The Religion and Philosophy of the Veda and Upanishads v2.c32.s7.9

v2.c32.s7.9

A second characteristic of the spells is the stress laid on the recital of comparisons which have magic effect in producing the results desired. The kidneys are made to settle themselves firmly by comparison with the mountains which abide for ever, or the bird which is at rest in its nest, or the cows which have come back to the stall.⁵ The amulet is made effective by the fact that it was the one bound by the Dākṣāyaṇas on Çatānīka.⁶ The dying round the Brahman, which is prescribed in the Aitareya Brāhmaṇa⁷ as the spell *par excellence* of the Purohita against the foes of his master, is accompanied by comparison with the mode in which the constellations appear and set again. The birth of the embryo is encouraged by the comparison with the wind which moves the lotus pond on all sides,⁸ and so on indefinitely. The use of the word ‘grow’ is necessary when the Arundhatī plant is addressed in order to heal a broken bone: ‘below’, ‘away’, are used when a disease is expelled: if one practises witchcraft, one should use the word ‘broken’ when offering a cup: in bringing about harmony the word ‘in unison’ is of value. The importance of the name has already been mentioned: it results in the giving to each child of a secret name. Nor is there missing the rite by which a formula is repeated backwards: if the offering priest is interrupted by the servants of the sacrificer, he should repeat backwards the Daçahotṛ formula, and thus bring the sacrifice to ruin.⁹ The use of harsh words like *phaṭ*, &c., is mentioned possibly even as early as the Rigveda.¹⁰