Shatapatha Brahmana 11.5

11.5.1.1

urvaśī hāpsarāḥ purūravasamaiḍaṃ cakame taṃ ha vindamānovāca triḥ sma māhno vaitasena daṇḍena hatādakāmāṃ sma mā nipadyāsai mo sma tvā nagnaṃ darśameṣa vai na strīṇāmupacāra iti

The nymph Urvasî loved Purûravas, the son of Idâ. When she wedded him, she said, 'Thrice a day shalt thou embrace me; but do not lie with me against my will, and let me not see thee naked, for such is the way to behave to us women.'

11.5.1.2

sā hāsminyoguvāsa api hāsmādgarbhiṇyāsa tāvajjyogghāsminnuvāsa tato ha gandharvāḥ samūdire jyogvā iyamurvaśī manuṣyeṣvavātmīdupajānīta yatheyam punarāgacediti tasyai hāvirdvyuraṇā śayana upabaddhāsa tato ha gandharvā anyataramuraṇam pramethuḥ

She then dwelt with him a long time, and was even with child of him, so long did she dwell with him. Then the Gandharvas said to one another, 'For a long time, indeed, has this Urvasî dwelt among men: devise ye some means how she may come back to us.' Now, a ewe with two lambs was tied to her couch: the Gandharvas then carried off one of the lambs.

11.5.1.3

sā hovāca avīra iva bata me'jana iva putraṃ harantīti dvitīyam pramethuḥ sā ha tathaivovāca

'Alas,' she cried, 'they are taking away my darling, as if I were where there is no hero and no man!' They carried off the second, and she spake in the selfsame manner.

11.5.1.4

atha hāyamīkṣāṃ cakre kathaṃ nu tadavīraṃ kathamajanaṃ syādyatrāhaṃ syāmiti sa nagna evānūtpapāta ciraṃ tanmene yadvāsaḥ paryadhāsyata tato ha gandharvā vidyutaṃ janayāṃ cakrustaṃ yathā divaivaṃ nagnaṃ dadarśa tato haiveyaṃ tirobabhūva punaraimītyettirobhūtāṃ sa ādhyā jalpankurukṣetraṃ samayā cacārānyātaḥplakṣeti bisavatī tasyai hādhyantena vavrāja taddha tā apsarasa ātayo bhūtvā paripupluvire

He then thought within himself, 'How can that be (a place) without a hero and without a man where I am?' And naked, as he was, he sprang up after them: too long he deemed it that he should put on his garment. Then the Gandharvas produced a flash of lightning, and she beheld him naked even as by daylight. Then, indeed, she vanished: 'Here I am back,' he said, and lo! she had vanished. Wailing with sorrow he wandered all over Kurukshetra. Now there is a lotus-lake there, called Anyatahplakshâ: He walked along its bank; and there nymphs were swimming about in the shape of swans.

11.5.1.5

taṃ heyaṃ jñātvovāca ayaṃ vai sa manuṣyo yasminnahamavātsamiti tā hocustasmai vā āvirasāmeti tatheti tasmai hāvirāsuḥ

And she (Urvasî), recognising him, said, 'This is the man with whom I have dwelt.' They then said, 'Let us appear to him!'--'So be it!' she replied; and they appeared to him.

11.5.1.6

tāṃ hāyaṃ jñātvābhiparovāda haye jāye manasā tiṣṭha ghore vacāṃsi miśrā kṛṇavāvahai nu na nau mantrā anuditāsa ete mayaskaranparatare canāhannityupa nu rama saṃ nu vadāvahā iti haivaināṃ taduvāca

He then recognised her and implored her (Rig-veda X, 95, I), 'Oh, my wife, stay thou, cruel in mind: let us now exchange words! Untold, these secrets of ours will not bring us joy in days to come;'--'Stop, pray, let us speak together!' this is what he meant to say to her.

11.5.1.7

taṃ hetarā pratyuvāca kimetā vācā kṛṇavā tavāham prākramiṣamuṣasāmagriyeva purūravaḥ punarastam parehi durāpanā vāta ivāhamasmīti na vai tvaṃ tadakaroryadahamabravaṃ durāpā vā ahaṃ tvayaitarhyasmi punargṛhānihīti haivainaṃ taduvāca

She replied (X, 95, 2), 'What concern have I with speaking to thee? I have passed away like the first of the dawns. Purûravas, go home again: I am like the wind, difficult to catch;'--'Thou didst not do what I had told thee; hard to catch I am for thee, go to thy home again!' this is what she meant to say.

11.5.1.8

atha hāyam paridyūna uvāca sudevo adya prapatedanāvṛtparāvatam paramām gantavāu adhā śayīta nirṛterupasthe'dhainaṃ vṛkā rabhasāso adyuriti sudevo'dyodvā badhnīta pra vā patettadenaṃ vṛkā vā śvāno vādyuriti haiva taduvāca

He then said sorrowing (X, 95, 14), 'Then will thy friend rush away this day never to come back, to go to the farthest distance: then will he lie in Nirriti's lap, or the fierce wolves will devour him; Thy friend will either hang himself, or start forth; or the wolves, or dogs, will devour him!' this is what he meant to say.

11.5.1.9

taṃ hetarā pratyuvāca purūravo mā mṛthā mā prapapto mā tvā vṛkāso aśivāsa u kṣan na vai straiṇāni sakhyāni santi sālāvṛkāṇāṃ hṛdayānyeteti maitadādṛthā na vai straiṇaṃ sakhyamasti punargṛhānihīti haivainaṃ taduvāca

She replied (X, 95, 15), 'Purûravas, do not die! do not rush away! let not the cruel wolves devour thee! Truly, there is no friendship with women, and theirs are the hearts of hyenas;'-- 'Do not take this to heart! there is no friendship with women: return home!' this is what she meant to say.

11.5.1.10

yadvirūpācaram martyeṣvavasaṃ rātrīḥ śaradaścatasraḥ ghṛtasya stokaṃ sakṛdahnu āśnāṃ tādevedaṃ tātṛpāṇā carāmīti tadetaduktapratyuktam pañcadaśarcam bahvṛcāḥ prāhustasyai ha hṛdayamāvyayāṃ cakāra

(Rig-veda X, 95, 16), 'When changed in form, I walked among mortals, and passed the nights there during four autumns ate a little ghee, once a day, and even now I feel satisfied therewith.'--This discourse in fifteen verses has been handed down by the Bahvrikas. Then her heart took pity on him.

11.5.1.11

sā hovāca saṃvatsaratamīṃ rātrimāgacatāttanma ekāṃ rātrimante śayitāse jāta u te'yaṃ tarhi putro bhaviteti sa ha saṃvatsaratamīṃ rātrimājagāmeddhiraṇyavimitāni tato hainamekamūcuretatprapadyasveti taddhāsmai tāmupaprajidhyuḥ

She said, 'Come here the last night of the year from now: then shalt thou lie with me for one night, and then this son of thine will have been born.' He came there on the last night of the year, and lo, there stood a golden palace! They then said to him only this (word), 'Enter!' and then they bade her go to him.

11.5.1.12

sā hovāca gandharvā vai te prātarvaraṃ dātārastaṃ vṛṇāsā iti taṃ vai me tvameva vṛṇīṣveti yuṣmākamevaiko'sānīti brūtāditi tasmai ha prātargandharvā varaṃ daduḥ sa hovāca yuṣmākamevaiko'sānīti

She then said, 'To-morrow morning the Gandharvas will grant thee a boon, and thou must make thy choice.' He said, 'Choose thou for me!'--She replied, 'Say, Let me be one of yourselves!' In the morning the Gandharvas granted him a boon; and he said, 'Let me be one of yourselves!'

11.5.1.13

te hocuḥ na vai sā manuṣyeṣvagneryajñiyā tanūrasti yayeṣṭvāsmākamekaḥ syāditi tasmai ha sthālyāmopyāgnim pradaduraneneṣṭvāsmākameko bhaviṣyasīti taṃ ca ha kumāraṃ cādāyāvavrāja so'raṇya evāgniṃ nidhāya kumāreṇaiva grāmameyāya punaraimītyettirobhūtaṃ yo'gniraśvatthaṃ taṃ yā sthālī śamīṃ tāṃ sa ha punargandharvāneyāya

They said, 'Surely, there is not among men that holy form of fire by sacrificing wherewith one would become one of ourselves.' They put fire into a pan, and gave it to him saying, 'By sacrificing therewith thou shalt become one of ourselves.' He took it (the fire) and his boy, and went on his way home. He then deposited the fire in the forest, and went to the village with the boy alone. [He came back and thought] 'Here I am back;' and lo! it had disappeared: what had been the fire was an Asvattha tree (ficus religiosa), and what had been the pan was a Samî tree (mimosa suma). He then returned to the Gandharvas.

11.5.1.14

te hocuḥ saṃvatsaraṃ cātuṣprāśyamodanam paca sa etasyaivāśvatthasya tisrastisraḥ samidho ghṛtenānvajya samidvatībhirghṛtavatībhirṛgbhirabhyādhattātsa yastato'gnirjanitā sa eva sa bhaviteti

They said, 'Cook for a whole year a mess of rice sufficient for four persons; and taking each time three logs from this Asvattha tree, anoint them with ghee, and put them on the fire with verses containing the words "log" and "ghee": the fire which shall result therefrom will be that very fire (which is required).'

11.5.1.15

te hocuḥ paro'kṣamiva vā etadāśvatthīmevottarāraṇiṃ kuruṣva śamīmayīmadharāraṇiṃ sa yastato'gnirjanitā sa eva sa bhaviteti

They said, 'But that is recondite (esoteric), as it were. Make thyself rather an upper arani of Asvattha wood, and a lower arani of Sami wood: the fire which shall result therefrom will be that very fire.'

11.5.1.16

te hocuḥ paro'kṣamiva vā etadāśvatthīmevottarāraṇiṃ kuruṣvāśvatthīmadharāraṇiṃ sa yastato'gnirjanitā sa eva sa bhaviteti

They said, 'But that also is, as it were, recondite. Make thyself rather an upper arani of Asvattha wood, and a lower arani of Asvattha wood: the fire which shall result therefrom will be that very fire.'

11.5.1.17

sa āśvatthīmevottarāraṇiṃ cakre āśvatthīmadharāraṇiṃ sa yastato'gnirjajñe sa eva sa āsa teneṣṭvā gandharvāṇāmeka āsa tasmādāśvatthīmevottarāraṇiṃ kurvītāśvatthīmadharāraṇiṃ sa yastato'gnirjāyate sa eva sa bhavati teneṣṭvā gandharvāṇāmeko bhavati

He then made himself an upper arani of Asvattha wood, and a lower arani of Asvattha wood; and the fire which resulted therefrom was that very fire: by offering therewith he became one of the Gandharvas. Let him therefore make himself an upper and a lower arani of Asvattha wood, and the fire which results therefrom will be that very fire: by offering therewith he becomes one of the Gandharvas.

11.5.2.1

prajāpatirha cāturmāsyairātmānaṃ vidadhe sa imameva dakṣiṇam bāhuṃ vaiśvadevaṃ havirakuruta tasyāyamevāṅguṣṭha āgneyaṃ haviridaṃ saumyamidaṃ sāvitraṃ

By means of the Seasonal sacrifices, Pragâpati fashioned for himself a body. The sacrificial food for the Vaisvadeva sacrifice he made to be this right arm of his; the oblation to Agni thereof this thumb; that to Soma this (fore-finger); and that to Savitri this (middle finger).

11.5.2.2

sa vai varṣiṣṭhaḥ puroḍāśo bhavati tasmādiyamāsāṃ varṣiṣṭhedaṃ sārasvatamidam pauṣṇamatha ya eṣa upariṣṭāddhastasya saṃdhistanmārutamidaṃ vaiśvadevaṃ dordyāvāpṛthivīyaṃ tadvā aniruktam bhavati tasmāttadaniruktam

That cake (to Savitri), doubtless, is the largest, and hence this (middle finger) is the largest of these (fingers). That (oblation) to Sarasvatî is this (third) finger; and that to Pûshan this (little finger). And that (oblation) to the Maruts is this joint above the hand (the wrist); and that to the Visve Devâh is this (elbow); and that to Heaven and Earth is this arm: this (oblation) is indistinct, whence that limb also is indistinct.

11.5.2.3

ayameva dakṣiṇa ūrurvaruṇapraghāsāḥ tasya yāni pañca havīṃṣi samāyīni tā imāḥ pañcāṅgulayaḥ kulphāvevaindrāgnaṃ havistadvai dvidevatyam bhavati tasmādimau dvau kulphāvidaṃ vāruṇamidam mārutamanūkaṃ kāyastadvā aniruktam bhavati tasmāttadaniruktam

The Varunapraghâsa offerings are this right leg,--the five oblations which this has in common (with the other Seasonal offerings) are these five toes; and the oblation to Indra and Agni is the knuckles: this (oblation) belongs to two deities whence there are these two knuckles. That (oblation) to Varuna is this (shank); that to the Maruts this (thigh); and that (cake) to Ka is this back-bone: this (oblation) is indistinct, whence that (back-bone) is indistinct.

11.5.2.4

mukhamevāsyānīkavatīṣṭiḥ mukhaṃ hi prāṇānāmanīkamuraḥ sāṃtapanīyorasā hi samiva tapyata udaraṃ gṛhamedhīyā pratiṣṭhā vā udaram pratiṣṭhityā eva śiśnānyevāsya kraiḍinaṃ haviḥ śiśnairhi krīḍatīvāyamevāvāṅ prāṇa ādityeṣṭiḥ

The offering to (Agni) Anîkavat (of the Sâkamedhâh), doubtless, is his (Pragâpati's) mouth, for the mouth is the extreme end (anîka) of the vital airs; the Sâmtapanîyâ (pap) is the chest, for by the chest one is, as it were, confined (sam-tap); the Grihamedhîyâ (pap) is the belly--to serve as a foundation, for the belly is a foundation; the Kraidina oblation is the male organ, for it is therewith that (man) sports (krîd), as it were; and the offering to Aditi is this downward breathing.

11.5.2.5

ayamevottara ūrurmahāhaviḥ tasya yāni pañca havīṃṣi samāyīni tā imāḥ pañcāṅgulayaḥ kulphāvevaindrāgnaṃ havistadvai dvidevatyam bhavati tasmādimau dvau kulphāvidam māhendramidaṃ vaiśvakarmaṇaṃ tadvā aniruktam bhavati tasmāttadaniruktamatha yadidamantarudare tatpitṛyajñastadvā aniruktam bhavati tasmāttadaniruktam

The Great Oblation, indeed, is this left leg,--the five oblations which it has in common (with the other Seasonal offerings) are these five toes; and the oblation to Indra and Agni is the knuckles: this (oblation) belongs to two deities whence there are these two knuckles. The (oblation) to Mahendra is this (shank); that to Visvakarman this (thigh): this (oblation) is indistinct, whence this (thigh) also is indistinct.

11.5.2.6

ayamevottaro bāhuḥ śunāsīrīyam tasya yāni pañca havīṃṣi samāyīni tā imāḥ pañcāṅgulayo'tha ya eṣa upariṣṭāddhastasya saṃdhistacunāsīrīyamidaṃ vāyavyaṃ doḥ sauryaṃ tadvā aniruktam bhavati tasmāttadaniruktam

The Sunâsîrîya, doubtless, is this left arm,--the five oblations which it has in common (with the other Seasonal offerings) are these five fingers; the Sunâsîrîya is that joint of his above the hand; that (oblation) to Vâyu is this (elbow); that to Sûrya this arm: this (oblation) is indistinct, whence this (limb) also is indistinct.

11.5.2.7

tāni vā etāni cāturmāsyāni triṣaṃdhīni dvisamastāni tasmādimāni puruṣasyāṅgāni triṣaṃdhīni dvisamastāni teṣāṃ vai caturṇāṃ dvayostrīṇi-trīṇi havīṃṣyaniruktāni bhavanti dve-dve dvayoḥ

Now these Seasonal offerings are tripartite and furnished with two joints, whence these limbs of man are tripartite and furnished with two joints. Two of these four (sacrifices) have each three indistinct (low-voiced) oblations; and two of them have two each.

11.5.2.8

teṣāṃ vai caturṣvagnim manthanti tasmāccaturbhiraṅgairāyute dvayoḥ praṇayanti tasmāddvābhyāmetyevamu ha prajāpatiścāturmāsyairātmānaṃ vidadhe tatho evaivaṃvidyajamānaścāturmāsyairātmānaṃ vidhatte

At all four of them they churn out the fire, whence (the draught animal) pulls with all four limbs. At two of them they lead (the fire) forward, whence it (the animal) walks on two (feet at a time). Thus, then, Pragâpati fashioned for himself a body by means of the Seasonal sacrifices; and in like manner does the Sacrificer who knows this fashion for himself a (divine) body by means of the Seasonal sacrifices.

11.5.2.9

tadāhuḥ svargāyatraṃ vaiśvadevaṃ haviḥ syātsarvatraiṣṭubhaṃ varuṇapraghāsāḥ sarvajāgatam mahāhaviḥ sarvānuṣṭubhaṃ śunāsīrīyaṃ catuṣṭomasyāpsyā iti tadu tathā na kuryādyattvā etānyabhisampadyante tenaivāsya sa kāma upāpto bhavati

As to this they say, 'The Vaisvadeva oblation (should have) all (its formulas) in the Gâyatrî, the Varunapraghâsâh all in the Trishtubh, the Great Oblation all in the Gagatî, and the Sunâsîrîya all in the Anushtubh metre, so as to yield a Katushtoma.' But let him not do this, for inasmuch as (his formulas) amount to these (metres) even thereby that wish is obtained.

11.5.2.10

tāni vā etāni cāturmāsyāni dvāṣaṣṭāni trīṇi śatāni bṛhatyaḥ sampadyante tadebhiḥ saṃvatsaraṃ ca mahāvrataṃ cāpnotyatho dvipratiṣṭho vā ayaṃ yajamāno yajamānamevaitatsvarge loka āyātayati pratiṣṭhāpayati

Now, indeed, (the formulas of) these Seasonal offerings. amount to three hundred and sixty-two Brihatî verses: he thereby obtains both the year and the Mahâvrata; and thus, indeed, this Sacrificer also has a twofold foundation, and he thus makes the Sacrificer reach the heavenly world, and establishes him therein.

11.5.3.1

śauceyo ha prācīnayogyaḥ uddāllkamāruṇimājagāma brahmodyamagnihotraṃ vividiṣāmīti

11.5.3.2

sa hovāca gautama kā te'gnihotrī ko vatsaḥ kimupasṛṣṭā kiṃ saṃyojanaṃ kiṃ duhyamānaṃ kiṃ dugdhaṃ kimāhriyamāṇaṃ kimadhiśritaṃ kimavajyotyamānaṃ kimadbhiḥ pratyānītaṃ kimudvāsyamānaṃ kimudvāsitaṃ kimunnīyamānaṃ kimunnītaṃ kimudyataṃ kiṃ hriyamāṇaṃ kiṃ nigṛhītam

11.5.3.3

kāṃ samidhamādadhāsi kā pūrvāhutiḥ kimupāsīṣadaḥ kimapaikṣiṣṭhāḥ kottarāhutiḥ

11.5.3.4

kiṃ hutvā prakampayasi kiṃ srucam parimṛjya kūrce nyamārjīḥ kiṃ dvitīyam parimṛjya dakṣiṇato hastamupāsīṣadaḥ kim pūrvam prāśīḥ kiṃ dvitīyaṃ kimutsṛpyāpāḥ kiṃ srucyapa ānīya niraukṣīḥ kiṃ dvitīyaṃ kiṃ tṛtīyametāṃ diśamudaukṣīḥ kiṃ jaghanenāhavanīyamapo nyanaiṣīḥ kiṃ samatiṣṭhipo yadi vā etadvidvānagnihotramahauṣīratha te hutaṃ yadyu vā avidvānahutameva ta iti

11.5.3.5

sa hovāca iḍaiva me mānavyagnihotrī vāyavyo vatsaḥ sajūrupasṛṣṭā virāṭ saṃyojanamāśvinaṃ duhyamānaṃ vaiśvadevaṃ dugdhaṃ vāyavyamāhriyamāṇamāgneyamadhiśritamaindrāgnamavajyotyamnānaṃ vāruṇamadbhiḥ pratyānītaṃ vāyavyamudvāsyamānaṃ dyāvāpṛthivyamudvāsitamāśvinamunnīyamānaṃ vaiśvadevamunnītam mahādevāyodyataṃ vāyavyaṃ hriyamāṇaṃ vaiṣṇavaṃ nigṛhītam

11.5.3.6

atha yāṃ samidhamādadhāmi āhutīnāṃ sā pratiṣṭhā yā pūrvāhutirdevāṃstayāpraiṣaṃ yadupāsīṣadam bārhaspatyaṃ tadyadapaikṣiṣīmaṃ cāmuṃ ca lokau tena samadhāṃ yottarāhutirmāṃ tayā svarge loke'dhām

11.5.3.7

atha yaddhutvā prakampayāmi vāyavyaṃ tadyatsrucam parimṛjya kūrce nyamārjiṣadhivanaspatīṃstenāpraiṣaṃ yaddvitīyam parimṛjya dakṣiṇato hastamupāsīṣadaṃ pitṝṃstenāpraiṣaṃ yatpūrvam prāśiṣam māṃ tenāpraiṣaṃ yaddvitīyam prajāṃ tenātha yadutsṛpyāpām paśūṃstenāpraiṣaṃ yatsrucyapa ānīya niraukṣiṣaṃ sarpadevajanāṃstenāpraiṣaṃ yaddvitīyaṃ gandharvāpsarasastenātha yattṛtīyametāṃ diśamudaukṣiṣaṃ svargasya lokasya tena dvāraṃ vyavāriṣaṃ yajjaghanenāhavanīyamapo nyanaiṣamasmai lokāya tena vṛṣṭimadāṃ yatsamatiṣṭhipaṃ yatpṛthivyā ūnaṃ tattenāpūpuramityetannau bhagavantsaheti hovāca

11.5.3.8

śauceyo jñaptaḥ prakṣyāmi tveva bhagavantamiti pṛcaiva prācīnayogyeti sa hovāca yasminkāla uddhṛtāste'gnayaḥ syurupāvahṛtāni pātrāṇi hoṣyantsyā atha ta āhavanīyo'nugacedvettha tadbhayaṃ yadatra juhvato bhavatīti vedeti hovāca purā cirādasya jyeṣṭhaḥ putro mriyeta yasyaitadaviditaṃ syādvidyābhistvevāhamatāriṣamiti kiṃ viditaṃ kā prāyaścittiriti prāṇa udānamapyagāditi gārhapatya āhutiṃ juhuyāṃ saiva prāyaścittirna tadāgaḥ kurvīyetyetannau bhagavantsaheti hovāca

11.5.3.9

śauceyo jñaptaḥ prakṣyāmi tveva bhagavantamiti pṛcaiva prācīnayogyeti sa hovāca yatra ta etasminneva kāle gārhapatyo'nugadvettha tadbhayaṃ yadatra juhvato bhavatīti vedeti hovāca purā cirādasya gṛhapatirmriyeta yasyaitadaviditaṃ syādvidyābhistvevāhamatāriṣamiti kiṃ viditaṃ kā prāyaścittirityudānaḥ prāṇamapyagādityāhavanīya āhutiṃ juhuyāṃ saiva prāyaścittirna tadāgaḥ kurvīyetyetannau bhagavantsaheti hovāca

11.5.3.10

śauceyo jñaptaḥ prakṣyāmi tveva bhagavantamiti pṛcaiva prācīnayogyeti sa hovāca yatra ta etasminneva kāle'nvā?āryapacano'nugacedvettha tadbhayaṃ yadatra juhvato bhavatīti vedeti hovāca purā cirādasya sarve paśavo mriyeranyasyaitadaviditaṃ syādvidyābhistvevāhamatāriṣamiti kiṃ viditaṃ kā prāyaścittiriti vyāna udānamapyagāditi gārhapatya āhutiṃ juhuyāṃ saiva prāyaścittirna tadāgaḥ kurvīyetyetannau bhagavantsaheti hovāca

11.5.3.11

śauceyo jñaptaḥ prakṣyāmi tveva bhagavantamiti pṛcaiva prācīnayogyeti sa hovāca yatra ta etasminneva kāle sarve'gnayo'nugaceyurvettha tadbhayaṃ yadatra juhvato bhavatīti vedeti hovāca purā cirādasyādāyādaṃ kulaṃ syādyasyaitadaviditaṃ syādvidyābhistvevāhamatāriṣamiti kiṃ viditaṃ kā prāyaścittiriti purā cirādagnim mathitvā yāṃ diśaṃ vāto vāyāttāṃ diśamāhavanīyamuddhṛtya vāyavyāmāhutiṃ juhuyāṃ sa vidyāṃ samṛddham me'gnihotraṃ sarvadevatyaṃ vāyuṃ hyeva sarvāṇi bhūtānyapiyanti vāyoḥ punarvisṛjyante saiva prāyaścittirna tadāgaḥ kurvīyetyetannau bhagavantsaheti hovāca

11.5.3.12

śauceyo jñaptaḥ prakṣyāmi tveva bhagavantamiti pṛcaiva prācīnayogyeti sa hovāca yatra ta etasminneva kāle nivāte sarve'gnayo'nugaceyurvettha tadbhayaṃ yadatra juhvato bhavatīti vedeti hovācāpriyamevāsmiṃloke paśyetāpriyamamuṣminyasyaitadaviditaṃ syādvidyābhistvevāhamatāriṣamiti kiṃ viditaṃ kā prāyaścittiriti purā cirādagnim mathitvā prāñcamāhavanīyamuddhṛtya jaghanenāhavanīyamupaviśyāhamevainatpibeyaṃ sa vidyāṃ samṛddham me'gnihotraṃ sarvadevatyam brāhmaṇaṃ hyeva sarvāṇi bhūtānyapiyanti brāhmaṇātpunarvisṛjyante saiva prāyaścittirna tadāgaḥ kurvīyetyatha vā ahametannāvediṣamiti hovāca

11.5.3.13

śauceyo jñaptaḥ imāni samitkāṣṭhānyupāyāni bhagavantamiti sa hovāca yadevaṃ nāvakṣyo mūrdhā te vyapatiṣyadehyupehīti tatheti taṃ hopaninye tasmai haitāṃ śokatarāṃ vyāhṛtimuvāca yatsatyaṃ tasmādu satyameva vadet

11.5.4.1

brahmacaryamāgāmityāha brahmaṇa evaitadātmānaṃ nivedayati brahmacāryasānītyāha brahmaṇa evaitadātmānam paridadātyathainamāha ko nāmāsīti prajāpatirvai kaḥ prājāpatyamevainaṃ tatkṛtvopanayate

He says, 'I have come for Brahmakarya:' he thereby reports himself to the Brahman. He says, 'Let me be a Brahmakârin (student):' he thereby makes himself over to the Brahman. He (the teacher) then says, 'What (ka) is thy name?'--now Ka is Pragâpati: he thus initiates him after making him one belonging to Pragâpati.

11.5.4.2

athāsya hastaṃ gṛhṇāti indrasya brahmacāryasyagnirācāryastavāhamācāryastavāsāvityete vai śreṣṭhe baliṣṭhe devate etābhyāmevainaṃ śreṣṭhābhyām baliṣṭhābhyāṃ devatābhyām paridadāti tathā hāsya brahmacārī na kāṃ canārtimārcati na sa yaevaṃ veda

He then takes his (right) hand with, 'Indra's disciple thou art; Agni is thy teacher, I am thy teacher, O N.N.!'--now these are two most high and most powerful deities: it is to these two most high and most powerful deities he commits him; and thus his disciple suffers no harm of any kind, nor does he who knows this.

11.5.4.3

athainam bhūtebhyaḥ paridadāti prajāpataye tvā paridadāmi devāya tvā savitre paridadāmītyete vai śreṣṭhe varṣiṣṭhe devate etābhyāmevainaṃ śreṣṭhābhyāṃ varṣiṣṭhābhyāṃ devatābhyām paridadāti tathā hāsya brahmacārī na kāṃ canārtimārcati na sa ya evaṃ veda

He then commits him to the beings:--'To Pragâpati I commit thee, to the god Savitri I commit thee;'--now these are two most high and most important deities: it is to these two most high and most important deities he commits him; and thus his disciple suffers no harm of any kind, nor does he who knows this.

11.5.4.4

adbhyastvauṣadhībhyaḥ paridadāmīti tadenamadbhyaścauṣadhibhyaśca paridadāti dyāvāpṛthivībhyāṃ tvā paridadāmīti tadenamābhyāṃ dyāvāpṛthivībhyām paridadāti yayoridaṃ sarvamadhi viśvebhyastvā bhūtebhyaḥ paridadāmyariṣṭyā iti tadenaṃ sarvebhyo bhūtebhyaḥ paridadātyariṣṭyai tathā hāsya brahmacārī na kāṃ canārtimārcati na sa ya evaṃ veda

'To the waters, to the plants I commit thee,'--he thus commits him to the waters and plants.--'To Heaven and Earth I commit thee,'--he thus commits him to these two, heaven and earth, within which all this universe is contained.--'To all beings I commit thee for security from injury,'--he thus commits him to all beings for security from injury; and thus his disciple suffers no harm of any kind, nor does he who knows this.

11.5.4.5

brahmacāryasītyāha brahmaṇa evainaṃ tatparidadātyapo'śā netyamṛtaṃ vā āpo'mṛtamaśānetyevainaṃ tadāha karma kurviti vīryaṃ vai karma vīryaṃ kurvityevainaṃ tadāha samidhamādhehīti samintsvātmānaṃ tejasā brahmavarcasenetyevainaṃ tadāha mā śuṣupthā iti mā mṛthā ityevainaṃ tadāhāpo'śānetyamṛtaṃ vā āpo'mṛtamaśānetyevainaṃ tadāha tadenamubhayato'mṛtena parigṛhṇāti tathā hāsya brahmacārī na kāṃ canārtimārcati na sa ya evaṃ veda

'Thou art a Brahmakârin,' he says, and thus commits him to the Brahman;--'sip water!'--water, doubtless, means ambrosia: 'sip ambrosia' is thus what he tells him;--'do thy work!'--work, doubtless, means vigour: 'exert vigour' is thus what he tells him;--'put on fuel!'--'enkindle thy mind with fire, with holy lustre!' is what he thereby tells him;--'do not sleep!'--'do not die' is what he thereby says to him;--'sip water!'--water means ambrosia: 'sip ambrosia' is what he thus tells him. He thus encloses him on both sides with ambrosia (the drink of immortality), and thus the Brahmakârin suffers no harm of any kind, nor does he who knows this.

11.5.4.6

athāsmai sāvitrīmanvāha tāṃ ha smaitām purā saṃvatsare'nvāhuḥ saṃvatsarasammitā vai garbhāḥ prajāyante jāta evāsmiṃstadvācaṃ dadhma iti

He then recites to him (teaches him) the Sâvitrî;--formerly, indeed, they taught this (verse) at the end of a year, thinking, 'Children, indeed, are born after being fashioned for a year: thus we lay speech (voice) into this one as soon as he has been born.'

11.5.4.7

atha ṣaṭsu māseṣu ṣaḍvā ṛtavaḥ saṃvatsarasya saṃvatsarasammitā vai garbhāḥ prajāyante jāta evāsmiṃstadvācaṃ dadhma iti

Or after six months, thinking, 'There are six seasons in the year, and children are born after being fashioned for a year: we thus lay speech into this one as soon as he has been born.'

11.5.4.8

atha caturviṃśatyahe caturviṃśatirvai saṃvatsarasyārdhamāsāḥ saṃvatsarasammitā vai garbhāḥ prajāyante jāta evāsmiṃstadvācaṃ dadhma iti

Or after twenty-four days, thinking, 'There are twenty-four half-months in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.'

11.5.4.9

atha dvādaśāhe dvādaśa vai māsāḥ saṃvatsarasya saṃvatsarasam

Or after twelve days, thinking, 'There are twelve months in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.'

11.5.4.10

atha ṣaḍahe ṣadvā ṛtavaḥ saṃvatsarasya saṃvatsarasaṃ

Or after six days, thinking, 'There are six seasons in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.'

11.5.4.11

atha tryahe trayo vā ṛtavaḥ saṃvatsarasya saṃvatsarasaṃ

Or after three days, thinking, 'There are three seasons in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.'

11.5.4.12

tadapi ślokaṃ gāyanti ācāryo garbhī bhavati hastamādhāya dakṣiṇam tṛtīyasyāṃ sa jāyate sāvitryā saha brāhmaṇa iti sadyo ha tvāva brāhmaṇāyānubrūyādāgneyo vai brāhmaṇaḥ sadyo vā agnirjāyate tasmātsadya eva brāhmaṇāyānubrūyāt

Concerning this they also sing the verse,--'By laying his right hand on (the pupil), the teacher becomes pregnant (with him): in the third (night) he is born as a Brâhmana with the Sâvitrî.' Let him, however, teach a Brâhmana (the Sâvitrî) at once, for the Brâhmana belongs to Agni, and Agni is born at once: therefore, he should teach the Brâhmana at once.

11.5.4.13

tāṃ haitāmeke sāvitrīmanuṣṭubhamanvāhurvāgvā anuṣṭuptadasminvācaṃ dadhma iti na tathā kuryādyo hainaṃ tatra brūyādā nvā ayamasya vācamadita mūko bhaviṣyatītīśvaro ha tathaiva syāttasmādetāṃ gāyatrīmeva sāvitrīmanubrūyāt

Now some teach an Anushtubh Sâvitrî, saying, 'The Anushtubh is speech: we thus lay speech into him.' But let him not do so; for if, in that case, any one were to say of him, 'Surely, this (student) has taken away his (the teacher's) speech: he will become dumb;' then that would indeed be likely to come to pass: let him therefore teach him that Gâyatrî Sâvitrî.

11.5.4.14

atha haike dakṣiṇataḥ tiṣṭhate vāsīnāya vānvāhurna tathā kuryādyo hainaṃ tatra brūyādbulbaṃ nvā ayamimamajījanata bulbo bhaviṣyatītīśvaro ha tathaiva syāttasmātpurastādeva pratīce samīkṣamāṇāyānubrūyāt

And some recite it to him while he (the student) is standing or sitting on (the teacher's) right side; but let him not do this; for if, in that case, any one were to say of him, 'Surely, this (teacher) has born this (student) sideways, he will become averse to him;' then that would indeed be likely to come to pass: let him therefore recite it in a forward (easterly) direction to (the student) looking at him towards the west.

11.5.4.15

tāṃ vai paco'nvāha trayo vai prāṇāḥ prāṇa udāno vyānastānevāsmiṃstaddadhātyathārdharcaśo dvau vā imau prāṇau prāṇodānāveva prāṇodānāvevāsmiṃstaddadhātyatha kṛtsnāmeko vā ayam prāṇaḥ kṛtsna eva prāṇamevāsmiṃstatkṛtsnaṃ dadhāti

He (first) recites it by pâdas: there being three breathings, the out-breathing, the up-breathing and the through-breathing; it is these he thus lays into him;--then by half-verses: there being these two (principal) breathings, the out-breathing and the up-breathing, it is the out-breathing and the up-breathing he thus lays into him;--then the whole (verse): there being this one vital air (in man), he thus lays the whole vital air into the whole of him.

11.5.4.16

tadāhuḥ na brahmaṇam brahmacaryamupanīya mithunaṃ caredgarbho vā eṣa bhavati yo brahmacaryamupaiti nedimam brahmaṇaṃ viṣiktādretaso janayānīti

As to this they say, 'When one has admitted a Brâhmana to a term of studentship, he should not carry on sexual intercourse, lest he should generate this Brâhmana from shed seed; for, indeed, he who enters on a term of studentship becomes an embryo.'

11.5.4.17

tadu vā āhuḥ kāmameva careddvayyo vā imāḥ prajā daivyaścaiva manuṣyaśca tā vā imā manuṣyaḥ prajāḥ prajananātprajāyante candāṃsi vai daivyaḥ prajāstāni mukhato janayate tata etaṃ janayate tasmādu kāmameva caret

And concerning this they also say, 'He may nevertheless do so, if he chooses; for these creatures are of two kinds, divine and human,--these human creatures are born from the womb, and the divine creatures, being the metres (verses of scripture), are born from the month: it is therefrom he (the teacher) produces him, and therefore he may do so (have intercourse) if he chooses.'

11.5.4.18

tadāhuḥ na brahmacārī sanmadhvaśnīyādoṣadhīnāṃ vā eṣa paramo raso yanmadhu nedannādyasyāntaṃ gacānītyatha ha smāha śvetaketurāruṇeyo brahmacārī sanmadhvaśnaṃstrayyai vā etadvidyāyai śiṣṭaṃ yanmadhu sa tu raso yasyedṛkśiṣṭamiti yathā ha vā ṛcaṃ vā yajurvā sāma vābhivyāharettādṛktadya evaṃ vidvānbrahmacārī sanmadhvaśnāti tasmādu kāmamevāśnīyāt

And they also say, 'He who is a Brahmakârin should not eat honey, lest he should reach the end of food, for honey, doubtless, is the utmost (supreme) essence of plants.' But Svetaketu Âruneya, when eating honey, whilst he was a student, said, 'This honey, in truth, is the remainder (essential part) of the triple science (the Vedas), and he, indeed, who has such a remainder, is an essence.' And, indeed, if a Brahmakârin, knowing this, eats honey, it is just as if he were to utter either a Rik-verse, or Yagus-formula, or a Sâman-tune: let him therefore eat freely of it.

11.5.5.1

devānvā ūrdhvāntsvargaṃ lokaṃ yataḥ asurāstamasāntaradadhuste hocurna vā asyānyena sattrādapaghāto'sti hanta sattramāsāmahā iti

Now, when the gods were passing upwards to the world of heaven, the Asuras enveloped them in darkness. They spake, 'Verily, by nothing else save a sacrificial session is there any way of dispelling this (darkness): well, then, let us perform a sacrificial session!'

11.5.5.2

te śatāgniṣṭomaṃ sattramupeyuḥ te yāvadāsīnaḥ parāpaśyettāvatastamo'pāghnataivameva śatokthyena yāvattiṣṭhanparāpaśyettāvatastamo'pāghnata

They entered upon a sacrificial session of a hundred Agnishtoma (days), and dispelled the darkness as far as one may see whilst sitting; and in like manner did they, by (a session of) a hundred Ukthya (days), dispel the darkness as far as one may see whilst standing.

11.5.5.3

te hocuḥ apa vāva tamo hanmahe na tveva sarvamiva hanta prajāpatim pitaram pratyayāmeti te prajāpatim pitaram pratītyocurasurā vai no bhagava ūrdhvāntsvargaṃ lokaṃ yatastamasāntaradadhuḥ

They spake, 'We do indeed dispel the darkness, but not the whole of it: come, let us resort to Father Pragâpati.' Having come to Father Pragâpati, they spake, 'Reverend sir, when we were passing upwards to the world of heaven the Asuras enveloped us in darkness.'

11.5.5.4

te śatāgniṣṭomaṃ sattramupaima te yāvadāsīnaḥ parāpaśyettāvatastamo'pāhanmahyevameva śatokthyena yāvattiṣṭhanparāpaśyettāvatastamo'pāhanmahi pra no bhagavañcādhi yathāsurāṃstamo'pahatya sarvam pāpmānamapahatya svargaṃ lokam prajñāsyāma iti

'We entered upon a sacrificial session of a hundred Agnishtomas, and dispelled the darkness as far as one may see whilst sitting; and in like manner did we dispel the darkness as far as one may see whilst standing: do thou teach us, reverend sir, how, by dispelling the Asuras and darkness, and all evil, we shall find (the way to) the world of heaven!'

11.5.5.5

sa hovāca asarvakratubhyāṃ vai yajñābhyāmaganta yadagniṣṭomena cokthyena ca śatātirātraṃ sattramupeta tenāsurāṃstamo'pahatya sarvam pāpmānamapahatya svargaṃ lokam prajñāsyatheti

He spake, 'Surely, ye proceeded by means of two sacrifices, the Agnishtoma and Ukthya, which do not contain all Soma-rites;--enter ye upon a sacrificial session of a hundred Atirâtras: when ye have thereby repelled the Asuras and darkness, and all evil, ye shall find the world of heaven.'

11.5.5.6

te śatātirātraṃ sattramupeyuḥ tenāsurāṃstamo'pahatya sarvam pāpmānamapahatya svargaṃ lokam prajajñusteṣāmarvākpañcāśeṣvevāhaḥsvaharabhi rātrisāmāni parīyū rātrimabhyahaḥsāmāni

They entered upon a sacrificial session of a hundred Atirâtras; and, having thereby repelled the Asuras and darkness, and all evil, they found (the way to) the world of heaven. In their first fifty days the night-hymns reached into the day, and the day-hymns into the night.

11.5.5.7

te hocuḥ amuhāma vai na prajānīmo hanta prajāpatimeva pitaram pratyayāmeti te prajāpatimeva pitaram pratītyocurahanno rātrisāmāni rātryāmahno bhavanti naḥ vipaścidyajñānmugdhānvidvāndhīro'nuśādhi na iti

They spake, 'Verily, we have got into confusion and know not what to do: come, let us resort to Father Pragâpati!' Having come to Father Pragâpati, they spake (the verses), 'Our night-hymns are (chanted) in daytime, and those of the day at night: O sage, being learned and wise, teach thou us who are ignorant (how to perform) the sacrifices!'

11.5.5.8

tānhaitadupajagau mahāhimiva vai hradādbalīyānanvavet]ya anutta svādāsthānāttataḥ sattraṃ na tāyata iti

He then recited to them as follows, 'A stronger, pursuing, has, as it were, driven a great snake from its own place, the lake: therefore the sacrificial session is not carried through.'

11.5.5.9

āśvinaṃ vai vaḥ śasyamānam prātaranuvākamāsthānādanutta yamāsthānādanuddhvaṃ dhīrāḥ santo adhīravat praśāstrā tamupeta śanairapratiśaṃsateti

'For your Âsvina (sastra), being recited, has indeed driven the morning-litany from its place.'-- 'What ye, being wise, have unwise-like driven from its place, take ye up that gently through the Prasâstri, reciting so as not to disturb (the Hotri).'

11.5.5.10

te hocuḥ kathaṃ nu bhagavaḥ śastaṃ kathamapratiśastamiti sa hovāca yatra hotāśvinaṃ śaṃsannāgneyāsya kratorgāyatrasya candasaḥ pāraṃ gacāttatpratiprasthātā vasatīvarīḥ parihṛtya maitrāvaruṇasya havirdhānayoḥ prātaranuvākamupākurutāduccairhotā śaṃsati śanairitaro jañjapyamāna ivānvāha tanna vācā vācam pratyeti na candasā candaḥ

They spake, 'How, then, reverend sir, is (the Âsvina-sastra properly) recited and how is the recitation not disturbed?' He spake, 'When the Hotri, in reciting the Âsvina-sastra, reaches the end of the Gâyatra metre of the Âgneya-kratu, the Pratiprasthâtri should carry round the Vasatîvarî water, and bespeak the Prâtar-anuvâka for the Maitrâvaruna (seated) between the two Havirdhâna (carts containing the offering-material). The Hotri recites (the Âsvina-sastra) in a loud voice, and the other (the Maitrâvaruna) repeats (the morning-litany) in a low voice, only just muttering it: in this way he does not run counter to (the Hotri's) speech by (his own) speech, nor metre by metre.

11.5.5.11

parihite prātaranuvāke yathāyatanamevopāṃśvantaryāmau hutvā droṇakalaśe pavitram prapīḍyaṃ nidadhāti tiro'hnayaiścaritvā pratyañcaḥ pratiparetya tirohnayāneva bhakṣayādhvā athānupūrvaṃ yajñapucaṃ saṃsthāpya ya ūrdhvā antaryāmādgrahāstāngṛhītvā vipruṣāṃ homaṃ hutvā saṃtaniṃ ca bahiṣpavamānena stutvāhareva pratipadyādhvā iti

'When the Prâtar-anuvâka has been completed, he (the Pratiprasthâtri), having offered, at their proper time, the Upâmsu and Antaryâma cups, presses out the straining-cloth and puts it in the Dronakalasa. And when ye have performed the (offering of the cups of) fermented Soma, and returned (to the Sadas), ye should drink the fermented Soma (remaining in those cups). Having then, in the proper form, completed the "tail of the sacrifice," and taken up the cups of Soma (drawn) subsequent to the Antaryâma, and offered the oblation of drops, as well as the Santani-oblation, ye should perform the Bahishpavamâna chant, and enter upon the day (-performance).'

11.5.5.12

tadete'bhi ślokāḥ caturbhiḥ saindhavairyuktairdhīrā vyajahustamaḥ vidvāṃso ye śatakratu devāḥ sattramatanvateti

Concerning this there are these verses:--With four harnessed Saindhava (steeds) the sages left behind them the gloom--the wise gods who spun out the session of a hundred sacrifices.'

11.5.5.13

catvāro hyatra yuktā bhavanti dvau hotārau dvāvadhvaryū pavernu śakveva hanūni kalpayannahnorantau vyatiṣajanta dhīrāḥ na dānavā yajñiyaṃ tantumeṣāṃ vijānīmo vitatam mohayanti naḥ pūrvasyāhnaḥ pariṣiṃṣanti karma taduttareṇābhivitanvate'hnā durvijñānaṃ kāvyaṃ devatānāṃ somāḥ somairvyatiṣaktāḥ plavante samānāntsadamukṣanti hayānkāṣṭhabhṛto yathā pūrṇānparisrutaḥ kumbhānjanamejayasādana ityasurarakṣasānyapeyuḥ

In this (sacrificial session) there are, indeed, four harnessed (steeds),--to wit, two Hotris and two Adhvaryus.--'Like unto the artificer contriving spikes to the spear, the sages coupled the ends of two days: now the Dânavas, we know, will not disorder the sacrificial thread of them stretched out by us.--They leave undone the work of the previous day, and carry it through on the following day,--difficult to be understood. is the wisdom of the deities: streams of Soma flow, interlinked with streams of Soma!--Even as they constantly sprinkle the equal prize-winning steeds, so (they pour out) the cups full of fiery liquor in the palace of Ganamegaya.' Then the Asura-Rakshas went away.

11.5.6.1

pañcaiva mahāyajñāḥ tānyeva mahāsattrāṇi bhūtayajño manuṣyayajñaḥ pitṛyajño devayajño brahmayajña iti

There are five great sacrifices, and they, indeed, are great sacrificial sessions,--to wit, the sacrifice to beings, the sacrifice to men, the sacrifice to the Fathers, the sacrifice to the gods, and the sacrifice to the Brahman.

11.5.6.2

aharaharbhūtebhyo baliṃ haret tathaitam bhūtayajñaṃ samāpnotyaharahardadyādodapātrāttathaitam manuṣyayajñaṃ samāpnotyaharahaḥ svadhākuryādodapātrāttathaitam pitṛyajñaṃ samāpnotyaharahaḥ svāhākuryādā kāṣṭhāttathaitaṃ devayajñaṃ samāpnoti

Day by day one should offer an oblation to beings: thus he performs that sacrifice to beings. Day by day one should offer (presents to guests) up to the cupful of water: thus he performs that sacrifice to men. Day by day one should offer with Svadhâ up to the cupful of water: thus he performs that sacrifice to the Fathers. Day by day one should perform with Svâhâ up to the log of firewood: thus he performs that sacrifice to the gods.

11.5.6.3

atha brahmayajñaḥ svādhyāyo vai brahmayajñastasya vā etasya brahmayajñasya vāgeva juhūrmana upabhṛccakṣurdhruvā medhā sruvaḥ satyamavabhṛthaḥ svargo loka udayanaṃ yāvantaṃ ha vā imām pṛthivīṃ vittena pūrṇāṃ dadaṃlokaṃ jayati tristāvantaṃ jayati bhūyāṃsaṃ cākṣayyaṃ ya evaṃ vidvānaharahaḥ svādhyāyamadhīte tasmātsvāhyāyo'dhyetavyaḥ

Then as to the sacrifice to the Brahman. The sacrifice to the Brahman is one's own (daily) study (of the Veda). The guhû-spoon of this same sacrifice to the Brahman is speech, its upabhrit the mind, its dhruvâ the eye, its sruva mental power, its purificatory bath truth, its conclusion heaven. And, verily, however great the world he gains by giving away (to the priests) this earth replete with wealth, thrice that and more--an imperishable world does he gain, whosoever, knowing this, studies day by day his lesson (of the Veda): therefore let him study his daily lesson.

11.5.6.4

payāahutayo ha vā etā devānām yadṛcaḥ sa ya evaṃ vidvānṛco'harahaḥ svādhyāyamadhīte payāahutibhireva taddevāṃstarpayati ta enaṃ tṛptāstarpayanti yogakṣemeṇa prāṇena retasā sarvātmanā sarvābhiḥ puṇyābhiḥ sampadbhirghṛtakulyā madhukulyāḥ pitṝ!ntsvadhā abhivahanti

Verily, the Rik-texts are milk-offerings to the gods; and whosoever, knowing this, studies day by day the Rik-texts for his lesson, thereby satisfies the gods with milk-offerings; and, being satisfied, they satisfy him by (granting him) security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his (departed) Fathers, as their accustomed draughts.

11.5.6.5

ājyāhutayo ha vā etā devānām yadyajūṃṣi sa ya evaṃ vidvānyajūṃṣyaharahaḥ svādhyāyamadhīta ājyāhutibhireva taddevāṃstarpayati ta enaṃ tṛptāstarpayanti yogakṣemeṇa prāṇena re

And, verily, the Yagus-texts are ghee-offerings to the gods; and whosoever, knowing this, studies day by day the Yagus-texts for his lesson thereby satisfies the gods with ghee-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.

11.5.6.6

somāhutayo ha vā etā devānām yatsāmāni sa ya evaṃ vidvāntsāmānyaharahaḥ svādhyāyamadhīte somāhutibhireva taddevāṃstarpayati ta enaṃ tṛptāstarpayanti yogakṣemeṇa prāṇena re

And, verily, the Sâman-texts are Soma-offerings to the gods; and whosoever, knowing this, studies day by day the Sâman-texts for his lesson thereby satisfies the gods with Soma-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.

11.5.6.7

medāahutayo ha vā etā devānām yadatharvāṅgirasaḥ sa ya evaṃ vidvānatharvāṅgiraso'harahaḥ svādhyāyamadhīte medāahutibhireva taddevāṃstarpayati ta enaṃ tṛptāstarpayanti yogakṣemeṇa prāṇena re

And, verily, the (texts of the) Atharvâṅgiras are fat-offerings to the gods; and whosoever, knowing this, studies day by day the (texts of the) Atharvâṅgiras for his lesson, satisfies the gods with fat-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.

11.5.6.8

madhvāhutayo ha vā etā devānām yadanuśāsanāni vidyā vākovākyamitihāsapurāṇaṃ gāthā nārāśaṃsyaḥ sa ya evaṃ vidvānanuśāsanāni vidyā vākovākyamitihāsapurāṇaṃ gāthā nārāśaṃsīrityaharahaḥ svādhyāyamadhīte madhvāhutibhireva taddevāṃstarpayati ta enaṃ tṛptāstarpayanti yogakṣemeṇa prāṇena re

And, verily, the precepts, the sciences, the dialogue, the traditional myths and legends, and the Nârâsamsî Gâthâs are honey-offerings to the gods; and whosoever, knowing this, studies day by day the precepts, the sciences, the dialogue, the traditional myths and legends, and the Nârâsamsî Gâthâs, for his lesson, satisfies the gods with honey-offerings; and, being satisfied, they satisfy him by (granting him) security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.

11.5.6.9

tasya vā etasya brahmayajñasya catvāro vaṣaṭkārā yadvāto vāti yadvidyotate yatstanayati yadavasphūrjati tasmādevaṃvidvāte vāti vidyotamāne stanayatyavasphūrjatyadhīyītaiva vaṣaṭkārāṇāmacambaṭkārāyāti ha vai punarmṛtyum mucyate gacati brahmaṇaḥ sātmatāṃ sa cedapi prabalamiva na śaknuyādapyekaṃ devapadamadhīyītaiva tathā bhūtebhyo na hīyate

Now, for this, sacrifice to the Brahman there are four Vashat-calls,--to wit, when the wind blows, when it lightens, when it thunders, and when it rumbles whence he who knows this should certainly study when the wind is blowing, and when it lightens, or thunders, or rumbles, so as not to lose his Vashat-calls; and verily he is freed from recurring death, and attains to community of nature (or, being) with the Brahman. And should he be altogether unable (to study), let him at least read a single divine word; and thus he is not shut out from beings.

11.5.7.1

athātaḥ svādhyāyapraśaṃsā priye svādhyāyapravacane bhavato yuktamanā bhavatyaparādhīno'harahararthāntsādhayate sukhaṃ svapiti paramacikitsaka ātmano bhavatīndriyasaṃyamaścaikārāmatā ca prajñāṛddhiryaśo lokapaktiḥ prajñā vardhamānā caturo dharmānbrāhmaṇamabhiniṣpādayati brāhmaṇyam pratirūpacaryāṃ yaśo lokapaktiṃ lokaḥ pacyamānaścaturbhirdharmairbrāhmaṇam bhunaktyarcayā ca dānena cājyeyatayā cāvadhyatayā ca

Now, then, the praise of the study (of the scriptures). The study and teaching (of the Veda) are a source of pleasure to him, he becomes ready-minded, and independent of others, and day by day he acquires wealth. He sleeps peacefully; he is the best physician for himself; and (peculiar) to him are restraint of the senses, delight in the one thing, growth of intelligence, fame, and the (task of) perfecting the people. The growing intelligence gives rise to four duties attaching to the Brâhmana--Brâhmanical descent, a befitting deportment, fame, and the perfecting of the people; and the people that are being perfected guard the Brâhmana by four duties--by (showing him) respect, and liberality, (and by granting him) security against oppression, and security against capital punishment.

11.5.7.2

ye ha vai ke ca śramāḥ ime dyāvāpṛthivī antareṇa svādhyāyo haiva teṣām paramatā kāṣṭhā ya evaṃ vidvāntsvādhyāyamadhīte tasmātsvādhyāyo'dhyetavyaḥ

And, truly, whatever may be the toils here between heaven and earth, the study (of the scriptures) is their last stage, their goal (limit) for him who, knowing this, studies his lesson: therefore one's (daily) lesson should be studied.

11.5.7.3

yadyaddha vā ayaṃ candasaḥ svādhyāyamadhīte tena-tena haivāsya yajñakratuneṣṭam bhavati ya evaṃ vidvāntsvādhyāyamadhīte tasmātsvādhyāyo'dhyetavyaḥ

And, verily, whatever portion of the sacred poetry (khandas) he studies for his lesson with that sacrificial rite, offering is made by him who, knowing this, studies his lesson: therefore one's (daily) lesson should be studied.

11.5.7.4

yadi ha vā apyabhyaktaḥ alaṃkṛtaḥ suhitaḥ sukhe śayane śayānaḥ svādhyāyamadhīta ā haiva sa nakhāgrebhyastapyate ya evaṃ vidvāntsvādhyāyamadhīte tasmātsvādhyāyo'dhyetavyaḥ

And, verily, if he studies his lesson, even though lying on a soft couch, anointed, adorned and completely satisfied, he is burned (with holy fire) up to the tips of his nails, whosoever, knowing this, studies his lesson: therefore one's (daily) lesson should be studied.

11.5.7.5

madhu ha vā ṛcaḥ ghṛtaṃ ha sāmānyamṛtaṃ yajūṃṣi yaddha vā ayaṃ vākovākyamadhīte kṣīraudanamāṃsaudanau haiva tau

The Rik-texts, truly, are honey, the Sâman-texts ghee, and the Yagus-texts ambrosia; and, indeed, when he studies the dialogue that (speech and reply) is a mess of milk and a mess of meat.

11.5.7.6

madhunā ha vā eṣa devāṃstarpayati ya evaṃ vidvānṛco'harahaḥ svādhyāyamadhīte ta enaṃ tṛptāstarpayanti sarvaiḥ kāmaiḥ sarvairbhogaiḥ

And, indeed, he who, knowing this, studies day by day the Rik-texts for his lesson, satisfies the gods with honey, and, thus satisfied, they satisfy him by every object of desire, by every kind of enjoyment.

11.5.7.7

ghṛtena ha vā eṣa devāṃstarpayati ya evaṃ vidvāntsāmānyaharahaḥ svādhyāyamadhīte ta enaṃ tṛptā

And he who, knowing this, studies day by day the Sâman-texts for his lesson, satisfies the gods with ghee; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.

11.5.7.8

amṛtena ha vā eṣa devāṃstarpayati ya evaṃ vidvānyajūṃṣyaharahaḥ svādhyāyamadhīte ta enaṃ tṛptā

And he who, knowing this, studies day by day the Yagus-texts for his lesson, satisfies the gods with ambrosia; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.

11.5.7.9

kṣīraudanamāṃsaudanābhyāṃ ha vā eṣa devāṃstarpayati ya evaṃ vidvānvākovākyamitihāsapurāṇamityaharahaḥ svādhyāyamadhīte ta enaṃ tṛptā

And he who, knowing this, studies day by day the dialogue, the traditional myths and legends, for his lesson, satisfies the gods by messes of milk and meat; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.

11.5.7.10

yanti vā āpaḥ etyāditya eti candramā yanti nakṣatrāṇi yathā ha vā etā devatā neyurna kuryurevaṃ haiva tadaharbrāhmaṇo bhavati yadahaḥ svādhyāyaṃ nādhīte tasmātsvādhyāyo'dhyetavyastasmādapyṛcaṃ vā yajurvā sāma vā gāthāṃ vā kuṃvyāṃ vābhivyāharedvratasyāvyavacedāya

Moving, indeed, are the waters, moving is the sun, moving the moon, and moving the stars; and, verily, as if these deities did not move and act, even so will the Brâhmana be on that day on which he does not study his lesson: therefore one's (daily) lesson should be studied. And hence let him at least pronounce either a Rik-verse or a Yagus-formula, or a Sâman-verse, or a Gâthâ, or a Kumbyâ, to ensure continuity of the Vrata.

11.5.8.1

prajāpatirvā idamagra āsīt eka eva so'kāmayata syām prajāyeyeti so'śrāmyatsa tapo'tapyata tasmācrāntāttepānāttrayo lokā asṛjyanta pṛthivyantarikṣaṃ dyauḥ

Verily, in the beginning, Pragâpati alone was here. He desired, 'May I exist, may I be generated.' He wearied himself and performed fervid devotions: from him, thus wearied and heated, the three worlds were created--the earth, the air, and the sky.

11.5.8.2

sa imāṃstrīṃlokānabhitatāpa tebhyastaptebhyastrīṇi jyotīṃṣyajāyantāgniryo'yam pavate sūryaḥ

He heated these three worlds, and from them, thus heated, three lights (gyotis) were produced--Agni (the fire), he who blows here (Vâyu), and Sûrya (the sun).

11.5.8.3

sa imāni trīṇi jyotīṃṣyabhitatāpa tebhyastaptebhyastrayo vedā ajāyantāgnerṛgvedo vāyoryajurvedaḥ sūryātsāmavedaḥ

He heated these three lights, and from them, thus heated, the three Vedas were produced--the Rig-veda from Agni, the Yagur-veda from Vâyu, and the Sâma-veda from Sûrya.

11.5.8.4

sa imāṃstrīnvedānabhitatāpa tebhyastaptebhyastrīṇi śukrāṇyajāyanta bhūrityṛgvedādbhuva iti yajurvedātsvariti sāmavedāttadṛgvedenaiva hotramakurvata yajurvedenādhvaryavaṃ sāmavedenodgīthaṃ yadeva trayyai vidyāyai śukraṃ tena brahmatvamathoccakrāma

He heated these three Vedas, and from them, thus heated, three luminous essences were produced-- 'bhûh' from the Rig-veda, 'bhuvah' from the Yagur-veda, and 'svar' from the Sâma-veda. And with the Rig-veda they then performed the work of the Hotri priest, with the Yagur-veda the work of the Adhvaryu, and with the Sâma-veda the work of the Udgâtri; and what luminous essence there was in the threefold science, therewith the work of the Brahman priest then proceeded.

11.5.8.5

te devāḥ prajāpatimabruvan yadi na ṛkto vā yajuṣṭo vā sāmato vā yajño hvaletkenainam bhiṣajyemeti

The gods spake unto Pragâpati, 'If our sacrifice were to fail in respect of either the Rik, or the Yagus, or the Sâman, whereby should we heal it?'

11.5.8.6

sa hovāca yadyṛkto bhūriti caturgṛhītamājyaṃ gṛhītvā gārhapatye juhavatha yadi yajuṣṭo bhuva iti caturgṛhītamājyaṃ gṛhītvāgnīdhrīye juhavathānvāhāryapacane vā haviryajñe yadi sāmataḥ svariti caturgṛhītamājyaṃ gṛhītvāhavanīye juhavatha yadyu avijñātamasatsarvāṇyanudrutyāhavanīye juhavatha tadṛgvedenaivargvedam bhiṣajyati yajurvedena yajurvedaṃ sāmavedena sāmavedaṃ sa yathā parvaṇā parva saṃdadhyādevaṃ haiva sa saṃdadhāti ya etābhirbhiṣajyatyatha yo hāto'nyena bhiṣajyati yathā śīrṇena śīrṇaṃ saṃdhitsedyathā vā śīrṇe garamabhinidadhyādevaṃ tattasmādevaṃvidameva brahmāṇaṃ kurvīta nānevaṃvidam

He spake, ‘If (it were to fail) in respect of the Rik, ye should take ghee by four ladlings and offer it in the Gârhapatya fire with 'Bhûh!' and if in respect of the Yagus, ye should take ghee by four ladlings and offer it in the Âgnîdhrîya--or in the Anvâhâryapakana in the case of a Haviryagña--with 'Bhuvah!' and if in respect of the Sâman, ye should take ghee by four ladlings and offer it in the Âhavanîya with 'Svar!' But if it should not be known (where the mistake has occurred), ye should make offering in the Âhavanîya after uttering rapidly all (the three sacred words): thus one heals the Rig-veda by the Rig-veda, the Yagur-veda by the Yagur-veda, and the Sâma-veda by the Sâma-veda;--even as one would put together joint with joint, so does he put together (the broken part of the sacrifice) whoever heals it by means of these (three sacred words). But if he heals it in any other way than this, it would be just as if one tried to put together something that is broken with something else that is broken, or as if one were to apply some poison as lotion to a broken part. Let him therefore appoint only one who knows this (to officiate as) his Brahman, and not one who does not know this.