०१

(The Animal Sacrifice)

(Erecting of the Sacrificial Post.)

The Gods went up to the celestial world by means of this sacrifice.

यज्ञेन वै देवा ऊर्ध्वाः स्वर्गं लोकमायन् ।

They were afraid that Men and Ṛiṣis, after having seen their sacrifice (by means of which they ascended to heaven), might come after (they had gone), and inquire (whether they could not obtain some sacrificial knowledge).

ते ऽबिभयुरिमं नो दृष्ट्वा मनुष्याश्च ऋषयश्चानुप्रज्ञास्यन्तीति ।

They debarred them[1] (from obtaining such a knowledge) by means of the Yûpa, i.e., the sacrificial post.

[1]The term is : yoyûpayan, which word is only a derivation from yûpa, and proves, in fact, nothing for the etymology of the latter. The author had no doubt the root (yu “to avert, prevent”) in view. It is possible that the word is ultimately to be traced to this root. The Yûpa itself is a high wooden post, decorated with ribands and erected before the Uttarâ Vedi. The sacrificial animal is tied to it.

तं वै यूपेनैवायोपयंस्तम् ।

Thence the Yûpa is called so (from yoyûpayan, they debarred).

यद्यूपेनैवायोपयंस्तद्यूपस्य यूपत्वम् ।

The gods when going up to the celestial world, struck the Yûpa in (the earth), turning its points downwards.

तमवाचीनाग्रं निमित्योर्ध्वा उदायन् ।

ततो वै मनुष्याश्च ऋषयश्च देवानां यज्ञवास्त्वभ्यायन्यज्ञस्य किंचिदेषिष्यामः प्रज्ञात्या इति ।

Thereupon Men and Ṛiṣis came to the spot where the gods had performed their sacrifice, thinking, that they might obtain some information (about the sacrifice).

ततो वै मनुष्याश्च ऋषयश्च देवानां यज्ञवास्त्वभ्यायन्यज्ञस्य किंचिदेषिष्यामः प्रज्ञात्या इति ।

They found only the Yûpa struck in (the earth), with its point turned downwards.

ते वै यूपमेवाविन्दन्नवाचीनाग्रं निमितम् ।

They learnt that the gods had by this means (i.e., by having struck in the earth the Yûpa) precluded the sacrificial secret (from being known).

ते ऽविदुरनेन वै देवा यज्ञमयूयुपन्निति ।

They dug the Yûpa out, and turned its points upwards,

तमुत्खायोर्ध्वं न्यमिन्वन् ।

whereupon they got aware of the sacrifice, and beheld (consequently), the celestial world.

ततो वै ते प्र यज्ञमजानन्प्र स्वर्गं लोकम् ।

That is the reason that the Yûpa is erected with its point turned upwards (it is done), in order to get aware of the sacrifice, and to behold the celestial world.

तद्यद्यूप ऊर्ध्वो निमीयते यज्ञस्य प्रज्ञात्यै स्वर्गस्य लोकस्यानुख्यात्यै ।

This Yûpa is a weapon. Its point must have eight edges. For a weapon (or iron club) has eight edges.

वज्रो वा एष यद्यूपः सो ऽष्टाश्रिः कर्तव्यो ऽष्टाश्रिर्वै वज्रस्तं तम् ।

Whenever he strikes with it an enemy or adversary, he kills him. (This weapon serves) to put down him (every one) who is to be put down by him (the sacrificer).

प्रहरति द्विषते भ्रातृव्याय वधं यो ऽस्य स्तृत्यस्तस्मै स्तर्तवै ।

The Yûpa is a weapon which stands erected (being ready) to slay an enemy.

वज्रो वै यूपः स एष द्विषतो वध उद्यतस्तिष्ठति ।

Thence an enemy (of the sacrificer) who might be present (at the sacrifice) comes out ill after having seen the Yûpa of such or such one.

तस्माद्धाप्येतर्हि यो द्वेष्टि तस्याप्रियम्भवत्यमुष्यायं यूपो ऽमुष्यायं यूप इति दृष्ट्वा ।

He who desires heaven, ought to make his Yûpa of Khâdira wood.

खादिरं यूपं कुर्वीत स्वर्गकामः ।

For the gods conquered the celestial world by means of a Yûpa made of Khâdira wood.

खादिरेण वै यूपेन देवाः स्वर्गं लोकमजयन् ।

In the same way, the sacrificer conquers the celestial world by means of a Yûpa made of Khâdira wood.

तथैवैतद्यजमानः खादिरेण यूपेन स्वर्गं लोकं जयति ।

He who desires food and wishes to grow fat, ought to make his Yûpa of Bilva wood.

बैल्वं यूपं कुर्वीतान्नाद्यकामः पुष्टिकामः ।

For the Bilva tree bears fruits every year; it is the symbol of fertility; for it increases (every year) in size from the roots up to the branches, therefore it is a symbol of fatness.

समांसमां वै बिल्वो गृभीतस्तदन्नाद्यस्य रूपमा मूलाच्छाखाभिरनुचितस्तत्पुष्टेः ।

He who having such a knowledge makes his Yûpa of Bilva wood, makes fat his children and cattle.

पुष्यति प्रजां च पशूंश्च य एवं विद्वान्बैल्वं यूपं कुरुते ।

As regards the Yûpa made of Bilva wood (it is further to be remarked, that) they call “light” bilva.

यदेव बैल्वाम्बिल्वं ज्योतिरिति वा आचक्षते ।

He who has such a knowledge, becomes a light among his own people, the most distinguished among his own people.

ज्योतिः स्वेषु भवति श्रेष्ठः स्वानाम्भवति य एवं वेद ।

He who desires beauty and sacred knowledge ought to make his Yûpa of Palâśa wood.

पालाशं यूपं कुर्वीत तेजस्कामो ब्रह्मवर्चसकामः ।

For the Palâśa is among the trees beauty and sacred knowledge.

तेजो वै ब्रह्मवर्चसं वनस्पतीनाम्पलाशः ।

He who having such a knowledge makes his Yûpa of Palâśa wood, becomes beautiful and acquires sacred knowledge.

तेजस्वी ब्रह्मवर्चसी भवति य एवं विद्वान्पालाशं यूपं कुरुते ।

As regards the Yûpa made of Palâśa wood (there is further to be remarked, that) the Palâśa is the womb of all trees.

यदेव पालाशाम् सर्वेषां वा एष वनस्पतीनां योनिर्यत्पलाशः ।

Thence they speak on account of the palâśam (foliage) of the Palâśa tree, of the palâśam (foliage) of this or that tree (i.e., they call the foliage of every tree palâśam).

He who has such a knowledge obtains (the gratification of) any desire he might have regarding all trees (i.e., he obtains from all trees anything he might wish for).

सर्वेषां हास्य वनस्पतीनां काम उपाप्तो भवति य एवं वेद ।