vi. 2. 8.

The high altar said, "Through me ye shall obtain all your desires." The believers desired, "Let us overcome the rebellious our foes." They sacrificed with the words, "Thou art a lioness, overcoming rivals; hail!" They overcame the rebellious, their foes. Having overcome the rebellious, their foes, they felt desire, "May we obtain offspring." They sacrificed with the words, "Thou art a lioness, bestowing fair offspring, hail!" They obtained offspring. They having obtained offspring felt desire, "May we obtain cattle." They sacrificed with the words, "Thou art a lioness, bestowing increase of wealth; hail!" They obtained cattle. Having obtained cattle, they felt desire, "May we obtain support." They sacrificed with the words, "Thou art a lioness, winning the favour of the Boundless Ones; hail!" They found support here. Having found support here, they felt desire, "May we approach God for blessings." They sacrificed with the words, "Thou art a lioness; bring the blessings to the pious sacrificer; hail!" They approached God for blessings. He sprinkles five times; the Pankti has five syllables, the sacrifice is fivefold; thereby he wins the sacrifice. He sprinkles transversely; therefore cattle move their limbs transversely, for support. "For beings thee!" with these words he takes up the ladle; of the beings that are, that is the share; thereby he therewith honours them. He puts round the enclosing-sticks of Butea frondosa, for the holding apart of these worlds. The Radiant had three elder brothers. They perished when carrying the offering. The Radiant was afraid, "This one here will come to ruin." He went away. The night he spent among the trees was with the Butea frondosa; the night among the plants was with the Sigandhitejana; the night among the cattle was between the horns of a ram. The righteous sought to start him forth. They found him, and said to him, "Return to us; bear the offering for us." He said, "Let me choose a boon. Whatever of the offering when taken up falls outside the enclosing-sticks, let that be the portion of my brothers." Therefore whatever of the offering when taken up falls outside the enclosing-sticks, that is their portion; thereby therewith he honours them. He reflected, "My brothers of old perished because they had bones. I will shatter bones." The bones he shattered became the Butea frondosa, the flesh which died on them bdellium. In that he brings together these implements, thereby thus he brings the fire together. "Thou art the rubble of the Radiant," he says, for the implements are the rubble of the fire. Or rather they say, "These enclosing-sticks of Butea frondosa which lie around are in truth his brothers."

vi. 2. 9.

He loosens the knot; thereby he sets them free from the noose of the All-Seeing; thereby he makes them fit for the sacrifice. Having sacrificed with a verse to the Light-giver, he brings forward the oblation-holders; thereby on the instigation of the Light-giver he brings them forward. The axle which is tied on both sides is ill-sounding; if it were to creak, it would creak against the house of the sacrificer. "With fair voice, O Lord, do thou address the dwelling," he says; the dwelling is the house; it serves for atonement. The wife of the sacrificer anoints them, for the wife is every one's friend, for friendship. The share of the wife in the sacrifice makes a pair; thereby also the wife grasps the sacrifice that it may not be interrupted. Now evil following in its track seeks to injure the sacrifice; he makes a libation in the two tracks with Re verses addressed to the All-Pervading. The sacrifice's aim is the All-Pervading; thereby he drives away evil from the sacrifice. If the officiant were to pour the libation in a place without fire, the officiant would become blind, evil would injure the sacrifice. He puts gold down on it before making the libation; thereby he makes the libation in that which has fire; the officiant does not become blind, evil does not injure the sacrifice. "Come ye two forward, ordaining the offering," he says; thereby he makes them go to the world of heaven. "There rejoice on the height of the earth," he says, for the place of sacrifice is the height of the earth. Now the oblation-holder is the head of the sacrifice. "From the sky, O All-Pervading, or from the earth," with this Re verse which contains a blessing he strikes in the prop of the southern oblation-holder; thereby the sacrificer at the beginning of the sacrifice wins blessings. The third cover put on the oblation-holder serves to make up the third oblation-holder. The oblation-holder is the head of the sacrifice. "Thou art the forehead of the All-Pervading: thou art the back of the All-Pervading," he says. Therefore so often is the head divided. "Thou art the string of the All-Pervading; thou art the fixed point of the All-Pervading," he says, for the oblation-holder is connected with the All-Pervading. Now the knot which he first ties, if he were not to unloose it, the officiant would suffer from suppression of urine; therefore it must be unloosed.

vi. 2. 10.

"On the impulse of the Light-giver," with these words he takes up the spade, for impelling. "With the arms of the two healers," he says, for the two healers were the priests of the righteous. "With the hands of the Nourisher," he says, for restraint. Now the spade is as it were a bolt; "Thou art the spade; thou art the woman," he says, to appease it. Now, as each part is performed, evil seeks to injure the sacrifice; "The evil is encompassed, the evil spirits are encompassed," he says, to smite away evil. "To sky thee, to atmosphere thee, to earth thee!" he says; thereby he anoints it for these worlds. He anoints from the top downwards; therefore men live on strength from the top downwards. Now he does a cruel deed in that he digs; he pours down water, for atonement. He pours down water mixed with barley; barley is strength, the Udumbara is strength; thereby he unites strength with strength. The post is of Udumbara wood of the height of the sacrificer. As great as is the sacrificer, so much strength does he put in it. "Thou art the seat of the forefathers," with these words he spreads the strew, for what is dug in is connected with the forefathers. If he were to set it up without strewing, it would be dug in and be connected with the forefathers; he sets it up after strewing; thereby he sets it up in this earth, and makes it firm-rooted. "Support the sky, fill the atmosphere," he says, for the distinction of these worlds. "May the radiant one of the winds set thee up," he says; thereby by him he sets this post up. "Thee that art winner of scholars, winner of nobles," he says; that is according to the text. "With ghee, O sky and earth, be filled," with these words he sacrifices on the Udumbara post; thereby with moisture he anoints sky and earth. He makes it run right to the end; thereby completely does he anoint the sacrificer with brilliance. "Thou art of the Mighty," with these words he puts down the covering, for the seat is a sign of the Mighty. "The shade of all folk," he says, for the seat is the shade of all folk. A roof of nine coverings should he fix for one who desires brilliance, commensurate with the Trivrt Stoma; the Trivrt is brilliance; thereby he becomes brilliant; one of eleven coverings he should fix for one who desires power; the Tristubh has eleven syllables, the Tristubh is power; thereby he becomes powerful. A roof of fifteen coverings he should fix for one who has foes; the thunderbolt is fifteenfold; it serves for the overcoming of foes. A roof of seventeen coverings he should fix for one who desires offspring; the Creator's gift is sixteenfold; it serves to gain the Creator's favour. A roof of twenty-one coverings he should fix for one who desires support; the Ekavimsa is the support of the Stomas; it serves for support. The Sadas is the stomach, the Udumbara is strength, in the middle he fixes the post of Udumbara wood; thereby he places strength in the midst of offspring; therefore in the middle they enjoy strength. In the world of the sacrificer are the southern coverings, in that of his foe are the northern; he makes the southern the higher; thereby he makes the sacrificer higher than the man who does not sacrifice; therefore the sacrificer is higher than the man who does not sacrifice. He fills up the crevices, for distinction; therefore people depend on the forest. "May our songs, O lover of song," he says; that is according to the text. "Thou art the string of the Mighty; thou art the fixed point of the Mighty," he says; for the Sadas is a sign of the Mighty. Now the knot which he first ties, if he were not to unloose it, the officiant would suffer from suppression of urine; therefore it must be unloosed.

vi. 2. 11.

The oblation-holder is the head of the sacrifice, the sounding holes are the vital airs. They are dug in the oblation-holder; therefore the vital airs are in the head. They are dug below; therefore the vital airs are below the head. "I dig those which slay evil, which slay the spell, and which are of the All-Pervading," he says, for the sounding-holes are connected with the All-Pervading. The rebellious in retreat dug in spells against the vital airs of the righteous; they found them at the distance of an arm; therefore they are dug an arm's length deep. "Here do I cast out the spell which an equal or an unequal has buried," he says; there are two sorts of men, the equal and the unequal; thereby whatever spell they dig against him he thus casts out. He unites them; therefore the vital airs are united within. He does not combine them; therefore the vital airs are not combined. He pours water over; therefore the vital airs are moist within. The water he pours is mixed with barley; barley is strength, the sounding-holes are the vital airs; thereby he places strength in the vital airs. He spreads over the strew; therefore the vital airs are hairy within. He besprinkles the holes with butter; butter is brilliance, the sounding-holes are the vital airs; thereby he places brilliance in the vital airs. The pressing-boards are the jaws of the sacrifice; he does not join them, for the jaws are not joined; or rather at a long Soma sacrifice they should be joined, for firmness. The oblation-holder is the head of the sacrifice, the sounding-holes are the vital airs, the pressing-boards the jaws, the skin the tongue, the pressing-stones the teeth, the Ahavaniya the mouth, the high altar the nose, the Sadas the stomach. When he eats with his tongue on his teeth, the food goes to the mouth; when it goes to the mouth, then it goes to the stomach, therefore they press the juice with the pressing-stones on the oblation-holder over the skin, sacrifice in the Ahavaniya, retire towards the west, and consume the Soma in the Sadas. He who knows the milking of the Viraj in the mouth of the sacrifice milks her; the Viraj is this cow, the skin is its hide, the pressing-boards its udder, the sounding-holes its teats, the pressing-stones its calves, the priests the milkers, the Soma the milk. He who knows thus milks her.

Prapathaka Iii

The Exposition of the Soma Sacrifice (continued)

vi. 3. 1.

From the pit he scatters earth on the altars; the pit is the birthplace of the sacrifice; it serves to unite the sacrifice with its birthplace. The righteous lost by conquest the sacrifice; they won it again from the fire-keeper's altar; the fire-keeper's altar is the invincible part of the sacrifice. In that he draws off the altar fires from that of the fire-keeper, he renews the sacrifice from the invincible part of it. Conquered as it were they go who creep to the Bahispavamana Stotra when the Bahispavamana has been sung; he says, "Fire-keeper, draw off the fires, spread the strew, make ready the sacrificial cake." Thereby having re-won the sacrifice they keep renewing it. At two pressings he draws off by means of embers, at the third with flaming splinters, to give it glory; thereby he completes it. The altars guarded the Soma in yonder world; they took away the Soma from them; they followed it and surrounded it. He who knows thus wins an attendant. They were deprived of the Soma drink; they besought the righteous for the Soma drink; the righteous said to them, "Take two names each; then shall ye gain it, or not." Then the altars became fires also; therefore a scholar who has two names is likely to prosper. Those which came nearest gained the Soma drink, namely the Ahavaniya, the fire-keeper's altar, the invoker's, and the Marjaliya; therefore they sacrifice on them. He leaves them out in uttering the cry for sacrifice, for they were deprived of the Soma drink. The righteous drove away the rebellious who were in front by the sacrifices which they offered on the eastern side, and the rebellious who were behind by those which they offered on the western side. Soma libations are offered in the east, seated to the west he besprinkles the altars; thereby from behind and from in front the sacrificer smites away his enemies; therefore offspring are engendered behind, and are brought forth in front. The altars are the breaths; if the officiant were to go past the altars to the west, he would mingle the breaths, he would be liable to die. The invoker is the navel of the sacrifice; the expiration is above the navel, the inspiration is below; if the officiant were to go past the invoker to the west, he would place the expiration in the inspiration, he would be liable to die. The officiant should not accompany the song; the officiant's strength is his voice; if the officiant were to accompany the song, he would confer his voice on the singer, and his voice would fail. The theologians say, "The officiant should not go beyond the Sadas to the west before the Soma offering is completed. Then how is he to go to offer the sacrifices in the southern fire? Because that is the end of the fires. But how are the righteous to know whether it is the end or not?" He goes round the fire-keeper's altar to the north and offers the sacrifices in the southern fire; thereby he does not mingle the breaths. Some of the altars are besprinkled, some not; those which he besprinkles he honours; those which he does not besprinkle he honours by indicating them.

vi. 3. 2.

The Vaisarjana offerings are made for the world of heaven. He offers in the Garhapatya with two verses; the sacrificer has two feet; it serves for support. He offers in the fire-keeper's fire; thereby he approaches the atmosphere; he offers in the Ahavaniya; thereby he makes him go to the world of heaven. Evil sought to harm the righteous as they were going to the world of heaven; they smote away evil through the Soma, the king, and making themselves active went to the world of heaven, to prevent evil seizing them. The Soma is ready at hand; so he offers the Vaisarjanas, to smite away evil. "Thou, O gift of God, brought about by ourselves," he says, for it is the one that is brought about by itself; "from hostility brought about by others," he says, for evil is brought about by others; "thou art the giver of wide protection," he says; in effect he says, "give us wide protection." "May the active one gladly partake of the ghee," he says; thereby he makes the sacrificer active and causes him to go to the world of heaven, to prevent evil seizing him. They take up the Soma, the pressing-stones, the cups for the Master of the Winds, the wooden trough; they lead forth the wife of the sacrificer, they make the carts move along with them; thereby whatever is his he goes with it to the world of heaven. He offers in the fire-keeper's fire with a verse containing the word "lead," for leading to the world of heaven. He places on the fire-keeper's altar the pressing-stones, the cups for the Master of the Winds, and the wooden trough, for they take it away from them; if he were to put it with them, it would become spoiled. He makes it go forward with a verse addressed to the gift of God; thereby by means of its own name he makes it go forward. "Thou art the seat of the Boundless; do thou sit on the seat of the Boundless," he says; that is according to the text. Hitherto the sacrificer has guarded the Soma. "This, O Lord, the Light-giver, is the Soma of you," he says; thereby, instigated by the Light-giver, he hands it over to the righteous. "Thou, O gift of God, to the righteous hast thou gone," he says, for it being a provision of God goes to the righteous. "I here, man to men," he says, for he being a man goes to men. If he were not to say that formula, the sacrificer would be without offspring or cattle. "With offspring, with increase of wealth," he says; thereby he abides in this world with offspring and with cattle. "Homage to God," he says, for homage is the due of God alone; "Svadha to the forefathers," he says, meaning a charitable offering made in remembrance of the forefathers. "Here may I be free from the noose of the All-Seeing," he says; thereby he is freed from the noose of the All-Seeing. "O Light, lord of vows," he says. "One should recover one's former body," they say, "for who knows if the richer, when his will is accomplished, will restore it or not." The pressing-stones are the troop of thieves of the Soma; him who knowing thus places the pressing-stones on the fire-keeper's altar, the troop of thieves finds not.

vi. 3. 3.

Having sacrificed with a verse addressed to the All-Pervading, he approaches the post. The post is connected with the All-Pervading; thereby he approaches it with its own name. "I have passed by others, I have not approached others," he says, for he passes by others, and does not approach others. "I have found thee nearer than the farther, farther than the near," he says, for he finds it nearer than the farther, farther than the near. "I welcome thee that art of the All-Pervading, for the sacrifice to God," he says, for he welcomes it for the sacrifice to God. "Let the Light-giver anoint thee with honey," he says; thereby he anoints it with glory. "O plant, guard it; O axe, harm it not," he says; the axe is the thunderbolt; it serves for atonement. The brilliance of the tree which fears the axe falls away with the first chip; the first chip which falls he should take up; thereby he takes it up with its brilliance. These worlds are afraid of the falling forward of the tree. "With thy top graze not the sky, with thy middle harm not the atmosphere," he says; thereby he makes it tender for these worlds. "O tree, grow with a hundred shoots," with these words he sacrifices on the stump; therefore many shoots spring up from the stump of trees. "May we grow with a thousand shoots," he says; thereby he invokes this blessing. He should cut it so that it will not touch the axle. If he were to cut it so that it would touch the axle, the cattle of the sacrificer would be liable to perish. If he desire of any one, "May he be without support," he should cut for him a branch; this among trees is not supported; thereby he is without support. If he desire of any one, "May he be without cattle," he should cut for him a post without leaves and with a withered top; this among trees is without cattle; thereby he becomes without cattle. If he desire of any one, "May he be rich in cattle," he should cut for him one with many leaves and many branches; this among trees is rich in cattle; thereby he becomes rich in cattle. He should cut one that is supported for one who desires support; this among trees is supported which grows from its own birthplace on level ground and is firm. He should cut one which leans towards the west, for it is leaning over for the sacrifice. He should cut one of five cubits for him of whom he desires, "May the higher sacrifice condescend to him"; the Pankti has five syllables, the sacrifice is fivefold, the higher sacrifice condescends to him. He should cut one of six cubits for one who desires support; the seasons are six; thereby he finds support in the seasons. He should cut one of seven cubits for one who desires cattle; the Sakvari has seven feet, the Sakvari is cattle; thereby he wins cattle. He should cut one of nine cubits for one who desires brilliance, commensurate with the Trivrt Stoma; the Trivrt is brilliance; thereby he becomes brilliant. He should cut one of eleven cubits for one who desires power; the Tristubh has eleven syllables, the Tristubh is power; thereby he becomes powerful. He should cut one of fifteen cubits for one who has foes; the thunderbolt is fifteenfold; it serves for the overcoming of foes. He should cut one of seventeen cubits for one who desires offspring; the Creator's gift is seventeenfold; it serves to gain the Creator's favour. He should cut one of twenty-one cubits for one who desires support; the Ekavimsa is the support of the Stomas; it serves for support. It has eight corners; the Gayatri has eight syllables, the Gayatri is brilliance, the Gayatri is the beginning of the sacrifice; thereby it is commensurate with brilliance, the Gayatri, the beginning of the sacrifice.

vi. 3. 4.

"To earth thee! To atmosphere thee! To sky thee!" he says; thereby for these worlds he anoints it. He anoints from the foot upwards, for upwards as it were is the world of heaven. Cruel as it were is that which he does when he digs; he pours water over, for expiation he pours water mixed with barley; barley is strength. The post is of the height of the sacrificer. As great as is the sacrificer, so much strength does he put in it. "Thou art the seat of the forefathers," with these words he spreads the strew, for what is dug in is connected with the forefathers. If he were to set it up without strewing, it would be dug in and be connected with the forefathers; he sets it up after strewing; thereby he sets it up in this earth. He throws down the splinter of the post; thereby he sets it up with its glory. "Thee to the plants with fair berries," with these words he fixes on the top; therefore at the top plants bear fruit. He anoints it, butter is glory. The corner near the fire is of the same height as the sacrificer; in that he anoints the corner near the fire, he anoints with brilliance the sacrificer. He anoints it to the end; thereby completely does he anoint the sacrificer with brilliance. He rubs it all around; thereby he places brilliance in him completely. "Support the sky, fill the atmosphere, with thy base make firm the earth," he says, for the separation of these worlds. With a verse addressed to the All-Pervading he arranges it; the post is connected with the All-Pervading; thereby he arranges it with its own name. He arranges it with two verses; the sacrificer has two feet; it serves for support. "Thee that art winner of scholars, winner of nobles," he says; that is according to the text. He winds round the grass; the girdle is strength, the post is of the same height as the sacrificer; thereby he unites the sacrificer with strength. He winds it round at the level of the navel; thereby at the level of the navel he bestows upon him strength; therefore at the level of the navel men enjoy strength. What is dug in belongs to the forefathers' remembrance, what is above the part dug in up to the girdle belongs to men, the girdle belongs to the plants, what is above the girdle up to the top to all the angels, the top to the Mighty, the rest to the Sadhyas. The post is connected with all the blessings; thereby in setting up the post he honours all. By means of the sacrifice the righteous went to the world of heaven; they reflected, "Men will equal us"; they blocked the way by the post and went to the world of heaven; the seers discerned that world by means of the post, and that is why it is called post. In that he sets up the post, it is to discern the world of heaven. He puts it up to the east of the fire, for before the sacrifice it is proclaimed, for what is not proclaimed is that of which when it is passed men say, "This should have been done." The Sadhyas despised the sacrifice; the sacrifice touched them not; what was superabundant in the sacrifice touched them. The superabundant part of the sacrifice is the producing of fire and casting it on the fire; the superabundant part of the post is the part above the top; that is their share; thereby by it he honours them. The righteous when the Soma sacrifice was complete cast the offering-spoons into the fire and the post; they reflected, "Here we are making a disturbance of the sacrifice," they saw a ransom in the bunch of grass for the offering-spoons, in the chip for the post. When the Soma sacrifice is complete he casts in the fire the bunch of grass, he offers the chip, to avoid disturbing the sacrifice.

vi. 3. 5.

The Sadhyas were in this world and nothing else living. They offered the light as a sacrifice to the light, for they found nothing else to offer; thence indeed these creatures were born; in that he casts the fire on the fire after producing it, it serves for the propagation of offspring. Now the fire is under the sign of the Healer, the beast the sacrificer; if he were to produce the fire after offering the beast, he would place the sacrificer in danger, and he would be liable to die. Or rather they say, "All the blessings are in the fire, the beast the offering." In that he produces the fire after offering the beast, he brings forth all the blessings for the offering which is made ready. The fire should be produced after bringing up the beast. The offering is then neither finished nor not begun. "Thou art the birthplace of the Radiant," he says, for that is the birthplace of the fire. "Ye are the two male ones," he says, for they are the two male ones. "Thou art Urvasi, thou art Ayu," he says, to make a pair. "Anointed with ghee do ye produce a male," he says, for they produce a male who produce the fire. "Be born with the Gayatri metre," he says; thereby he produces him with the metres. "Recite for the fire as it is being produced," he says; he recites a verse to the Light-giver; thereby, instigated by the Light-giver he produces it. "Recite for it which is born," "For it which is being cast forward recite," he says; thereby as each part is performed he completes it. He recites all Gayatri verses; the fire has the Gayatri as its metre; thereby he unites it with its own metre. The fire is in front; having produced fire he casts it forward; the two uniting overpower the sacrificer; "Be of one mind with us," he says, to appease them. He offers after casting the fire forward; thereby he gives it food on birth; he offers with melted butter; the melted butter is the dear home of the Radiant; thereby he unites it with its dear home, and also with brilliance.

vi. 3. 6.

"For food thee!" with these words he takes up the strew, for he who sacrifices strives as it were. "Thou art the impeller," he says, for he brings them up. "To the righteous the servants of the righteous have come," he says, for being the servants of the righteous they go to the righteous. "The priests, the eager ones," he says; the priests are the priests, the eager ones, therefore he says thus. "O Lord of Prayer, guard wealth," he says; the Lord of Prayer is the holy power of the righteous; thereby by the holy power he wins cattle for him. "Let thy oblations taste sweet," he says; thereby he makes them sweet. "O Artificer, make pleasant our possessions," he says; the Artificer is the form-maker of the pairings of cattle; thereby he places form in cattle. "Stay, ye wealthy ones," he says; the wealthy ones are cattle; thereby he makes cattle abide for him. "On the impulse of the Light-giver," with these words he takes up the rope, for instigation. "With the arms of the two healers," he says, for the two healers were the officiants of the righteous. "With the hands of the Nourisher," he says, for restraining. "O offering to God, I seize thee with the noose of sacred order," he says; sacred order is truth; thereby with truth which is sacred order he seizes it. He winds the rope round transversely, for they fasten a beast for killing in front; it serves for distinction. "Fear not men," with these words he fastens it, for security. "For the waters thee, for the plants thee I sprinkle," he says, for from the waters, from the plants, the beast is born. "Thou art a drinker of the waters," he says, for he is a drinker of the waters who is offered in sacrifice. "O ye divine waters, make it palatable, a very palatable offering for God," he says; thereby he makes it palatable. From above he sprinkles it; thereby he makes it pure from above; he makes it drink; thereby within he makes it pure; from below he besprinkles it; thereby all over he makes it pure.