English (machine translation)
Translation of Aitareyabrahmana (Aitareyabrāhmaṇa)
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-06) of in.veda.brahmana.aitreya · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
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1.1
Agni is the lowest of the gods; Viṣṇu is the highest. Between them are all the other deities. They prepare the sacrificial cake on eleven potsherds for the consecration, dedicated to Agni and Viṣṇu. Thus they prepare it for all deities without distinction. For Agni is all the deities, and Viṣṇu is all the deities. These two, namely Agni and Viṣṇu, are the two terminal bodies of the sacrifice. Therefore, when they prepare the sacrificial cake dedicated to Agni and Viṣṇu, they thereby satisfy the gods at both ends. Concerning this they say: 'Since the sacrificial cake is on eleven potsherds, and Agni and Viṣṇu are two, what is their arrangement, what is the distribution between them?' An eight-potsherd cake belongs to Agni; for the gāyatrī has eight syllables, and the gāyatrī is Agni's metre. A three-potsherd cake belongs to Viṣṇu; for thrice did Viṣṇu stride over this [universe]. That is their arrangement, that is the distribution between them. He who considers himself without a foundation should prepare sacrificial porridge in clarified butter; for he who has no foundation indeed does not stand firm on this [earth]. The clarified butter is the milk of the female, the rice grains are of the male; that is a copulative pair. By means of that copulative pair, he causes him to propagate with offspring and cattle for reproduction. He propagates with offspring and cattle who knows thus. He who sacrifices with the New- and Full-Moon sacrifices has his sacrifice begun, his deities commenced. Having sacrificed with the New Moon rite or with the Full Moon rite, upon that very sacrificial offering, upon that sacrificial grass, he should undergo consecration; this is one consecration. He should recite seventeen kindling verses. For Prajāpati is seventeenfold: twelve months and five seasons by the combination of winter and the cool season. Such is the year; the year is Prajāpati. He prospers with these [verses] possessing the abode of Prajāpati who knows thus.
1.2
The sacrifice departed from the gods; they sought to dispatch it by means of the sacrifices. Because they sought to dispatch it by means of the sacrifices (iṣṭi), that is why sacrifices are called iṣṭi. They found it; having found the sacrifice, he prospers who knows thus. Oblations (āhuti) are indeed called āhutis because by them the sacrificer calls (hvayati) the gods; that is the nature of oblations. Furthermore, they are called ūtayaḥ ('aids') because by them the gods come to the call of the sacrificer. The paths, the tracks, they are indeed the ūtayaḥ; and they become the sacrificer's paths leading to heaven. Concerning this they say: 'Since another pours the libation, why do they call him the hotṛ priest who both recites and recites the offering verse?' In that he there invites the deities according to their apportioned share, saying, 'Bring that one here! Bring that one here!', that is the priesthood of the hotṛ priest. He becomes a hotṛ priest, and they call him a hotṛ priest, who knows thus.
1.3
The sacrificial priests make him into an embryo again whom they consecrate. They sprinkle him with waters. Waters are seed; having thus endowed him with seed, they consecrate him. They anoint him with fresh butter. Melted butter belongs to the gods, fragrant clarified butter to men, melted-and-cooled butter to the ancestors, and fresh butter to embryos. In that they anoint him with fresh butter, they thus provide him with his own share. They apply eye-salve to him. Eye-salve is splendour in the eyes; having thus endowed him with splendour, they consecrate him. They purify him with twenty-one stalks of darbha grass. Thus they consecrate him pure and cleansed. They lead him into the hut for the consecrated. The hut for the consecrated is the womb of the consecrated sacrificer; they thus lead him into his own womb. Therefore, from a fixed womb he sits and moves. Therefore, from a fixed womb embryos are conceived and brought forth. Therefore, the sun should not rise or set over the consecrated sacrificer outside the hut for the consecrated, nor should they cause him to hear [the sacrificial calls there]. They cover him with a garment. The garment is the amnion of the consecrated sacrificer; they thus cover him with the amnion. The black antelope skin is worn above it. The chorion is above the amnion; they thus cover him with the chorion. He clenches his fists. Having clenched its fists, the embryo lies within; having clenched his fists, the child is born. In that he clenches his fists, he thereby holds the sacrifice and all the deities in his fists. Concerning this they say: 'For him who is consecrated first there is no clash of sacrifices; his sacrifice is grasped, his deities are grasped; there is no misfortune for him as there is for one who is consecrated later.' Taking off the black antelope skin, he descends into the purificatory bath; therefore embryos are born freed from the chorion. He descends together with the garment; therefore a child is born together with the amnion.
1.4
'Thou art spacious, O Agni,' and 'O Soma, those [remedies] of thine that give delight': he should recite these two as the introductory verses of the two ghee portions for him who has not sacrificed before. 'With thee they expand the sacrifice': by this he expands the sacrifice for him. 'Agni with ancient thought' and 'O Soma, we with our songs to thee': [he should recite these] for him who has sacrificed before. 'Ancient' mentions past ritual action. But that need not be regarded. 'Agni shall smite the obstacles' and 'Thou, O Soma, art the lord of truth': he should use these two smiting Vṛtra. For he slays Vṛtra to whom the sacrifice approaches; therefore the two verses smiting Vṛtra should be used. 'Agni is the mouth, the first of the deities,' and 'O Agni and Viṣṇu, supreme is this your ascetic heat, great': these two are the offering and invitatory verses of the offering to Agni and Viṣṇu. They are dedicated to Agni and Viṣṇu, congruous in form. For that is successful in the sacrifice which is congruous in form, when the verse expresses the rite being performed. Agni and Viṣṇu are the guardians of the consecration among the gods; they two rule over the consecration. In that the offering is dedicated to Agni and Viṣṇu, it is so that those two who rule over the consecration, being pleased, may bestow the consecration; so that those two who are consecrators may consecrate. They are two triṣṭubh verses, for the attainment of full faculties.
1.5
One desirous of splendour, desirous of priestly lustre, should make the two concluding verses of the Sviṣṭakṛt in the gāyatrī metre.
The gāyatrī is splendour, priestly lustre.
Possessed of splendour, possessed of priestly lustre becomes he who, knowing thus, makes the two [verses] in the gāyatrī.
One desirous of long life should make [them] in the uṣṇih metre; life indeed is the uṣṇih.
He attains a full lifespan who, knowing thus, makes the two [verses] in the uṣṇih.
One desirous of the heavenly world should make [them] in the anuṣṭubh metre.
In two anuṣṭubhs there are sixty-four syllables; these three worlds above are each twenty-one-fold. By twenty-one and twenty-one he ascends these worlds; in the heavenly world alone he establishes himself by the sixty-fourth.
He establishes himself who, knowing thus, makes the two [verses] in the anuṣṭubh.
One desirous of prosperity, desirous of glory, should make [them] in the bṛhatī metre.
The bṛhatī is the prosperity and the glory of the metres.
Prosperity and glory he places in himself who, knowing thus, makes the two [verses] in the bṛhatī.
One desirous of sacrifice should make [them] in the paṅkti metre.
The sacrifice is fivefold (paṅkta).
The sacrifice inclines to him who, knowing thus, makes the two [verses] in the paṅkti.
One desirous of virility should make [them] in the triṣṭubh metre; the triṣṭubh is vital power, sensory power, and virility.
Possessed of vital power, possessed of sensory power, and possessed of virility becomes he who, knowing thus, makes the two [verses] in the triṣṭubh.
One desirous of cattle should make [them] in the jagatī metre.
Cattle belong to the jagatī.
Possessed of cattle becomes he who, knowing thus, makes the two [verses] in the jagatī.
One desirous of food should make [them] in the virāj metre; the virāj is food.
Therefore, he who has the most food here shines out (virājati) the most in the world; that is the virāj-nature of the virāj.
He shines out among his own; he becomes the best among his own, who knows thus.
1.6
Moreover, this metre, the virāj, possesses five virilities.
In that it has three feet, thereby it is the uṣṇih and the gāyatrī; in that its feet consist of eleven syllables, thereby it is the triṣṭubh; in that it consists of thirty-three syllables, thereby it is the anuṣṭubh.
Indeed, metres do not fail because of one syllable, nor because of two.
In that it is the virāj, that is the fifth.
He secures the virility of all metres;
he attains the virility of all metres;
he attains union, identity of form, and the same world with all metres;
he becomes an eater of food, a lord of food;
he attains food along with offspring, who, knowing thus, makes the two [verses] in the virāj.
Therefore, the two should be made in the virāj alone,
[namely], 'preddho agne...' and 'imo agne...'.
Consecration is truth-order (ṛta); consecration is truth (satya). Therefore, only truth should be spoken by the consecrated sacrificer.
Now indeed they say:
'What man is capable of speaking the whole truth?
For the gods are united with truth, and men are united with falsehood.'
He should speak speech that contains the word vicakṣaṇa ('discerning').
The eye is discerning, for by it one sees distinctly.
This indeed is the truth placed among men, namely the eye.
Therefore, of one who relates [something], they say:
'Did you see [it]?' If he says, 'I saw [it]', then they believe him.
And if he sees it himself, he does not believe even many others.
Therefore, he should speak speech that contains the word vicakṣaṇa; his speech indeed becomes spoken with truth as its highest.
1.7
They go forth (upa prayanti) to the heavenly world by this, namely the prāyaṇīya (introductory rite);
that is the prāyaṇīya-nature of the prāyaṇīya.
The prāyaṇīya is the out-breath (prāṇa), the udayanīya (concluding rite) is the up-breath (udāna); the hotṛ priest is the same,
for out-breath and up-breath are equal, for the ordering of the breaths, for the discernment of the breaths.
The sacrifice departed from the gods;
those gods were unable to do anything, nor did they discern [anything].
They said to Aditi:
'Through you let us discern this sacrifice.'
She said, 'So be it; let me choose a boon from you.'
'Choose', [they said]. She chose this very boon:
'Let the sacrifices have their going forth (prāyaṇa) through me, and their concluding (udayana) through me.' 'So be it', [they said].
Therefore, the sacrificial porridge for Aditi is the prāyaṇīya, and the one for Aditi is the udayanīya, for it was chosen by her as a boon.
Moreover, she chose this boon:
'Through me alone shall you discern the eastern quarter, through Agni the southern,
through Soma the western, through Savitṛ the northern.'
He sacrifices to Pathyā.
In that he sacrifices to Pathyā, therefore yonder [sun] rises in the east and sets in the west;
for he moves along the path (pathyā).
He sacrifices to Agni.
In that he sacrifices to Agni, therefore in the south the plants come ripening first,
for plants belong to Agni.
He sacrifices to Soma.
In that he sacrifices to Soma, therefore to the west also many waters flow,
for waters belong to Soma. He sacrifices to Savitṛ.
In that he sacrifices to Savitṛ, therefore from the north-west this purifier (the wind) blows the most,
for impelled by Savitṛ he blows thus.
He sacrifices last to Aditi.
In that he sacrifices last to Aditi,
therefore yonder [sky] wets this [earth] with rain and smells [her].
He sacrifices to five deities; the sacrifice is fivefold.
All the quarters are ordered; the sacrifice is ordered, and it is ordered for that community where a hotṛ priest knowing thus is present.
1.8
If one desires splendour and priestly lustre, he should proceed eastwards with the fore-offering oblations. Splendour and priestly lustre are indeed the eastern quarter. He who knowing thus proceeds eastwards becomes possessed of splendour and priestly lustre. If one desires food, he should proceed southwards with the fore-offering oblations. Agni is indeed the eater of food and the lord of food. He who knowing thus proceeds southwards becomes an eater of food and a lord of food, and enjoys food with his offspring. If one desires cattle, he should proceed westwards with the fore-offering oblations. These waters are indeed cattle. He who knowing thus proceeds westwards becomes rich in cattle. If one desires the drinking of soma, he should proceed northwards with the fore-offering oblations. King Soma is indeed in the north. He who knowing thus proceeds northwards attains the drinking of soma. The upward quarter belongs to heaven; he prospers in all quarters. These worlds indeed join together; for him who knows thus, these worlds join together and shine for well-being. He sacrifices to Pathyā Svasti. When he sacrifices to Pathyā, he thereby brings speech together at the mouth of the sacrifice. Agnīṣomā are out-breath and in-breath; Savitṛ is for impelling; Aditi is for a foundation. He sacrifices indeed to Pathyā. When he sacrifices to Pathyā, he thereby leads the sacrifice along the path by means of speech. Agnīṣomā are the two eyes; Savitṛ is for impelling; Aditi is for a foundation. By the eye indeed the gods discerned the sacrifice. By the eye indeed that which is indiscernible is discerned; therefore, even having wandered confused, when one discerns properly with the eye, then he discerns. When the gods discerned that sacrifice, they discerned it on this [earth]; on this [earth] they gathered it together. For her indeed the sacrifice is spread, for her it is performed, for her it is gathered together; for this [earth] is Aditi. Therefore he sacrifices to Aditi last. In that he sacrifices to Aditi last, it is for discerning the sacrifice, for beholding the heavenly world.
1.9
They say: 'The divine clans are to be arranged. After they are arranged, human clans are arranged.' All clans are arranged, the sacrifice also is arranged, and it turns out well for that community where a hotṛ priest who knows thus officiates. 'Prosperity for us on the paths in the deserts,' he recites, / 'Prosperity in the waters, in the conflict yielding light; / Prosperity for us in child-bearing wombs; / Bestow, O Maruts, prosperity for wealth!' / The Maruts are indeed the clans of the gods; them he thereby arranged at the mouth of the sacrifice. They say: 'One should sacrifice with all metres.' Having sacrificed with all metres, the gods indeed won the heavenly world; in the same way, the sacrificer, having sacrificed with all metres, wins the heavenly world. 'Prosperity for us on the paths in the deserts' and 'Prosperity indeed is best on the distant path' are the two triṣṭubh verses for Pathyā Svasti. 'O Agni, lead us by a fair path to wealth' and 'We have arrived upon the path of the gods' are the two triṣṭubh verses for Agni. 'Thou, O Soma, hast understood by wisdom' and 'Thy dwellings which are in heaven, which on earth' are the two triṣṭubh verses for Soma. 'Hither the all-divine true lord' and 'He who [has created] all these creatures' are the two gāyatrī verses for Savitṛ. 'The well-protecting earth, the blameless heaven' and 'The great mother of the righteous' are the two jagatī verses for Aditi. These are all the metres: the gāyatrī, the triṣṭubh, the jagatī; the others follow them, for these are used first and foremost in the sacrifice. For him who sacrifices with these metres, it is sacrificed with all metres, for him who knows thus.
1.10
These indeed are the offering and invitatory verses of this sacrificial offering, having the words 'forward', 'leader', 'path', and 'prosperity'. Having sacrificed with these, the gods indeed won the heavenly world; in the same way, the sacrificer, having sacrificed with these, wins the heavenly world. Among them is the phrase: 'Bestow, O Maruts, prosperity for wealth!' The Maruts are indeed the divine clans, having the atmosphere as their portion. If one goes to the heavenly world without having announced [himself] to them, they are liable to bar him or harass him. When he says: 'Bestow, O Maruts, prosperity for wealth!', he announces the sacrificer to the Maruts, the divine clans. The Maruts, the divine clans, do not bar nor harass him as he goes to the heavenly world; they convey him safely to the heavenly world, for him who knows thus. Two virāj verses should be the concluding verse pair of the Sviṣṭakṛt of this sacrificial offering, which have thirty-three syllables: 'May this Agni surpass other fires' and 'May this Agni, who protects from the foe'—these two. Having sacrificed with the two virāj verses, the gods indeed won the heavenly world; in the same way, the sacrificer, having sacrificed with the two virāj verses, wins the heavenly world. They consist of thirty-three syllables. There are thirty-three gods: eight Vasus, eleven Rudras, twelve Ādityas, Prajāpati, and the Vaṣaṭ call. Thus at the first mouth of the sacrifice he makes the deities share in the syllables; syllable by syllable he propitiates the deity, and with the vessel of the gods he satisfies the deities.
1.11
They say: 'The introductory rite (prāyaṇīya) should be performed with fore-offerings (prayājas) but without after-offerings (anuyājas), for the after-offerings of the introductory rite are as if deficient, as if tottering.' That is not to be respected. It should be performed with fore-offerings and with after-offerings. The fore-offerings are the out-breathings; the after-offerings are offspring. If he were to omit the fore-offerings, he would omit the sacrificer's vital breaths; if he were to omit the after-offerings, he would omit the sacrificer's offspring. Therefore it should be performed with fore-offerings and with after-offerings. He should not offer the wife-celebrating oblations (patnīsaṃyājas); he should not offer the concluding formula (saṃsthitayajus). By that much the sacrifice remains uncompleted. He should set aside the scraping of the introductory rite; he should pour it into the concluding rite (udayanīya) for the continuity of the sacrifice, for the non-interruption of the sacrifice. Or rather, into whichever pot he pours out the introductory rite, into that very pot he should pour out the concluding rite; by that much the sacrifice becomes continuous and uninterrupted. They say: 'By this they prosper in that world, not in this world, because it is called the prāyaṇīya (going forth).' They pour it out thinking 'it is the introductory rite'; they perform it thinking 'it is the introductory rite'; 'the sacrificers truly depart from this world'—this they say out of sheer ignorance. He should interweave the offering verses and invitatory verses: those which are the introductory verses of the introductory rite, he should make the offering verses of the concluding rite; those which are the introductory verses of the concluding rite, he should make the offering verses of the introductory rite. He thus interweaves them for the prosperity of both worlds, for the foundation in both worlds. He prospers in both worlds, he is established in both worlds, he who knows this. The sacrificial porridge dedicated to Aditi is the introductory rite; the sacrificial porridge dedicated to Aditi is the concluding rite, for the support of the sacrifice, for tying the borders of the sacrifice, for the non-slipping of the sacrifice. Just as over there, he used to say, with a reed one ties both borders at the ends to prevent slipping, exactly so does he tie both borders of the sacrifice at the ends to prevent slipping, when the sacrificial porridge dedicated to Aditi is the introductory rite and that dedicated to Aditi is the concluding rite. With Pathyā Svasti they set forth from here; towards Pathyā Svasti they rise up; they truly set forth from here in well-being, they rise up in well-being, they rise up in well-being.
1.12
In the eastern quarter the gods bought King Soma; therefore he is bought in the eastern quarter. They bought him from the thirteenth month; therefore the thirteenth month is not acknowledged; indeed the Soma-seller is not acknowledged, for base is the Soma-seller. When he had been bought and was turning toward men, virilities and sense-powers scattered to the quarters. They sought to restrain them with one verse; they could not. They did not restrain them with two, with three, with four, with five, with six, or with seven. They restrained them with eight; they attained them with eight. Because they restrained them with eight, attained them with eight, that is the eightness of the eight. He attains whatever he desires, who knows this. Therefore in these rituals eight [verses] each are recited, for the securing of sense-powers and virilities.
1.13
The adhvaryu says: “Recite for Soma who has been bought and is being driven forward.”
He recites: “Go forth from the auspicious to the better.”
This world is indeed auspicious;
therefore, that world is better.
He thereby causes the sacrificer to go to that heavenly world.
“May Bṛhaspati be your guide,” [he recites].
Bṛhaspati is brahman;
he has thereby made brahman his leader in front. Truly, one accompanied by brahman does not come to harm.
“Now settle down here upon the best [place] of the earth,” [he recites].
The place of sacrifice is indeed the best part of the earth; he thereby settles him upon the place of sacrifice.
“Drive away enemies, full of heroes,” [he recites].
He thereby repels the enemy, the evil rival, for him, and fells him low.
He recites the Saumya tṛca in the gāyatrī metre: “O Soma, those of your forms that bring delight…”, while King Soma is being brought forward; he thereby furnishes him with his own deity and his own metre.
He recites: “All rejoice at the arrival of the renowned one.”
King Soma is indeed renown; everyone truly rejoices when he is bought, both he who is to receive [gifts] at the sacrifice and he who is not.
“With a companion fit for the assembly, friends,” [he recites].
This King Soma is indeed a companion fit for the assembly for brāhmaṇas.
“Rescuing from blame,” [he recites].
He indeed rescues from blame.
Whoever thrives, whoever attains pre-eminence, becomes subject to blame;
therefore, they say:
“Do not recite, do not perform, lest they make me suffer blame.”
“Bestowing food,” [he recites].
Food is indeed nourishment; the sacrificial fee is indeed nourishment;
he wins that through him; he thus makes him a bestower of food.
“He is prepared for the prize,” [he recites]; the prize is virile power, vigour.
Vigour is not cut off until old age for him who knows thus.
He recites: “The god has arrived.”
For he is indeed arrived at that time.
“May he prosper our dwelling with the seasons,” [he recites].
The seasons are King Soma's royal brothers, just as [a king's brothers are] to a human [king];
he thereby causes him to arrive together with them.
“May Savitṛ grant us offspring-rich nourishment,” he recites, pronouncing a blessing.
“May he invigorate us by night and by day,” [he recites].
The days are days, and the nights are nights; he thus invokes this blessing for him by days and nights.
“May he impart to us wealth accompanied by offspring,” he recites, pronouncing a blessing.
He recites: “Those abodes of yours which they worship with an oblation…
may they encompass all your sacrifice,
prospering our household, leading forward, rich in heroes.”
“Be a prosperer and multiplier of our cattle,” is what he thereby says.
“Harmless to heroes, move into the chambers, O Soma,” [he recites].
The chambers are the home.
The home of the sacrificer is afraid of King Soma as he approaches.
In that he recites this verse, he pacifies him through pacification;
pacified, he does not harm his offspring or his cattle.
With a verse addressed to Varuṇa he concludes: “This thought of him who seeks to learn, O god…”
He belongs to Varuṇa as his deity as long as he is tied up, as long as he enters within the enclosures; he thereby furnishes him with his own deity and his own metre.
“Of him who seeks to learn, O god,” [he recites].
He who sacrifices is indeed seeking to learn.
“Sharpen resolve and insight, O Varuṇa,” he says; “Sharpen virility and understanding, O Varuṇa,” is what he thereby says.
“Whereby we may cross over all evils, let us board the ship that carries well across,” [he recites].
The sacrifice is a ship that carries well across; the black antelope skin is a ship that carries well across; speech is a ship that carries well across. Having boarded speech, he crosses over to the heavenly world by it.
These eight verses he recites, congruous in form.
That which is congruous in form is successful in the sacrifice:
when the verse describes the rite being performed.
Of them, he recites the first one three times and the last one three times;
they become twelve.
Twelve months make a year, and the year is Prajāpati.
He who knows thus prospers by [verses] having Prajāpati as their domain.
He recites the first three times and the last three times; he thereby binds the two hem-ends of the sacrifice, for firmness, for strength, for not falling apart.
1.14
One ox should be yoked, and the other unyoked, and then they should take King [Soma] down.
If they were to take him down when both are unyoked, they would make the King belong to the ancestors as his deity.
If [they were to take him down] when both are yoked, insecurity would befall the creatures; those creatures would wander aimlessly.
The ox that is unyoked is the form of creatures dwelling in houses;
the one that is yoked is [the form] of those on wheels.
Those who take him down when one is yoked and the other unyoked,
ensure both security and acquisition for them.
The gods and the asuras contested in these worlds.
They contended in this eastern quarter;
the asuras defeated them from there. They contended in the southern quarter;
the asuras defeated them from there. They contended in the western quarter;
the asuras defeated them from there. They contended in the northern quarter;
the asuras defeated them from there. They contended in the north-eastern quarter;
they were not defeated from there. This is the unconquered quarter;
therefore, one should strive in this quarter or make someone strive [in it], for he is capable of freeing himself from debt.
The gods said:
“Because of our kinglessness they defeat us; let us make a king.” “So be it,” [they said].
They made Soma king; with King Soma they conquered all the quarters.
He who sacrifices is indeed King Soma.
While he stands facing east, they place [him on the cart]; thereby he conquers the eastern quarter.
They carry him around toward the south; thereby he conquers the southern quarter.
They turn him around facing west; thereby he conquers the western quarter.
They take him down while he stands facing north; thereby he conquers the northern quarter.
He who knows thus conquers all the quarters with King Soma.
1.15
The hospitality sacrificial offering is set out when King Soma has arrived.
King Soma comes to the house of the sacrificer; for him this hospitality sacrificial offering is set out: that is the nature of the hospitality [offering] as hospitality.
It is on nine potsherds. Nine indeed are the vital breaths, for the ordering of the vital breaths, for the continuous awareness of the vital breaths.
It belongs to Viṣṇu.
Viṣṇu indeed is the sacrifice; he thus enriches him with his own deity, with his own metre.
Indeed, all the metres and the pṛṣṭha stotras follow King Soma after he has been purchased;
as many as follow the king, for all of them hospitality is prepared.
They churn fire when King Soma has arrived. Just as, when a human king or another worthy person has arrived, they slaughter an ox or a barren cow,
even so for him do they slaughter this when they churn fire; for fire is the cattle of the gods.
1.16
"Recite for Agni being churned," says the adhvaryu.
He recites the Savitṛ verse: "Towards you, divine Savitṛ..."
Concerning this they say:
"When he said, 'Recite for Agni being churned,' why then did he recite a Savitṛ verse?"
Savitā indeed rules over stimulations; impelled by Savitṛ they churn him.
Therefore he recites a Savitṛ verse.
He recites the verse to Heaven and Earth: "Great are Heaven and Earth to us..."
Concerning this they say:
"When he said, 'Recite for Agni being churned,' why then did he recite a verse to Heaven and Earth?"
With Heaven and Earth the gods encompassed him when born;
by them he is encompassed even today.
Therefore he recites a verse to Heaven and Earth.
He recites a tṛca to Agni in gāyatrī metre: "You, O Agni, from the lotus..." while Agni is being churned;
he thus enriches him with his own deity, with his own metre.
"Atharvan churned out..."—this is congruous in form. For that indeed is the successful [element] of the sacrifice which is congruous in form, when the Ṛg verse describes the action being performed.
If he is not born, or if he is born after a long time, gāyatrī verses slaying the Rakṣases are to be recited:
"O Agni, you strike down the devourer..."—these [verses],
for the destruction of the Rakṣases.
For the Rakṣases seize him at that time, when he is not born, or when he is born after a long time.
If he is born when only one [verse] has been recited, or when two [have been recited], then let him recite the verse containing "born", which is congruous for him who is born: "Then let the creatures speak..."
What in the sacrifice is congruous, that is successful.
"Whom in the hand like an ornament..."
for with both hands they churn him;
"...the child just born..." For this one, when first born, is like a child;
"...they do not bear: / Agni, the master of the rite for the clans."—
what among the gods is "na", that among them is "om".
"Bring the god forward for the feast of the gods, the best finder of wealth..."—this is congruous for him being carried forward.
What in the sacrifice is congruous, that is successful.
"Let him sit down in his own womb..."
This indeed is his own womb, when fire is in fire.
"...the born one into Jātavedas..."
One is the born one, the other is Jātavedas.
"Sharpen the dear guest..." This indeed is his dear guest, when fire is in fire.
"...the lord of the house in comfort..."—he thereby places him in pacification.
"Agni is kindled by fire, the sage, the young lord of the house, / the oblation-bearer whose mouth is the ladle..."—this is congruous.
What in the sacrifice is congruous, that is successful.
"For you, O Agni, by fire, a sage by a sage, being good by one who is good..."
One is a sage, the other is a sage; one is good, the other is good.
"...a friend by a friend, are kindled..." This indeed is his own friend, when fire is in fire.
"They cleansed him, the one of good insight, the fore-runner in races, / the courser in his own dwellings..."
This indeed is his own dwelling, when fire is in fire.
With the final verse, "By means of the sacrifice the gods sacrificed to the sacrifice...", he concludes.
By means of the sacrifice the gods then sacrificed to the sacrifice when they sacrificed fire with fire;
they went to the heavenly world.
"Those were the first ordinances; / these great ones attained the firmament where the ancient Sādhyas are, the gods."
The Sādhyas, the gods, are indeed the metres; in the beginning they sacrificed fire with fire;
they went to the heavenly world.
The Ādityas and the Aṅgirases were also here; in the beginning they sacrificed fire with fire;
they went to the heavenly world.
This oblation to fire is that very oblation leading to heaven.
Even if one sacrifices when spoken against by a non-brahmin or spoken against with harsh words,
yet this oblation goes straight to the gods; it is not tainted by evil.
His oblation goes to the gods, his oblation is not tainted by evil, who knows thus.
These thirteen congruous in form he recites.
For that indeed is the successful [element] of the sacrifice which is congruous in form, when the Ṛg verse describes the action being performed.
Of them, he recites the first three times, the last three times; they amount to seventeen.
Seventeenfold indeed is Prajāpati:
twelve months, five seasons;
such is the year; the year is Prajāpati.
With these [verses] having Prajāpati as their domain he prospers, who knows thus.
He recites the first three times, the last three times;
he thus ties the two ends of the sacrifice for firmness, for strength, for not falling apart.
1.17
'With firewood honour Agni' and 'Swell, let [strength] gather for you' are the introductory verses for the two ghee portions, containing [the word] 'guest', congruous in form. That indeed is successful in the sacrifice which is congruous in form, when the verse expresses the rite that is being performed. This Agni-verse contains [the word] 'guest'; there is no Soma-verse containing [the word] 'guest'. If there were a Soma-verse containing [the word] 'guest', it would be constantly [used]; but this [verse] contains [the nature of a] guest in that it contains [the idea of] 'swelling'. For when one serves a guest, he becomes, as it were, swollen [with nourishment]. With 'Accepting [the ghee]' he sacrifices for both of them. 'Viṣṇu strode out' and 'May I attain that dear abode of his' are two Viṣṇu-verses; having recited the three-pāded verse, he sacrifices with the four-pāded verse. There are seven pādas. The hospitality-offering is the head of the sacrifice; seven indeed are the vital breaths in the head: he thus places the vital breaths in the head. 'The hotṛ priest of the sacrifice, of wondrous chariot' and 'Far and wide may this Agni of Bharata hear' are the two concluding verses for Sviṣṭakṛt, containing [the word] 'guest', congruous in form. That indeed is successful in the sacrifice which is congruous in form, when the verse expresses the rite that is being performed. They are triṣṭubhs, for the possession of virile power. It ends with the iḷā; for by that which ends with the iḷā did the gods prosper, namely the hospitality-offering; therefore it should be made to end with the iḷā. Here they perform the fore-offerings only, not the after-offerings. The fore-offerings and after-offerings are the vital breaths; those vital breaths here in the head are the fore-offerings, and those below are the after-offerings. If one were to sacrifice the after-offerings here, it would be just as if one were to tear out these vital breaths and wish to place them in the head; that would be redundant. And these vital breaths are known together, both those here and those here. Therefore, because they perform the fore-offerings here and not the after-offerings, that desire which is in the after-offerings is thereby attained, which is in the after-offerings.
1.18
The sacrifice went away from the gods, [saying,] 'I will not be food for you.' 'No,' said the gods, 'you shall indeed be food for us.' The gods divided it among themselves; but being divided, it was not capable of functioning for them. The gods said, 'Indeed, divided thus, it will not suffice for us. Come, let us gather this sacrifice together.' 'Yes,' [they agreed]. They gathered it together. Having gathered it together, they said to the Aśvins, 'Heal this [sacrifice].' The Aśvins are the physicians of the gods, the Aśvins are the adhvaryus. Therefore the two adhvaryus collect the gharma cauldron. Having collected it, they two said: 'O brahman, we shall proceed with the pravargya; O hotṛ priest, recite.'
1.19
He begins with 'The brahman born first in the east.' Brahman is Bṛhaspati; he thus heals it with brahman. 'This ruler comes first for the father': speech is the ruler; he thus places speech in it. 'Great, born [of old], he propped up the great [firmaments]' is a verse to Brahmaṇaspati. Brahman is Bṛhaspati; he thus heals it with brahman. 'Towards that divine Savitṛ in both [halves of heaven and earth]' is a verse to Savitṛ. Savitṛ is breath; he thus places breath in it. With 'Sit down, you are great,' they seated it. 'Whom priests anoint as they spread out' is appropriate for [the pot] being anointed. What is appropriate in the sacrifice is successful. 'The bird anointed by the magic power of the Asura,' 'He who, being near us, would harm us, O Agni,' and 'Be benevolent to us, O Agni, at our approach' are each pairs of appropriate verses. What is appropriate in the sacrifice is successful. 'Put forth your power like a wide net' are five verses driving away the Rakṣases, for the destruction of the Rakṣases. 'Around you, O lover of praise, songs,' 'On two you placed the praiseworthy speech,' 'Bright is one of your forms, worthy of sacrifice the other,' and 'I saw the guardian who does not fall' are four isolated verses. These make twenty-one. This man is twenty-one-fold: ten fingers of the hands, ten toes of the feet, and the body is the twenty-first; he thus prepares this body as twenty-one-fold.
1.20
'At the lip of the drop, as it blows, they sounded together' are nine purifying verses. Nine indeed are the vital breaths; he thus places the vital breaths in it. 'This Vena impelled, holding the mottled ones in the womb'—this [breath] is indeed Vena. From it the other breaths yearn (venanti) upward, the others downward; therefore it is Vena. 'Since it is the breath, it is the navel,' therefore it is the navel; that is the navel-hood of the navel; he thus places breath in it. 'Your filter is spread out, O Brahmaṇaspati,' 'The heated filter is spread out at the seat of heaven,' and 'When the Dhiṣaṇās spread out the filter' are [verses] containing the word 'cleansed' [representing] the vital breaths. These are the downward [breaths]: that of the semen, that of the urine, that of the faeces; these he thus places in it.
1.21
"We call upon you, the lord of hosts" is [a verse] addressed to Brahmaṇaspati.
Bṛhaspati is brahman; with brahman he thus heals him.
"Whose name is Pratha and Sapratha" are the bodies of the gharma.
He thus endows him with a body and a form.
"Vasiṣṭha brought the Rathaṃtara; Bharadvāja produced the Bṛhat of Agni."
He thus endows him with the Bṛhat and Rathaṃtara.
"I saw you mindful with my mind" is [a hymn] containing offspring, addressed to Prajāpati.
He thus places offspring in him.
"Which invocation of yours shall succeed, O Aśvins?" are nine verses of varied metres.
That is the viscera of the sacrifice.
The viscera is indeed diverse, finer and thicker.
Therefore these [verses] are of varied metres.
By these Kakṣīvat attained the dear abode of the Aśvins; he conquered the highest world.
He who knows this attains the dear abode of the Aśvins and conquers the highest world.
"Agni shines forth, the forefront of the dawns" is a hymn.
"Go to the swelled gharma, O Aśvins" is congruous in form.
What in the sacrifice is congruous in form is successful.
And that [hymn] is in the triṣṭubh [metre]. The triṣṭubh is virility; he thus places virility in him.
"Like two pressing-stones, wake for that very purpose" is a hymn.
Reciting limb by limb, as it were two eyes, two ears, two nostrils, he thus places sense faculties in him.
And that [hymn] is in the triṣṭubh [metre]. The triṣṭubh is virility; he thus places virility in him.
"I praise Heaven and Earth with foremost thought" is a hymn.
"Agni, the bright gharma on its course, for sacrifice" is congruous in form.
What in the sacrifice is congruous in form is successful.
And that [hymn] is in the jagatī [metre]. Cattle are connected with the jagatī; he thus places cattle in him.
"With which [aids] you helped that one, with which you helped that one."
So many desires did the two Aśvins see here; he thus places them in him;
with them he makes him prosper.
"The dappled foremost one has illumined the dawns" contains [the word] "shine";
he thus places lustre in him.
He concludes with the final [verse]: "Protect us by days and nights,
with harmless fortunes, O Aśvins. / May Mitra, Varuṇa, Aditi,
the Sindhu, Earth, and Heaven grant us that!"
With these desires he thus makes him prosper.
Such is the first section.
1.22
Now the second [section]:
"I call upon this well-milking cow", "Lowing, the mistress of treasures",
"Towards you, divine Savitṛ", "Together with [him], like a calf with mothers", "Like a calf with mothers",
"That breast of yours which is inexhaustible and beneficent", "The cow lowed toward the blinking calf",
"Approach with reverence, sit down", "Agreeing, they approached, kneeling", "With the ten [fingers] of Vivasvat",
"The seven milk the one", "Agni is kindled, O Aśvins",
"Agni is kindled, the two bull-protectors of heaven", "That is his most esteemed work",
"The self-formed cloud is milked of clarified butter and milk", "Rise up, O Brahmaṇaspati",
"He milked the swelling nourishment", "Hasten with milk, O cowherd, swiftly",
"Pour glory into the pressed [Soma]", "Now indeed the seer of the Aśvins", "These great waters together"—
twenty-one [verses] are congruous in form. What in the sacrifice is congruous in form is successful.
With "Up that divine Savitṛ with golden..." he rises after [it].
With "May Brahmaṇaspati go forward" he follows.
With "The Gandharva thus guards his abode" he looks at the mound.
With "When the fair-winged bird flies towards heaven" he sits down.
With "The heated gharma reaches you, O self-invoked ones; drink both of it, O Aśvins" he offers in the forenoon.
With "O Agni, enjoy!" he makes the second vaṣaṭ-call, sharing with Sviṣṭakṛt.
With "What clarified butter and milk is offered in the cows, drink of it, O Aśvins" he offers in the afternoon.
With "O Agni, enjoy!" he makes the second vaṣaṭ-call, sharing with Sviṣṭakṛt.
From three sacrificial offerings indeed they do not cut off portions for Sviṣṭakṛt:
from Soma, from the gharma, and from the vājina.
When he makes the second vaṣaṭ-call, it is for not bypassing Agni Sviṣṭakṛt.
With "All the quarters, seated in the south" the brahman priest whispers [a mantra].
"Consecrated with svāhā, the gharma is pure among the gods", "Vena raises the wave from the ocean",
"When the drop approaches the ocean", "Friend, turn towards friend",
"Erect, protect us, O Uti!", "Erect, protect us from distress!",
"Him indeed thus, reverently" are congruous in form.
What in the sacrifice is congruous in form is successful.
With "O you of cleansing flame, around your dwelling" he awaits the portion to consume.
"The offered sacrificial offering, the sweet sacrificial offering, in the most Indra-like Agni may we eat of you, O divine gharma, / possessing sweetness, possessing food, possessing strength, possessing the Aṅgirases! Reverence be to you; do not harm me!" With this he consumes the gharma.
"Like a hawk into its nest, the seat prepared by wisdom",
"In which the seven Vasus" he recites as it is set down.
"Sacrificial offering, full of offerings, the great divine seat" [he recites] on the day when they are to dismantle [the rite].
He concludes with the final [verse]: "May you be rich in good pasture!"
This then is the divine copulative pair, namely the gharma.
The gharma is the penis; the two hoofs are the two hooves;
the ladle is the two hip-bones; the milk is the semen.
This semen is thus poured into Agni, the womb of the gods, for generation. Agni is indeed the womb of the gods.
From Agni, the womb of the gods, and from the oblations he is born,
consisting of the Ṛg[veda], consisting of the Yajus, consisting of the Sāman, consisting of the Veda, consisting of brahman, consisting of immortality.
Becoming united, he enters the deities, who knows thus,
and who, knowing thus, sacrifices with this sacrificial rite.
1.23
The gods and the Asuras strove together in these worlds. The Asuras made these worlds into citadels, just like the stronger and mightier [would do]. They made this [earth] iron, the intermediate space silver, and the sky golden. Thus they made these worlds into citadels. The gods said: 'These Asuras have made these worlds into citadels; let us construct citadels counter to these worlds.' 'So be it.' They constructed the sadas [as a citadel] counter to this [earth], the āgnīdhra [hut] from the intermediate space, and the two havirdhāna [carts] from the sky. Thus they constructed citadels counter to these worlds. The gods said: 'Let us perform the upasad ceremonies; by means of the upasad [ceremony], indeed, people conquer a great citadel.' 'So be it.' By means of the very first upasad ceremony which they performed, they drove them away from this world; by the second, from the intermediate space; by the third, from the sky. Thus they drove them away from these worlds. Driven from these worlds, the Asuras took refuge in the seasons. The gods said: 'Let us perform the upasad ceremonies.' 'So be it.' These being three upasad ceremonies, they performed each of them twice; they became six. Six indeed are the seasons. They drove them away from the seasons. Driven from the seasons, the Asuras took refuge in the months. The gods said: 'Let us perform the upasad ceremonies.' 'So be it.' These being six upasad ceremonies, they performed each of them twice; they became twelve. Twelve indeed are the months. They drove them away from the months. Driven from the months, the Asuras took refuge in the half-months. The gods said: 'Let us perform the upasad ceremonies.' 'So be it.' These being twelve upasad ceremonies, they performed each of them twice; they became twenty-four. Twenty-four indeed are the half-months. They drove them away from the half-months. Driven from the half-months, the Asuras took refuge in day and night. The gods said: 'Let us perform the two upasad ceremonies.' 'So be it.' By the upasad ceremony which they performed in the forenoon, they drove them away from the day; by that in the afternoon, from the night. Thus they shut them out from both. Therefore the morning upasad ceremony should be performed early in the forenoon, and the later [one] late in the afternoon; thus one leaves only that much space for one's enemy.
1.24
These upasad ceremonies are indeed conquests; by means of them the gods won a complete victory without a rival. He who knows thus wins a complete victory without a rival. The complete victory which the gods won in these worlds, in the seasons, in the months, in the half-months, and in the day and night, that complete victory he wins who knows thus. The gods feared: 'Upon our disunion the Asuras will prosper here.' Having stepped apart, they deliberated: Agni stepped forth with the Vasus, Indra with the Rudras, Varuṇa with the Ādityas, Bṛhaspati with the Viśvedevas. Having thus stepped apart, they deliberated. They said: 'Come, let us deposit together in the house of this King Varuṇa our dearest bodies; with them he shall not unite of us who shall transgress this, who shall wish to cause discord.' 'So be it.' They deposited their bodies together in the house of King Varuṇa. Because they deposited their bodies together in the house of King Varuṇa, that became the tānūnaptra; that is the tānūnaptra-nature of the tānūnaptra. Therefore they say: 'One must not be treacherous to a fellow participant in the tānūnaptra.' Therefore also the Asuras do not prosper here.
1.25
The hospitality rite is the head of the sacrifice; the upasad ceremonies are the neck. They have the same sacrificial grass, for the head and neck are united. The gods prepared an arrow, which is the upasad ceremonies. Agni was its point, Soma the shaft, Viṣṇu the socket, and Varuṇa the feathers. Using melted butter as the bow, they discharged it; with it they went shattering the citadels. Therefore these [upasad ceremonies] have melted butter as sacrificial offering. In the beginning, he takes the milk of four teats as the fast-food in the upasad ceremonies, for the arrow has four parts: the point, the shaft, the socket, and the feathers. He takes the milk of three teats as the fast-food in the upasad ceremonies, for the arrow has three joints: the point, the shaft, and the socket. He takes the milk of two teats as the fast-food in the upasad ceremonies, for the arrow has two joints: the shaft and the socket. He takes the milk of one teat as the fast-food in the upasad ceremonies, for it is recounted, 'The arrow is one'; virility is performed with one. Yonder worlds are broader, while these down here are narrower; he performs the upasad ceremonies downwards from above for the conquest of these very worlds. 'To him who is to be approached with reverence, the bountiful', 'Accept, O Agni, this fuel of mine, this upasad ceremony'—there are three kindling verses each, congruous in form. That indeed is the perfection of the sacrifice which is congruous in form, when the Ṛg verse recites the rite being performed. He should make the offering and invitatory verses containing the word 'slaying': 'Agni shall slay the Vṛtras', 'Who, mighty, like an archer', 'You, Soma, are the lord of being', 'Increasing prosperity, slayer of disease', 'Through this Viṣṇu strode', 'Three paces he strode'—these are they. In the afternoon, he sacrifices with [verses] transposed. For the gods went slaying [and] shattering the citadels with these upasad ceremonies. They are to be made of uniform metre, not of mixed metres. If he were to make them of mixed metres, he would place a tumour on the neck; a goitre would be likely to be born. Therefore they should be made of uniform metre, not of mixed metres. Now Upāvi Jānaśruteya said, indeed in the ritual explanation of the upasad ceremonies: 'Wherefore the face of even an ugly Vedic scholar is recognized as if well-fed, as if resplendent.' For the upasad ceremonies have melted butter as sacrificial offering, and the face is placed above the neck; that is why he said that.
1.26
The fore-offerings and after-offerings are indeed divine armour. [The upasad] is without fore-offerings and without after-offerings, for the sharpening of the arrow, so that it does not rebound. Having stepped across once, he calls for the śrauṣaṭ, for the advancing of the sacrifice, not for stepping away. As to that, they say: 'They do what is cruel, as it were, near king Soma when they move near him with clarified butter; for with clarified butter as a thunderbolt Indra smote Vṛtra.' Now, when [saying]: 'May each shoot of yours swell, divine Soma, for Indra, the finder of the single treasure; may Indra swell for you, swell for Indra; swell us, your comrades, with gain and wisdom; may I, divine Soma, safely attain the conclusion of your pressing,' they swell the king, they thereby heal for him whatever cruelty they do, as it were, near him; and further, they make him grow. King Soma is the embryo of heaven and earth. When they hide their hands upon the prastara [saying]: 'Desired are riches, desired are blessings for our sending, for Fortune, the cosmic order to the speakers of cosmic order; homage to heaven, homage to earth,' they thereby pay homage to heaven and earth, and further, they make the two grow, they make the two grow.
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