the Rudras fashioned by means of the Trish¢ubh metre; and in like manner does this one now fashion it by means of the Trish¢ubh metre ;—‘ Angiras-like,’ he says, for Angiras is the breath ;—‘ Thou art steadfast !’— that is, ‘thou art firm,’ or ‘thou art fixed ;’—‘ Thou art the air!’ for this side-part is indeed the air ;— ‘Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!’ For the Rudras, having fashioned the air, invoked this blessing thereon ; and in like manner does this Sacrificer, having fashioned the air, now invoke this blessing thereon. Having stroked and smoothed it all over—
5. He lays on the upper side-part, with, ‘May the Adityas, Angiras-like, fashion thee by the Gagatt metre!’ for this side-part is yonder sky, and this the Adityas fashioned by means of the Gagatt metre; and in like manner does this one now fashion it by means of the Gagati metre ;—‘ Angiraslike,’ he says, for Angiras is the breath ;—‘ Thou art steadfast!’—that is, ‘thou art firm,’ or ‘thou art fixed ;’—‘ Thou art the sky!’ for that side-part is indeed the sky ;—‘ Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!’ For the Adityas, having fashioned the sky, invoked this blessing thereon ; and in like manner the Sacrificer, having fashioned the sky, now invokes this blessing thereon.
6. He then makes it (complete), with this fourth prayer, ‘May the All-gods, the friends of all
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6. He then makes it (complete), with this fourth prayer, ‘May the All-gods, the friends of allp. 235 men, fashion thee, Angiras-like, by the Anush¢ubh metre !’—this prayer, doubtless, is the (four) quarters, and the All-gods, the friends of all men, did then, by means of this prayer, put the quarters into these worlds, (that is) into the fire-pan; and in like manner does the Sacrificer, by means of this prayer, now put the quarters into these worlds, into the fire-pan ;—‘ Angiras-like,’ he says, because Angiras is the breath;—‘Thou art steadfast!’ —that is, ‘thou art firm, or ‘thou art fixed ;’— ‘Thou art the quarters!’ for this prayer indeed is the quarters;—‘ Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!’ For the All-gods, the friends of all men, having fashioned the quarters, invoked this blessing on them; and in like manner the Sacrificer, having fashioned the quarters, now invokes this blessing on them.
7. With that same formula he fashions it both inside and outside, whence the quarters are both inside and outside these worlds. He therewith fashions it without restriction (to any part of the pan), for unrestricted are the quarters.
8. He makes it just a span high, and a span sideways ; for Vishzu, when an embryo, was a span long, and this (fire-pan) is the womb: he thus makes the womb of equal size with the embryo’.
9. Were it larger than a span, he would make it smaller by that prayer; and were it smaller, (he would make it) larger thereby *.
1 Vishnu is identical with Agni, inasmuch as both are the sacrifice.
* That is to say, if the pan, thus fashioned, is not quite of the exact measure, the formula is supposed to set this right. .
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10. If there be one victim, let him make it (the pan) one span wide; and if there be five victims, let him make it five spans wide, or an arrow’s width ; for the arrow means strength: he thus makes it to be composed of strength. But, indeed, an arrow formerly used to be five spans long!.
11. He then lays round the horizontal belt (or rim) ;—that is the quarters; for the gods, having made these worlds, the fire-pan, strengthened and encircled them by the quarters; and in like manner the Sacrificer, having made these worlds, the firepan, thus strengthens and encircles them by the quarters.
12. He lays this (rim) on the upper third (of the side), for it is there the ends of these worlds meet, and he thus makes them firm thereby.
13. [He does so, with Vag. S. XI, 59] ‘Thou art Aditi’s girdle!’—in the sacrifice the string relates to Varuza: he thus lays this belt round after (expressly) making it one not relating to Varuza.
13. [He does so, with Vag. S. XI, 59] ‘Thou art Aditi’s girdle!’—in the sacrifice the string relates to Varuza: he thus lays this belt round after (expressly) making it one not relating to Varuza.
14. He then silently makes four upright (bands), for these are the quarters ;—for the gods, having made these worlds, the fire-pan, made them firm on all sides by means of the quarters?; and in like manner the Sacrificer, having made these worlds, the fire-pan, now makes them firm on all sides by means of the quarters.
15. These (vertical bands) run up to (the rim of) it, for they did then support it, and so do they now support it: thus that upper part of it becomes firm
1 Yasmin kéle dhanurved4nusdrena dharmata’ kshatriya yudhyante tasmin kAle pa#éapradeseshur Asft, adhun4 tv iyam aniyataparim4n4 vartante, Say.
* Viz. by means of the mountains, according to Sayana.
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by means of the horizontal belt, and that lower part of it by means of these (vertical bands).
16. At their tops they form nipples; for the gods, having made these worlds, the fire-pan, drew forth for themselves from these nipples all (objects of) their desires; and in like manner the Sacrificer, having made these worlds, the fire-pan, draws forth from these nipples all his desires.
17. This (fire-pan) indeed is a cow, for the fire-pan is these worlds, and these worlds are a cow: that horizontal belt is its udder; it is in the (upper) third of it, for the udder is in one-third of the cow.
18. He forms nipples to it, whereby he forms the nipples of the udder: it has four nipples, for the cow has four nipples.
19. Some, indeed, make it with two nipples, or also with eight nipples; but let him not do so, for those cattle which have fewer nipples than a cow, and those which have more nipples, are less fit to yield him a livelihood: hence they make this (firepan) less fit to yield a livelihood; and, indeed, they do not make it (like) a cow, but (like) a bitch, or a ewe, or a mare; hence let him not do so.
20. He then takes hold of its bowl, with, ‘May Aditi seize thy bowl!’ Aditi, doubtless, is Speech ; and the gods, having then fashioned it, perfected it by means of Aditi, speech; and in like manner this one, having fashioned it, now perfects it by means of Aditi, speech,
21. Having grasped it with both hands, he sets it down, with, ‘She, having fashioned the great (mahim) fire-pan,’—that is, ‘she, having fashioned the great (mahatim) fire-pan;’—‘the earthen womb for Agni;’—for this is indeed Agni’sp. 238 earthen womb ;—‘ Aditi offered it unto her sons, thinking, They shall bake it!’—for Aditi, indeed, having fashioned it, offered it to the gods, her sons, to bake it; and in like manner does this one now, after fashioning it, offer it to the gods to bake it.
earthen womb ;—‘ Aditi offered it unto her sons, thinking, They shall bake it!’—for Aditi, indeed, having fashioned it, offered it to the gods, her sons, to bake it; and in like manner does this one now, after fashioning it, offer it to the gods to bake it.
22. Now some make three (fire-pans), saying, ‘Three (in number) are these worlds, and the fire-pans are these worlds ;’'and also for mutual expiation, thinking, ‘ If the one will break, we shall carry (Agni) in the other, and if the other (breaks), then in the other (or third).’ Let him not do so; for that first bottom part is this world; and that first (lower) sidepart is the air; and the upper one is the sky; and that fourth, the prayer, doubtless is the quarters; and just as much as these worlds and the quarters are, so much is this whole (universe). But were he to add anything thereto, he would make it to be redundant, and whatever redundant (act) is done in the sacrifice is left over for the Sacrificer’s spiteful rival. And as to the expiation in case of the (fire-pan being) broken, that (will be told} in a subsequent chapter}.
Turrp BRAHMANA.
1. Of that same (clay) she (the queen) forms the first, the ‘invincible’ (brick) ; for the invincible one (Ash4@4) is this earth, and this earth was created first of these worlds. She forms it of that same clay, for this earth is (one) of these worlds. The (Sacrificer’s) consecrated consort (mahisht) forms it; for this earth is a ‘ mahisht’ (female buffalo, a cow). She who is first taken to wife is the consecrated consort.
1 VI, 6, 4, 8.
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2. It measures a foot (in length and breadth), for the foot is a foundation, and this earth also is a foundation. It is marked with three lines, for this earth is threefold ?.
3. Now he (the Sacrificer) makes the fire-pan : he thereby makes these worlds. He then makes the (three) ‘all-light ’ (bricks), that is these deities, Agni, Vayu, Aditya, for those deities indeed are all the light. He makes them from that same clay (as the fire-pan): he thus produces these gods from these worlds. The Sacrificer makes them. They are marked with three lines, for threefold are these gods*. Thus as regards the deities.
4. Now as regards the self (or body) : the fire-pan, indeed, is the self (of Agni). The ‘invincible’ (brick) is speech : that she (the wife) makes first, for this speech is foremost in the body. She makes it from that same clay, for this speech is of the body. The (Sacrificer’s) consecrated consort makes it, for speech is a ‘mahishi.’ It is marked with three lines, for speech is divided into three kinds, Azkverses, Yagus-formulas, and SAman-tunes; and because of this threefold form of speech, low-voiced, half-loud, and loud.
The (Sacrificer’s) consecrated consort makes it, for speech is a ‘mahishi.’ It is marked with three lines, for speech is divided into three kinds, Azkverses, Yagus-formulas, and SAman-tunes; and because of this threefold form of speech, low-voiced, half-loud, and loud.
5. He makes the fire-pan: thereby he makes (Agni’s) self. He then makes the ‘all-light’ (bricks), —the ‘all-light’ (brick) is offspring, for offspring indeed is all the light : he thus causes generation to take place. He makes them of the same clay (as the fire-pan) : he thus produces offspring from the self. The Sacrificer makes them: the Sacrificer thus
1 See VI, 1, 1, 14. * Viz. those of the sky, the air, and the earth. See VI, I, 2, I0.
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produces offspring from his own self. He makes them without interruption: he thus produces uninterrupted offspring from his own self. He makes them subsequently (to the fire-pan): he thus produces the offspring subsequently to his own self. They are marked with three lines, for generation is threefold, father, mother, and son; or, the embryo, and the inner and outer membrane.
6. He makes these from (clay) prepared with prayer, the others from (clay) prepared without prayer; for these are defined, the others undefined ; these are limited (in number), the others unlimited.
7. That Agniis Pragdpati; but Pragdpati is both of this, defined and undefined, limited and unlimited : thus when he makes (bricks) from (clay) prepared with prayer, he thereby makes up that form of his (Pragpati’s) which is defined and limited ; and when he makes them from (clay) prepared without prayer, he thereby makes up that form of his which is undefined and unlimited. Verily, then, whosoever knowing this does it on this wise, makes up the whole and complete Agni. From the (clay) lying ready prepared, he leaves over a lump for expiations’.
8, He (the Adhvaryu) now fumigates it (the firepan)—just for the sake of strength, or to (mark) the progress of the work. And, again, as to why he fumigates,—that fire-pan is the head of the sacrifice, and the smoke its breath: he thus puts breath into the head.
9. He fumigates it with horse-dung, to insure it against injury; for the horse is sacred to Pragdpati,
1 That is, in case the fire-pan were to break. See VI, 6, 4, 8 seq.
vi KANDA, 5 ADHYAYA, 4 BRAHMAMA, I. 241 and Pragdpati is Agni, and one does not injure one’s own self. And with dung (he does it) because that is what was eaten (by the horse) and is useless ; and thus he does not injure the horse itself, nor the other cattle.
See VI, 6, 4, 8 seq.
vi KANDA, 5 ADHYAYA, 4 BRAHMAMA, I. 241 and Pragdpati is Agni, and one does not injure one’s own self. And with dung (he does it) because that is what was eaten (by the horse) and is useless ; and thus he does not injure the horse itself, nor the other cattle.
10. [Vag. S. XI, 60] ‘May the Vasus make thee fragrant by the Gayatri measure, Angiraslike !—May the Rudras make thee fragrant by the Trishéubh metre, Angiras-like!—May the Adityas make thee fragrant by the Gagatt metre, Angiras-like!—May the All-gods, the friends of all men, make thee fragrant by the Anushéubh metre, Angiras-like!—May Indra make thee fragrant !—May Varuna make thee fragrant!—May Vishzu make thee fragrant!’ —he thus fumigates it by means of the deities.
11. Seven balls of horse-dung are (used), and seven formulas: those deities are sevenfold!, and seven vital airs there are in the head. But also what is many times, seven times seven, is (expressed by) seven? : he thus puts the seven vital airs into the head.
Fourtu BRAHMANA,
1. He now digs that (hole)* in the earth; for the gods now were afraid, thinking, ‘We hope the Rakshas, the fiends, will not smite here this (Agni) of
1 ?Or, divided into groups of seven each, as, for instance, the Maruts, see II, 5, 1, 13.
? Comp. the Germ. ‘seine sieben Sachen (or, Siebensachen) packen,’ to pack one’s traps.
* One might take ‘athainam asyém khanati’ to mean, ‘he now digs for him (Agni) in the earth,’ or ‘digs him into the earth.’ Cf. VI, 4, 1, 1, ‘athainam atad khanati.’ Sayama, however (in accordance with the formula in paragraph 3), supplies ‘ava/am,’ ‘a hole.’
(41) Rp. 242 ours!’ They made this (earth) to be his self (body), for protection, thinking, ‘ The self will protect itself.’
2. He digs him out with (the help of) Aditi, in order to guard him from injury; for Aditi is this earth, and one does not injure one’s own self; but were he to dig with (the help of) another deity, he surely would injure him (Agni).
3. (Vag. S. XI, 61] ‘May the divine Aditi, dear to all the gods, dig thee, Angiras-like, O hole, in the lap of the earth!’—for this hole (is dug) among the gods. That bamboo spade now disappears. This hole is four-cornered, for there are four quarters : he thus digs it from all the quarters". Having then laid down fuel in it, he silently puts the ‘invincible’ (brick) thereon, for that is made first.
That bamboo spade now disappears. This hole is four-cornered, for there are four quarters : he thus digs it from all the quarters". Having then laid down fuel in it, he silently puts the ‘invincible’ (brick) thereon, for that is made first.
4. He then sets down the fire-pan (with the bottom part upwards), with, ‘May the divine wives of the gods, dear to all the gods, place thee, Angiraslike, O fire-pan, in the lap of the earth!’ for of old the divine wives of the gods, dear to all the gods, indeed, like Angiras, placed that (fire-pan) into the lap of the earth, and by (the help of) them he now places it. But, surely, these are the plants,—the wives of the gods are indeed the plants; for by the plants everything here is supported: by means of the plants he thus supports this (fire-pan). He then lays down silently the ‘all-light’ (bricks). Having then placed fuel thereon he kindles it.
5. ‘May the divine Dhishavz4s, dear to all the gods, kindle thee, Angiras-like, O fire-pan, in the lap of the earth!’ for of old the divine
1 Sarvabhyo digbhya enam avafam khanati tam a sarv4su dikshu nash/ra na himsanti, Say.
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Dhishaz4s, dear to all the gods, indeed kindled it, like Angiras, in the lap of the earth, and with their help he now kindles it. But, surely, this is V4é (speech),—the Dhishaz4s are indeed speech’, for by speech everything is kindled here: by means of speech he thus kindles this (fire-pan). Whilst looking at it, he then mutters these three formulas :
6. ‘May the divine protectresses, dear to all the gods, heat thee, O fire-pan, Angiras-like, in the lap of the earth!’ for of old the divine protectresses, dear to all the gods, indeed, like Angiras, heated it in the lap of the earth; and by them he now heats it. But, surely, these are the days and nights, —the protectresses are indeed the days and nights; for by days and nights everything is covered here : by means of the days and nights he thus heats it.
7. ‘May the divine ladies, dear to all the gods, bakethee, Angiras-like, O fire-pan, inthe lap of the earth!’ for of old the divine ladies, dear to all the gods, did, like Angiras, bake it in the lap of the earth, and with their help he now bakes it. But, surely, these are the metres,—the ladies (gn) are indeed the metres (scripture texts), for by means of these men go (gam) to the celestial world: by means of the metres he thus bakes it.
8. ‘May the divine women, with unclipped wings, dear toall the gods, bake thee, Angiraslike, O fire-pan, in the lap of the earth!’ for
1 Whether ‘Dhishav4’ (the name of certain female divinities who have the power of bestowing prosperity and granting wishes) is here connected with ‘dhishnya,’ fire-hearth; or whether it is taken by the author in some such primary sense as ‘ intelligence’ or ‘inspiration,’ it were difficult to decide. Sayama connects it with ‘dhf,'—vag vai dhishaz4, si hi dhiyam karma g#avAsani (?) sambhagate,
R 2
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Sayama connects it with ‘dhf,'—vag vai dhishaz4, si hi dhiyam karma g#avAsani (?) sambhagate,
R 2
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of old the divine women, with unclipped wings, dear to all the gods, did bake it, like Angiras, in the lap of the earth ; and with their help he now bakes it. But, surely, these are the stars,—the women (ani) are indeed the stars, for these are the lights of those righteous men (gana) who go to the celestial world : itis by means of the stars that he thus bakes it.
9. Now he digs with one (formula), he sets down (the fire-pan) with one, he kindles with one, he heats with one, he bakes (pa&) with two, whence twice in the year food is ripened (pa) ; these amount to six, —six seasons are a year, and Agni is the year: as great as Agni is, as great as is his measure, so great does this become.
10. And as often as he attends to (the fire by adding fresh fuel)! he attends to it with the prayer relating to Mitra, ‘[The protection] of Mitra, the preserver of men? ...;’ for a friend (mitra) does not injure any one, nor does any one injure his friend ; and in like manner does this one not injure that (fire-pan), nor does it (injure) him. By day he should put (fuel) on it, by day he should clear it (of the ashes).
11. He clears it (of the ashes) with a prayer relating to Savitvz,—for Savitrz is the impeller: impelled
* The St. Petersburg dictionary seems to take ‘ yavat kiyak AopanyAéarati’ in the sense of ‘as much (or, as deep) as he enters (into the pan).’ But see III, 2, 2, 19, where ‘ yavat kiyakka... upasprtset’ has likewise the meaning ‘as often as he touches.’ Cf. also Katy. Sr. XVI, 4, 15, He keeps up (the fire by adding fuel), with ‘ Mitrasya...;’ 16, [He repeats the formula] as often (or long) as he keeps it up (or, adds fuel).
* Vag. S. XI, 62; Azk S. III, 9, 6, ‘The gainful protection of the God Mitra, the preserver of men, is glorious and of most wonderful renown.’
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by Savitvz, he thus clears it—[V4g. S. XI, 63] ‘May the divine Savityz, the well-handed, well-fingered, and well-armed, clear thee by his might! ’—for Savitrz is all that.
12. He then turns it (the fire-pan) round, with, ‘Not tottering upon the earth, fill the regions, the quarters!’—that is, ‘not tottering, fill thou with sap the regions and quarters on earth!’
13. He then takes it up, with [V4g. S. XI, 64], ‘Having risen, do thou become great, —for these worlds, having risen, are great;—‘and stand up steadfast!’ that is, ‘stand thou up firm and fixed!’
14. Having taken it in both hands, he sets it down, with, ‘O Mitra, unto thee I consign this firepan for safety: may it not break!’ for Mitra is that wind which blows yonder: it is to him he thus consigns it for protection ; for these worlds are protected by Mitra (or by a friend), whence nothing whatever is harmed in these worlds. -
-
15. He then pours (milk) into it,—just for strength, or to (mark) the progress of the work. And, again, why he pours (milk) into it,—that fire-pan is the head of the sacrifice, and milk is breath: he thus lays breath into the head. Moreover, the fire-pan (ukh, f.) is a female : he thus lays milk into the female, whence there is milk in the female.
16. He pours goat’s milk into it to avoid injury’; for the goat sprang from Prag4pati’s head, and Pragapati is Agni; and one does not injure one’s own self. And as to why it is goat’s (milk),—the goat eats all (kinds of) herbs: he thus pours into it (the pan) the sap of all (kinds of) herbs.
1 The construction of this, and similar previous passages, is the same as that referred to in part ii, p. 15, note 3.
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17. (Vag. S. XI, 65] ‘May the Vasus fill thee with the Gayatri metre, Angiras-like!—May the Rudras fill thee with the TrishZubh metre, Angiras-like !—May the Adityas fill thee with the Gagati metre, Angiras-like!—May the Allgods, dear toall men, fill thee with the Anushzubh metre, Angiras-like!’—by these deities he thus moistens it: by whatever deities he fashions it, by them he fumigates it, and by them he moistens it. For he who performs a work, knows the practice of it: hence by whatever deities he fashions it, by them he fumigates and moistens it.
THE DiKSHA, or INITIATION. Sixty ApuyAya, First BRAHMAMNA.
1. Many? are the oblations, in the building of the fire-altar, as well as at any other (special ceremony) than the building of the fire-altar. For there are supernumerary rites,—supernumerary are those which are (performed) over and above another rite: of these? are the building of the altar (Agnifityé), the Ragasfya, the Vagapeya, and the Asvamedha ; and because they are over and above the other (normal) rites, therefore they are supernumerary.
? Or rather, too many, more (than are required at one of the normal Soma-sacrifices),—4dhvarikebhyo bahutarfni, S4y.
* That is, as would seem from Sayama, of such ceremonies as have supernumerary, or additional, oblations to the normal ones connected with them. This discussion seems to be introduced here on account of the additional oblation (that to Vaisvanara) offered at the initiation ceremony. As an ‘additional’ or special, oblation at the Vagapeya, Sayava refers to the pap of wild rice (V, 1, 4, 12); whilst at the Ragasfya the one to Anumati (V, 2, 3, 4) is said to belong to the same category.
vi KAWDA, 6 ADHYAYA, I BRAHMANA, 5. 247
2. A cake! on eleven potsherds to Agni and Vishwu,—that is the initiation (offering) of the (Soma) sacrifice;—one on twelve potsherds to Vaisvanara, and a pap to the Adityas,—these two belong to Agni.
vi KAWDA, 6 ADHYAYA, I BRAHMANA, 5. 247
2. A cake! on eleven potsherds to Agni and Vishwu,—that is the initiation (offering) of the (Soma) sacrifice;—one on twelve potsherds to Vaisvanara, and a pap to the Adityas,—these two belong to Agni.
3. Now were he to prepare only the one for Agni and Vishau, and not the other two oblations, then only the initiation (offering) of the (Soma) sacrifice would be performed, and not those of Agni (the fire-altar); and were he to prepare only the other two oblations, and not the one to Agni and Vishzu, only the initiation (offering) of Agni would be performed, and not that of the sacrifice.
4. He prepares both that of the sacrifice, and those of Agni, for this rite is both a rite of sacrifice, and a rite of fire: first (comes) that of the sacrifice, and then that of the fire, for the rite of the fire is an accessory rite.
5. Now as regards that (cake) for Agni and Vishau, its mystic import is the same as what is (implied) in a preparatory ceremony. And the (cake) on twelve potsherds for Vaisvdnara is for
1 These and the subsequent offerings form part of the Diksh4, or initiation ceremony, for the Soma-sacrifice to be performed after the completion of the fire-altar. This initiation ceremony commences on the day of new moon, a week after the preparation of the ukh4, or fire-pan. An integral part of (the first day of) this ceremony is the kindling of a fire in the ukha—the ‘Ukhya Agni’—which ultimately serves to supply the fires for the brick altars built on the completion of the period of initiation. The Diksha is, as a rule, to be performed daily for a year, during which time the fire has to be kept up in the ukhé, and carried about by the Sacrificer for a time each day. While the cake to Agni- Vishzu here mentioned is the ordinary cake-offering prescribed for the Diksh& of the normal Soma-sacrifice (see III, 1, 3, 1), the Vaisvanara cake is peculiar to the Agnifayana.
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the obtainment of all the fires, Vaisvanara being all the fires ;—it is one of twelve potsherds, for twelve months are a year, and Vaisvanara is the year.
6. And, again, as to why he prepares one for Vaisvanara,—it is because he is about to produce Agni as Vaisvanara (belonging, or dear to, all men): in the initiation offering he first pours him forth as seed, and whatlike the seed is that is poured into the womb, suchlike is (the child) born therefrom; and inasmuch as he now pours forth that (Agni) Vaisvanara as seed, therefore he is born hereafter as VaisvAnara.
7. And why he prepares those two (other) oblations,—Vaisvanara is the ruling power, and that Aditya pap is the people: he thus makes both the ruling power and the people. The Vaisvdnara (cake) he prepares first, and having thereby made the ruling power, he makes the people.
7. And why he prepares those two (other) oblations,—Vaisvanara is the ruling power, and that Aditya pap is the people: he thus makes both the ruling power and the people. The Vaisvdnara (cake) he prepares first, and having thereby made the ruling power, he makes the people.
8. That (Vaisvanara cake) is one single (oblation), having one single deity: he thus makes the ruling power to be concentrated in one (person), and excellence to be concentrated in one. The other, the pap, has many deities, for the pap is a multiplicity of rice-grains, and those Adityas are a multiplicity of gods: he thus bestows multiplicity on the people. Thus much as to the deities.
9. Now as regards the self (or body of Agni). The Vaisvanara (cake) is the head, and that Aditya pap is the body: he thus makes both the head and the body. The Vaisvanara (cake) he prepares first ; and having thereby made the head, he then makes the body.
10. That (Vaisvanara cake) is one single (oblation), for the head is, as it were, one only; and the vI KAwDA, 6 ADHYAYA, I BRAHMANA,14. 249 other, the pap, has many deities, for that pap is a multiplicity of rice-grains, and this body is a multiplicity of limbs: he thus bestows on the body a multiplicity of limbs.
11. That (pap) is (prepared) on ghee, for the dityas are consumers of ghee: he thus gratifies them, each by his own share, by his own liquor. These offerings are (made) silently, for here in the sacrifice there is seed, and silently seed is infused.
12. He then offers the Audgrabhama (libations)!, for by the Audgrabhamas (elevatory libations) the gods raised themselves from this world to the heavenly world: and inasmuch as (thereby) they raised themselves (ud-grabh), they are called ‘audgrabhama ;’'—and in like manner does the Sacrificer, by means of the Audgrabhazas, now raise himself from this world to the heavenly world.
13. There are many of these, in the building of the fire-altar as well as at any other (special ceremony) : the significance of this has been told. They are of both kinds : (the significance) of this has been told ;— first those of the sacrifice, and then those of the fire : (the significance) of this also has been told.
14. He offers five of the sacrifice?,—the sacrifice is fivefold: as great as the sacrifice is, as great as is its measure, by so much he thus pours it forth as seed. Seven (libations) of the fire,—the fire(-altar) consists of seven layers*; seven seasons are a year, and
? See III, 1, 4, 1.
? Viz. the five Audgrabhana libations of the ordinary Somasacrifice offered in the manner there described. See part ii, p. 20, note.
® Though Agni, or the fire-altar, is commonly called the fivelayered one (pa#hakitika), consisting as it does of five complete
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? Viz. the five Audgrabhana libations of the ordinary Somasacrifice offered in the manner there described. See part ii, p. 20, note.
® Though Agni, or the fire-altar, is commonly called the fivelayered one (pa#hakitika), consisting as it does of five complete
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Agni is the year: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed. Those two kinds (of libations) amount to twelve,—twelve months are a year, and Agni is the year: as great as Agni is, as great as is his measure, so great does this become.
15. He offers!, with (Vag. S. XI, 66-67), ‘The Purpose, Agni, the Impulse, hail !’—from purpose, indeed, this sacred rite originated at first, and he now impels (yokes, uses) it for this rite.
16. ‘Mind, Wisdom, Agni, the Impulse, hail!’ —from the mind indeed this sacred rite originated at first, and he now impels it for this rite.
17. ‘Thought, knowledge, Agni, the Impulse, hail! ’—from thought, indeed, this sacred rite originated at first, and he now impels it for this rite.
18. ‘The distinction of Speech, Agni, the Impulse, hail!’—from speech, indeed, this sacred rite originated at first, and he now impels it for this rite.
19. ‘To Prag&pati, to Manu, hail!’—Manu, forsooth, is Pragdpati, for he thought out (man) all this (universe); and Pragdpati, indeed, of old performed this rite, and he now makes use of him for this rite,
20. ‘To Agni Vaisvanara, hail!’—Agni Vaisvanara, doubtless, is the year ; and the year, indeed, layers of bricks, on the top of these there is a small additional pile of two layers, the lower one (punaséiti) in the form of the GArhapatya hearth (VII, 1, 1, 1 seq.), and the upper one, consisting of two bricks, on which the fire is ultimately laid down. See p. 188, note 4. Hence Agni is also called ‘ saptatitika.’
* Viz. the seven special Audgrabhaza libations of the Agnikayana.
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of old performed this rite; and he now makes use thereof for this rite.
21. He then offers the one to Savitvz, for Savitvz, indeed, of old performed this rite, and he now makes use of him for this rite,—(V4g. S. XI, 67; Azk S. V, 50, 1), ‘Every mortal would choose the friendship of the divine Guide; every one craves riches, and would have glory for him to prosper, hail!’ He who chooses the friendship of the god Savitz, chooses both glory and prosperity; and he who performs this rite, indeed chooses his friendship.
V, 50, 1), ‘Every mortal would choose the friendship of the divine Guide; every one craves riches, and would have glory for him to prosper, hail!’ He who chooses the friendship of the god Savitz, chooses both glory and prosperity; and he who performs this rite, indeed chooses his friendship.
22. Now some offer these Audgrabhama libations into the fire-pan itself, saying, ‘These, surely, are offered for (special) objects of desire, and that firepan is the Sacrificer’s self: we thus secure for the Sacrificer’s self all his objects of desire.’ Let him not do so; for the fire which is kindled (in the firepan) is the essence of the completed sacrifice and of those libations, and when he puts the fire-pan on the fire, after the sacrifice has been completed and the Audgrabhazas offered, then the sacrifice mounts it (the pan), and it bears the sacrifice: let him, therefore, put the fire-pan on the fire only after the sacrifice is complete, and the Audgrabhazas have been offered.
23. It is covered with a layer of Muaga grass, just for the purpose that it may blaze up. And as to why it is with a layer of Mugga grass, (it is done) to avoid injury, for that Muzga grass is a womb, and the womb does not injure the child; for he who is born, is born from a womb: ‘May he (Agni), when he is born, be born from the womb,’ thus he thinks.
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24. Inside? there is a layer of hemp, just for the purpose that it may blaze up. And as to its being a layer of hemp,—the inner membrane (amnion) of the womb from which Pragapati was born consists of flax, and the outer membrane (chorion) of hemp : hence the latter is foul-smelling, for it is the outer membrane of the embryo. [It is so used] to avoid injury, for the outer membrane does not injure the embryo; and it is from the outer membrane of the embryo that he who is born is born: ‘ May he (Agni), when he is born, be born from the outer membrane of the embryo!’ thus he thinks.
SEconD BrRAHMANA.
1. Standing he puts it (the pan) on the fire, for the fire-pan is these worlds, and these worlds stand, as it were. And, moreover, whilst standing one is strongest.
2. Standing (with his face) towards north-east, for standing towards north-east PragApati created creatures.
3. And, again, why (he does so) standing towards north-east ;—that (quarter), the north-east, is the quarter of both gods and men.
4. And, again, why standing towards north-east,— in that quarter is the gate of the world of heaven, hence it is standing with his face towards northeast that one offers libations, and standing towards north-east that one leads up the dakshivds: it is by the gate that he thus makes him enter into the world of heaven.
* That is, underneath the layer of muf#ga. Both the reed-grass and the hemp are to be crushed and reduced to the condition of powder previously to their being strewed into the fire-pan.
vi KAwpA, 6 ADHYAYA, 2 BRAHMANA, 7. 253
* That is, underneath the layer of muf#ga. Both the reed-grass and the hemp are to be crushed and reduced to the condition of powder previously to their being strewed into the fire-pan.
vi KAwpA, 6 ADHYAYA, 2 BRAHMANA, 7. 253
5. [Vag. S. XI, 68] ‘Break not! Suffer not injury!’—as the text, so its meaning ;—‘O mother, bear up bravely!’—for the fire-pan (ukhé, f.) is a woman; and ‘O mother’ is a term for addressing a woman: ‘bear up well, indeed !’— ‘(Thou) and Agni will do this (work) !’—for (the fire-pan) and Agni will indeed be doing this (sacred work).
6. [V4g. S. XI, 69] ‘Stand firm, divine Earth, for our well-being!’ as the text, so its meaning ;— ‘A divine (Asura) contrivance thou art made in the wonted manner ;’—the vital spirit (asu) is the breath, and this (fire-pan) has indeed been made its contrivance in the wonted manner ;—‘ May this offering be agreeable to the gods!’ he thereby means those libations which he intends to offer in that fire; and moreover, that (fire-pan) itself is an offering ;—‘unharmed rise thou in this sacrifice!’ this he says with the view that it may rise unharmed, uninjured, in this sacrifice.
7. With two (verses) he heats it on the fire,—the Sacrificer is two-footed, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, by so much he thus heats it (the pan). [He does so] with a gayatri and a trish¢ubh verse,—the GAyatrt is the vital air, and the Trishtubh the body; and the animal is as much as the vital air and the body: thus by as much as the animal (consists of) he puts that (pan) on the fire. And, again, the GAyatri is Agni, and the Trish¢ubh is Indra; and the fire relates to Indra and Agni: as great as the fire is, as great as is its measure, by so much he thus heats it. These two (verses) have seven feet (viz. three and four respectively),—the fire-altar consists of sevenp. 254 layers1; seven seasons are a year, and Agni is the year: as great as Agni is, as great as is his measure, so great does this become.
8. When the fire heats it, then the flame mounts up to it; for the fire-pan is a female, and the fire is a male: hence when the male heats the female, he infuses seed into her.
9. Now, if the flame is too long in mounting up, some throw coals on (the pan), thinking, ‘ There is fire now on both sides,’ But let him not do so; for the animal is indeed born with bones *?; but it is not forced in with bones, as it were, at: first; but it is introduced only as seed. Now that flame is boneless seed: hence the flame alone should mount up to it.
10, When the flame mounts up to it, he places a kindling-stick thereon: thereby the seed enters it (the fire-pan), and that fire imparts growth to that seed (in the shape of) this (kindling-stick).
Now that flame is boneless seed: hence the flame alone should mount up to it.
10, When the flame mounts up to it, he places a kindling-stick thereon: thereby the seed enters it (the fire-pan), and that fire imparts growth to that seed (in the shape of) this (kindling-stick).
11. It should be one of kv¢muka wood. Now, the gods and the Asuras, both of them sprung from Pragapati, strove together. The gods, having placed Agni in front, went up to the Asuras. The Asuras cut off the point of that flame held forward. It settled down on this earth, and became that kyzmuka tree: hence it is sweet, for there is vital essence (in it), Hence also it is red, for it is a flame, that k77-
1 See p. 249, note 3.
* The fire ultimately to be placed on the new Garhapatya hearth (VII, 1, 1, 1 seq.)}—whence the Ahavantya on the great fire-altar has to be kindled—is to be produced in the ukh4, or pan, as it were in its womb; but the material (grass and hemp) which has already been put in the pan, is only to be kindled by the blaze of the fire on which the pan has been placed, without any burning coals being applied to the fuel within the pan.
vi KANDA, 6 ADHYAYA, 2 BRAHMANA, 15. 255 muka tree being the same as this Agni: it is (in the shape of) fire that he imparts growth to it.
12, It (the kindling-stick) is a span long, for Vishzu, as an embryo, was a span long: he thus imparts to it growth equal to his body.
13. It is soaked in ghee ;—the inner membrane of the womb from which Agni was produced consisted of ghee: hence he now blazes up towards it, for it (the stick) is his self (body) ; and hence it (the kyimuka) has no ashes: (Agni) himself now enters into his own self,—to avoid ‘injury’, for the inner membrane does not injure the embryo; and it is from the inner membrane that he who is born is born: ‘When he (Agni) is born, may he be born from the inner membrane!’ thus he thinks.
14. He puts it (the kindling-stick) on, with (Vag. S. XI, 60; Azk S. II, 7, 6), ‘The wood-eating, ghee-drinking,—that is, he who has wood for his food, and: ghee for his drink—‘the primeval, desirable Hotvz/—that is, ‘the old, desirable -Hotvz ;’—‘ the wonderful son of power,’—power is strength: thus, ‘the wonderful son of strength.’ Standing he puts it on with the ‘Svaha :’ the meaning of this (will be explained) hereafter *.
15. Now the fire-pan is the body, the reed-grass (fuel) the womb, the hemp the inner membrane $,
1 The dative ‘ahims&yai’ again doubtless belongs to the first sentence of the paragraph (‘it is soaked in ghee’), the intervening clauses being inserted for explanation. For a similar construction, see above, p. 198, note 2,
3 See VI, 7, 2, 1.
* The inverted order of the words ‘sam4 garfyu’ is peculiar. It seems to have been resorted to with the view of keeping together the two pairs of subjects, ‘mufgih-sanih’ and ‘ garayuulbam.’
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the ghee the outer membrane, and the kindling-stick the embryo.
* The inverted order of the words ‘sam4 garfyu’ is peculiar. It seems to have been resorted to with the view of keeping together the two pairs of subjects, ‘mufgih-sanih’ and ‘ garayuulbam.’
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the ghee the outer membrane, and the kindling-stick the embryo.
16. The pan is outside, and the reed-grass (fuel) is inside; for the body is outside, and the womb inside. The reed-grass is outside, and the hemp inside ; for the womb is outside, and the outer membrane is inside. The hemp is outside, and the ghee is inside ; for the outer membrane is outside, and the inner membrane is inside. The ghee is outside, and the kindling-stick is inside; for the inner membrane is outside, and the embryo is inside. It is from these that he who is born is born, and from them he thus causes him (Agni) to be born.
Tuirp BRAHMANA.
1. He then puts on a vikankata (flacourtia sapida) one. When Prag&4pati performed the first offering, a vikankata tree sprang forth from that place where, after offering, he cleansed (his hands). That vikankata, then, is that first offering ; it is that he now offers on this (fire), and he therewith gratifies him (Agni). [V4g. S. XI, 71; Aik S. VIII, 75, 15] ‘From the far region come thou over to the near one: do thou protect that wherein I am!’ as the text, so its meaning.
2. He then puts on an udumbara (ficus glomerata) one. The gods and the Asuras, both of them sprung from Pragdpati, strove together. Now all the trees sided with the Asuras, but the udumbara tree alone did not forsake the gods. The gods, having conquered the Asuras, took possession of their trees.
3. They said, ‘Come, let us lay into the udumbara tree whatever pith, whatever vital sap there is in these trees: were they then to desert us, they wouldp. 257 desert us worn out, like a milked-out cow, or like an ox that has been (tired out by) drawing (the cart),’ Accordingly they laid into the udumbara tree what pith and essence there was in those trees; and on account of that pith it matures (fruit) equal to all the (other) trees’: hence that (tree) is always moist, always full of milky sap,—that udumbara tree, indeed, (being) all the trees, is all food: he thus gratifies him (Agni) by every kind of food, and kindles him by all trees (kinds of wood).
4. [V4g. S. XI, 72] ‘From the farthest distance, —that is, ‘ (from) what farthest distance there is;’—‘O red-steeded, come hither!’ for red, indeed, is Agni’s horse ;—‘Purishya, much-loved,’ —that is, ‘favourable to cattle, dear to many ;’—‘ O
Agni, overcome thou the scorners!’ that is, ‘O Agni, overcome all evil-doers !’
5. He then puts on one not cut by an axe,—that (Agni) is born when he is built up: it is for all (kinds of) food that he is born. Now that (wood) not cut by an axe is one kind of food (for the fire): it is thereby that he now gratifies him. [V4g. S. XI, 73; Ack S.VIII, 102, 20]‘ Whatsoever wood we lay upon thee, O Agni, let all that be ghee unto thee, do thou relish that, O youngest!’ as the text, so its meaning: whatever (wood there is) not cut by the axe, that he makes palatable to him; and having made it food for him, he sets it before him.
6. He then puts on one that has lain on the ground,—he (Agni) is born when he is built up: it is for all (kinds of) food that he is born. Now that
1 According to Ait. Br. V, 24, its fruits ripen three times a year. (41) S
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(wood) which has lain on the ground is one kind of food (for the fire): it is thereby he now gratifies him. [Vag. S. XI, 74; Azk S. VIII, 102, 21] ‘What the red ant eats, what the white ant crawls over,—for either the red ant eats it, or the white ant crawls over it;—‘let all that be ghee for thee, do thou relish that, O youngest!’ as the text, so its meaning: whatever (wood) has lain on:the ground, that he makes palatable for him ; and having made it food for him, he sets it before him.
7. The remaining (kindling-sticks) are of palasa wood (butea frondosa) ;—the Paldsa tree is the Brahman, it is by the Brahman he thus kindles him (Agni). And, again, why they are pal4sa ones ;— the Palasa tree is Soma, and he, Soma, doubtless is the supreme offering: it is that he now offers on this (fire), and by that he gratifies him (Agni).
8. [He puts them on, with Vag. S. XI, 75-82] ‘Day by day bearing unremittingly,—that is, ‘Day by day bringing not unmindful ;"—‘food to him like unto a standing horse,—that is, ‘food
as to a standing (resting) horse ;'—‘ we, rejoicing in wealth-thrift and sap,—that is, ‘rejoicing in wealth, and thrift, and sap ;’'—‘O Agni, let not us, thy associates, suffer injury!’ this he says with a view that his (Agni’s) associate (the Sacrificer) may not suffer injury.
9g. ‘While Agni is kindling on the earth’s navel,—that (place) where he is now being kindled is indeed the navel of the earth;—‘we call for great wealth-thrift,—that is, ‘we call for wealth and great thrift;’—‘Unto him, the draughtdelighted,—for he is indeed delighted (or, invi KANDA, 6 ADHYAYA, 3 BRAHMANA, 13. 259 ebriated) by the draught,—‘of high praise,—for he is indeed highly praised;—‘the adorable’— that is, ‘worthy of adoration ;’—‘ Agni, the conqueror, overpowering in battles;’—for Agni is indeed a conqueror, and overpowering in battles.
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ebriated) by the draught,—‘of high praise,—for he is indeed highly praised;—‘the adorable’— that is, ‘worthy of adoration ;’—‘ Agni, the conqueror, overpowering in battles;’—for Agni is indeed a conqueror, and overpowering in battles.
10. ‘Whatever aggressive armies there are, onrushing with drawn-up lines; whatever thieves and robbers, those I cast into thy mouth, O Agni. —‘ Devour thou in a lump the waylayers with thy two tusks, the thieves with thy teeth, and the robbers with thy jaws, O holy one!’— What waylayers there are among men, what thieves and robbers in the wood, what miscreants in the lurking-places, I throw them into thy jaws.—‘ Whatever man may plot against us, and whosoever may hate us, or abuse and seek to hurt us, every one of them burn thou to ashes!’
11. For the gods then made food of whosoever hated them, and of whomsoever they hated, and gave them up to him (Agni), and thereby gratified him ; and this, then, became his food, and he burnt up the evil of the gods; and in like manner does the Sacrificer now make food of whosoever hates him, and of whomsoever he hates, and give them up to him (Agni), and thereby gratify him; and this, then, becomes his food, and he burns up the Sacrificer's evil.
12. These eleven (kindling-sticks) he puts on for one who is not either a noble, or a domestic chaplain (purohita); for incomplete are those eleven, and incomplete is he who is not either a noble, or a domestic priest.
13. Twelve (he puts on) for a noble or a domestic
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chaplain; for those twelve are a complete whole (or everything), and he who is either a noble or a domestic chaplain is everything.
14. In the case of a Purohita, he puts it on, with (Vag. S. XI, 81), ‘ Perfected is my sanctity (brahman), perfected the vigour, the strength, perfected the victorious power (kshatra) whose Purohita I am !’—he thus perfects both his sanctity and power ?,
15. And in the case of a nobleman, with (Vag. S. XI, 82),‘I have raised their arms, their lustre and strength: bythe spiritual power I destroy the enemies, and elevate mine own (relatives) !’ this he says with the view that he may destroy his enemies, and elevate his own relatives. Let him put on both these (kindling-sticks); for both the Brahman and the Kshatra are this Agni; and it is this Agni he thus kindles by those two, by the Brahman and the Kshatra.
16. These (kindling-sticks) amount to thirteen ;— thirteen months are a year, and Agni is the year: as great as Agni is, as great as is his measure, by so much food he thus gratifies him.
17. They are a span long, for Vishzu, as an embryo, was a span long; and this is (Agni’s or Vishzu’s) food: he thus gratifies him with food proportionate to his own body. But the food which is proportionate to one’s body satisfies, and does no injury; but what is too much that does injury, and what is too little that does not satisfy. Standing he puts them on—the significance of this (will be ex-