Shatapatha Brahmana 1.2

1.2.1.1

sa vai kapālānyevānyatara upadadhāti | dṛṣadupale anyatarastadvā etadubhayaṃ saha kriyate tadyadetadubhayaṃ saha kriyate

Now the one (viz. the Âgnîdhra) puts the potsherds on (the Gârhapatya fire); the other (viz. the Adhvaryu) the two mill-stones (on the black antelope skin): these two acts are done simultaneously. The reason why they are done simultaneously (is this):

1.2.1.2

śiro ha vā etadyajñasya yatpuroḍāśaḥ sa gānyevemāni śīrṣṇaḥ kapālānyetānyevāsya kapālāni mastiṣka eva piṣṭāni tadvā etadekamaṅgamekaṃ saha karavāva samānaṃ karavāveti tasmādvā etadubhayaṃ saha kriyate

The head of this sacrifice is (represented by) the rice-cake: for those potsherds (kapâla), no doubt, are to this (rice-cake) what the skull bones (kapâla) are to the head, and the ground rice is nothing else than the brain. Now this (combination of skull and brain) certainly forms one limb: 'Let us put that (which is) one together! Let us make it one!' thus they think; and therefore the two acts are done simultaneously.

1.2.1.3

sa yaḥ kapālānyupadadhāti | sa upaveṣamādatte dhṛṣṭirasīti sa yadenenāgniṃ dhṛṣṇivopacarati tena dhṛṣṭiratha yadenena yajña upālabhata upeva vā enenaitadveṣṭi tasmādupaveṣo nāma

He who puts the potsherds on (the fire), takes the shovelling-stick (upavesha), with the text (Vâg. S. I, 17 a): 'Bold (dhrishti) art thou!' For since with it he, as it were, attacks the fire boldly, therefore it is called dhrishti. And since with it he touches (the coals) at the sacrifice, since with it he attends to (upa-vish) this (Gârhapatya fire), therefore it is called upavesha.

1.2.1.4

tena prāco 'ṅgārānudūhati | apāgne agnimāmādaṃ jahi niṣkravyādaṃ sedhetyayaṃ vā āmādyenedam manuṣyāḥ paktvāśnantyatha yena puruṣaṃ dahanti sa kravyādetāvevaitadubhāvato 'pahanti

With it he shifts the coals to the fore-part (of the khara or hearth-mound), with the text (Vâg. S. I, 17 b): 'O fire! cast off the fire that eateth raw flesh! drive away the corpse-eating one!' For the raw flesh-eating (fire) is the one with which men cook what they eat; and the corpse-eating one is that on which they burn (the dead) man: these two he thereby expels from it (the Gârhapatya).

1.2.1.5

athāṅgāramāskauti | ā devayajaṃ vaheti yo devayāṭ tasmin havīṃṣi śrapayāma tasminyajñaṃ tanavāmahā iti tasmādvāāskauti

He now pulls toward himself one coal, with the text (Vâg. S. I, 17 c): 'Bring hither that (fire) which maketh offerings to the gods!' He thinks: 'On that (fire), which makes offerings to the gods, we will cook the oblations! on that one we will perform the sacrifice!' and for this reason he pulls (one of the coals) toward himself.

1.2.1.6

tam madhyamena kapālenābhyupadadhāti | devā ha vai yajñaṃtanvānāste 'surarakṣasebhya āsaṅgādbibhayāṃcakrurnenno 'dhastānnāṣṭrā rakṣāṃsyupottiṣṭhānityagnirhi rakṣasāmapahantā tasmādevamupadadhāti tadyadeṣa eva bhavati nānya eṣa hi yajuṣkṛto medhyastasmānmadhyamena kapālenābhyupadadhāti

On it he places the central potsherd. For the gods, when they were performing sacrifice, were in fear of a disturbance from the Asuras and Rakshas. They were afraid lest those evil spirits, the Rakshas, might rise from below them. Now Agni (fire) is the repeller of the Rakshas, and for this reason he thus places (the potsherd) on it. The reason why it is just this (coal) and no other (on which the potsherd is put) is, that this one, having been consecrated by the (above) sacrificial formula, is sacrificially pure: that is why he places the central potsherd on it.

1.2.1.7

sa upadadhāti | dhruvamasi pṛthivīṃ dṛṃheti pṛthivyā eva rūpeṇaitadeva dṛṃhatyetenaiva dviṣantam bhrātṛvyamavabādhate brahmavani tvā kṣatravani sajātavanyupadadhāmi bhrātṛvyasya vadhāyeti bahvī vai yajuḥsvāśīstadbrahma ca kṣatraṃ cāśāsta ubhe vīrya sajātavanīti bhūmā vai sajātāstadbhūmānamāśāsta upadadhāmi bhrātṛvyasya badhāyeti yadi nābhicaredyadya abhicaredamuṣya badhāyeti brūyādabhinihitameva savyasya pāṇeraṅgulyā bhavati

He puts it on, with the text (Vâg. S. I, 17 d): 'Thou art firm; make thou the earth firm!' For under the form of the earth he renders this same (sacrifice) firm; by it he chases away the spiteful enemy. He adds: 'Thee, devoted to the Brahman, devoted to the kshatra, devoted to the (sacrificer's) kinsmen, I put on for the destruction of the enemy!' Manifold, indeed, are the prayers for blessing in the sacrificial texts (yagus): by this one he prays for the priestly and military orders, those two towers of strength (vi rye, energies). 'Thee, devoted to the (sacrificer's) kinsmen,' he says, because kinsmen mean wealth, and wealth he thereby prays for. When he says, 'I put thee on for the destruction of the enemy,' whether or not he wishes to exorcise, let him say, 'for the destruction of so and so!' The moment it (the potsherd) has been put down (and while it is still being touched) with the (fore-)finger of his left hand,--

1.2.1.8

athāṅgāramāskauti | nediha purā nāṣṭrā rakṣāṃsyāviśāniti brāhmaṇo hi rakṣasāmapahantā tasmādabhinihitameva savyasya pāṇeraṅgulyā bhavati

He seizes a (second) coal, lest the evil spirits, the Rakshas, should in the meantime rush in here. For the Brâhman is the repeller of the Rakshas: hence, the moment it (the potsherd) has been put down (and while it is still being touched) with the finger of his left hand,--

1.2.1.9

athāṅgāramadhyūhati | agne brahma gṛbhṇīṣveti nediha purā nāṣṭrā rakṣāṃsyāviśānityagnirhi rakṣasāmapahantā tasmādenamadhyūhati

He pushes the coal on it, with the text (Vâg. S. I, 18 a): 'Accept, O Agni, this holy work (brahman)!' He says this, lest the evil spirits, the Rakshas, should rush in here before; for Agni is the repeller of the Rakshas: this is the reason why he pushes it on (the potsherd).

1.2.1.10

atha yatpaścāttadupadadhāti | dharuṇamasyantarikṣaṃ dṛṃhetyantarikṣasyaiva rūpeṇaitadeva dṛṃhatyetenaiva dviṣantam bhrātṛvyamavabādhate brahmavani tvā kṣatravani sajātavanyupadadhāmi bhrātṛvyasya badhāyeti 1.2.1[.1]1 atha yatpurastāttadupadadhāti | dhartramasi divaṃ dṛṃheti diva eva rūpeṇaitadeva dṛṃhatyetenaiva ... badhāyeti

He then puts on that (potsherd) which is (to stand) behind (or west of the first or central one), with the text (Vâg. S. I, 18 b): 'A support art thou! make firm the aërial region!' Under the form of the atmosphere he makes this (sacrifice) firm; by this he chases away the spiteful enemy. He adds: 'Thee, devoted to the brahman, devoted to the kshatra, devoted to the (sacrificer's) kinsmen, I put on for the destruction of the enemy!'

1.2.1.12

atha yaddakṣiṇatastadupapadhāti | viśvābhyastvāśābhya upadadhāmīti sa yadimāṃllokānati caturthamasti vā na vā tenaivaitaddviṣantam bhrātṛvyamavabādhate 'naddhā vai tadyadimāṃllokānati caturthamasti vā na vānaddho tadyadviśvā āśāstasmādāha viśvābhyastvāśābhya upadadhāmīti tūṣṇīṃ vaivetarāṇi kapālānyupadadhāti cita sthordhvacita iti vā

He now puts on the one that is (to stand) on the right (i.e. south of the first), with the text (Vâg. S. I, 18 d): 'For all the regions I put thee on!' What fourth (world) there is or is not beyond these (three) worlds, by that indeed he thereby chases away the spiteful enemy. Uncertain, no doubt, is what fourth (world) there is or is not beyond these (three) worlds, and uncertain also are all those regions; for this reason he says, 'For all the regions I put thee on!' The remaining potsherds he puts on either silently, or with the text (Vâg. S. I, 18 e): 'Layer-forming are ye! heap-forming are ye!'

1.2.1.13

athāṅgārairabhyūhati | bhṛgūṇāmaṅgirasāṃ tapasā tapyadhvamityetadvai tejiṣṭhaṃ tejo yadbhṛgvaṅgirasāṃ sutaptānyasanniti tasmādenamabhyūhati

He then covers them over with (hot) coals, whilst muttering the text (Vâg. S. I, 18 f): 'May ye be heated with the heat of the Bhrigus and Aṅgiras!' for it is indeed the brightest light, that of the Bhrigus and Aṅgiras. He covers them with the view that 'they shall be well heated.'

1.2.1.14

atha yo dṛṣadupale upadadhāti | sa kṛṣṇājinamādatte śarmāsīti tadavadhūnotyavadhūtaṃ rakṣo 'vadhūtā arātaya iti so 'sāveva bandhustatpratīcīnagrīvamupastṛṇātyadityāstvagasi prati tvāditirvettviti so 'sāveva bandhuḥ

Now he who puts the two mill-stones on (the black antelope skin), (in the first place) takes up the black antelope skin, with the text (Vâg. S. I, 19): 'Bliss-bestowing art thou!' He shakes it, with the text (ib.): 'Shaken off is the Rakshas, shaken off are the enemies!' the import and application of which is the same (as above, I, 1, 4, 4). He spreads it (on the ground) with the neck-part turned towards west, whilst muttering the text (ib.): 'The skin of Aditi (the inviolate or boundless earth) art thou! May Aditi acknowledge (receive) thee!' the import (of this formula) being the same (as before, I, 1, 4, 5).

1.2.1.15

atha dṛṣadamupadadhāti | dhiṣaṇāsi parvatī prati tvādityāstvagvettviti dhiṣaṇā hi parvatī hi prati tvādityāstvagvettviti tatsaṃjñāmevaitatkṛṣṇājināya ca vadati nedanyo 'nyaṃ hinasāva itīyamevaiṣā pṛthivī rūpeṇa

He then puts the lower mill-stone on it, with the text (Vâg. S. I, 19): 'A rock-bowl art thou! May the skin of Aditi acknowledge thee!' for it is a bowl (dhishanâ) and a rock too; and by saying, 'May the skin of Aditi acknowledge thee,' he establishes an understanding between it and the black antelope skin, so that 'they will not hurt each other.' This one (the lower mill-stone) represents the earth.

1.2.1.16

atha śamyāmudīcīnāgrāmupadadhāti | diva skambhanīrasītyantarikṣameva rūpeṇāntarikṣeṇa hīme dyāvāpṛthivī viṣṭabdhe tasmādāha diva skambhanīrasīti

He now puts upon (the west side of) it the wedge with its point turned towards north, whilst muttering the text (Vâg. S. I, 19): 'The stay of the sky art thou!' that is to say, it represents the atmosphere; for by means of the atmospheric region those two, the sky and the earth, are firmly kept asunder; and for this reason he says, 'The stay of the sky art thou!'

1.2.1.17

athopalāmupadadhāti | dhiṣaṇāsi pārvateyī prati tvā parvatī vettviti kanīyasī hyeṣā duhiteva bhavati tasmādāha pārvateyīti prati tvā parvatī vettviti prati hi svaḥ saṃjānīte tatsaṃjñāmevaitaddṛṣadupalābhyāṃ vadati nedanyo 'nyaṃ hinasāta iti dyaurevaiṣā rūpeṇa hanū eva dṛṣadupalejihvaiva śamyā tasmācamyayā samāhanti jihvayā hi vadati

He then puts the upper mill-stone on (the lower one), with the text (Vâg. S. I, 19): 'A rock-born bowl art thou! May the rock acknowledge thee!' For this one being smaller is, as it were, the daughter (of the lower mill-stone); for this reason he calls it 'rock-born.' 'May the rock acknowledge thee!' he says, because one of the same kin acknowledges (receives the other): thereby he establishes an understanding between those two millstones, thinking 'they will not hurt one another!' This one, as it were, represents the sky; (or) the two mill-stones are, as it were, the two jaws, and the wedge is the tongue: that is why he beats (the mill-stones) with the wedge, for it is with the tongue that one speaks.

1.2.1.18

atha haviradhivapati | dhānyamasi dhinuhi devāniti dhānyaṃ hi devāndhinavadityu hi havirgṛhyate

He now pours the rice on (the lower stone), with the text (Vâg. S. I, 20): 'Grain (dhânyam) art thou! do thou gratify (dhi) the gods!' for it is grain; and it is with the intention 'that it may gratify the gods' that the rice-oblation is taken.

1.2.1.19

atha pinaṣṭi | prāṇāya tvodānāya tvā vyānāya tvā dīrghāmanu prasitimāyuṣe dhāmiti prohati devo vaḥ savitā hiraṇyapāṇiḥ pratigṛbhṇātvacidreṇa pāṇinā cakṣuṣe tveti

He then grinds it, with the text (Vâg. S. I, 20): 'For out-breathing (I grind) thee! for in-breathing thee! for through-breathing (pervading vital air) thee! May I impart a long duration to the life (of the sacrificer)!' He pours it (the ground rice on the skin), with the text (ib.): 'May the divine Savitri, the golden-handed, receive thee with a flawless hand!' 'For his (the sacrificer's) eye (I look at) thee!'

1.2.1.20

tadyadevam pinaṣṭi | jīvaṃ vai devānāṃ haviramṛtamamṛtānāmathaitadulūkhalamusalābhyāṃ dṛṣadupalābhyāṃ haviryajñaṃ ghnanti

The reason why he thus grinds it, is that the sacrificial food of the gods is living, is amrita (ambrosia, or not dead) for the immortals. Now with the mortar and pestle, and with the two millstones they kill this rice-offering (haviryagña).

1.2.1.21

sa yadāha | prāṇāya tvodānāya tveti tatprāṇodānau dadhāti vyānāya tveti tadvyānaṃ dadhāti dīrghāmanu prasitimāyuṣe dhāmiti tadāyurdadhāti devo vaḥ savitā hiraṇyapāṇiḥ pratigṛbhṇātvacidreṇa pāṇinā supratigṛhītānyasanniti cakṣuṣe tveti taccakṣurdadhātyetāni vai jīvato bhavantyevamu haitajjīvameva devānāṃ havirbhavatyamṛtamamṛtānāṃ tasmādevam pinaṣṭi piṃṣanti piṣṭānyabhīndhate kapālāni

When he now says: 'For out-breathing thee! for in-breathing thee!' he thereby again imparts out-breathing and in-breathing (to it), and by saying 'for through-breathing thee!' he imparts through-breathing (to it). By 'may I impart a long duration to the life!' he bestows life on it. By 'may the divine Savitri, the golden-handed, receive thee with a flawless hand!' he says: 'May they be well received!' By 'for the eye thee!' he bestows eye-sight on it. Now these (attributes) are those of a living being; and thus that sacrificial food for the gods is indeed living, is amrita (ambrosia, or not dead) for the immortals. This is the reason why he thus grinds (the rice). (Whilst) they are grinding the (ground) grains, (and whilst) they are heating the potsherds,--

1.2.1.22

athaika ājyaṃ nirvapati | yadvā ādiṣṭaṃ devatāyai havirgṛhyate yāvaddevatyaṃ tadbhavati taditareṇa yajuṣā gṛhṇāti na vā etatkasyai cana devatāyai havirgṛhṇannādiśati yadājyaṃ tasmādaniruktena yajuṣā gṛhṇāti mahīnām payo 'sīti mahya iti ha vā etāsāmeke nāma yadgavāṃ tāsāṃ vā etatpayo bhavati tasmādāha mahīnām payo 'sītyevamu hāsyaitatkhalu yajuṣaiva gṛhītam bhavati tasmādvevāha mahīnām payo 'sīti

Some one pours clarified butter (into the âgyasthâlî, or butter-pot). Now whatever oblation, in being taken, is announced to a (particular) deity, that belongs to the respective deity, that he takes with a special prayer; but in taking this oblation, to wit, the butter, he does not announce it to any particular deity, and therefore takes it with an undefined formula, viz. with (Vâg. S. I, 20): 'Juice of the great ones art thou!' For 'the great ones' some (take to be) a name for the cows; and their juice indeed it is: for this reason he says, 'The juice of the great ones art thou!' And thus, moreover, is some of that (butter) taken with a sacrificial formula: and for this reason also he says, 'The juice of the great ones art thou!'

1.2.2.1

pavitravati samvapati | pātryām pavitre avadhāya devasya tvāsavituḥ prasave 'śvinorbāhubhyām pūṣṇo hastābhyāṃ samvapāmīti so 'sāvevaitasya yajuṣo bandhuḥ

He pours (the ground rice) into that which contains the strainers--viz. into a dish (pâtrî) on which he has laid the two strainers--with the text (Vâg. S. I, 21): 'At the impulse of the divine Savitri I pour thee out, with the arms of the Asvins, with the hands of Pûshan!' The import of this formula is the same (as before, I, 1, 2, 17).

1.2.2.2

athāntarvedyupaviśati | athaika upasarjanībhiraiti tā ānayati tāḥ pavitrābhyām pratigṛhṇāti samāpa oṣadhībhiriti saṃhyetadāpa oṣadhībhiretābhiḥ piṣṭābhiḥ samgacante samoṣadhayo raseneti saṃhyetadoṣadhayo rasenaitāḥ piṣṭā adbhiḥ saṃgacanta āpo hyetāsāṃ r!asaḥ saṃ revatīrjagatībhiḥ pṛcyantāmiti revatya āpo jagatya oṣadhayastā u hyetadubhayyaḥ sampṛcyante sam madhumatīrmadhumatībhiḥ pṛcyantāmiti saṃ rasavatyo rasavatībhiḥ pṛcyantāmityevaitadāha

He now sits down somewhere inside the altar (vedi). Then some one (viz. the Âgnîdhra) comes with the kneading-water and brings it to him. He (the Adhvaryu) receives it through the strainers, with the text (Vâg. S. I, 21): 'Let the waters mingle with the plants!' for thereby the water unites with the plants, viz. with the ground rice,--'The plants with the sap!' for the plants thereby unite with the sap; viz. that ground rice with the water, for water is their sap,--'The shining (or wealthy ones) with the moving!' for the shining ones are the waters, and the moving ones are the plants, and these two are thereby mixed together,--'Let the sweet mingle with the sweet!' whereby he says, 'let the savoury be mixed with the savoury!'

1.2.2.3

atha saṃyauti | janayatyai tvā saṃyaumīti yathā vā adhivṛkto 'gneradhi jāyetaivaṃ vai tatsaṃyauti

He then mixes (the two) together, with the text (Vâg. S. I, 22): 'For generation I unite thee!' for, in order that it (the dough or the sacrificial cake prepared from it) may bring offspring to the sacrificer, for his prosperity, for food, and so on,--for these reasons he mixes them together. And he also mixes them together with the intention of placing it (the dough) on (the fire): hence, in order that it (the sacrificial cake) may be produced over the fire, for that purpose also he mixes them together.

1.2.2.4

atha dvedhā karoti | yadi dve haviṣī bhavataḥ paurṇamāsyāṃ vai dve haviṣī bhavataḥ sa yatra punarna saṃhaviṣyaṃtsyāttadabhimṛśatīdamagneridamagnīṣomayoriti nānā vā etadagre havirgṛhṇanti tatsahāvaghnanti tatsaha piṃṣanti tatpunarnānā karoti tasmādevamabhimṛśatyadhivṛṇaktyevaiṣa puroḍāśamadhiśrayatyasāvājyam

He now divides it into two halves, if there be two oblations: at the full-moon sacrifice there really are two oblations. He then touches them,--where (by so doing) he would not again mix (the two) together,--with the (respective) formulas (Vâg. S. I, 22): 'This to Agni!' 'This to Agni-Soma!' Separately indeed they take that sacrificial food (from the cart) in the first place; then they thresh it together, then they grind it together, then he again divides it: for this reason he thus touches (them separately). The one (the Adhvaryu) now places the cake over (the fire), the other (the Âgnîdhra) puts the clarified butter on:

1.2.2.5

tadvā etat | ubhayaṃ saha kriyate tadyadetadubhayaṃ saha kriyate 'rdho ha vā eṣa ātmano yajñasya yadājyamardho yadiha havirbhavati sa yaścāsāvardho ya u cāyamardhastā ubhāvagniṃ gamayāveti tasmādvā etadubhayaṃ saha kriyata evamu haiṣa ātmā yajñasya saṃdhīyate

These two acts are done simultaneously. The reason why these two acts are done simultaneously is that one half of the body of the sacrifice no doubt is that butter, and the other half is this rice-offering. 'That half and this half, these two let us now take to the fire!' thus (they think): for this reason those two acts are done simultaneously, and thus this body of the sacrifice is joined together.

1.2.2.6

so 'sāvājyamadhiśrayati | iṣe tveti vṛṣṭyai tadāha yadāheṣe tveti tatpunarudvāsayatyūrje tveti yo vṛṣṭādūrgraso jāyate tasmai tadāha

That one (the Âgnîdhra) puts the butter on, with the text (Vâg. S. I, 22): 'For sap--thee!' When he says 'for sap thee!' he says it for the sake of rain; therefore he takes it off again, with the text (Vâg. S. I, 30): 'For juice--thee!' What juice is derived (by the plants) from the rain, for that he says this.

1.2.2.7

atha puroḍāśamadhivṛṇakti | dharmo 'sīti yajñamevaitatkaroti yathā gharmam pravṛṃjyādevam pravṛṇakti viśvāyuriti tadāyurdadhāti

Now he (the Adhvaryu) puts on (adhi-vrig) the cake, with the text (Vâg. S. I, 22): 'Heat (or a hot vessel, gharma) art thou!' whereby he makes it (a means of) sacrifice, and puts it on in the same (way as if he were putting the (pravargya) cauldron gharma) on,--'Life-sustaining (visvâyus)!' he adds, whereby he obtains life (for the sacrificer).

1.2.2.8

tam prathayati | uruprathā uru prathasveti prathayatyevainametadur!u te yajñapatiḥ prathatāmiti yajamāno vai yajñapatistadyajamānāyaivaitadāśiṣamāśāste

He spreads it (over the respective potsherds), with the text (Vâg. S. I, 22): 'Spread widely, thou wide-spreading one!' whereby he causes it to spread. He adds: 'May thy Lord of Sacrifice spread widely (prosper)!' Lord of Sacrifice, namely, is the sacrificer: hence it is for the sacrificer that he thereby prays for blessing.

1.2.2.9

taṃ na satrā pṛthu kuryāt | mānuṣaṃ ha kuryādyatpṛthuṃ kuryādvyṛddhaṃ vai tadyajñasya yanmānuṣaṃ nedvyṛddhaṃ yajño karavāṇīti tasmānna satrā pṛthuṃ kuryāt

Let him not make it too broad; for he would make it a human (profane, common cake), if he were to make it (too) broad. Unlucky for (or, excluded from) the sacrifice indeed is that one, to wit, the common (cake). 'That I may not do anything that is unlucky at the sacrifice,' thus (he thinks, and) for that reason he should not make it too broad.

1.2.2.10

aśvaśaphamātraṃ kuryādityu haika āhuḥ | kastadveda yāvānaśvaśapho yāvantameva svayam manasā na satrā pṛthum manyetaivaṃ kuryāt

And some now say: 'He should make it of the size of a horse's hoof!' But who knows how large is a horse's hoof? Let him make it of such a size as in his own mind he does not think would be too broad.

1.2.2.11

tamadbhirabhimṛśati | sakṛdvā trirvā tadyadevāsyātrāvaghnanto vā piṃṣanto vā kṣiṇvanti vā vi vā vṛhanti śāntirāpastadadbhiḥ śāntyā śamayati tadadbhiḥ saṃdadhāti tasmādadbhirabhimṛśati

He then touches it over with water, either once or three times: for whatever in this (rice-offering) they either injure or tear asunder in the threshing or grinding of it, that--water being (a means of) expiation (or purification)--he thereby expiates with water, that is, with (the means of) expiation; that he thereby makes good: for this reason he touches it over with water.

1.2.2.12

so 'bhimṛśati | agniṣṭe tvacam mā hiṃ sīdityagninā vā enametadabhitapsyanbhavatyeṣa te tvacam mā hiṃsīdityevaitadāha

He touches it over, with the text (Vâg. S. I, 22): 'May the fire not injure thy skin!' for on the fire he is now going to heat it: 'May that (fire) not injure thy skin!' this is what he thereby says.

1.2.2.13

tam paryagniṃ karoti | acidramevainametadagninā parigṛhṇāti nedenaṃ nāṣṭrā rakṣāṃsi pramṛśānityagnirhi rakṣasāmapahantā tasmātparyagniṃ karoti

He now carries fire round it. By this he encloses it with an unbroken fence, lest the evil spirits, the Rakshas, should seize upon it; for Agni (fire) is the repeller of the Rakshas: this is the reason why he carries fire round it.

1.2.2.14

taṃ śrapayati | devastvā savitā śrapayatviti na vā etasya manuṣyaḥ śrapayitā devo hyeṣa tadenaṃ deva eva savitā śrapayati varṣiṣṭe 'dhi nāka iti devatro etadāha yadāha varṣiṣṭe 'dhi nāka iti tamabhimṛśati pṛtaṃ vedānīti tasmādvā abhimṛśati

He bakes it, with the text (Vâg. S. I, 22): 'Let the divine (or God) Savitri bake thee!' for it is not a man that bakes it, but a god it is: therefore it is the God Savitri that bakes it. He adds: 'In the highest heaven!' He means to say 'among the gods,' when he says 'in the highest heaven.' He touches it: 'I will ascertain whether it is done!' thus (he thinks, and) for that reason he touches it.

1.2.2.15

so 'bhimṛśati | mā bhermā saṃvikthā iti mā tvam bheṣīrmāsaṃvikthā yattvāhamamānuṣaṃ santam mānuṣo 'bhimṛśāmītyevaitadāha

He touches it, with the text (Vâg. S. I, 23): 'Be not afraid! shrink not!' He thereby says: 'Do not thou be afraid, do not thou shrink, because I, a man, touch thee that art not human!'

1.2.2.16

yadā śṛto 'thābhivāsayati | nedenamupariṣṭānnāṣṭrā rakṣāṃsyavapaśyāniti nedveva nagna iva muṣita iva śayātāityu caiva tasmādvā abhivāsayati

When it is done, he covers it over (with hot ashes): 'Lest the evil spirits, the Rakshas, should espy it,' thus (he thinks) and 'Lest it should lie, as it were, naked and despoiled!' thus also (he thinks):--that is the reason why he covers it over.

1.2.2.17

so 'bhivāsayati | atameruryajño 'tameruryajamānasya prajā bhūyāditi nedetadanu yajño vā yajamāno vā tāmyādyadidamabhivāsayāmīti tasmādevamabhivāsayati

He covers it over, with the text (Vâg. S. I, 23): 'May the sacrifice not be liable to languish, nor the sacrificer's race liable to languish!' 'That the sacrifice or the sacrificer may not languish after this, when I cover this over,' thus (he thinks, and) for this reason he covers it over in this manner (i.e. with the above text).

1.2.2.18

atha pātrīnirṇejanam | aṅgulipraṇejanamāptyebhyo ninayati tadyadāptyebhyo ninayati

He then pours out for the Âptya deities the water with which the dish has been rinsed and that in which he has washed his fingers. The reason why he pours it out for the Âptyas (is this):

1.2.3.1

caturdhāvihito ha vā agre 'gnirāsa | sa yamagre 'gniṃ hotrāya prāvṛṇata sa prādhanvadyaṃ dvitīyam prāvṛṇata sa praivādhanvadyaṃ tṛtīyam prāvṛṇata sa praivādhanvadatha yo 'yametarhyagniṃ sa bhīṣā nililye so 'paḥ praviveśa taṃ devā anuvidya sahasaivādbhya āninyuḥ so 'po 'bhitiṣṭhevāvaṣṭhyūtā stha yā aprapadanaṃ stha yābhyo vo māmakāmaṃ nayantīti tata āptyāḥ sambabhūvustrito dvita ekataḥ 1.2.3[[.]]2 ta indreṇa saha ceruḥ | yathedam brāhmaṇo rājānamanucarati sa yatra triśīrṣāṇaṃ tvāṣṭraṃ viśvarūpaṃ jaghāna tasya haite 'pi badhyasya vidāñcakruḥ śaśvaddhainaṃ trita evajaghānātyaha tadindro 'mucyata devo hi saḥ

Fourfold, namely, was Agni (fire) at first. Now that Agni whom they at first chose for the office of Hotri priest passed away. He also whom they chose the second time passed away. He also whom they chose the third time passed away. Thereupon the one who still constitutes the fire in our own time, concealed himself from fear. He entered into the waters. Him the gods discovered and brought forcibly away from the waters. He spat upon the waters, saying, 'Bespitten are ye who are an unsafe place of refuge, from whom they take me away against my will!' Thence sprung the Âptya deities, Trita, Dvita, and Ekata.

1.2.3.3

ta u haita ūcuḥ | upaivema eno gacantu ye 'sya badhyasyāvediṣuriti kimiti yajña evaiṣu mṛṣṭāmiti tadeṣvetadyajñomṛṣṭe yadebhyaḥ pātrīnirṇejanamaṅgulipraṇejanaṃ ninayanti

And the people thereupon said: 'Let those be guilty of the sin who knew about his going to be killed! 'How?' they asked. 'The sacrifice shall wipe it off upon (shall transfer it to) them!' they said. Hence the sacrifice thereby wipes off upon them (the guilt or impurity incurred in the preparation of the offering), when they pour out for them the water with which the dish has been rinsed, and that in which he (the Adhvaryu) has washed his fingers.

1.2.3.4

ta u hāptyā ūcuḥ | atyeva vayamidamasmatparo nayāmeti kamabhīti ya evādakṣiṇena haviṣā yajātā 'iti tasmānnādakṣiṇena haviṣā yajetāptyeṣu ha yajño mṛṣṭa āptyā u ha tasminmṛjate yo 'dakṣiṇena haviṣā yajate

And the Âptyas then said: 'Let us make this pass on beyond us!' 'On whom?' they asked. 'On him who shall make an offering without a dakshinâ (gift to the officiating priests)!' they said. Hence one must not make an offering without a dakshinâ; for the sacrifice wipes (the guilt) off upon the Âptyas, and the Âptyas wipe it off upon him who makes an offering without a dakshinâ.

1.2.3.5

tato devāḥ | etām darśapūrṇamāsayordakṣiṇāmakalpanyadanvāhāryaṃ nedadakṣiṇaṃ havirasaditi tannānā ninayati tathaibhyo 'samadaṃ karoti tadabhitapati tathaiṣāṃ śṛtam bhavati sa ninayati tritāya tvā dvitāya tvaikatāya tveti paśurha vā eṣa ālabhyate yatpuroḍāśaḥ

Thereupon the gods ordained this to be the dakshinâ at the new- and full-moon sacrifices, to wit, the Anvâhârya mess of rice, 'lest the oblation should be without a dakshinâ.' That (rinsing water) he pours out (for each Âptya) separately: thus he avoids a quarrel among them. He makes it hot (previously): thus it becomes boiled (drinkable) for them. He pours it out with the formulas, 'For Trita thee!' 'For Dvita thee!' 'For Ekata thee!'--Now it is as an animal sacrifice that this sacrificial cake is offered.

1.2.3.6

puruṣaṃ ha vai devāḥ | agre paśumālebhire tasyālabdhasya medho 'pacakrāma so 'śva praviveśa te 'śvamālabhanta tasyālabdhasya medho 'pacakrāma sa gām praviveśa te gāmā ... so 'vim praviveśa te 'vimā ... ma so 'jam praviveśa te 'jamālabhanta tasyālabdhasya medho 'pacakrāma

At first, namely, the gods offered up a man as the victim. When he was offered up, the sacrificial essence went out of him. It entered into the horse. They offered up the horse. When it was offered up, the sacrificial essence went out of it. It entered into the ox. They offered up the ox. When it was offered up, the sacrificial essence went out of it. It entered into the sheep. They offered up the sheep. When it was offered up, the sacrificial essence went out of it. It entered into the goat. They offered up the goat. When it was offered up, the sacrificial essence went out of it.

1.2.3.7

sa imam pṛthivīm praviveśa | taṃ khanantaivānvīṣustamanvavindaṃstāvimau vrīhiyavau tasmādapyetāvetarhi khananta ivaivānuvindanti sa yāvadvīryavaddha vā asyaite sarve paśava ālabdhāḥ syustāvadvīryavaddhāsya havireva bhavati ya evametadvedātro sā sampadyadāhuḥ pāṅktaḥ paśuriti

It entered into this earth. They searched for it, by digging. They found it (in the shape of) those two (substances), the rice and barley: therefore even now they obtain those two by digging; and as much efficacy as all those sacrificed animal victims would have for him, so much efficacy has this oblation (of rice &c.) for him who knows this. And thus there is in this oblation also that completeness which they call 'the fivefold animal sacrifice.'

1.2.3.8

yadā piṣṭānyatha lomāni bhavanti | yadāpa ānayatyatha tvagbhavati yadā saṃyautyatha māṃsam bhavati saṃtata iva hi sa tarhi bhavati saṃtatamiva hi māṃsaṃ yadā śṛto 'thāsthi bhavati dāruṇa iva hi sa tarhi bhavati dāruṇamityasthyatha yadudvāsayiṣyannabhighārayati tam majjānaṃ dadhātyeṣo sā sampadyadāhuḥ pāṅktaḥ paśuriti

When it (the rice-cake) still consists of rice-meal, it is the hair. When he pours water on it, it becomes skin. When he mixes it, it becomes flesh: for then it becomes consistent; and consistent also is the flesh. When it is baked, it becomes bone: for then it becomes somewhat hard; and hard is the bone. And when he is about to take it off (the fire) and sprinkles it with butter, he changes it into marrow. This is the completeness which they call 'the fivefold animal sacrifice.'

1.2.3.9

sa yam puruṣamālabhanta | sa kimpuruṣo 'bhavadyāvaśvaṃ ca gāṃ ca tau gauraśca gavayaścābhavatāṃ yamavimālabhanta sa uṣṭro 'bhavadyamajamālabhanta sa śarabho 'bhavattasmādeteṣām paśūnāṃ nāśitavyamapakrāntamedhā haite paśavaḥ

The man (purusha) whom they had offered up became a mock-man (kim-purusha). Those two, the horse and the ox, which they had sacrificed, became a bos gaurus and a gayal (bos gavaeus) respectively. The sheep which they had sacrificed, became a camel. The goat which they had sacrificed, became a sarabha. For this reason one should not eat (the flesh) of these animals, for these animals are deprived of the sacrificial essence (are impure).

1.2.4.1

indro ha yatra vṛtrāya vajram prajahāra | sa prahṛtaścaturdhā 'bhavattasya sphyastṛtīyaṃ vā yāvadvā yūpastṛtīyaṃ vāyāvadvā rathastṛtīyaṃ vā yāvadvātha yatra prāharattacakalo 'śīryata sa patitvā śarā 'bhavattasmācaro nāma yadarśāryataivamu sa caturdhā vajro 'bhavat

When Indra hurled the thunderbolt at Vritra, that hurled one became fourfold. Of (three parts of) it the wooden sword (sphya) represents one-third or thereabouts, the sacrificial post one-third or thereabouts, and the chariot one-third or thereabouts. That piece, moreover, with which he struck him, was broken off (sri); and on falling down it became an arrow (sara): hence the designation arrow, because it was broken off. And in this way the thunderbolt became fourfold.

1.2.4.2

tato dvābhyām brāhmaṇā yajñe caranti dvābhyāṃ rājanyabandhavaḥ saṃvyādhe yūpena ca sphyena ca brāhmaṇā rathena ca śareṇa ca rājanyabandhavaḥ

In consequence of this, the priests make use of two (of these pieces) at the sacrifice, and men of the military caste (râganyabandhu) also make use of two of them in battle: viz. the priests make use of the sacrificial post and the wooden sword, and the men of the military caste of the chariot and the arrow.

1.2.4.3

sa yatsphyamādatte | yathaiva tadindro vṛtrāya vajramudayacadevamevaiṣa etam pāpmane dviṣate bhrātṛvyāya vajramudyacati tasmādvai sphyamādatte

Now when he takes up the wooden sword, he raises that thunderbolt against the wicked, spiteful enemy, even as Indra at that time raised the thunderbolt against Vritra: that is the reason why he takes the wooden sword.

1.2.4.4

tamādatte | devasya tvā savituḥ prasave 'śvinorbāhubhyām pūṣṇo hastābhyāmādade 'dhvarakṛtaṃ devebhya iti savitā vai devānām prasavitā tatsavitṛprasūta evainametadādatte 'śvinorbāhubhyāmityaśvināvadhvaryūtattayoreva bāhubhyāmādatte na svābhyāṃ vajro vā eṣa tasya na mamuṣyo bhartā tametābhirdevatābhirādatte

He takes it, with the text (Vâg. S. I, 24): 'At the impulse of the divine Savitri, I take thee with the arms of the Asvins, with the hands of Pûshan; thee that performs sacred rites to the gods!' Savitri, namely, is the impeller of the gods: thus he thereby takes that (wooden sword) as one impelled by Savitri. 'With the arms of the Asvins,' he says, because the Asvins are the two Adhvaryu priests (of the gods): with their arms he therefore takes it, not with his own. Pûshan is distributer of portions (to the gods): with his hands he therefore takes it, not with his own; for it is the thunderbolt, and no man can hold that: he thus takes it with (the assistance of) the gods.

1.2.4.5

ādade 'dhvarakṛtaṃ devebhya iti | adhvaro vai yajño yajñakṛtaṃ devebhya ityevaitadāha taṃ savye pāṇau kṛtvā dakṣiṇenābhimṛṣya japati saṃśyatyevainametadyajjapati

'I take (thee) that performs sacred rites to the gods,' he says, because a sacred rite means a sacrifice: 'that performs sacrifices to the gods,' he thereby says. After taking it in his left hand and touching it with his right, he murmurs--by what he murmurs he makes it sharp,--

1.2.4.6

sa japati | indrasya bāhurasi dakṣiṇa ityeṣa vai vīryavattamo ya indrasya bāhurdakṣiṇastasmādāhendrasya bāhurasi dakṣiṇa iti sahasrabhṛṣṭiḥ śatatejā iti sahasrabhṛṣṭirvai sa vajra āsīcatatejā yaṃ taṃ vṛtrāya prāharattamevaitatkaroti

He murmurs (Vâg. S. I, 24): 'Thou art Indra's right arm!' for Indra's right arm no doubt is the most powerful one, and for that reason he says: 'Thou art Indra's right arm!' 'The thousand-spiked, hundred-edged! he adds, for a thousand spikes and a hundred edges had that thunderbolt which he hurled at Vritra: he thereby makes it to be that (thunderbolt).

1.2.4.7

vāyurasi tigmatejā iti | etadvai tejiṣṭhaṃ tejo yadayaṃ yo 'yam pavata eṣa hīmāṃllokāṃstiryaṅṅanupavate saṃśyatyevainametaddviṣato badha iti yadi nābhicaredyadyu abhicaredamuṣya badha iti brūyāttena saṃśitena nātmānamupaspṛśati na pṛthivīṃ nedanena vajreṇa saṃśitenātmānaṃ vā pṛthivīṃ vā hinasānīti tasmānnātmānamupaspṛśati na pṛthivīm

'The sharp-edged Vâyu (wind) art thou!' he adds; for that indeed is the sharpest edge, to wit, that (wind) which here blows: for that one sweeps right across these worlds. He thereby makes it sharp. When he (further) says: 'The killer of the enemy!' let him, whether he wishes to exorcise or not, say: 'The killer of so and so!' When it has been sharpened, he must not touch either himself or the earth with it: 'Lest I should hurt either myself or the earth with that sharp thunderbolt,' thus he thinks, and for that reason he does not touch either himself or the earth with it.

1.2.4.8

devāśca vā asurāśca | ubhaye prājāpatyāḥ paspṛdhire te ha sma yaddevā asurāñjayanti tato ha smaivainānpunarupottiṣṭhanti

The gods and the Asuras, both of them sprung from Pragâpati,were contending for superiority. The gods vanquished the Asuras; and yet these afterwards harassed them again.

1.2.4.9

te ha devā ūcuḥ | jayāmo vā asurāṃstatastveva naḥ punarupottiṣṭhanti kathaṃ nvenānanapajayyaṃ jayemeti

The gods then said: 'We do, no doubt, vanquish the Asuras, but nevertheless they afterwards again harass us. How then can we vanquish them so that we need not fight them again?'

1.2.4.10

sa hāgniruvāca | udañco vai naḥ palāyya mucyanta ityudañco ha smaivaiṣām palāyya mucyante

Agni then said: 'By fleeing northwards they escape from us.' By fleeing northwards they had indeed escaped from them.

1.2.4.11

sa hāgniruvāca | ahamuttarataḥ paryeṣyāmyatha yūyamita upasaṃrotsyatha tāntsaṃrudhyaibhiśca lokairabhinidhāsyāmo yadu cemāṃllokānati caturtha tataḥ punarna saṃhāsyanta iti

Agni said: 'I will go round to the northern side, and you will then shut them in from here; and whilst shutting them in, we will put them down by these (three) worlds; and from what fourth world there is beyond these (three) they will not be able to rise again.'

1.2.4.12

so 'gniruttarataḥ paryait | athema ita upasamarundhaṃstāntsaṃrudhyaibhiśca lokairabhinyadadhuryadu cemāṃllokānati caturtha tataḥ punarna samajihata tadetannidānena yatstambayajuḥ

Agni thereupon went round to the northern side; and they (the other gods) shut them in from here; and whilst shutting them in, they put them down with these(three)worlds; and from what fourth world there is beyond these (three) they did not rise again. Now this same (expulsion of the Asuras) is virtually the same act as the flinging away of the grass-bush.

1.2.4.13

sa yo 'sāvagnīduttarataḥ paryeti | agnirevaiṣa nidānena tānadhvaryureveta upasaṃruṇaddhi tāntsaṃrudhyaibhiśca lokairabhinidadhāti yadu cemāṃllokānati caturtha tataḥ punarna saṃjihate tasmādapyetarhyasurā na saṃjihate yena hyevaināndevā avābādhanta tenaivainānapyetarhi brahmaṇā yajñe 'vabādhante

The Âgnîdhra goes round to the north, for he is virtually the same person as Agni himself. The Adhvaryu then shuts them in from here,; and whilst shutting them in, he puts them down by means of these (three) worlds; and from what fourth world there is beyond these (three) they do not rise again. Thus now also they do not rise again, for by the same means by which the gods kept them off, the priests now also keep them off during the sacrifice.

1.2.4.14

ya u eva yajamānāyārātīyati | yaścainaṃ dveṣṭi tamevaitadebhiśca lokairabhinidadhāti yadu cemāṃllokānati caturthamasyā eva sarvaṃ haratyasyāṃ hīme sarve lokāḥ pratiṣṭhitāḥ kiṃ hi haradyadantarikṣaṃ harāmi divaṃ harāmīti harettasmādasyā eva sarvaṃ harati

And whoever has evil designs upon the sacrificer and hates him, him he thereby puts down by means of these (three) worlds, and what fourth world there is beyond these. And in putting him down with these (three) worlds, and what fourth world there is beyond these, he flings everything away from this (earth), for on it all these worlds rest: for what would he fling away, if he were to fling (the grass-bush) away with the words, 'The air I throw away, the heaven I throw away!' therefore he flings everything away from this (earth).

1.2.4.15

atha tṛṇamantardhāya praharati | nedanena vajreṇa saṃśitena pṛthivīṃ hinasānīti tasmāttṛṇamantardhāya praharati

Thereupon, after putting the grass-bush between, he flings (the wooden sword at it). 'Lest I should injure the earth with this sharp thunderbolt!' thus (he thinks, and) for that reason he flings after putting the grass-bush between.

1.2.4.16

sa praharati | pṛthivi devayajanyoṣadhyāste mūlam mā hiṃsiṣamityuttaramūlāmiva vā enāmetatkarotyādadānastāmetadāhauṣadhīnāṃ te mūlāni mā hiṃsiṣamiti vrajaṃ gaca goṣṭhānamityabhinidhāsyannevaitadanapakrami kurute taddhyanapakrami yadvraje 'ntastasmādāha vrajaṃ gaca goṣṭhānamiti varṣatu te dyauriti yatra vā asyai khanantaḥ krūrīkurvantyapaghnanti śāntirāpastadadbhiḥ śāntyā śamayati tadadbhiḥ saṃdadhāti tasmādāha varṣatu te dyauriti badhāna deva savitaḥ paramasyām pṛthivyāmiti devamevaitatsavitāramāhāndhe tamasi badhāneti yadāha paramasyām pṛthivyāmiti ṣatena pāśairityamuce tadāha yo 'smāndveṣṭi yaṃ ca vayaṃ dviṣmastamato mā maugiti yadi nābhicaredyadyu abhicaredamumato mā maugiti brūyāt

He flings it, with the text (Vâg. S. I, 25): 'O earth, that affordest the place for making offerings to the gods! may I not injure the root of thy plant!' He thereby makes her, as it were, with roots remaining in her. Whilst he takes up (the earth dug up by the sword), he thus addresses her: 'May I not injure the roots of thy plants!'--And in further saying, 'Go to the fold, the abode of the cows!' when he is about to throw it away (on the heap of rubbish), he causes it not to forsake him; for that which is within the fold does not forsake him: for that reason he says, 'Go to the fold, the abode of the cows!' He further says (whilst looking at the hole in the ground): 'May the sky rain on thee!' Wherever, in digging into her, they wound and injure her--water being (a means of) expiation--that he thereby expiates by the water which is (a means of) expiation; that he thereby makes good by means of the water: that is the reason why he says: 'May the sky rain on thee!'--'Tie him down, O divine Savitri, to the furthest end of the earth!' he says (whilst throwing on the heap of rubbish the soil dug up); he thus says to the divine Savitri: 'Tie him down to blind darkness!' when he says 'to the furthest end of the earth,'--'With a hundred fetters!' by this he means to say, 'so that he cannot free himself.'--'Him who hates us and whom we hate, do not release from there!' Whether or not he wishes to exorcise, let him say: 'So and so... do not release from there!'

1.2.4.17

atha dvitīyam praharati | apārarum pṛthivyai devayajanādbadhyāsamityararurha vai nāmāsurarakṣasamāsa taṃ devā asyā apāghnanta tatho evainametadeṣo 'syā apahate vrajaṃ gaca goṣṭhānaṃ varṣatu te dyaurbadhāna deva savitaḥ paramasyām pṛthivyāṃ śatena pāśairyo 'smāndveṣṭi yaṃ ca vayaṃ dviṣmastamato mā maugiti

He then throws (the wooden sword) a second time, with the text (Vâg. S. I, 26): 'May I drive Araru away from the earth, the place of offerings!' Araru, namely, was an Asura and Rakshas. Him the gods drove away from this (earth), and in the same way he (the Adhvaryu) thereby drives him away from this (earth). He adds (whilst repeating the several corresponding acts): 'Go to the fold, the abode of the cows! May the sky rain on thee! Tie him down, O divine Savitri, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there!'

1.2.4.18

tamagnīdabhinidadhāti | araro divam mā papta iti yatra vai devā ararumasurarakṣasamapāghnata sa divamapipatiṣattamagnirabhinyadadhādararo divam mā papta iti sa na divamapattatho evainametadadhvaryurevāsmāllokādantareti divo 'dhyagnīttasmādevaṃ karoti

The Âgnîdhra presses it down (on the heap of rubbish), with the text (Vâg. S. I, 26): 'O Araru! thou shalt not fly up to heaven!' For when the gods drove away Araru, the Asura-Rakshas, he wished to fly up to heaven. Agni pressed him down, saying, 'O Araru, thou shalt not fly up to heaven!' and he did not fly up to heaven. In the same way the Adhvaryu thereby cuts him off from this world, and the Âgnîdhra from the side of heaven. That is the reason why he does this.

1.2.4.19

atha tṛtīyam praharati | drapsaste dyām mā skannityayaṃ vāasyai drapso yamasyā imaṃ rasa prajā upajīvantyeṣa te divam mā paptadityevaitadāha vrajaṃ gaca go ... maugiti

He then throws (the wooden sword) a third time, with the text (Vâg. S. I, 26): 'Let thy drop not spring up to the sky!' Her (the earth's) drop no doubt is that moisture of hers upon which the creatures subsist. 'Let this thine (moisture) not fly away to the sky!' he thereby says.--He adds (whilst again repeating the several acts): 'Go to the fold, the abode of the cows! May the sky rain on thee! Tie him down, O divine Savitri, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there!'

1.2.4.20

sa vai triryajuṣā harati | trayo vā ime lokā ebhirevainame tallokairabhinidadhātyaddhā vai tadyadime lokā addho tadyadyajustasmāttriryajuṣā harati

Three times he throws it, with the sacrificial formula (Yagus); for three are these worlds, and with these worlds he thereby puts him (the evil spirit) down. And what these worlds are, that in truth is the Yagus: for that reason he throws it thrice with the sacrificial formula.

1.2.4.21

tūṣṇīṃ caturtham | sa yadimāṃllokānati caturthamasti vā na vā tenaivaitaddviṣantam bhrātṛvyamavabādhate 'naddhā vai tadyadimāṃllokānati caturthamasti vā na vānaddho tadyattūṣṇīṃ tasmāttūṣṇīṃ caturtham

Silently (he throws) a fourth time. What fourth world there may or may not be beyond these (three), by that one he thereby drives away the spiteful enemy. For uncertain indeed is what fourth world there may or may not be beyond these (three); and uncertain also is what (is done) silently: for that reason (he throws) silently a fourth time.

1.2.5.1

devāśca vā asurāśca | ubhaye prājāpatyāḥ paspṛdhire tato devā anuvyamivāsuratha hāsurā menire 'smākamevedaṃ khalu bhuvanamiti

1.2.5.2

te hocuḥ | hantemām pṛthivīṃ vibhajāmahai tāṃ vibhajyopajīvāmeti tāmaukṣṇaiścarmabhiḥ paścātprāñco vibhajamānā abhīyuḥ

1.2.5.3

tadvai devāḥ śuśruvuḥ | vibhajante ha vā imāmasurāḥ pṛthivīm preta tadeṣyāmo yatremāmasurā vibhajante ke tataḥ syāma yadasyai na bhajemahīti te yajñameva viṣṇum puraskṛtyeyuḥ

1.2.5.4

te hocuḥ | anu no 'syām pṛthivyāmābhajatāstveva no 'pyasyām bhāga iti te hāsurā asūyanta ivocuryāvadevaiṣa viṣnurabhiśete tāvadvo dadma iti

1.2.5.5

vāmano ha viṣnurāsa | taddevā na jihīḍire mahadvai no 'durye no yajñasaṃmitamaduriti

1.2.5.6

te prāñcaṃ viṣṇuṃ nipādya | candobhirabhitaḥ paryagṛhṇangāyatreṇa tvā candasā parigṛhṇāmīti dakṣiṇatastraiṣṭubhena tvā candasā parigṛhṇāmīti paścājjāgatena tvā candasā parigṛhṇāmītyuttarataḥ

1.2.5.7

taṃ candobhirabhitaḥ parigṛhya | agnim purastātsamādhāya tenārcantaḥ śrāmyantaścerustenemāṃ sarvām pṛthivīṃ samavindanta tadyadenenemāṃ sarvāṃ samavindanta tasmādvedirnāma tasmādāhuryāvatī vedistāvatī pṛthivītyetayā hīmāṃ sarvāṃ samavindantaivaṃ ha vā imāṃ sarvāṃ sapatnānāṃ samvṛṅkte nirbhajatyasyai sapatnānya evametadveda 1.2.5[[.]]8 so 'yaṃ viṣṇurglānaḥ | candobhirabhitaḥ parigṛhīto 'gniḥpurastānnāpakramaṇamāsa sa tata evauṣadhīnām mūlānyupamumloca

1.2.5.9

te ha devā ūcuḥ | kva nu viṣṇurabhūtkva nu yajño 'bhūditi te hocuścandobhirabhitaḥ parigṛhīto 'gniḥ purastānnāpakramaṇamastyatraivānvicateti taṃ khananta ivānvīṣustaṃtryaṅgule 'nvavindaṃstammāttryaṅgulā vediḥ syāttadu hāpi pāñcistryaṅgulāmeva saumyasyadhvarasya vediṃ cakre

1.2.5.10

tadu tatha na kuryāt | oṣadhīnāṃ vai sa mūlānyupāṃlocattasmādoṣadhīnāmeva mūlānyucettavai brūyādyannvevātra viṣṇumanvavindaṃstasmādvedirnāma

1.2.5.11

tamanuvidyottareṇa parigraheṇa paryagṛhṇan | sukṣmā cāsi śivā cāsīti dakṣiṇata imāmevaitatpṛthivīṃ saṃvidya sukṣmāṃ śivāmakurvata syonā cāsi suṣadā cāsīti paścādimāmevaitatpṛthivīṃ saṃvidya syonāṃ suṣadāmakurvatorjasvatī cāsi payasvatī cetyuttarata imāmevaitatpṛthivīṃ saṃvidya rasavatīmupajīvanīyāmakurvata

1.2.5.12

sa vai triḥ pūrvam parigraham parigṛhṇāti | triruttaraṃ tatṣaṭ kṛtvaḥ ṣaḍvā ṛtavaḥ saṃvatsarasya saṃvatsaro yajñaḥ prajāpatiḥ sa yāvāneva yajño yāvatyasya mātrā tāvatamevaitatparigṛhṇāti

1.2.5.13

ṣaḍbhirvyāhṛtibhiḥ | pūrvam parigraha parigṛhṇāti ṣaḍbhiruttaraṃ taddvādaśa kṛtvo dvādaśa vai māsāḥ saṃvatsarasya saṃvatsaro yajñaḥ prajāpatiḥ sa yāvāneva yajño yāvatyasya mātrā tāvatamevaitatparigṛhṇāti

1.2.5.14

vyāmamātrī paścātsyādityāhuḥ | etāvānvai puruṣah\ puruṣasaṃmita hi tryaratniḥ prācī trivṛddhi yajño nātra mātrāsti yāvatīmeva svayam manasā manyeta tāvatīṃ kuryāt

1.2.5.15

abhito 'gnimaṃsā unnayati | yoṣā vai vedirvṛṣāgniḥ parigṛhya vai yoṣā vṛṣāṇaṃ śete mithunamevaitatprajananaṃ kriyate tasmādabhito 'gnimaṃsā unnayati

1.2.5.16

sā vai paścādvarīyasī syāt | madhye saṃhvāritā punaḥ purastādurvyevamiva hi yoṣām praśaṃsanti pṛthuśroṇirvimṛṣṭāntarāṃsā madhye saṃgrāḥyeti juṣṭāmevaināmetaddevebhyaḥ karoti

1.2.5.17

sā vai prākpravaṇā syāt | prācī hi devānāṃ digatho udakpravaṇodīcī hi manuṣyāṇāṃ digdakṣiṇataḥ purīṣam pratyudūhatyeṣā vai dikpitṝṇāṃ sā yaddakṣiṇāpravaṇā syāt kṣipre ha yajamāno 'muṃ lokamiyāttatho ha yajamāno jyogjīvati tasmāddakṣiṇataḥ purīṣam pratyudūhati purīṣavatīṃ kurvīta paśavo vai purīṣam paśumatīmevaināmetatkurute

1.2.5.18

tām pratimārṣṭi | devā ha vai saṃgrāmaṃ saṃnidhāsyanta ste hocurhanta yadasyai pṛthivyā anāmṛtaṃ devayajanaṃ taccandramasi nidadhāmahai sa yadi na ito 'surā jayeyustata evārcantaḥ śrāmyantaḥ punarabhibhavemeti sa yadasyai pṛthivyā anāmṛtaṃ devayajanamāsīttaccandramasi nyadadhata tadetaccandramasi kṛṣṇaṃ tasmādāhuścandramasyasyai pṛthivyai devayajanamityapi ha vā asyaitasmindevayajana iṣṭam bhavati tasmādvai pratimārṣṭi

1.2.5.19

sa pratimārṣṭi | purā krūrasya visṛpo virapśinniti saṃgrāmo vai krūraṃ saṃgrāme hi krūraṃ kriyate hataḥ puruṣo hato 'śvaḥ śete purā hyetatsaṃgrāmānnyadadhata tasmādāha purā krūrasya visṛpo virapśinnityudādāya pṛthivīṃ jīvadānumityudādāya hi yadasyai pṛthivyai jīvamāsīttaccandramasi nyadadhata tasmādāhodādāya pṛthivīṃ jīvadānumiti yāmairayaṃścandramasi svadhābhiriti yāṃ candramasi brahmaṇādadhurityevaitadāha tāmu dhīrāso anudiśya yajanta ityeteno ha tāmanudiśya yajante 'pi ha vā asyaitāsmindevayajana iṣṭam bhavati ya evametadveda

1.2.5.20

athāha prokṣaṇīrāsādayeti | vajro vai sphyo brāhmaṇaścemam purā yajñamabhyajūgupatāṃ vajro vā āpastadvajramevaitadabhiguptyā āsādayati sa vā uparyuparyeva prokṣaṇīṣu dhāryamāṇāsvatha sphyamudyacatyatha yannihita eva sphyo prokṣaṇīrāsādayedvajro ha samṛceyātāṃ tatho ha vajro na samṛcete tasmāduparyuparyeva prokṣanīṣu dhāryamāṇāsvatha sphyamudyacati

1.2.5.21

athaitāṃ vācaṃ vadati | prokṣaṇīrāsādayedhmam barhirupasādaya srucaḥ sammṛḍḍhi patnīṃ saṃnahyājyenodehīti saṃpraiṣa evaiṣa sa yadi kāmayeta brūyādetadyadyu kāmayetāpi nādriyeta svayamu hyevaitadvededamataḥ karma kartavyamiti

1.2.5.22

athodañcaṃ sphyam praharati | amuṣmai tvā vajram praharāmīti yadyabhicaredvajro vai sphya stṛṇute haivainena

1.2.5.23

atha pāṇī avanenikte | yaddhyasyai krūramabhūttaddhyasyā etadahārṣīttasmātpāṇī avanenikte

1.2.5.24

sa ye hāgra ījire | te ha smāvamarśa yajante te pāpīyāṃsa āsuratha ye nejire te śreyāṃsa āsustato 'śraddhā manuṣyānviveda ye yajante pāpīyāṃsaste bhavanti ya u na yajante śreyāṃsaste bhavantīti tata ito devānhavirna jagāmetaḥ pradānāddhi devā upajīvanti

1.2.5.25

te ha devā ūcuḥ | bṛhaspatimāṅgirasamaśraddhā vai manuṣyānabidattebhyo vidhehi yajñamiti sa hetyovāca bṛhaspatirāṅgirasaḥ kathā na yajadhva iti te hocuḥ kiṃ kāmyā yajemahi ye yajante pāpīyāṃsaste bhavanti ya u na yajante śreyāṃsaste bhavantīti

1.2.5.26

sa hovāca | bṛhaspatirāṅgiraso yadvai śuśruma devānām pariṣūtaṃ tadeṣa yajño bhavati yacūtāni havīṃṣi kLptā vedistenāvamarśamacāriṣṭa tasmātpāpīyāṃso 'bhūt tenānavamarśa yajadhvaṃ tathā śreyāṃso bhaviṣyathetyā kiyata ityā barhiṣa staraṇāditi barhiṣā ha vai khalveṣā śāmyati sa yadi purā barhihṣa staraṇātkiṃcidāpadyeta barhireva tatstṛṇannapāsyedatha yadā barhi stṛṇantyapi padābhitiṣṭhanti sa yo haivaṃ vidvānanavamarśaṃ yajate śreyānhaiva bhavati tasmādanavamarśameva yajeta