Śatapatha Brāhmaṇa ("of a hundred paths") 14.2

14.2.1.1

athāto rohiṇau juhoti ahaḥ ketunā juṣatāṃ sujyotirjyotiṣā svāhetyubhāvetena yajuṣā prātā rātriḥ ketunā juṣatāṃ sujyotirjyotiṣā svāhetyubhāvetena yajuṣā sāyam

He now offers (the first of) the two Rauhina (cakes):--(Vâg. S. XXXVII, 21), 'May the day be pleased with its brightness, the well-lighted with its light, hail!' with this text both (cakes are offered) in the morning;--'May the night be pleased with its brightness, the well-lighted with its light, hail!' with this text both (cakes are offered) in the evening.

14.2.1.2

tadyadrohiṇau juhoti agniśca ha vā ādityaśca rauhiṇāvetābhyāṃ hi devatābhyāṃ yajamānāḥ svargaṃ lokaṃ rohanti

And as to why he offers two Rauhina (cakes),--the two Rauhinas doubtless are Agni and Âditya (the sun), for by means of these two deities sacrificers ascend (ruh) to heaven.

14.2.1.3

atho ahorātre vai rauhiṇau ādityaḥ pravargyo'muṃ tadādityamahorātrābhyām parigṛhṇāti tasmādeṣo'horātrābhyām parigṛhītaḥ

And, indeed, the Rauhinas are also day and night, and the Pravargya is the sun: he thus encompasses yonder sun by the day and the night, whence he is encompassed by the day and the night.

14.2.1.4

atho imau vai lokau rauhiṇau ādityaḥ pravargyo'muṃ tadādityamābhyāṃ lokābhyām parigṛhṇāti tasmādeṣa ābhyāṃ lokābhyām parigṛhītaḥ

And, indeed, the Rauhinas are also these two worlds, and the Pravargya is the sun: he thus encompasses yonder sun by these two worlds, whence he is encompassed by these two worlds.

14.2.1.5

atho cakṣuṣī vai rauhiṇau śiraḥ pravargyaḥ śīrṣaṃstaccakṣurdadhāti

And, indeed, the Rauhinas are also the two eyes, and the Pravargya is the head: he thus places the eye in the head.

14.2.1.6

atha rajjumādatte devebhyastvā savituḥ prasave'śvinorbāhubhyām pūṣṇo hastābhyāmādade rāsnāsītyasāveva bandhuḥ

He now takes a rope, with (Vâg. S. XXXVIII, 1), 'At the impulse of the divine Savitri, I take thee, with the arms of the Asvins, with the hands of Pûshan: Aditi's zone thou art;'--the mystic import of this is the same as before.

14.2.1.7

atha gāmāhvayati jaghanena gārhapatyaṃ yanniḍa ehyadita ehi sarasvatyehītīḍā hi gauraditirhi gauḥ sarasvatī hi gauratho tairāhvayati nāmnāsāvehyasāvehīti triḥ

He then calls the cow, whilst stepping behind the Gârhapatya (Vâg. S. XXXVIII, 2), 'Idâ, come hither! Aditi, come hither! Sarasvatî, come hither!' for the cow is Idâ, and the cow is Aditi, and the cow is Sarasvatî. And he also calls her by her (real) name, with these (formulas), 'N.N., come hither!' thus thrice.

14.2.1.8

tāmāgatāmabhidadhāti adityai rāsnāsīndrāṇyā uṣṇīṣa itīndrāṇī ha vā indrasya priyā patnī tasyā uṣṇīṣo viśvarūpatamaḥ so'sīti tadāha tamevainametatkaroti

When she comes, he lays (the rope) round her (horns), with (Vâg. S. XXXVIII, 3), 'Aditi's zone thou art, Indrânî's head-band;'--for Indrânî is Indra's beloved wife, and she has a most variegated head-band: 'that thou art' he thereby means to say, and that he indeed thereby makes it to be.

14.2.1.9

atha vatsamupārjati pūṣāsītyayam vai pūṣā yoyam pavata eṣa hīdaṃ sarvam puṣyatyeṣa u pravargyastadetamevaitatprīṇāti tasmādāha pūṣāsīti

He then lets the calf to it (to suck), with, 'Pûshan thou art,'--Pûshan, doubtless, is he that blows here (the wind), for that one supports (push) all this (universe); and the Pravargya also is that (wind): it is him he thus pleases, and therefore he says, 'Pûshan thou art.'

14.2.1.10

athonnayati gharmāya dīṣvetyeṣa vā atra gharmo raso bhavati yameṣā pinvate tasyai dayasvetyevaitadāha

He then leads it (the calf) away with, 'Afford (milk) for the Gharma!' for the Gharma, doubtless, is that fluid which this (cow) lets flow: he thus means to say thereby, 'Allow her a share!'

14.2.1.11

atha pinvane pinvayati aśvibhyām pinvasvetyaśvināvevaitadāhāśvinau vā etadyajñasya śiraḥ pratyadhattāṃ tāvevaitatprīṇāti tasmādāhāśvibhyām pinvasveti

He then causes it to flow into the milking-bowl, with (Vâg. S. XX XVIII, 4), 'Flow for the Asvins!'--with regard to the Asvins he thus says this, for it was the Asvins who restored the head of the sacrifice: it is them he thus pleases, and therefore he says, 'Flow for the Asvins!'
12, 'Flow for Sarasvatî!'--Sarasvatî, doubtless, is Speech, and with speech the Asvins then restored the head of the Sacrifice: it is those (Asvins) he thus pleases, and therefore he says, 'Flow for Sarasvatî!'

14.2.1.12

sarasvatyai pinvasveti vāgvai sarasvatī vācā vā etadaśvinau yajñasya śiraḥ pratyadhattāṃ tāvevaitatprīṇāti tasmādāha sarasvatyai pinvasveti

14.2.1.13

indrāya pinvasveti indro vai yajñasya devatā sā yaiva yajñasya devatā tayaivaitadaśvinau yajñasya śiraḥ pratyadhattāṃ tāvevaitatprīṇāti tasmādāhendrāya pinvasveti

'Flow for Indra!'--for Indra is the deity of the sacrifice, and it was indeed by him who is the deity of the sacrifice that the Asvins then restored the head of the sacrifice: it is them he thus pleases, and therefore he says, 'Flow for Indra!'

14.2.1.14

atha vipruṣo'bhimantrayate svāhendravatsvāhendravaditīndro vai yajñasya devatā sā yaiva yajñasya devatā tāmevaitatprīṇāti tasmādāha svāhendravatsvāhendravaditi triṣkṛtva āha trivṛddhi yajño'varaṃ svāhākāraṃ karoti parāṃ devatāmasāveva bandhuḥ

The (spilt) drops he then consecrates with, 'Hail, possessed of Indra! hail, possessed of Indra!' for Indra is the deity of the sacrifice: he thus pleases him who is the deity of the sacrifice, and therefore he says, 'Hail, possessed of Indra! hail, possessed of Indra!' Thrice he says it, for threefold is the sacrifice. The call of 'hail!' he places first, and the deity last: the significance of this is the same as before.

14.2.1.15

athāsyai stanamabhipadyate yaste stanaḥ śaśayo yo mayobhūriti yaste stano nihito guhāyāmityevaitadāha yo ratnadhā vasuvidyaḥ sudatra iti yo dhanānāṃ dātā vasuvitpaṇāvya ityevaitadāha yena viśvā puṣyasi vāryāṇīti yena sarvāndevāntsarvāṇi bhūtāni bibharṣītyevaitadāha sarasvati tamiha dhātave'kariti vāgvai sarasvatī saiṣā gharmadughā yajño vai vāgyajñamasmabhyam prayaca yena devānprīṇāmetyevaitadāhātha gārhapatyasyārdhamaityurvantarikṣamanvemītyasāveva bandhuḥ

He then touches her udder, with (Vâg. S. XXXVIII, 5; Rig-v. I, 164, 49), 'This ever-flowing, grateful udder of thine,'--that is to say, 'This udder of thine placed in secret;'--'treasure-giving, wealth-granting, bountiful,'--that is to say, 'which is a giver of treasures, a granter of wealth, and precious;'--'whereby thou furtherest all desirable things,'--that is to say, 'whereby thou supportest all the gods and all creatures;'--'O Sarasvatî, move that hither for us to suck,'--Sarasvatî, doubtless, is Speech, and so is this (cow) which yields the Gharma milk; and Speech is worship: thus he means to say, 'Grant us worship whereby we may please the gods.' He then steps up to the site of the Gârhapatya with, 'I pass along the wide aerial realm,'--the mystic import of this is the same as before.

14.2.1.16

atha śaphāvādatte gāyatraṃ cando'si traiṣṭubhaṃ cando'sīti gāyatreṇa caivaināvetattraiṣṭubhena ca candasādatte dyāvāpṛthivībhyāṃ tvā parigṛhṇāmītīme vai dyāvāpṛthivī parīśāsāvādityaḥ pravargyo'muṃ tadādityamābhyāṃ dyāvāpṛthivībhyām parigṛhṇātyatha mauñjena vedenopamārṣṭyasāveva bandhuḥ

He then takes the two lifting-sticks, with (Vâg. S. XXXVIII, 6), 'The Gâyatrî metre thou art,--the Trishtubh metre thou art,'--he thus takes them with both the Gâyatrî and the Trishtubh metres;--'with heaven and earth I encompass thee,'--for the two lifting-sticks are indeed these two, heaven and earth; and the Pravargya is the sun: he thus encompasses yonder sun within these two, heaven and earth. Thereupon (having lifted up the pot) he sweeps it clean with a branch of reed grass: the mystic import of this is the same as before.

14.2.1.17

athodayamanyopagṛhṇāti antarikṣeṇopayacāmītyantarikṣam vā upayamanyantarikṣeṇa hīdaṃ sarvamupayatamat>o udaram vā upayamanyudareṇa hīdaṃ sarvamannādyamupayataṃ tasmādāhāntarikṣeṇopayacāmīti

He then puts it on the 'supporting' tray with, 'By the air I support thee,'--for the 'supporting' tray is the air, since everything here is supported by the air; and the 'supporting' tray also is the belly, for all food and drink here is supported (held) by the belly: therefore he says, 'By the air I support thee.'

14.2.1.18

athājākṣīramānayati tapto vā eṣa śuśucāno bhavati tamevaitacamayati tasmiñcānte gokṣīramānayati

He then pours in the goat's milk; for that (Mahâvîra pot) when heated, becomes glowing: he thus soothes it, and when soothed he pours the cow's milk into it--

14.2.1.19

indrāśvineti indro vai yajñasya devatā sā yaiva yajñasya devatā tāmevaitatprīṇātyaśvinetyaśvināvevaitadāhāśvinau vā etadyajñasya śiraḥ pratyadhattāṃ tāvevaitatprīṇāti tasmādāhendrāśvineti

With, 'O Indra and ye Asvins!'--for Indra is the deity of the sacrifice, and he thus pleases him who is the deity of the sacrifice; and 'Ye Asvins' he says, because the Asvins at that time restored the head of the sacrifice, and it is them he thus pleases: therefore he says, 'O Indra and ye Asvins!'

14.2.1.20

madhunaḥ sāraghasyeti etadvai madhu sāraghaṃ gharmam pāteti rasam pātetyevaitadāha vasava ityete vai vasava ete hīdaṃ sarvam vāsayante yajata vāḍiti tadyathā vaṣaṭkṛtaṃ hutamevamasyaitadbhavati

'Of bees’ honey'--this is indeed honey;--'drink ye the Gharma (hot draught),'--that is to say, drink ye the liquor;'--'ye true ones,'--those (deities) are indeed true (vasu), for it is they that maintain (vâsaya) all this (universe);--'worship ye, vât!' thus this comes to be for him as if it were offered with the Vashat-call.

14.2.1.21

svāhā sūryasya raśmaye vṛṣṭivanaya iti sūryasya ha vā eko raśmirvṛṣṭivanirnāma yenemāḥ sarvāḥ prajā bibharti tamevaitatprīṇāti tasmādāha svāhā sūryasya raśmaye vṛṣṭivanaya ityavaraṃ svāhākāraṃ karoti parāṃ devatāmasāveva bandhuḥ

'Hail to Sûrya's ray, the rain-winner!'--for one of the sun's rays is called 'rain-winner,' whereby he supports all these creatures: it is that one he thus pleases, and therefore he says, 'Hail to Sûrya's ray, the rain-winner!' The call of hail he places first, and the deity last: the significance of this is the same as before.

14.2.1.22

athaitadvai āyuretajjyotiḥ praviśati ya etamanu vā brūte bhakṣ|ayati vā tasya vratacaryā ya;! 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.

14.2.2.1

sa yatraitāṃ hotānvāha praitu brahmaṇaspatiḥ pra devyetu sūnṛteti tadadhvaryuḥ prāṅudāyanvātanāmāni juhotyetadvai devā abibhayuryadvai na imamantarā rakṣāṃsi nāṣṭrā na hanyuriti tametatpuraivāhavanīyātsvāhākāreṇājuhavustaṃ hutameva santamagnāva juhuvustatho evainameṣa etatpuraivāhavanīyātsvāhākāreṇa juhoti taṃ hutameva santamagnau juhoti

And when the Hotri recites this (verse), 'Let Brahmanaspati go forward, let the goddess Sûnritâ go forward,'--the Adhvaryu, stepping forward, makes offering (by muttering) the wind-names. For at this time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs in the middle (of the sacrifice): they offered it with the Svâhâ-call before (its being taken to) the Âhavanîya, being thus offered they offered it (again) in the fire; and in like manner does this one now offer it with the Svâhâ-call before (its being taken to) the Âhavanîya, and being thus offered he offers it (again) in the fire.

14.2.2.2

samudrāya tvā vātāya svāheti ayam vai samudro yo'yam pavata etasmādvai samudrātsarve devāḥ sarvāṇi bhūtāni samuddravanti tasmā evainaṃ juhoti tasmādāha samudrāya tvā vātāya svāhā

[Vâg. S. XXXVIII, 7,] 'To the wind Ocean (I offer) thee, hail!'--the (aerial) ocean (samudra) indeed is he who blows here, for from out of that ocean all the gods and all the beings issue forth (samud-dru): it is to him (Vâyu, the wind) he thus offers it, and therefore he says, 'To the wind Ocean (I consecrate) thee, hail!'

14.2.2.3

sarirāya tvā vātāya svāheti ayam vai sariro yo'yam pavata etasmādvai sarirātsarve devāḥ sarvāṇi bhūtāni saherate tasmā evainaṃ juhoti tasmādāha sarirāya tvā vātāya svāhā

'To the wind Flood--thee, hail!'--the flood (sarira) indeed is he who blows here, for from out of that flood all the gods and all the creatures come forth together (saha irate): it is to him he thus offers it, and therefore he says, 'To the wind Flood--thee, hail!'

14.2.2.4

anādhṛṣyāya tvā vātāya svāhāpratidhṛṣyāya tvā vātāya svāheti ayam vā anādhṛṣyo'pratidhṛṣyo yo'yam pavate tasmā evainaṃ juhoti tasmādāhānādhṛṣyāya tvā vātāya svāhāpratidhṛṣyāya tvā vātāya svāheti

'To the wind Unassailable--thee, hail! To the wind Irresistible--thee, hail!'--unassailable and irresistible indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To the wind Unassailable--thee, hail! To the wind Irresistible--thee, hail!'

14.2.2.5

avasyave tvā vātāya svāhāśimidāya tvā vātāya svāheti ayam vā avasyuraśimido yo'yam pavate tasmā evainaṃ juhoti tasmādāhāvasyave tvā vātāya svāhāśimidāya tvā vātāya svāheti

'To the wind Favourable--thee, hail! To the wind Ogress-ridder--thee, hail!'--favourable and an ogress-ridder indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To the wind Favourable--thee, hail! To the wind Ogress-ridder--thee, hail!'

14.2.2.6

indrāya tvā vasumate rudravate svāheti ayam vā indro yo'yam pavate tasmā evainaṃ juhoti tasmādāhendrāya tveti vasumate rudravata iti tadindramevānu vasūṃśca rudrāṃścābhajatyatho prātaḥsavanasya caivaitanmādhyandinasya ca savanasya rūpaṃ kriyate

[Vâg. S. XXXVIII, 8,] 'To Indra, accompanied by the Vasus and Rudras, (I offer) thee, hail!'--Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To Indra--thee;' and when he says, 'accompanied by the Vasus and Rudras,' thereby he allows a share to the Vasus and Rudras along with Indra; and, moreover, it is thereby made to be like the morning Soma-pressing, and the midday-pressing.

14.2.2.7

indrāya tvādityavate svāheti ayam vā indro yo'yam pavate tasmā evainaṃ juhoti tasmādāhendrāya tvetyādityavata iti tadindramevānvādityānābhajatyatho tṛtīyasavanasyaivaitadrūpaṃ kriyate

'To Indra, accompanied by the Âdityas,--thee, hail!'--Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To Indra--thee;' and when he says, 'accompanied by the Âdityas,' thereby he allows a share to the Âdityas along with Indra; and, moreover, it is made like the evening-pressing.

14.2.2.8

indrāya tvābhimātighne svāheti ayam vā indro yo'yam pavate tasmā evainaṃ juhoti tasmādāhendrāya tvetyabhimātighna iti sapatno vāabhimātirindrāya tvā sapatnaghna ityevaitadāha so'syoddhāro yathā śreṣṭhasyoddhāra evamasyaiṣa ṛte devebhyaḥ

'To Indra, the slayer of the evil-minded,--thee, hail!'--Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To Indra--thee;' and as to his saying, 'to the slayer of the evil-minded,' the evil-minded one being an enemy, he thereby means to say, 'To Indra, the slayer of enemies,--thee!' This is his (Indra's) special share: even as there is a share for a chief, so is this his (share) apart from the (other) gods.

14.2.2.9

savitre tva ṛbhumate vibhumate vājavate svāheti ayam vai savitā yo'yam pavate tasmā evainaṃ juhoti tasmādāha savitre tvetyṛbhumate vibhumate vājavata iti tadasminviśvāndevānanvābhajati

'To Savitri, accompanied by the Ribhus, the Vibhus (lords), and the Vâgas (powers),--thee, hail!'--Savitri (the sun) indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To Savitri, accompanied by the Ribhus, the Vibhus, and the Vâgas,--thee!' He thus allows a share therein to all the gods along (with Savitri).

14.2.2.10

bṛhaspataye tvā viśvadevyāvate svāheti ayam vai bṛhaspatiryo'yam pavate tasmā evainaṃ juhoti tasmādāha bṛhaspataye tveti viśvadevyāvata iti tadasminviśvāntsarvāndevānnvābhajati

'To Brihaspati, accompanied by the All-gods,--thee, hail!'--Brihaspati indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To Brihaspati--thee;' and when he says, 'accompanied by the All-gods,' he thereby allows a share therein to all the gods along (with Brihaspati).

14.2.2.11

yamāya tvāṅgirasvate pitṛmate svāheti ayam vai yamo yo'yam pavate tasmā evainaṃ juhoti tasmādāha yamāya tvetyaṅgirasvate pitṛmata iti yajñasya śīrṣacinnasya [raso vyakṣaratsa] pitṝ!nagacattrayā vai pitarastānevaitadanvābhajati

[Vâg. S. XXXVIII, 9,] 'To Yama, accompanied by the Aṅgiras and the Fathers,--thee, hail!'--Yama indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To Yama--thee;' and as to his saying, 'accompanied by the Aṅgiras and the Fathers,'--when the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers,--the Fathers being three in number: thus it is to these he thereby allows a share along (with Yama).

14.2.2.12

dvādaśaitāni nāmāni bhavanti dvādaśa vai māsāḥ samvatsarasya samvatsara eṣa ya eṣa tapatyeṣa u pravargyastadetamevaitatprīṇāti tasmāddvādaśa bhavanti

These are twelve names,--twelve months are in a year, and the year is he that shines yonder, and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore there are twelve (names).

14.2.2.13

athopayamanyā mahāvīra ānayati svāhā gharmāyetyeṣa vai gharmo ya eṣa tapatyeṣa u pravargyastadetamevaitatprīṇāti tasmādāha svāhā gharmāyetyavaraṃ svāhākāraṃ karoti parāṃ devatāmasāveva bandhuḥ

He then pours (the spilt milk and ghee) from the tray into the Mahâvîra (pot) with, 'Hail to the Gharma!'--the Gharma (hot draught) is he who shines yonder, and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, 'Hail to the Gharma!'--the call of 'hail!' he places first, and the deity last: the significance of this is the same as before.

14.2.2.14

ānīte japati svāhā gharmaḥ pitra iti yajñasya śīrṣacinnasya [raso vyakṣaratsa] pitṝ!nagacattrayā vai pitarastānevaitatprīṇātyavaraṃ svāhākāraṃ karoti parāṃ devatāmasāveva bandhuḥ

When it has been poured in, he mutters, 'Hail, the Gharma to the Fathers!' When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers--the Fathers being three in number: it is these he thus pleases. The call of 'hail!' he places first, and the deity last: the significance of this is the same as before.

14.2.2.15

nānuvākyāmanvāha sakṛdu hyeva parāñcaḥ pitarastasmānnānuvākyāmanvāhātikramyāśrāvyāha gharmasya yajeti vaṣaṭkṛte juhoti

He recites no anuvâkyâ (invitatory) formula, for once for all the Fathers have passed away: therefore he recites no anuvâkyâ. Having stepped across, and called (on the Âgnîdhra) for the Sraushat, he (the Adhvaryu) says (to the Hotri), 'Pronounce the offering-formula (yâgyâ) of the Gharma;' and on the Vashat-call being uttered he offers--

14.2.2.16

viśvā āśā dakṣiṇasaditi sarvā āśā dakṣiṇasadityevaitadāha viśvāndevānayāḍiheti sarvāndevānayākṣīdihetyevaitadāha svāhākṛtasya gharmasya madhoḥ pibatamaśvinetyaśvināvevaitadāhāśvinau hyetadyajñasya śiraḥ pratyadhattāṃ tāvevaitatprīṇātyavaraṃ svāhākāraṃ karoti parāṃ devatāmasāveva bandhuḥ

With (Vâg. S. XXXVIII, 10), 'All regions (hath he worshipped), seated in the south,'--that is to say, 'every region (has he worshipped), seated on the south;'--'all gods hath he worshipped here,'--that is, 'every god has he worshipped here;'--'of the sweet Gharma, consecrated by Svâhâ (hail!), drink ye, O Asvins!'--with regard to the Asvins he says this; for the Asvins restored the head of the sacrifice: it is them he thus pleases. The call of 'hail!' he places first, and the deity last: the significance of this is the same as before.

14.2.2.17

atha hutvordhvamutkampayati divi dhā imaṃ yajñamimaṃ yajñam divi dhā ityasau vā ādityo gharmo yajño divi vā eṣa hito divi pratiṣṭhitastamevaitatprīṇāti tasmādāha divi dhā imaṃ yajñamimaṃ yaiñaṃ divi dhā ityanuvaṣaṭkṛte juhoti

And, having offered, he (thrice) shakes (the Mahâvîra) upwards, with (Vâg. S. XXXVIII, 11), 'In heaven place thou this sacrifice! this sacrifice place thou in heaven!'--for the Gharma (hot milk-draught), the sacrifice, is yonder sun, and he indeed is 'placed' in the heavens, is established in the heavens: it is thus him he thereby pleases, and therefore he says, 'In heaven place thou this sacrifice! this sacrifice place thou in heaven!' On the repetition of the Vashat, he offers--

14.2.2.18

svāhāgnaye yajñiyāyeti tatsviṣṭakṛdbhājanamagnirhi sviṣṭakṛcaṃ yajurbhya iti yajurbhirhyeṣo'smiṃloke pratiṣṭhitastānyevaitatprīṇātyavaraṃ svāhākāraṃ karoti parāṃ devatāmasāveva bandhuḥ

With, 'Hail to Agni, worthy of sacrifice!'--this is in lieu of the Svishtakrit (offering), for Agni is the maker of good offering;--'may blessing result from the sacrificial texts!' for by the sacrificial texts that (sun) is established (as the Mahâvîra) in this world: thus it is them he thereby pleases. The call of 'hail!' he places first, and the deity last: the significance of this is the same as before.

14.2.2.19

atha brahmānumantrayate brahmā vā ṛtvijām bhiṣaktamastadya evartvijām bhiṣaktamastenaivainametadyajñam bhiṣajyati

The Brahman (priest) pronounces the anumantrana (formula of consecration); for the Brahman is the best physician among the officiating priests: thus he heals this sacrifice by means of him who is the best physician among the priests.

14.2.2.20

aśvinā gharmam pātamiti aśvināvevaitadāhāśvinau hyetadyajñasya śiraḥ pratyadhattāṃ tāvevaitatprīṇāti

[He does so, with Vâg. S. XXXVIII, 12.] 'O Asvins, drink ye the Gharma!'--with regard to the Asvins he says this, for the Asvins restored the head of the sacrifice: it is them he thus pleases.

14.2.2.21

hārdvānamahardivābhirūtibhiriti aniruktaman rukto vai prajāpatiḥ prajāpatiryajñastatprajāpatimevaitadyajñaṃ bhiṣajyati

'The hearty one with daily favours,'-- this is indistinct, for Pragâpati is indistinct (undefined), and the sacrifice is Pragâpati: Pragâpati, the sacrifice, he thus heals;--

14.2.2.22

tantrāyiṇa iti eṣa vai tantrāyī ya eṣa tapatyeṣa hīmāṃlokāṃstantramivānusañcaratyeṣa u pravargyastadetamevaitatprīṇāti tasmādāha tantrāyiṇa iti

'To the web-weaver,'--the web-weaver, doubtless, is he that shines yonder, for he moves along these worlds as if along a web; and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, 'To the web-weaver'--

14.2.2.23

namo dyāvāpṛthivībhyāmiti tadābhyāṃ dyāvāpṛthivībhyāṃ nihnute yayoridaṃ sarvamadhi

'To Heaven and Earth be reverence!' he thus propitiates heaven and earth, within which everything here is contained.

14.2.2.24

atha yajamānaḥ yajño vai yajamāno yajñenevaitadyajñam bhiṣajyati

Thereupon the Sacrificer (mutters),--the Sacrificer being the sacrifice, he thus heals the sacrifice by means of the sacrifice;--

14.2.2.25

apātāmaśvinā gharmamiti aśvināvevaitadāhāśvinau hyetadyajñasya śiraḥ pratyadhattāṃ tāvevaitatprīṇāti

[Vâg. S. XXXVIII, 13,] 'The Asvins drank the Gharma,'--he says this with regard to the Asvins, for the Asvins restored the head of the sacrifice: it is them he thus pleases.

14.2.2.26

anudyāvāpṛthivī amaṃsātāmiti tadime dyāvāpṛthivī āha yayoridaṃ sarvamadhīhaiva rātayaḥ santvitīhaiva no dhanāni santvityevaitadāha

'Heaven and Earth have approved of it '--he says this with regard to heaven and earth, within which everything here is contained;--'may gifts accrue here!'--whereby he means to say, 'may there be riches for us here.'

14.2.2.27

atha pinvamānamanumantrayate iṣe pinvasveti vṛṣṭyai tadāha yadāheṣe pinvasvetyūrje pinvasveti yo vṛṣṭādūrgraso jāyate tasmai tadāha brahmaṇe pinvasveti tadbrahmaṇa āha kṣatrāya pinvasveti tatkṣatrāyāha dyāvāpṛthivībhyām pinvasveti tadābhyāṃ dyāvāpṛthivībhyāmāha yayoridaṃ sarvamadhi

The rising (milk) he then consecrates by the anumantrana, 'For freshness swell thou!' --whereby he means to say, 'For rain...;'--'for vigour swell thou!'--he thereby means the vigour, the life-sap, which results from the rain;--'for the Brahman swell thou!'---he thereby means the priesthood;--'for the Kshatra swell thou!'--he thereby means the nobility;--'for Heaven and Earth swell thou!'--he thereby means these two, the heaven and the earth, within which everything here is contained.

14.2.2.28

sa yadūrdhvaḥ pinvate tadyajamānāya pinvate yatprāṅtaddevebhyo yaddakṣiṇā tatpitṛbhyo yatpratyaṅ tatpaśubhyo yadudaṅ tatprajāyā anaparāddhaṃ nveva yajamānasyordhvo hyeva pinvatyātha yāṃ diśam pinvate tām pinvate yadā śāmyanti vipruṣaḥ

When it rises upwards; it rises for (the benefit of) the Sacrificer; when on the front side, it does so for the gods; when on the right (south) side, it does so for the Fathers; when at the back (west side), it does so for the cattle; when on the left (north) side, it does so for (the Sacrificer's) offspring: in any case no fault is incurred by the Sacrificer, for it always rises upwards; and in whatever direction it rises in that it rises. When the drops cease,--

14.2.2.29

atha prāṅivodaṅṅutkrāmati dharmāsi sudharmetyeṣa vai dharmo ya eṣa tapatyeṣa hīdaṃ sarvaṃ dhārayatyetenedaṃ sarvaṃ dhṛtameṣa u pravargyastadetamevaitatprīṇāti tasmādāha dharmāsi sudharmeti

He steps out towards the north-east with, 'A well-supporting support thou art,'--he who shines yonder is indeed a support, for he supports everything here, and by him everything here is supported; and the Pravargya also is that (sun): thus it is him he thereby, pleases, and therefore he says, 'A well-supporting support thou art.'

14.2.2.30

atha khare sādayati amenyasme nṛmṇāni dhārayetyakrudhyanno dhanāni dhārayetyevaitadāha brahma dhāraya kṣatraṃ dhāraya viśaṃ dhārayetyetatsarvaṃ dhārayetyevaitadāha

He then places (the Mahâvîra) on the mound with, 'Incapable of injuring, preserve thou our powers!'--'Not angry, preserve our wealth,' is what he thereby means to say;--'preserve the priesthood, preserve the nobility, preserve the people!'--'preserve all that,' is what he thereby means to say.

14.2.2.31

atha śākalairjuhoti prāṇā vai śākalāḥ prāṇānevāsminnetaddadhāti

He then offers by means of the pieces of (split) wood,--the pieces of wood being the vital airs, it is the vital airs he thus bestows upon him;--

14.2.2.32

svāhā pūṣṇe śarasa iti ayam vai pūṣā yo'yam pavata eṣa hīdaṃ sarvam puṣyatyeṣa u prāṇaḥ prāṇamevāsminnetaddadhāti tasmādāha svāhā pūṣṇe śarasa ityavaraṃ svāhākāraṃ karoti parāṃ devatāmasāveva bandhurhutvā madhyame paridhāupaśrayati

With (Vâg. S. XXXVIII, 15), 'Hail to Pûshan, to the cream!'--Pûshan, doubtless, is he who blows here, for he (the wind) supports (push) everything here; and the breath also is that (wind): it is breath he thus bestows upon him, whence he says, 'Hail to Pûshan, to the cream!' The call of 'hail!' he places first, and the deity last: the significance of this is the same as before. Having offered (by means of the first piece) he leans it against the middle enclosing-stick (paridhi).

14.2.2.33

svāhā grāvabhya iti prāṇā vai grāvāṇaḥ prāṇānevāsminnetaddadhāti hutvā madhyame paridhāupaśrayati

'Hail to the pressing-stones!'--the pressing-stones being the vital airs, it is the vital airs he thus bestows upon him. Having offered (with the second stick) he leans it against the middle enclosing-stick.

14.2.2.34

svāhā pratiravebhya iti prāṇā vai pratiravāḥ prāṇānhīdaṃ sarvam pratiratam prāṇānevāsminnetaddadhāti hutvā madhyame paridhāupaśrayati

'Hail to the sounding-holes!'--the sounding-holes (pratirava), doubtless, are the vital airs, for everything here is pleased (pratirata) with the vital airs: it is the vital airs he thus bestows upon him. Having offered (with the third stick) he leans it against the middle enclosing-stick.

14.2.2.35

svāhā pitṛbhya ūrdhvabarhirbhyo gharmapāvabhya iti ahutvaivodaṅṅīkṣamāṇo dakṣiṇārdhe barhiṣa upagūhati yajñasya śīrṣac>innasya [raso vyakṣaratsa] pitṝ!nagacattrayā vai pitarastānevaitatprīṇātyatha yanna prekṣate sakṛdu hyeva parāñcaḥ pitaraḥ

'Hail to the Fathers, (seated) upon the Barhis, and drinking the Gharma!'--even without offering he secretes (this, the fourth stick) under the barhis of the south part (of the vedi) whilst looking towards the north. When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers--the Fathers being three in number: it is them he thus pleases. And as to why he does not look at it,--once for all the Fathers have passed away.

14.2.2.36

svāhā dyāvāpṛthivībhyāmiti prāṇodānau vai dyāvāpṛthivīprāṇodānāvevāsminnetaddadhāti hutvā madhyame parid>āupaśrayati

'Hail to Heaven and Earth!'--heaven and earth being the out (and in)-breathing and the up-breathing, it is the out and up-breathing he thus bestows upon him. Having offered (with the fifth stick) he leans it against the middle enclosing-stick.

14.2.2.37

svāhā viśvebhyo devebhya iti prāṇā vai viśve devāḥ prāṇānevāsminnetaddadhāti hutvā madhyame paridhāupaśrayati

'Hail to the All-gods!'--the Visve Devâh being the vital airs, it is the vital airs he thus bestows upon him. Having offered (with the sixth stick) he leans it against the middle enclosing-stick.

14.2.2.38

svāhā rudrāya rudrahūtaya iti ahutvaiva dakṣiṇekṣamāṇaḥ pratiprasthātre prayacati taṃ sa uttarataḥ śālāyā udañcaṃ nirasyatyeṣā hyetasya devasya dikṣvāyāmevainametaddiśi prīṇātyatha yanna prekṣate nenmā rudro hinasaditi

[Vâg. S. XXXVIII, 16,] 'Hail to Rudra, praised by the Rudras!'--even without offering (with this, the seventh stick), he, looking southwards, hands it to the Pratiprasthâtri, and the latter throws it outside (the offering-ground) northwards to the north of the hall, for this is the region of that god: he thus gratifies him in his own region. And as to why he does not look at it, he does so thinking, 'Lest Rudra should do me harm.'

14.2.2.39

saptaitā āhutayo bhvanti sapta vā ime śīrṣanprāṇāstānevāsminnetaddadhāti

There are seven of these oblations, for seven in number are these (channels of the) vital airs in the head: it is these he thus bestows upon him.

14.2.2.40

atha mahāvīrādupayamanyām pratyānayati svāhā saṃ jyotiṣā jyotiriti jyotirvā itarasminpayo bhavati jyotiritarasyāṃ te hyetadubhe jyotiṣī saṅgacete avaraṃ svāhākāraṃ karoti parāṃ devatāmasāveva banduḥ

He then pours (the remaining milk and ghee) from the Mahâvîra into the supporting-tray with, 'Hail, light with light!'--for light indeed the milk was in the one (vessel), and light it is in the other, and these two lights thus unite with each other. The call of 'hail!' he places first, and the deity last: the mystic import of this is the same as before.

14.2.2.41

atha rauhiṇau juhoti ahaḥ ketunā juṣatāṃ sujyotirjyotiṣā svāhetyasāveva bandhū rātriḥ ketunā juṣatāṃ sujyotirjyotiṣā svāhetyasāveva bandhuḥ

He then offers (the second of) the two Rauhina (cakes) with, 'May the day be pleased with its brightness, the well-lighted with its light, hail!'--the mystic import of this is the same as before;--'may the night be pleased with its brightness, the well-lighted with its light, hail!'--the mystic import of this is the same as before.

14.2.2.42

atha yajamānāya gharmociṣṭam prayacati sa upahavamiṣṭvā bhakṣayati madhu hutamindratame agnāviti madhu hutamindriyavattame'gnāvityevaitadāhāśyāma te deva gharma namaste astu mā mā hiṃsīrityāśiṣamevaitadāśāste

He then hands to the Sacrificer the remainder of the Gharma. He, having solicited an invitation (to the meal), drinks it with, 'Offered is the honey unto Agni, the greatest of Indras,'--'Offered is the honey unto Agni, the most powerful,' he thereby means to say; 'let us eat of thee, god Gharma: reverence be unto thee, injure us not!'--a blessing he thereby invokes.

14.2.2.43

atha dakṣiṇataḥ sikatā upakīrṇā bhavanti tanmārjayante ya eva mārjālīye bandhuḥ so'trānupraharati śākalānathopasadā carantyetadu yajñasya śiraḥ saṃskṛtaṃ yathā-yathainaṃ tadaśvinau pratyadhattām

Now, on the south side sand has been strewn; there they cleanse themselves: in this there is the same significance as in the Mârgâlîya. The pieces of wood he throws into the fire. They then proceed with the Upasad. And thus the head of the sacrifice has been set right in the very same manner in which the Asvins then restored it.

14.2.2.44

taṃ na prathamayajñe pravṛñjyāt enasyaṃ hi tadatho nenma indraḥ śiraścinadaditi dvitīye vaiva tṛtīye vāpaśīrṣṇā hyevāgre yajñena devā arcantaḥ śrāmyantaścerustasmāddvitīye vaiva tṛtīye vātho tapto vā eṣa śuśucāno bhavati

One must not perform the Pravargya at one's first Soma-sacrifice, since that would be sinful, and lest Indra should cut off his head; but at the second or the third (Soma-sacrifice); for at first the gods went on worshipping and toiling with the headless sacrifice, therefore (he should do so) at the second or the third (sacrifice). Moreover, it will become heated and ablaze;--

14.2.2.45

taṃ yatprathamaya]ñe pravṛñjyāt eṣo'sya taptaḥ śuśucānaḥ prajāṃ ca paśūṃśca pradahedatho āyuḥ pramāyuko yajamānaḥ syāttasmāddvitīye vaiva tṛtīye vā

And were he to perform the Pravargya at the first Soma-sacrifice, that (Mahâvîra) of his, when heated and ablaze, would burn up his family and cattle, and also his life, and the Sacrificer would be liable to perish: therefore (let him perform it) at the second or third (sacrifice).

14.2.2.46

taṃ na sarvasmā iva pravṛñjyāt sarvam vai pravargyo netsarvasmā iva sarvaṃ karavāṇīti yo nveva jñatastasmai pravṛñjyādyo vāsya priyaḥ syādyo vānūcāno'nūktenainam prāpnuyāt

Let him not perform the Pravargya for any and every one, lest he should do everything for every one, for the Pravargya is everything; but let him only perform it for him who is known, or to whoever may be dear to him, or who has studied sacred writ: by means of the study of sacred writ he would thus gain it.

14.2.2.47

sahasre pravṛñjyāt sarvam vai sahasraṃ sarvameṣa sarvavedase pravṛñjyātsarvam vai sarvavedasaṃ sarvameṣa viśvajiti sarvapṛṣthe pravṛñjyātsarvam vai viśvajitsarvapṛṣṭhaḥ sarvameṣa vājapeye rājasūye pravṛñjyātsarvaṃ hi tatsattre pravṛñjyātsarvam vai sattraṃ sarvameṣa etānyasya pravarjanānyato nānyatra

One may perform the Pravargya for a thousand (head of cattle), for a thousand means everything, and that (Pravargya) is everything. One may perform it for all (the Sacrificer's) property; for all one's property means everything, and this (Pravargya) is everything. One may perform it at a Visvagit with all the Prishthas; for the Visvagit (all-conquering day) with all the Prishthas means everything, and this (Pravargya) is everything One may perform it at the Vâgapeya (and) Râgasûya, for such (a ceremony) means everything. One may perform it at a sacrificial session, for the session means everything, and this (Pravargya) is everything. These are (the occasions for) his performances of the Pravargya, and (let him perform it) nowhere else but at these.

14.2.2.48

tadāhuḥ yadapaśirā apravargyo'tha kenāsyāgnihotraṃ śīrṣaṇvadbhavatītyāhavanīyeneti brūyātkathaṃ darśapūrṇamāsāvityājyena ca puroḍāśena ceti brūyātkathaṃ cāturmāsyānīti payasyayeti brūyātkatham paśubandha iti paśunā ca puroḍāśena ceti brūyātkathaṃ saumyo'dhvara iti havirdhāneneti brūyāt

Here now they say, 'Seeing that the Pravargya is headless, whereby, then, does the Agnihotra become possessed of a head for him?' Let him say, 'By the Âhavanîya.'--'How the New and Full-moon sacrifices?' Let him say, 'By the ghee and the cake.'--'How the Seasonal sacrifices?' Let him say, 'By the oblation of clotted curds.'--'How the animal sacrifice?' Let him say, 'By the victim and the cake.'--'How the Soma-sacrifice?' Let him say, 'By the Havirdhâna.'

14.2.2.49

atho āhuḥ yajñasya śīrṣacinnasya śira etaddevāḥ pratyadadhuryadātithyaṃ na ha vā asyāpaśīrṣṇā kena cana yajñeneṣṭam bhavati ya evametadveda

And they also say,--when the sacrifice had its head cut off, the gods on that occasion restored it as the hospitable reception (of King Soma), and verily for him who so knows this offering is not made with any headless sacrifice whatever.

14.2.2.50

tadāhuḥ yatpraṇītāḥ praṇayanti yajñe'tha kasmādatra na praṇayatīti śiro vā etadyajñāsya yatpraṇītāḥ śiraḥ pravargyo necirasā śiro'bhyārohayāṇīti

And, again, they say, 'Seeing that at the sacrifice they lead forward the Pranîtâ (water), wherefore do they not lead it forward on this occasion?' Well, this--to wit, the Pranîtâ (water)--being the head of the sacrifice, and the Pravargya also being its head, (he does so) thinking, 'Lest I cause the head to be overtopped by a head.'

14.2.2.51

tadāhuḥ yatprayājānuyājā anyatra bhavantyatha kasmādatra na bhavantīti prāṇā vai prayājānuyājāḥ prāṇā avakāśāḥ prāṇāḥ śākala netprāṇaiḥ prāṇānabhyārohayāṇīti

And, again, they say, 'Seeing that elsewhere there are fore-offerings and after-offerings, wherefore are there not any on this occasion?' Well, the fore-offerings and after-offerings being the vital airs, and so also the Avakâsas, and the pieces of wood, (it is so) lest he should cause the vital airs to be overtopped by vital airs.

14.2.2.52

tadāhuḥ yadājyabhāgāvanyatra juhvatyatha kasmādatra na juhotīti cakṣuṣī vā ete yajñasya yadājyabhāgau cakṣuṣī rauhiṇau neccakṣuṣā cakṣurabhyārohayāṇīti

And, again, they say, 'Seeing that elsewhere they offer two butter-portions, wherefore does he not offer them on this occasion?' Well, those two--to wit, the butter-portions--being the eyes of the sacrifice, and so also the two Rauhina (cakes)--(it is so) lest he should overtop eye by eye.

14.2.2.53

tadāhuḥ yadvānaspatyairdevebhyo juhvatyatha kasmādetam mṃmayenaiva juhotīti yajñasya śīrṣacinnasya raso vyakṣaratsa ime dyāvāpṛthivī agacadyanmṛdiyaṃ tadyadāpo'sau tanmṛdaścāpāṃ ca mahāvīrāḥ kṛtā bhavanti tenaivainametadrasena samardhayati kṛtsnaṃ karoti

And, again, they say, 'Seeing that they make offering to the gods by means of wooden (vessels), wherefore does he offer this (Gharma) by means of one made of clay?' When the Sacrifice had its head cut off, its life-sap flowed away and entered the heaven and the earth. Now this (earth) is clay, and yonder (sky) is water; and the Mahâvîra (vessels) are made of clay and water: thus he supplies and completes it (the Pravargya) with that life-sap.

14.2.2.54

sa yadvānaspatyaḥ syāt pradahyeta yaddhiraṇmayaḥ syātpralīyeta yallohamayaḥ syātprasicyeta yadayasmayaḥ syātpradahetparīśāsāvathaiṣa evaitasmāatiṣṭhata tasmādetam mṛnmayenaiva juhoti

But if it were made of wood, it would be burnt; and if of gold, it would dissolve; and if of copper, it would melt; and if of stone, it would burn the two handling-sticks; and that (Gharma) itself submitted to that (earthen vessel): therefore it is by means of an earthen one that he offers it.

14.2.2.55

athaitadvai āyuretajjyotiḥ praviśati ya etamanu vā 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.