Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Ninth Kânda, Fourth Adhyâya

First Brâhmana

1. He then offers the Râshtrabhrit (realm-sustaining) oblations;--the realm-sustainers, doubtless, are the kings, for it is they that sustain realms. These deities, indeed, have been consecrated by this same consecration ceremony by which he (the Sacrificer) is now to be consecrated: it is them he thereby gratifies, and thus gratified by offering, they grant him permission (to perform) this consecration ceremony, and, permitted by them, he is consecrated; for only he becomes king whom the (other) kings allow (to assume) the royal dignity, but not he whom they do not (allow to assume it). And inasmuch as the kings sustain realms, and these gods are kings, therefore Realm-sustaining (oblations are performed).

2. And, again, as to why he offers the Realm-sustaining (oblations). From Pragâpati, when dismembered, couples went forth, in the form of Gandharvas and Apsaras; and he, having turned into a chariot, enclosed them, and having enclosed them, he took them to himself and made them his own; and in like manner does this (Sacrificer), thereby enclosing them, take them to himself and make them his own.

3. Now that Pragâpati who was dismembered, is this very Agni who is here being built up; and those couples which went forth from him, are these same deities to whom he now makes offering.

4. He makes offering to the Gandharvas and Apsaras, for in the form of Gandharvas and Apsaras they went forth (from Pragâpati). But the Gandharvas and Apsaras also busy themselves with sweet scent (gandha) and beauteous form (rûpa¹), whence if any one goes to his mate he cultivates sweet scent and a beautiful appearance.

5. He offers pairs (of oblations), for birth originates from a pair; and he alone is (ruler of) a kingdom who propagates offspring, but not he who does not propagate offspring. And inasmuch as couples sustain the realm, and these deities consist of couples, these (oblations are called) Realm-sustainers. With ghee taken in twelve ladlings (he offers), and there are twelve of these oblations: the significance of this has been explained.

6. To the male (deity) he makes offering first, then to the females: he thereby endows the male pre-eminently with power². To a single male he makes offering, and to many females, whence even a single man has many wives. To the male (deity) he makes offering both with the Vashat-call and the Svâhâ-call, to the female (deities) only with the Svâhâ: he thereby endows the male pre-eminently with power.

7. [He offers, with, Vâg. S. XVIII, 38-43], 'The law-upholding, law-abiding,'--that is, the truth-upholding, truth-abiding,--'Agni is the Gandharva: his Apsaras are the plants,'--for as a Gandharva, Agni, indeed, went forth with the plants as the Asparas, his mates,--'Delights (mud) by name,'--the plants are indeed delights, for everything here delights in plants--'may he protect this our priesthood and nobility: to him Hail! Vât! To them (fem.) Hail!' The meaning of this has been explained³

8. 'The Close-knit,'--yonder sun is indeed close-knit, for he knits together the days and nights;--'all-wealthy,'--for that (sun) indeed is every kind of wealth;--'Sûrya is the Gandharva: his Apsaras are the sun-motes;'--for as a Gandharva, the sun, indeed, went forth with the sun-motes as the Apsaras, his mates,--'Mobile (âyu) by name,'--for moving together⁴, as it were, the sun-motes float;--'may he protect this our priesthood and nobility,'--the meaning of this has been explained.

9. 'The most blessed,'--that is, the most worthy of worship,--'sun-rayed,'--for like the sun's are the moon's rays;--'Kandramas (the moon) is the Gandharva: his Apsaras are the stars;'--for as a Gandharva the moon, indeed, went forth with the stars as the Apsaras, his mates;--'Luminous (bhekuri) by name;'--light-giving (bhâkuri⁵) these, indeed, are called, for the stars give light;--'may he protect this our priesthood and nobility!' the meaning of this has been explained.

10. 'The Agile,'--that is, the swift,--'all-expansive,'--for the wind (air), indeed, makes up all this expanse;--'Vâta (the wind) is the Gandharva: his Apsaras are the waters,'--for as a Gandharva the wind, indeed, went forth with the waters as the Apsaras, his mates;--'Viands (ûrg) by name,'--the waters, indeed, are called 'ûrgah,' for food is produced from the waters;--'may he protect this our priesthood and nobility!' the meaning of this has been explained.

11. 'The beneficent, well-winged,'--beneficent (bhugyu⁶) indeed is the sacrifice, for the sacrifice benefits all beings,--'Yagña (the sacrifice) is the Gandharva: his Apsaras are the offering-gifts,'--for as a Gandharva the sacrifice, indeed, went forth, with the offering-gifts as the Apsaras, his mates;--'Praises (stâvâ) by name,'--the offering-gifts are indeed praises, for the sacrifice is praised for offering-gifts; and whosoever gives an offering-gift (to priests) is praised;--'may he protect this our priesthood and nobility!' the meaning of this has been explained.

12. 'The lord of creatures, the all-worker,'--Pragâpati (lord of creatures) is indeed the all-worker, for he has wrought all this (universe);--'Manas (the mind) is the Gandharva: his Apsaras are the hymn-verses and hymn-tunes,'--as a Gandharva, the Mind indeed went forth, with the hymn-verses and hymn-tunes as the Apsaras, his mates;--'Wishes (eshti) by name,'--the hymn-verses and hymn-tunes are indeed wishes, for by verses and tunes people pray, 'May this accrue unto us! may it fare thus with us!'--'may he protect this our priest and nobility!' 'the meaning of this has been explained.

13. He then makes an offering on the Head of the Chariot;--this, indeed, is that very rite of consecration,--and by that he is now consecrated,--which this (Sacrificer) is permitted to perform by those deities with whose permission he is consecrated⁷; for he alone becomes king whom the (other) kings allow (to assume) the royal dignity, and not he whom (they do) not (allow to assume it). With ghee taken in five ladlings (he offers), and this is offered as five oblations: the significance of this has been explained.

14. On the head (or front part of the chariot the offering is made), for it is from the head (downwards) that he who is anointed is anointed,--whilst it is held above (the Âhavanîya), for above (others) is he who is thus anointed;--with the same formula (repeated each time), for one and the same (person) is he who is thus anointed;--whilst taking round (the chariot-head) in every direction⁸: on every side he thus is anointed.

15. And, again, as to why he makes offering on the head of the chariot;--it is because this chariot is yonder sun; for it was by assuming that form that Pragâpati enclosed those couples, and took them to himself, and made them his own; and in like manner does this (Sacrificer) thereby enclose them, and take them to himself, and make them his own. Whilst it (the chariot-head) is held above (the fire, he offers), for above (others) was he who, enclosing those couples, took them to himself, and made them his own;--and with the same formula, for one and the same is he who, by enclosing those couples, took them to himself, and made them his own.

16. [He offers each time, with, Vâg. S. XVIII, 44], 'O Lord of the world, Lord of creatures!'--for this (Agni), indeed, is the lord of the world, and the lord of creatures;--'thou whose dwellings are on high, or here below,'--both on high and here below, indeed, are his dwellings;--'to this priesthood and this nobility of ours,'--for this Agni is both the priesthood and the nobility,--'grant thou mighty protection, hail!'--that is, 'grant thou powerful protection!'

Second Brâhmana

1. He then offers (three) oblations of air;--this fire-altar is these (three) worlds, and the oblations of air are wind: he thus places the wind into these worlds, and hence there is wind here in these worlds.

2. He takes (the air) from outside the Vedi; for that wind which is in these worlds is already contained in this (fire-altar), and he now puts into it that wind which is beyond these worlds.

3. From outside the Vedi (he takes it),--for the Vedi is this (earth), and the wind which is on this (earth) is already contained in this (fire-altar): he now puts into it the wind which is beyond this (earth).

4 By his two hollow hands (he takes it), for only in this way is the catching of that (wind brought about). With the Svâhâ-call (he offers), for he offers just under the shafts (of the chariot),--this chariot is yonder sun: he thus places the wind on this side of the sun, and hence that one blows on this side thereof.

5. [He offers, with, Vâg. S. XVIII, 45], 'Thou art the cloudy ocean,'--the cloudy ocean, doubtless, is yonder world (of the sky),--'the giver of moisture,'--for that (wind) indeed gives moisture: he thus bestows on this (fire-altar) the wind which is in yonder world;--'blow thou kindly and propitiously upon me, hail!'--that is, 'blow favourably and gently upon me!'

6. 'Thou art the stormy (region), the troop of the Maruts,'--the stormy (region), the troop of the Maruts, doubtless, is the air-world: he thus bestows on this (fire-altar) the wind which is in the air-world;--'blow thou kindly and propitiously upon me, hail!'--that is, 'blow favourably and gently upon me!'

7. 'Thou art the one affording protection and worship,'--the one that affords protection and worship, doubtless, is this (terrestrial) world: he thus bestows upon this (fire-altar) the wind which is in this world;--'blow thou kindly and propitiously upon me, hail!'--that is, 'blow favourably and gently upon me!'

8. With three (formulas) he offers,--three are these worlds, and threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus puts air into these worlds.

9. And as to why he offers the oblations of air: he thereby yokes that chariot of his; for it was thereby that the gods yoked that chariot for (the obtainment of) all their wishes, thinking, 'By it, when yoked, we shall obtain them;' and by that yoked (chariot) they indeed obtained their wishes; and in like manner does the Sacrificer thereby yoke that chariot of his for (the obtainment of) all his wishes, thinking, 'By it, when yoked, I shall obtain them;' and by that yoked (chariot) he indeed obtains all his wishes.

10. He yokes it with the oblations of air⁹,--the oblations of air are the vital airs it is thus with the vital airs he yokes it¹⁰. With three (oblations) he yokes it,--there are three vital airs, the out-breathing, up-breathing, and through-breathing: it is with these he thus yokes it. Just below the shaft (he offers), for just below the shaft the horse is yoked;--with his hands, for by the hands the horse is yoked;--in moving round¹¹, for in moving round the horse is yoked.

11. The right yoke-horse he puts to first, then the left yoke-horse, then the right side-horse: for thus it is (done) among the gods, otherwise in human (practice). Let him not yoke that (chariot¹²) again, lest he should yoke again the yoked one; but let him give away the vehicle, thinking, 'I shall reap the benefit of the yoking of it¹³.' They carry it as far as the Adhvaryu's dwelling, holding it right upwards, for above is that (Agni). He presents it to the Adhvaryu, for it is he that performs therewith. Let him, however, (not) assign it to him (till) the time of the offering-gifts.

12. He then offers the 'Lightsome¹⁴' oblations. For now the whole Agni was completed; he now wished for brilliance (ruk), and the gods, by means of these lightsome (oblations), endowed him with brilliance; and in like manner does this (Sacrificer) now endow him therewith.

13. And, again, as to why he offers the lightsome oblations. When Pragâpati was dismembered, his brilliance departed from him. When the gods restored him, they, by means of these lightsome oblations, endowed him with brilliance; and in like manner does this (Sacrificer) endow him therewith.

14. [He offers, with, Vâg. S. XVIII, 46-48], 'O Agni, what lights of thine in the sun¹⁵ . . . ' 'O ye gods, what lights of yours are in the sun. . .¹⁶'--'Bestow thou light upon our priests, (work thou light in our kings, light in our people and Sûdras, bestow light upon me by thy light)!' He thus says 'light' each time,--light is immortality: it is immortality he thus bestows upon him.

15. He then offers one relating to Varuna. That whole Agni has now been completed, and he now is the deity Varuna: it is to him that he offers this oblation, and by the oblation he makes him (Agni) a deity, for that one alone is a deity to whom offering is made, but not that one to whom (offering is) not (made). With a verse addressed to Varuna (he offers): he thus gratifies him by his own self, by his own deity.

16. And, again, as to why he offers one relating to Varuna. When Pragâpati was dismembered, his strength departed from him. When the gods restored him they, by this (oblation), bestowed strength upon him; and in like manner does this (Sacrificer) bestow it upon him. With a verse addressed to Varuna (he offers),--Varuna is the ruling power, and ruling power means strength: it is thus by strength that he bestows strength upon him.

17. [He offers, with, Vâg. S. XVIII, 49], 'For this I appeal to thee, worshipping thee with prayer,'--that is, 'For that I beseech thee, worshipping thee with prayer;'--'for this the Sacrificer imploreth thee with offerings,'--that is, 'for this, this Sacrificer implores thee with offerings;--'without wrath listen thou here, O Varuna!'--that is, 'without anger listen thou here to us, O Varuna!'--'take not our life from us, O far-ruler!'--he thereby gives utterance to a surrender of his own self.

18. He then offers the Arkâsvamedha-santati¹⁷ oblations. The light (arka), doubtless, is this fire (Agni), and the Asvamedha (horse-sacrifice) is yonder sun,--when created, these two were separate: by means of these oblations the gods drew them together and connected them; and in like manner does this (Sacrificer), by means of these oblations, now draw them together and connect them.

19. [He offers, with, Vâg. S. XVIII, 50], 'Heaven-like heat, hail!'--the heat, doubtless, is yonder sun; he thus establishes yonder sun in Agni.

20. 'Heaven-like flame, hail!'--the flame is this Agni: he thus establishes this Agni in yonder sun.

21. 'The Heaven-like shining one, hail!' the shining one, doubtless, is yonder sun: he places him again up there.

22. 'Heaven -like light, hail!'--the light is this Agni: he places him again here (on the fire-altar).

23. 'The heaven-like Sûrya, hail!'--Sûrya, doubtless, is yonder sun: he thus places yonder sun highest of all this (universe), whence he is the highest of all this (universe).

24. These are five oblations he offers, the fire-altar consists of five layers, a year of five seasons, and Agni is the year: as great as Agni is, as great as is his measure, with so much he thus draws together and connects those two.

25. And as to why he says, 'Heaven-like heat, hail! heaven-like flame, hail!'--these indeed are names of this fire: he thereby gratifies these, and by the offering he makes them a deity; for only that one is a deity to whom an oblation is offered, but not that to whom it is not offered. Moreover, by naming them, he thus places them on this fire-altar.

26. These are five oblations he offers,--the fire-altar consists of five layers, and the year of five seasons, and Agni is the year: as great as Agni is, as great as is his measure, by so much food he thus gratifies him.

27. Now as to the insertion¹⁸ of (any other) oblations. If he should know any oblation supplied with a brâhmana (dogmatic explanation) let him offer it at this time; for it is for (the obtainment of his) wishes that he yokes this chariot, and whatsoever oblation he offers on this occasion he offers as one that is (to be) fulfilled.

28. As to this they say, 'Let him not offer (any additional oblations), lest he should do what is excessive.' Let him, nevertheless, offer them; for it is for (special) wishes that these oblations are offered, and in wishes there is nothing excessive.

Third Brâhmana

Preparatory rites of the Soma-sacrifice.

1. Having now returned (to the hall), he, at the proper time, throws up the Dhishnyas¹⁹ (fire-hearths)--these hearths are fires: he thus builds up fire-altars. They are the clansmen, and the built-up fire-altar is the chieftaincy: he thus sets up both the chieftaincy and the clan. The former (altar) he builds up first, then these (hearths): thus he sets up the clan after setting up the chieftaincy.

2. That (fire-altar) is a single one: he thus makes the chieftaincy to attach to a single (person), and (social) distinction to attach to a single (person). The others are numerous: he thus bestows multiplicity on the clan.

3. That (fire-altar) consists of five layers, the others of a single layer: he thus endows the chieftain (or, ruler) pre-eminently with power, and makes the chieftain more powerful than the clan (or people). Upwards he builds that one: he thus builds the ruling power upward by (social) layers; sideways the others: he thus makes the clan obedient to the chieftain from below.

4. That one he builds up both with the Yagushmatî (bricks laid down with a special formula), and with the Lokamprinâ (or space-filling ones, laid down with a common formula); the others with the space-filling one alone: he thus endows the chieftain pre-eminently with power, and makes the chieftain more powerful than the clan, and the clan less powerful than the chieftain.

5. And when he builds up these (hearths) only with the space-filling one, the Lokamprinâ being the nobility²⁰--he thereby places the chieftain, as the eater, among the clan. He builds up (dhishnya-hearths) both of the Soma-sacrifice²¹, and of the fire-altar; first those of the Soma-sacrifice, and then those of the fire-altar: the significance of this has been explained. Whatever Soma-hearth he (merely) throws up (at the Soma-sacrifice), that he (now) builds up. The Âgnîdhrîya he builds first, for that one he throws up first (at the Soma-sacrifice); (he does so) whilst sitting to the right (south) of it: the significance of this has been explained²².

6. On this (Âgnîdhrîya) he puts eight bricks,--the Gâyatrî consists of eight syllables, and Agni is of Gâyatra nature: as great as Agni is, as great as is his measure, so great he thus builds him up. The variegated stone²³ is the ninth of them: there are nine vital airs--seven in the head and two downward ones--it is these he thus puts into it. The fire which is placed on the erected (hearth) is the tenth;--there are ten vital airs²⁴, and the Âgnîdhra is the middle (between the Gârhapatya and Âhavanîya fires).: he thus puts the vital airs in the middle of it; for the vital airs, being in the middle of the body, move along it in this direction, and in that direction.

7. Twenty-one he places on the Hotrîya (hearth), and there are twenty-one enclosing-stones²⁵: the significance of this has been explained.

8. Six (he places) on the Mârgâlîya,--these are the six seasons, the Fathers; for the seasons, the Fathers²⁶, indeed, heaped up (a rampart) round that (fire) from the south. This one lies to the south of those (other hearths)²⁷,--this (Âgnîdhrîya) he lays down in this way (direction), and these (other hearths) in this way, and that one (the Fire-altar) in this way: he thereby makes the peasantry look towards the chieftain.

9. He then encloses these (hearths) by enclosing-stones;--the enclosing-stones are the waters: it is thus by water that he surrounds them²⁸. He merely lays them down all round, for those of the waters which flow in a hollow (channel) are the chieftain, and these stray waters are the clansmen; thus, when he encloses that (great fire-altar) by a dug-in (row of stones), he thereby adds power to power, and sure rounds (protects) power by power; and when he merely lays down those (enclosing-stones of the hearths) all round, he thereby adds clansman (or clan) to clansman, and surrounds (protects) clansman by clansman²⁹. As many bricks with special formulas as there are (in each hearth) so many enclosing-stones there are (in each); for with that (fire-altar) there are as many enclosing-stones as there are such bricks in it³⁰: he thus makes the clan obedient and subservient to the chief.

10. He then scatters a layer of earth on (each of) these (hearths): the significance of this has been explained³¹. Silently³² (he scatters it), for indistinct is the clan (or people). Then, after the cake-offering of the Agnîshomîya (animal sacrifice)³³, he prepares the propitiatory oblations to the Regions;--that fire-altar is the regions: it is to them he offers these oblations, and thus by offering makes them a deity, for only that one is a deity to whom an oblation is offered, but not that to whom if is. not offered. There are five (such oblations), for there are five regions.

11. As to this they say,--Let him prepare this offering (ishti) so as to consist of material for ten oblations;--this (offering) is (performed) with all the stomas and all the prishtha (sâmans)³⁴; and there are (used in it) all the metres, all the regions, all the seasons--and this Agni (the fire-altar) is all this: he thus, by the (amount of) offering material (taken out for the ishti), makes (Agni) the deity³⁵; for only that one is the deity for whom the oblation is prepared, not one for whom it is not prepared. There are (in that case) ten (oblations),--the Virâg (metre) consists of ten syllables, and Agni is virâg (far-shining, or far-ruling); there are ten regions, and Agni (the fire-altar) is the regions; ten vital airs, and Agni is the vital airs: as great as Agni is, as great as is his measure, with so much food he thus gratifies him.

12. But, indeed, he may also take out these oblations for the Divine Quickeners³⁶; for these are the deities which become consecrated by this consecration ceremony by which he is now to be consecrated: it is them he thus gratifies, and gratified by offering they permit him (to perform) this consecration ceremony, and with their permission he is consecrated; for only he becomes king whom the (other) kings allow (to assume) the royal dignity, but not he whom they do not (allow to assume it). And inasmuch as these deities are consecrated (quickened) by this consecration ceremony and quicken him for this consecration, they are (called) the Divine Quickeners.

13. These (deities) come to have two. names, as he who is consecrated by the rite of consecration comes to have two names; for the very rite of consecration for which he is quickened, and by which he is consecrated (quickened), is his second name³⁷.

14. There are eight (such deities),--the Gâyatrî consists of eight syllables, and Agni is of Gâyatra nature: as great as Agni is, as great as is his measure, by so much food he thus gratifies him.

15. As to this they say,--He ought not to offer (any of) these oblations, lest he should do what is excessive. Let him nevertheless offer them; for these oblations are offered for (the obtainment of special) wishes, and in wishes there is nothing excessive. And whatsoever oblation he offers after the Pasupurodâsa (the cake-offering connected with the animal sacrifice), that is placed inside the animal victim itself as its sacrificial sap³⁸. He offers both kinds (of oblations), those of the Soma-sacrifice and those of the fire-altar (or Agnikayana), first those of the Soma-sacrifice, and afterwards those of the fire-altar the purport of this has been explained. In a loud voice³⁹ the Pasupurodâsa offering (is performed), in a low voice these (additional oblations), for they are an ishti⁴⁰. With the Pasupurodâsa he (the Adhvaryu) says, 'Recite!--Urge!' and with these (oblations), 'Recite!--Worship⁴¹' for they are an ishti. There is the same Svishtakrit and the same idâ⁴² (for these oblations). The (Devasû) deities have received offering, and the Svishtakrit (of the Pasupurodâsa) has not yet been attended to⁴³,--

16. He then touches it (the fire-altar) with (the formula of) the preliminary consecration (Vâg. S. IX, 39. 40), 'May Savitri quicken thee for (powers of) quickening⁴⁴! . . . This (man), O ye (people), is your king; Soma is the king of us Brâhmanas!'--he thereby excludes the Brâhmanas (from the power of the king) and makes them such as are not to be fed upon (by the king).

Fourth Brâhmana

Agniyogana, or yoking of the fire-altar; and Soma-sacrifice.

1. Then, early next morning⁴⁵, when about to bespeak the morning prayer⁴⁶, he yokes the Fire-altar, thinking, 'With it, when yoked, I shall obtain;' and by it, when yoked, he obtains all wishes. He yokes it prior to the whole performance, so that all that is done thereafter is laden on that yoked (altar-cart).

2. He yokes it on the enclosing-sticks, for those enclosing-sticks are fires⁴⁷: it is with fires he thus yokes the fire-altar.

3. Having touched the middle enclosing-stick⁴⁸, he mutters this formula (Vâg. S. XVIII, 51), 'The Fire I yoke with might, with ghee!'--might means strength: thus, 'The fire I yoke (furnish) with strength, with ghee;'--'the heavenly bird, great in vigour,'--for that (fire-altar) is indeed a heavenly bird, and great in vigour, in smoke⁴⁹;--'Thereby we will go to the region of the bay, rising unto the light, beyond the highest firmament!'--The firmament, doubtless, is the heavenly world: thus, 'Thereby we will go to the region, of the bay (horse, the sun) mounting up to the heavenly world, beyond the highest firmament.'

4. Then on the southern (right) one, with (Vâg. S. XVIII, 52), 'By these never-decaying, feathered wings of thine wherewith thou repellest the demons, O Agni, may we fly to the world of the righteous whither the erst-born seers went of old!' he thereby alludes to those Rishis⁵⁰.

5. Then on the northern (left) one, with (Vâg. S. XVIII, 53), 'The potent drop, the faithful eagle, the golden-winged bird, the active (bhuranyu),'--golden means immortal: thus, 'the immortal-winged bird, the bearer (bhartri);'--'the mighty is seated in the firm seat: homage be to thee, injure me not!'--he thereby gives utterance to a surrender of his own self.

6. Now that middle formula is the body, and the two on both sides thereof are the wings (of the bird-shaped altar): hence these two allude to 'wings⁵¹,' for these two are the wings.

7. With three (formulas) he yokes it,--threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus yokes him.

8. And when he has pressed the king (Soma) he offers in the fire⁵². This, indeed, is that very rite of consecration (or pressing)--and by that he is now consecrated (or pressed)--which this (Sacrificer) is permitted to perform by those deities with whose permission he is consecrated⁵³; for he alone becomes king whom the (other) kings allow (to assume) the royal dignity, and not he whom (they do) not (allow to assume it). Now when he offers in the fire he thereby consecrates (anoints) Agni, and that divine body of his, being consecrated by Soma, becomes consecrated by the nectar of immortality. And he himself drinks (thereof): he thereby consecrates himself, and this self (body) of his, being consecrated by Soma, becomes consecrated by the nectar of immortality.

9. Having offered in the fire (or, on the fire-altar), he drinks (Soma), for that (fire-altar) is his (the Sacrificer's) divine body⁵⁴, and this (Sacrificer's real body) is his human one; and the gods indeed were first, and afterwards men: therefore, having offered (Soma) in the fire, he drinks (thereof).

10. Having now obtained the wish for (the accomplishment of) which he yokes it (the altar), he unyokes it when about to bespeak the Yagñâyagñiya stotra⁵⁵,--for the Yagñâyagñiya is the heavenly world, and it is for the attainment of that (world) that he yokes it: thus (he unyokes it) after obtaining the wish for which he yoked it.

11. It is prior to the Stotra that he unyokes it:--were he to unyoke after the Stotra, he would pass beyond that world⁵⁶ and lose it; but when he unyokes prior to the Stotra, he unyokes forthwith after reaching the world of heaven.

12. He unyokes it on the enclosing-sticks, for it is on the enclosing-sticks that he yokes it, and at whatever place (of the body) people yoke a horse there they also unyoke it.

13. Having touched it (the fire) at the two joints⁵⁷, he mutters these two formulas,--thus two formulas equal in power three enclosing-sticks,--with (Vâg. S. XVIII, 54), 'The sky's head thou art, the earth's navel, [the essence of the waters and plants, the life of all, the ample refuge (?): homage be to the path!]' on the right, and with (55), 'On the head of the All dost thou keep standing, [in the (aerial) ocean is thy heart, in the waters thy life: bestow water, send the water-store (cloud),--from the sky, from the cloud, from the air, from the earth, favour us with rain!]' on the left (joint),--thus with two (verses) containing (the word) 'head,' for this, is indeed its head; and containing (the words) 'in the waters⁵⁸': that Yagñâyagñiya doubtless is Agni Vaisvânara's chant of praise, and water is (a means of) appeasing,--therefore (he touches them) with two (verses) containing (the words)--'the waters.'

14. With two (verses) he unyokes it,--two-footed is the Sacrificer, and Agni is the Sacrificer: as great as Agni is, as great as is his measure, with so much he thus unyokes him. With three (verses) he yokes,--that (makes) five,--the fire-altar consists of five layers, the year (of) five seasons, and Agni is the year: as great as Agni is, as great as is his measure, so great is this.

15. Now, some yoke it (the fire-altar) at a Prâyanîya⁵⁹ Atirâtra, and unyoke it at an Udayanîya, saying, 'The unyoking, surely, is a certain form of completion, and why should we perform a form of completion prior to the completion (of the sacrifice)?' But let him not do this, for day by day this sacrifice is performed, and day by day it comes to completion; day by day he yokes that (altar) for the attainment of the heavenly world, and day by day he thereby attains the heavenly world: let him therefore yoke it day by day, and unyoke it day by day.

16. And, indeed, it would be just as if, at the Prâyanîya Atirâtra, after reciting the kindling-verses, he were to say, 'Hereafter⁶⁰, at the Udayanîya, I shall recite (them again)!' Let him therefore yoke (the altar) day by day, and unyoke it day by day.

17. And on this point, Sândilya, indeed, having enjoined on the Kaṅkatîyas the day-by-day performance, went on his way, saying, 'Day by day they shall yoke for you, and day by day they shall unyoke!' Let him therefore yoke day by day, and unyoke day by day.

Footnotes

YOU MAY ALSO LIKE