FIFTH CHAPTER. (The Ceremonies of carrying the Fire, Soma, and the Offerings from their Places in the Prachina-vansa to the Uttara Vedi.)
- The king Soma lived among the Gandharvas. The Gods and Kiṣis deliberated; as to how the king might be induced to return to them. Vāch (the goddess of speech) said, the Gandharvas lust after women. I (there fore) shall transform myself into a woman, and then you sell me to them (in exchange for Soma).’ The gods answered: “No! how may we live without thee? She said, sell me unto them; if you should want me, I shall return to you." Thus they did. In the disguise of a big naked wo man she was sold (by the gods to the Gandharvas) in exchange for Soma. In imitation (of this precedent) they drive away an immaculate cow of one year’s age, being the price at which they purchase the king Soma. She (this cow) may, however, be rebought ; for Vāch (whom this cow, for which the Soma is bought, represents) returned to the gods. Thence the mantras (after Soma has been bought) are to be repeated with a low voice. After Soma has been bought, Vāch is with the Gandharvas; but she retuns as soon as the ceremony of the Agnipranayana is performed.
*These words follow the mantra mentioned above : ansur amśuste, &c. (Taitt. Samh. 1, 2, 11, 1.; but the text differs a little from that in our Brahmanam).
- The term used is: prastarenihnavate, literally, he conceals the two bundles of kusa grass. The concealment is done in the manner expressed in the translation, as I my self have witnessed it.
- This is the meaning of the verb pan, which appears to be related to the Latin pignus, pawn.
2 Instead of giving a cow, the sacrificer pays the price of a cow in money to tho Brahman who brings him the Soma. To sell Soma is regarded as very disreputablo. The seller is not admitted to the sacrificial compound, nor invited to the great dinner which the sacrificer must give to Brahmans at the end of the sacrifice.
3 As a rule, the cows given in Daksiya, cannot be rebought by the giver:
- [60] The Agni-pranayana, i.e., Ceremony of Carrying the Sacrificial
Fire to the Altar destined for the Animal and Soma Sacrifices.)
The Adhvaryu orders (the Hotar ), when the sacrificial fire is to be carried (to the Uttarā Vedi), to repeat mantras appropriate (to the ceremony).
(He repeats :) pra devam devya (10, 176, 2). If the sacrificer be a Brahman, he ought to repeat a verse in the Gayatri metre ; for the Brah man belongs to the Gayatri metre (has its nature). The Gayatri is beauty and acquisition of sacred knowledge. (This metre) makes him the (sacrifi cer) thus prosper by means of the beauty and sacred knowledge (which is contained in it).
If the sacrificer be a Kṣattriya, he should repeat a Tristabh, viz. imam make vidathyaya (3, 54, 1). For the Kṣattriya belongs to the Triṣtubh (has its nature). Tristubh is strength, sharpness of senses and power. By repeating thus a Triṣtubh, the FIotar makes him (the sacrificer of the Kṣattriya caste) prosper through the strength, sharpness of sense and power (contained in the Triştubh). By the words of the second pada of the verse mentioned): sasvatkritva idydya prajabhrur, i.e., “they brought to him who is to be praised always (Agni), the Hotar brings the sacrificer at the head of his (the sacrificer’s) family. By the second half verse, śrinotu no damyebhir, de, i.e., may Agni hear us with the hosts (the flames) posted in his house; may he, the imperishable, hear (us) with his hosts in heaven! (the Hotar effects that). Agni shines in the house of the sacrificer till the end of his life (i.e., he is always protected by him).
If the sacrificer be a Vaisya, the Hotar should repeat a verse in the Jagatī metre, viz: -ayam iha prathamo [61] (4, 7, 1). For the Vaišya belongs to the Jagatī: cattle is of the same (Jagati) nature. Thus he makes him prosper by means of cattle (provides him with it). In its fourth pada vaneşu, &c., the word više (Vaisya) is mentioned. This is appropriate. What is appropriate, that is successful in the sacrifice.
When repeating the verse : ayam u șya pra devayum (10, 176, 3), which is in the Anuştubh metre, the. Hotar sends forth speech (ie, he repeats for the first time, this mantra, with a loud voice again, after having only inaudibly muttered some of the preceding ones). For the Anuştubh metre is speech. By repeating an Anuştubh), he thus sends forth speech in speech. By the words ayam u sya he expresses the following sentence: I who formerly was living among the Gandharvas have come.4
• The author of the Brahmanam tries to find in the words ayu in zi sya of the mantra.42
By the verse : ayam agnir uruśyati, &c. (10, 176, 4) i.e., “this Agni makes (us) fearless by dint of his immortal nature, as it were,” the Hotar provides him (the sacrificer) with immortality. (The second half of this verse), sahasas chit sahīyan devo jivātave kritah, i.e., “the god has been made very powerful by means of (his own) power, in order to preserve [62] (our) lives” signifies, that he (Agni) is the god who, by (our) repeating this verse, is made the preserver of (our) lives.
(The Hotar now repeats :) ițāyás tvá pade vayam, &c. (3, 29, 4), i.e., “we put thee, O Jātavedas! (Agni) in the place of Ilā, in the centre (ndbhi of the Uttará Vedr) 5 on the earth to carry up (our) offerings.” By nábhi (lit. navel), the nábhi of the Uttard Vedi is meant. Nidhimahi (lit. we put down) means “they are about to put him (Agni) down.” The term " havyaya voļhave” means : he is about to carry up the sacrifice.
(The Hotar repeats :) Agne viśvebhiḥ svanila (6, 15, 16). “O Agni, " with thy well-armed host (the flames), take first with all the gods thy “seat in the hole which is stuffed with wool; carry well the sacrificial “offering, seasoned with melted butter, and deposited in thee as in a nest, “for the sacrificer who is producing (the mystical sacrificial man) anew.” (When repeating the first and second padas :) agne višvebhih, he makes him (Agni) with all the gods sit. (When repeating the third pada : kulayinam ghritavantam, &c.) a bird’s nest, as it were, consisting of sticks of fir-tree wood, an odoriferous gum (guggul), a braid of hair (ürnāstukah), and a kind of fragrant grass, is prepared (for Agni) at the sacrifice.
in question, an allusion to the fable reported in 1, 27, on the Vach’s (speech) residence among the Gandharyas. But this interpretation is wholly ungrammatical and childish. Ayam, the masculine of the demonstrative pronoun, is here, as Saya na explains, according to the Brahmaṇam, taken as a feminino, in order to make it refer to Vách, which word is feminine. The impossibility of such an explanation will be apparent to every reader. The verse in question refers to the ceremony of the Agni-pranayanam, the carrying of the fire from the Abavaniya fre to the Uttara Vedi; but its subject is Agni, and not vách. I trapslate it as follows: “This very Hotar (i.e., Agni, whom the Hotar ropresonts) " desirous of worshipping the gods, is carried (thither, to the Uttará Vedl) for the per “formance of the sacrifice (animal and Soma offering). He (when being carried) appears " by himself as a fery chariot (the sun) surrounded (by a large retinue of priests and “sacrificers).”
The Nabhi of the Uttará Vedi (the altar outside the Prachina vainía or place for the Iştis with the three fires) is a hole of 2 quadrangular form in the midst of this allar, filled with kusa grass, &c. (see below) in which the fire brought from the Abavanīya is deposited,
- The articles here mentioned, are put in the Nabhi, or hole in the Uttará Vedi. They are regarded as forming the best of Agni, As living in this nest like a bird, he is called kuliyi,
(When repeating the fourth pada :) yajnam naya, &c., he thus places the sacrifice (the sacrificial personage) straight on him (Agni).
[63] (The Hotar repeats): sida hotah sva u loke, &c. (3, 29, 8), ie, “sit, Hotar! (Agni) in thy own place (the Nábhi), being conspi “cuous; make sit the sacrifice in the hole of the well-nade (nest). “Mayst thou, Agni, who art going to the gods with the offering, “repeat sacrificial verses addressed to the gods?. Mayst thou grant the “sacrificer a life with abundance.”
By " Hotar” Agni is to be understood; for he is the Hotar of the gods. “His own place” (sva u loke) is the Nābli of the Uttara Vedi. By the words : make sit, &c., the Hotar asks a blessing for the sacrificer; for the “yajña” (sacrifice, mentioned in this verse) is the sacrificer. When repeating the second half of this verse : devāvír, &c., the Hotar provides the sacrificer with life ; for “vayas” (mentioned in this verse) is life.
(The Hotar repeats :) ni hota hotrişadane (2, 9, 1), i.e., “the Hotar of “great knowledge and skill, who is brightly shining, sat down on the " Hotri-seat (place for the Hotar), Agni, who deeply comprehends the “inviolable laws (of the sacrificial art), he, the most splendid (vasişthah) “who bears a thousand burdens (z.es, preserver of all) and has a flaming tongue.” By Hotar is Agni to be understood ; hotrişadanam is the nábhi of the uttarā vedi. By “he sat dowa” is expressed that he was put there. The term “vasiştha” means, that Agni is the most shining (vasu) among the gods. The term “sahasrambhar(” means, that they, though he (Agni) be only one, multiply him by using him at different occasions. He who has this knowledge, has a thousand-fold profit.
The Hotar concludes with the verse : tvam dứtas tvan u naḥ (2,9, 2), i, e., “thou art our messen. Fr, our [64] protector behind (us); “thou the bringer of wealth, O strong one! O Agni ! do not neglect the “bodies (members) in the spread of our families. The herdsman " with his light was awake.” Agni is the herdsman (gopa) of the gods. He who knowing this, concludes (the ceremony of Agni-pra ṇayanam) with this verse (mentioned), has Agni everywhere round him as herdsman (watchman) for himself and the sacrificer, and secures thus welfare for the whole year.
He recites these eight verses (just enumerated), which are complete in form. What is complete in form, that is, when the mantra recited alludes to the ceremony which is being performed, that is successful in
- The verb yaj has here (as in many other cases) the meaning: to repeat the YAjy& mantra.
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the sacrifice. Of these eight verses he repeats the first and last thrice; that makes twelve. Twelve months make a year ; the year is Prajapati. He who has such a knowledge, prospers through these verses which reside in Prajā pati.
. By repeating the first and last verses thrice, he ties the two ends of the sacrifice, in order to give it a hold and tighten it to prevent it from falling down.
- (The Carrying of the Repositories 8 of Sacred Food to the Uttara Vedi).
The Adhvaryu calls (upon the Hotar): repeat the mantras appropriate to the two repositories with sacred food (havirdhāna) being carried (to the Uttarā Vedi).
He repeats: Jujeo mām brahma, ốc. (10, 13, 1), “the Brahma is joined to the praises of you both.” [85] For the two Havirdhānas, which are gods, were united with the Brahma. By reciting this verse he joins both these (Havirdbānas) with the Brahma, and having this latter (Brahma) power, he does not suffer any harm.
He repeats the triplet: pretām yajnasya sambhuva (2, 41, 19-21), which is addressed to Heaven and Earth.
They ask : “Why does the Hotar repeat a triplet addressed to Heaven and Earth, when he is reciting mantras to the two Havirdhanas being removed (to the Uttarā Vedi) ?” The answer is): Because Heaven and Earth are the two Havirdhanas of the gods. They are always repositories for offerings ; for every offering is between them (Heaven and Earth).
The verse, yame iva yatamane yadaitam (10, 13, 2), means : these two Havirdhanas, walk together, like twins, their arms stretched. (The second pada of this verse) pra ram bharan mánuşa devayantah means, that men bring both (these Havirdhanas) when worshipping god. (The third and fourth padas :) āsidatam u lokam, &c., allude to Soma (by the name Indu). By repeating this (half verse), the priest prepares for the king Soma (a seat) to sit on (alluding to āsidatam).
(He repeats :) adhi dvayor adadhā ukthyam vachaḥ (1, 83, 3). This ukthyam vachah is as a cover, forming the third piece (in addition to the two Havirdhānas) put over both. 10 For ukthyam vachan is the
- The two Havirdhānas, are two carts, on which the Soma and the other offerings are put, and covered with a cover (chhadih), for carrying all things from the Prāchīna-vamsa to the Uttari Vedi. The cover consists of grass. See Black Yajurveda, ed. Cowoll i. p. 428,
‘It is to be taken as third person of the Atmanepadam, not as a first one.
10 This is symbolically to be understood. The author calls the expression ukthyam vachaḥ a cover, to which opinion he, probably, was led by the frequency of the term :
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sacrificial performance. By means of this (ukthyam vachah) he thus makes the sacrifice successful.
[66] The term yata, i.e., cruel, used in the second pada (yatasruchā, 1, 83, 3), is propitiated in the following third pada by asamyata, i.e., appeased, propitiated.11 By the fourth pada, bhadra saktir, &c., he asks for a blessing.
He repeats the Visvarūpa verse 12 : visvá růpāni pratimuñchate (5, 81, 2). He ought to repeat this verse when looking at the upper part (raráta) 13 of the posts (between which the two Havirdhānas are put); for, on this part there every form is hung, white and black, as it were. He who having such a knowledge repeats this verse when [67] looking at the upper part of the posts, obtains for himself and the sacrificer every form.
With the verse, pari tvā girvano gira (1, 10, 12), he concludes. He should repeat this concluding verse at the time he night think both the Havirdhānas closed by hanging over them the bunch of Darbhat: (between the two posts). He who knowing thus concludes with this verse, when the two Havirdhānas are thus closed, secures for himself
uktham vấchi, i, e.,“ the śastra has been repeated” at the end of the recitations of the Hotri-priests at the Soma libations to denote that they are finished. The Hotar must stop after having recited the first half of the verse, adhi dvayor, as is said in the Åsval. srauta satras, 4, 9, and indicated in the Saptahautra prayoga. The rule in Ašval., which is strictly observed by the Sirotrigas up to this day, rans as follows.
अधि द्वयोरदधा उकथ्यं वच इति अधर्च श्रारमेद व्यवस्ता चेष्ट्रराटी विश्वारूपाणि प्रतिमुंचते व्यवस्तायां i.e., Ho should stop after having repeated half of the verso adhi dvayor, when the bunch of kusa grass is not yet hang over the two posts. When this bunch is hung over, he recites (the second half of that verse, and ) visva rüpāni. The form vyavasta is contraction of vyava-sita (from the root si, to tie, bind).
11 The interpretation which the writer of the Brāhmaṇa gives of this passage, is egregiously wrong. Yata-sruk can only mean with the sacrificial spoon kept in his hand; " asaiyata (instead of asamyatasruk) then stands in opposition to it, meaning: having laid it aside. The meaning " cruel” is given to yata by Sayana.
1% So called from the beginning words: visvá růpáni, It refers to the objects of senses becoming manifest again by sunrise. For Savitar the san, brings forth “all forms.”
1x This translation is made according to oral information obtained from a Brahman who officiated as a Hotar, Sāyana explains it as “a garland of Darbha.” It is true, bunch of Darbha grass, consisting of dry and green stalks, the first representing the white, the latter the dark, colour, is hung up at the upper part of the two posts (called methi) between which the two Havirdhanas are pat. Therefore, when the priest looks at the upper part of this gate, he necessarily glances at the bunch of Darbha grass which must be hung there. The garland which is hang up, is designated by the name : rarátam, as appears from the Yajus, which is repeated by the Adhyarya at that time : vişnor rārálam asi, See Taittirīya Saph, 1, 2, 13, 3, and Sāyana’s Commentary on it, vol. i. p. 429, ed. Cowell.
14 The term in the original is parisrita, which literally means surrounded.
46 and the sacrificer fine wonien who are not naked (covered with clothes, jewels, &c.}.
Both are closed with a Yajusmantra.18 Thus the Adhvaryus do it with the said Yajus. When the Adhvaryu and Pratiprasthātar on both sides (of the Havirdhanas) drive in the two stakes (methi), then he should conclude. For at that time the two Havirdhanas are closed.
These eight verses which he has repeated are complete in form. What is complete in form, that is, when the verse recited alludes to the ceremony which ¿s being performed, that is successful in the sacrifice. Of these, he repeats ths first and last thrice, that makes twelve. For the year has twelve months. Prajapati is the year. He who has such a knowledge thus prospers through these verses which reside in Prajāpati.
By repeating the first and last thrice, he ties the two ends (knots) of the sacrifice for giving it a hold, and tighten it to prevent it from falling down.
[88] 30 (The Bringing of Agni and Soma 18 to the Place of the Uttard Vedi.)
When Agni and Soma are brought, the Adhvaryu calls upon (the Hotar) to repeat appropriate mantras.
He (first) repeats a verse addressed to Savitar sāvir hi deva prathamaya (Asv. Sr. S. 4, 10. Atharv. 7, 14, 3.) They ask: why does he repeat a verse addressed to Savitar, when Agni and Soma are brought ? (The answer is :) Savitar rules over generation. Under the recital of this verse, they (the priests) carry both (Agni and Soma) as being produced by Saritar. Therefore he repeats a verse addressed to Savitar.
He repeats a verse addressed to Brahmaṇaspati : praitu Brahmanas patih (1,40,3). They ask: why does he repeat a verse addressed to Brahmaṇaspati when Agni and Soma are brought? (The answer is ): Brihaspati (the same’as Brahmaṇaspati) is Brahma. By repeating this verse, he makes Brahma the leader (purogava) of both (Agni and Soma), and the sacrificer, being provided with the Brahma, does not suffer any injury.
1 This is, vişnoh pristham asi. See Taitt Samh. 6, 2, 9.
- In order to make the removal of Agni-Soma and the Harirdhanas clear it is to be remarked, that first Agni alone is carried to the Uttará Vedi. This ceremony is called Agni-pranayanam. Then the two carts, called Hayirdhanas, filled with ghee, Soma, and after oblations, are drawn by the priests to the place on the right side of the Uttari Vedi. This is the Havirdhana pravarta ram. Then the priests go a third time back to the Prāchīna-vamba, and bring Agni (fire), and Soma again. Both, after having been removed from the Prāchina-vamsa, are put down at the gate, facing their former place. The fire is to be put in the Agnidhrīya hearth, in the place of the Uttara Vedi (on the left side), and the Soma in the place called Sadas, near the Aguidhrīya hearth. This ceremony is called : Agni goma-pranayanam.
[69] By repeating the second half verse (of praitu Brhmanaspatih) pro devi etu sunrita, he provides the sacrifice with a good omen. Thence he repeats a verse addressed to Brahmaṇaspati.
He repeats a triplet in the Gāyatri metre, which is addressed to Agni : hotà devo amartya (3, 27, 7).
When the King Soma had been carried once (to the place of the Uttarā Vedi), then the Asuras and demons sought to kill the king be tween the place called Sadas and the two Havirdhanas. Agni saved him by assuming an illusory form (māyd), as is said in the words of the mantra (just quoted) : purastād eti mayaya, i…, he walks before him by assum ing an illusory form. In this way Agni saved Soma. Therefore they hold before him (Soma) fire.
He repeats the triplet, upa tvā agne dive (1, 1, 7, 9 11), and the single verse, upa priyam (9, 67, 29). For these two Agnis,’ that one which has been taken first, and the other which was brought afterwards, 18 have the power of injuring the sacrificer, when they are fighting (with one another as to whom the oblation belongs). By repeating these three Verses, and the single one (in addition to them), he thus reconciles them in a friendly way, and puts them (back) in their proper places, without any injury being done either to himself or the sacrificer.
When the oblation is given to the fire, he repeats : agne juşasva prati harya (1, 144, 7). By repeating this verse, he gives (this) oblation to Agni as a “favour” (on account of the term “juşasva, " take it favourably! contained in it). . [70] When the King Soma is carried (to the Sadas) the Hotar repeats the triplet of verses, commencing with : somo jigāti gātuvid (3, 62, 13-15), which is in the Gayatri metre, and addressed to Soma. By repeating it, he thus makes prosper Soma by means of his own deity (the verses being addressed to Soma) and his own mette (Gāyatrí). The words in the last verse of this triplet)-Somaḥ sadastham ásadat, “ Soma sat on the seat,” which express that Soma (at the time of the triplet in question being repeated) is just about taking his seat (in the Sadas), are to be repeated by the Hotar, after having gone beyond the place of the Agnidhriya hearth, when turning his back to it.
He repeats a verse addressed to Vişṇu : tam asya raja rarunas (1, 156, 4), i.e., " the King Varupa and “the Aśvins follow the wisdom
" This first Agni is that one, which was brought to the Uttarā Vedi, and put in the Nābhi of it: the other is that one, which was afterwards taken to the Agnidhriya hearth,
18 This refers to the burnt-offering (homa) which is to be thrown into the Agnidhriya hearth.
ff of the leader of the Maruts (Vişnu); Vişnu is possessed of the high “est power, by means of which he, surrounded by his friends, uncovers “the stable of darkness (night) to make broad daylight.” Vişnu is the door-keeper of the gods. Thence he opens the door for him (for Soma’s admission), when this verse is being repeated.
He repeats : antaścha prágā aditir (8, 48, 2), when Soma is about to be put in the Sadas. When Soma has taken his seat, the Hotar repeats : syeno na yonim sadanam (9, 71,6), i.e., " the god (Soma) " takes his golden seat just as the eagle is occupying for his residence " a nest wisely constructed ; the hymns fly to him, when comfortably “seated on the grass spread; like a sacrificial horse he runs to the gods.” By " golden seat” the black goat skin (on which Soma is put) is to be understood, which covers that which belongs to the gods (their food).
Thence he repeats this mantra.
[71] He concludes with a verse addressed to Varuṇa : astabhnat dyam asuro (8, 42, 1), i.e., “the living god (Asura) established heaven, “he the all-possessing created the plain of the earth; as their “supreme ruler, he enforces upon all beings those (well-known) laws “of Varuṇa (laws of nature, birth and death &c.).” For Soma is in the power of Varuṇa, as long as he remains tied up (in a cloth), and wbilst moving in a place shut up (by hanging kusa grass over it). By repeating at that (time) this verse, the Hotar makes him (Soma) prosper through his own deity, and his own metre (Triştubh).
If some persons should take their refuge with the sacrificer, or should wish for protection from him, the Hotar must conclude with : evd vandasva varunam (8, 42, 2). He who, having such a knowledge, concludes with this verse, secures safety for as many persons as he wishes and contemplates. Thence he who knows it, should conclude with this verse.
All the seventeen verses which he has repeated on this occasion are complete in their form. What is complete in form, that is to say, when the mantra which is repeated alludes to the ceremony which is being performed, that is successful in the sacrifice. Of these (17 verses) he repeats thrice the first and last; that makes twenty-one. Prajapati is twenty-one fold ; for he consists of twelve months, five seasons, and these three worlds with that Aditya (sun) as the twenty-first. For he is the highest place (on the sky, occupied by Aditya), he is the field of the gods, he is fortune, he is sovereignty; he is the heaven of the bright one (sun), he is the residence of Prajapati; he is independent rule. He (the Hotar) makes the sacrificer prosperous through these twenty-one verses.