Śatapatha Brāhmaṇa ("of a hundred paths") 14.1

14.1.1.1

om devā ha vai sattraṃ niṣeduḥ agnirindraḥ somo makho viṣṇurviśve devā anyatraivāśvibhyām

The gods Agni, Indra, Soma, Makha, Vishnu, and the Visve Devâh, except the two Asvins, performed a sacrificial session.

14.1.1.2

teṣām kurukṣetram devayajanamāsa tasmādāhuḥ kurukṣetram devānāṃ devayajanamiti tasmādyatra kva ca kurukṣetrasya nigacati tadeva manyata idam devayajanamiti taddhi devānāṃ devayajanam

Their place of divine worship was Kurukshetra.. Therefore people say that Kurukshetra is the gods’ place of divine worship: hence wherever in Kurukshetra one settles there one thinks, 'This is a place for divine worship;' for it was the gods’ place of divine worship.

14.1.1.3

ta āsata śriyaṃ gacema yaśaḥ syāmānnādāḥ syāmeti tatho eveme sattramāsate śriyaṃ gacema yaśaḥ syāmānnādāḥ syāmeti

They entered upon the session thinking, 'May we attain excellence! may we become glorious! may we become eaters of food!' And in like manner do these (men) now enter upon the sacrificial session thinking, 'May we attain excellence! may we become glorious! may we become eaters of food!'

14.1.1.4

te hocuḥ yo naḥ śrameṇa tapasā śraddhayā yaiñenāhutibhiryajñasyodṛcam pūrvo'vagacātsa naḥ śreṣṭho'sattadu naḥ sarveṣāṃ saheti tatheti

They spake, 'Whoever of us, through austerity, fervour, faith, sacrifice, and oblations, shall first compass the end of the sacrifice, he shall be the most excellent of us, and shall then be in common to us all.' 'So be it,' they said.

14.1.1.5

tadviṣṇuḥ prathamaḥ prāpa sa devānāṃ śreṣṭho'bhavattasmādāhurviṣṇurdevānāṃ śreṣṭha iti

Vishnu first attained it, and he became the most excellent of the gods; whence people say, 'Vishnu is the most excellent of the gods.'

14.1.1.6

sa yaḥ sa viṣṇuryajñaḥ sa sa yaḥ sa yajño'sau sa ādityastaddhedaṃ yaśo viṣnurna śaśāka saṃyantu tadidamapyetarhi naiva sarva-iva yaśaḥ śaknoti saṃyantum

Now he who is this Vishnu is the sacrifice; and he who is this sacrifice is yonder Âditya (the sun). But, indeed, Vishnu was unable to control that (love of) glory of his; and so even now not every one can control that (love of) glory of his.

14.1.1.7

sa tisṛdhanvamādāyāpacakrāma sa dhanurārtnyā śira upastabhya tasthau tam devā anabhidhṛṣṇuvantaḥ samantam pariṇyaviśanta

Taking his bow, together with three arrows, he stepped forth. He stood, resting his head on the end of the bow. Not daring to attack him, the gods sat themselves down all around him.

14.1.1.8

tā ha vamrya ūcuḥ imā vai vamryo yadupadīkā yo'sya jyāmapyadyātkimasmai prayacetetyannādyamasmai prayacemāpi dhanvannapo'dhigacettathāsmai sarvamannādyam prayacemeti tatheti

Then the ants said--these ants (vamrî), doubtless, were that (kind called) 'upadîkâ '--'What would ye give to him who should gnaw the bowstring?'--'We would give him the (constant) enjoyment of food, and he would find water even in the desert: so we would give him every enjoyment of food.'--'So be it,' they said.

14.1.1.9

tasyopaparāsṛtya jyāmapijakṣustasyāṃ cinnāyāṃ dhanurārtnyau viṣphurantyau viṣṇoḥ śiraḥ pracicidatuḥ

Having gone nigh unto him, they gnawed his bowstring. When it was cut, the ends of the bow, springing asunder, cut off Vishnu's head.

14.1.1.10

tadghṛṅṅiti papāta tatpatitvāsāvādityo'bhavadathetaraḥ prāṅeva prāvṛjyata tadyadghṛṅṅityapatattasmādgharmo'tha yatprāvṛjyata tasmātpravargyaḥ

It fell with (the sound) 'ghriṅ'; and on falling it became yonder sun. And the rest (of the body) lay stretched out (with the top part) towards the east. And inasmuch as it fell with (the sound) 'ghriṅ,' therefrom the Gharma (was called); and inasmuch as he was stretched out (pra-vrig,), therefrom the Pravargya (took its name).

14.1.1.11

te devā abruvan mahānbata no vīro'dādīti tasmānmahāvīrastasya yo raso vyakṣarattaṃ pāṇibhiḥ sammamṛjustasmātsammrāṭ

The gods spake, 'Verily, our great hero (mahân virah) has fallen:' therefrom the Mahâvîra pot (was named). And the vital sap which flowed from him they wiped up (sam-mrig) with their hands, whence the Samrâg.

14.1.1.12

tam devā abhyamṛjyanta yathā vittim vetsyamānā evam tamindraḥ prathamaḥ prāpa tamanvaṅgamanunyapadyata tam paryagṛhṇāttam parigṛhyedaṃ yaśo'bhavadyadidamindro yaśo yaśo ha bhavati ya evam veda

The gods rushed forward to him, even as those eager to secure some gain (will do). Indra reached him first. He applied himself to him limb after limb, and encompassed him, and, in encompassing him, he became (possessed of) that glory of his. And, verily, he who knows this becomes (possessed of) that glory which Indra is (possessed of).

14.1.1.13

sa u eva makhaḥ sa viṣṇuḥ tata indro makhavānabhavanmakhavānha vai tam maghavānityācakṣate paro'kṣam paro'kṣakāmā hi devāḥ

And Makha (sacrifice), indeed, is the same as Vishnu: hence Indra became Makhavat (possessed of makha), since Makhavat is he who is mystically called Maghavat, for the gods love the mystic.

14.1.1.14

tābhyo vamrībhyo'nnādyam prāyacan āpo vai sarvamannaṃ tābhirhīdamabhiknūyamivādanti yadidaṃ kimvadanti

They gave to those ants the enjoyment of food; but, indeed, all food is water, for it is by moistening (the food) therewith that one eats here whatever one does eat.

14.1.1.15

athemam viṣṇuṃ yajñam tredhā vyabhajanta vasavaḥ prātaḥsavanaṃ rudrā mādhyandinaṃ savanamādityāstṛtīyasavanam

This Vishnu, the (Soma-) sacrifice, they then divided amongst themselves into three parts: the Vasus (received) the morning-pressing, the Rudras the midday-pressing, and the Âdityas the third pressing.

14.1.1.16

agniḥ prātaḥsavanam indro mādhyandinaṃ savanam viśve devāstṛtīyasavanam

Agni (received) the morning-pressing, Indra the midday-pressing, and the Visve Devâh the third pressing.

14.1.1.17

gāyatrī prataḥsavanam triṣṭummādhyandinaṃ savanaṃ jagatī tṛtīyasavanaṃ tenāpaśīrṣṇā yajñena devā arcantaḥ śrāmyantaśceruḥ

The Gâyatrî (received) the morning-pressing, the Trishtubh the midday-pressing, and the Gagatî the third pressing. The gods went on worshipping and toiling with that headless sacrifice.

14.1.1.18

dadhyaṅ ha vā ātharvaṇaḥ etaṃ śukrametaṃ yajñam vidāṃ cakāra yathā-yathaitadyajñasya śiraḥ pratidhīyate yathaiṣa kṛtsno yajño bhavati

Now Dadhyañk Âtharvana knew this pure essence, this Sacrifice,--how this head of the Sacrifice is put on again, how this Sacrifice becomes complete.

14.1.1.19

sa hendreṇokta āsa etam cedanyasmā anubrūyāstata eva te śiraścindyāmiti

He then was spoken to by Indra saying, 'If thou teachest this (sacrificial mystery) to any one else, I shall cut off thy head.'

14.1.1.20

tadu hāśvinoranuśrutamāsa dadhyaṅṅu ha vā ātharvaṇa etaṃ śukrametaṃ yajñam veda yathāyathaitadyajñasya śiraḥ pratidhīyate yathaiṣa kṛtsno yajño bhavati

Now this was heard by the Asvins,--'Verily, Dadhyañk Âtharvana knows this pure essence, this Sacrifice,--how this head of the Sacrifice is put on again, how this Sacrifice becomes complete.'

14.1.1.21

tau hetyocatuḥ upa tvāyāveti kimanuvakṣyamāṇāvityetaṃ śukrametaṃ yajñam yathā-yathaitadyajñasya śiraḥ pratidhīyate yathaiṣa kṛtsno yajño bhavatīti

They went up to him and said, 'We two will become thy pupils.'--'What are ye wishing to learn?' he asked.--'This pure essence, this Sacrifice,--how this head of the Sacrifice is put on again, how this Sacrifice becomes complete,' they replied.

14.1.1.22

sa hovāca indreṇa vā ukto'smyetaṃ cedanyasmā anubrūyāstata eva te śiraścindyāmiti tasmādvai bibhemi yadvai me sa śiro na cindyānna vāmupaneṣya iti

He said, 'I was spoken to by Indra saying, ‘If thou teachest this to any one else, I shall cut off thy head;’ therefore I am afraid lest he should indeed cut off my head: I cannot take you as my pupils.'

14.1.1.23

tau hocatuḥ āvām tvā tasmāttrāsyāvaha iti katham mā trāsyethe iti yadā nā upaneṣyase'tha te śiraścittvānyatrāpanidhāsyāvo'thāśvasya śira āhṛtya tatte pratidhāsyāvastena nāvanuvakṣyasi sa yadā nāvanuvakṣyasyatha te śiraścetsyatyatha te svaṃ śira āhṛtya tatte pratidhāsyāva iti tatheti

They said, 'We two shall protect thee from him.'--'How will ye protect me?' he replied.--They said, 'When thou wilt have received us as thy pupils, we shall cut off thy head and put it aside elsewhere; then we shall fetch the head of a horse, and put it on thee: therewith thou wilt teach us; and when thou wilt have taught us, then Indra will cut off that head of thine; and we shall fetch thine own head, and put it on thee again.'--'So be it,' he replied.

14.1.1.24

tau hopaninye tau yadopaninye'thāsya śiraścittvānyatrāpanidadhaturathāśvasya śira āhṛtya taddhāsya pratidadhatustena hābhyāmanūvāca sa yadābhyāmanūvācāthāsya tadindraḥ śiraścicedāthāsya svaṃ śira āhṛtya taddhāsya pratidadhatuḥ

He then received them (as his pupils); and when he had received them, they cut off his head, and put it aside elsewhere; and having fetched the head of a horse, they put it on him: therewith he taught them; and when he had taught them, Indra cut off that head of his; and having fetched his own head, they put it on him again,

14.1.1.25

tasmādetadṛṣiṇābhyanūktam dadhyaṅ ha yanmadhvātharvaṇo vāmaśvasya śīrṣṇā pra yadīmuvācetyayataṃ taduvāceti haivaitaduktam

Therefore it is concerning this that the Rishi has said (Rig-v. I, 116, 12), 'That Dadhyañk Âtharvana, with a horse's head, anywise spoke forth unto you two the sweet doctrine:'--'Unrestrainedly he spoke this,' is what is thereby meant.

14.1.1.26

tanna sarvasmā anubrūyāt enasyaṃ hi tadatho nenma indraḥ śiraścinadaditi yo nveva jñātastasmai brūyādatha yo'nūcāno'tha yo'sya priyaḥ syānna tveva sarvasmā iva

One must not teach this to any and every one, since that would be sinful, and lest Indra should cut off his head; but one may only teach it to one who is known to him, and who has studied sacred writ, and who may be dear to him, but not to any and every one.

14.1.1.27

samvatsaravāsine'nubrūyāt eṣa vai samvatsaro ya eṣa tapatyeṣa u pravargyastadetamevaitatprīṇāti tasmātsamvatsaravāsine'nubrūyāt

He may teach it to one dwelling with him (as a pupil) for a year; for the year is he that shines yonder, and the Pravargya also is that (sun): it is him he thereby gratifies, and therefore he may teach it to one dwelling with him for a year.

14.1.1.28

tisro rātrīrvrataṃ carati trayo vā ṛtavaḥ samvatsarasya samvatsara eṣa ya eṣa tapatyeṣa u pravargyastadetamevaitatprīṇāti tasmāttisro rātrīrvrataṃ carati

For three nights he keeps the rule (of abstinence); for there are three seasons in the year, and the year is he that shines yonder, and the Pravargya also is that one: it is him he thereby gratifies, and therefore he keeps the rule for three nights.

14.1.1.29

taptamācāmati tapasvyanubravā ityamāṃsāśyanubrūte tapasvyanubravā iti

Hot (water) he sips, thinking, 'I will teach it as one practising austerities.' He teaches it whilst abstaining from flesh-food, thinking, 'I will teach it as one practising austerities;'

14.1.1.30

amṛnmayapāyī asti vā asyāṃ saṃsṛṣṭamiva yadasyāmanṛtam vadati tasmādamṛnmayadāyī

And whilst not drinking out of earthen (vessels); for whatever untruth (man) speaks on this (earth) is, as it were, immixed with her: therefore (one should do so) whilst not drinking out of earthen (vessels);

14.1.1.31

aśūdrociṣṭī eṣa vai dharmo ya eṣa tapati saiṣā śrīḥ satyaṃ jyotiranṛtaṃ strī śūdraḥ śvā kṛṣṇaḥ śakunistāni na prekṣeta necriyaṃ ca pāpmānaṃ ca nejjyotiśca tamaśca netsatyānṛte saṃsṛjānīti

And whilst not coming into contact with Sûdras and remains of food; for this Gharma is he that shines yonder, and he is excellence, truth, and light; but woman, the Sûdra, the dog, and the black bird (the crow), are untruth: he should not look at these, lest he should mingle excellence and sin, light and darkness, truth and untruth.

14.1.1.32

athaiṣa vāva yaśaḥ ya eṣa tapati tadyattadādityo yaśo yajño haiva tadyaśastadyattadyajño yaśo yajamāno haiva tadyaśastadyattadyajamāno yaśa ṛtvijo haiva tadyaśastadyattadṛtvijo yaśo dakṣiṇā haiva tadyaśastasmādyāmasmai dakṣiṇāmānayeyurna tā itsadyo'nyasmā atidiśennedyanmedaṃ yaśa āgaṃstatsadyo'nyasmā atidiśānīti śvo vaiva bhūte dvyahe vā tadātmanyevaitadyaśaḥ kṛtvā yadeva tadbhavati tatsa dadāti hiraṇyaṃ gām vāso'śvam vā

And, verily, he that shines yonder is glory; and as to that glory, Âditya (the sun), that glory is just the sacrifice; and as to that glory, the sacrifice, that glory is just the Sacrificer; and as to that glory, the Sacrificer, that glory is just the officiating priests; and as to that glory, the officiating priests, that glory is just the sacrificial gifts: hence, if they bring up to him a dakshinâ he must not, at least on the same day, make over these (objects) to any one else lest he should make over to some one else that glory which has come to him; but rather on the morrow, or the day after: he thus gives it away after having made that glory his own, whatever it be--gold, a cow, a garment, or a horse.

14.1.1.33

athaitadvā āyuretajjyotiḥ praviśati ya etamanu vā brūtebhakṣayati vā tasya vratacaryā nātapati pracādayeta nedetasmāttiro'sānīti nātapati niṣṭhīvennedetamabhiniṣṭhīvānīti nātapati prasrāvayeta nedetamabhiprasrāvayā iti yāvadvā eṣa ātapati tāvāneṣa nedetametairhinasānītyavajyotya rātrāvaśnīyāttadetadasya rūpaṃ kriyate ya eṣa tapati tadu hovācāsurirekaṃ ha vai devā vrataṃ caranti yatsatyam tasmādu satyameva vadet

And, verily, he who either teaches or partakes of this (Pravargya), enters that life, and that light. The observance of the rule thereof (is as follows). Let him not cover himself (with a garment) whilst the sun shines, lest he should be concealed from that (sun). Let him not spit whilst the sun shines, lest he should spit upon him. Let him not discharge urine whilst the sun shines, lest he discharge it upon him. For so long as he shines, so great he (the sun) is: thinking, 'Lest I should injure him by these (acts),' let him take food at night, after striking a light, whereby it is made to be a form of him who shines yonder. But on this point Âsuri used to say,--One rule the gods indeed keep, to wit, the truth: let him therefore speak nothing but the truth.

14.1.2.1

sa vai sambhārāntsambharati sa yadvā enānitthāccetthācca sambharati tatsambhārāṇāṃ sambhāratvaṃ sa vai yatra-yatra yajñasya nyaktaṃ tatastataḥ sambharati

He equips (the Mahâvîra) with its equipments;--inasmuch as he equips it therewith from this and that quarter, that is the equipping nature of the equipments (sambhâra): wheresoever anything of the sacrifice is inherent, therewith he equips it.

14.1.2.2

kṛṣṇājinaṃ sambharati yajño vai kṛṣṇajinaṃ yajña evainametatsambharati lomataścandāṃsi vai lomāni candaḥsvevainametatsambharatyuttarata udīcī hi manuṣyāṇāṃ dikprācīnagrīve taddhi devatrā

He gets ready a black antelope-skin,--for the black antelope-skin is the sacrifice: it is at the sacrifice he thus prepares (the pot);--with its hairy side (upwards),--for the hairs are the metres: on the metres he thus prepares it;--(spread out) on the left (north) side,--for the north is the quarter of men;--on (the skin) with its neck-part to the east, for that (tends) towards the gods.

14.1.2.3

abhryā vajro vā abhrirvīryam vai vajro vīryeṇaivainametatsamardhayati kṛtsnaṃ karoti

With a spade (he digs out the clay), for the spade is a thunderbolt, and the thunderbolt is vigour: with vigour he thus supplies and completes it (the Pravargya).

14.1.2.4

audumbarī bhavati ūrgvai rasa udumbara ūrjaivainametadrasena samardhayati kṛtsnaṃ karoti

It is made of Udumbara (Ficus glomerata) wood, for the Udumbara is strength: with strength, with vital sap, he thus supplies and completes it.

14.1.2.5

atho vaikaṅkatī prajāpatiryām prathamāmāhutimajuhotsa hutvā yatra nyamṛṣṭa tato vikaṅkataḥ samabhavadyajño vā āhutiryajño vikaṅkato yajñenaivainametatsamardhayati kṛtsnam karoti

Or of Vikaṅkata (Flacourtia sapida) wood; for when Pragâpati performed his first offering, a Vikaṅkata tree sprang forth from that place where, after offering, he cleansed (his hands); now an offering is a sacrifice, and (consequently) the Vikaṅkata is the sacrifice: with the sacrifice he thus supplies and completes it.

14.1.2.6

aratnimātrī bhavati bāhurvā aratnirbāhuno vai vīryaṃ kriyate vīryasammitaiva tadbhavati vīryeṇaivainametatsamardhayati kṛtsnaṃ karoti

It is a cubit long, for a cubit means the (fore-) arm, and with the arm strength is exerted: it (the spade) thus is composed of strength, and with strength he thus supplies and completes it.

14.1.2.7

tāmādatte devasya tvā savituḥ prasave'śvinorbāhubhyām pūṣṇo hastābhyāmādade nārirasītyasāveva bandhuḥ

He takes it up, with (Vâg. S. XXXVII, 1), 'At the impulse of the god Savitri, I take thee by the arms of the Asvins, by the hands of Pûshan: thou art a woman;'--the import (of this formula) is the same as before.

14.1.2.8

tāṃ savye pāṇau kṛtvā dakṣiṇenābhimṛśya japati yuñjate mana uta yuñjate dhiyo viprā viprasya bṛhato vipaścitaḥ vi hotrā dadhe vayunāvideka inmahī devasya savituḥ pariṣṭutirityasāveva bandhuḥ

Having placed it in his left hand, he touches it with the right, and mutters (Vâg. S. XXXVII, 2), 'They harness the mind, and they harness the thoughts, the priests of the priest, of the great inspirer of devotion; the knower of the rites alone hath assigned the priestly offices: great is the praise of the god Savitri;'--the import of this is the same as before.

14.1.2.9

atha mṛtpiṇḍam pavrigṛhṇāti abhryā ca dakṣiṇato hastena ca hastenaivottarato devī dyāvāpṛthivī iti yajñasya śīrṣacinnasya raso vyakṣaratsa ime dyāvāpṛthivī agacadyanmṛdiyaṃ tadyadāpo'sau tanmṛdaścāpāṃ ca mahāvīrāḥ kṛtā bhavanti tenaivainametadrasena samardhayati kṛtsnaṃ karoti tasmādāha devī dyāvāpṛthivī iti makhasya vāmadya śiro rādhyāsamiti yajño vai makho yajñasya vāmadya śiro rādhyāsamityevaitadāha devayajane pṛthivyā iti devayajane hi pṛthivyai sambharati makhāya tvā makhasya tvā śīrṣṇa iti yajño vai makho yajñāya tvā yajñasya tvā śīrṣṇa ityevaitadāha

He then takes the lump of clay with the (right) hand and spade on the right (south) side, and with the (left) hand alone on the left (north) side, with (Vâg. S. XXXVII, 3), 'O divine Heaven and Earth,'--for when the sacrifice had its head cut off, its sap flowed away, and entered the sky and the earth: what clay (firm matter) there was that is this (earth), and what water there was that is yonder (sky); hence it is of clay and water that the Mahâvîra (vessels) are made: he thus supplies and completes it (the Pravargya) with that sap; wherefore he says, 'O divine Heaven and Earth,'--'May I this day compass for you Makha's head,'--Makha being the sacrifice, he thus says, 'May I this day accomplish for you the head of the sacrifice;'--'on the Earth's place of divine worship,'--for on a place of divine worship of the earth he prepares it;--'for Makha thee! for Makha's head thee!'--Makha being the sacrifice, he thus says, 'For the sacrifice (I consecrate) thee, for the head of the sacrifice (I consecrate) thee.'

14.1.2.10

atha valmīkavapām devyo vamrya ityetā vā etadakurvata yathā-yathaitadyajñasya śiro'cidyata tābhirevainametatsamardhayati kṛtsnaṃ karoti bhūtasya prathamajā itīyam vai pṛthivī bhūtasya prathamajā tadanayaivainametatsamardhayati kṛtsnaṃ karoti makhasya vo'dya śiro rādhyāsaṃ devayajane pṛthivyā makhāya tvā makhasya tvā śīrṣṇa ityasāveva bandhuḥ

Then an ant-hill (he takes, and puts on the skin), with (Vâg. S. XXXVII, 4), 'Ye divine ants,'--for it was they that produced this: just in accordance with the way in which the head of the sacrifice was there cut off, he now supplies and completes it with those (ants);--'the firstborn of the world,'--the firstborn of the world, doubtless, is this earth: it thus is therewith that he supplies and completes it;--'may I this day compass for you Makha's head on the Earth's place of divine worship:--for Makha thee! for Makha's head thee!'--the import of this is the same as before.

14.1.2.11

atha varāhavihatam iyatyagra āsīditīyatī ha vā iyamagre pṛthivyāsa prādeśamātrī tāmemūṣa iti varāha ujjaghāna so'syāḥ patiḥ prajāpatistenaivainametanmithunena priyeṇa dhāmnā samardhayati kṛtsnaṃ karoti makhasya te'dya śiro rādhyāsaṃ devayajane pṛthivyā makhāya tvā makhasya tvā śīrṣṇa ityasāveva bandhuḥ

Then (earth) torn up by a boar (he takes), with (Vâg. S. XXXVII, 5), 'Only thus large was she in the beginning,'--for, indeed, only so large was this earth in the beginning, of the size of a span. A boar, called Emûsha, raised her up, and he was her lord Pragâpati: with that mate, his heart's delight, he thus supplies and completes him;--'may I this day compass for you Makha's head on the Earth's place of divine worship: for Makha thee! for Makha's head thee!' the import of this is the same as before.

14.1.2.12

athādārān indrasyauja stheti yatra vā enamindra ojasā paryagṛhṇāttadasya parigṛhītasya raso vyakṣaratsa pūyannivāśeta so'bravīdādīryeva bata ma eṣa raso'stauṣīditi tasmādādārā atha yatpūyannivāśeta tasmātpūtīkāstasmādagnāvāhutirivābhyāhitā jvalanti tasmādu surabhayo yajñasya hi rasātsambhūtā atha yadenaṃ tadindra ojasā paryagṛhṇāttasmādāhendrasyauja stheti makhasya vo'dya śiro rādhyāsaṃ devayajane pṛthivyā makhāya tvā makhasya tvā śīrṣṇa ityasāveva bandhuḥ

Then Âdâra (-plants), with (Vâg. S. XXXVII, 6), 'Indra's might ye are,'--for when Indra encompassed him (Vishnu) with might, then the vital sap of him, thus encompassed, flowed away; and he lay there stinking, as it were. He said, 'Verily, after bursting open (â-dar), as it were, this vital sap has sung praises:' thence Âdâra (-plants originated); and because he lay there stinking (pûy), as it were, therefore (they are also called) Pûtîka; and hence, when placed on the fire as an offering, they blaze; and hence also they are fragrant, for they originated from the vital sap of the sacrifice. And inasmuch as Indra, on that occasion, encompassed him with might, therefore he says, 'Indra's might ye are;'--'may I this day compass for you Makha's head on the Earth's place of divine worship: for Makha thee! for Makha's head thee!' the import of this is the same as before.

14.1.2.13

athājākṣīram yajñasya śīrṣacinnasya śugudakrāmattato'jā samabhavattayaivainametacucā samardhayati kṛtsnaṃ karoti makhāya tvā makhasya tvā śīrṣṇa ityasāveva bandhuḥ

Then goat's milk;---for when the sacrifice had its head cut off, its heat went out of it, wherefrom the goat was produced: it is with that heat that he thereby supplies and completes it;--with, 'For Makha thee! for Makha's head thee!' the import of this is the same as before.

14.1.2.14

tānvā etānpañca sambhārānsambharati pāṅkto yajñaḥ pāṅktaḥ paśuḥ pañcartavaḥ samvatsarasya samvatsara eṣa ya eṣa tapatyeṣa u pravargyastadetamevaitatprīṇāti tāntsambhṛtānabhimṛśati makhāya tvā makhasya tvā śīrṣṇa ityasāveva bandhuḥ

These, then, are the five equipments with which he equips (the Pravargya),--fivefold is the sacrifice, and fivefold the victims, and five seasons are in the year, and the year is he that shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies. These (objects), thus brought together, he touches with, 'For Makha (I consecrate) thee! for Makha's head thee!' the import of this is the same as before.

14.1.2.15

athottarataḥ pariśritam bhavati tadabhiprayanto japanti praitu brahmaṇaspatirityeṣa vai brahmaṇaspatirya eṣa tapatyeṣa u pravargyastadetamevaitatprīṇāti tasmādāha praitu brahmaṇaspatiriti pradevyetu sūnṛteti devī hyeṣā sūnṛtācā vīraṃ naryam paṅktirādhasamityupastautyevainametanmahayatyeva devā yajñaṃ nayantu na iti sarvānevāsmā etaddevānabhigoptṝ!nkaroti

Now there is an enclosed space on the north side: whilst proceeding towards that (shed) they mutter (Vâg. S. XXXVII, 7; Rig-v. I, 40, 3), 'May Brahmanaspati go forward!'--Brahmanaspati (the lord of devotion) doubtless is he that shines yonder, and the Pravargya also is that one: it is him he thus gratifies; hence he says, 'May Brahmanaspati go forward;'--'may the goddess Gladness go forward!'--for the goddess Gladness she (Vâk) is;--'unto the hero, kindly to men and the dispenser of fivefold (offerings),'--he thereby praises and magnifies it (the Pravargya),--'unto the sacrifice may the gods lead us!'--he thereby makes all the gods its guardians.

14.1.2.16

pariśritam bhavati etadvai devā abibhayuryadvai na imamiha rakṣāṃsi nāṣṭrā na hanyuriti tasmā etām puram paryaśrayaṃstathaivāsmā ayametām puram pariṣrayati

It is an enclosed space;--for at that time the gods were afraid, thinking, 'We hope that the fiends, the Rakshas, will not injure here this our (Pravargya):' they accordingly enclosed for it this stronghold, and in like manner does this (Sacrificer) now enclose for it this stronghold.

14.1.2.17

atha khare sādayati makhāya tvā makhasya tvā śīrṣṇa ityasāveva bandhuratha mṛtpiṇḍamapādāya mahāvīraṃ karoti makhāya tvā makhasya tvā śīrṣṇa ityasāveva bandhuḥ prādeśamātram prādeśamātramiva hi śiro madhye saṅgṛhītam madhye saṅgṛhītamiva hi śiro'thāsyopariṣṭāttryaṅgulam mukhamunnayati nāsikāmevāsminnetaddadhāti taṃ niṣṭhitamabhimṛśati makhasya śiro'sīti makhasya hyetatsaumyasya śira evamitarau tūṣṇīm pinvane tūṣṇīṃ rauhiṇakapāle

He then deposits (the sambhâras) on the mound with, 'For Makha thee! for Makha's head thee!' the import of this is the same as before. He then takes a lump of clay and makes the Mahâvîra (pot) with, 'For Makha thee! for Makha's head thee,'--the import of this is the same as before;--a span high, for the head is, as it were, a span high;--contracted in the middle, for the head is, as it were, contracted in the middle. At the top he then draws it out (so as to form) a spout of three thumbs’ breadths (high): he thereby makes a nose to this (Mahâvîra, or Pravargya). When it is complete, he touches it with (Vâg. S. XXXVII, 8), 'Makha's head thou art,'--for it indeed is the head of Makha Saumya (the Soma-sacrifice). In the same way (he makes) the other two (Mahâvîra pots); silently two milking-bowls (pinvana), and silently two Rauhina-plates.

14.1.2.18

prajāpatirvā eṣa yajño bhavati ubhayam vā etatprajāpatirniruktaścāniruktaśca parimitaścāparimitaśca tadyadyajuṣā karoti yadevāsya niruktam parimitaṃ rūpaṃ tadasya tena saṃskarotyatha yattūṣṇīṃ yadevāsyāniruktamaparimitaṃ rūpaṃ tadasya tena saṃskaroti sa ha vā etaṃ sarvaṃ kṛtsnam prajāpatiṃ saṃskaroti ya evam vidvānetadevaṃ karotyathopaśayāyai piṇḍam pariśinaṣṭi prāyaścittibhyaḥ

Verily this sacrifice is Pragâpati, and Pragâpati is both of this, defined and undefined, limited and unlimited. Whatever one does with a Yagus formula, by that one makes up that form of him (Pragâpati) which is defined and limited; and whatever one does silently, by that one makes up that form of him which is undefined and unlimited: verily, then, whosoever, knowing this, does it on this wise, makes up that whole and complete Pragâpati. But he also leaves over a lump of spare (clay) for expiations.

14.1.2.19

atha gavedhukābhirhinvati yajñasya śīrṣacinnasya raso vyakṣarattata etā oṣadhayo jajñire tenaivainametadrasena samardhayati kṛtsnaṃ karoti makhāya tvā makhasya tvā śīrṣṇa ityasāveva bandhurevamitarau tūṣṇīm pinvane tūṣṇīṃ rauhiṇakapāle

He then smooths it by means of Gavedhukâ grass (Coix barbata),--for when the sacrifice had its head cut off, its vital sap flowed away, and therefrom those plants grew up: with that vital sap he thus supplies and completes it;--with, 'For Makha thee! for Makha's head thee!' the import of this is the same as before, In the same way the other two (Mahâvîra pots); silently the two milking-bowls, silently the two Rauhina-plates.

14.1.2.20

athaināndhūpayati aśvasya tvā vṛṣṇaḥ śaknā dhūpayāmīti vṛṣā vā aśvo vīryam vai vṛṣā vīryeṇaivainametatsamardhayati kṛtsnaṃ karoti devayajane pṛthivyā makhāya tvā makhasya tvā śīrṣṇa ityasāveva bandhurevamitarau tūṣṇīm pinvane tūṣnīṃ rauhiṇakapāle

He then fumigates these (vessels) with (Vâg. S. XXXVII, 9), 'With dung of the stallion, the impregnator, I fumigate thee,'--for the stallion is an impregnator, and the impregnator means vigour: with vigour he thus supplies and completes it,--'on the Earth's place of divine worship: for Makha thee, for Makha's head thee!' the import of this is the same as before. In the same way (he fumigates) the other two (Mahâvîra pots); silently the two milking-bowls, and silently the two Rauhina-plates.

14.1.2.21

athaināñcrapayati śṛtaṃ hi devānāmiṣṭkābhiḥ śrapayatyeta vā etadakurvata yathā-yathaitadyajñasya śiro'cidyata tābhirevainametatsamardhayati kṛtsnaṃ karoti tadu yenaiva suśṛtāḥ syustena śrapayedatha pacanamavadhāya mahāvīramavadadhāti makhāya tvā makhasya tvā śīrṣṇa ityasāveva bandhurevamitarau tūṣṇīm pinvane tūṣṇīṃ rauhiṇakapāle tāndivaivopavapeddivodvapedaharhi devānām

He then bakes them, for what is baked belongs to the gods. He bakes them by means of bricks, for they it was that did so on that occasion: just in accordance with the way in which the head of the sacrifice was there cut off, he now supplies and completes it with those (bricks), But, indeed, let him bake them with anything whereby they may become properly baked. Having laid down the fuel for baking, he puts down the Mahâvîra (pot), with, 'For Makha thee, for Makha's head thee!' the import of this is the same as before. In the same way the other two Mahâvîra (pots); silently the two milking-bowls, silently the two Rauhina-plates. By day he should bury them (in the hole), and by day he should take them out, for the day belongs to the gods.

14.1.2.22

sa udvapati ṛjave tvetyasau vai loka ṛjuḥ satyaṃ hyṛjuḥ satyameṣa ya eṣa tavpatyeṣa u prathamaḥ pravargyastadetamevaitatprīṇāti tasmādāharjave tveti

He takes out (the first pot) with (Vâg. S. XXXVII, 10), 'For the righteous one (I take) thee,'--the righteous one, doubtless, is yonder world, for the righteous one means truth; and he that shines yonder is the truth, and the first Pravargya is that (god): it is him he thus gratifies, and therefore he says, 'For the righteous one (I take) thee.'

14.1.2.23

sādhave tveti ayam vai sādhuryo'yam pavata eṣa hīmāṃlokāntsiddho'nupavata eṣa u dvitīyaḥ pravargyastadetamevaitatprīṇāti tasmādāha sādhave tveti

With, 'For the efficient one thee' (he takes out the second pot),--the efficient one (sâdhu), doubtless, is he (Vâyu, the wind) that purifies here by blowing, for as a permanent one (siddha) he blows through these worlds; and the second Pravargya is that (god): it is him he thus gratifies, and therefore he says, 'For the efficient one (I take) thee.'

14.1.2.24

sukṣityai tveti ayam vai lokaḥ sukṣitirasminhi loke sarvāṇi bhūtāni kṣiyantyatho agnirvai sukṣitiragnirhyevāsmiṃloke sarvāṇi bhūtāni kṣiyatyeṣa u tṛtīyaḥ pravargyastadetamevaitatprīṇāti tasmādāha sukṣityai tveti tūṣṇīm pinvane tūṣṇīṃ rauhiṇakapāle

With, 'For a good abode thee!' (he takes out the third pot),--the good abode, doubtless, is this (terrestrial) world, for it is in this world that all creatures abide; and the good abode also is Agni (fire), for Agni abides with all creatures in this world; and the third Pravargya is that (god): it is him he thus gratifies, and therefore he says, 'For a good abode thee.' Silently (he takes out) the two milking-bowls, and silently the two Rauhina-plates.

14.1.2.25

athainānācṛṇatti ajāyai payasā makhāya tvā makhasya tvā śīrṣṇa ityasāveva bandhurevamitarau tūṣṇīm pinvane tūṣṇīṃ rauhiṇakapāle

He then pours goat's milk upon them (the first) with, 'For Makha thee! for Makha's head thee!' the import of this is the same as before. In the same way the other two; silently the two milking-bowls, and silently the two Rauhina-plates.

14.1.2.26

athaitadvai āyuretajjyotiḥ praviśati ya etamanu vā brūte bhakṣayati vā tasya vratacaryā yā sṛṣṭau

And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance of the rule thereof is the same as at the creation.

14.1.3.1

sa yadaitadātithyena pracarati atha pravargyeṇa cariṣyanpuropasado'greṇa gārhapatyam prācaḥ kuśāntsaṃstīrya dvandvam pātrāṇyupasādayatyupayamanīm mahāvīram parīṣāsau pinvane rauhiṇakapāle rauhiṇahavanyau srucau yadu cānyadbhavati taddaśa daśākṣarā vai virāḍvirāḍvai yajñastadvirājamevaitadyajñamabhisampādayatyatha yaddvandvamdvandvam vai vīryam yadā vai dvau saṃrabhete atha tau vīryaṃ kuruto dvandvam vai mithunam prajananam mithunenaivainametatprajananena samardhayati kṛtsnaṃ karoti

Now at the time when he there proceeds with the guest-meal, he who intends to perform the Pravargya, prior to the Upasads, spreads Kusa grass with its tops directed towards the east, in front of the Gârhapatya, and places the vessels thereon in pairs,--the Upayamanî (tray) and the Mahâvîra (pot), the pair of lifting-sticks, the two milking-bowls, the two Rauhina-plates, the two offering spoons for the Rauhina (cakes), and whatever other (implement) there is,--these make ten, for the Virâg consists of ten syllables, and the sacrifice is Virâg: he thus makes this to be equal to the Virâg, the sacrifice. And as to their being in pairs,--a pair means strength, for when two take hold of each other they exert strength; and a pair (couple) means a productive union: with a productive union he thus supplies and completes it.

14.1.3.2

athādhvaryuḥ prokṣaṇīrādāyopottiṣṭhannāha brahmanpracariṣyāmo hotarabhiṣṭuhīti brahmā vai yajñasya dakṣiṇata āste'bhigoptā tamevaitadāhāpramatta āssva yajñasya śiraḥ pratidhāsyāma iti hotarabhiṣṭuhīti yajño vai hotā tamevaitadāha yajñasya śiraḥ pratidhehīti pratipadyate hotā

Then the Adhvaryu takes the (lustral) sprinkling water, and, stepping up, says, 'Brahman, we shall proceed: Hotri, sing praises!' for the Brahman is seated on the right (south) side as the guardian of the sacrifice: to him he thus says, 'Sit thou undistracted: we are about to restore the head of the Sacrifice;' and 'Hotri, sing praises!' he says, because the Hotri is the sacrifice: he thus thereby says to him, 'Restore the head of the sacrifice!' and accordingly the Hotri begins to recite--

14.1.3.3

brahma jajñānam prathamam purastāditi asau vā ādityo brahmāharahaḥ purastājjāyata eṣa u pravargyastadetamevaitatprīṇāti tasmādāha brahma jajñānam prathamam purastādityatha prokṣatyasāveva bandhuḥ

[Vâg. S. XIII, 3,] ‘The Brahman, firstborn from afore,--the Brahman, doubtless, is yonder sun, and he is born day by day from afore (in the east); and the Pravargya also is that (sun): it is him he thus gratifies, and therefore he says, 'The Brahman (n.), firstborn from afore.' He then sprinkles (the vessels): the import of this is the same as before.

14.1.3.4

sa prokṣati yamāya tvetyeṣa vai yamo ya eṣa tapatyeṣa hīdaṃ sarvaṃ yamayatyetenedaṃ sarvaṃ yatameṣa u pravargyastadetamevaitatprīṇāti tasmādāha yamāya tveti

He sprinkles (the chief Mahâvîra) with (Vâg. S. XXXVII, 11), 'For Yama thee!'--Yama, doubtless, is he who shines yonder, for it is he who controls (yam) everything here, and by him everything here is controlled; and the Pravargya also is that (sun): it is him he thus gratifies, and therefore he says, 'For Yama (I sprinkle) thee.'

14.1.3.5

makhāya tveti eṣa vai makho ya eṣa tapatyeṣa u pravargyastadetamevaitatprīṇāti tasmādāha makhāya tveti

'For Makha thee!'--Makha, doubtless, is he who shines yonder, and the Pravargya also is that one: it is him he thus gratifies, and therefore he says, 'For Makha thee.'

14.1.3.6

sūryasya tvā tapasa iti eṣa vai sūryo ya eṣa tapatyeṣa pravargyastadetamevaitatprīṇāti tasmādāha sūryasya tvā tapasa iti

'For Sûrya's heat thee!'--Sûrya, doubtless, is he who shines yonder, and the Pravargya also is that one: it is him he thus gratifies, and therefore he says, 'For Sûrya's heat thee.'

14.1.3.7

pūrvayā dvārā sthūṇāṃ nirhṛtya dakṣiṇato niminvanti yathaināṃ hotābhiṣṭuvanparāpaśyedyajño vai hotā sa evāsyāmetadyajñam pratidadhāti tathaiṣā gharmam pinvate

Having taken out a post by the front door (of the sâlâ), he drives it into the ground on the south side (of the sâlâ), so that the Hotri, whilst singing praises, may look upon it; for the Hotri is the sacrifice, and he thereby restores the sacrifice to this (earth), and she causes the Gharma (milk) to rise.

14.1.3.8

agreṇāhavanīyam samrāḍāsandīm paryāhṛtya dakṣiṇataḥ prācīmāsādayatyuttarāṃ rājāsandyai

Having turned round the Emperor's throne-seat in front of the Âhavanîya, he places it south thereof, and north of the King's (Soma's) throne-seat, so as to face the east.

14.1.3.9

audumbarī bhavati ūrgvai rasa udumbara ūrjaivainametadrasena samardhayati kṛtsnaṃ karoti

It is made of Udumbara wood, for the Udumbara means strength: with strength, with vital sap, he thus supplies and completes it (the Pravargya).

14.1.3.10

aṃsadaghnā bhavati aṃsayorvā idaṃ śiraḥ pratiṣthitam tadaṃsayorevaitaciraḥ pratiṣṭhāpayati

It is shoulder-high, for on the shoulders this head is set: he thus sets the head upon the shoulders.

14.1.3.11

bālvajībhī rajjubhirvyutā bhavati yajñasya śīrṣacinnasya raso vyakṣarattata etā oṣadhayo jajñire tenaivainametadrasena samardhayati kṛtsnam karoti

It is wound all over with cords of Balvaga grass (Eleusine indica). When the sacrifice had its head cut off, its vital sap flowed out, and thence these plants grew up: with that life-sap he thus supplies and completes it.
12 And as to why he places it north (of Soma's seat),--Soma is the sacrifice, and the Pravargya is its head; but the head is higher (uttara): therefore he places it north (uttara) of it. Moreover, Soma is king, and the Pravargya is emperor, and the imperial dignity is higher than the royal: therefore he places it north of it.

14.1.3.12

atha yaduttarata āsādayati yajño vai somaḥ śiraḥ pravargya uttaram vai śirastasmāduttarata āsādayatyatho rājā vai somaḥ samrāṭ pravargya uttaram vai rājyātsāmrājyaṃ tasmāduttarata āsādayati

14.1.3.13

sa yatraitāṃ hotānvāha añjanti yam prathayanto na viprā iti tadetam pracaraṇīyam mahāvīramājyena samanakti devastvā savitā madhvānaktviti savitā vai devānām prasavitā sarvamvā idam madhu yadidaṃ kiṃ ca tadenamanena sarveṇa samanakti tadasmai savitā prasavitā prasauti tasmādāha devastvā savitā madhvānaktviti

And when the Hotri recites this (verse, Rig-v. V, 43, 7), 'Whom the priests anoint, as if spreading him...,' he anoints that Mahâvîra which is to be used, all over with ghee, with, 'May the god Savitri anoint thee with honey!' for Savitri is the impeller of the gods, and honey means everything whatever there is here: he thus anoints it (or him) all over with everything here, and Savitri, as the impeller, impels it for him,--this is why he says, 'May the god Savitri anoint thee with honey!'

14.1.3.14

athottarataḥ sikatā upakīrṇā bhavanti tadrajatam hiraṇyamadhastādupāsyati pṛthivyāḥ saṃspṛśaspāhītyetadvai devā abibhayuryadvai na imamadhastādrakṣāṃsi nāṣṭrā na hanyurityagnervā etadreto yaddhiraṇyaṃ nāṣṭrāṇāṃ rakṣasāmapahatyā atho pṛthivyu ha vā etasmādbibhayāṃ cakāra yadvai māyaṃ taptaḥ śuśucāno na hiṃsyāditi tadevāsyā etadantardadhāti rajatam bhavati rajataiva hīyam pṛthivī

Now sand has been strewed on the north side of it: below that he (previously) throws (a plate of) white gold, with, 'Protect it from contact with the earth!' For at that time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs from below; and that, to wit, gold, being Agni's seed, it (serves) for repelling the fiends, the Rakshas. But, indeed, the Earth also was afraid of this lest this (Pravargya), when heated and glowing, might injure her: he thus keeps it separate from her. White it is, for white, as it were, is this earth.

14.1.3.15

sa yatraitāṃ hotānvāha saṃsīdasva mahām mahām asīti tadubhayata ādīptā mauñjāḥ pralavā bhavanti tānupāsya teṣu pravṛṇakti yajñasya śīrṣacinnasya raso vyakṣarattata etā oṣadhayo jajñire tenaivainametadrasena samardhayati kṛtsnaṃ karoti

And when the Hotri recites this (verse, Rig-v. I, 36, 9), 'Sit thee down: thou art great...,' sheaths of reed-grass are kindled on both sides, and throwing them (on the mound), he puts (the Mahâvîra pot) thereon. When the sacrifice had its head cut off, its life-sap flowed away, and therefrom these plants grew up: with that life-sap he thus supplies and completes it.

14.1.3.16

atha yadubhayata ādīptā bhavanti sarvābhya evaitaddigbhyo rakṣāṃsi nāṣṭrā apahanti tasminpravṛjyamāne patnī śiraḥ prorṇute tapto vā eṣa śuśucāno bhavati nenme'yaṃ taptaḥ śuśucānaścakṣuḥ pramuṣṇāditi

And as to why they are kindled on both sides: he thereby repels the Rakshas, the fiends, from all the quarters. Whilst this (pot) is being heated, the (Sacrificer's) wife covers her head, thinking, 'Lest this one, when heated and glowing, should rob me of my eyesight,' for it indeed becomes heated and glowing.

14.1.3.17

sa pravṛṇakti arcirasi śocirasi tapo'sītyeṣa vai gharmo ya eṣa tapati sarvam vā etadeṣa tadetamevaitatprīṇāti tasmādāhārcirasi śocirasi tapo'sīti

He puts it on with, 'Flame thou art, glow thou art, heat thou art;'--for the Gharma is he who shines yonder, and he indeed is all that: it is him he thus gratifies, and therefore he says, 'Flame thou art, glow thou art, heat thou art.'

14.1.3.18

athāsyāmāśiṣa āśāsta iyam vai yajño'syāmevaitadāśiṣa āśāste tā asmā iyaṃ sarvāḥ samardhayati

He (the Sacrificer) then invokes blessings on this (earth), for the sacrifice is this (earth): it is thus (whilst being) on her that he invokes blessings, and she fulfils them all for him.

14.1.3.19

anādhṛṣṭā purastāditi anādhṛṣṭā hyeṣā purastādrakṣobhirnāṣṭrābhiragnerādhipatya ityagnimevāsyā adhipatiṃ karoti nāṣṭrāṇāṃ rakṣasāmapahatyā āyurme dā ityāyurevātmandhatte tatho sarvamāyureti

[Vâg. S. XXXVII, 12,] 'Unmolested thou art in front (in the east),'--for unmolested by the Rakshas, the fiends, indeed, this (earth) is in front;--'in Agni's over-lordship,'--he thus makes Agni her over-lord for the warding off of the fiends, the Rakshas;--'grant thou life unto me!'--he thus secures life for himself, and accordingly he attains the full (term of) life.

14.1.3.20

putravatī dakṣiṇata iti nātra tirohitamivāstīndrasyādhipatya itīndramevāsyā adhipatiṃ karoti nāṣṭrāṇāṃ rakṣasāmapahatyai prajām me dā iti prajāmeva paśūnātmandhatte tatho ha putrī paśumānbhavati

'Possessed of sons towards the south,'--in this there is nothing hidden, so to speak;--'in Indra's over-lordship,'--he thus makes Indra her over-lord for the warding off of the fiends, the Rakshas;--'grant thou offspring unto me!'--he thus secures offspring and cattle for himself, and accordingly he becomes possessed of sons and of cattle.

14.1.3.21

suṣadā paścādivti nātra tirohitamivāsti devasya saviturādhipatya iti devamevāsyai savitāramadhipatiṃ karoti nāṣṭrāṇāṃ rakṣasāmapahatyai cakṣurme dā iti cakṣurevātmandhatte tatho ha cakṣuṣmānbhavati

'Well to live on behind (towards the western region),'--in this there is nothing hidden, so to speak;--'in god Savitri's over-lordship;'--the god Savitri he thus makes her over-lord for the warding off of the fiends, the Rakshas;--'grant thou eyesight unto me!'--he thus secures eyesight for himself, and accordingly he becomes possessed of eyesight.

14.1.3.22

āśrutiruttarata iti āśrāvayannuttarata ityevaitadāha dhāturādhipatya iti dhātāramevāsyā adhipatiṃ karoti nāṣṭrāṇāṃ rakṣasāmapahatyai rāyaspoṣam me dā iti rayimeva puṣṭimātmandhatte tatho ha rayimānpuṣṭimānbhavati

'A sphere of hearing towards the north,'--'causing (sacrificial calls) to be heard,' is what he thereby means to say;--'in the creator's over-lordship,'--the creator he thus makes her over-lord for the warding off of the fiends, the Rakshas; 'grant thou prosperity (increase) of wealth unto me!'--wealth, prosperity, he thus secures for himself, and accordingly he becomes wealthy and prosperous.

14.1.3.23

vidhṛtirupariṣṭāditi vidhārayannupariṣṭādityevaitadāha bṛhaspaterādhipatya iti bṛhaspatimevāsyā adhipatiṃ karoti nāṣṭrāṇāṃ rakṣasāmapahatyā ojo me dā ityoja evātmandhatte tathaujasvī balavānbhavati

'Disposition above,'--'disposing above' is what he thereby means to say;--'in Brihaspati's over-lordship,'--Brihaspati he thus makes her over-lord for the warding off of the fiends, the Rakshas;--'grant me vigour!'--vigour he thereby secures to himself, and accordingly he becomes vigorous, strong.

14.1.3.24

atha dakṣiṇata uttānena pāṇinā nihnute viśvābhyo mā nāṣṭrābhyaspāhīti sarvābhyo mārtibhyo gopāyetyevaitadāha yajñasya śīrṣacinnasya [raso vyakṣaratsa] pitṝ!nagacattrayā vai pitarastairevainametatsamardhayati kṛtsnaṃ karoti

On the right (south) side (of the Mahâvîra) he (the Sacrificer) then makes amends by (laying down) the hand with the palm upwards, with, 'Shield me from all evil spirits!' whereby he means to say, 'Protect me from all troubles!' When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers, but the Fathers are three in number: it is with these that he thus supplies and completes it (the Pravargya).

14.1.3.25

athemāmabhimṛśya japati manoraśvāsītyaśvā ha vā iyam bhūtvā manumuvāha so'syāḥ patiḥ prajāpatistenaivainametanmithunena priyeṇa dhāmnā samardhayati kṛtsnaṃ karoti

Thereupon, whilst touching her (the earth), 'Thou art Manu's mare,' for, having become a mare, she (the earth) indeed carried Manu, and he is her lord, Pragâpati: with that mate, his heart's delight, he thus supplies and completes him (Pragâpati, the Pravargya, and Sacrificer).

14.1.3.26

atha vaikaṅkatau śakalau pariśrayati prāñcau svāhā marudbhiḥ pariśrīyasvetyavaraṃ svāhākāraṃ karoti parāṃ devatāmeṣa vai svāhākāro ya eṣa tapatyeṣa u pravargyastadetamevaitatprīṇāti tasmādavaraṃ svāhākāraṃ karoti darāṃ devatām

He then lays pieces of (split) Vikaṅkata wood round (the Mahâvîra), two pointing to the east, with (Vâg. S. XXXVII, 13), 'Hail! be thou encompassed by the Maruts!'--the call of 'hail!' he places first, and the deity last; for the call of 'hail!' is he who shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies; and hence he places the call of 'hail!' first, and the deity last.

14.1.3.27

marudbhiḥ pariśrīyasveti viśo vai maruto viśaivaitatkṣatram paribṛṃhati tadidaṃ kṣatramubhayato viśā paribṛḍhaṃ tūṣṇīmudañcau tūṣṇīm prāñcau tūṣṇīmudañcau tūṣṇīm prāñcau

'Be thou encompassed by the Maruts,' he says; for the Maruts are the (common) people: he thus surrounds the nobility by the people, whence the nobility here is surrounded on both sides by the people. Silently (he lays down) two pointing to the north, silently (again) two pointing to the east, silently two pointing to the north, silently two pointing to the east.

14.1.3.28

trayodaśa sampādayati trayodaśa vai māsāḥ samvatsarasya samvatsara eṣa ya eṣa tapatyeṣa u pravargyastadetamevaitatprīṇāti tasmāttrayodaśa sampādayati

He makes them to amount to thirteen, for there are thirteen months in the year, and the year is he who shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies, and hence he makes them to amount to thirteen.

14.1.3.29

atha suvarṇaṃ hiraṇyamupariṣṭānnidadhāti divaḥ saṃspṛśaspāhītyetadvai devā abibhayuryadvai na imamupariṣṭādrakṣāṃsi nāṣṭrā na hanyurityagnervā etadreto yaddhiraṇyaṃ nāṣṭrāṇāṃ rakṣasāmapahatyā atho dyaurha vā etasmādbibhayāṃ cakāra yadvai māyaṃ taptaḥ śuśucāno na hiṃsyāditi tadevāsyā etadantardadhāti haritam bhavati hariṇīva hi dyauḥ

He then places a gold plate (weighing a hundred grains) on the top (of the pot), with, 'Protect it from contact with the sky!' For at that time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs from above; and that--to wit, gold--being Agni's seed, it (serves) for repelling the fiends, the Rakshas. But, indeed, the Sky also was afraid of this lest this (Pravargya), when heated and glowing, might injure it: he thus keeps it separate therefrom. It is yellow, for yellow, as it were, is the sky.

14.1.3.30

atha dhavitrairādhūnoti madhu madhviti triḥ prāṇo vai madhu prāṇamevāsminnetaddadhāti trīṇi bhavanti trayo vai prāṇāḥ prāṇa udāno vyānastānevāsminnetaddadhāti

He (the Adhvaryu) then fans (the fire) thrice by means of (three) fans, whilst muttering, 'Honey!' each time; for honey means breath: he thus lays breath into it. Three (fans) there are, for there are three breathings, the out (and in)-breathing, the up-breathing and the through-breathing: it is these he thus lays into it.

14.1.3.31

athāpasalavi trirdhūnvanti yajñasya śīrṣacinnasya [raso vyakṣaratsa] pitṝ!nagacattrayā vai pitarastairevainametatsamīrayati

They then fan it thrice in the non-sunwise way. When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers,--the Fathers being three in number: with them he thus supplies it.

14.1.3.32

apa vā etebhyaḥpraṇāḥ krāmanti ye yajñe dhuvanaṃ tanvate punaḥ prasalavi trirdhūnvanti ṣaṭ sampadyante ṣaḍvā ime śīrṣanprāṇāstānevāsminnetaddadhāti śrapayanti rauhiṇau sa yadārcirjāyate atha hiraṇyamādatte

But, indeed, the breathings depart from those who perform the fanning at the sacrifice. They fan again thrice in the sunwise way,--this makes six; and six in number are these breathings (vital airs) in the head: it is these he thus lays into it. They cook the two Rauhina (cakes). When a blaze is produced, he takes off the gold (plate).

14.1.3.33

sa yatraitāṃ hotānvāha apnasvatīmaśvinā vācamasme iti tadadhvaryurupottiṣṭhannāha rucito gharma iti sa yadi rucitaḥ syācreyānyajamāno bhaviṣyatīti vidyādatha yadyarucitaḥ pāpīyānbhaviṣyatīti vidyādatha yadi naiva rucito nārucito naiva śreyanna pāpīyānbhaviṣyatīti vidyādyathā nveva rucitaḥ syāttathā dhavitavyaḥ

And when the Hotri recites this (verse, Rig-v. I, 112, 24), 'Successful, O Asvins, make ye our voice,' the Adhvaryu steps up, and says, 'The Gharma is aglow.' If it be aglow, he may know that the Sacrificer will become more prosperous; and if it be not aglow, he may know that he will become poorer; and if it be neither aglow nor the reverse, he may know that he (the Sacrificer) will become neither more prosperous nor poorer: but indeed (the pot) should be fanned so (long) as to be aglow.

14.1.3.34

athaitadvai āyretajjyotiḥ praviśati ya etamanuvā brūte bhakṣ|ayati vā tasya vratacaryā yā sṛs|t|au

And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation.

14.1.4.1

sa yadaitadadhvaryuḥ upottiṣṭhannāha rucito gharma iti tadupotthāyāvakāśairupatiṣṭhante prāṇā vā avakāśāḥ prāṇānevāsminnetaddadhāti ṣaḍupatiṣṭhante ṣaḍvā ime śīrṣanprāṇāstānevāsminnetaddadhāti

Now, when the Adhvaryu here steps up and says, 'The Gharma is aglow,' they step up and revere it (the Mahâvîra) with the Avakâsa; but the 'avakâsa' are the vital airs: it is thus the vital airs he lays into it. Six of them step up to it, for six in number are these vital airs in the head: it is these he thus lays into it.

14.1.4.2

garbho devānāmiti eṣa vai garbho devānāṃ ya eṣa tapatyeṣa hīdaṃ sarvaṃ gṛhṇātyetenedaṃ sarvaṃ gṛbhītameṣa u pravargyastadetamevaitatprīṇāti tasmādāha garbho devānāmiti

[Vâg. S. XXXVII, 14,] 'The child of the gods,'--the child (garbha) of the gods, in truth, is he that shines yonder, for he holds (grabh) everything here, and by him everything here is held; and the Pravargya also is that (sun): it is him he thus gratifies, and therefore he says, 'The child of the gods.'

14.1.4.3

pitā matīnāmiti pitā hyeṣa matīnām patiḥ prajānāmiti patirhyeṣa prajānām

'The father of thoughts,'--for he (the sun) is indeed the father of thoughts;--'the lord of creatures,'--for he is indeed the lord of creatures.

14.1.4.4

saṃ devo devena savitrāgateti saṃ hi devo devena savitrāgata saṃ sūryeṇa rocata iti saṃ hi sūryeṇa rocate

'The god hath united with the god Savitri,'--for the god (the Mahâvîra) has indeed united with the god Savitri (the sun);--'with Sûrya he shineth,'--for (equally) with Sûrya (the sun) he has indeed shone.