Śatapatha Brāhmaṇa ("of a hundred paths") 14.1.3

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.