यजुर्वेदे विश्वासटिप्पन्यः

दशमः प्रश्नः

०१

विश्वास-प्रस्तुतिः

उखाः सम्भरिष्यन्नुपकल्पयतेऽश्वं च गर्दभं च तयोरेव रशने मौञ्ज्यौ वा कुशमय्यौ वाभ्रिं च ब्राह्मणसम्पन्नां मृदं च भावितां करणीयां वल्मीकवपां कृष्णाजिनं च पुष्करपर्णं च योक्त्रमुदकुम्भँहिरण्यमर्मकपालानि शर्करा अवाञ्जनपिष्टा अजलोमानि कृष्णाजिनलोमानि वैश्यँसप्तदशँ सूनामधिकरणीमुखाकृतं कुशलमित्यथामावास्येन वा हविषेष्ट्वा नक्षत्रे वाग्रेण शालाँशम्यान्यासे गर्तं खानयति

मूलम्

English

One who is going to prepare the cauldrons procures a horse, an ass, two cords for them made either of Muñja grass or Kusa, a hoe as prescribed in the Brāhmaṇa,¹ prepared earth to be used, earth of an anthill, a skin of black antelope, a lotus-leaf, yoke-halter, a pitcher full of water, a piece of gold, potsherds from a deserted place, finely crushed gravel, goat’s hair, hair from a skin of black antelope, a Vaiśya as the seventeenth, a basket as a container and a skilled cauldron-preparer. After having performed an Iṣṭi on the full-moon day or under an auspicious constellation, (the Adhvaryu) causes a pit to be dug out in front of the shed at a distance of the throw of a yoke-halter.

विश्वास-प्रस्तुतिः

तद्भावितां मृदमवलेपयति

मूलम्

तद्भावितां मृदमवलेपयति

English

He covers the prepared earth to be poured therein.

विश्वास-प्रस्तुतिः

समां बिलेन करोति

मूलम्

समां बिलेन करोति

English

He makes it level with the opening.

विश्वास-प्रस्तुतिः

तदुपसादयति कृष्णाजिनं च पुष्करपर्णं च योक्त्रमुदकुम्भँहिरण्यमित्यथ विषुवति स्फ्येनोद्धत्यावोक्ष्य वल्मीकवपां निदधाति

मूलम्

English

He keeps near it the skin of black antelope, the lotus-leaf, the yoke-halter, the pitcher full of water and the piece of gold. Having dug out midway by means of the wooden sword and having sprinkled with water, he keeps there the earth of anthill.

विश्वास-प्रस्तुतिः

तां दक्षिणतो वैश्यो गोपायन्नास्तेऽथोत्तरँशालाखण्डमग्रेण स्फ्येनोद्धत्यावोक्ष्य सिकता निवपति

मूलम्

English

The Vaiśya stands towards the south guarding it. Having dug out by means of the wooden sword in front of the northern part of the shed and having sprinkled with water, he pours down the sand.

विश्वास-प्रस्तुतिः

तं परिमण्डलं खरं करोत्यथैनँसिकताभिराभ्राशिनं करोति

मूलम्

तं परिमण्डलं खरं करोत्यथैनँसिकताभिराभ्राशिनं करोति

English

He makes a round mound out of it. He makes it shining by means of the sand.

विश्वास-प्रस्तुतिः

तं कुशतरुणकैर्दूर्वाग्रन्थिभिरिति सम्प्रच्छाद्याथैनं परिश्रयन्ति

मूलम्

तं कुशतरुणकैर्दूर्वाग्रन्थिभिरिति सम्प्रच्छाद्याथैनं परिश्रयन्ति

English

He covers it with tender Kuśa grass and knots of Dūrvā grass. It is enclosed on all sides.

विश्वास-प्रस्तुतिः

तस्योदीचीं द्वारं कुर्वन्ति

मूलम्

तस्योदीचीं द्वारं कुर्वन्ति

English

A door is kept towards the north.

विश्वास-प्रस्तुतिः

तदुपसादयत्यर्मकपालानि शर्करा अवाञ्जनपिष्टा अजलोमानि कृष्णाजिनलोमानि सूनामधिकरणीमुखाकृतं कुशलमित्यथैतावश्वगर्दभावग्रेण शालां पल्पूलितौ तिष्ठतोऽन्तर्वेद्यभ्रिं निदधात्युत्तरे वेद्यन्ते रशने

मूलम्

English

He places there potsherds from a deserted village, finely crushed sand, goat’s hair, hair from the skin of a black antelope, the basket as a container and the skilled cauldron-maker. The horse and ass stand washed in front of the shed. He keeps the hoe within the altar and the two reins at the northern end of the altar.

विश्वास-प्रस्तुतिः

परिस्तृणन्ति

मूलम्

परिस्तृणन्ति

English

(The fire) is strewn around.

विश्वास-प्रस्तुतिः

दक्षिणत उपविशतो ब्रह्मा च यजमानश्चाथ गार्हपत्य आज्यं विलाप्योत्पूय स्रुचि चतुर्गृहीतं गृहीत्वाहवनीये सावित्राणि जुहोत्यन्वारब्धे यजमाने १

मूलम्

English

The Brahman and the sacrificer sit down towards the south. Having melted clarified butter over the Gārhapatya, having purified it and having taken four spoonfuls into the ladle, he makes Sāvitra offerings on the Āhavanīya while the sacrificer has contacted him.

०२

विश्वास-प्रस्तुतिः

युञ्जानः प्रथमं मन इति षडृचोऽनन्तर्हिता देव सवितरित्यृगेषेमं नो देव सवितरिति यजुरेतद्

मूलम्

English

With the six consecutive verses, “The Savitr̥, applying mind first, extending the thoughts has brought Agni on the earth having discerned the light-Savitr̥ has directed the gods going to the heaven and producing great light, after having yoked them with mind and thought. May we be able to go to heaven with yoked mind under the impulse of Savitr̥.-The wise related to the great wise employ the mind, employ the thought. He alone knowing the path holds the priestly functions. The praise of God Savitr̥ is great. —(O sacrificer and wife) I employ for you the old prayer with obeisance. Thereby the praises extended far away like rays of the sun on the way. All sons of the immortal (Prajāpati) who have resorted to divine places are listening (to our prayers). —He is the traversing god Savitr̥ characterised by greatness whose traversing other gods followed praising his greatness, and who measures the terrestrial regions;” the verse, “O god Savitr̥, do thou impel our sacrifice, impel the lord of sacrifice towards prosperity. May the divine Gandharva, purifier of thought, purify our thought. May the lord of speech promote our speech;” the Yajus “O god Savitr̥, do thou impel this our sacrifice, serving the gods, winning friends, always victorious, winning booty, winning heaven.”²

विश्वास-प्रस्तुतिः

ऋचा वा यजुषा वावस्यत्याहुतिं नवमीँहुत्वोपतिष्ठति ऋचा स्तोमँ समर्धयेत्यथाभ्रिमादत्ते देवस्य त्वा सवितुः प्रसव इति चतुर्भिर्पर्यायैस्

मूलम्

English

He concludes the offerings either with the verse or the Yajus. Having made the ninth offering, he prays with the verse, “O Agni, do thou promote the praise with the R̥k, the Rathantara with the Gāyatra-sāman and the Br̥hatsāman with Gāyatra-sāman.”³ He takes up the hoe with the four rounds of formulas, “I take thee in the impulse of God Savitr̥, by the arms of Aśvins and the hands of Puṣan and with the Gāyatrī metre like the Aṅgirases. Thou art a hoe, not having an enemy. Do thou fill in the fire in the form of earth, from the abode of earth like the Aṅgirases.-I take thee… with the Triṣṭubh metre like the Aṅgirases; thou art the hoe, not having an enemy; may we be able to dig out fire in the form of earth from thy abode.-I take thee… with the Jagatī metre like the Aṅgirases. Savitr̥ has held in his hand the golden hoe. Having dug out by means of it fire (in the form of earth) do thou provide us with eternal light. I take thee… with the Anuṣṭubh metre like the Aṅgirases.”⁴

विश्वास-प्रस्तुतिः

तामग्रेणाहवनीयं पर्याहृत्य दक्षिणत आसीनाय ब्रह्मणे प्रयच्छत्यथ रशनामादत्त इमामगृभ्णन्रशनामृतस्येति

मूलम्

English

Having brought it around along the front of the Āhavanīya, he hands it over to the Brahman seated towards the south. He then takes up a rein with the verse, “The sages caught hold of this cord of the cosmic order in early days in the sacrifices. The gods therewith pressed Soma proclaiming the stream in the Sāman of the cosmic order.”⁵

विश्वास-प्रस्तुतिः

तयाश्वमभिदधाति प्रतूर्तं वाजिन्नाद्र वेत्येवमेव द्वितीयाँरशनामादत्ते

मूलम्

तयाश्वमभिदधाति प्रतूर्तं वाजिन्नाद्र वेत्येवमेव द्वितीयाँरशनामादत्ते

English

He ties the horse with it with the formula, “O horse, do thou run swiftly towards the exalted space. Thy highest birth is in the heaven, thy navel in the midregion, and birth-place on the earth."⁵ Similarly he takes the second cord.

विश्वास-प्रस्तुतिः

तया गर्दभमभ्दधाति युञ्जाथाँरासभं युवं योगेयोगे तवस्तरमिति द्वाभ्याम्

मूलम्

तया गर्दभमभ्दधाति युञ्जाथाँरासभं युवं योगेयोगे तवस्तरमिति द्वाभ्याम्

English

With it he ties the ass with the two verses, “You two yoke at this juncture, O wealthy ones, the ass which carries fire (in the form of earth) for our purpose. We the associates invoke the mighty Indra on every occasion in each contest for help.”⁵

विश्वास-प्रस्तुतिः

अश्वं पूर्वं नयन्ति

मूलम्

अश्वं पूर्वं नयन्ति

English

The horse is carried ahead.

विश्वास-प्रस्तुतिः

तमनुमन्त्रयते प्रतूर्वन्नेह्यवक्रामन्नशस्तीरित्यन्वञ्चं गर्दभं पूष्णा सयुजा सह पृथिव्याः सधस्थादग्निं पुरीष्यमङ्गिरस्वदच्छेहीति

मूलम्

English

He follows him with the formula, “O horse, do thou come swiftly trampling the enemies (saving us) from the leadership of Rudra. Do thou come along the wide midregion. Providing good pastures and rendering safety.”⁶ Subsequently he follows the ass with the formula, “Do thou come with the companion Puşan from the abode of the earth towards the fire in the form of earth like the Aṅgirases."⁶

विश्वास-प्रस्तुतिः

प्रदक्षिणी वैश्यं कुर्वते

मूलम्

प्रदक्षिणी वैश्यं कुर्वते

English

They go around the Vaiśya along the south.

विश्वास-प्रस्तुतिः

वैश्यः पृच्छति पुरुषाः किमच्छेथेत्यग्निं पुरीष्यमङ्गिरस्वदच्छेम इतीतरे प्रत्याहुरथ वल्मीकवपामुपतिष्ठतेऽग्निं पुरीष्यमङ्गिरस्वद्भरिष्याम इत्यथोपातियन्त्यन्वग्निरुषसामग्रमख्यदन्वहानि प्रथमो जातवेदाः । अनु सूर्यस्य पुरुत्रा च रश्मीननु द्यावापृथिवी आततानेत्यथैतेनाश्वेन प्राचा मृदमाक्रमयत्यागत्य वाज्यध्वन आक्रम्य वाजिन्पृथिवीमिति द्वाभ्याम्

मूलम्

English

The Vaiśya asks, “O men, what for are you going?" The others say, “We are going to fetch fire in the form of earth like the Aṅgirases.” Then the Adhvaryu prays to the earth of anthill with the formula, “We shall procure the fire in the form of earth in the manner of the Aṅgirases. They cross beyond with the verse, “The Agni has discerned succeeding the dawns. The Jatavedas has discerned succeeding the days. He has discerned succeeding the sun’s rays spreading around. He has spread himself succeeding the heaven and earth.”⁷ He causes the horse facing the east to traverse the earth with two verses, “The horse coming by the way shakes all adversaries. He gazes with his eye the fire in the great abode. Traversing the earth, O horse, do thou aspire to acquire the fire through thy splendour. Having chosen the proper place of the earth, do thou inform us so that we may dig him out.”⁷

विश्वास-प्रस्तुतिः

अथास्य पृष्ठं मर्मृज्यते द्यौस्ते पृष्ठं पृथिवी सधस्थमात्मान्तरिक्षँ समुद्र स्ते योनिः । विख्याय चक्षुषा त्वमभितिष्ठ पृतन्यत इत्यत्र यं यजमानो द्वेष्टि तमश्वस्याधस्पदं ध्यायत्यथैनं प्राञ्चमुत्क्रमयत्युत्क्रामोदक्रमीदिति द्वाभ्याम्

मूलम्

English

He cleanses his (horse’s) back with the verse, “(O horse) heaven is thy back, earth thy abode, the midregion thy body, ocean thy birth-place. Having discerned by thy eye, do thou subdue the enemies.”⁷ At this stage he deems to have trampled under the horse’s feet him whom the sacrificer hates. He causes him to step towards the east with the two verses, “O horse, do thou step out from this place for great fortune giving us wealth. Digging the fire from her lap, may we be in the favour of the earth. The wealth-giving horse has stepped out. He has made the earth the well-accomplished abode, From that abode may we dig out good-looking fire ascending the highest heaven.”⁸

विश्वास-प्रस्तुतिः

अथैतं पदाशयमद्भिरुपसृजति २

मूलम्

अथैतं पदाशयमद्भिरुपसृजति २

English

He pours water over the spot under the horse’s foot-print,

०३

विश्वास-प्रस्तुतिः

आपो देवीरुपसृज मधुमतीरयक्ष्माय प्रजाभ्यः । तासाँस्थानादुज्जिहतामोषधयः सुपिप्पला इत्यथ स्रुचि चतुर्गृहीतं गृहीत्वा दक्षिणेऽवान्तरशफे हिरण्यं निधाय सम्परिस्तीर्याभिजुहोति जिघर्म्यग्निं मनसा घृतेनेत्य्

मूलम्

English

(with the verse) “I pour out divine waters full of honey for the health of the progeny. From their place may come out plants having good fruit.”⁹ Having taken four spoonfuls into the ladle, having kept a piece of gold on the southern half of the print of the frog of the hoof and having strewn it around, he makes an offering with the verse “Meditating, I drop clarified butter over Agni residing in the respective regions, covering wide regions for a long time and obtaining varied food quickly.”¹⁰

विश्वास-प्रस्तुतिः

अपरं चतुर्गृहीतं गृहीत्वोत्तरेऽवान्तरशफे हिरण्यं निधाय सम्परिस्तीर्यैवाभिजुहोत्या त्वा जिघर्मि वचसा घृतेनेत्यपोद्धृत्य हिरण्यमभ्रिमादाय पदं परिलिखति परि वाजपतिः कविः परि त्वाग्ने पुरं वयं त्वमग्ने द्युभिरिति तिसृभिः

मूलम्

English

Having taken up another four spoonfuls, having kept a piece of gold on the northern half of the print of the frog of the hoof, having strewn around, he makes the offering with the verse, “O Agni, I illumine thee with praise and clarified butter; do thou enjoy it with quiet mind. Agni the resort of men, of dear form rejoicing with his body, is not liable to be touched.”¹⁰ Having taken away the piece of gold and having taken the hoe, he draws a line around the foot-print with three verses, “Agni, the lord of food, the learned, granting wealth to the sacrificer, has accepted the oblation. O mighty Agni, may we set thee around, having fierce form and destroying day by day the breakable. O Agni, lord of men, lustrous, thou art born together with lustre, thou art quick drier, thou art born from water, from rock, from wood, from plants.”¹⁰

विश्वास-प्रस्तुतिः

खनति देवस्य त्वा सवितुः प्रसवे ज्योतिष्मन्तं त्वाग्ने सुप्रतीकमिति द्वाभ्याम्

मूलम्

English

He digs with two formulas, “I dig up thee, the fire in the form of earth in the manner of the Aṅgirases, in the impulse of God Savitr̥, with the arms of Aśvins, with the hands of Pūṣan on the abode of the earth. O Agni, I dig thee, the fire in the form of earth, in the manner of the Aṅgirases on the surface of the earth, lustrous, good-looking, shining with eternal light, and auspicious to the progeny and non-injuring.”¹¹

विश्वास-प्रस्तुतिः

अथोत्तरतः पार्श्वतः सम्भाराणां प्रचीनाग्राणि तृणानि सँस्तीर्य तेषूपरि कृष्णाजिनं प्राचीनग्रीवमुत्तरलोमोपस्तृणात्यथापां पृष्ठमसीति पुष्करपर्णमाहरति

मूलम्

English

Having spread darbha-blades with their tips pointing towards the east to the north and by the side of the materials, he spreads upon them the skin of black antelope with its neck towards the east and hairy side upwards. He brings the lotus-leaf with the formula, “Thou art the surface of water.”¹¹

विश्वास-प्रस्तुतिः

तदुपरिष्टात्कृष्णाजिने निधायाथैने सम्मृशति शर्म च स्थः सं वसातामिति द्वाभ्याम्

मूलम्

English

Having placed it upon the skin of black antelope, he touches both of them with two formulas, “You are welfare, you are armour, deftless, wide; enveloping do you dwell together; bear the fire in the form of earth. You yourself dwell together, winning the heaven, going together, collecting fire within lustrous and eternal.”¹²

विश्वास-प्रस्तुतिः

अपोद्धृत्य पुष्करपर्णमष्टाभिर्मृदँहरति ३

मूलम्

अपोद्धृत्य पुष्करपर्णमष्टाभिर्मृदँहरति ३

English

Taking away the lotus-leaf, he carries the earth with eight verses:

०४

विश्वास-प्रस्तुतिः

पुरीष्योऽसि विश्वभरा इति

मूलम्

पुरीष्योऽसि विश्वभरा इति

English

beginning with “Thou art full of earth, possessing all.”

विश्वास-प्रस्तुतिः

तासां चतस्रो गायत्र्यश्चतस्रस्त्रिष्टुभः

मूलम्

तासां चतस्रो गायत्र्यश्चतस्रस्त्रिष्टुभः

English

Of them four are in Gāyatrī metre, four in Triṣṭubh:

विश्वास-प्रस्तुतिः

स पिण्डम्पिण्डं वैवर्चा हरत्यपि वाष्टाभिरेकमेव पिण्डँहरत्यथैतमवटं विश्वलोपेन पूरयित्वाद्भिरुपसृजति सं ते वायुर्मातरिश्वा दधातूत्तानायै हृदयं यद्विलिष्टम्। देवानां यश्चरति प्राणथेन तस्मै च देवि वषडस्तु तुभ्यमित्यथोपरिष्टात्पुष्करपर्णं मृदि निधाय समुच्चित्य कृष्णाजिनस्यान्तान्योक्त्रेणोपनह्यति सुजातो ज्योतिषा सह शर्म वरूथमासदः सुवः । वासो अग्ने विश्वरूपँसंव्ययस्व विभावसो इत्यथैनमादायोपोत्तिष्ठत्युदु तिष्ठ स्वध्वरोर्ध्व ऊ षु ण ऊतय इति द्वाभ्याम्

मूलम्

English

“Thou art full of earth, possessing all. O Agni, Atharvan churned thee out first of all. -O Agni, Atharvan churned thee first out of the lotus-leaf from the head of every sacrificer. The sage Dadhyañc, son of Atharvan enkindled thee first-the Vṛtra-killer and destroyer of forts. Pāthya Vr̥ṣan enkindled thee the best destroyer of foes, winning wealth in every dispute.-O Hotr̥ do thou, knowing, be seated in thy place; place the sacrificer in the birth-place of good deed. Desirous of meeting gods, you worhsip gods with oblation. O Agni, do thou give ample food to the sacrificer.-The Hotr̥, knowing, lustrous, brilliant, skilful, mindful of unviolated vow, most wealthy, giving in thousands, bright-tongued Agni has sat down on the Hotr̥’s seat.—O Agni, do thou be seated; thou art great. Do thou shine, the best frequenter of gods. O partaker of sacrificial food and well-praised, do thou release ruddy smoke which is worth seeing. -O Agni, do thou, victorious, be generated at the opening of the day, benevolent to the devotees, ruddy among the trees. Agni the Hotr̥, possessing seven flames in each home, worthy of sacrifice, has sat down.”¹³

He carries each ball with each verse, or carries only one ball with eight verses. Having filled up the pit with grass, he pours water over it with the verse, “O divine (earth), may mind Mātariśvan join the broken heart of thee who art open. Let there be the Vaṣaṭ-offering to the wind who moves as the expiration of gods and to thee.”¹⁴ Having placed the lotus-leaf upon the earth, and having brought together the ends of the skin of black antelope, he ties them with the yoke-halter with the verse, “O Agni, well-born, do thou be seated together with lustre and with pleasure, in the shelterlike heaven. O lustrous one, do thou wear the multi-coloured piece of cloth.”¹⁴ Taking it up, he stands up with two verses, “O Agni, good performer of sacrifice, favour us with divine radiance. Shining well with great lustre, do thou come in accordance with good prayers so that all may see. (O Agni) come up for our help; stand like god Savitr̥. Since we invoke thee variously together with brilliant praisers, do thou come up giving food to us.”¹⁵

विश्वास-प्रस्तुतिः

अथैनमाहरति स जातो गर्भो असि रोदस्योरग्ने चारुर्विभृत ओषधीषु । चित्रः शिशुः परि तमाँस्यक्तः प्र मातृभ्यो अधि कनिक्रदद्गा इत्यथैनं गर्दभ आसादयति स्थिरो भव वीड्वङ्ग आशुर्भव वाज्यर्वन्। पृथुर्भव सुषदस्त्वमग्नेः पुरीषवाहन इत्यथैनमुपतिष्ठते शिवो भव प्रजाभ्यो मानुषीभ्यस्त्वमङ्गिरः । मा द्यावापृथिवी अभिशूशुचो मान्तरिक्षं मा वनस्पतीनित्यश्वं पूर्वं नयन्ति

मूलम्

English

He brings it with the verse, “O Agni, thou art born as the foetus of heaven and earth, brilliant, variously preserved among the plants, multi-coloured, (just born as) a baby, anointed around by darkness, thou hast gone towards thy mother’s making sound.”¹⁶ He puts the load on (the back of) the ass with the verse, “O ass, do thou stand firm. (Then) do thou go fast (like) the speedy horse. Carrying the earth, do thou become broad (on the back), and safely carrying the fire (earth).¹⁶ He prays to it with the verse, “O Aṅgiras (Agni), do thou be auspicious to human beings. Do thou not burn the heaven and earth, the midregion and the plants.”¹⁷

विश्वास-प्रस्तुतिः

तमनुमन्त्रयते प्रैतु वाजी कनिक्रददित्यन्वञ्चं गर्दभं नानदद्रा सभः पत्वा । भरन्नग्निं पुरीष्यं मा पाद्यायुषः पुरा ॥ रासभो वां कनिक्रदत्सुयुक्तो वृषणा रथे । स वामग्निं पुरीष्यमाशुर्दूतो वहादितः ॥ वृषाग्निं वृषणं भरन्नपां गभँर्समुद्रि यम्। अग्न आयाहि वीतय इत्यथेमे समीक्षत ऋतँसत्यमृतँसत्यमिति

मूलम्

English

The horse is led ahead. He follows it with the formula, “May the horse go ahead making sound.”¹⁷ He follows the ass going after the horse with the formulas, “Let not the ass, making noise, moving, carrying the fire the earth not die prior to the span of life. O strong ones, the ass out of you two, making noise, has been well yoked to chariot (i.e. the cart). Let him of you two, the swift messenger carry the fire in the form of earth from here-(may) the strong (ass come up) carrying the strong fire-the foetus of waters, and born of ocean. O Agni, do thou come for enjoyment. He gazes at them with the formula, “Order and truth, order and truth.”¹⁷

विश्वास-प्रस्तुतिः

प्रदक्षिणी वैश्यं कुर्वते

मूलम्

प्रदक्षिणी वैश्यं कुर्वते

English

They go around the Vaiśya along the south.

विश्वास-प्रस्तुतिः

वैश्यः पृच्छति पुरुषाः किं भरथेत्यग्निं पुरीष्यमङ्गिरस्वद्भराम इतीतरे प्रत्याहुरथैनं खर उपावहरन्त्योषधयः प्रतिगृह्णीताग्निमेतमोषधयः प्रतिमोदध्वमेनमिति द्वाभ्याम्

मूलम्

English

The Vaiśya asks, “O men, what are you carrying?” Others reply, “We are carrying fire in the form of earth in the manner of the Aṅgirases.” They pour down (the earth) on the mound with the two verses, “O Plants, do you receive this auspicious fire coming to you removing all evil intentions and enemies. Sitting here, may he remove ill will.-O plants, do you, possessing flowers and fruit, rejoice at this (fire). This your foetus appearing at the proper time has taken root in the old abode."[^6-553]

[^6-553] TS IV.1.4.4

विश्वास-प्रस्तुतिः

अद्भिरभ्युक्ष्याश्वगर्दभावुत्सृजन्त्यपो रशने अभ्यवहरन्त्यपि वाद्भिरभ्युक्ष्य भुञ्जते ४

मूलम्

English

He releases the horse and ass after having sprinkled them. They throw the two cords into water or use them after sprinkling,

०५

विश्वास-प्रस्तुतिः

अथैनं विस्रँसयति वि पाजसा पृथुना शोशुचान इत्यतहिनमद्भिरुपसृजत्यापो हि ष्ठा मयोभुव इति तिसृभिरनुच्छन्दसम्

मूलम्

English

(The Adhvaryu) unties the load with the verse, “(O Agni), shining with great strength, do thou destroy the enemies, the Rakṣas and ailments. With regard to the carrying forth of the well invokable Agni, may I be in the favour of the great welfare- giver."¹⁸ He adds water to the load of earth with the three consecutive verses, “You waters, are healing; further us to strength to see great joy. The most auspicious flavour that is yours, accord to us here with it like eager mothers. To him may we come with satisfaction to whose dwelling you quicken us, O waters, and propagate us.

विश्वास-प्रस्तुतिः

अथैनमर्मकपालैः शर्कराभिरवाञ्जनपिष्टाभिरजलोमैः कृष्णाजिनलोमैरिति सँसृजति मित्रः सँसृज्य पृथिवीमयक्ष्माय त्वा सँसृजामीति द्वाभ्याम्

मूलम्

English

He mixes it with potsherds from a deserted village, gravel which is finely powdered, goat’s hair and hair from the skin of black antelope with two verses, “Mitra, having mixed the wide earth with brilliance, has well created the fire which is benefitial to all and is wide.-O fire, I produce thee for the welfare of progeny. May all gods beneficial to all mix thee with the Anustubh metre in the manner of the Aṅgirases.”¹⁹

विश्वास-प्रस्तुतिः

अथैनँसम्भरति रुद्रा ःसम्भृत्य पृथिवीमिति

मूलम्

अथैनँसम्भरति रुद्रा ःसम्भृत्य पृथिवीमिति

English

He collects it with the verse, “Rudras, having collected the earth, enkindled great lustre. Their fire which is shining, eternal and brilliant shines among the gods.”¹⁹

विश्वास-प्रस्तुतिः

पिण्डं करोति मखस्य शिरोऽसीति

मूलम्

पिण्डं करोति मखस्य शिरोऽसीति

English

He moulds it into a ball with the formula, “Thou art the head of Makha.”²⁰

विश्वास-प्रस्तुतिः

यज्ञस्य पदे स्थ इत्यङ्गुष्ठाभ्यामुपनिगृह्णात्यथ तृतीयं मृदोऽपच्छिद्य त्रीन्पिण्डान्करोति

मूलम्

English

He moulds the ball with the formula, “You two are the feet of the sacrifice.”²⁰ Having taken out the third part of the earth, he makes three balls out of it.

विश्वास-प्रस्तुतिः

तेषामेकमुखाकृते प्रयच्छति सँसृष्टां वसुभी रुद्रै रित्यनुमन्त्रयते वसवस्त्वा कृण्वन्तु गायत्रेण छन्दसेत्यतिशिष्टायै मृदोऽर्धं प्रयच्छति सिनीवाली सुकपर्देत्यनुमन्त्रयते रुद्रा स्त्वा कृण्वन्तु त्रैष्टुभेन छन्दसेति

मूलम्

English

Out of them he hands over one to the cauldron-preparer with the verse, “May Sinivālī prepare the cauldron after having softened by means of their hands the earth which the intelligent Vasus and Rudras have mixed together and have rendered it capable of moulding."¹⁹ He follows (the moulding) with the formula, “May the Vasus prepare thee with the Gāyatrī metre.” He gives half of the remaining earth with the verse, “May Sinīvālī, with good head-dress, with good net, with a good top-knot hold the cauldron in her hands for thee, O great Aditi."²¹ He follows (the moulding) with the formula, “May Rudras prepare thee with the Triṣṭubh metre.”

विश्वास-प्रस्तुतिः

सर्वामन्ततो मृदं प्रयच्छत्युखां करोतु शक्त्येत्यनुमन्त्रयत आदित्यास्त्वा कृण्वन्तु जागतेन छन्दसा विश्वे त्वा देवा वैश्वानराः कृण्वन्त्वानुष्टुभेन छन्दसेत्यथ वै भवति

मूलम्

English

Finally he gives all the remaining earth with the verse, “May Aditi prepare the cauldron with strength by means of her hands, with intelligence. May she bear Agni within her womb just as the mother bears the son in her lap.”²¹ He follows (the moulding) with the formula, “May the Adityas prepare thee with the Jagatī metre; may Viśve Devas beneficial to all men prepare thee with the Anustubh metre in the manner of the Aṅgirases. Thou art directions; thou art firm; grant me the sacrificer, offspring, abundance of wealth, lordship over cattle, good valour and relatives.”²²

विश्वास-प्रस्तुतिः

प्रान्याभिर्यच्छत्यन्वन्यैर्मन्त्रयते मिथुनत्वाय

मूलम्

प्रान्याभिर्यच्छत्यन्वन्यैर्मन्त्रयते मिथुनत्वाय

English

It is said, “He gives (the earth) with certain verses and follows (the moulding) with other formulas, for the purpose of pairing.

विश्वास-प्रस्तुतिः

त्र्युद्धिं करोतीति

मूलम्

त्र्युद्धिं करोतीति

English

(The maker) prepares it in three elevations.”²³

विश्वास-प्रस्तुतिः

स यदेव त्रिर्हरति त्रिरनुलिम्पति तेन त्र्युद्धिस्

मूलम्

स यदेव त्रिर्हरति त्रिरनुलिम्पति तेन त्र्युद्धिस्

English

In that he carries (the earth) three times and follows (the moulding) three times, thereby the cauldron becomes of three elevations.

विश्वास-प्रस्तुतिः

तां प्रादेशमात्रीमूर्ध्वामपरिमितां तिरश्चीं करोत्यथास्यै त्र्यङ्गुले वा चतुरङ्गुले वा रास्नां पर्यस्यत्यदित्यै रास्नासीत्यथास्या अनुदिशमष्टावश्रीरुन्नयति

मूलम्

English

(The maker) prepares it as high as a span, and crosswise a little more. He provides a girdle for it at three angulas or four angulas (from above) with the formula, “Thou art the girdle of Aditi.”²² He raises on the cauldron eight edges at the various directions.

विश्वास-प्रस्तुतिः

रानासन्धिषु चाश्रिसन्धिषु चाष्टौ स्तनान्करोति

मूलम्

रानासन्धिषु चाश्रिसन्धिषु चाष्टौ स्तनान्करोति

English

He carves eight udders on the joints of the girdle and on the joints of the edges.

विश्वास-प्रस्तुतिः

नवाश्रिमभिचरतः कुर्यादिति ब्राह्मणम्

मूलम्

नवाश्रिमभिचरतः कुर्यादिति ब्राह्मणम्

English

For the sacrificer practising exorcism, one prepares nine edges. So says the Brahmaṇa.²³

विश्वास-प्रस्तुतिः

अस्तनां नवमीं करोत्यथास्यै बिलं गृह्णात्यदितिस्ते बिलं गृह्णातु पाङ्क्तेन छन्दसेत्यथैनां खरे निदधाति कृत्वाय सा महीमुखामित्यान्तादनुवाकस्यैवमेव द्वितीयां करोत्येवं तृतीयां तूष्णीं पञ्च चर्षभाँस्तिस्रश्च मण्डलेष्टकाः ५

मूलम्

English

(In that case) he raises the ninth edge without an udder. He carves out its vacuum with the formula, “May Aditi carve a vacuum for thee, with the Paṇkti metre in the manner of the Aṅgirases.”²² He keeps the cauldron on the mound with the verse ending with the Anuvāka, “Aditi, having prepared the great cauldron out of the earth as the material for Agni, handed it over to her sons thinking ‘May they burn it.’²¹ Similarly he prepares the second (cauldron); similarly the third. He silently prepares five R̥ṣabha bricks and three Maṇḍala bricks.

०६

विश्वास-प्रस्तुतिः

अथ या मृदतिशिष्यते तया प्रवाते प्रतिलेपमुपवातयति

मूलम्

अथ या मृदतिशिष्यते तया प्रवाते प्रतिलेपमुपवातयति

English

With whatever earth remains, he applies a smearing with it and dries up in a windy place.²⁴

विश्वास-प्रस्तुतिः

तासूपवातासूपकल्पयत एकविँशतिं वृष्णो अश्वस्य शकृत्पिण्डानभ्रिमग्निं पचनमित्यथाश्वशकमादीप्य मुख्यामुखां धूपयति वसवस्त्वा धूपयन्तु गायत्रेण छन्दसेति प्रतिपद्य वरुणस्त्वा धूपयत्वित्यातोऽन्तरतश्च बाह्यतश्च

मूलम्

English

When the cauldrons have dried up, he procures twentyone balls of (dried) faeces of a strong horse, the hoe and fire for burning. Having enkindled the horse’s faeces, he fumigates the main cauldron inside and outside with the formulas beginning with “May Vasus fumigate thee with the Gāyatrī metre” and ending with “May Varuṇa fumigate thee.”

विश्वास-प्रस्तुतिः

सुधूपितां कृत्वा निदधात्येवमेव द्वितीयां धूपयत्येवं तृतीयां तूष्णीं पञ्च चर्षभाँस्तिस्रश्च मण्डलेष्टका अथोत्तरेण शालामुरुबिलमिवावटं खानयत्यदितिस्त्वा देवी विश्वदेव्यावती पृथिव्याः सधस्थेऽङ्गिरस्वत्खनत्ववटेति

मूलम्

English

Having fumigated well, he puts it down. Similarly he fumigates the second, similarly the third. He silently fumigates five R̥ṣabha bricks and three Maṇḍala bricks.

Towards the north of the shed he causes to be dug a pit with wide opening with the formula, “O pit, may goddess Aditi possessing that which belongs to Viśve Devas dig thee on the surface of the earth in the manner of the Aṅgirases."[^2-255]

विश्वास-प्रस्तुतिः

तं पचनेनावस्तीर्य तस्मिन्मुख्यामुखां प्रवृणक्ति देवानां त्वा पत्नीर्देवीर्विश्वदेव्यावतीः पृथिव्याः सधस्थेऽङ्गिरस्वद्दधतूख इत्येवमेव द्वितीयां प्रवृणक्त्येवं तृतीयां तूष्णीं पञ्च चर्षभाँ स्तिस्रश्च मण्डलेष्टकास्

मूलम्

English

Having spread fuel in it he places into it the principal cauldron with the formula, “O cauldron, may the wives of gods possessing that which belongs to Viśve Devas place you on the surface of the earth in the manner of the Aṅgirases."[^2] Similarly he places the second one, similarly the third one. He places silently five Ṛṣabha bricks and three Maṇḍala bricks.

विश्वास-प्रस्तुतिः

ताः प्राचीर्वोदीचीर्वायातयत्यथैनाः पचनेनोपरिष्टात्सम्प्रच्छाद्य मृदावलिम्पति

मूलम्

English

He places them so as to end towards the east or towards the north. Having covered them with fuel on the upper side, he puts a layer of clay.

विश्वास-प्रस्तुतिः

चतुरङ्गुलमनुदिशमादीपनायातिशिनष्ट्यथोपोषति ६

मूलम्

चतुरङ्गुलमनुदिशमादीपनायातिशिनष्ट्यथोपोषति ६

English

In each direction he leaves a vacuum of four angulas for lighting. Then he lights,

०७

विश्वास-प्रस्तुतिः

धिषणास्त्वेति पुरस्ताद्ग्नास्त्वेति दक्षिणतो वरूत्रयस्त्वेति पश्चाद्जनयस्त्वेत्युत्तरतोऽथैनाः परिददाति मित्रैतामुखां पचैषा मा भेद्येतां ते परिददाम्यभित्त्या इति

मूलम्

English

With the formulas, “May the goddesses Dhiṣaṇās possessing that which belongs to Viśve Devas enkindle thee on the surface of the earth, in the manner of the Aṅgirases, O cauldron”²⁵ in front, “May wives the goddesses possessing that which belongs to Viśve Devas burn thee on the surface of the earth, in the manner of the Aṅgirases, O cauldron”²⁵ towards the south, “May the protectors the god- desses possessing that which belongs to Viśve Devas burn thee on the surface of the earth in the manner of the Aṅgirases, O cauldron”²⁵ towards the west; and with the formula, “May the women the goddesses possessing that which belongs to Viśve Devas burn thee on the surface of the earth in the manner of the Aṅgirases, O cauldron”²⁵ towards the north. He then entrusts them with the formula, “O Mitra, do thou burn this cauldron; let it not be broken. I entrust these to thee for non-breaking.”²⁵

विश्वास-प्रस्तुतिः

ता अह्ना वा रात्र्या वा पच्यन्ते

मूलम्

ता अह्ना वा रात्र्या वा पच्यन्ते

English

They are burnt either by day or by night.

विश्वास-प्रस्तुतिः

यदि प्रातरुपोषति सायमुपैति यदि सायं प्रातस्तासु पक्वासूपकल्पयते गोपयश्छागापयो धृष्टिमश्मसन्दावँसतँसन्दँशं खारीँ शिक्यं कृष्णाजिनमित्येतत्समादायाभ्यैत्यभीमां महिना दिवम्मित्रो बभूव सप्रथाः । उत श्रवसा पृथिवीम्॥ मित्रस्य चर्षणीधृतः श्रवो देवस्य सानसिम्। द्युम्नं चित्रश्रवस्तममित्यथ धृष्टिमादाय मुख्याया उखाया अङ्गारानुद्वपति देवस्त्वा सवितोद्वपतु सुपाणिः स्वङ्गुरिः । सुबाहुरुत शक्त्येत्यथैनामुच्छ्रयत्युत्तिष्ठ बृहती भवोर्ध्वा तिष्ठ ध्रुवा त्वमित्यथैनामाशये प्रतिष्ठापयत्यपद्यमाना पृथिव्याशा दिश आपृणेत्यतैनाँसन्दँशेन परिगृह्य सतेऽवधाय छागापयसाच्छृणत्ति ७

मूलम्

English

If he burns them in the morning, he approaches in the evening; if he burns in the evening he approaches them in the morning.

When they are burnt, he procures cow’s milk, goat’s milk, a stirring stick, stone-powder, a pan, pincers, a basket, a sling and a skin of black antelope. Having taken this, he goes to it with the verses, “Mitra the extending, goes round this sky, and this earth with his fame. The fame of Mitra, the extending, goes round this sky, and this earth with his fame. The fame of Mitra, the supporter of people, the god is eternal, and his glory is very well-known.”²⁶ Having taken up the stirring stick, he removes the embers from the main cauldron with the verse, “May god Savitr̥ bring thee up, with strength having good palms, good fingers and good hands.”²⁶ He lifts it up with the half verse, “Do thou get up; be large, stand up firm.”²⁶ He places it in its place with the half verse,” O earth, not falling down, do thou fill in the direction."²⁶ Having taken it by means of the pincers, and having placed in the pan, he sprinkles with goat’s milk.

०८

विश्वास-प्रस्तुतिः

वसवस्त्वाच्छृन्दन्तु गायत्रेण छन्दसेति प्रतिपद्य विश्वे त्वा देवा वैश्वानरा आच्छृन्दन्त्वानुष्टुभेन छन्दसेत्यातोऽन्तरतश्च बाह्यतश्च

मूलम्

English

With the formulas beginning with “May Vasus sprinkle thee with the Gāyatrī metre in the manner of the Aṅgirases; may Rudras sprinkle thee with the Triṣṭubh metre in the manner of the Aṅgirases; may Adityas sprinkle thee with the Jagatī metre in the manner of the Aṅgirases; may Viśve Devas beneficial to all sprinkle thee with the Anustubh metre in the manner of the Aṅgirases”²⁷ inside and outside.

विश्वास-प्रस्तुतिः

स्वाच्छृणां कृत्वा गोपयसाभिविष्यन्दयत्येवमेव द्वितीयामाच्छृणत्त्येवं तृतीयां तूष्णीं पञ्च चर्षभाँस्तिस्रश्च मण्डलेष्टका अथ यदि विधुर्वा प्रदरो वा जायतेऽश्मचूर्णानि छागापयसि सम्प्रकीर्य तैः प्रत्युक्ष्योल्मुकेनाभितपति

मूलम्

English

Having sprinkled it well, he drops cow’s milk on it. He sprinkles the second cauldron similarly, the third one similarly. He silently sprinkles five Rṣabha bricks and three Maṇḍala bricks. If there is a hole in the cauldron or it has a crack, having put stone-powder in goat’s milk and having sprinkled that mixture on the cauldron, he heats it with a fire-brand.

विश्वास-प्रस्तुतिः

सँहैव रोहति

मूलम्

सँहैव रोहति

English

Thereby it becomes repaired.

विश्वास-प्रस्तुतिः

यद्यु वै सर्वश एव भिद्यत एतान्येव कपालान्यवाञ्चनं पिष्ट्वा यैषां मृत्प्रायश्चित्ताय परिशेते तया सँसृज्य कृत्वा पक्त्वाच्छृद्य निदधाति

मूलम्

English

If it totally breaks, having finely crushed the potsherds, having mixed that powder with the earth which is kept behind for expiation, having prepared (the cauldron), having burnt and sprinkled, he keeps it down.

विश्वास-प्रस्तुतिः

तासां यदा श्वसथ उपरमत्यथैनाः खायाँर्समवधाय कृष्णाजिनेनोपरिष्टात्सम्प्रच्छाद्योत्तरे शालाखण्डे शिक्य आसजति

मूलम्

English

When their (the cauldrons’) hissing ceases, having placed them in the basket and having covered it on the upper part by means of the skin of black antelope, he hangs it in the sling in the northern part of the shed.

विश्वास-प्रस्तुतिः

ता आ कालात्परिशेरे ८

मूलम्

ता आ कालात्परिशेरे ८

English

They (the cauldrons) remain there until the proper time.

०९

विश्वास-प्रस्तुतिः

अथैतस्मिन्नेव पूर्वपक्षे वायव्येन पशुना यजते

मूलम्

अथैतस्मिन्नेव पूर्वपक्षे वायव्येन पशुना यजते

English

In this very bright month-half, the sacrificer performs the animal-sacrifice for Vayu.

विश्वास-प्रस्तुतिः

तस्य तदुपकॢप्तं भवति यत्पशुना यक्ष्यमाणस्य सङ्ग्रामे हतयोरश्वस्य च वैश्यस्य च शिरसी

मूलम्

English

For it those materials are procured which are procured by one who is going to perform an animal-sacrifice, and also the heads of a horse and a Vaiśya killed in a battle.

विश्वास-प्रस्तुतिः

दीव्यन्त ऋषभं पचन्ते

मूलम्

दीव्यन्त ऋषभं पचन्ते

English

They play the game of dice. (They win) a bull and cook it.

विश्वास-प्रस्तुतिः

वृष्णिं च बस्तं चाहरन्त्येतत्सर्पशिरोऽथास्यैषा पूर्वेद्युरेव पाशुबन्धिकी वेदिर्विमिता भवति

मूलम्

English

(They also cook) a ram and a goat. A serpant’s head is brought. An altar pertaining to the animal-sacrifice is measured for him (the sacrificer) on the previous day.

विश्वास-प्रस्तुतिः

तां परिस्तीर्य स्तम्बयजुर्हरतीदमेव प्रसिद्धं पौरोडाशिकं त्रिर्यजुषा तूष्णीं चतुर्थम्पूर्वं परिग्राहं परिगृह्णाति

मूलम्

English

Having strewn it around, (the Adhvaryu) carries the Stambayajus. This is well-established in the Pauroḍāśika Brāhmaṇa²⁸ (of the Kāṇḍānukrama). (As prescribed therein he carries it three times with the relevant yajus, and fourth time silently.)

विश्वास-प्रस्तुतिः

करणं जपत्युद्धन्त्युद्धतादाग्नीध्रस्त्रिर्हरति

मूलम्

करणं जपत्युद्धन्त्युद्धतादाग्नीध्रस्त्रिर्हरति

English

He does the first tracing (of the altar); murmurs the Karaṇa formula.²⁸

विश्वास-प्रस्तुतिः

यदाग्नीध्रस्त्रिर्हरत्यथ चात्वालस्यावृता चात्वालं परिलिखत्युत्तरवेदेरावृतोत्तरवेदिं निवपत्युत्तरनाभिमुत्साद्याग्नेरावृताग्निं प्रणयत्यग्निवत्युत्तरं परिग्राहं परिगृह्य योयुपित्वा तिर्यञ्चँस्फ्यँस्तब्ध्वा सम्प्रैषमाह प्रोक्षणीरासादयेध्माबर्हिरुपसादय स्रुवँस्वधितिँस्रुचश्च सम्मृड्ढि तूष्णीं पृषदाज्यग्रहणीम्पत्नीँसन्नह्याज्येन च दध्ना चोदेहि प्रतिप्रस्थातः पशुशीर्षाणि विद्धीत्यध्वर्युरेव प्रसिद्धं पाशुबन्धिकं कर्म चेष्टत्यथ प्रतिप्रस्थाता याचत्येकविँशतिं माषान्पर्णशाखां मृत्पिण्डमुदपात्रमुत्कुषीँ सप्तधा वितृण्णां वल्मीकवपाँसन्दँशमित्य्

मूलम्

English

The Āgnīdhra three times carries (the grass together with the earth) from the dug out portion. When the Āgnīdhra carries thrice, he draws around a line for the Cātvāla in the manner of preparing the Catvāla. He pours down earth for the Uttaravedi in the manner of preparing the Uttaravedi. Having carved out the navel, he carries the fire (on the Uttaravedi) in the manner of carrying forth the fire. Having done the second tracing (of the altar) on which fire has been placed, having made it firm and having held across it the wooden sword, he gives out the call, “Do thou (O Āgnidhra) keep down the Prokṣaṇī-ladle, place the sacrificial grass and faggot, cleanse the spoon, the knife and the ladles, (cleanse) the Pṛṣadājya-ladle silently, girdle the sacrificer’s wife, and come up taking clarified butter and curds; O Pratisprasthātṛ, do thou know abou the heads of animals.” The Adhvaryu performs the rites pertaining to the animal-sacrifice. The Pratiprasthātr̥ asks for twentyone grains of bean, a twig of Butea frondosa, a ball of clay, a pot full of water, a fire-brand,"²⁹ an anthill with seven holes and pincers.

विश्वास-प्रस्तुतिः

एतत्समादाय पशुषीर्षाण्यभ्यैति

मूलम्

एतत्समादाय पशुषीर्षाण्यभ्यैति

English

Having taken all this, he approaches the heads of animals.

विश्वास-प्रस्तुतिः

दक्षिणत एतत्पुरुषशिर उपशेतेऽग्रेणेतराण्यथ प्राचीनावीतं कृत्वा सप्तभिर्माषैः पुरुषशिरः परिकीर्य त्रिरपसलैः पर्णशाखया परिकर्षति ९

मूलम्

English

The head of a human being lies towards the south; others in front. Having suspended the sacred cord over the right shoulder, after having scattered seven grains of bean around the head of the human being, and draws the twig of Butea frondosa three times by the left around it.

१०

विश्वास-प्रस्तुतिः

अहरहर्नयमानो गामश्वं पुरुषं जगत्। वैवस्वतो न तृप्यति पञ्चभिर्मानवैर्यम इत्यपरैः सप्तभिः परिकीर्यैव परिकर्षति वैवस्वते विविच्यन्ते यमे राजनि ते जनाः । ये चेह सत्येनेच्छन्ते य उ चानृतवादिन इत्यपरैः सप्तभिः परिकीर्यैव परिकर्षति ते राजन्निह विविच्यन्तेऽथा यन्ति त्वामुप । देवाँश्च ये नमस्यन्ति ब्राह्मणाँश्चापचित्यतीत्यथादत्ते दक्षिणेन वल्मीकवपाँसव्येन सन्दँशेन पुरुषशिरः

मूलम्

English

(With the verse) “Yama the son of Vivasvat accompanied by five human beings does not feel satiated by dragging every day the cattle, horse, human being and all moving creatures.” Having scattered seven more grains of bean, he draws (the twig again) with the verse, “At king Yama the son of Vivasvat persons who abide here by truth and who speak untruth are separated."³⁰ Having scattered seven more grains of bean, he draws (the twig again) with the verse, “O King, those who pay homage to gods and who please the Brāhmaṇas with gifts, both of them are separated here. (However) both of them reach thee.”³⁰ He takes earth of anthill with the right hand and the head of human being with the left hand by means of the pincers.

विश्वास-प्रस्तुतिः

प्राणैः प्राणान्सन्निधायाशये वल्मीकवपां निदधात्यथैतत्पुरुषशिरोऽभ्युक्ष्योत्कुष्य प्रक्षाल्य मृदाभिलिम्पत्यनभिलिम्पन्प्राणान्

मूलम्

English

Having joined the vital breaths (of the human head) with those (of the anthill), he puts down the anthill at its place. Having sprinkled the human head with water, having heated it and having washed, he smears it with clay without applying clay to the vital breaths.

विश्वास-प्रस्तुतिः

अथेतराणि त्रयेणैव निस्तिष्ठन्त्यभ्युत्कुष्यैव प्रक्षाल्य मृदाभिलिम्पन्त्यनभिलिम्पन्तः प्राणान्

मूलम्

English

In respect of the other heads only three rites are performed; after being heated with a fire-brand and after being washed, they are smeared with claywithout vital breaths being smeared.

विश्वास-प्रस्तुतिः

अथैनान्यद्भिः प्रोक्षणतो निदधाति

मूलम्

अथैनान्यद्भिः प्रोक्षणतो निदधाति

English

Having sprinkled them with water, he keeps them towards the south.³¹

विश्वास-प्रस्तुतिः

तान्या कालात्परिशेरे १०

मूलम्

तान्या कालात्परिशेरे १०

English

They lie until the proper time.

११

विश्वास-प्रस्तुतिः

अथ पशोः सामिधेनीकल्पः

मूलम्

अथ पशोः सामिधेनीकल्पः

English

Now the directions about the Samidheni verses to be recited in the animal-sacrifice.

विश्वास-प्रस्तुतिः

प्र वो वाजा अभिद्यव इत्येकादश

मूलम्

प्र वो वाजा अभिद्यव इत्येकादश

English

The eleven verses are pra vo vājā abhidyavo³² etc.

विश्वास-प्रस्तुतिः

समास्त्वाग्न ऋतवो वर्धयन्त्विति दश

मूलम्

समास्त्वाग्न ऋतवो वर्धयन्त्विति दश

English

There are ten verses beginning with samās tvāʼgna ṛtavo vardhayantu.[^2-565]

विश्वास-प्रस्तुतिः

तासां ज्योतिष्मतीमपोद्धृत्य नव धाय्यालोके दधात्यथ पृथुपाजवत्यौ धाय्ये दधात्यथ युक्ष्वा हि देवहूतमानित्येतां दधाति

मूलम्

English

Out of these, having removed (the last verse) containing the word jyotis (namely, ud vayaṁ tamasas pari) (the Hotr̥) adds nine verses as dhāyyās. Then he adds two dhāyyā verses containing the word pṛthupāja (namely, pṛthupājā amartyo³³ etc). Then he adds yukṣvā hi devahūtamān.

विश्वास-प्रस्तुतिः

ताः पराचीरनूच्यमानाश्चतुर्विँशतिः सम्पद्यन्ते

मूलम्

ताः पराचीरनूच्यमानाश्चतुर्विँशतिः सम्पद्यन्ते

English

These recited consecutively reach the number twentyfour.

विश्वास-प्रस्तुतिः

ज्योतिष्मतीं त्वेवोत्तमामन्वाहाथ हिरण्यगर्भः समवर्तताग्र इत्याघारमाघारयत्यथात आप्रीणामेव मीमाँ सोर्ध्वा अस्य समिधो भवन्तीति द्वादश

मूलम्

English

He recites the Jyotiṣmatī verse (ud vayaṁ tamasas pari) as the last one. The Adhvaryu pours down the Aghāra libation (by means of the ladle) with the verse hiraṇyagarbhaḥ samavartatā’gre.”³⁴ Now the consideration of the Āprī verses.³⁵ There are twelve verses beginning with urdhvā asya samidho bhavanti.³⁶

विश्वास-प्रस्तुतिः

तासां तानूनपातीमपोद्धृत्य नाराशँसीं वसिष्ठानां दधात्यपोद्धृत्य नाराशँ सीं तानूनपातीमन्येषां गोत्राणाम्

मूलम्

English

From amongst these he removes the one addressed to Tanunapāt Agni (namely, tanünapād asuro); he recites the verse for the sacrificers belonging to the Vasiṣṭha gotra addressed to Narāśaṁsa Agni (namely, madhvā yajñaṁ nakṣase). For the sacrificers belonging to the other Gotras he removes the one addressed to Narāśaṁsa and recites the one addressed to Tanūnapāt.

विश्वास-प्रस्तुतिः

अथ पीवोऽन्नान्रायेऽनु यमिति वपायै यः प्राणतो य आत्मदा इति पशुपुरोडाशस्य प्र वायुमच्छा नो नियुद्भिरिति हविष इति नु यदि मिश्रो भवति

मूलम्

English

Now the puronuvākyā and yājyā for the offering of the omentum respectively are pivoannān and raye nu yam.³⁷ For the offering of Paśupuroḍāśa respectively are yaḥ prāṇato and ya ātmadā;³⁶ For the offering of the organs respectively are pra vāyum acchā and ā no niyudbhiḥ. This is if the sacrifice is a mixed one.³⁸

विश्वास-प्रस्तुतिः

यद्यु वै सर्ववायव्य एव भवति पीवोऽन्नान्रायेऽनु यमित्येतासां द्वे वपायै द्वे पशुपुरोडाशस्य द्वे हविषोऽथ यदि सर्वप्राजापत्य एव भवति यः प्राणतो य आत्मदा इत्येतासां द्वे वपायै द्वे पशुपुरोडाशस्य द्वे हविषः

मूलम्

English

If it is entirely for Vāyu, from the verses pīvoannān, rāye nu yam etc. two should be for the omentum, the next two for the Pasupurodāsa and the next two for the organs. If the sacrifice is entirely for Prajāpati, out of the verses beginning with yaḥ prāṇato, ya ātmadā etc. two should be for the omentum, the next two for the Pasupuroḍāśa and the next two for the organs.

विश्वास-प्रस्तुतिः

सर्वसँस्थां पशोः कुर्वन्त्यथैतानि पशुशीर्षाण्यभिपर्यग्निकृतान्युत्तरे शालाखण्डे शिक्येष्वासजत्यथैतत्सर्पशिर स्पन्द्यया विग्रथ्य शिक्यपाशे प्रग्रथ्नाति

मूलम्

English

The entire ritual³⁹ of the animal-sacrifice should be gone through.
The Adhvaryu hangs the heads of animals, round which fire has been carried, in slings in the northern part of the shed. He ties the serpent’s head to the cord of the sling after having fastened it with a cord.

विश्वास-प्रस्तुतिः

तान्या कालात्परिशेरे ११

मूलम्

तान्या कालात्परिशेरे ११

English

They lie there until the proper time.

१२

विश्वास-प्रस्तुतिः

अथापरपक्षः प्रतिधीयते

मूलम्

अथापरपक्षः प्रतिधीयते

English

Now the second half of the month begins.

विश्वास-प्रस्तुतिः

स उपकल्पयत इष्टकाश्चाग्निदक्षिणाश्च यदि रात्रिभृतं चेष्यमाणो भवति

मूलम्

स उपकल्पयत इष्टकाश्चाग्निदक्षिणाश्च यदि रात्रिभृतं चेष्यमाणो भवति

English

He (the sacrificer) procures bricks and Dakṣinās for the piling of the fire-altar, if he is going to pile up, maintaining (the cauldron-fire) for (a few) nights.

विश्वास-प्रस्तुतिः

यद्यु वै संवत्सरभृतं दीर्घोऽध्वाजिरिति नाद्रि येत

मूलम्

यद्यु वै संवत्सरभृतं दीर्घोऽध्वाजिरिति नाद्रि येत

English

If he is going to pile up maintaining (the cauldron-fire) for a year, he should not mind it thinking that it is a long range.

विश्वास-प्रस्तुतिः

स उपकल्पयत औदुम्बरीमुख्यासन्दीं तस्याः प्रादेशमात्राः पादा भवन्त्यरत्निमात्राणि शीर्षाण्यनूच्यानि सा मौञ्जीभी रज्जुभिर्व्यूता भवत्येकसराभिः फलकाभिस्तीर्णा मृदावलिप्ता षडुद्यामं द्वादशोद्यामं वा मौञ्जँशिक्यं मुञ्जकुलायं क्रुमुकमाज्यसंयुतं वैकङ्कतीं च शमीमयीं च समिधौ सप्तौदुम्बरीः समिधस्तिस्रो नानावृक्ष्या एकविँशतिनिर्बाधँरुक्मं

मूलम्

English

He procures a stool made of Ficus glomerata for the Ukhya fire. It has feet as long as one span, heads as high as one Aratni with elbow-pieces of wood. It is woven with cords of single strands of Muñja grass, with wooden boards spread out, smeared with clay, a sling made of six or twelve cords of Muñja grass, a web of Muñja grass, a piece of wood dipped in clarified butter, two fire-sticks-one of Flacourtia ramontchi and the other of Prosopis spicigera, seven fire-sticks of Ficus glomerata, three fire-sticks of different trees and a gold-sheet having twentyone knobs.

विश्वास-प्रस्तुतिः

प्रज्ञाता आग्निष्टोमिकाः सम्भारा जुष्टे देवयजने शाला कारिता भवत्यथिनं तीर्थादानीय पवयित्वा त्रिहविषमग्निदीक्षणीयामिष्टिं निर्वपत्याग्नावैष्णवमेकादशकपालमदित्यै घृते चरुं वैश्वानरं द्वादशकपालमिति

मूलम्

English

The materials prescribed for Agniṣṭoma are well known. A shed is got prepared in an acquired sacrificial place.
Having brought him (the sacrificer) from the bathing place and having purified him⁴⁰, he performs the Agnīdikṣaṇīyā Iṣṭi comprising three oblations: a cake on eleven potsherds for Agni-Viṣṇu, rice cooked in ghee for Aditi, and a cake on twelve potsherds for Vaiśvānara Agni.

विश्वास-प्रस्तुतिः

तस्यै तावन्त्युत्सीदन्ति यावन्ति दीक्षणीयाययथाध्वर्युः प्रदक्षिणमावृत्य प्रत्यङ्ङाद्रुत्य पत्नीः संयाज्य प्राङेत्य ध्रुवामाप्याय्याज्यस्थाल्यां प्रत्यवनीयाज्यस्थाल्याः स्रुवेणोपघातमग्निदीक्षाहुतीर्जुहोति १२

मूलम्

English

In this Iṣṭi as many rites are omitted as are omitted in the Dīkṣaṇīyā Iṣṭi.’ The Adhvaryu, having turned by the right, having hastened to the west, having offered he Patnīsaṁyājas, having gone towards the east, having swollen the Dhruvā ladle (with clarified butter) and having poured back the clarified butter into the vessel, offers Agnidikṣaṇīya offerings dipping each time the spoon into the vessel.

१३

विश्वास-प्रस्तुतिः

आकूतिमग्निं प्रयुजँस्वाहा मनो मेधामग्निं प्रयुजँस्वाहा चित्तं विज्ञातमग्निं प्रयुजँस्वाहा वाचो विधृतिमग्निं प्रयुजँ स्वाहा प्रजापतये मनवे स्वाहाग्नये वैश्वानराय स्वाहेत्यथ स्रुचि चतुर्गृहीतं गृहीत्वाज्यस्य पूणाँर्! स्रुचमौद्ग्रहणं जुहोति विश्वे देवस्य नेतुर्मर्तो वृणीत सख्यं विश्वे राय इषुध्यसि द्युम्नं वृणीत पुष्यसे स्वाहेत्यत्रैतत्पूर्णपात्रमन्तर्वेदि निनयत्यथाग्रेणाहवनीयं पर्याहृत्य यजमानाय प्रयच्छत्यथ मुख्यामुखां याचति

मूलम्

English

With the formulas, “to intention, Agni, impulse svāhā; to mind, intellect, Agni, impulse svāhā, to thought, knowledge, Agni, impulse svāhā; to control of speech, Agni, impulse svāhā; to Prajāpati Manu svāhā; to Agni Vaiśvānara svāhā.”⁴¹ Having taken four spoonfuls in the ladle, he makes the Audgrahaṇa offering of a ladle full of clarified butter with the verse, “Let every man choose the friendship of the god who leads. Every man prays for wealth. Let him choose wealth for prosperity, svāhā.”⁴¹ He pours down the pot filled with water within the altar. Having brought (the things pertaining to the consecration)⁴² along the front of the Āhavaniya, he hands them over to the sacrificer (and his wife). Then he asks for the main cauldron.

विश्वास-प्रस्तुतिः

तस्याँशकृत्पिण्डान्पूतितृणानीति सम्प्रकीर्याज्यस्रुवं प्रत्यस्याहवनीयस्यान्तमेष्वङ्गारेषु प्रवृणक्ति मा सु भित्था दृँहस्वेति द्वाभ्याम्

मूलम्

English

Having put into it dried balls of horse’s faeces and dried grass, and having poured a spoonful of clarified butter, he burns it over the bordering embers of the Āhavanīya with two verses, “Do thou nor be broken, nor do thou be smashed; be solid and strong. O mother, do thou behave sternly. Thyself and Agni shall carry through the rite. O divine earth, do thou be firm for welfare. The mysterious power of the Asuras, thou art fashioned out of good substance. May this oblation be enjoyed by the gods. Uninjured, do thou emerge in this sacrifice.”⁴³

विश्वास-प्रस्तुतिः

अथिनां परिददाति मित्रैतामुखां तपैषा मा भेद्येतां ते परिददाम्यभित्त्या इत्यथ वै भवति

मूलम्

English

He entrusts it with the formula, “O Mitra, do thou burn this cauldron; let it not be broken; I entrust it to thee so that it may not be broken.”⁴³

विश्वास-प्रस्तुतिः

यदि भिद्येत तैरेव कपालैः सँसृजेदिति

मूलम्

यदि भिद्येत तैरेव कपालैः सँसृजेदिति

English

It is indeed said,⁴⁴ “In case it is broken, one should build it with the same potsherds.”

विश्वास-प्रस्तुतिः

सा यदि भिद्यत एतान्येव कपालान्यवाञ्चनं पिष्ट्वा यैषा मृत्प्रायश्चित्ताय परिशेते तया सँसृज्य कृत्वा पक्त्वाच्छृद्य निदधात्यथान्यां प्रवृणक्त्यथ वै भवत्यम्बरीषादन्नकामस्यावदध्यादित्यथ वै भवति

मूलम्

English

If it is broken, having finely powdered the potsherds, having mixed that powder with the earth which is retained for the purpose of expiation, having burnt and sprinkled (with milk), one should keep it. He then employs another one.
It is indeed said,⁴⁴ “He should put into the cauldron the fire produced in an oven for one desirous of food.”

विश्वास-प्रस्तुतिः

यं कामयेत यजमानं भ्रातृव्यमस्मै जनयेयमित्यन्यतस्तस्याहृत्यावदध्यादित्यथ वै भवति

मूलम्

English

It is indeed said,⁴⁴ “If with regard to the sacrificer one desires that I shall create an enemy for him, one should put in his cauldron the fire having brought it from elsewhere.”⁴⁴

विश्वास-प्रस्तुतिः

यो गतश्रीः स्यान्मथित्वा तस्यावदध्यादित्यथ वै भवति

मूलम्

यो गतश्रीः स्यान्मथित्वा तस्यावदध्यादित्यथ वै भवति

English

It is indeed said, “One should put kindled fire in his cauldron who is a Gataśrī.”⁴⁴

विश्वास-प्रस्तुतिः

यो भूतिकामः स्याद्य उखायै सम्भवेत्स एव तस्य स्यादिति

मूलम्

यो भूतिकामः स्याद्य उखायै सम्भवेत्स एव तस्य स्यादिति

English

It is indeed said, “For a sacrificer who is desirous of prosperity, the fire for the cauldron should be that which is produced in a cauldron itself.”⁴⁴

विश्वास-प्रस्तुतिः

स य एवैष उखायै सन्तापाज्जायते तस्मिन्मुञ्जकुलायमवदधाति या ते अग्न ओजस्विनी तनूरोषधीषु प्रविष्टा तां त एतेनावयजे स्वाहेत्यथ क्रुमुकमाज्यसंयुतमवदधाति द्र् वन्नः सर्पिरासुतिरित्यथ वैकङ्कतीं च शमीमयीं च समिधावादधाति परस्या अधि संवत इति वैकङ्कतीं परमस्याः परावत इति शमीमयीम्

मूलम्

English

The fire which is produced from the heat of a cauldron-the Adhvaryu puts into that cauldron a web of Muñja grass with the formula, “O Agni, I got rid, by offering, of that vigorous body of thine which has entered into plants by this offering, svāhā.” He puts into it a piece of wood smeared with clarified butter with the verse, “The fire has wood for his food, is provided with clarified butter, is the old one, invoker of gods, desirable, son of strength and wonderful.”⁴³ He puts two fire-sticks–the one of Flacourtia ramontchiwith the verse, “From the high region do thou come down to the lower one. Do thou guard those among whom I am;”⁴³ and the one of Prosopis spicigera with the verse, “O ruddy horse, do thou come here from the far off region. Derived from earth, dear to all. O Agni, do thou injure the enemies."⁴⁵

विश्वास-प्रस्तुतिः

अथ सीद त्वं मातुरस्या उपस्थ इति तिसृभिर्जातमुपतिष्ठतेऽथ पञ्चौदुम्बरीः समिध आदधाति १३

मूलम्

English

He prays to the generated fire with the three verses, “O Agni, do thou be seated in the lap of this mother, knowing all the ways. Do thou not burn this (cauldron) with flame nor with heat. Do thou with bright illumination shine within her.-O Agni, (do thou shine) with thy brilliance within the cauldron, thy home. O Jātavedas, shining within her with thy lustre, do thou be auspicious,—O Agni, being auspicious, do thou, auspicious, be seated. Having rendered all quarters auspicious, do thou sit here in thy womb.”⁴⁵ Then he puts five fire-sticks of Ficus glomerata.

१४

विश्वास-प्रस्तुतिः

यदग्ने यानि कानि च यदत्त्युपजिह्विका रात्रिँरात्रिमप्रयावं नाभा पृथिव्या याः सेना अभीत्वरीरित्यथैनं पञ्चर्चेन राक्षोघ्नेनोपतिष्ठते कृणुष्व पाजः प्रसितिं न पृथ्वीमित्यथ तिस्रो नानावृक्ष्याः समिधोऽभ्यज्यादधाति दँ ष्ट्राभ्यां मलिम्लूनित्याश्वत्थीं ये जनेषु मलिम्लव इति वैकङ्कतीं यो अस्मभ्यमरातीयादिति शमीमयीम्

मूलम्

English

With the verses, “O Agni, whatever pieces of wood we put upon thee, may it serve thee as clarified butter. Do thou enjoy it O youngest one. Whatever the insect eats, on whatever the white ant crawls, may it all serve thee as clarified butter. Do thou enjoy it, O youngest one. -O Agni, may we, thy neighbours, rejoicing in abundance of wealth and food, feeding thee each night without exception like feeding a stalled horse with grass not be harmed. We invoke Agni being enkindled on the navel of the earth delighting in food, evoking great praise, worthy of sacrifice winner and prevailing in battles for great abundance of wealth.-O Agni, I push in thy mouth the invading and distressing armies of the enemy, the clans, the thieves and robbers.”⁴⁶ He prays to him with the Rākṣoghna hymn consisting of five verses; “O Agni, do thou disclose thy strength like a spreading net; do thou come like a mighty king together with retinue. Hurling thy swiftnet, thou shootest (arrows). Do thou strike the Rakṣases with this burning (weapons). —O Agni, thy waving flames attack swiftly. Forcibly glowing, do thou dash against them. Not restricted by the (offering through) ladle, release on all sides thy glows, flames and sparks.—O Agni, swiftest, do thou direct thy spies in different directions. Be the undaunted guardian of this clan. Let no trouble from thee bother us through the evil-wisher who is near and who is away.-O Agni, rise up; spread thyself in various quarters; “O sharp- weaponed one, do thou burn the foes. One who perpetrates injury on us, do thou burn him down like a dried wood.-O Agni, do thou go upwards; strike (the enemies) while favouring us, manifest thy divine (forms), calm down the deeds of evil-doers. Smash our foes whether our own kins or otherwise.”⁴⁷

He puts on the fire three fire-sticks of different trees, having smeared them with clarified butter-that of Ficus religiosa with the verse, “Do thou chew well- chewed the burglers with thy tusks, the robbers with thy teeth and the thieves with thy jaws, O lord;”⁴⁸ that of Flacourtia ramontchi with the verse, “I put into thy jaws the burglers, the robbers and the thieves who have attacked among men and in the forest and the wrong-doers in the thickets—them I put into thy jaws;”⁴⁸ that of Prosopis spicigera with the verse, “Do thou crush each of them who is hostile to us, who hates us, who despises us and who injures us."⁴⁹

विश्वास-प्रस्तुतिः

अथ सँशितं मे ब्रह्मोदेषां बाहू अतिरमित्युत्तमे औदुम्बरी वाचयन्नेवाभ्यादधात्यत्र कृष्णाजिने यजमानं वाचयति

मूलम्

English

He puts the last two fire-sticks of Ficus glomerata making the sacrificer recite the two verses, “My Brahman is sharpened; valour and strength are sharpened; the winning Kṣatra is sharpened whose priest I am, I have heightened the arms of these, their vigour, their strength. Through the Brahman I ruin the enemies and raise up my kins.”⁴⁹ At this stage he makes the sacrificer recite the formula relating to the skin of black antelope.⁵⁰

विश्वास-प्रस्तुतिः

मुष्टी चैव न करोति वाचं च न यच्छत्यथैतामासन्दीं व्यस्तशिक्यपाशां जघनेनाहवनीयं निदधाति

मूलम्

English

The sacrificer does not however close his fists, nor does he restrain his speech. The Adhvaryu places the wooden stool with the sling placed upon it with its strands open to the rear of the Āhavanīya.

विश्वास-प्रस्तुतिः

तस्यामिण्ड्वाभ्यां परिगृह्योख्यमासादयति १४

मूलम्

तस्यामिण्ड्वाभ्यां परिगृह्योख्यमासादयति १४

English

He places upon it the fire in the cauldron holding it by means of two webs of grass.

१५

विश्वास-प्रस्तुतिः

मातेव पुत्रं पृथिवी पुरीष्यमग्निँस्वे योनौ बिभर्त्युखा । तां विश्वैर्देवैरृतुभिः संविदानः प्रजापतिर्विश्वकर्मा युनक्त्वित्यथासीन उत्तरनिर्बाधँरुक्मं प्रतिमुञ्चते दृशानो रुक्म इत्यथ शिक्यपाशं प्रतिमुञ्चते विश्वा रूपानि प्रतिमुञ्चते कविर्नक्तोषासेति द्वाभ्यां तूष्णीं कृष्णाजिनमुत्तरम्

मूलम्

English

With the verse, “The earth in the form of the cauldron holds in its womb the fire pertaining to the earth like mother the son. May Prajāpati Viśvakarman in unison with Viśve Devas the seasons give it.”⁵¹ The sacrificer suspends around his neck the golden sheet with its knobs outside (tied in a string) with the verse, “The beautiful golden sheet granting immortal life and shining for glory has shone extensively. The immortal Agni is equipped with strength because the heaven with good semen has created him.”⁵² Then he hangs the strands of the sling around his neck with the two verses, “The wise desirable Savitr̥ has assumed all forms; he has granted bliss for bipeds and quadrupeds. He has illumined the heaven. Following the advent of the dawn, he shines.-The night and dawn, harmonious but of different forms feed going in the same direction one and the same baby. The golden sheet shines inbetween the heaven and earth. The wealth-giving gods have held the Agni.”⁵² He holds the skin of black antelope upon it.

विश्वास-प्रस्तुतिः

अथैनमवेक्षते सुपर्णोऽसि गरुत्मान्त्रिवृत्ते शिरो गायत्रं चक्षु स्तोम आत्मा साम ते तनूर्वामदेव्यं बृहद्र थन्तरे पक्षौ यज्ञायज्ञियं पुच्छं छन्दाँस्यङ्गानि धिष्णियाः शफा यजूँषि नामेत्यथैनमुद्गृह्णाति सुपर्णोऽसि गरुत्मान्दिवं गच्छ सुवः पतेति

मूलम्

English

He then gazes at it with the formula, “Thou art fair-winged eagle; thy head is three-stranded; thy eye the Gāyatrī metre; thy soul the Stoma; thy body the Vāmadevya Sāman; thy two wings the Bṛhat and Rathantara Sămans; thy tail the Yajñāyajñiya Saman; thy limbs the metres; thy hoofs the Dhiṣniya mounds; thy name the Yajus.”⁵³ He lifts it up with the formula, “Thou art fair-winged eagle; go to heaven; reach the Svarga.”⁵³

विश्वास-प्रस्तुतिः

पुरस्तादेवास्यैते दीर्घाः शिक्यपाशाः कारिता भवन्ति

मूलम्

पुरस्तादेवास्यैते दीर्घाः शिक्यपाशाः कारिता भवन्ति

English

Long strands of the sling are already caused to be made for him. Standing there only he (symbolically) makes the strides.

विश्वास-प्रस्तुतिः

सोऽत्र वैव सति क्रमतेऽपि वैनमुपोद्यच्छते १५

मूलम्

सोऽत्र वैव सति क्रमतेऽपि वैनमुपोद्यच्छते १५

English

Or he lifts it (the cauldron together with the sling) up.

१६

विश्वास-प्रस्तुतिः

विष्णोः क्रमोऽस्यभिमातिहा गायत्रं छन्द आ रोह पृथिवीमनुविक्रमस्व निर्भक्तः स यं द्विष्म इति चतुर्भिरनुच्छन्दसं तृतीये चतुर्थमनुवर्तयति

मूलम्

English

With the four formulas in serial order, “Thou art the step of Viṣņu smiting enemy, ascend the Gāyatrī metre; step across the earth; excluded is he whom we hate.-Thou art the step of Viṣṇu; smiting imprecations, ascend the Triṣṭubh metre; step across the midregion; excluded is he whom we hate.–Thou art the step of Viṣṇu; smiting those aspiring to act as enemy, ascend the Jagatī metre; step across the heaven; excluded is he whom we hate.-Thou art the step of Viṣņu; smiting those aspiring to act as the foes, ascend the Anustubh metre; step across the quarters; excluded is he whom we hate.”⁵⁴ He joins the fourth formula to the third formula.

विश्वास-प्रस्तुतिः

न चतुर्थाय प्रक्रामति

मूलम्

न चतुर्थाय प्रक्रामति

English

He does not step with the fourth formula.

विश्वास-प्रस्तुतिः

नाहवनीयमुपात्येत्यथाक्रन्ददित्येतामन्वाहाथ दक्षिणमँसमभि पर्यावर्ततेऽग्नेऽभ्यावर्तिन्नग्ने अङ्गिरः पुनरूर्जा सह रय्येति चतसृभिरथोदङ्पर्यावृत्य कृष्णाजिनमुन्मुच्य शिक्यपाशामुन्मुञ्चत उदुत्तमं वरुण पाशमस्मदित्यथैनमाहरत्या त्वाहार्षमग्रे बृहन्नुषसामूर्ध्वो अस्थादिति द्वाभ्याम्

मूलम्

English

He does not cross beyond across the Āhavanīya. The Adhvaryu recites the verse, “Agni has made a noise like thundering sky, licking the earth and devouring the plants. Being born presently and well kindled, it has shone. With its plants it shines between heaven and earth.”⁵⁵ The sacrificer turns around along the right shoulder with the four formulas, “O Agni, turning around, turn towards with long life, vigour, gift, intellect, offspring and wealth.-O Angiras Agni, may there be thy hundred rounds, a thousand subrounds. With the abundance of their abundance bring us back what is lost of us, bring us wealth back.—O Agni, return to us with vigour, with food, and long life (for us). Guard us again from all sides.-O Agni, return to us with wealth, swell us with stream feeding all on all sides."⁵⁶ Having turned towards the north and having loosened the skin of black antelope, he removes the strands of the sling with the verse, “O Varuṇa, do thou loosen the uppermost bond, the lower one and the middle one. O Āditya, may we be innocent in respect of thy ordinance of non- bondage.” He takes it up with two verses, “I have brought thee; do thou be within; stand here firm and immovable. May all people like thee, entrust the kingdom to him. This Agni, growing, has risen up in the presence of the dawns. Coming out, the lustre has risen from darkness. Agni equipped with limbs through the shining light, coming from all sides has filled up all seats.”⁵⁷

विश्वास-प्रस्तुतिः

अत्र यं कामयेत राजन्यँराष्ट्रँस्यादिति तं मनसा ध्यायेद्रा ष्ट्रमेव भवतीति ब्राह्मणम्

मूलम्

English

“If in respect of the Rājanya (sacrificer) he may desire that he should have a kingdom, he should mentally think over him. He acquires a kingdom,” so says the Brāhmaṇa."⁵⁸

विश्वास-प्रस्तुतिः

अथिनं यथाहृतं प्रतिपर्याहृत्यान्तर्वेद्यासादयति सीद त्वं मातुरस्या उपस्थ इति चतसृभिः सहँसाभिरत्र मुष्टी च करोति वाचं च यच्छत्यथास्मै व्रतं प्रदास्यन्नन्नपतीयाँसमिधमभ्यादधाति वा जपति वान्नपतेऽन्नस्य नो देहीत्यथोख्यमुपसमिन्द्धे येन देवा ज्योतिषोर्ध्वा उदायन्निति

मूलम्

English

Having brought it (the Ukhya fire) back in the same manner as it was carried, he keeps it within the altar with four verses including the hamsaverse, “O Agni, knowing all paths, do thou seat thyself in the lap of this mother. Do not burn it with the flame nor by heat. Do thou with bright lustre shine within it.-O Agni (do thou remain) within the cauldron, thy home with lustre. Being hot by its heat, O Jātavedas, do thou be auspicious.–Being auspicious to me, O Agni, be seated as auspicious. Having rendered all quarters auspicious, sit down in thy seat.—(Agni is the ) sun seated in brightness, the shining one seated in the midregion, the Hotr̥ seated within the altar, the guest seated in the house, seated in men, seated in solicitation, seated in the cosmic order, seated in the firmament, born of waters, born of cow, born of the cosmic order, born of mountain; it is the great cosmic order."⁵⁹ Here he closes his fists and restrains speech.

When he is going to give Vrata-milk to the sacrificer, he puts on the fire a fire-stick intended for Annapati with the verse or he murmurs the verse, “Olord of food, do thou give us flowers and substantial food. Save one who gives. Give vigour to our biped and quadruped.”⁶⁰ He enkindles the fire in the cauldron with the verse, “May the sacrificer go safely with that lustre with which gods went above, with which the Ādityas, Vasus and Rudras, with which the Aṅgirases acquired greatness."⁶¹

विश्वास-प्रस्तुतिः

स यावत्कृत्वोऽस्मै व्रतं प्रदास्यन्भवत्येवमेवान्नपतीयाँसमिधमभ्यादधाति वा जपति वैवमुख्यमुपसमिन्द्धेऽथ प्रातरुदित आदित्ये विसृष्टायां वाचि वात्सप्रेणोपतिष्ठते दिवस्परि प्रथमं जज्ञे अग्निरित्येतेनैकादशर्चेन

मूलम्

English

Whenever he has an occasion to hand over the Vrata-milk to him (the sacrificer), he puts on fire the firestick for Annapati with the verse, or may murmur it. In a similar manner he enkindles the fire in the cauldron. In the morning after the sun has risen and speech has been released, the sacrificer prays with Vātsapra hymn consisting of eleven verses, “Agni was first born in heaven; the Jātavedas had his second birth amongst us; the one who knows men had his third birth in waters. The pious man enkindling the eternal one prays him.-O Agni, we know thy three-fold three places we know thy abode which is established variously; we know thy secret name; we know the source from which thou hast come.-O Agni, one enkindled thee, the one who knows men and gazes at men, in the ocean, in waters and in the bosom of heaven. The great (sacrificers) gratified thee who art standing in the third region in the womb of the cosmic order.-Agni has made a noise like thundering sky…⁶² —Among men has been deposited Agni who is eager, purifying, moving, wise and immortal. Continuing to hold brown smoke, he impels it above. He has reached the heaven with bright flame. The exposer of what is all around, the germ of the world has, at its birth, pervaded the heaven and earth. When the five people worshipped Agni, he (Agni) going afar, broke even the solid mountain.-Agni being enkindled before dawn shines, treasure of wealth, supporter of riches, fulfiller of desires, guardian of Soma, son of the shining one, of strength, and the one who reigns the waters. O Agni the youngest, do thou lead the sacrificer to a better and more and more better condition and brilliance attained by gods, who, O god of blissful radiance, offered thee a cake full of ghee.-O Agni, do thou be (with the worshipper) in all his deeds bringing him fame; be with him while each and every song of praise is being recited. May he be dear to Surya, dear to Agni; may he grow up with those who are born and who are to be born.–O Agni, the sacrificers held for thee day by day desirable wealth. Desiring wealth in thy association, they chose a cow-stall full of cattle.-Appearing like a golden sheet, Agni has shone extensively glittering with immortal life for glory. When the prolific heaven created him, Agni became immortal in his strength.”⁶³

विश्वास-प्रस्तुतिः

स एवमेव पूर्वेद्युः प्रक्रामत्युत्तरेद्युरुपतिष्ठतेऽथास्योपवसथीयेऽहन्वात्सप्रँ सम्पद्यते १६

मूलम्

English

In this very manner he takes strides the previous day and prays the next day. Thus on the Upavasatha- day the Vātsapra prayer takes place.

१७

विश्वास-प्रस्तुतिः

अथातः प्रयाणस्यैव मीमाँसा

मूलम्

अथातः प्रयाणस्यैव मीमाँसा

English

Now the discussion concerning the departure.

विश्वास-प्रस्तुतिः

दीक्षितं वायोगक्षेमो विन्दत्यन्यत्र वा देवयजनाद्दीक्षते सँसृजन्ति व्रते

मूलम्

English

If the initiated sacrificer faces the problem of maintenance or is initiated at a place other than the sacrificial place, the Vrata-milks are given (to the sacrificer and his wife);

विश्वास-प्रस्तुतिः

सम्बध्नन्ति व्रतदुघयोर्वत्सवादधति यदाधेयं भवति नीडे गार्हपत्यं प्रौग आहवनीयमित्यथोख्यमुद्यच्छत उदु त्वा विश्वे देवा इत्यथैनमनसः प्रौग आसादयति सीद त्वं मातुरस्या उपस्थ इति चतसृभिः सहँ साभिरथैतानासन्दीपादान्फलकेषु यथासुष्ठु विनिबध्नन्ति

मूलम्

English

the calves of the cows yielding Vrata-milk are tied together. Whatever is to be carried away is placed in the bullock-cart. The Gārhapatya fire is placed in the seat, the Āhavanīya on the poles. The sacrificer lifts up the fire in the cauldron with the verse, “O Agni, may Viśve Devas lift thee up together with apprehensions. Do thou become most auspicious to us, well-faced and shining on all sides.”⁶⁴ He places it on the poles of the cart with the four verses including the Hamsa verse beginning with “O Agni, knowing all paths….”⁶⁵ The legs of the stool (for the cauldron) are properly fixed with the planks.

विश्वास-प्रस्तुतिः

मध्यमे वँशे शिक्यपाशं प्रग्रथ्नन्त्यपि वारण्योरग्नीन्समारोह्य प्रयाति भद्रा दभि श्रेयः प्रेहि प्रेदग्ने ज्योतिष्मान्याहीति द्वाभ्याम्

मूलम्

English

The strand of the sling is tied to the middle beam. Or alternatively, having consigned the fires into the kindling woods, he (the sacrificer) proceeds with the two verses, “Do thou proceed from the good to the benevolent…” and “O Agni, do thou, lustrous, proceed with auspicious flames. Shining with great flames, do not injure our offspring with thy body.”⁶⁴

विश्वास-प्रस्तुतिः

अथ यद्यक्ष उत्सर्जत्यक्रन्ददित्येतामन्वाहाथावसिते घृतानुषिक्ताँ समिधमभ्यादधाति समिधाग्निं दुवस्यत घृतैर्बोधयतातिथिम्। आस्मिन्हव्या जुहोतन स्वाहेति गायत्र्या ब्राह्मणस्य प्रप्रायमग्निर्भरतस्य शृण्व इति त्रिष्टुभा राजन्यस्य

मूलम्

English

If the axle cracks, the Adhvaryu recites the verse, “Agni has made a noise like thundering sky…"⁶⁶ When the cracking sound stops, he puts on the (Ãhavaniya fire) a fire-stick smeared with clarified butter with the Gāyatrī verse for a brāhmaṇa sacrificer, “Do you worship Agni with a fire-stick; do you stir the guest with clarified butter; offer oblations unto him, svāhā,”⁶⁷ with the Triṣṭubh verse for a Rājanya sacrificer, “This Agni of Bharata is very well-known; with great brilliance he shines like the sun. He who overcame Pūru in battle, the divine guest auspicious to us has shone forth.”⁶⁷

विश्वास-प्रस्तुतिः

स यावत्कृत्वः प्रयास्यन्भवत्येवमेवैतत्सर्वं करोति १७

मूलम्

स यावत्कृत्वः प्रयास्यन्भवत्येवमेवैतत्सर्वं करोति १७

English

As many times he has to depart, the sacrificer repeats all this.

१८

विश्वास-प्रस्तुतिः

अथातो भस्मन एवातिवृद्धस्य मीमाँसा

मूलम्

अथातो भस्मन एवातिवृद्धस्य मीमाँसा

English

Now the discussion concerning the over-whelming ashes.

विश्वास-प्रस्तुतिः

भस्म चेदतिवर्धते स उपकल्पयते सतमयोदवीँर्सन्दँशमित्येतत्समादाय यत्रापस्तद्यन्ति सोख्या

मूलम्

English

If the ashes grow excessively, the Adhvaryu procures a pan, a spoon of bronze and a pair of tongs. Having taken up all this, they, together with the cauldron, go to a place where there is water.

विश्वास-प्रस्तुतिः

अथैतमग्निँसन्दँशेन परिगृह्य सतेऽवधायायोदर्व्याप्सु भस्म प्रवेशयत्यापो देवीः प्रतिगृह्णीत भस्मैतदप्स्वग्ने सधिष्टव गर्भो अस्योषधीनामिति तिसृभिरनुच्छन्दसम्

मूलम्

English

Having caught up the fire with the pair of tongs and having put it into the pan, he lets the ashes fall into the water with the three verses in the serial order, “O divine waters, do you accept these ashes; place them in a resting place, a fragrant region. May the good wives and mothers (i.e. waters) pay obeisance to it (Agni). Do you (O waters), maintain him like the mother her son.-O Agni, thy seat is in the waters. Thou followest the plants, Occupying the position of a germ thou art born. again. Thou art the germ of plants, germ of trees, germ of all creatures, O Agni, thou art the germ of waters."⁶⁸

विश्वास-प्रस्तुतिः

अथैनं ज्योतिष्मतीभ्यां प्रत्यवदधाति प्रसद्य भस्मना योनिम्पुनरासद्य सदनमपश्चेति द्वाभ्याम्

मूलम्

English

He puts the fire back into the cauldron with two Jyotiṣmati verses, “O Agni, having reached through the ashes thy womb-waters and earth and thus having been united with thy mothers, do thou, furnished with brilliance, sit down in thy seat.-Having reached thy residence-waters and earth, O Agni, do thou the most auspicious, lie in this (cauldron) as in the lap of the mother."⁶⁹

विश्वास-प्रस्तुतिः

अथ पुनरूर्जा सह रय्येति द्वाभ्यां पुनरुदैत्यथोख्यमुपसमिन्द्धे पुनस्त्वादित्या रुद्रा वसवः समिन्धतामित्यथैनं यथाहृतं प्रतिपर्याहृत्य यजमानायतने तिष्ठन्नुपतिष्ठते बोधा स बोधीत्यान्तादनुवाकस्य

मूलम्

English

He comes back (to the sacrificial place) with the two verses, “Do thou come back O Agni, with thy vigour, with food and long life (for us). Guard us again from all sides.-Do thou return O Agni, with wealth, swell us with stream feeding all on all sides.”⁷⁰ He enkindles the fire in the cauldron with the verse, “May the Ādityas, Rudras and Vasus enkindle thee again; may the priests (feed) thee with oblations O bringer of wealth. Do thou (O Agni,) fatten thy bodies. May the desires of the sacrificer come true.”⁷¹ After having carried around back in the same manner, as he had carried it, standing on the sacrificial seat, he prays to it with the verses up to the end of the Anuvāka, “O youngest one, and the powerful one, do thou listen to this our most generous utterance. One hates, one praises, O Agni, I, a praiser, praise thy body.-Do thou become a bounteous patron, giver of riches, lord of riches. Keep away the foes from us."⁶⁸

विश्वास-प्रस्तुतिः

स यावत्कृत्वो भस्मातिवर्धत एवमेवैतत्सर्वं करोत्यथातः कालायैवोपशेते सम्भारेभ्यः १८

मूलम्

English

As many times as the ashes overgrow, he does all this. He then awaits the moment for procuring the substances.

१९

विश्वास-प्रस्तुतिः

अथातः क्रयस्यैवोपवसथः पर्याप्लवते

मूलम्

अथातः क्रयस्यैवोपवसथः पर्याप्लवते

English

The day preceding the one for purchasing (Soma) comes.

विश्वास-प्रस्तुतिः

स उपकल्पयते पञ्चशतमिष्टका अपरिमिता अपस्या नैरृतीः कृष्णास्तिस्रस्तुषपक्वा भस्म पुरीषमूषान्सिकता इत्यथोपवसथीयेऽहन्देवयजनमध्यवस्यत्येदमगन्मापेतेति द्वाभ्याम्

मूलम्

English

He procures a hundred and five bricks, a large number of pebbles, three Nairr̥ta bricks baked with husks, ashes, saline soil and sand. On the Upavastha day he enters the sacrificial place with two verses, “We have come to the sacrificial place…”[^1-583] and, “Do you go away; do you depart variously; move away from the place in different quarters-you who are old and also who are new. Yama has given this piece of earth; the Pitṛs have reserved this space for him (the sacrificer).”⁷²

[^1-583] TS 1.2.3.3; BaudhŚS VI.9

विश्वास-प्रस्तुतिः

अथ महावेदिं विमिमीत एतानेव ज्यायसः प्रक्रमान्प्रक्रम्याक्ष्णया मानेन प्रमाय समन्तँस्पन्द्यया परितनोति

मूलम्

English

He measures the Mahāvedi by striding the bigger Prakramas. Having measured with the measurement crosswise, he measures with the cord around.

विश्वास-प्रस्तुतिः

पृष्ठ्यामातनोत्यथैतमग्निं प्रत्यञ्चं यूपावटीयाच्छङ्कोर्विमिमीते पुरुषमात्रेण वेणुना समपक्षपुच्छम्

मूलम्

English

He strews the central line. He then measures (the area of) the fire-altar to the rear of the peg for the pit for the sacrificial post by means of a bamboo as long as a Puruṣa in such a way that the wings and the tail are of an equal extent.

विश्वास-प्रस्तुतिः

अरत्निना पक्षौ द्रा घीयाँसौ भवतः

मूलम्

अरत्निना पक्षौ द्रा घीयाँसौ भवतः

English

(The difference is that) the two wings are longer by an Aratni.

विश्वास-प्रस्तुतिः

षड्विधं वा सप्तविधं वा द्वादशविधं वा यावद्विधं वा चेष्यमाणो भवत्यथैनमक्ष्णया मानेन प्रमाय समन्तँ स्पन्द्यया परितनोत्य्

मूलम्

English

(The fire-altar) should be having the area of six Puruṣas or seven Puruṣas or twelve Puruṣas or that number of Puruṣas which he proposes to construct. Having measured it by the measurement crosswise, he measures with the cord around.

विश्वास-प्रस्तुतिः

अनुस्पन्द्यं लेखां लिखत्यपोद्धृत्य स्पन्द्यां कर्षूः खानयन्त्युच्छ्रयन्त्यपस्या दक्षिणतश्च पश्चाच्च वर्षीयसीः कुर्वन्त्येतावदेवैतदहः कर्म क्रियते

मूलम्

English

Along the cord he draws a line. After he has removed the cord, the lines are dug out. Gravels are raised. Towards the south and west they are rendered higher. This much procedure is gone through on this day.

विश्वास-प्रस्तुतिः

वसन्त्येताँरात्रिम्

मूलम्

वसन्त्येताँरात्रिम्

English

They rest over the night.

विश्वास-प्रस्तुतिः

अथाध्वर्युरपररात्र आद्रुत्य सँशास्ति त्रिस्तनव्रतं दोहयतेत्यथैतमग्निँ सते समुप्य दक्षिणतो ज्वलयन्त आसतेऽथैतदग्न्यायतनँशकृत्पिण्डेन परिलेपयति

मूलम्

English

The Adhvaryu, having hastened in the latter part of the night, gives out the call, “Do you cause the milk to be milked from three udders of the cow." The cauldron-fire is collected in a pan, and is kept flaming towards the south. The Adhvaryu causes the area of the fire-altar to be smeared with a ball of cow-dung.

विश्वास-प्रस्तुतिः

तस्मिँश्चतस्रः प्राचीरिष्टका आयातयति द्वे पुरस्तात्समीची द्वे पश्चात्समीची

मूलम्

English

He lays down within it four bricks pointing towards the east-two towards the east in a line and two towards the west in a line.

विश्वास-प्रस्तुतिः

अथैनं प्रदक्षिणं त्रयोदशभिरिष्टकाभिः परिचिनोत्यन्विष्टकं लेखां लिखत्यपोद्धृत्येष्टकाः कर्षूः खानयन्त्युच्छ्रयन्त्यपस्या दक्षिणतश्च पश्चाच्च वर्षीयसीः कुर्वन्ति १९

मूलम्

English

He piles thirteen bricks by the right. He draws a line along each brick. The bricks are removed and lines are dug out. The gravels are raised. They are rendered higher towards the south and the west.

२०

विश्वास-प्रस्तुतिः

अथ द्वाभ्यामात्मन्यग्निं गृह्णीते मयि गृह्णाम्यग्रे अग्निं यो नो अग्निरिति

मूलम्

English

He (the sacrificer) receives Agni within himself with the two verses, “I receive within myself Agni in front for abundance of wealth, for good progeny and for good valour. I place within myself offspring and vigour, may we, with good horses, be uninjured in our bodies.-O Pitr̥s, the Agni which exists in our hearts, which the immortal one has entered into men-him we receive within ourselves; may he not go astray leaving us.”⁷³

विश्वास-प्रस्तुतिः

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

मूलम्

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

English

He (the Adhvaryu) murmurs the Svayaṁciti formula," “O Jātavedas Agni, those which are thy fire-sticks, which form thy abode, which thy tongue, which thy flames, which are thy cracklings, which drops-with them, knowing, do thou pile up thyself."⁷⁴

विश्वास-प्रस्तुतिः

श्वेतमश्वमभिमृश्यान्तःशर्करमिमामुपदधाति प्रजापतिस्त्वा सादयतु तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्यत्र सम्भारान्निवपत्यग्नेर्भस्मासीति भस्माग्नेः पुरीषमसीति पुरीषं सञ्ज्ञानमसि कामधरणमित्यूषान्मयि ते कामधरणं भूयादिति सिकता अथैनान्सम्प्रयौति सं या वः प्रियास्तनुवः सं प्रिया हृदयानि वः । आत्मा वो अस्तु सम्प्रियः सम्प्रियास्तनुवो ममेत्यथैनान्कल्पयति कल्पेतां द्यावापृथिवी कल्पन्तामाप ओषधीः । कल्पन्तामग्नयः पृथङ्मम ज्यैष्ठ्याय सव्रता इत्यथोर्ध्वचित उपदधाति चित स्थ परिचित ऊर्ध्वचितः श्रयध्वं तया देवतयाङ्गिरस्वद्ध्रुवाः सीदतेत्य्

मूलम्

English

Having touched the white horse, he lays down this (earth) inside the pebbles with the formula, “May Prajāpati place thee; together with that deity do thou seat thyself firm in the manner of the Aṅgirases.”⁷⁵ At this stage he pours down the substances: The earth with the formula, “Thou art the ashes of Agni, thou art the earth of Agni;”⁷⁶ the saline soil with the formula, “Thou art accord, the power of fulfilling desire;”⁷⁶ the sand with the formula, “May thy power of fulfilling desire be within me.”⁷⁶ He mixes them together with the verse, “May your bodies be dear to each other; may your hearts be dear to each other; may your self be dear to each other; may all these bodies be dear to men.”⁷⁷ He employs them with the verse, “May the heaven and earth be united; may the waters and plants be united; may the fires abiding by the same rules individually serve for my superiority."⁷⁸ He lays down the Urdhvacit bricks with the formula, “You are piled up, you are piled around, do you be firm O Urdhvacit bricks. Together with that deity, do you be seated firm in the manner of the Aṅgirases.”⁷⁹

विश्वास-प्रस्तुतिः

अथानुव्यूहत्याप्यायस्वेति गायत्र्या ब्राह्मणस्य सं ते पयाँसीति त्रिष्टुभा राजन्यस्य

मूलम्

English

He arranges them serially for a brāhmaṇa sacrificer with the Gāyatrī verse āpyāyasva…, for a Rājanya sacrificer with the Triṣṭubh verse saṁ te payāṁsi ….

विश्वास-प्रस्तुतिः

यथासुष्ठु यथाशर्करमनुव्यूहति

मूलम्

यथासुष्ठु यथाशर्करमनुव्यूहति

English

He arranges them in the fixed line and in accordance with the gravels.

विश्वास-प्रस्तुतिः

तस्मिँश्चतस्रः प्राचीर्याजुषीरुपदधाति २०

मूलम्

तस्मिँश्चतस्रः प्राचीर्याजुषीरुपदधाति २०

English

On that (structure) he lays down four yājuṣa bricks towards the east

२१

विश्वास-प्रस्तुतिः

अयँसो अग्निरग्ने दिवो अर्णमच्छा जिगास्यग्ने यत्ते दिवि वर्चः पृथिव्याम्पुरीष्यासो अग्नय इति

मूलम्

English

(With the four verses), “This is that Agni on which eager Indra held Soma in his belly. O Jātavedas, thou, who hast given thousandfold food like a speedy horse, art praised. O Agni, thou reachest the waters from the heaven; thou speakest (in our favour) to the gods who are sitting on the seats. The waters which lie beyond in the brilliant realm of Sūrya and which lie below wait upon thee.-O Agni, worthy of sacrifice, thy radiance which is in the heaven, which is on the earth, which is in plants and in waters, by which thou hast spread thyself over the wide midregion, (may) that flaming and shining flood gazing at men (be seated here).—May the Agnis originated in the soil and enjoying together with the flowing waters accept the offered oblation and nourishing big foods.”⁸⁰

विश्वास-प्रस्तुतिः

द्वे पुरस्तात्समीची इडामग्न इति दक्षिणामयं ते योनिरृत्विय इत्युत्तरां द्वे पश्चात्समीची चिदसीति दक्षिणाम्परिचिदसीत्युत्तराम्

मूलम्

English

Two in front in a line-the southern one with the verse, “O Agni, do thou give to one offering you food praise-worthy and everlasting gift of cow; may we have our own son, enjoying full life. O Agni, may thy good will be unto us,⁸⁰ the northern one, with the verse, “This is thy regular birth-place born from which thou hast shone. Knowing it, do thou come up, and increase our wealth.”⁸⁰ Two towards the west in a line-the southern one with the formula, “Thou art a piler; do thou be seated firm with that deity in the manner of the Aṅgirases;”⁸¹ the northern one with the formula, “Thou art a piler around, do thou be seated firm with that deity in the manner of the Aṅgirases.”⁸¹

विश्वास-प्रस्तुतिः

अथैनं प्रदक्षिणं त्रयोदशभिर्लोकं पृणाभिः परिचिनोति लोकं पृण छिद्रं पृणाथो सीद शिवा त्वम्। इन्द्रा ग्नी त्वा बृहस्पतिरस्मिन्योनावसीषदन्निति

मूलम्

English

He piles around this (Agni) by the right with thirteen Lokampr̥ṇā bricks (each one) with the verse, “Do thou fill in the space; do thou fill in the gap; auspicious, do thou be seated. Indra-Agni and Br̥haspati have seated thee in this birth-place.”⁸¹

विश्वास-प्रस्तुतिः

तयादेवतं करोति तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्यथ सूददोहसं करोति ता अस्य सूददोहसः सोमँश्रीणन्ति पृश्नयः । जन्मन्देवानां विशस्त्रिष्वा रोचने दिव इत्यथावद्रुत्य कृष्णमश्वमभिमृश्य तनुपुरीषमुपदधाति पृष्टो दिवीति

मूलम्

English

He recites the tayādevata⁸² formula, “Do thou be seated firm with that deity in the manner of the Aṅgirases."⁸¹ He recites the sūdadohasa⁸³ verses, “Those spotted cows (of this sacrificer), yielding milk mix up Soma. (They are like) the clans in the birth-place of gods in the three shining (realms) of the heaven.”⁸¹ After having hastened, and having touched a black horse, he lays down fine earth (upon the structure) with the verse, “Agni has touched the heaven, he has touched the earth; touching, he has entered all plants. The Vaiśvānara Agni has touched with his strength, may he guard us from injury by day and by night."⁸⁴

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोतीति न्वा इयं प्रथमा चितिर्निष्ठीयत एवमेव द्वितीया निष्ठीयत एवं तृतीयैवं चतुर्थ्येवं पञ्चमी

मूलम्

English

Having recited the tayādevata formula he recites the sūdadohasa verse. In this way the first layer is constructed. In the same manner the second layer is piled up; similarly the third; similarly the fourth, similarly the fifth.

विश्वास-प्रस्तुतिः

तान्यदि चेष्यत आदित्योऽभ्युदियाद्वाचंयमोऽध्वर्युं यजमानोऽन्वारभत उख्यमेवाध्वर्युरादत्ते प्रतिसमेधनीयं प्रतिप्रस्थाता

मूलम्

English

If the sun rises while they are piling up, the sacrificer, restraining speech, touches the Adhvaryu. The Adhvaryu takes up the fire in the cauldron. The Pratiprasthātr̥ the one to be kindled again."⁸⁵

विश्वास-प्रस्तुतिः

तौ पुरस्तात्प्रत्यञ्चौ समितमिति चतसृभिः सन्निवपतोऽथ शिक्यादुखां निरूहति २१

मूलम्

English

They, standing to the east and facing the west, pour down (the two fires) with four verses beginning with, “Do you two be together, act together, dear towards each other, shining, being in harmony, providing together food and strength; I have brought together your minds, your ordinances and your thoughts.—O Agni pertaining to the earth, do thou become our overlord; give food and strength to the sacrificer.-O Agni, thou art pertaining to the earth, possessing wealth and prosperity. Having rendered all quarters auspicious, thou hast seated here on thy birth-place. You two Agnis, be harmonious towards us, having identical place, not injuring. O Jātavedas Agnis, do not injure the sacrifice nor the lord of sacrifice; do you become auspicious to us today.”⁸⁶ He then removes the cauldron from the sling.

२२

विश्वास-प्रस्तुतिः

मातेव पुत्रं पृथिवी पुरीष्यमग्निँस्वे योनावभारुखा । तां विश्वैर्देवैरृतुभिः संविदानः प्रजापतिर्विश्वकर्मा विमुञ्चत्विति

मूलम्

English

With the verse, “The cauldron held Agni pertaining to the earth in her womb like mother the son. May Viśvakarman Prajāpati being in harmony with Viśve Devas and the seasons release her."

विश्वास-प्रस्तुतिः

तां नावेक्षेतेत्याहुः शुग्वत्येव हि भवतीति

मूलम्

तां नावेक्षेतेत्याहुः शुग्वत्येव हि भवतीति

English

It is said that one should not gaze at it; for it is full of blaze.

विश्वास-प्रस्तुतिः

तस्यामन्यत्रावेक्षमाणो दधिद्र प्सान्प्रास्यत्यमुं ते शुचि दधामीति वा तूष्णीं वाथैनाँसिकताभिः पूरयित्वा दध्नोपरिष्टात्सम्प्रच्छाद्योत्तरे शालाखण्डे निदधात्येवमेव द्वितीयां पूरयत्येवं तृतीयां ता आ कालात्परिशेरेऽथ वैश्वानर्या शिक्यमादत्ते यदस्य पारे रजसः शुक्रं ज्योतिरजायत । तन्नः पर्षदति द्विष इत्यथ याचति नैरृतीः कृष्णास्तिस्रस्तुषपक्वा आसन्दीँरुक्मस्य प्रबन्धनमुदपात्रमित्येतत्समादाय दक्षिणया द्वारोपनिष्क्रम्य तां दिशं यन्ति यत्रास्य स्वकृतमिरिणँस्पष्टं भवति प्रदरो वा

मूलम्

English

Gazing elsewhere, he puts into it drops of curds saying, “I put N.N. in thy blaze” or silently. Having filled it with sand and having covered it with curds on the upper side, he places it in the northern part of the shed. Similarly he fills in the second one, similarly the third one, they lie there until the proper time. He takes the sling with the verse addressed to Vaiśvānara Agni, “The bright light which is created beyond this firmament, may it carry us beyond our enemies. O’Vaiśvānara Agni, svāhā.”⁸⁷ He then asks for the three black Nairr̥ta bricks burnt with husks, the wooden stool, the thread with which the golden sheet was fastened and the pot filled with water. Having taken these, having gone out by the southern door, they go towards that quarter where one comes across a naturally arid place or a ditch.

विश्वास-प्रस्तुतिः

तदेतत्पराचीनपाशँशिक्यं न्यस्यत्यग्ने वैश्वानर स्वाहेति

मूलम्

तदेतत्पराचीनपाशँशिक्यं न्यस्यत्यग्ने वैश्वानर स्वाहेति

English

Here he puts down the sling with its strands scattered with the formula, “O Agni Vaiśvānara svāhā.”

विश्वास-प्रस्तुतिः

शिक्यपाशमनु पराचीर्नैरृतीरुपदधाति नमः सु ते निरृते विश्वरूपे यत्ते देवी निरृतिराबबन्ध यस्यास्ते अस्याः क्रूर आसञ्जुहोमीत्युपास्यत्यासन्दीँ रुक्मस्य प्रबन्धनम्

मूलम्

English

Alongside of the strand of the sling he lays down in a scattered manner the Nairṛta bricks with the verses, “O Nirr̥ti of varied forms, obeisance to thee; loosen this bond made of bronze. Being in harmony with Yama and Yami, carry this (sacrificer) to the highest heaven. The firm bond which (O sacrificer) the goddess Nirr̥ti fastened round thy neck. I loosen it as if from the middle of life. Released and living (long) do thou enjoy food.-People know thee (simply) as earth (but) I absolutely know thee as Nirr̥ti in whose mouth I am making this offering for the release from these bonds.”⁸⁸ He casts near them the stool and thread of the golden sheet.

विश्वास-प्रस्तुतिः

अथोपतिष्ठतेऽसुन्वन्तमयजमानमिच्छ देवीमहं निरृतिं वन्दमान इति द्वाभ्याम्

मूलम्

English

He prays (to Nirr̥ti) with two verses, “O Godess Nirr̥ti, do thou seek one who does not perform a Soma-sacrifice nor makes any offerings. Follow the path of the thief and robber. Seek somebody other than us; let thy path (be towards him). May there be obeisance to thee.-Paying homage to goddess Nirr̥ti, I weary her with my utterances like the father his (bad) son. The wise (Nirr̥ti) who knows everything that is being born gazes at each and every head.”⁸⁹

विश्वास-प्रस्तुतिः

अथापो व्यतिषिच्य परास्य पात्रमनवेक्षमाणा आयन्ति

मूलम्

अथापो व्यतिषिच्य परास्य पात्रमनवेक्षमाणा आयन्ति

English

Having sprinkled water all around and having cast away the waterpot, they return without looking back.

विश्वास-प्रस्तुतिः

हस्तपादान्प्रक्षाल्यैतेनैव यथेतमेत्य गार्हपत्यमुपतिष्ठन्ते निवेशनः सङ्गमनो वसूनामित्याहवनीयमु हैक उपतिष्ठन्तेऽयमितोऽधि गार्हपत्यो भविष्यतीति २२

मूलम्

English

Having washed hands and feet and having come back by the same way by which they had gone, they pray to the Gārhapatya with the verse, “Settling men and imparting wealth, (Agni) with his powers discerns all forms. (Being) like god Savitr̥ possessing true laws, he, like Indra, stands in opposition to the opponents.”⁸⁹ Some pray to the Āhavanīya thinking that hereafter it would assume the position of the Gārhapatya.

२३

विश्वास-प्रस्तुतिः

अथ प्रायणीयेन चरति

मूलम्

अथ प्रायणीयेन चरति

English

(The Adhvaryu) performs the Prāyaṇīya Iṣṭi.

विश्वास-प्रस्तुतिः

प्रायणीयेन चरित्वा पदेन चरति

मूलम्

प्रायणीयेन चरित्वा पदेन चरति

English

Having performed the Prāyaṇīya Iṣṭi, he goes through the rite of the (seventh) foot-step (of the Soma-purchasing cow).⁹⁰

विश्वास-प्रस्तुतिः

पदेन चरित्वा राजानं क्रीत्वोह्यातिथ्यं निर्वपत्यातिथ्येन प्रचर्य प्रथमाभ्यां प्रवर्ग्योपसद्भ्यां प्रचरत्यथोपनिष्क्रम्य सम्प्रैषमाह सुब्रह्मण्य सुब्रह्मण्यामाह्वय त्रिस्तनव्रतं प्रयच्छतेत्याह्वयति सुब्रह्मण्यः सुब्रह्मण्यां त्रिस्तनव्रतं प्रयच्छति

मूलम्

English

Having gone through the rite of the foot-step, having purchased Soma and having carried it, he performs the Ātithya Iṣṭi. Having performed the Ātithya Iṣṭi, he performs the first Pravargya and Upasad rites. Having gone out, he gives out the call, “O Subramaṇya, do thou invoke Subrahmanyā; do you give (to the sacrificer) milk (derived from) three udders (of the cow.)" The Subramaṇya invokes Subrahmanyā. One gives (to the sacrificer) milk derived from three udders.

विश्वास-प्रस्तुतिः

स पुच्छादेवाग्रे चतुरः प्रतीचः प्रक्रमान्प्रक्रामति दक्षिणा पञ्चमं तत्स्फ्यं निदधाति

मूलम्

English

The Adhvaryu steps out four Prakramas from the tail (of the fire-altar) towards the west, the fifth one towards the south.

विश्वास-प्रस्तुतिः

स उपरवाणां कालोऽथ महावेद्या उत्तरादँसीयाच्छङ्कोर्वेद्यन्तेन द्वादश प्रतीचः प्रक्रमान्प्रक्रामत्युदञ्चं त्रयोदशं तदाग्नीध्र उपसीदति

मूलम्

English

He places there the wooden sword. That is the spot for the Uparavas. He steps twelve Prakramas along the border of the Mahāvedi from the peg fixed at the northern shoulder. The thirteenth towards the north.

विश्वास-प्रस्तुतिः

स उत्करस्य कालोऽथोपरवाणां कालात्स्तम्बयजुर्हरतीदमेव प्रसिद्धं पौरोडाशिकं त्रिर्यजुषा तूष्णीं चतुर्थम्पूर्वं परिग्राहं परिगृह्णाति

मूलम्

English

The Āgnīdhra sits down there. That is the spot for the rubbish-heap. From the spot fixed for the Uparavas he carries the Stambayajus. It is well-established in the Pauroḍāsika Brāhmaṇa. (The Āgnīdhra carries the Stambayajus) three times with the relevant yajus, silently the fourth time.

विश्वास-प्रस्तुतिः

करणं जपत्युद्धतादाग्नीध्रस्त्रिर्हरति

मूलम्

करणं जपत्युद्धतादाग्नीध्रस्त्रिर्हरति

English

He does the first tracing; murmurs the Karaṇa formula. He digs out. The Āgnīdhra carries (the Stambayajus) three times.

विश्वास-प्रस्तुतिः

यदाग्नीध्रस्त्रिर्हरत्यथाग्रेण शालां तिष्ठन्सम्प्रैषमाह वेदिकारा वेदिं कल्पयतेति

मूलम्

English

When the Āgnīdhra carries three times, standing in front of the (Prāgvaṁśva) shed, he gives out the call, “O makers of the Vedi, do you prepare the Vedi.”

विश्वास-प्रस्तुतिः

यथासम्प्रैषं ते कुर्वन्त्यथ कार्ष्णाजिनीरुपानह उपमुञ्चन्ते चिते त्वेत्यध्वर्युराचिते त्वेति प्रतिप्रस्थाता मनश्चिते त्वेति ब्रह्मा तपश्चिते त्वेति यजमानश्चिते त्वा चिते त्वेत्येव वा सर्वेऽपि वा तूष्णीमेवाथ याचति धनुर्बाणवच्चतुरोऽश्मन ऐन्द्री मिष्टकां विभक्तिमुदपात्रं दर्भस्तम्बं दूर्वामाज्यस्थालीँ सस्रुवामित्येतत्समादायोत्तरे श्रोण्यन्ते सँ सादयन्त्य्

मूलम्

English

They do accordingly. They wear shoes made of the skin of the black antelope—the Adhvaryu with “For the piler thee,” the Pratiprasthātr̥ with “For piler thee on all sides,” the Brahman with “For piler of mind thee,” the sacrificer with “For piler of penance thee.” Or all with “For piler thee” “For piler thee.” Or silently. He then asks for a bow together with arrows, four stones, Aindrī brick, Vibhakti brick, a pot filled with water, a clump of darbha-blades, Dūrvā grass and a vessel of clarified butter together with a spoon. Taking all this they keep it near the northern buttock of the Mahāvedi.

विश्वास-प्रस्तुतिः

मूलम्

English

He (the sacrificer) receives Agni within himself with the two verses, “I receive within myself Agni in front…”⁹¹ and “(O Pitr̥s) the Agni which…”⁹¹

विश्वास-प्रस्तुतिः

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

मूलम्

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

English

He (the Adhvaryu) murmurs the Svayaṁciti formula, “O Jātavedasa Agni, those which are the fire-sticks which form thy abode…"⁹²

विश्वास-प्रस्तुतिः

श्वेतमश्वमभिमृश्यान्तःशर्करमिमामुपदधाति प्रजापतिस्त्वा सादयतु तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्यथादत्ते धनुर्बाणवच्चतुरोऽश्मन इत्येतत्समादाय जघनेन दक्षिणेनाग्निं परीत्याग्रेण यूपावटीयँशङ्कुं तिष्ठन्धनुरधिज्यं कृत्वायत्यान्तःशर्करमिषुं निहन्ति २३

मूलम्

English

Having touched the white horse, he raises this (earth) inside the pebbles with the formula “May Prajāpati place thee; together with that deity do thou seat thyself firm in the manner of the Aṅgirases.”⁹³ He then takes up the bow together with arrows and the four stones. Taking this and having gone around the fire-altar along the south-west and standing in front of the peg fixed for the hole for the sacrificial post, having stretched the string of the bow and having set the arrow shoots an arrow inside the pebbles

२४

विश्वास-प्रस्तुतिः

इन्द्र स्य वज्रोऽसि वार्त्रघ्नस्तनूपा नः प्रतिस्पश इत्यावृह्याश्मानमुपदधाति यो नः पुरस्तादघायुरभिदासत्येतँसोऽश्मानमृच्छत्वित्यथ दक्षिणस्य पक्षस्य दक्षिणे पक्षोपप्लव आयत्यान्तःशर्करमिषुं निहन्त्यावृह्याश्मानमुपदधाति यो नो दक्षिणत इत्यथ पुच्छस्यापरे पुच्छोपप्लव आयत्यान्तःशर्करमिषुं निहन्त्यावृह्याश्मानमुपदधाति यो नः पश्चादित्यथोत्तरस्य पक्षस्योत्तरे पक्षोपप्लव आयत्यान्तःशर्करमिषुं निहन्त्यावृह्यश्मानमुपदधाति यो न उत्तरत इति

मूलम्

English

(With the formula), “Thou art the thunderbolt of Indra belonging to the killer of Vr̥tra; guarding our body and watching.”⁹⁴ Taking out (the arrow) he lays down a stone with the formula, “Let the sinful who attacks us from the east meet with the stone.”⁹⁴ Having set an arrow, he shoots it inside the pebbles at the southern end of the southern wing. Taking it out, he lays down a stone with the formula, “One who from the south….”⁹⁴ Having set an arrow he shoots inside the pebbles at the western end of the tail. Having taken it out he lays down a stone with the formula, “One who from the west …”⁹⁵ Having set an arrow he shoots inside the pebbles at the northern end of the northern wing. Having taken it out he lays down a stone with the formula, “One who from the north…”⁹⁵

विश्वास-प्रस्तुतिः

दिक्षूपदधातीति ब्राह्मणं तयादेवतं कृत्वा सूददोहसः करोत्यथैतामैन्द्री मिष्टकामाक्रमणं प्रत्युपदधाति स ईं पाहि य ऋजीषी तरुत्रो यः शिप्रवान्वृषभो यो मतीनाम्। यो गोत्रभिद्वज्रभृद्यो हरिष्ठाः स इन्द्र चित्राँभितृन्धि वाजानिति

मूलम्

English

“He lays down towards the quarters,” so says the Brāhmaṇa. Having recited the tayādevata formula, he recites the sūdadohasaverse. He lays down the Aindra brick at the step with the verse, “O Indra, do thou guard this (area) who partakest of the residue of Soma, the saver, having full checks, bestower of thoughts. Do thou, who art the breaker of the cowpen, holder of thunderbolt, borne along by bay horses, grant food."⁹⁵

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यथ दक्षिणतो विभक्तिमुपदधात्यग्न आयाहि वीतय इति

मूलम्

English

Having rendered it tayādevata, he further renders it sūdadohasa. He lays down the Vibhakti brick towards the south with the verse, “O Agni, do thou come for enjoyment…"⁹⁶

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यथाधिद्रुत्य स्वयमातृण्णीयँ शङ्कुमुद्वृह्योदपात्रमुपनिनीय दर्भस्तम्बमुपदधाति वाक्त्वा समुद्र उपदधात्विति वा तूष्णीं वाथैनँस्रुवाहुतिभिरभिजुहोति सजूरब्दोऽयावभिरिति पञ्चभिरथ दूर्वामुपदधात्यायने ते परायणे दूर्वा रोहन्तु पुष्पिणीः । उत्सो वा तत्र जायातै ह्रदो वा पुण्डरीकवानिति

मूलम्

English

Having recited the tayādevata formula he further recites the sūdadohasa verse. Having hastened forward and having taken out the pin intended for the Svayamātr̥ṇṇā pebble and having poured down the water from the pot, he lays down there a clump of darbha-grass with the formula, “May speech lay thee down in the ocean"⁹⁷; or silently. He pours spoonfuls of clarified butter with the five formulas: “The year in association with months, svāhā with clarified butter.-Usas in association with the ruddy (cows), svāhã with clarified butter. Surya in association with Etaša, svāhā with clarified butter.-Aśvins in association with wonders, svāhā with clarified butter.-Vaiśvānara Agni in association with Iḍās, svāhā with clarified butter.”⁹⁸ He lays down Dūrvā-grass with the verse, “May flowery Durvā-grass grow on thy place, on thy place beyond. May spring come up there or a pond full of lotuses.”⁹⁹

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसौ करोत्यथास्यैतत्पुरस्तादेवौदुम्बरं युगलाङ्गलं कारितं भवति २४

मूलम्

English

Having recited the tayādevata formula he further recites the sūdadohasa verse. For him (the sacrificer) a plough together with the yoke of Ficus glomerata is already prepared.

२५

विश्वास-प्रस्तुतिः

षड्गवं वा द्वादशगवं वा

मूलम्

षड्गवं वा द्वादशगवं वा

English

To be drawn by six or twelve oxen.

विश्वास-प्रस्तुतिः

तस्य वरत्राः सम्मृशति सं वरत्रा दधातन निष्कृताहावमवटमिति द्वाभ्यां युनक्ति सीरा युञ्जन्ति कवयो युगा युनक्त सीरेति द्वाभ्यां

मूलम्

English

He touches its straps with two verses, “Do you set up the straps, prepare the pools. We shall derive water from the well which is full of water, with inexhaustible supply and unfailing.-I draw water from the well provided with pools, with good straps, yielding abundantly and full of water." He yokes the oxen with two verses, “The wise and intelligent yoke the plough, they stretch the yokes variously with good will among the gods.–Do you yoke the plough, stretch the yokes variously; sow the seed in the fashioned womb. May the act of hearing the speech be plentiful for us. May the ripe corn cut by the sickle be in our vicinity.”¹⁰⁰

English

कृषति लाङ्गलं पवीरवं शुनं नः फाला इति द्वाभ्यां सीतां प्रत्यवेक्षते कामं कामदुघे धुक्ष्व घृतेन सीतेति द्वाभ्यां स पुच्छादेवाग्रे तिस्रः प्राचीः सीताः कृषत्युत्तरायै श्रोणेर्दक्षिणमँसमभि तिस्रो दक्षिणायै श्रोणेरुत्तरमँसमभि तिस्रो दक्षिणात्पक्षादुत्तरं पक्षमभि तिस्रोऽथैतान्विमुच्य प्रदक्षिणमावर्त्याद्भिरभ्युक्ष्योदीच उत्सृजति

English

He tills with the two verses, “The plough which is sharp, easy to handle, with a well-fashioned handle tills cow, sheep, a fat maiden and a chariot- platform with driving equipment.-May the plough till the land propitiously; may the tillers drive the oxen propitiously. May the cloud shower honey and milk propitiously. O Śuna and Sira, bring us prosperity.”¹⁰¹ He gazes at the furrow with two verses, “O desire-yielding (furrow), do thou yield desire to Mitra, Varuṇa, Indra, Agni, Pūṣan, the plants and the progeny. -The furrow is besmeared with ghee and honey under the concurrence of Viśve Devas and Maruts. O furrow, full of strength, swollen with milk, do thou turn towards us with milk.”¹⁰¹ He tills three furrows in the front of the tail towards the east. Three from the northern buttock to the southern shoulder (of the Mahāvedi). Three from the southern buttock to the northern shoulder. Three from the southern wing to the northern wing. After having released these (oxen), having made them turn by the right and having sprinkled them with water, he drives them towards the north.

विश्वास-प्रस्तुतिः

त एतेऽध्वर्योर्भवन्ति यदि दक्षिणावता यजते

मूलम्

त एतेऽध्वर्योर्भवन्ति यदि दक्षिणावता यजते

English

These belong to the Adhvaryu if the sacrificer is performing a sacrifice in which Dakṣiņā is given away."¹⁰²

विश्वास-प्रस्तुतिः

यद्यु वै सत्त्रियोऽग्निर्यथागवं व्युदचन्ति

मूलम्

यद्यु वै सत्त्रियोऽग्निर्यथागवं व्युदचन्ति

English

If the fire-altar pertains to a Sattra, the oxen are directed to the respective owners.

विश्वास-प्रस्तुतिः

यत्रैवानड्वागस्तद्युगलाङ्गलम्

मूलम्

यत्रैवानड्वागस्तद्युगलाङ्गलम्

English

The plough together with the yoke goes to him who owns the oxen.

विश्वास-प्रस्तुतिः

अथास्यैतत्पुरस्तादेवौदुम्बरे द्रोणे सर्वौषधं दध्नाज्येन समुदायुतं भवति

मूलम्

English

All grains mixed with curds and ghee are already prepared for him (the sacrificer) in a big pot made of Ficus glomerata.

विश्वास-प्रस्तुतिः

स पुच्छादेवाग्रे तिस्रः प्राचीः सीता वपति या जाता ओषधय इति तिसृभिरनुच्छन्दसम्

मूलम्

English

He first sows them in three furrows towards the east in front of the tail with three verses in a serial order, “The plants which were born from the gods before three Yuga-periods-I rejoice the hundred and seven abodes of the brown ones.-O mothers, a hundred are your abodes and a thousand your sprouts. Possessing a hundred powers, do you render him my (sacrifice) void of disease. They are full of flowers, full of shoots, having fruit, fruitless, victorious as steeds, perennial plants.”¹⁰³

विश्वास-प्रस्तुतिः

उत्तरायै श्रोणेर्दक्षिणमँसमभि तिसृभिर्दक्षिणायै श्रोणेरुत्तरमँसमभि तिसृभिर्दक्षिणात्पक्षादुत्तरं पक्षमभि पञ्चभिश्चतुर्दशभिर्वपतीति ब्राह्मणम्

मूलम्

English

With three verses from the northern buttock to the southern shoulder, “O Mothers, goddesses, plants, I beseech you. Do you go removing injury, dispelling injury. Your seat is in the Ficus religiosa, your residence is in the Butea frondosa.-You have indeed the cow as your share since you provide man (with food.) When desirous of food, I hold those plants in hand, the soul of the ailment perishes like one that is caught alive beforehand.¹⁰⁴ With (subsequent) three from southern buttock to the northern shoulder, “When the plants come together like princes in the assembly, the wise is called the healer, killer of Rakṣases, remover of diseases. The remover indeed is your mother, you are acting together. You are movers having wings. Remove what ails.-May one of you help another; another may go to help still another. You all those plants in harmony help this my speech.”¹⁰⁵ With the (subsequent) five verses from the southern wing to the northern wing, “O man, the strength of plants granting wealth to thyself moves like the cattle from the cowpen. -The plants have stepped beyond all hindrances like the thief a cowpen. They have removed whatever there is the defilement in the body. (O sacrificer), may (the plants) which have encroached upon thee and which have entered into all thy limbs, destroy thy disease like a stern person acting as the middleman. -O disease, do thou fly away together with the vulture and the partridge; together with the force of wind and whirl-wind.-I have obtained all plants for the non-injury of this sacrificer-the plant furnishing horses the plant having Soma (for its lord), the plant giving strength and equipped with vigour.”¹⁰⁶ He sows all grains with fourteen verses.” “So says the Brāhmaṇa.”¹⁰⁷

विश्वास-प्रस्तुतिः

अथ दिग्भ्यो लोष्टान्समस्यति

मूलम्

अथ दिग्भ्यो लोष्टान्समस्यति

English

He then places clods of earth brought from the quarters.

विश्वास-प्रस्तुतिः

सोऽत एव प्राङ्द्रुत्वा बहिःशर्कराल्लोष्टमादत्ते

मूलम्

सोऽत एव प्राङ्द्रुत्वा बहिःशर्कराल्लोष्टमादत्ते

English

Having moved towards the east, he takes up a clod from the region outside the pebbles

विश्वास-प्रस्तुतिः

तमन्तःशर्करं न्यस्यति २५

मूलम्

तमन्तःशर्करं न्यस्यति २५

English

and places it inside the pebbles.

२६

विश्वास-प्रस्तुतिः

मा नो हिँसीज्जनिता यः पृथिव्या इत्यथ दक्षिणं पक्षमनुद्रुत्य बहिःशर्कराल्लोष्टमादत्ते

मूलम्

English

With the verse, “May Prajāpati who is the creator of the earth, who, possessing eternal laws, created the heaven, who created great glittering waters, not injure us. We shall worship god Prajāpati with oblation.”¹⁰⁸ Having gone towards the southern wing, he takes up a clod from outside the pebbles and places it inside the pebbles with the verse,

विश्वास-प्रस्तुतिः

तमन्तःशर्करं न्यस्यत्यभ्यावर्तस्व पृथिवीत्यथ पुच्छमनुद्रुत्य बहिःशर्कराल्लोष्टमादत्ते

मूलम्

English

"O earth, do thou turn towards us together with oblation and milk. May the desirable Agni creep over thy surface."[^1-599] Having moved towards the tail, he takes up a clod from outside the pebbles and places it inside the pebbles with the verse,

विश्वास-प्रस्तुतिः

तमन्तःशर्करं न्यस्यत्यग्ने यत्ते शुक्रं यच्चन्द्र मित्यथोत्तरं पक्षमनुद्रुत्य बहिःशर्कराद्द्वौ लोष्टावादत्त इषमूर्जमहमित आदद इति

मूलम्

English

“May we O Agni, procure for gods that which is thy bright, glittering, pure and sacred form.”¹⁰⁸ Having moved towards the northern wing, he takes up two clods from outside the pebbles with the halfverse, “I take up food and strength from here from the place of holy order, from the birth-place of immortality.”¹⁰⁹

विश्वास-प्रस्तुतिः

तयोरन्यतरमन्तःशर्करं न्यस्यत्या नो गोषु विशत्वौषधीष्विति

मूलम्

तयोरन्यतरमन्तःशर्करं न्यस्यत्या नो गोषु विशत्वौषधीष्विति

English

He places one of them within the pebbles with the verse-quarter, “May it enter into our cattle and plants.”¹⁰⁹

विश्वास-प्रस्तुतिः

तां दिशमितरं निरस्यति यस्यामस्य दिशि द्वेष्यो भवति जहामि सेदिमनिराममीवामित्याददान एवैतां दिशमभि सम्पादयेदित्येतदेकं यजुषा यजुर्विपरिहरेदित्येतदपरम्

मूलम्

English

With the verse-quarter, “I abandon decay; scarcity and disease” he throws it towards that quarter towards which lives one whom he hates. He should adopt this direction while taking up the clod itself. This is one view. He should transpose the Yajus. This is another view.

विश्वास-प्रस्तुतिः

अथ महावेद्या उत्तरादँसीयाच्छङ्कोर्वेद्यन्तेन त्रीन्प्रतीचः प्रक्रमान्प्रक्रामत्युदञ्चं चतुर्थं तच्चात्वालस्यावृता चात्वालं परिलिखत्युत्तरवेदेरावृतोत्तरवेदिं निवपत्युत्तरनाभिमुत्साद्य सिकता निवपत्यग्ने तव श्रवो वय इति षड्भिरनुच्छन्दसम्

मूलम्

English

From the pin fixed at the northern shoulder of the Mahāvedi, he strides three steps towards the west along the border of the Mahāvedi, and the fourth towards the north. He traces there the Cātvāla pit with the procedure of preparing the Cātvāla.¹¹⁰ He piles up the Uttaravedi with the procedure of preparing the Uttaravedi.¹¹⁰ Having carved out the navel, he pours down sand with six verses recited serially, “O Agni, thine are the fame and food. O rich in light, thy flames shine mightily, O thou with great radiance and wise, thou bestowest upon the sacrificer praiseworthy food together with might. Leading, O immortal Agni, do thou extend towards us wealth together with offspring. Thou art the master of a glorious form. Thou bestowest glorious wealth. -O son of strength Jātavedas, deposited with intentions, do thou rejoice in prayers. They have placed unto thee food which is rich in essence, of wondrous aids and produced in a nice place—(O Agni), possessing purifying power, illuminating power and comprehensive power, thou risest with thy brilliance. Thou approachest the heaven and earth like a son variously meeting his father and mother, and fillest them.-Men have placed in front for favour with speech for generations of men thee, Agni abiding by law, great, dwelling among all men, ready to hear, the most expanded, divine.-(I pray Agni who) sets the sacrifice in order, the wise, owner of great wealth, patron of the Bhrgus, eager and full of discernment. Thou fillest glorious wealth."¹¹¹

विश्वास-प्रस्तुतिः

अथोर्ध्वचित उपदधाति चित स्थ परिचित ऊर्ध्वचितः श्रयध्वं तया देवतयाङ्गिरस्वद्ध्रुवाः सीदतेत्यथानुव्यूहत्याप्यायस्वेति गायत्र्या ब्राह्मणस्य सं ते पयाँसीति त्रिष्टुभा राजन्यस्य

मूलम्

English

He piles up the Ūrdhvacit (pebbles) with the formula, “You are pilers, pilers around, do you pile upwards as a support. With that deity do you be seated firm in the manner of Aṅgirases.”¹¹² He spreads (sand) with the Gāyatrī verse, “O Soma, do thou swell up. Let thy strength be gathered on all sides. Do thou be (cause) for the gathering of strength…. " for a brāhmaṇa sacrificer, and with the Triṣṭubh verse, “O Soma, may the drinks of milk meet you; may the food-stuffs meet you. May the powers of one assaulting the enemy go to you. Being swollen for immortality, place the best glories in heaven….” for a Rājanya sacrificer.

विश्वास-प्रस्तुतिः

यथासुष्ठु यथाशर्करमनुव्यूहति २६

मूलम्

यथासुष्ठु यथाशर्करमनुव्यूहति २६

English

He spreads (sand) smoothly within the area of the pebbles.

२७

विश्वास-प्रस्तुतिः

अथैतां महाचितिँसँसादयन्त्यग्रेण शालामुच्छ्राय्यां वा चर्मणि वा द्वाविँ शतिं च दर्भपुञ्जीलानि पयःप्रोक्षं चाज्यप्रोक्षं चाश्वं चौत्तरवेदिकाँश्च सम्भारान्बार्हस्पत्यत्रयोदशाश्च कुम्भेष्टकास्तावत एव हिरण्यशल्कान्सतं चोदकुम्भं च पुष्करपर्णं च रुक्मं च हिरण्मयं च पुरुषं स्रुचौ च सर्पशिरश्च सर्वं च स्वयमातृण्णानिकोतं दश च स्कन्ध्या अवकाश्च या उ चान्या उपधास्यन्भवति ता दधि च मधुमिश्रं कूर्मं चौदुम्बरं चोलूखलमुसलँ सर्वौषधं चोखाश्च पशुशीर्षाणि चेति

मूलम्

English

Now is deposited “The great altar” (i.e. the materials to be arranged within the altar) in front of the hall upon a straw-mat or a hide: twentytwo bunches of darbha-grass, milk for sprinkling, clarified butter for sprinkling, a horse, substances pertaining to the Uttaravedi, (twelve) “pot-bricks” with the pot for rice for Br̥haspati being the thirteenth, as many pieces of gold, a pan, a water-pitcher, a lotus-leaf, a golden sheet, a human figure made of gold, two ladles, head of a serpent, the entire set of Svayamātr̥ṇṇā-stone (namely, Hiraṇyeṣṭakā, Maṇḍaleṣṭakā and Retaḥsic brick), ten Skandhyā bricks, Avakā plants and other plants which he may be laying down, curds mixed with honey, a tortoise, morter and pestle made of Ficus glomerata, all grains, cauldrons and heads of the (offered) animals.

विश्वास-प्रस्तुतिः

द्वाविँशतिं दर्भपुञ्जीलानि पयःप्रोक्षेऽवधाय तैः प्रोक्षत्यग्नीन्वोऽग्निभ्यो जुष्टान्प्रोक्षामीति वा तूष्णीं वाग्निनाग्निः समिध्यत इत्याज्यप्रोक्षेणाथ सम्प्रैषमाहाग्निभ्यः प्रणीयमानेभ्योऽनुब्रूहीति

मूलम्

English

Having dipped the twentytwo bunches of darbha-grass into the sprinkling milk, he sprinkles (the materials) with the formula, “I sprinkle you the Agnis agreeable to the Agnis,”¹¹³ or silently. He sprinkles with clarified butter with the verse, “Agni the wise, lord of house, young, carrier of oblation and having ladle for his mouth is enkindled with fire."¹¹⁴ He then gives out the call (to the Hotr̥), “Do you recite verses for the fires being carried.”

विश्वास-प्रस्तुतिः

यदि होता न कामयते यजमान एव पुरीष्यासो अग्नय इत्येतामेकां त्रिरन्वाहाथाग्निप्रथमाः प्रतिपद्यन्तेऽथैतेनाश्वेन प्राचाधिद्रवति २७

मूलम्

English

If the Hotr̥ is not inclined to recite the verses, the sacrificer himself recites three times the single verse, “May the Agnis originated in the earth and enjoying together with the flowing waters accept the offered oblation and nourishing big foods."¹¹⁵ With the horse in front, they move ahead. With this horse facing eastwards, he moves forward.

२८

विश्वास-प्रस्तुतिः

अभ्यस्थाद्विश्वाः पृतना अरातीरित्यथ दक्षिणमँसमभ्यवक्रामन्तमनुमन्त्रयते यदक्रन्दः प्रथमं जायमान इत्युत्तरे श्रोण्यन्ते सँसादयन्त्य्

मूलम्

English

With the verse, “(This horse) has overcome all hostile armies, all foes: Agni said it to me; Soma said it to me. Br̥haspati and Savitr̥ said it to me. May Pūṣan place me in the world of good-doer.”¹¹⁶ He follows the horse stepping upon the right shoulder with the verse, “When, O horse, being first born, coming up from the ocean or from the earth, thou didst neigh, that thy birth was praised like the wings of the eagle or the forelegs of a deer.”¹¹⁶ The materials are deposited near the northern shoulder.

विश्वास-प्रस्तुतिः

मूलम्

English

(The sacrificer) receives Agni within himself with the two verses, “I receive within myself Agni in front…” and “(O Pitr̥s), the Agni which….”¹¹⁷

विश्वास-प्रस्तुतिः

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

मूलम्

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

English

The Adhvaryu) murmurs the Svayaṁciti formula, “O Jātavedas Agni, those which are the fire-sticks which form thy abod…."¹¹⁸

विश्वास-प्रस्तुतिः

श्वेतमश्वमभिमृश्याधिद्र वत्यपामिदं न्ययनं नमस्त इति द्वाभ्याम्

मूलम्

श्वेतमश्वमभिमृश्याधिद्र वत्यपामिदं न्ययनं नमस्त इति द्वाभ्याम्

English

Having touched the white horse, he climbs up (the field) with the two verses, “This is the meeting place of waters, the abode of the ocean. (O Agni) let thy weapons afflict a person other than us. Purifying, do thou be auspicious to us.-Obeisance to thy heat; obeisance to thy lustre, obeisance to thy flame. Let thy weapons afflict a person other than us. Purifying, do thou be auspicious to us.”¹¹⁹

विश्वास-प्रस्तुतिः

अथ पुच्छसन्धौ चात्मसन्धौ च सतं निदधात्यथोदकुम्भं पर्यस्यत्यादत्ते दक्षिणेन कुम्भँसव्येन कुम्भीँसतात्पूरयित्वा हिरण्यशल्कौ प्रत्यस्य या एता दक्षिणादँसात्स्वयमातृण्णामभ्याद्र वन्ति तासु विषुवत्यनुसीतमुपदधाति २८

मूलम्

English

He places the pan at the junction of the tail and the body. He pours (into the pan) the water from the pitcher. He takes up the big pitcher with his right hand and the small one with his left hand. Having filled them with water from the pan, and having put two pieces of gold into them (one each) he lays them down in the middle of the furrows which run from the southern shoulder towards the naturally perforated stone.

२९

विश्वास-प्रस्तुतिः

हिरण्यवर्णाः शुचयः पावका यासाँराजा वरुणो याति मध्य इति द्वाभ्याम्

मूलम्

हिरण्यवर्णाः शुचयः पावका यासाँराजा वरुणो याति मध्य इति द्वाभ्याम्

English

With the two verses, “May the waters, goldenhued, bright, purifying, be auspicious and kindly to us, in which Kasyapa was born, Indra was born and which, of different colours, bore Agni as the foetus. May the waters which drop honey and which are bright and purifying be auspicious and kindly to us, whose king Varuṇa, moves among the people inspecting their truth and untruth.”¹²⁰

विश्वास-प्रस्तुतिः

एवमेव पूरयित्वैवं प्रत्यस्य या एता उत्तरायै श्रोणेः स्वयमातृण्णामभ्याद्र वन्ति तासु विषुवत्यनुसीतमुपदधाति तृतीयया च चतुर्थ्या चैवमेव पूरयित्वैवं प्रत्यस्य या एता दक्षिणायै श्रोणेः स्वयमातृण्णामभ्याद्र वन्ति तासु विषुवत्यनुसीतमुपदधाति पञ्चम्या च षष्ठ्या चैवमेव पूरयित्वैवं प्रत्यस्य या एता उत्तरादँसात्स्वयमातृण्णामभ्याद्र वन्ति तासु विषुवत्यनुसीतमुपदधाति सप्तम्या चाष्टम्या चैवमेव पूरयित्वैवं प्रत्यस्य या एता दक्षिणात्पक्षात्स्वयमातृण्णामभ्याद्र वन्ति तासु विषुवत्यनुसीतमुपदधाति नवम्या च दशम्या चैवमेव पूरयित्वैवं प्रत्यस्य या एता उत्तरात्पक्षात्स्वयमातृण्णामभ्याद्र वन्ति तासु विषुवत्यनुसीतमुपदधात्येकादश्या च द्वादश्या च

मूलम्

English

Having similarly filled in (the pitchers) and having put (pieces of gold into them), he lays them down in the middle of the furrows which run from the northern buttock towards the naturaly perforated stone with the third and the fourth verse, “May the waters be auspicious and kindly to us which the gods in the heaven consume, which assume different forms in the midregion and which, bright, moisten the earth with water.-O waters, gaze at me with kindly sight, touch my skin with gentle body. I offer you all Agnis residing in water. Do you place in me strength, vigour and lustre.”¹²¹
Having similarly filled in (the pitchers) and having put (pieces of gold into them), he lays them down in the middle of the furrows which run from the southern buttock towards the naturally perforated stone with the fifth and the sixth verses, “Since coming down from the heaven, you made noise at the killing of the serpent, therefore you are all around known as nadî (roarer) by name. O rivers, those are your names. Since impelled by Varuṇa those (rivers) wallowed speedily, Indra acquired you Orivers who were passing. Therefore you are known as Ap (acquired).”¹²² Having similarly filled in (the pitchers) and having put (into them pieces of gold), he lays them down in the middle of the furrows which run from the northern shoulder towards the naturally perforated stone with the seventh and the eighth verses; “Indra with his powers stayed you divine waters who were flowing without any purpose. You are therefore called Var (chosen).—One god (Indra) stayed the waters flowing at will. The big ones breathed forth; therefore udaka (water) is so called.”¹²³ Having similarly filled in (the pitchers) and having put (into them pieces of gold), he lays them down in the middle of the furrows which run from the southern wing towards the natually perforated stone with the ninth and tenth verses, “The waters are blessed, waters indeed are ghee; these water support Agni and Soma. The sharp sap of waters mixed with honey, coming over, may come to me together with vital breath and strengeth.-I witness, and I hear. The sound of these waters, the speech, comes to me. O waters, I believe, when I was gratified by you, I enjoyed ambrosia.”¹²⁴ Having similarly filled in (the pitchers) and having put (into them pieces of gold), he lays them down in the middle of the furrows which run from the northern wing towards the natually perforated stone with eleventh and twelfth verses, “O waters, you are healing; give us strength for seeing great rejoicing. Grant us here that which is your most auspicious sap like eager mothers.”¹²⁴

विश्वास-प्रस्तुतिः

तासां बार्हस्पत्यं मध्य उपदधाति दिवि श्रयस्वान्तरिक्षे यतस्व पृथिव्या सम्भव ब्रह्मवर्चसमसि ब्रह्मवर्चसाय त्वेत्यनुसीतमुपदधातीति ब्राह्मणं तयादेवतं कृत्वा सूददोहसः करोति २९

मूलम्

English

He lays down the pot of rice cooked for Br̥haspati in the middle of these (waterpot-bricks) with the formula, “Take resort in the heaven, be stretched upto the midregion, be united with the earth; thou art Brahman-splendour, for Brah- man-splendour, thee.”¹²⁵ “He lays (them) down along the furrows,” so says the Brāhmṇa.¹²⁶ Having recited the tayādevata formula he recites the sūdadohasa verse (with regard to each of them)

३०

विश्वास-प्रस्तुतिः

अथोत्तरवेदेरावृतोत्तरवेदिमलङ्करोत्यथोत्तरवेद्यामपां पृष्ठमसीति पुष्करपर्णमुपदधाति

मूलम्

English

(The Adhvaryu) accomplishes the Uttaravedi following the procedure laid down for the Uttaravedi. With the formula, “Thou art the surface of waters,” he lays down upon it the lotus leaf.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यथोत्तरवेद्यामेवोत्तरनिर्बाधँ रुक्ममुपदधाति ब्रह्म जज्ञानमित्यथैनमक्ष्णया पञ्चगृहीतेन व्याघारयति कृणुष्व पाजः प्रसितिं न पृथ्वीमित्यथ दक्षिणतः प्राञ्चँहिरण्मयं पुरुषमुपदधाति हिरण्यगर्भः समवर्तताग्र इत्यथैनमभिमृशति द्र प्सश्चस्कन्देति

मूलम्

English

He recites the tayādevata formula and then the sūdadohasa verse. On the Uttaravedi he places the golden sheet with its knobs upwards with the verse, “The Brahman is born first like the shining sun who rising in the east has spread its rays on all sides, and has revealed its fundamental and eminent forms and also the cause of the existent and non-existent.”¹²⁷ He pours over it an Āghāra libation diagonally with five spoonfuls of clarified butter with the verse, “(O Agni), do thou demonstrate strength like an extensive trap. Surrounded by the ministers, do thou proceed together with an elephant. Chasing after a swift trap, thou art a hunter. Do thou attack the demons with thy fiery weapons.”¹²⁸ Towards the south he lays down the golden figure of human being with its head towards the east with the verse, “Hiraṇyagarbha existed first of all. Born, he alone was the lord of all creatures. He supported the heaven and this earth. We shall worship god Prajāpati with oblation.”¹²⁹ He touches it with the verse, “The drop has fallen on the earth along the heaven, along this birth-place and also the earlier one. I offer the drop flowing along the third birth-place and along the seven Hotrās.”¹³⁰

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसौ करोत्यथोत्तरतः प्रक्रमवेलायाँ स्रुचावुपदधात्याज्यस्यपूर्णां कार्ष्मर्यमयीं दध्नः पूर्णामौदुम्बरीं दक्षिणां कार्ष्मर्यमयीमुत्तरामौदुम्बरीमियमसीति कार्ष्मर्यमयीमसावसीत्यौदुम्बरीं मनसैव

मूलम्

English

Having récited the tayādevata formula he recites the sūdadohasaverse (twice with regard to the two). Towards the north on the border of a step he places two ladles: one made of Flacourtia ramontchi filled with clarified butter and the other made of Ficus glomerata filled with curds-that of Flacourtia ramontchi towards the south and that of Ficus glomerata towards the north, thinking mentally “thou art this” about that of Flacourtia ramontchi and “Thou art that” about that of Ficus glomerata.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसौ करोत्यथ दक्षिणे प्रललाटे सर्पशिर उपदधाति नमो अस्तु सर्पेभ्य इति तिसृभिरनुच्छन्दसम्

मूलम्

English

Having recited the tayādevata formula he recites the sūdadohasa verse with regard to each of them. On the southern part of the forehead (of the field) he places the serpent’s head with three verses, recited serially “Obeisance to the serpants which are on the earth, obeisance to the serpents which are in the midregion and in the heaven.-Obeisance to the serpents which are in the shining heaven, which are in the rays of the sun and which have made a seat in the waters. -Obeisance to the serpents which act as the arrows of the sorcerers, which are in plants or which lie in pits.”¹³⁰

विश्वास-प्रस्तुतिः

अपि वा यतौच्चारं जनपदस्य जन्यं भयं मन्यते

मूलम्

अपि वा यतौच्चारं जनपदस्य जन्यं भयं मन्यते

English

Or (he may place the serpent’s head) towards that direction of the kingdom from which (the sacrificer) may think of danger from the people.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोति ३०

मूलम्

तयादेवतं कृत्वा सूददोहसं करोति ३०

English

Having recited the tayādevata formula, he recites the sūdadohasa verse.

३१

विश्वास-प्रस्तुतिः

अथ स्वयमातृण्णां यजुषा करोति ध्रुवासि धरुणास्तृता विश्वकर्मणा सुकृता । मा त्वा समुद्र उद्वधीन्मा सुपर्णोऽव्यथमाना पृथिवीं दृँहेत्य्

मूलम्

English

(The Adhvaryu) consecrates the naturally perforated stone with the formula, “Thou art firm, supporting, not subdued, well-fashioned by Viśvakarman. Let not the ocean submerge thee nor the eagle (attack). Not shaking, do thou strengthen the earth.”¹³¹

विश्वास-प्रस्तुतिः

अथैनामश्वमवघ्राप्याविदुषा ब्राह्मणेन सहाधिद्रुत्योपदधाति यथैतस्य पुरुषस्य प्राणैः प्राणाः सन्निधीयेरन्नापिधीयेरन्भूः प्रजापतिस्त्वा सादयत्वित्यनुद्रुत्याग्निस्त्वाभिपातु मह्या स्वस्त्या छर्दिषा शन्तमेन तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्यनु प्राण्यात्प्रथमाँस्वयमातृण्णामुपधायेत्यनुप्राणित्यथैष ब्राह्मणो वरं ददात्यथ स्रुचि चतुर्गृहीतं गृहीत्वा स्वयमातृण्णावकाशे जुहोति चित्तिं जुहोमि मनसा घृतेनेत्यङ्गुष्ठाभ्यामन्वारभ्यान्वारोहं वाचयति पृथिवीमाक्रमिषं प्राणो मा मा हासीदित्यपरे बिले हिरण्येष्टकामुपदधाति तेजोऽसि तेजो मे यच्छ पृथिवीं यच्छ पृथिव्यै मा पाहीति

मूलम्

English

Having made it smelt by the horse, he lays it down having gone forward together with a non-learned brāhmaṇa in such a way that the vital breaths (of this stone) remain by the side of, not cover, those of this (golden) man, with the formula “bhūḥ, may Prajāpati seat thee” running further with the formula “on the surface of earth, expansive, extending; thou art extension, thou art extending; thou art bhuh; thou art the earth; thou art Aditi, supporter of everything, sustainer of the entire world. Do thou go to the earth; do thou support the earth; do thou not injure the earth for all Prāṇa, Apāna, Vyāna, Udāna, for stability, for motion. May Agni guard thee with great prosperity, with most auspicious residence. Do thou sit firm with that deity in the maner of the Aṅgirases.”¹³² “Having laid down the first naturally perforated stone, one should breathe over it.” So (is it said).¹³³ (The Adhvaryu) breathes over it. Then the non-learned brāhmaṇa gives a boon (to the Adhvaryu).

Having taken up four spoonfuls into the ladle, (the Adhvaryu) makes an offering with the verse, “I make an offering to thought with mind and clarified butter so that the gods enjoying offerings and promoting truth may arrive here. On the path of the moving ocean I offer non-decaying oblation to Viśvakarman for all days.”¹³⁴ Having caused to touch it¹³⁵ with two thumbs, he makes (the sacrificer) recite the Anvārambha formula, “I have traversed the earth; may the vital breath hot leave me; I have traversed the midregion; may the offspring not leave me; I have traversed the heaven; we have reached the heaven.”¹³⁶ In the western cavity he lays down a golden brick (i.e. a piece of gold) with the formula, “Thou art lustre; grant me lustre, grant me the earth, guard me for the earth.”¹³⁷

विश्वास-प्रस्तुतिः

तां जघनेन प्रक्रमवेलायां मण्डलेष्टकामुपदधाति पृथिव्युदपुरमन्नेन विष्टेति

मूलम्

English

To its rear on the border of a step he lays down the Maṇḍala brick with the formula, “The earth full of food, flood of water, men are thy guardians, Agni is placed in this (brick); I resort to it; may it grant welfare and protection for me.”¹³⁸

विश्वास-प्रस्तुतिः

दक्षिणतो रेतःसिचमुपदधाति पृथिवी रेतःसिक्सा मे रेतो दधातु सा मे रेतः प्रजनयत्विति

मूलम्

English

He lays down the Retaḥsic brick towards the south with the formula, “The earth is Retaḥsic; may it grant me semen virile, may it produce seman virile in me.”¹³⁹

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोति ३१

मूलम्

तयादेवतं कृत्वा सूददोहसः करोति ३१

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).

३२

विश्वास-प्रस्तुतिः

अथैता दश स्कन्ध्याः प्राचीरायातयति द्वे ऋतव्ये द्वे द्वियजुषी विराजं च विश्वज्योतिषं च सयुजं चाषाढां च द्वे संयान्यवृतव्ये उपदधाति मधुश्च माधवश्चेत्यवकामनूपदधात्यग्नेर्योनिरसीत्यथ द्वियजुषी उपदधाति काण्डात्काण्डात्प्ररोहन्ती या शतेन प्रतनोषीति द्वाभ्यां दूर्वेष्टकाम्

मूलम्

English

(The Adhvaryu) arranges ten Skandhyā bricks in a line towards the east: two Ṛtavyā bricks, two Dviyajus bricks, Virāj, Viśvajyotis, Sayuj, Aṣāḍhā and two Saṁyānī bricks. He lays down the two Ṛtavyā bricks with the formula, “(You are) Madhu and Mādhava the two months of spring. Thou art the internal support of Agni. May the heaven and earth be adapted, may the waters and plants be adapted; may the Agnis abiding by a rule be adapted severally for my greatness. May the Agnis which, of similar minds, live between the heaven and earth, adapting themselves to the (relevant) months, come to us like gods to Indra.”¹⁴⁰ He places upon them the plant Blixa octandra with the formula, “Thou art the womb of Agni.”¹⁴¹ He lays down two Dviyajus bricks: Dūrveṣṭakā with the two verses; “Growing from each stem from each joint, do thou, O Durva, extend thyself by hundred and thousand. -To thee who thou extendest thyself by hundred and shootest by thousand, we shall, O divine brick, worship with oblation.”¹⁴²

विश्वास-प्रस्तुतिः

अथ हिरण्यमूर्ध्नीमुपदधाति यास्ते अग्ने सूर्ये रुचो या वो देवाः सूर्ये रुच इति

मूलम्

English

He lays down the Hiraṇyamurdhni brick with the verses, “O Agni, those flames of thine which rise in the heaven as rays of the rising sun, with all those beams do thou make us lustrous for the people. -O gods, those your lustres which are in the sun and which are among the cattle and horses, O Indra-Agni and Br̥haspati, do you grant us lustre by means of them all.”¹⁴³

विश्वास-प्रस्तुतिः

विराजं च विश्वज्योतिषं च विराट्ज्योतिरधारयद्बृहस्पतिस्त्वा सादयत्वित्युत्त्राम्

मूलम्

English

He lays down the Viraj and Viśvajyotis bricks-the first with the formula, “Viraj has held the lustre; Samrāj has held the lustre; Svarāj has held the lustre.”¹⁴³ the second towards the north with the formula, “May Br̥haspati place thee the lustrous on the surface of the earth for all Prāṇa and Apāna. Do thou grant all lustre; Agni is thy lord.”¹⁴⁴

विश्वास-प्रस्तुतिः

अथ सयुजमुपदधातीन्द्रा ग्निभ्यां त्वा सयुजा युजा युनज्मीत्य्

मूलम्

अथ सयुजमुपदधातीन्द्रा ग्निभ्यां त्वा सयुजा युजा युनज्मीत्य्

English

He lays down the Sayuj brick with the formula, “I yoke thee in bonds of fellowship with Indra-Agni for wealth, prosperity and pre-eminence among the fellows. I yoke thee in bonds of fellowship with me.”¹⁴⁵

विश्वास-प्रस्तुतिः

अथाषाढां त्र्यालिखितामुत्तरलक्ष्माणमुपदधात्यषाढासि सहमानेत्यथ संयान्यावुपदधात्यग्नेर्यान्यसि देवानामग्नेयान्यसीति

मूलम्

English

He lays down the Aṣāḍhā brick with three lines with its sign upwards with the formula, “Thou art the Aṣāḍhā; overcoming, do thou overcome the enemies; overcome those who practise enmity; overcome the armies, overcome the assailants. Thou hast thousandfold strength; do thou impel me.”¹⁴² He lays down the two Samyānī bricks with the formulas, “Thou art the path of Agni;" “Thou art Agni’s path for gods.”¹⁴⁶

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोति ३२

मूलम्

तयादेवतं कृत्वा सूददोहसः करोति ३२

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).

३३

विश्वास-प्रस्तुतिः

अथोत्तरेण त्र्यालिखितामुपविश्य याचति दधि च मधुमिश्रं कूर्मं च

मूलम्

अथोत्तरेण त्र्यालिखितामुपविश्य याचति दधि च मधुमिश्रं कूर्मं च

English

Having sat down to the north of the (Āṣadhā brick with) three lines, (the Adhvaryu) asks for curds mixed with honey and the tortoise.

विश्वास-प्रस्तुतिः

तं दध्ना मधुमिश्रेणाभ्यनक्ति मधु वाता ऋतायत इति तिसृभिरनुच्छन्दसम्

मूलम्

तं दध्ना मधुमिश्रेणाभ्यनक्ति मधु वाता ऋतायत इति तिसृभिरनुच्छन्दसम्

English

He besmears (the tortoise) with curds mixed with honey with three verses recited serially. The winds blow honey for the pious; the rivers flow honey; may the plants be sweet for us.-Honey by night and honey at dawn; the earthly region be sweet. Heaven the father be sweet for us.-May the plant be sweet for us; may the sun be sweet. May the cows be full of honey for us."¹⁴⁷

विश्वास-प्रस्तुतिः

अथैनमवकाभारेण परिवेष्ट्य पुरस्तात्प्रत्यञ्चमुपदधाति मही द्यौः पृथिवी च नश्चतस्र आशाः प्रचरन्त्वग्नय इति द्वाभ्याम्

मूलम्

English

Having surrounded it with a load of Blyxa octranda, he lays it down east-west with two verses, “May the great heaven and earth mingle the sacrifice for us. May they fill us with nourishment. -Let the fires advance towards the four quarters, knowing, may he (the tortoise) lead our sacrifice. The prayer providing clarified butter, undecayed, rich in heroes becomes the fire-stick for the oblations.”¹⁴⁸

विश्वास-प्रस्तुतिः

अथैनँशङ्कुभिः परिणिहन्त्यभितोऽनवसर्पणाय

मूलम्

अथैनँशङ्कुभिः परिणिहन्त्यभितोऽनवसर्पणाय

English

Then he fixes it around with pins on all sides for the purpose of non-crawling.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यथात्रैव तिष्ठन्याचत्यौदुम्बरं चोलूखलमुसलँ सर्वौषधं च

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse. Standing here only, he asks for mortar and pestle made of Ficus glomerata and all grains.

विश्वास-प्रस्तुतिः

तदेतत्प्रादेशमात्रमुलूखलं भवत्यरत्निमात्रं मुसलं तस्मिन्सर्वौषधमवहन्त्यूर्जो भागोऽस्यूर्जः पवित्रमूर्गन्नमन्नाद्यायेत्यथैनदुत्तरतः प्रक्रमवेलायामुपदधाति तद्विष्णोः परमं पदमिति

मूलम्

English

The mortar is as high as a span and the pestle as high as Aratni. He pounds in it (the mortar) all grains with the formula, “Thou art the share of strength, the strainer of strength, strength, food for eating.”¹⁴⁸ He places it (the mortar) towards the north on the border of a step with the verse, “Wise men always perceive that highest abode of Viṣṇu as an eye fixed in the heaven.”¹⁴⁹

विश्वास-प्रस्तुतिः

लोकम्पृणामुत्तरतो मुसलं करोति

मूलम्

लोकम्पृणामुत्तरतो मुसलं करोति

English

He places the pestle to the north of the Lokampr̥ṇā brick.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसौ करोत्यथ मुख्यामुखां याचति

मूलम्

तयादेवतं कृत्वा सूददोहसौ करोत्यथ मुख्यामुखां याचति

English

After having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). Then he asks for the principal cauldron.

विश्वास-प्रस्तुतिः

तस्यामन्तरवस्राविणी द्वे स्रुवाहुती जुहोत्यग्ने युक्ष्वा हि ये तवेति दक्षिणे बिले जुहोति युक्ष्वा हि देवहूतमानित्युत्तरेऽथैनामुत्तरतः प्रक्रमवेलायामुपदधाति धुर्वासि पृथिवि सहस्व पृतन्यत इति

मूलम्

English

He offers two spoonfuls of clarified butter flowing inside it. He offers in the southern cavity with the verse, “O god Agni, do thou yoke your skillful horses which are swift and carry (the chariot) efficiently.”¹⁵⁰ In the northern cavity with the verse, “O Agni, like a charioteer, do thou yoke the horses the invokers of Gods. Do thou, the old Hotr̥, sit down (here)."¹⁵⁰ He lays it down towards the north on the border of one step with the formula, “O earth (cauldron), thou art firm; do thou overcome the assailants. Fashioned by Gods, thou hast come with ambrosia."¹⁵¹

विश्वास-प्रस्तुतिः

लोकम्पृणे उत्तरत इतरे करोति

मूलम्

लोकम्पृणे उत्तरत इतरे करोति

English

He employs the other two (cauldrons) as space-fillers.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथितत्पुरुषशिरो याचति

मूलम्

तयादेवतं कृत्वा सूददोहसः करोत्यथितत्पुरुषशिरो याचति

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He then asks for the head of man.

विश्वास-प्रस्तुतिः

तस्य प्राणेषु हिरण्यशल्कान्प्रत्यस्यति द्र प्सश्चस्कन्देत्यास्येऽभूदिदं विश्वस्य भुवनस्य वाजिनमिति दक्षिणस्यां नासिकायामग्नेर्वैश्वानरस्य चेत्युत्तरस्यामग्निर्ज्योतिषा ज्योतिष्मानिति दक्षिणेऽक्ष्णि रुक्मो वर्चसा वर्चस्वानित्युत्तर ऋचे त्वेति दक्षिणे कर्णे रुचे त्वेत्युत्तरेऽथ स्रुचि चतुर्गृहीतं गृहीत्वा दक्षिणेऽक्ष्णि जुहोति चित्रं देवानामुदगादनीकमित्यपरं चतुर्गृहीतं गृहीत्वोत्तरेऽक्ष्णि जुहोति चित्रं देवानामिति

मूलम्

English

He puts pieces of gold in its apertures. In the mouth with the verse, “The drop has fallen on the earth along the heaven, along this birth-place and also the earlier one. I offer the drop flowing along the third birth-place and along the seven Hotrās;”¹⁵² In the southern nostril with “This has become the whey of the entire world,”¹⁵³ in the northern nostril with “and of Agni Vaiśvānar,”¹⁵³ in the southern eye with “Agni is lustrous with lustre,”¹⁵³ in the northern eye with “The golden sheet is strong with strength.”[^7] In the southern ear with “For R̥k thee,”¹⁵³ in the northern ear with “For splendour thee.”¹⁵³ Having taken four spoonfuls in the ladle, he makes an offering in the southern eye with the verse, “The bright face of gods, the eye of Mitra, Varuṇa and Agni has risen up. The sun, the soul of the moving and the steady has filled in the heaven, earth and midregion."¹⁵⁴ Having taken up another four spoonfuls, he makes an offering in the northern eye with the verse, “The bright face of gods…”¹⁵⁴

विश्वास-प्रस्तुतिः

समान्या जुहोतीति ब्राह्मणम्

मूलम्

समान्या जुहोतीति ब्राह्मणम्

English

“He makes an offering with the same verse,” so says the Brāhmaṇa."¹⁵⁵

विश्वास-प्रस्तुतिः

अथैनद्दध्ना मधुमिश्रेण पूरयति समित्स्रवन्ति सरितो न धेना इत्यान्तादनुवाकस्याथैनत्प्राचीनमुत्तानमुखायामुपदधाति ३३

मूलम्

English

He then fills it with curds mixed with honey with the remaining part of the verse up to the end of the Anuvāka, “The oblations flow together like streams, purified within with heart and mind; I behold the streams of clarified butter. In the midst of them is a golden reed. An eagle making honey, having a nest sits in it providing honey for the deities. Seven ruddy ones sit on its bank yielding the stream of ambrosia.”¹⁵⁶ He then places it upon the cauldron with its face upwards and towards the east.

३४

विश्वास-प्रस्तुतिः

आदित्यं गर्भं पयसा समञ्जन्नित्यनुद्रुत्येमं मा हिँसीर्द्विपादं पशूनामिति

मूलम्

English

“(O Agni being piled up), anointing with milk Āditya the embryo,“beginning with this (he should continue), “a counterpart of a thousand (bricks), multiformed, do thou spare this (head), do not touch with thy heat. Being piled up, do thou make (the sacrificer) living for a hundred years. Do not injure him, his bipeds and quadrupeds.”¹⁵⁷

विश्वास-प्रस्तुतिः

मयुमारण्यमनु ते दिशामीति शुचमनूत्सृजति

मूलम्

मयुमारण्यमनु ते दिशामीति शुचमनूत्सृजति

English

With “I direct the wild deer towards thee; piling up thy forms therewith, do thou seat thyself,” he (symbolically) casts away the heat.

विश्वास-प्रस्तुतिः

ललाटे हिरण्येष्टकामुपदहाति विश्वकर्मा दिशां पतिरित्यथ पुरस्तात्प्रत्यङ्मुख उपविश्यान्तरात्मन्नश्वस्य शिर उपदधाति वातस्य ध्राजिं वरुणस्य नाभिमित्यनुद्रुत्येमं मा हिँसीरेकशफं पशूनामिति

मूलम्

English

He lays down a golden brick on the forehead with the formula, “Viśvakarman is the lord of quarters; may he guard our cattle; may he guard us; obeisance to him.” Having sat down towards the east facing westwards, he lays down the head of the horse within the body (of the Fire-altar) with the verse, “O Agni, do thou not injure the horse in the high region, speedy like the wind, the navel of Varuṇa, born in the middle of water, child of streams, brown, traced by the small stones. Do not injure this (horse) one-hoofed among the animals, neighing, speedy among the speedies.”¹⁵⁸

विश्वास-प्रस्तुतिः

गौरमारण्यमनु ते दिशामीति शुचमनूत्सृजति

मूलम्

गौरमारण्यमनु ते दिशामीति शुचमनूत्सृजति

English

He casts away the heat with the verse, “I direct the wild Gayal towards thee; piling up thy forms therewith, do thou seat thyself.”¹⁵⁹

विश्वास-प्रस्तुतिः

ललाटे हिरण्येष्टकामुपदधाति प्रजापतिर्दिशां पतिरित्यथ पश्चात्प्राङ्मुख उपविश्यान्तरात्मन्नृषभस्य शिर उपदधात्यजस्रमिन्दुमरुषं भुरण्युमित्यनुद्रुत्येमँसमुद्र ँ! शतधारमुत्समिति

मूलम्

English

He lays down a golden brick on the forehead with the formula, “Prajāpati is the lord of quarters; may he guard our cattle; may he guard us; obeisance to him.”¹⁵⁷ Having sat down towards the west facing east, he lays down the head of the bull with the verse, “I praise Agni with obeisance with the first conception, the undecaying drop, ruddy, active. Do thou, forming thyself in due order, do not injure the cow, the resplendent Aditi.—O Agni, do thou not injure this ocean, the hundred-streamed spring being expanded in the middle of the creation, Aditi yielding ghee for men in the highest region.”¹⁵⁹

विश्वास-प्रस्तुतिः

गवयमारण्यमनु ते दिशामीति शुचमनूत्सृजति

मूलम्

गवयमारण्यमनु ते दिशामीति शुचमनूत्सृजति

English

He casts away the heat with the formula, “I direct the wild Gayal towards thee; piling up thy forms therewith do thou seat thyself.”¹⁵⁹

विश्वास-प्रस्तुतिः

ललाटे हिरण्येष्टकामुपदधाति रुद्रो दिशां पतिरित्यथ दक्षिणत उदङ्मुख उपविश्यान्तरात्मन्वृष्णेः शिर उपदधाति वरूत्रिं त्वष्टुर्वरुणस्य नाभिमित्यनुद्रुत्येमामूर्णायुं वरुणस्य मायामित्युष्ट्रमारण्यमनु ते दिशामीति शुचमनूत्सृजति

मूलम्

English

He lays down a golden brick on the forehead with the formula, “Rudra is the lord of quarters; may he guard our cattle: may he guard us; obeisance to him.”¹⁵⁸

Having sat down towards the south facing northwards, he lays down the head of a ewe within the body (of the Fire-altar) with the verse, “O Agni, do thou not injure in the highest region the ewe, the guard of Tvastṛ, navel of Varuṇa, born from the farthest region, the great thousandfold power of Asura.—O Agni, do thou not injure this woolly power of Varuṇa, the skin of the bipeds and quadrupeds, the first birth-place of Tvaṣṭr̥’s offspring.”¹⁵⁹ He casts away the heat with the formula, “I direct the wild animal towards thee piling up thy forms; therewith do thou seat thyself.”¹⁵⁹

विश्वास-प्रस्तुतिः

ललाटे हिरण्येष्टकामुपदधाति वरुणो दिशां पतिरित्यथोत्तरतो दक्षिणामुख उपविश्यान्तरात्मन्बस्तस्य शिर उपदधाति यो अग्निरग्नेस्तपसोऽधि जात इत्यनुद्रुत्याजा ह्यग्नेरजनिष्ट गर्भादिति

मूलम्

English

He lays down a golden brick on the forehead with the formula, “Varuṇa is the lord of quarters; may he guard our cattle; may he guard us; obeisance to him.""¹⁵⁸ Having sat down towards the north facing southwards, he lays down the head of a wild goat within the body (of the Fire-altar) with the verses, “O Agni, may thy wrath spare him.-Agni who born of the glow of Agni shines on the earth and in the heaven through whom Viśvakarman enveloped the beings.-The she-goat was born as the foetus of Agni. She first gazed at the begetter. Thereby those worthy of sacrifice attained pre-eminence. Thereby gods attained godhood first.”¹⁶⁰

विश्वास-प्रस्तुतिः

शरभमारण्यमनु ते दिशामीति शुचमनूत्सृजति

मूलम्

शरभमारण्यमनु ते दिशामीति शुचमनूत्सृजति

English

He casts away the heat with the formula, “I direct the wild deer towards thee piling up thy forms; therewith do thou seat thyself.”¹⁶⁰

विश्वास-प्रस्तुतिः

ललाटे हिरण्येष्टकामुपदधात्यग्निर्दिशां पतिरित्यन्तेषु तस्य व्युदूह्योपदध्यादिति ब्राह्मणं तयादेवतं कृत्वा सूददोहसः करोति ३४

मूलम्

English

He lays down a golden brick on the forehead with the formula, “Agni is the lord of quarters; may he guard our cattle; may he guard us; obeisance to him.”¹⁵⁸

३५

विश्वास-प्रस्तुतिः

अथापस्या उपदधात्यपां त्वेमन्त्सादयामीति पञ्च पुरस्तात्प्रतीचीरुपदधाति पञ्च दक्षिणतः पञ्च पश्चात्प्राचीः पञ्चोत्तरतश्छन्दस्यास्

मूलम्

English

Then (the Adhvaryu) lays down the Apasyā bricks. He lays down five to the east in a line towards the west respectively with the formulas, “I lay thee down in the movement of waters,” “I lay thee down in the rising of waters,” “I lay thee down in the ashes of waters,” “I lay thee down in the light of waters” “I lay thee down in the abode of waters.”¹⁶¹ Five to the south (in a line towards the north) respectively with the formulas, “Do thou be placed in the pond, the seat,” “Do thou be placed in the ocean, the seat,” “Do thou be placed in the waters, the seat,” “Do thou be placed in the residence of waters.”¹⁶¹ “Do thou be placed in the seat of waters.” Five to the west in a line towards the east respectively with the formulas, “I place thee in the seat of waters,” “I place thee in the dwelling of waters,” “I place thee in the soil of waters,” “I place thee in the womb of waters.” “I place thee in the spot of waters.” He lays down five Chandasyā bricks to the north (in a line towards the north), respectively with the formulas, “Gāyatrī metre,” “Triṣṭubh metre,” “Jagatī metre,” “Anuṣṭubh metre” and “Paṅkti metre.”¹⁶¹

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ प्राणभृत उपदधात्ययं पुरो भुवस्तस्य प्राणो भौवायनो वसन्तः प्राणायनो गायत्री वासन्ती गायत्र्यै गायत्रं गायत्रादुपाँशुरुपाँशोस्त्रिवृत्त्रिवृतो रथन्तरँ रथन्तराद्वसिष्ठ ऋषिः प्रजापतिगृहीतया त्वया प्राणं गृह्णामि प्रजाभ्य इति

मूलम्

English

Having recited the tayādevata formula he recites the sūdadohasa verse (in each case). He then lays down the Prāṇabhr̥t bricks. He lays down ten in a line towards the east from the naturally perforated stone with the formula, “This is front in Bhuva; Prāṇa the son of Bhuva, Vasanta born of Prāṇa, Gāyatrī born of Vasanta, Gāyatra born of Gāyatrī, Upāṁśu (cup) born of Gāyatra, Trivr̥t (stoma) born of Upāṁśu, Rathantara (Prstha) born of Trivr̥t, Vasiṣṭha R̥ṣi born of Rathantara. With thee taken by Prajāpati I take up Prāṇa for offspring.”¹⁶²

विश्वास-प्रस्तुतिः

दश प्राचीरायातयति स्वयमातृण्णाया अयं दक्षिणा विश्वकर्मेति

मूलम्

दश प्राचीरायातयति स्वयमातृण्णाया अयं दक्षिणा विश्वकर्मेति

English

He lays down in a line towards the south from the naturally perforated stone with the formula, “This Viśvakarman is towards the south, mind born of that Viśvakarman, Grīṣma born of mind, Triṣṭubh born of Grīşma, Aiḍa (sāman) born of Triṣṭubh, Antaryāma (cup) born of Aiḍa, Pañcadaśa (stoma) born of Antaryāma, Br̥hat (Pr̥ṣṭha) born of Pañcadaśa, Bharadvāja Ṛși born of Br̥hat, With thee taken by Prajāpati I take mind for offspring.”¹⁶²

विश्वास-प्रस्तुतिः

दश दक्षिणा आयातयति स्वयमातृण्णाया अयं पश्चाद्विश्वव्यचा इति

मूलम्

दश दक्षिणा आयातयति स्वयमातृण्णाया अयं पश्चाद्विश्वव्यचा इति

English

He lays down ten (bricks) in a line towards the west from the naturally perforated stone with the formula, “This one extending towards all sides to the west, eye born of that extending on all sides, rains born of eye, Jagatī born of rains, R̥kṣama (sāman) born of Jagatī, Śukra (cup) born of R̥kṣama, Saptadaśa (stoma) born of Śukra, Vairūpa (sāman) born of Saptadaśa, Viśvāmitra R̥ṣi born of Vairūpa. With thee taken by Prajāpati I take up eye for offspring.”¹⁶³

विश्वास-प्रस्तुतिः

दश प्रतीचीरायातयति स्वयमातृण्णाया इदमुत्तरात्सुवरिति

मूलम्

दश प्रतीचीरायातयति स्वयमातृण्णाया इदमुत्तरात्सुवरिति

English

He lays down ten (bricks) in a line towards the north from the naturally perforated stone with the formula, “This one, Suva to the north, ear born of that Suva, Śarad (season) born of ear, Anuṣṭubh born of Śarad, Svāra (sāman) born of Anuṣṭubh, the Manthin (cup) born of Svāra, Ekaviṁśa (stoma) born of Manthin, Vairāja (Pr̥ṣṭha) born of Ekaviṁśa, Jamadagni R̥ṣi from Vairāja. With thee taken by Prajāpati, I take up ear for offspring.”[^3-621]

विश्वास-प्रस्तुतिः

दशोदीचीरायातयति स्वयमातृण्णाया इयमुपरि मतिरिति

मूलम्

दशोदीचीरायातयति स्वयमातृण्णाया इयमुपरि मतिरिति

English

He piles around by the right ten (bricks)[^4-621] behind the naturally perforated stone with the formula, “This one above, thought, speech born of that thought, winter born of speech, Paṅkti (metre) born of winter, Nidhanavat (sāman) born of Paṅkti, the Āgrayaṇa (vessel) born of Nidhanavat (sāman), Triṇava and Trayastriṁśa (stomas) born of Āgrayaṇa, the Śākvara and Raivata (Pṣṭhas) from Triṇava and Trayastriṁśa, Viśvakarman R̥ṣi from Śākvara and Raivata. With thee taken by Prajāpati I take up speech for offspring.”¹⁶⁴

[^4-621] According to Bhavasvāmin two to the east, three to the south, two to the west and three to the morth.

विश्वास-प्रस्तुतिः

दशभिरुपरिष्टात्प्रदक्षिणं परिचिनोत्यक्ष्णयोपदधातीति ब्राह्मणं तयादेवतं कृत्वा सूददोहसः करोत्यथ संयत उपदधात्यायुषः प्राणँसन्तन्विति द्वादश तिस्रस्तिस्रो दिक्षु न मध्ये

मूलम्

English

“He lays down (the bricks) transversely.” So says the Brāhmaṇa.[^6-621] Having recited the tayādevata formula he recites the sūdadohasa verse (with regard to each).

He lays down twelve Saṁyat bricks with the formulas, “Do thou unite the Prāṇa with life; unite Apāna with Prāṇa; unite Vyāna with Apāna; unite the eye with Vyāna; unite the ear with the eye; unite the mind with the ear; unite the speech with mind; unite self with speech; unite the earth with self; unite the midregion with the earth; unite the heaven with mid-region; unite the celestial world with the heaven.”¹⁶⁵ Three each towards the quarters; none in the middle.

[^6-621] TsV.2.10.4 Bhavasvārin says akṣṇayo’pa dadhāti iti vacanād atra kramāmnālam upadhānam upadhānakramaś ca. This Brāhmaṇa sentence speaks about the bricks to be laid down in the four quarters. They are to be laid down diagonally i,e. from south-west towards north-east. cf. Sāyaṇa on TS V.2.10 4. Y. Ikari and H.F. Arnold in their translation of BaudhŚS X have wrongly related the Brāhmaṇa injunction to the laying of the bricks only on the top of the naturaly perforated stone (cf. AgriVol II.p.547, Berkeley 1983). The punctuation in Caland’s text pertaining to the laying of the Prāṇabhṛt bricks needs to be corrected, ApŚS XVI.32.1, properly punctuated, prescribes the laying down of the bricks towards the quaters diagonally. The sutra should read thus: ayam puro bhuva iti pañcāśatam prāṇabhṛtaḥ / daśadaśa pratidiśam akṣṇayā / daša madhye / antarām upadhāya bākyambahyam. Caland has in his translation of ApŚS (Vol III.p.59, Amsterdam 1926) changed the punctuation a little, but has wrongly taken the word akṣṇayā to be related only to daśa madhye.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्य्

मूलम्

तयादेवतं कृत्वा सूददोहसः करोत्य्

English

Having recited the tayādevata formula he recites the sūdadohasa verse (with regard to each).

विश्वास-प्रस्तुतिः

अथापानभृत उपदधाति प्राची दिशां वसन्त ऋतूनामग्निर्देवता ब्रह्म द्र विणं त्रिवृत्स्तोमः स उ पञ्चदशवर्तनिस्त्र्यविर्वयः कृतमयानां पुरोवातो वातः सानग ऋषिरिति

मूलम्

English

He then lays down ten Apānabhr̥t bricks to the south of the Prānabhr̥t bricks in a line to the west towards the naturally perforated stone (each one) with the formula, “(Thou art) the east among the quarters; Vasanta among the seasons; Agni the deity, Brāhmaṇa the wealth; Trivṛt the stoma-the way towards the Pañcadaśa (stoma); (a calf) as old as three sheep (i.e. eighteen months old) among the cattle; the Kr̥ta age among the ages; the eastern wind among the winds; Sānaga among the R̥ṣis.”¹⁶⁶

विश्वास-प्रस्तुतिः

वाचयति पितरः पितामहा इति

मूलम्

वाचयति पितरः पितामहा इति

English

He makes the sacrificer recite the formula, “The fathers, grandfathers, near and far, may they guard us, may they help us in this brāhmaṇahood, in this Kṣatrahood, in this blessing, in this priesthood, in this rite and in this invocation of gods.”¹⁶⁷

विश्वास-प्रस्तुतिः

दक्षिणेन प्राणभृतो दश प्रतीचीरायातयति स्वयमातृण्णामभि दक्षिणा दिशामिति

मूलम्

दक्षिणेन प्राणभृतो दश प्रतीचीरायातयति स्वयमातृण्णामभि दक्षिणा दिशामिति

English

To the rear of the Prāṇabhr̥t bricks he lays down ten bricks in a line to the north towards the naturally perforated stone-(each one) with the formula, “The south among the quarters, Grīṣma (summer) among the seasons; Indra the god; ruling class the wealth; Pañcadaśa among the stomas leading to the Saptadaśa stoma; two years old calf among the cattle; Treta among the ages; southern wind among the winds; Sanātana the R̥ṣi.”¹⁶⁶

विश्वास-प्रस्तुतिः

जघनेन प्राणभृतो दशोदीचीरायातयति स्वयमातृण्णामभि प्रतीची दिशामित्युत्तरेण प्राणभृतो दश प्राचीरायातयति स्वयमातृण्णामभ्युदीची दिशामित्यग्रेण प्राणभृतो दश दक्षिणा आयातयति स्वयमातृण्णामभ्यूर्ध्वा दिशामिति

मूलम्

English

He lays down ten bricks to the north of the Prāṇabhṛt bricks in a line to the east towards the naturally perforated stone, (each one) with the formula, “The west among the quarters; the rainy season among the seasons; Viśve Devas the deity; the working class the wealth; Saptadaśa stoma leading to the Ekaviṁśa stoma; three year old cow among the cattle; Dväpara among the ages; western wind among the winds; Ahabhūna the R̥ṣi.”¹⁶⁷ He lays down ten bricks infront of the Prāṇabhr̥t bricks in a line to the west towards the naturally perforated stone, (each one) with the formula, “The north among the quarters; the autumn among the seasons; Mitra-Varuṇa the deity, acquisition the wealth; Ekaviṁśa stoma leading to the Triṇava stoma, a four year old heifer among the cattle, Askanda among the ages, northern wind among the winds, Pratna R̥ṣi.”

विश्वास-प्रस्तुतिः

बाह्येन प्राणभृतो दशभिरुपरिष्टादपसलैः परिचिनोति

मूलम्

बाह्येन प्राणभृतो दशभिरुपरिष्टादपसलैः परिचिनोति

English

He piles around ten bricks by the left behind (the naturally perforated stone) outside the Pranabhṛt bricks (each one) with the formula, “The upper among the quarters; Hemanta and Śiśira among the seasons. Br̥haspati the deity, vigour the wealth, Triņava stoma leading to the Trayastriṁśat stoma, the draught ox among the cattle, Abhibhu among the ages, the wind blowing all over among the winds, Suparṇa R̥ṣi.”

विश्वास-प्रस्तुतिः

विषूचीरुपदधातीति ब्राह्मणम्

मूलम्

विषूचीरुपदधातीति ब्राह्मणम्

English

“He lays them down in different directions.” So says the Brāhmaṇa.¹⁶⁸

विश्वास-प्रस्तुतिः

अपानभृद्भिश्चितिराप्यते

मूलम्

अपानभृद्भिश्चितिराप्यते

English

The Fire-altar is completed with Apānabhṛt bricks.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथाग्निँसर्वतोमुखं चिनुते ३५

मूलम्

तयादेवतं कृत्वा सूददोहसः करोत्यथाग्निँसर्वतोमुखं चिनुते ३५

English

After having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). Then he piles up the fire-altar on all sides.

३६

विश्वास-प्रस्तुतिः

गायत्रीं पुरस्तादुपदधाति त्रिष्टुभं दक्षिणतो जगतीं पश्चादनुष्टुभमुत्तरतः पङ्क्तिं मधे

मूलम्

English

(The Adhvaryu) lays down a brick in the east with a verse in Gāyatrī metre,¹⁶⁹ the one in the south with a verse in the Triṣṭubh metre, the one in the west with a verse in the Jagatī metre, the one in the north with a verse in the Anuṣṭubh metre, the one the middle with the verse in the Paṅkti metre.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथाग्नेरङ्गान्युपदधाति प्राच्या त्वा दिशा सादयामि गायत्रेण छन्दसाग्निना देवतयाग्नेः शीर्ष्णाग्नेः शिर उपदधामि दक्षिणया त्वा दिशा सादयामि प्रतीच्या त्वा दिशा सादयाम्युदीच्या त्वा दिशा सादयाम्यूर्ध्वया त्वा दिशा सादयामि पाङ्क्तेन छन्दसेति

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He then lays down (five bricks representing) the limbs of Agni respectively with the formulas, “I place thee along with the eastern direction, Gāyatrī metre, Agni as the deity, Agni’s head; I lay down Agni’s head,” “I place thee along with the southern direction, with Triṣṭubh metre, with Indra as the divinity, with Agni’s wing; I place Agni’s wing;” “I place thee along with the western direction, with the Jagatī metre, with Savitr̥ as the deity, with Agni’s tail; I place Agni’s tail;” “I place thee along with the northern direction, with the Anuṣṭubh metre, with Mitra-Varuṇa as the deity, with Agni’s wing; I place Agni’s wing,” “I place thee along with the upward direction, with Paṅkti metre, with Br̥haspati as the deity, with Agni’s back; I place Agni’s back.”¹⁷⁰

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथोत्तरतः प्राजापत्यामुपदधाति संवत्सरस्य प्रतिमामिति

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasaverse (with regard to each). He lays down the Prājāpatya brick with the verse, “To thee, the representa- tive of the year whom the night worships, having laid thee down, may (the sacrificer) obtain heroic progeny and long life.”¹⁷¹

विश्वास-प्रस्तुतिः

तां जघनेन प्रक्रमवेलायां प्राञ्चमृषभमुपदधाति त्वामग्ने वृषभं चेकितानमिति

मूलम्

English

To the rear of that brick on the border of a step he lays down the R̥ṣabha brick facing eastwards with the verse, “O Agni, generating thee, I have approached thee, fulfilling our desires, and wise. May our services to the domestic fire be incessant. Do thou sharpen us with bright prayer.”¹⁷¹

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसौ करोत्यथ लोकम्पृणा उपदधाति लोकं पृण छिद्रं पृणाथो सीद शिवा त्वम्। इन्द्रा ग्नी त्वा बृहस्पतिरस्मिन्योनावसीषदन्निति

मूलम्

English

Having recited the tayādevataformula, he recites the sūdadohasa verse (in regard to the two).
He then piles up the Lokampr̥ṇā bricks—(each one) with the verse, “(O brick) do thou fill up the space, fill up the cavity. Being auspicious, do thou be seated; Indra-Agni and Br̥haspati have seated thee in this place.”¹⁷²

विश्वास-प्रस्तुतिः

तयादेवतं करोति तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्यथ सूददोहसं करोति ता अस्य सूददोहसः सोमँश्रीणन्ति पृश्नयः । जन्मन्देवानां विशस्त्रिष्वा रोचने दिव इति

मूलम्

English

He recites the tayādevata formula, “With that deity do thou be seated firm in the manner of the Aṅgirases.” He recites the sūdadohasaverse, “Those spotted cows of this (sacrificer) yielding milk mix up Soma. (They are like) the clans in the birth-place of gods in the three shining (realms) of the heaven.”¹⁷²

विश्वास-प्रस्तुतिः

प्राच्यात्र लोकम्पृणया प्रसौत्यग्निं प्राचीभिः सम्प्रच्छादयन्ति

मूलम्

प्राच्यात्र लोकम्पृणया प्रसौत्यग्निं प्राचीभिः सम्प्रच्छादयन्ति

English

He impels (the priests and the sacrificer) to fill up the space with Lokampṛṇā bricks. They cover the fire-altar with Lokampr̥ṇā bricks laid down eastwards.

विश्वास-प्रस्तुतिः

सम्प्रच्छन्नं पलाशशाखया परिकर्षति लोकं पृण छिद्रं पृणेत्यथ चितिकॢप्त्याभिमृशति चित्तिमचित्तिं चिनवद्वि विद्वानित्याग्नेय्या गायत्र्यैतां चितिमभिमृश्य द्वाभ्यामवद्र वति वाङ्म आसन्प्राणदा इत्यथापराह्णिकीभ्यां प्रवर्ग्योपसद्भ्यां प्रचरत्येतावदेवैतदहः कर्म क्रियते

मूलम्

English

He sweeps the covered (Fire-altar) with a twig of Butea frondosa with the verse, “Do thou fill up the space, do thou fill up the cavity….” He then touches (the Fire-altar) with the Citikrl̥pti verse, “May (Agni) discern wisdom and folly, knowing plain and crooked surfaces and also men, Ogod, grant us for wealth and offspring, freedom and surrender the bondage."¹⁷³ Having touched the Fire-altar with a verse in Gāyatrī metre and addressed to Agni,"¹⁷⁴ he climbs down (the Fire-altar) with the two mantras, “May the speech be in my mouth, vital breath in the nose, sight in the eyes, hearing capacity in the ears; strength in the arms, vigour in the thighs, may all my limbs be free from injury; may (thy) body be with (my) body; obeisance to thee; do thou not injure me.¹⁷⁵ Do thou be granting Prāṇa; do thou be granting Apāna; do thou be granting Vyāna; do thou be granting eyesight; do thou be granting strength; do thou be granting wealth; let thy weapons fall upon one other than us. Purifier, do thou be auspicious to us.¹⁷⁶

Then (the Adhvaryu) goes through the afternoon Pravargya and Upasad rites. This much procedure is followed on this day.

विश्वास-प्रस्तुतिः

वसन्त्येताँरात्रिम् ३६

मूलम्

वसन्त्येताँरात्रिम् ३६

English

They pass over the night.

३७

विश्वास-प्रस्तुतिः

अथ द्वितीयेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरत्यथ कार्ष्णाजिनी उपानहावुपमुञ्चेते अध्वर्युश्च यजमानश्चाथ द्वाभ्यामात्मन्यग्निं गृःनीते मयि गृह्णाम्यग्रे अग्निं यो नो अग्निरिति

मूलम्

English

On the second day after the sun has risen, (the Adhvaryu) goes through the Pravargya and Upasad rites. The Adhvaryu and the sacrificer wear sandals made of the skin of black antelope. The Adhvaryu receives within himself Agni with two verses, “I receive Agni within me for the abundance of wealth, good offspring and good valour, I hold offspring and strength within me. May we be uninjured in our persons and rich in brave sons. O Pitr̥s, Agni the immortal who has entered the hearts of us the mortals; we receive him within us; may he not go away leaving us,”¹⁷⁷

विश्वास-प्रस्तुतिः

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

मूलम्

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

English

He murmurs the Svayaṁcitiverse, “O Agni, knowing, do thou pile thyself with those which are thy fire-sticks, those which are thy abodes, those which are thy tongues, that which is thy flame, those which are thy noises and those which are thy drops.”¹⁷⁸

विश्वास-प्रस्तुतिः

कृष्णमश्वमभिमृश्य तनुपुरीषमुपदधाति पृष्टो दिवीति

मूलम्

कृष्णमश्वमभिमृश्य तनुपुरीषमुपदधाति पृष्टो दिवीति

English

Having touched a black horse, he lays down fine earth (on the Fine-altar) with the verse, “Vaiśvānara Agni is related to the heaven, related to the earth; related, he entered into all plants. Related to strength, may he guard us by day and by night."¹⁷⁹

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यथापराह्णिकीभ्यां प्रवर्ग्योपसद्भ्यां प्रचरत्येतावदेवैतदहः कर्म क्रियते

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse. Then he goes through the afternoon Pravargya and Upasad rites. This much is done on this day.

विश्वास-प्रस्तुतिः

वसन्त्येताँरातिर्म्

मूलम्

वसन्त्येताँरातिर्म्

English

They pass over the night.

विश्वास-प्रस्तुतिः

अथ तृतीयेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

मूलम्

अथ तृतीयेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

English

On the third day at sunrise he goes through the Pravargya and Upasad rites.

विश्वास-प्रस्तुतिः

सर्व एव कार्ष्णाजिनीरुपानह उपमुञ्चन्तेऽथ याचत्याज्यस्थालीँसस्रुवां विभक्तिमुदपात्रं पञ्च च स्कन्ध्या अवकाश्च या उ चान्या उपधास्यन्भवति ता

मूलम्

English

All wear the sandals of the skin of black antelope. Then he asks for the vessel of clarified butter together with the spoon, the Vibhakti brick, a pot filled with water, five Skandhyā bricks, Blyxa octandra and other plants which he is going to lay down.

विश्वास-प्रस्तुतिः

एतत्समादायोत्तरे श्रोण्यन्त सँसादयन्त्यथ द्वाभ्यामात्मन्यग्निं गृणीते मयि गृह्णाम्यग्रे अग्निं यो नो अग्निरिति

मूलम्

English

Having taken up all this, they place it on the border of the northern buttock (of the Fire-altar). He receives Agni within himself with two verses, “I receive Agni within me…”¹⁷⁷ and “O Pitr̥s, Agni the immortal…”¹⁷⁷

विश्वास-प्रस्तुतिः

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

मूलम्

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

English

He murmurs the Svayaṁciti verse, “O Agni, knowing, do thou pile thyself…."[^2]

विश्वास-प्रस्तुतिः

श्वेतमश्वमभिमृश्याधिद्र वत्यपामिदं न्ययनं नमस्त इति द्वाभ्याम्

मूलम्

श्वेतमश्वमभिमृश्याधिद्र वत्यपामिदं न्ययनं नमस्त इति द्वाभ्याम्

English

Having touched a white horse, he climbs up (the Fire-altar) with two verses, “This is the meeting place of waters… Obeisance to thy heat…"¹⁸⁰

विश्वास-प्रस्तुतिः

अथाधिद्रुत्य प्रथमे सञ्चिताहुती जुहोत्यग्न उदधे तत्त्वा यामीति

मूलम्

अथाधिद्रुत्य प्रथमे सञ्चिताहुती जुहोत्यग्न उदधे तत्त्वा यामीति

English

After having climbed up, he offers the first two Saṁcita offerings with the two mantras, “O Agni, ocean, do thou be gracious to us with that arrow of thine which is “youth” by name. Obeisance to that of thine. May we prosper living on this of thine."¹⁸¹ “Praying to thee with the divine song, I come to thee. The sacrificer seeks that (favour of thine) through oblations. Without getting angry, O Varuṇa, do thou know of this (divine song).”¹⁸²

विश्वास-प्रस्तुतिः

दक्षिणतो विभक्तिमुपदधात्यग्निं दूतं वृणीमह इति

मूलम्

दक्षिणतो विभक्तिमुपदधात्यग्निं दूतं वृणीमह इति

English

He lays down the Vibhakti brick towards the south with the verse, “We choose Agni the messenger, the Hotr̥, all knowing, the skillful performer of this sacrifice."¹⁸³

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोति ३७

मूलम्

तयादेवतं कृत्वा सूददोहसं करोति ३७

English

Having recited the tayādevata formula he recites the sūdadohasa verse.

विश्वास-प्रस्तुतिः

अथैताः पञ्च स्कन्ध्याः प्राचीरायातयति द्वे ऋतव्ये द्वे सयुजावेकाँ संयानीम्

मूलम्

English

Now (the Adhvaryu) lays down five Skandhyā bricks in a line towards the east two Ṛtavyā bricks, two Sayuj and one Saṁyāni.

विश्वास-प्रस्तुतिः

ऋतव्ये उपदधाति शुक्रश्च शुचिश्चेत्यवकामनूपदधात्यग्नेर्योनिरसीत्यथ सयुजावुपदधात्याघाराभ्यां त्वा सयुजा युजा युनज्मि तेजसा त्वा सयुजा युजा युनज्मीत्यथ संयानीमुपदधाति वायोर्यान्यसीति

मूलम्

English

He lays down the two Rtavyä bricks with the formula, “(You are) Śukra and Śuci—the two months of Grr̥ṣma season."¹⁸⁴ Thou art the internal support."¹⁸⁴ He subsequently lays down an Avakā plant (Blyxa octandra) with the formula, “Thou art the womb of Agni.” He lays down the two Sayuj bricks respectively with the two formulas, “I yoke thee in bonds of fellowship with the two Aghahra-libations. I yoke thee in bonds of fellowship with lustre…”¹⁸⁵ He lays down the Saṁyānī brick with the formula, “Thou art the path of Vāyu; thou art the god’s path of Vāyu.”¹⁸⁶

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथाश्विनीरुपदधाति ध्रुवक्षितिर्ध्रुवयोनिरिति पञ्चैकैकां दिक्ष्वेकां मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down fire Āśvinī bricks—one each towards the quarters and one in the middle respectively with the verses, “Thou art with a firm base, with a firm birth-place, solid; do thou being laid down, sit down firm. May the Aśvins, two Adhvaryus, place here in the east first thee-sign of the fire in the cauldron. Do thou, with the skill as of thy father, sit down in thy skill, great earth and bountiful, among the gods. Sitting on a good seat, do thou sit down thyself. Do thou be kind like a father to his son. May Aśvins the two Adhvaryus place thee here.-Having a resting place, wealthy, granting food, do thou increase our wealth, ample and full of horses. Removing absence of thought and evil mind, leading the sacrificer to abundance of wealth, do thou grant the sacrificer the heaven and prosperity. May the Aśvins the two Adhvaryus place thee here.-Thou art the earth of Agni, going to gods. May all gods praise thee. With Stomas at the back and equipped with clarified butter, do thou be seated here. Grant us wealth full of progeny. May the Aśvins the two Adhvaryus place thee here. Thou art the top of heaven, navel of earth, supporter of the quarters, lord of regions. Thou art the wave the drop of waters; Viśvakarman is thy R̥ṣi. May the Aśvins, the two Adhvaryus place thee here.”¹⁸⁷

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्य्

मूलम्

तयादेवतं कृत्वा सूददोहसः करोत्य्

English

Having recited the tayadevataformula, be recites the sūdadohasa verse (with regard to each).

विश्वास-प्रस्तुतिः

अथर्तव्या उपदधाति सजूरृतुभिः सजूर्विधाभिरिति पञ्चैकैकां दिक्ष्वेकां मध्ये

मूलम्

English

He lays down five R̥tavyā bricks-four in the quarters and one in the middle respectively with the five formulas, “To thee in association with the seasons, with the forms, with Vasus, with the gods preserving health for Vaiśvānara Agni. May Aśvins the two Adhvaryus place thee here. -To thee in association with the seasons, with the forms, with Rudras, with the gods preserving health for Vaiśvānara Agni. May Aśvins the two Adhvaryus place thee here.-To thee in association with the seasons, with the forms, with Adityas, with the gods preserving health for Vaiśvānara Agni. May Aśvins the two Adhvaryus place thee here.-To thee in association with the seasons, with the forms, with Viśve Devas, with the gods preserving health for Vaiśvānara Agni. May Aśvins the two Adhvaryus place thee here.-To thee in association with the seasons, with the forms, with gods, with gods preserving health for Vaiśvānara Agni. May Aśvins the two Adhvaryus place thee here.”¹⁸⁸

विश्वास-प्रस्तुतिः

समानप्रभृतयो भवन्ति समानोदर्का इति ब्राह्मणं तयादेवतं कृत्वा सूददोहसः करोत्यथ प्राणभृत उपदधाति प्राणं मे पाह्यपानं मे पाहीति पञ्चैकैकां दिक्ष्वेकां मध्ये

मूलम्

English

“(The formulas concerned) have identical beginning and identical end.”¹⁸⁸ So says the Brāhmaṇa.¹⁸⁹ Having recited the tayādevata formula he recites the sūdadohasa verse (with regard to each). He then lays down five Prāṇabhr̥t bricks-one each in the (four) quarters and one in the middle respectively with the formulas, “Guard my Prāṇa.-Guard my Apāna.-Guard my Vyāna.-Make my eye shine widely.-Promote the capacity of my ear.”¹⁸⁸

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ वृष्टिसनीरुपदधात्यपस्पिन्वौषधीर्जिन्वेति पञ्चैकैकां दिक्ष्वेकां मध्येऽनुपरिहारँसादयतीति ब्राह्मणं तयादेवतं कृत्वा सूददोहसः करोत्यथ मूर्धन्वतीरुपदधाति विष्टम्भो वय इति चतस्रः पुरस्ताद्धँसपातिनीस्

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadahasa verse (with regard to each). He then lays down five Vr̥ṣṭisani (rain-bringing) bricks-each one towards the (four) quarters and one in the middle respectively with the formulas, “Do thou sprinkle water.-Quicken the plants.-Guard the bipeds, guard the quadrupeds.-Shower down rains from the heaven.”[^5-633] “He places them having carried them around.” So says the Brāhmaṇa.¹⁹⁰ Having recited the tayādevata formula, he recite the sūdadohasa verse (with regard to each). He lays down four Mūrdhanvatī bricks towards the east in the manner of the goose flying around respectively with the formulas, “Support the cattle, overlord the metre; ruling power the cattle, the delight-giving metre; Viśvakarman the cattle, Parameṣṭhin the metre; head the cattle, Prajāpati the metre.”¹⁹¹

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ वसस्या उपदधाति

मूलम्

तयादेवतं कृत्वा सूददोहसः करोत्यथ वसस्या उपदधाति

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).

विश्वास-प्रस्तुतिः

त्र्यविर्वय इति पञ्च दक्षिणायाँश्रोण्यामुपदधाति पष्ठवाद्वय इति पञ्चोत्तरस्याम्बस्तो वय इति दक्षिणेऽँस उपदधाति

मूलम्

English

He then lays down the Vayasyā bricks-five on the southern buttock respectively with the formulas, “Three sheep times old among the cattle, Triṣṭubh the metre. Two years old calf among the cattle, Virāj the metre.-Two and a half years old cow among the cattle, Gāyatrī the metre.-Three years old cow among the cattle, Uṣṇiḥ the metre.-Three and a half years old cow among the cattle, Anuṣṭubh the metre.”¹⁹¹ Five on the northern buttock respectively with the formulas, “Four years old cow among the cattle, Br̥hatī the metre.-A bull among the cattle, Satobr̥hatī the metre.-Bullock among the cattle, Kakubh the metre.-A milch-cow among the cattle, Jagatī the metre.-An ox among the cattle, Paṅkti the metre.”¹⁹¹ He lays down a brick on the southern shoulder with the formula, “Goat among the cattle, Vivala the metre.”¹⁹¹

विश्वास-प्रस्तुतिः

वृष्णिर्वय इत्युत्तरे

मूलम्

वृष्णिर्वय इत्युत्तरे

English

On the northern shoulder with the formula, “Ram among the cattle, Viśāla the metre.”¹⁹¹

विश्वास-प्रस्तुतिः

व्याघ्रो वय इति दक्षिणे पक्ष उपदधाति

मूलम्

व्याघ्रो वय इति दक्षिणे पक्ष उपदधाति

English

He lays down a brick on the Southern wing with the formula. “Tiger among the beasts, Anādhr̥ṣṭa the metre.”¹⁹¹

विश्वास-प्रस्तुतिः

सिँहो वय इत्युत्तरे

मूलम्

सिँहो वय इत्युत्तरे

English

On the northern (wing) with the formula, “Lion among the beasts, Chadis the metre."¹⁹¹

विश्वास-प्रस्तुतिः

पुरुषो वय इति मध्ये

मूलम्

पुरुषो वय इति मध्ये

English

In the middle with the formula, “Man among the beasts"¹⁹¹

विश्वास-प्रस्तुतिः

पुरुषेण चितिराप्यते

मूलम्

पुरुषेण चितिराप्यते

English

the altar is obtained through a man.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथाग्निँसर्वतोमुखं चितुतेऽग्नेरङ्गानि प्राजापत्यामृषभं लोकम्पृणा उदीच्यात्र लोकम्पृणया प्रसौत्यग्निमुदीचीभिः सम्प्रच्छादयन्ति

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasaverse (with regard to each). He piles up the Fire-altar so that it faces in all directions. He lays down “the limbs of Agni,” Prājāpatyā brick, R̥ṣabha brick and Lokampr̥ṇā bricks. He directs (the piling) so that the Lokampr̥ṇā bricks would be piled (from south) towards the north.

विश्वास-प्रस्तुतिः

सम्प्रच्छन्नं पलाशशाखया परिकर्षति लोकं पृण छिद्रं पृणेत्यथ चितिकॢप्त्याभिमृशति चित्तिमचित्तिं चिनवद्वि विद्वानित्य्

मूलम्

English

The Fire-altar is covered (with the Lokampr̥ņā bricks) so as to end towards the north. He sweeps (the Fire-altar) covered (with Lokampr̥ṇa bricks) with a twig of Butea frondosa with the verse, “Fill in the region fill in the gap…”¹⁹² He touches (the altar) with the Citikl̥pti verse, “May (Agni) discern wisdom and folly…”¹⁹³

विश्वास-प्रस्तुतिः

आग्नेय्या त्रिष्टुभैतां चितिमभिमृश्य द्वाभ्यामवद्र वति वाङ्म आसन्प्राणदा इत्यथापराह्णिकीभ्यां प्रवर्ग्योपसद्भ्यां प्रचरत्येतावदेवैतदहः कर्म क्रियते

मूलम्

English

Having touched the altar with a Triṣṭubh verse addressed to Agni.”¹⁹⁴ He climbs down with the two mantras, “May the speech be in my mouth…¹⁹⁵ Do thou be granting Prāṇa…¹⁹⁶ He then goes through the afternoon Pravargya and Upasad rites. This much procedure is gone through on this day.

विश्वास-प्रस्तुतिः

वसन्त्येताँरात्रिम् ३८

मूलम्

वसन्त्येताँरात्रिम् ३८

English

They pass over this night.

विश्वास-प्रस्तुतिः

अथ चतुर्थेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

मूलम्

अथ चतुर्थेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

English

On the fourth day after the sun has risen (the Adhvaryu) goes through the Pravargya and Upasad rites.

विश्वास-प्रस्तुतिः

समानं पुरीषस्योपधानम्

मूलम्

समानं पुरीषस्योपधानम्

English

The laying down of earth is similar.¹⁹⁷

विश्वास-प्रस्तुतिः

अथ पञ्चमेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

मूलम्

अथ पञ्चमेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

English

On the fifth day after the sun has risen, he goes through the Pravargya and Upasad rites.

विश्वास-प्रस्तुतिः

सर्व एव कार्ष्णाजिनीरुपानह उपमुञ्चन्तेऽथ याचत्याज्यस्थालीँसस्रुवां विभक्तिमुदपात्रँसर्वं च स्वयमातृण्णानिकोतं दश च स्कन्ध्या अवकाश्च या उ चान्या उपधास्यन्भवति

मूलम्

English

All wear sandals of the skin of black antelope. Then (the Adhvaryu) asks for the vessel of clarified butter together with a spoon, the Vibhakti brick, a pot full of water, the entire set of the naturally perforated stone, ten Skandhyā bricks, Avakā plants and other plants which he is going to place.

विश्वास-प्रस्तुतिः

एतत्समादायोत्तरे श्रोण्यन्ते सँसादयन्त्यथ द्वाभ्यामात्मन्यग्निं गृह्णीते मयि गृह्णाम्यग्रे अग्निं यो नो अग्निरिति

मूलम्

English

Having taken them up, they place them on the border of the northern buttock. He receives Agni within himself with the two verses, “I receive Agni within me….” and “O Pitr̥s, Agni the immortal who has entered…”¹⁹⁸

विश्वास-प्रस्तुतिः

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

मूलम्

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

English

He murmurs the Svayaṁciti verse, “O Agni, knowing, do thou pile thyself…”¹⁹⁹

विश्वास-प्रस्तुतिः

श्वेतमश्वमभिमृश्याधिद्र वत्यपामिदं न्ययनं नमस्त इति द्वाभ्याम्

मूलम्

श्वेतमश्वमभिमृश्याधिद्र वत्यपामिदं न्ययनं नमस्त इति द्वाभ्याम्

English

Having touched the white horse, he climbs up (the altar) with the two verses, “This is the meeting place of waters …” and “obeisance to thy heat …”²⁰⁰

विश्वास-प्रस्तुतिः

अथाधिद्रुत्य द्वितीये सञ्चिताहुती जुहोत्यग्ने दुध्र तत्त्वा यामीति

मूलम्

अथाधिद्रुत्य द्वितीये सञ्चिताहुती जुहोत्यग्ने दुध्र तत्त्वा यामीति

English

Having climbed up, he offers in respect of the second (layer) two Saṁcita oblations with the mantras, “O Agni, the boisterous, do thou be gracious to us with that arrow of thine which is “youth” by name. Obeisance to that of thine. May we prosper living on this of thine;"²⁰¹ and “Praying to thee with the divine song…”²⁰²

विश्वास-प्रस्तुतिः

दक्षिणतो विभक्तिमुपदधात्यग्निनाग्निः समिध्यत इति

मूलम्

दक्षिणतो विभक्तिमुपदधात्यग्निनाग्निः समिध्यत इति

English

He places the Vibhakti brick towards the south with the verse, “Agni is enkindled with Agni…"²⁰³

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यथ स्वयमातृण्णामश्वमवघ्राप्याविदुषा ब्राह्मणेन सहाधिद्रुत्योपदधाति भुव इन्द्रा ग्नी अव्यथमानामित्यनुद्रुत्य वायुस्त्वाभिपातु मह्या स्वस्त्या छर्दिषा शन्तमेन तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse.
Having made the horse smell the naturally perforated stone and having climbed up (the altar) together with a non-learned brāhmaṇa, he lays it down with the vyāhr̥ti bhuvaḥ and having begun with the formula, “O Indra-Agni, do you make firm this brick which is unshakable. May it repel with its back the heaven and earth and the midregion. May Viśvakarman place on the surface of the midregion thee encompassing, expanding, resplendent and possessing the sun, that dost illumine the heaven, the earth and the wide midregion. Support the midregion; make the midregion firm, do thou not injure it for all Prāṇa, Apāna, Vyāna, Udāna, stability and movement. May Vāyu guard thee with great welfare and most healing secure residence. With that divinity, do thou seat thyself firm, in the manner of the Aṅgirases."²⁰⁴

विश्वास-प्रस्तुतिः

व्यन्याद्द्वितीयामुपधायेति

मूलम्

व्यन्याद्द्वितीयामुपधायेति

English

“He should breathe across having laid down the second (naturally perforated stone).” So (says the Brāhmaṇa).²⁰⁵

विश्वास-प्रस्तुतिः

प्राण्यापानिति

मूलम्

प्राण्यापानिति

English

Having breathed out, he breathes in;

विश्वास-प्रस्तुतिः

स व्यानोऽथैष ब्राह्मणो वरं ददात्यथ स्रुचि चतुर्गृहीतं गृहीत्वा स्वयमातृण्णावकाशे जुहोति चित्तिं जुहोमि मनसा घृतेनेत्यङ्गुष्ठाभ्यामन्वारभ्यान्वारोहं वाचयत्यन्तरिक्षमाक्रमिषं प्रजा मा मा हासीदित्य्

मूलम्

English

that is the Vyāna. here the (non-learned) brāhmaṇa gives a boon (to the Adhvaryu). Having taken up four spoonfuls in the ladle, he offers in the cavity of the naturally perforated stone with the verse, “I make the offering to thought with mind and clarified butter…”[^10-635] Having made the sacrificer touch (the naturally perforated stone) by means of his two thumbs, he makes him recite the Anvāroha formula, “I have traversed the midregion; let the offspring not leave me."²⁰⁶

[10-635]: TS V.5.4.3; BaudhŚS X.31

विश्वास-प्रस्तुतिः

अपरे बिले हिरण्येष्टकामुपदधाति ज्योतिरसि ज्योतिर्मे यच्छान्तरिक्षं यच्छान्तरिक्षान्मा पाहीति

मूलम्

English

He lays down a golden brick in the western cavity with the formula, “Thou art light; grant me light; grant me midregion; guard me from the midregion."[12-635]

विश्वास-प्रस्तुतिः

तां जघनेन प्रक्रमवेलायां मण्डलेष्टकामुपदधात्यधिद्यौरन्तरिक्षं ब्रह्मणा विष्टेति

मूलम्

English

To its rear on the border of a step he lays down Maṇḍala brick with the formula,” (Thou art) above the heaven, penetrated by divine song; Maruts are thy guardians; Vāyu is placed in this (brick). I resort to it; may it be my protection and refuge."[13-635]

विश्वास-प्रस्तुतिः

दक्षिणतो रेतःसिचमुपदधात्यन्तरिक्षँरेतःसिक्तन्मे रेतो दधातु तन्मे रेतः प्रजनयत्विति मनसैव

मूलम्

English

He lays down the Retaḥsic brick to the south with the formula recited mentally, “Retaḥsic is the midregion; may it grant me semen; may it make my semen procreate.”²⁰⁷

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोति ३९

मूलम्

तयादेवतं कृत्वा सूददोहसः करोति ३९

English

Having recited the tayādevata formula he recites the sūdadohasa verse (with regard to each.)

विश्वास-प्रस्तुतिः

अथैता दश स्कन्ध्याः प्राचीरायातयति चतस्र ऋतव्याः सम्राजं च विश्वज्योतिषं च द्वे सयुजौ द्वे संयान्यवृतव्या उपदधाति नभश्च नभस्यश्चेत्यवकामनूपदधात्यग्नेर्योनिरसीतीषश्चोर्जश्चेत्यवकामनूपदधात्यग्नेर्योनिरसीति सम्राजं च विश्वज्योतिषं च सम्राट्ज्योतिरधारयद्विश्वकर्मा त्वा सादयत्वित्युत्तराम्

मूलम्

English

(The Adhvaryu) then lays down ten Skandhyä bricks in a line towards the east; four Ṛtavyā bricks, one Samrāj, one Viśvajyotis, two Sayujs, and two Saṁyānīs. He lays down (two) Ṛtavya bricks with the formula, “(You are) Nabha and Nabhasya-rwo rainy seasons. Thou art the internal support…”²⁰⁸ He subsequently lays down an Avakā plant with the formula, “Thou art the birth-place of Agni.”²⁰⁹ (He lays down two Ṛtavyā bricks) with the formula, “(You are) food and strength the two months of autumn. Thou art the internal support…"²⁰⁸ He lays down an Avakā plant with the formula, “Thou art the birth-place of Agni.”²⁰⁹ (He lays down the Samrāj and Viśvajyotis bricks—(the Samrāj) with the formula, “Samrāj has held the lustre”²¹⁰ (and the Viśvajyotis) to the north with the formula, “May Viśvakarman place thee the lustrous on the surface of the midregion for the entire Prāṇa and Apāna; do thou grant the entire lustre; Vāyu is thy lord."²¹¹

विश्वास-प्रस्तुतिः

अथ सयुजावुपदधाति वर्चसा त्वा सयुजा युजा युनज्म्युक्थेभिस्त्वा सयुजा युजा युनज्मीत्यथ संयान्यावुपदधाति देवानां वायोयान्यस्यन्तरिक्षस्य यान्यसीति

मूलम्

English

He then lays down two Sayuj bricks respectively with the formulas, “I yoke thee in bonds of fellowship with radiance for wealth, prosperity and pre-eminence among the fellows, I yoke thee in bonds of fellowship with me.-I yoke thee in bonds of fellowship with prayers….”²¹² He then lays down two Saṁyānī bricks respectively with the formulas, “Thou art the gods’ path of Vāyu.-Thou art the path of midregion.”²¹³

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ दिश्या उपदधाति राज्ञ्यसि प्राची दिगिति पञ्चैकैकां दिक्ष्वेकां मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).

He lays down the Diśyā bricks-four in the quarters and one in the middle respectively with the formulas, “Thou art the queen, the eastern quarter.-Thoy art Virāj, the southern quarter.-Thou art Samrāj the western quarter.-Thou art Svarāj the northern quarter.-Thou art female sovereign, the great quarter.”²¹⁴

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ प्राणभृत उपदधात्यायुर्मे पाहि प्राणं मे पाहीति दश पुरस्तात्प्राचीस्

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down ten Prāṇabhr̥t bricks in a line towards the east respectively with the formulas, “Guard my life.-Guard my Prāṇa.-Guard my Apāna.-Guard my Vyāna.-Guard my eye.-Guard my ear. Quicken my mind.-Fatten my speech. Guard my self. Grant me lustre.”[^7]

विश्वास-प्रस्तुतिः

तासां ज्योतिष्मतीमुत्तमामुपदधाति

मूलम्

तासां ज्योतिष्मतीमुत्तमामुपदधाति

English

Of these he lastly lays down the one connected with lustre.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ बृहतीरुपदधाति मा छन्द इति द्वादश दक्षिणतः पृथिवी छन्द इति द्वादश पश्चादग्निर्देवतेति द्वादशोत्तरतस्

मूलम्

English

Haying recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down the Br̥hatī bricks-twelve towards the south respectively with the formulas, “(Thou art) the metre Mā by name. The metre Prama by name.-The metre Pratima by name.-The metre Asrīvis by name. -The metre Paṅkti by name.-The metre Uṣṇi by name.-The metre Br̥hatī by name.-The metre Anuṣṭubh by name.-The metre Virāj by name.- -The metre Gāyatrī by name.-The metre Triṣṭubh by name.-The metre Jagatī by name.”²¹⁵ Twelve towards the west respectively with the formulas, “(Thou art) the metre Pr̥thivī by name.-The metre midregion by name.-The metre heaven by name. The metre Samās by name.-The metre Nakṣatras by name.-The metre Manas by name.-The metre Vāc by name.-The metre Kr̥ṣi by name.-The metre Hiraṇya by name.-The metre Go by name.-The metre Ajā by name.-The metre Aśva by name."²¹⁵ Twelve towards the north respectively with the formulas, “(Thou art) the deity Agni. -The deity Vāta.-The deity Sūrya.-The deity Candramas.-The deity Vasus.-The deity Rudras.-The deity Ādityas. -The deity Viśve Devas.-The deity Maruts.-The deity Br̥haspati.-The deity Indra.-The deity Varuṇa.”²¹⁶

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्य्

मूलम्

तयादेवतं कृत्वा सूददोहसः करोत्य्

English

Having recited the tayādevata formula, he recites the sudaddohasa verse (with regard to each).

विश्वास-प्रस्तुतिः

मूर्धासि राडिति सप्त पुरस्तात्प्रतीचीरुपदधाति यन्त्री राडिति सप्त पश्चात्प्राची

मूलम्

English

He lays down the Vālakhilyā bricks. He lays down seven (bricks) to the east facing west respectively with the formulas, “Thou art the head and ruling-Thou art firm and supporting.-Thou art restrained and restrainer.-(I lay thee down) for food thee. For strength thee.-For food-production thee. For safety thee.”[^9] Seven to the west facing the east respectively with the formulas, “(Thou art) restrainer, the ruling.-Thou art firm and supporting.-Thou art the holder the sustainer. (I lay thee down) for (long) life.-For radiance thee.-For valour thee. For might thee."²¹⁶

विश्वास-प्रस्तुतिः

वालखिल्याभिश्चितिराप्यते

मूलम्

वालखिल्याभिश्चितिराप्यते

English

The altar is covered with Vālakhilyā (bricks).

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथाग्निँसर्वतोमुखं चिनुतेऽग्नेरङ्गानि प्राजापत्यामृषभं लोकम्पृणाः

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).
He piles up the Agni along all quarters with the limbs of Agni, the Prājāpatyā brick, the R̥ṣabha brick and the Lokampr̥ṇā bricks.

विश्वास-प्रस्तुतिः

प्राच्यात्र लोकम्पृणया प्रसौत्यग्रिं प्राचीभिः सम्प्रच्छादयन्ति

मूलम्

प्राच्यात्र लोकम्पृणया प्रसौत्यग्रिं प्राचीभिः सम्प्रच्छादयन्ति

English

He instructs (the priests etc.) to pile up the altar with Lokampr̥ṇā bricks in a line towards the east. They cover the altar with Lokampr̥ṇā bricks in a line towards the east.

विश्वास-प्रस्तुतिः

सम्प्रच्छन्नं पलाशशास्वया परिकर्षति लोकं पृण छिद्रं पृणेत्यथ चितिकॢप्त्याभिमृशति चित्तिमचित्तिं चिनवद्वि विद्वानित्याग्नेय्या जगत्यैतां चितिमभिमृश्य द्वाभ्यामवद्र वति वाङ्म आसन्प्राणदा इत्यथापराह्णिकीभ्यां प्रवर्ग्योपसद्भ्यां प्रचरत्येतावदेवैतदहः कर्म क्रियते

मूलम्

English

He sweeps the covered altar with a twig of Butea frondosa with the verse, “Do thou fill in space, fill in the gap,…"²¹⁷ He touches (the altar) with the Citikrl̥pti verse, “May (Agni) discern wisdom and folly…:²¹⁸ Having touched (the altar) with the Jagatī verse addressed to Agni, “Agni, wakeful, has been born as guardian of men…"²¹⁹ He climbs down (the altar) with the two mantras, “May the speech be in my mouth…”²²⁰ —Do thou be granting Prāṇa…"²²¹ Then he goes through the rites of afternoon Pravargya and Upasad. This much procedure is followed on this day.

विश्वास-प्रस्तुतिः

वसन्त्येताँरात्रिम् ४०

मूलम्

वसन्त्येताँरात्रिम् ४०

English

They pass over the night.

विश्वास-प्रस्तुतिः

अथ षष्ठेऽन्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

मूलम्

अथ षष्ठेऽन्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

English

On the sixth day after the sun has risen, (the Adhvaryu) goes through the rites of Pravargya and Upasad.

विश्वास-प्रस्तुतिः

समानं पुरीषस्योपधानम्

मूलम्

समानं पुरीषस्योपधानम्

English

The spreading of earth is similar.[^1-639]

[^1-639] cf. BaudhŚS X.37

विश्वास-प्रस्तुतिः

अथ सप्तमेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

मूलम्

अथ सप्तमेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

English

On the seventh day after the sun has risen, he goes through the rites of Pravargya and Upasad.

विश्वास-प्रस्तुतिः

सर्व एव कार्ष्णाजिनीरुपानह उपमुञ्चन्तेऽथ याचत्याज्यस्थालीँसस्रुवां विभक्तिमुदपात्रं पञ्च च स्कन्ध्या अवकाश्च या उ चान्या उपधास्यन्भवति ता एतत्समादायोत्तरे श्रोण्यन्ते सँ सादयन्त्यथ द्वाभ्यामात्मन्यग्निं गृह्णीते मयि गृह्णाम्यग्रे अग्निं यो नो अग्निरिति

मूलम्

English

sandals made of the skin of black antelope. Then he asks for a vessel filled with clarified butter together with a spoon, the Vibhakti brick, a pot filled with water, five Skandhyā bricks, Avakā plants and also other plants which he may be placing. Having taken all this, they place it on the northern buttock of the altar. With two verses, he receives Agni within himself. “I receive Agni within me…” and “O Pitr̥s, Agni the immortal who has entered…”[^2-641]

विश्वास-प्रस्तुतिः

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

मूलम्

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

English

He murmurs the Svayaṁciti verse, “O Agni, knowing, do thou pile thyself…”[^3-641]

विश्वास-प्रस्तुतिः

श्वेतमश्वमभिमृश्याधिद्र वत्यपामिदं न्ययनं नमस्त इति द्वाभ्याम्

मूलम्

श्वेतमश्वमभिमृश्याधिद्र वत्यपामिदं न्ययनं नमस्त इति द्वाभ्याम्

English

Having touched the white horse, he climbs up (the altar) with the two verses, “This is the meeting place of water…” and “Obeisance to thy heat….”[^4-641]

विश्वास-प्रस्तुतिः

अथाधिद्रुत्य तृतीये सञ्चिताहुती जुहोत्यग्ने गह्य तत्त्वा यामीति

मूलम्

अथाधिद्रुत्य तृतीये सञ्चिताहुती जुहोत्यग्ने गह्य तत्त्वा यामीति

English

Having climbed up, he offers in respect of the third (layer) two Saṁcita oblations respectively with the mantras, “O Agni, the boisterous, do thou be gracious to us…"[^5] and “Praying to thee with the divine song..”[^6-641]

विश्वास-प्रस्तुतिः

दक्षिणतो विभक्तिमुपदधात्यग्निर्वृत्राणि जङ्घनदिति

मूलम्

दक्षिणतो विभक्तिमुपदधात्यग्निर्वृत्राणि जङ्घनदिति

English

He places the Vibhakti brick towards the south with the verse, “May Agni destroy the obstructions, desiring wealth (for us) by reason of the praise offered by us, enkindled, bright and one whom offering has been made.”[^7]

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यथैताः पञ्च स्कन्ध्याः प्राचीरायातयति द्वे ऋतव्ये द्वे सयुजावेकाँसंयानीम्

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse. Then he lays down the five Skandhyā bricks in a line towards the east.-Two R̥tavyā bricks, two Sayuj bricks and one Saṁyānī brick.

विश्वास-प्रस्तुतिः

ऋतव्ये उपदधाति सहश्च सहस्यश्चेत्यवकामनूपदधात्यग्नेर्योनिरसीत्यथ सयुजावुपदधाति स्तोमेभिस्त्वा सयुजा युजा युनज्मि छन्दोभिस्त्वा सयुजा युजा युनज्मीत्यथ संयानीमुपदधाति देवानामन्तरिक्षयान्यसीति

मूलम्

English

He lays down the two R̥tavyā bricks with the mantras, “(You are) Sahas and Sahasya the two months of winter. Thou art the internal support of Agni…. May the Agnis which of similar minds…"²²² He places an Avakā plant with the formula, “Thou art the birth-place of Agni.” He lays down the two Sayuj bricks respectively with the formulas, “I yoke thee in bonds of fellowship with Stomas for wealth, prosperity, for pre-eminence among the fellows. I yoke thee in bonds of fellowship with me; I yoke thee in bonds of fellowship with metres…”²²³ He lays down the Saṁyānī brick with the formula, “Thou art the god’s path of midregion."²²⁴

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोति ४१

मूलम्

तयादेवतं कृत्वा सूददोहसः करोति ४१

English

Having recited the tayādevata formula, he recites the sūdadohasa verse.

विश्वास-प्रस्तुतिः

अथाक्ष्णयास्तोमीया उपदधात्याशुस्त्रिवृदिति पुरस्तादुपदधाति व्योम सप्तदश इति दक्षिणतो धरुण एकविँश इति पश्चाद्भान्तः पञ्चदश इत्युत्तर्तः

मूलम्

English

(The Adhvaryu) lays down the Akṣṇayāstomīyā bricks. He lays down to the east with the formulas, “(Thou art) swift, the Trivṛt (stoma),”²²⁵ to the south with the formula ‘Vacuum the Saptadaśa;"²²⁵ to the west with the formula, “Supporting the Ekaviṁśa,"²²⁵ to the north with the formula, “Shining the Pañcadaśa.”²²⁵

विश्वास-प्रस्तुतिः

प्रतूर्तिरष्टादश इति पुरस्तादुपदधात्यभिवर्तः सविँश इति दक्षिणतो वर्चो द्वाविँश इति पश्चात्तपो नवदश इत्युत्तरतो

मूलम्

English

To the east with the formula, “Speed the Aṣṭādaśa;”²²⁵ to the south with the formula, “Approach the Saviṁśa,”²²⁵ To the west with the formula, “Radiance the Dvaviṁśa,”²²⁵ to the north with the formula, “Penance the Navadaśa (=Ekonaviṁśa),”²²⁵

विश्वास-प्रस्तुतिः

योनिश्चतुर्विँश इति पुरस्तादुपदधाति गर्भाः पञ्चविँश इति दक्षिणत ओजस्त्रिणव इति पश्चात्सम्भरणस्त्रयोविँश इत्युत्तरतः

मूलम्

English

He lays down towards the east with the formula, “Birth-place the Caturviṁśa;”²²⁵ to the south with the formula, “The embryos Pañcaviṁśa;”²²⁵ to the west with the formula, “Energy the Triṇava;”²²⁵ to the north with the formula, “Furnishing the Trayoviṁśa.”²²⁵

विश्वास-प्रस्तुतिः

क्रतुरेकत्रिँश इति पुरस्तादुपदधाति ब्रध्नस्य विष्टपं चतुस्त्रिँश इति दक्षिणतः प्रतिष्ठा त्रयस्त्रिँश इति पश्चाद्नाकः षट्त्रिँश इत्युत्तरतोऽग्नेर्भागोऽसीति पुरस्तादुपदधाति नृचक्षसां भागोऽसीति दक्षिणतो मित्रस्य भागोऽसीति पश्चादिन्द्र स्य भागोऽसीत्युत्तरतो

मूलम्

English

He lays down to the east with the formula, “Intention the Ekatriṁśa;”²²⁵ to the south with the formula, “Surface of the tawny one the Catuśtriṁśa;”²²⁵ to the west with the formula, “Stability the Trayastriṁśa;”²²⁵ to the noth with the formula, “The vault the Ṣaṭtriṁśa.” He lays down to the east with the formula, “Thou art the share of Agni, overlordship of consecration, the divine song won over and Trivr̥t Stoma;”²²⁶ to the south with the formula, “Thou art the share of those who gaze on men, overlordship of the creator, the birth-place won over, and Saptadaśa Stoma;²²⁶ to the west with the formula, “Thou art the share of Mitra, overlordship of Varuṇa, rains from the sky, the winds won over, and Ekaviṁśa Stoma,”²²⁶ to the north with the formula, “Thou art share of Mitra, overlordship of Viṣṇu, ruling power won over, and Pañcadaśa Stoma.”²²⁶

विश्वास-प्रस्तुतिः

वसूनां भागोऽसीति पुरस्तादुपदधात्यादित्यानां भागोऽसीति दक्षिणतोऽदित्यै भागोऽसीति पश्चाद्देवस्य सवितुर्भागोऽसीत्युत्तरतो

मूलम्

English

He lays down to the east with the formula, “Thou art the share of Vasus, overlordship of Rudra, the four-footed won over, Caturviṁśa stoma,”²²⁷ to the south with the formula, “Thou art the share of the Ādityas, overlordship of the Maruts, embroyos won over, and Pañcavimsa Stoma,”²²⁷ to the west with the formula, “Thou art the share of Aditi, overlordship of Pūṣan, energy won over, and the Triṇava Stoma;”[^3] to the north with the formula, “Thou art the share of god Savitr̥, overlordship of Br̥haspati, the suitable quarters won over, and the Catuṣṭoma Stoma.”²²⁷

विश्वास-प्रस्तुतिः

धर्त्रश्चतुष्टोम इति पुरस्तादुपदधाति यावानां भागोऽसीति दक्षिणत ऋभूणां भागोऽसीति पश्चाद्विवर्तोऽष्टाचत्वारिँश इत्युत्तरतोऽन्यथानूच्यान्यथोपदधातीति ब्राह्मणं तयादेवतं कृत्वा सूददोहसः करोत्य्

मूलम्

English

He lays down to the east with the formula, “The support the Catuṣṭoma Stoma;”²²⁵ to the south with the formula, “Thou art the share of the Yāvas, overlordship of Ayāvas offspring won over, and Catuścatvāriṁśa Stoma;”²²⁷ to the west with the formula, “Thou art the share of the R̥bhus, overlordship of Viśve Devas, the pacified being won over, and Trayastriṁśa Stoma;”²²⁷ to the north with the formula, “The revolving the Aṣṭācatvāriṁśa,”²²⁵ “Having recited the formula in a different order, he lays down (the brick) in a different order.” So says the Brāhmaṇa.²²⁸ Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).

विश्वास-प्रस्तुतिः

अथ सृष्टीरुपदधात्येकयास्तुवत प्रजा अधीयन्तेति सप्तदश

मूलम्

अथ सृष्टीरुपदधात्येकयास्तुवत प्रजा अधीयन्तेति सप्तदश

English

He lays down seventeen Sṛṣṭi bricks respectively with the formulas beginning with “They chanted on one verse, offspring were born, Prajāpati was the overlord.

विश्वास-प्रस्तुतिः

चतस्रो दक्षिणेऽँस उपदधात्यथ तिस्रोऽथ तिस्रोऽथ तिस्रोऽथ चतस्रो दक्षिणादँसाद्दक्षिणाँश्रोणिमभ्यायातयति

मूलम्

English

They chanted on three verses, Brahman was born, Brahmanaspati was the overlord. They chanted on five verses, beings were born, lord of beings was the overlord. They chanted on seven verses, seven seers were born, Dhātr̥ was the overlord. They chanted on nine verses, Pitr̥s were born, Aditi was the overlord. They chanted on eleven verses, seasons were born, one born from seasons was the overlord.-They chanted on thirteen verses, months were born, year was the overlord.–They chanted on fifteen verses, Kṣatra was born, Indra was the overlord. They chanted on seventeen verses, cattle were born, Br̥haspati was the overlord. They chanted on ninteen verses, Śūdra and Ārya were born, day and night were the overlord. They chanted on twentyone verses, one-hoofed animals were born, Varuṇa was the overlord.-They chanted on twentythree verses, lower animals were born, Pūṣan was the overlord.-They chanted on twentyfive verses, wild animals were born, Vayu was the overlord.-They chanted on twentyseven verses. Heaven and earth become separate; Vasus, Rudras and Adityas subsequently became separated. Theirs was the overlordship.-They chanted on twentynine verses, plants were born. Soma was the overlord.-They chanted on thirtyone verses, progeny was born, the overlordship was of the Yavas and Ayāvas.-They chanted on thirtythree verses, creatures became pacified, sovereign Prajāpati was the overlord.”²²⁹ He lays down four (bricks) on the southern shoulder, then three, then three and then four. He lays them down in a line from the southern shoulder to southern buttock.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ व्युष्टीरुपदधातीयमेव सा या प्रथमा व्यौच्छदिति पञ्चदश

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).

He then lays down fifteen Vyuṣṭi bricks respectively with the verses. “It is this (dawn) which dawned first. Entered into the (earth) she moves. The newly wedded bride has procreated again and again. Three great ones accompany her.-The two dawns, charming, adorned, moving along a common birth-place, wives of the sun, identifying, producing brightness unaging and rich in seed move separately.-The three have followed the path of holy order. Three cauldrons have come with light. One of them guards the progeny, another energy, another the law of the worship- pers. The fourth one has become the four Stomas, becoming O Rsis, two wings of a sacrifice. Employing the Gāyatrī, Triṣṭubh, Jagatī, Anuṣṭubh, Bṛhatï and the prayer, they have moved towards this heaven. The Dhatr generated sisters five each from what he created this with five. Through their mingling five periods of time come forth assuming various forms.-Thirty sisters, putting on similar light go to their resting place. The wise spread out the seasons. The wise (dawns) with metres in their midst, the lustrous, move around.–The shining divine night (abiding by) the laws of the sun puts on the midregion. The multi-formed animals being born in the lap of the mother gaze variously.-Ekāṣṭakā practising penance bore a child, the great Indra. With his help gods overpowered the demons. (Indra) by his powers became the killer of Asuras.–You have made me who am notyounger, the younger. Speaking truth, I desire this. May I be in his good will as you are. Let one of you not supplant the other.-The all-knower has created goodwill in me. he has gained stability and has secured the shallow. May I be… Five milkings follow five dawns; five seasons follow the cow with five names. Five quarters furnished with Pañcadaśa (Stoma) and having a common head follow one world.-One who dawned first was the child of the holy order; the other holds the greatness of waters; another moves in the places of the sun; another (moves in the places) of heat; the Savitr̥ controls one. The one which dawned first, became the milch-cow with Yama. Do thou O cow, being full of milk, yield milk to us year after year. (The dawn) supreme among the bright, multi-formed, dim-lighted, with fire as the sign has come up with light in the sky. Exerting for a common goal, supporting old age, O unaging dawn, thou hast come. The guard of seasons, leader of days, bearer of progeny, the first dawn has come. O dawn, being one, thou shinest manifold. Not aged, thou ripenest all else.”²³⁰

विश्वास-प्रस्तुतिः

तिस्रस्तिस्रो दिक्षु तिस्रो मध्ये

मूलम्

तिस्रस्तिस्रो दिक्षु तिस्रो मध्ये

English

Three each towards the quarters and three in the middle.

विश्वास-प्रस्तुतिः

व्युष्टीभिश्चितिराप्यते

मूलम्

व्युष्टीभिश्चितिराप्यते

English

The altar is covered with Vyuṣṭi bricks.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोति ४२

मूलम्

तयादेवतं कृत्वा सूददोहसः करोति ४२

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each brick).

विश्वास-प्रस्तुतिः

अथाग्निँसर्वतोमुखं चिनुतेऽग्नेरङ्गानि प्राजापत्यामृषभं लोकम्पृणा उदीच्यात्र लोकम्पृणया प्रसौत्यग्निमुदीचीभिः सम्प्रच्छाद्यन्ति

मूलम्

English

(The Adhvaryu) piles up the fire-altar with openings all around (the bricks) “limbs of Agni,” Prājāpatyā, R̥ṣabha and Lokampr̥ṇās. He instructs (the priests to pile) the Lokampr̥ņās in a line towards the north. The Agni is covered with bricks ending towards the north.

विश्वास-प्रस्तुतिः

सम्प्रच्छन्नं पलाशशाखया परिकर्षति लोकं पृण छिद्रं पृणेत्यथ चितिकॢप्त्याभिमृशति चित्तिमचित्तिं चिनवद्वि विद्वानित्याग्नेय्यानुष्टुभैतां चितिमभिमृश्य द्वाभ्यामवद्र वति वाङ्म आसन्प्राणदा इत्यथापराह्णिकीभ्यां प्रवर्ग्योपसद्भ्यां प्रचरत्येतावदेवैतदहः कर्म क्रियते

मूलम्

English

He sweeps the covered Agni with a twig of Butea frondosā with the verse, “Do thou fill in the space, do thou fill in the gap…”²³¹ He touches the altar with the Citikl̥pti verse, “May Agni discern wisdom and folly…”²³² Having touched the altar with the Anuṣṭubh verse addressed to Agni²³³ he climbs down (the altar) with the two mantras, “May the speech be in my mouth…”²³⁴ and “Do thou be granting Prāṇa…”²³⁵ Then he goes through the afternoon Pravargya and Upasad rites. This much procedure is gone through this day.

विश्वास-प्रस्तुतिः

वसन्त्येताँरात्रिम् ४३

मूलम्

वसन्त्येताँरात्रिम् ४३

English

They pass over the night.

विश्वास-प्रस्तुतिः

अथाष्टमेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

मूलम्

अथाष्टमेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

English

On the eighth day after the sun has risen, (the Adhvaryu) goes through the Pravargya and Upasad rites.

विश्वास-प्रस्तुतिः

समानं पुरीषस्योपधानम्

मूलम्

समानं पुरीषस्योपधानम्

English

The spreading of earth is similar.²³⁶

विश्वास-प्रस्तुतिः

अथ नवमेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

मूलम्

अथ नवमेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

English

On the ninth day after the sun has risen, he goes through the Pravargya and Upasad rites.

विश्वास-प्रस्तुतिः

सर्व एव कार्ष्णाजिनीरुपानह उपमुञ्चन्तेऽथ याचत्याज्यस्थालीँसस्रुवां विभक्तिमुदपात्रँसर्वं च स्वयमातृण्णानिकोतँसप्त च स्कन्ध्या अवकाश्च या उ चान्या उपधास्यन्भवति ता

मूलम्

English

All put in the sandals of the skin of black antelope. Then he asks for the vessel of clarified butter together with a spoon, Vibhakti brick, a pot filled with water, the entire set of the naturally perforated stones, seven Skandhyā bricks, Avakā plants and also other plants which he is going to lay down.

विश्वास-प्रस्तुतिः

मूलम्

English

Having taken up this, they place it on the border of the northern buttock. With two verses he receives Agni within himself, “I receive Agni within me…” and “O Pitṛs, Agni the immortal who has entered…”²³⁷

विश्वास-प्रस्तुतिः

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

मूलम्

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

English

He murmurs the Svayaṁciti verse, “O Agni, knowing, do thou pile thyself…”²³⁸

विश्वास-प्रस्तुतिः

श्वेतमश्वमभिमृश्याधिद्र वत्यपामिदं न्ययनं नमस्त इति द्वाभ्याम्

मूलम्

श्वेतमश्वमभिमृश्याधिद्र वत्यपामिदं न्ययनं नमस्त इति द्वाभ्याम्

English

Having touched the white horse, he climbs up (the altar) with the two verses, “This is the meeting plae of waters…” and “Obeisance to thy heat….. “²³⁹

विश्वास-प्रस्तुतिः

अथाधिद्रुत्य चतुर्थे सञ्चिताहुती जुहोत्यग्ने किँशिल तत्त्वा यामीति

मूलम्

अथाधिद्रुत्य चतुर्थे सञ्चिताहुती जुहोत्यग्ने किँशिल तत्त्वा यामीति

English

Having climbed up, he offers in respect of the fourth (layer) two Saṁcita oblations respectively with the mantras, “O Agni Kiṁśila, that which is thy arrow, Yuvā by name, with it be gentle to us; obeisnace to that of thine; may we prosper living on that of thine,”²⁴⁰ and “Praying to thee with divine song…”²⁴¹

विश्वास-प्रस्तुतिः

दक्षिणतो विभक्तिमुपदधात्यग्ने स्तोमं मनामह इति

मूलम्

दक्षिणतो विभक्तिमुपदधात्यग्ने स्तोमं मनामह इति

English

He lays down the Vibhakti brick to the south with the verse, “We celebrate the song of Agni…”²⁴²

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यथैताः सप्त स्कन्ध्याः प्राचीरायातयति द्वे ऋतव्ये स्वराजं च विश्वज्योतिषं चैकाँसयुजं द्वे संयान्यवृतव्ये उपदधाति तपश्च तपस्यश्चेत्यवकामनूपदधात्यग्नेर्योनिरसीति स्वराजं च विश्वज्योतिषं च स्वराट्ज्योतिरधारयत्प्रजापतिस्त्वा सादयत्वित्युत्तराम्

मूलम्

English

Having recited tayādevata formula, he recites the sūdadohasa verse. He then lays down the seven Skandhyā bricks in a line towards the east-two Ṛtavyā bricks, Svarāj, Viśvabheṣaja, one Sayuj and two Saṁyānī bricks. He lays down the two R̥tavyā bricks with the formula, “(You are) Tapas and Tapasya, the two months of cold season. Thou art the internal support of Agni… —May the Agnis which, of similar minds…”²⁴³ He lays down an Avakā plant with the formula, “Thou art the birth-place of Agni.”²⁴⁴ (He lays down the Svaraj and the Viśvajyotis bricks-(the Svaraj) with the formula, “Svarāj has held the lustre,”²⁴⁵)and the Viśvajyotis to the north with the formula, “Many Prajāpati place thee the lustrous on the surface of the heaven for the entire Prāṇa and Apāna; do thou grant the entire lustre; Parameṣṭhin is thy lord.”²⁴⁶

विश्वास-प्रस्तुतिः

अथ सयुजमुपदधाति रय्यै पोषाय सजातानां मध्यमस्थेयाय मया त्वा सयुजा युजा युनज्मीत्यथ संयान्यावुपदधात्यन्तरिक्षमस्यन्तरिक्षाय त्वेति

मूलम्

English

He lays down the Sayuj brick with the formula, “I yoke thee in bonds of fellowship with me for wealth, prosperity and pre-eminence among the fellows. “²⁴⁷ He lays down the two Saṁyānī bricks with the formula, “Thou art midregion; for midregion thee.”²⁴⁸

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोति ४४

मूलम्

तयादेवतं कृत्वा सूददोहसः करोति ४४

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).

विश्वास-प्रस्तुतिः

अथासपत्ना उपदधात्यग्ने जातान्प्रणुदा नः सपत्नानिति पुरस्तादुपदधाति सहसा जातानिति पश्चाद्चतुश्चत्वारिँश स्तोम इति दक्षिणतः षोडश स्तोम इत्युत्तरतस्

मूलम्

English

(The Adhvaryu) lays down the Asapatnā bricks—he lays down one to the east with the verse, “O Agni, do thou drive away our enemies who are born. O Jātavedas, remove those who are not born; kind and without anger, do thou shine for us. May I be sprouting in thy threefold protection.”²⁴⁹ To the west with the verse, “Do thou drive away with strength our enemies who are born. O Jātavedas, remove those who are not born. Gracious, do thou speak favourably about us. May we (prosper). Drive away our foes.”²⁴⁹ To the south with the formula “(Thou art) the Catuścatvāriṁśa Stoma, vigour and wealth.”²⁴⁹ To the north with the formula, “(Thou art) Ṣoḍaśī Stoma, force and wealth.”²⁴⁹ With the formula, “Thou art the soil of earth, called Apsas”²⁴⁹

विश्वास-प्रस्तुतिः

तासां पुरीषवतीं मध्य उपदधाति पृथिव्याः पुरीषमस्यप्सो नामेति

मूलम्

तासां पुरीषवतीं मध्य उपदधाति पृथिव्याः पुरीषमस्यप्सो नामेति

English

he lays down in the middle the one (to be laid down with the formula) containing the word purīṣa.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ विराज उपदधात्येवश्छन्दो वरिवश्छन्द इति चत्वारिँशतं दशदश दिक्षु न मध्येऽक्ष्णयोपदधातीति ब्राह्मणं तयादेवतं कृत्वा सूददोहसः करोत्य्

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).
He lays down forty Virāj bricks-ten in each quarter, not in the middle respectively with the formulas, “(Thou art) Evas metre; Varivas metre; Śaṁbhū metre; Paribhū metre; Acchat metre, Manas metre; Vyacas metre; Sindhu metre; Samudra metre; Sahila metre (to the east); Samyat metre; Viyat metre; Br̥hat metre; Rathantara metre; Nikāya metre; Vivadha metre; Gira metre: Bhrajas metre; Saṣṭubh metre; Anuṣṭubh metre” (to the south) “Kakut metre; Trikakut metre; Kāvya metre; Akupa metre; Padapaṅkti metre; Akṣarapaṅkti metre: Viṣṭārapaṅkti metre; Kṣura Bhr̥jvān metre; Pracchad metre; Pakṣa metre” (to the west); “Eva metre; Varivas metre; Vayas metre; Vayaskṛt metre; Viśāla metre; Vispardhas metre; Chadis metre; Dūrohaṇa metre; Tandra metre; and Aṅkāṅka metre” (to the north).²⁵⁰ “He lays down transversely.” So says the Brāhmaṇa.”²⁵¹ After having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).

विश्वास-प्रस्तुतिः

अथ स्तोमभागा उपदधाति रश्मिरसि क्षयाय त्वा क्षयं जिन्वेत्येकत्रिँशतँ सप्तसप्त दिक्षु तिस्रो मध्ये

मूलम्

English

He lays down thirtyone Stomabhāga bricks-seven in each quarter and three in the middle. (The formulas are): “Thou art the sun’s ray; for dwelling thee; do thou quicken the dwelling.-Thou art advance; for law thee; Do thou quicken the law. Thou art following; for heaven thee; do thou quicken the heaven. - Thou art conjunction; for midregion thee; do thou quicken midregion. Thou art the prop; for earth thee; do thou quicken the earth.-Thou art the support; for rains thee; do thou quicken rains.-Thou art blowing forth; for day thee; do thou quicken the day” (towards the east), “Thou art blowing after; for night thee; do thou quicken the night.-Thou art eager; for Vasus thee; do thou quicken the Vasus. Thou art intelligence; for Rudras thee; do thou quicken the Rudras.-Thou art the brilliant; for Ādityas thee; do thou quicken the Ādityas.-Thou art force; for Pitr̥s thee; do thou quicken the Pitr̥s.-Thou art the continuity; for offspring thee; do thou quicken the offspring.-Thou art the invader of hostile armies; for cattle thee; do thou quicken the cattle” (towards the south), “Thou art wealthy; for plants thee; do thou quicken the plants.-Thou art the subduer with bolt in hand; for Indra thee; do thou quicken Indra.-Thou art overlord; for Prāṇa thee; do thou qucken the Prāṇa.-Thou art the controller; for Apāna thee; do thou quicken the Apāna. Thou art the mounting; for eye thee; do thou quicken the eye.-Thou art vigorous; for ear thee; do thou quicken the ear.-Thou art threefold” (to the west). “(Thou art) Pravṛt; thou art Samvṛt; Thou art Vivr̥t; Thou art Samroha; Thou art Niroha; Thou art Praroha; Thou art Anuroha “(towards the north). “Thou art the wealthy; Thou art the brilliant; Thou art the gainer of food” (in the middle).²⁵²

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ नाकसद उपदधाति राज्ञ्यसि प्राची दिग्वसवस्ते देवा अधिपतय इति पञ्चैकैकां दिक्ष्वेकां मध्ये

मूलम्

English

Having recited the tayādevataformula, he recites, the sūdadohasaverse (with regard to each).
He lays down five Nākasad bricks-each one to the quarters and one in the middle respectively with the formulas, “Thou art the queen, the eastern quarter, gods Vasus are thy overlords; Agni is one who stops the missiles; may the Trivr̥t Stoma resort to thee on the earth; may the Ājyasastra establish thee firmly, may the Rathantara Sāman be for thy stability. May the R̥ṣis, first born among the gods extend thee up to the midregion, with breadth of the measure of the heaven: also the disposer and this overlord (may extend thee). May all of them, being in harmony, place thee and the sacrificer on the surface of the vault in the heavenly region. Thou art Virāj, the southern quarter; gods Rudras are thy overlords; Indra is one who stops the missiles; may the Pañcadaśa Stoma resort to thee on the earth; may the Praūga Śastra establish thee firmly; may the Br̥hat Sāman be for thy stability. May the R̥ṣi’s….-Thou art Samrāj the western quarter, gods Ādityas are thy overlords; Soma is one who stops the missiles; may the Saptadaśa Stoma resort to thee on the earth, may the Marutvatīya Śāstra establish thee firmly; may the Vairūpa Sāman be for thy stability. May the R̥ṣis… -Thou art Svarāj, the northern quarter; Viśve Devas are thy overlords; Varuṇa is the one who stops the missiles; may the Ekviṁśa Stoma resort to thee on the earth; may the Niṣkevalya Śāstra establish thee firmly; may Vairāja Sāman be for thy stability. May the R̥ṣis-Thou art the overlord the great (upper) quarter; gods Maruts are thy overlords; Br̥haspati is one who stops the missiles; may the Triṇava and Trayastriṁśa Stoma resort to thee on the earth; may the Vaiśvadeva and Agnimāruta Śastras establish thee firmly; may the Śākvara and Raivata Sāmans be for thy stability. May the Ṛṣis…”²⁵³

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ पञ्चचोडा उपरिष्टान्नाकसदामुपदधात्ययं पुरो हरिकेशः सूर्यरश्मिरिति पञ्चैकैकां दिक्ष्वेकां मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down five Pañcacoḍā bricks beyond the Nākasad bricks-one each to the quarters and one in the middle respectively with the formulas, “This in front, tawny-haired, with rays like the sun, Rathagr̥tsa and Rathañjas are the two leaders of his army and masses, Puñjikasthalā and Kṛtasthala are the two Apsarases, the exorcists his missile and weapon the Rakṣases. Obeisance to them; be they gracious to us; I place in your jaws him whom we hate and who hates us.This to the south, the creator of all; Rathasvana and Rathacitra are the leaders of his army and masses; Menakā and Sahajanyā are the Apsarases; biting animals the missile and the killing of human beings the weapon, Obeisance to them….This to the west, all extending, Rathaprota and Asamaratha are the leaders of his army and masses, Pramlocanti and Anumlocanti the Apsarases, serpents the missile and tigers the weapon. Obeisance to them….This to the north the collecting riches; Senajit and Saṣena are the leaders of his army and masses, Viśvācī and Ghr̥tācī are the Apsarases, waters are the missile and wind the weapon. Obeisance to them….-This above, the Arvāgvasu, Tärkṣya and Aristanemi are the leaders of his army and masses, Urvaši and Pūrvacitti are the Apsarases, lightning is the missile, thunderbolt the weapon, Obeisance to them….”²⁵⁴

विश्वास-प्रस्तुतिः

तासां पश्चात्प्राचीमुत्तमामुपदधात्यत्र यं यजमानो द्वेष्टि तं मनसा ध्यायति

मूलम्

English

He lays down the brick to be laid down to the west facing the east as the last one. Here he mentally thinks about him whom the sacrificer hates.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ छन्दाँस्युपदधात्यग्निर्मूर्धा दिव इत्येतस्यानुवाकस्य तिस्रस्तिस्रो यथाम्नातं गायत्रीः पुरस्तादुपदधाति त्रिष्टुभो दक्षिणतो जगतीः पश्चादनुष्टुभ उत्तरतो बृहतीर्मध्य उष्णिहः पुरस्तादुपदधाति पङ्क्तीर्दक्षिणतोऽक्षरपङ्क्तीः पश्चादतिच्छन्दसमुत्तरतो द्विपदा मध्येऽपि वातिच्छन्दसं मध्ये द्विपदा उत्तरतस्

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).
He then lays down the Chandas bricks–three each with the verses of Anuvāka beginning with agnir mürdhā recited in the serial order. He lays down the Gāyatrī bricks to the east (with agnir mūrdhā divaḥ kakut …….., tvām agne puṣkarād adhy….., and ayam agniḥ sahasrīṇo…), Triṣṭubh bricks to the south (with the verse bhuvo yajñasya rajsaś ca netā …, abodhy agniḥ samidhā janānām …, and avocāma kavaye medhyāya…..). Jagatī bricks to the west (with the verses, janasya gopā ajaniṣṭa jāgṛvir….., tvām agne aṅgiraso guhā hitam… and yajñasya ketum prathamam purohitam…). Anuṣṭubh bricks to the north (with the verse, tvām citraśravastama…, sakhāyaḥ saṁ vaḥ saṁyañcam… and saṁ samid yuvase vr̥ṣan…). Br̥hatī-bricks in the middle (with the verses, ena vo agnim namasā…, sa yojate aruṣo viśvam ojasā and ud asya śocir asthāt…). He lays down the Usnih bricks to the east (with the verses, agne vājasya gomataḥ … sa idhāno vasuṣ kaviḥ…, kṣapo rājan nuta tmanā…). Paṅkti bricks to the south (with the verses ă te agna idhimahi….., ā te agna r̥cā haviḥ… and ubhe suścandra sarpiṣo…). Akṣarapaṅkti bricks to the west (with the verses, agne tam adyā’śvam na stomaḥ …, adhā hy agne krator…, ābhiṣ ṭe adya gīrbhir… and ebhir no arkaiḥ…). Aticchandas brick to the north (with the verse, agniṁ hotāram manye …). Dvipadā bricks in the middle (with the verses, agne tvam no antamaḥ…, taṁ tvā sociṣṭha dīdivaḥ … and vasur agnir vasuśravāḥ …).²⁵⁵ Alternatively the Aticchandas in the middle and Dvipadā to the north.

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ दक्षिणेऽँसे कृत्तिका उपदधात्यम्बा नामासि दुला नामासीति सप्त गुल्मकृतास्

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). On the southern shoulder he lays down seven Kr̥ttikā bricks in a cluster respectively with the formulas, “Thou art Ambā by name: I lay thee down with Prajāpati with all prayers;-Thou art Dulā by name…-Thou art Nitatnī by name… Thou art Abhrayantī by name…Thou art Meghayantī by name…—Thou art Varṣayantī by name…. -Thou art Cupuṇīkā by name…”²⁵⁶

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ वृष्टिसनीरुपदधाति पुरोवातसनिरस्यभ्रसनिरसीति पञ्चैकैकां दिक्ष्वेकां मध्येऽनुपरिहारँसादयतीति ब्राह्मणं तयादेवतं कृत्वा सूददोहसः करोत्यथादित्येष्टका उपदधाति सलिलाय त्वा सर्णीकाय त्वेत्यष्टौ द्वेद्वे दिक्षु न मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He then lays down five Vr̥ṣṭisani bricks-each one to the quarters and one in the middle respectively with the formulas, “Thou art the giver of easternwind.-Thou art the giver of clouds.-Thou art the giver of lightning-Thou art the giver of thunder, Thou art the giver of rains.”²⁵⁷ “He lays (them) down carrying them around.” So says the Brāhmaṇa.²⁵⁸ Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).

He lays down eight Āditya bricks-two each to the quarters, not in the middle respectively with the formulas, “For ocean thee; for water thee.–For watery thee; for impulse thee-Forwise thee; for radiant thee.-For light of the heaven thee; for Āditya thee.”²⁵⁹

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ घृतेष्टका उपदधात्यृचे त्वा रुचे त्वेति पञ्चैकैकां दिक्ष्वेकाम्मध्येऽनुपरिहारँसादयतीति ब्राह्मणं

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down five Ghr̥ta bricks-one each to the quarters and one in the middle respectively with the formulas, “For the RK thee. For radiance thee.-For shining thee.-For lustre thee.-For light thee.”²⁵⁹ “He lays (them) down carrying them around.” So says the Brāhmaṇa.”²⁵⁸

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ यशोदा उपदधाति यशोदां त्वा यशसि सादयामीति पञ्चैकैकां दिक्ष्वेकां मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down five Yaśoda bricks-one each to the quarters and one in the middle respectively with the formulas, “I place thee the giver of glory in glory with that Rṣi with that divine song. Do thou sit firm with that deity in the manner of the Aṅgirases. I place thee the giver of lustre with that R̥ṣi…. -I place thee the giver of milk in milk with that Rṣi ….-I place thee the giver of vigour in vigour with that R̥ṣi….I place thee the giver of wealth in wealth with that Rsi…”²⁵⁹

विश्वास-प्रस्तुतिः

अथ भूयस्कृत उपदधाति भूयस्कृदसि वरिवस्कृदसीति पञ्चैकैकां दिक्ष्वेकां मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down five Bhūyaskr̥t bricks–one each to the quarters and one in the middle respectively with the formulas, “Thou art doer of plenty.-Thou art the maker of space.-Thou art facing east.-Thou art facing upwards.—-Thou art sitting in the midregion; do thou sit in the midregion.”²⁶⁰

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथाप्सुषद उपदधात्यप्सुषदसि श्येनसदसीति पञ्चैकैकां दिक्ष्वेकां मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down five Apsușad bricks-one each to the quarters and one in the middle respectively with the formulas, “Thou art sitting in water.-Thou art sitting on a bird of prey.-Thou art sitting on the vulture.-Thou art sitting on the eagle-Thou art sitting in the vault.”²⁶⁰

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ द्र विणोदा उपदधाति पृथिव्यास्त्वा द्र विणे सादयामीति पण्चैकैकां दिक्ष्वेकां मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa with (with regard to each). He lays down five Dravinodas bricks-one each to the quarters and one in the middle respectively with the formulas, “I place thee in the wealth of the earth.-I place thee in the wealth of the midregion.- place thee in the wealth of the heaven. I place thee in the wealth of the quarters. I place thee the giver of wealth in the wealth.”²⁶⁰

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथायुष्या उपदधाति प्राणं मे पाह्यपानं मे पाहीति सप्तैकैकां दिक्षु तिस्रो मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down seven Ayuṣya bricks-one each to the quarters and three in the middle respectively with the formulas, “Do thou guard my Prāṇa.-Do thou guard my Apāna,-Do thou guard my Vyāna.-Do thou guard my life.-Do thou guard all my life. Do thou guard the life of all mine. O Agni, that which is thy great name, hṛt, do thou come with it. Let us hold together. Do thou O Agni, be with the five people."²⁶¹

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथर्तुनामान्युपदधाति यावा अयावा इति सप्तैकैकां दिक्षु तिस्रो मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down seven “names of seasons” bricks one each to the quarters and three in the middle respectively with the formulas, “(Thou art) the Yāvas, Ayāvas, Evas, Ūmas, Sabda, Sagara and Sumeka."[13-661]

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोति ४५

मूलम्

तयादेवतं कृत्वा सूददोहसः करोति ४५

English

After having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each).

विश्वास-प्रस्तुतिः

अथेन्द्र तनूरुपदधात्यग्निना विश्वाषाडिति द्वाविँशतिं पञ्चपञ्च दिक्षु द्वे मध्ये

मूलम्

English

(The Adhvaryu) lays down twentytwo Indratanu bricks-five each to the quarters and two in the middle respectively with the formulas, “(Thou art) Indra overcoming through fire.-Self-ruling through the sun.-Lord of Śacī through power.-Tvaṣṭr̥ through bull.-The bountiful through the sacrifice.-(Lord of) the heaven through Dakṣiṇā.-Vr̥tra-killer through rage.-Guardian of body through kindliness.-Gaya through food.-He has won through the earth.-Eater of food through R̥ks.-Increased by the Vaṣaṭ-utterance-Guardian of body through the Sāman.-The lustrous through the Virāj.-The Soma-drinker through the divine song.-He supported the sacrifice through the cows.-Men through the ruling power. The wielder of thunderbolt through the horse and chariot.-Lord through the seasons.-Enclosing through the year.—Unconquerable through penance. The sun through bodies.”²⁶²

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ यज्ञतनूरुपदधाति प्रजापतिर्मनसान्धोऽच्छेत इति त्रयस्त्रिँशतमष्टावष्टौ दिक्ष्वेकां मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down thirtythree Yajñatanū bricks-eight each to the quarters and one in the middle respectively with the formulas, (to the east with) “(Thou art) Prajāpati in mind when come to the Soma.-The creator in the consecration-Savitr̥ in the nourishment.-Pūșan in the Soma-purchasing cow.-Varuṇa when tied up.-Asura when being purchased.-Mira when purchased.-Śipiviṣṭa when placed.” (To the south with) “Delighting men when being carried forward.-Overlord when arrived.—Prajāpati when being carried forth.-Agni (when arrived) in the Āgnīdhra chamber.-Br̥haspati when carried forth from the Āgnīdhra chamber.-Indra (when arrived) in the Havirdhāna hall.-Aditi when deposited.-Viṣṇu when being carried down (on the stones).” (To the west with) “Atharvan when wetted.-Yama when pressed.-Purifying (sun) when being shaken (in the Adābhya cup).-Vāyu when being filtered.-Mitra when being mixed with milk.-Manthin when being mixed with flour of parched barley.-Vaiśvadeva when taken up (into goblets).—Rudra when offered.” (To the north with) “Vayu when brought back (for consuming).-Nṛcakṣa when being gazed upon.-Bhakṣa when entered (into the mouth).—Belonging to the Pitr̥s when attained to the state of Näräsamsa.-Life when taken up (for the Avabhr̥tha).-Sindhu when proceeding for the Avabhr̥tha.-Samudra when arrived (for the Avabhr̥tha).-Salila when thrown into water.” (In the middle with) “Heaven when come to a conclusion.”²⁶³

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ ज्योतिष्मतीरुपदधाति ज्योतिष्मतीं त्वा सादयामीति द्वादश तिस्रस्तिस्रो दिक्षु न मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down twelve Jyotiṣmatī bricks–three each to the quarters, none in the middle respectively with the formulas, (to the east) “I place thee lustrous; I place thee producing lustre; I place thee knowing lustre,” (to the south)“I place thee the bright; I place thee burning; I place thee making noise,” (to the west) “I place thee glittering; I place thee shining; I place thee everlasting,” (to the north) “I place thee fully bright; I place thee making manifest; I place thee being manifest.”²⁶⁴

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ भूतेष्टका उपदधाति पृथिव्यै स्वाहान्तरिक्षाय स्वाहेति द्वादश तिस्रस्तिस्रो दिक्षु न मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down twelve Bhuteṣṭakā bricks three in each quarter, none in the middle respectively with the formulas, (to the east) “To Pr̥thivī svāhā; to Antarikṣa svähã; to the heaven svähä; (to the south) “To Sūrya svāhā; to Candramas svāhā; to Nakṣatras svāhā;” “(to the west) to waters svāhā; to plans svāhā; to Vanaspatis svāhā; to the flying around svāhā; to the crawling svāhā.”²⁶⁵

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथाज्यानीरुपदधाति शतायुधाय शतवीर्यायेति पञ्चैकैकां दिक्ष्वेकां मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). He lays down five Ajyānī bricks one each to the quarters and one in the middle respectively with the verses (to the east) “(Obeisance to Indra) with a hundred weapons, with a hundred heroic deeds, with a hundred favours, assaulting the enemy, who leads us beyond all evils without being conquered for a hundred years;” (to the south) “(Obeisance to Indra) who leads us without loss and without being conquered along the four Devayana paths which pass between heaven and earth;” (to the west) “May the summer, the winter, the spring, the autumn and the rainy season pass well for us. May we be in the fearless shelter of those seasons for a hundred years;” (to the north) “Pay obeisance to the Iduvatsara, Parivatsara and Samvatsara. May we be unconquered, unharmed for ever under the good will of them who are worthy of sacrifice;” (in the middle) “O gods do you have led us from the good to the better, With thy favour may we attain thee. Do thou, wonder- working, enter into us, O drop. Do thou be propitious to our children and to us.”²⁶⁶

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ राष्ट्रभृत उपदधात्यग्ने यशस्विन्यशसेममर्पयेति चतस्र एकैकां दिक्षु न मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sudadohasaverse (with regard to each). He lays down four Rastrabhṛt bricks-one each to the quarters, none in the middle, respectively with the verses, (to the east) “O glorious Agni, do thou furnish him with glory; bring hither the prosperity that is Indra’s. May this (sacrificer) be the head, supreme, resplendent and the most famous among the equals;” (to the south) “The R̥ṣis aiming at the good and aspiring for the heaven, first undertook penance and consecration. Therefrom come out the ruling power, strength and force. May gods procure (all) this for this (sacrificer)” (to the west) “the supporter, the creator the great onlooker, Prajāpati, the supreme (equipped) with pre- eminence, the Stomas, metres, Nivids-all these said to me, “We shall provide kingdom for this (sacrificer);” (to the north) “do you turn up; come together towards me. May this (sacrificer) be your ruler, overlord. Do you abide by his directions. Do you all maintain yourself in consonance with him.”²⁶⁷

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथ दक्षिणेऽँसे पौर्णमासीमुपदधाति पूर्णा पश्चादिति

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse (with regard to each). On the southern shoulder he lays down the Paurṇamāsī brick with the verse, “Full to the west; full to the east…”[^7-667]

[^7-667] TS III.5.1.1; IV.4.10.3

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यथ दक्षिण एवाँसे नक्षत्रेष्टका उपदधाति कृत्तिका नक्षत्रमग्निर्देवतेत्यथैना रोचयत्यग्ने रुच स्थ प्रजापतेर्धातुः सोमस्य ऋचे त्वा रुचे त्वा द्युते त्वा भासे त्वा ज्योतिषे त्वेत्यथैतं नक्षत्रपथँरोहिणीप्रभृत्या विशाखाभ्यामायातयति

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse. On the southern shoulder itself he lays down the nakṣatra bricks with the formulas beginning with “Krttikā the constallation, Agni the deity.”²⁶⁸ He makes them shine beginning with the formulas, “You are the lights of Agni, of Prajāpati the supporter, of Soma. For praise thee, for light thee; for lustre thee; for brilliance thee; for blaze thee.”²⁶⁸ He then extends the line of the Nakṣatra (bricks) beginning with Rohiṇī and ending with the Viśākhās.

विश्वास-प्रस्तुतिः

दक्षिणादँसाद्दक्षिणाँश्रोणिमभ्यायातयत्यथ पुच्छसन्धौ चात्मसन्धौ चामावास्यामुपदधाति यत्ते देवा अदधुर्भागधेयमित्यथैतं नक्षत्रपथमनूराधाप्रभृत्यापभरणीभ्य आयातयत्युत्तरायै श्रोणेरुत्तरमँसमभ्यायातयत्यथोत्तर एवाँसे पौर्णमासीमुपदधाति पूर्णा पश्चादित्यसँस्पृष्टा उपदधातीति ब्राह्मणं नक्षत्रेष्टकाभिश्चितिराप्यते

मूलम्

English

He extends the line from the southern shoulder to the southern buttock. At the joint of the tail and the body he lays down the Amāvāsyā brick with the verse, “The share which the gods assigned to thee…”[^7-667] He extends the line of Nakṣatra bricks beginning with the Anurādhā and ending with the Apabharaṇī. He extends from the northern buttock to the northern shoulder. He lays the Paurṇamāsī brick on the northern shoulder with the verse, “Full to the west, full to the east….”[^7-667] “He lays them down so as not to touch each other.” So says the Brāhmaṇa.²⁶⁹ The altar is covered with Nakṣatra bricks.

[^7-667] TS III.5.1.1; IV.4.10.3

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथावद्रुत्य कृष्णमश्वमभिमृश्य तनुपुरीषमुपदधाति पृष्टो दिवीति

मूलम्

English

Having recited the tayādevata formula he recites the sūdadohasa verse. Having climbed down from the altar and having touched the black horse, he spreads fine earth with the verse, “Vaiśvānara Agni is related to the heaven, related to the earth…”²⁷⁰

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यत्र षष्ठीं चितिं चिनुते संयच्च प्रचेताश्चेति पञ्चैकैकां दिक्ष्वेकां मध्ये

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse. At this stage he piles up the ‘sixth layer’ that is, the five bricks, one each to the quarters and one in the middle respectively with the formulas, “(Thou art) coherent and mindful, of Agni, Soma and Sūrya.-Dreadful and terrible, of Pitr̥s, Yama and Indra.-Firm and extensive, of god Savitr̥, Maruts and Varuṇa.-The support the upholder of Mitra-Varuṇa, Mitra and Dhātr̥.-Eastern and western, of the Vasus, Rudras and Ādityas.”²⁷¹

विश्वास-प्रस्तुतिः

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse.

He piles up the fire-altar with openings all around-(the bricks) “limbs of Agni,” Prājāpatyā, Rṣabha and Lokampṛṇās.

विश्वास-प्रस्तुतिः

प्राच्यात्र लोकम्पृणया प्रसौत्यग्निं प्राचीभिः सम्प्रच्छादयन्त्यथोदीचीभिः

मूलम्

English

He instructs (the priests to pile) the Lokampṛṇās in a line towards the east. The Agni is covered with the bricks ending towards the east, then towards the north.

विश्वास-प्रस्तुतिः

पाचीभिस्त्वेव निस्तिष्ठन्ति

मूलम्

पाचीभिस्त्वेव निस्तिष्ठन्ति

English

They however conclude with the bricks piled up towards the east.

विश्वास-प्रस्तुतिः

यावद्दघ्नं चेष्यमाणो भवति तावद्दघ्नं चिनुतेऽथानभिमृष्टं चितिकॢप्त्याभवति

मूलम्

English

He piles up, To that height to which he is going to pile up. While the altar is not yet touched with the Citikl̥pti verse,²⁷²

विश्वास-प्रस्तुतिः

तदेताश्चतस्रः स्वयमातृण्णा याचति

मूलम्

तदेताश्चतस्रः स्वयमातृण्णा याचति

English

he asks for four naturally perforated stones.

विश्वास-प्रस्तुतिः

ता दिक्षूपदधाति प्राणाय त्वा चक्षुषे त्वा तया देवतयाङ्गिरस्वद्ध्रुवा सीद व्यानाय त्वा चक्षुषे त्वा तया देवतयाङ्गिरस्वद्ध्रुवा सीदापानाय त्वा चक्षुषे त्वा तया देवतयाङ्गिरस्वद्ध्रुवा सीद वाचे त्वा चक्षुषे त्वा तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्यथ स्वयमातृण्णामश्वमवघ्राप्याविदुषा ब्राह्मणेन सहाधिद्रुत्योपदधाति सुवरायोस्त्वा सदने सादयामीत्यनुद्रुत्य सूर्यस्त्वाभिपातु मह्या स्वस्त्या छर्दिषा शतमेन तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्यपान्यात्तृतीयामुपधायेत्यपानित्यथैष ब्राह्मणो वरं ददात्यथ स्रुचि चतुर्गृहीतं गृहीत्वा स्वयमातृण्णावकाशे जुहोति चित्तिं जुहोमि मनसा घृतेनेत्यङ्गुष्ठाभ्यामन्वारभ्यान्वारोहं वाचयति दिवमाक्रमिषं सुवरगन्मेत्यपरे बिले हिरण्येष्टकामुपदधाति सुवरसि सुवर्मे यच्छ दिवं यच्छ दिवो मा पाहीति

मूलम्

English

He lays them down to the quarters respectively with the formulas, “For Prāṇa thee, for eye thee, do thou be seated firm with that deity in the manner of the Aṅgirases.-For Vyāna thee, for eye thee; do thou be seated….-For Apāna thee, for eye thee; do thou be seated….-For speech thee, for eye thee, do thou be seated…”²⁷³

Having made the horse smell the naturally perforated stone and having climbed up, he lays it down in association with a non-learned Brāhmaṇa with the formula, “Suvaḥ; I place thee in the seat of Āyu, in the shadow of the helper. Obeisance to the ocean; obeisance to the eye of ocean; may the Supreme place thee the encompassing, expanding, mighty, powerful, overcoming on the surface of the heaven. Do thou go to the heaven; Do thou make the heaven firm; do not injure the heaven, May Sūrya guard thee for the entire Prāṇa, Apāna, Vyāna, Udāna, stability, movement with great welfare, with the most healing covering. Do thou seat thyself firm with that deity in the manner of Aṅgirases.”²⁷⁴ “Having laid down the third (naturally perforated stone), he should breathe in.” So (is it said).²⁷⁵ He breathes in. (The non-learned) brāhmaṇa gives a boon. Having taken four spoonfuls into the ladle, he makes an offering in a cavity of the naturally perforated stone with the verse, “I make an offering to thought with mind and clarified butter…”²⁷⁶ Having touched it with both the thumbs, he causes the sacrificer to recite the Anväroha formula, “I have traversed the heaven, we have reached the celestial world.”²⁷⁷ In the western hole he lays down a golden brick with the formula, “Thou art Suvah; grant me celestial world, grant heaven, guard me from the heaven.”²⁷⁸

विश्वास-प्रस्तुतिः

तां जघनेन प्रक्रमवेलायां मण्डलेष्टकामुपदधाति द्यौरपराजितामृतेन विष्टेति

मूलम्

English

To its rear on the border of a step, he lays down the Maṇḍala brick with the formula, “(Thou art) the unconquered heaven penetrated by the immortal; Ādityas are thy guardians; Sūrya is placed in this (brick). I resort to it; may it be protection and refuge.”²⁷⁹

विश्वास-प्रस्तुतिः

दक्षिणतो रेतःसिचमुपदधाति द्यौ रेतःसिक्सा मे रेतो दधातु सा मे रेतः प्रजनयत्विति

मूलम्

English

To the south he lays down the Retaḥsic with the formula, “Heaven is the Retaḥsic; may it grant me virile power; may it cause my virile power to procreate.”²⁸⁰

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसः करोत्यथोत्तरतः प्रक्रमवेलायां विकर्णीमुपदधाति प्रोथदश्वो न यवसे अविष्यन्निति

मूलम्

English

Having recited the tayādevata formula, he recites the sūdadohasa verse.
To the north on the border of a step he lays down the Vikarni brick with the verse, “Like the horse who, when he comes out of the great enclosure, neighs while marching for the pasture, the wind blows following his (fire’s) blaze. (Agni), then thy path becomes black,”²⁸¹

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यथ लोकम्पृणा उपदधाति लोकं पृण छिद्रं पृणेत्यथ चितिकॢप्त्याभिमृशति चित्तिमचित्तिं चिनवद्वि विद्वानित्याग्नेय्या पङ्क्त्यैतां चितिमभिमृश्य द्वाभ्यामवद्र वति वाङ्म आसन्प्राणदा इत्यथापराह्णिकीभ्यां प्रवर्ग्योपसद्भ्यां प्रचरत्येतावदेवैतदहः कर्म क्रियते

मूलम्

English

Having recited the tayādevata formula, he recites the sudadohasaverse. Then he lays down the Lokampṛṇā bricks with the verse, “Do thou fill up the region; do thou fill up the gap….”²⁸² He then touches (the altar) with the Citiklpti verse, “May Agni discern wisdom and folly….”²⁸³ Having touched the altar with the Paṅkti verse addressed to Agni (= ā te agna idhīmahi …),”²⁸⁴ he climbs down (the altar) with two mantras, “May the speech be in my mouth….”²⁸⁵ and “Do thou be granting Prāṇa….”²⁸⁶ Then he proceeds with the afternoon Pravargya and Upasad rites. This much is gone through on this day.

विश्वास-प्रस्तुतिः

वसन्त्येताँरात्रीम् ४६

मूलम्

वसन्त्येताँरात्रीम् ४६

English

They pass over the night.

विश्वास-प्रस्तुतिः

अथैतस्मिन्नेव नवमेऽह्नि दशमायाह्न उपकल्पयते सहस्रँहिरण्यशल्कान्

मूलम्

अथैतस्मिन्नेव नवमेऽह्नि दशमायाह्न उपकल्पयते सहस्रँहिरण्यशल्कान्

English

On the ninth day itself he procures a thousand particles of gold for the tenth day.

विश्वास-प्रस्तुतिः

ऊर्ध्वं त्रिभ्योऽपरिमितानित्येक आहुस्

मूलम्

ऊर्ध्वं त्रिभ्योऽपरिमितानित्येक आहुस्

English

Some teachers say that they may be of an unspecified number above three.²⁸⁷

विश्वास-प्रस्तुतिः

ते यदि सहस्रं भवन्ति द्वेद्वे शते पत्त्रनाडीष्वेते भवतोऽथ दशमेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

मूलम्

English

If they are a thousand, two hundred each are woven into the tubular stalks of feathers. On the tenth day after the sun has risen, he goes through the Pravargya and Upasad rites.

विश्वास-प्रस्तुतिः

समानं पुरीषस्योपधानम्

मूलम्

समानं पुरीषस्योपधानम्

English

The spreading of fine earth is similar.²⁸⁸

विश्वास-प्रस्तुतिः

अथ पात्र्यामप आनीय हिरण्यशल्कान्सम्प्रकीर्य द्वाभ्यान्द्वाभ्याँ शताभ्यां प्रोक्षति सहस्रस्य प्रमा असीति यत्प्राक्स्वयमातृण्णायै भवति सहस्रस्य प्रतिमा असीति यद्दक्षिणा स्वयमातृण्णायै भवति सहस्रस्य विमा असीति यत्प्रत्यक्स्वयमातृण्णायै भवति सहस्रस्योन्मा असीति यदुदक्स्वयमातृण्णायै भवत्यथ मध्यं द्वाभ्याँशताभ्यां प्रोक्षति साहसरोऽसि सहस्राय त्वेत्यथोत्तरे श्रोण्यन्ते तिष्ठन्निष्टका धेनूः कुरुत इमा मे अग्न इष्टका धेनवः सन्त्वित्यान्तादनुवाकस्याथापराह्णिकीभ्यां प्रवर्ग्योपसद्भ्यां प्रचरत्येतावदेवैतदहः कर्म क्रियते

मूलम्

English

Having poured water into a pan and havin scattered particles of gold into it, he sprinkles with two hundred (particles) each the area which lies to the east of the naturally perforated stone with the formula, “Thou art the measure of a thousand,”²⁸⁹ to the south with the formula, “Thou art the image of a thousand.”²⁸⁹ to the west with the formula, “Thou art the size of a thousand,²⁸⁹ to the north with the formula, “Thou art the replica of a thousand.”²⁸⁹ He sprinkles with two hundred with the formula, “Thou belongst to a thousand, for a thousand thee.” Standing near the northern buttock, he assigns, the bricks to milch-cows with the formula, “O Agni, may these bricks of mine be milch-cows”²⁹⁰ till the end of the Anuvaka (“one, a hundred, a thousand, ten thousand, a hundred thousand, a million, ten million, a hundred million, a thousand million, ten thousand million, a hundred thousand million, ten hundred thousand million, a hundred hundred thousand million. May these bricks of mine be milch-cows-sixty, a thousand, ten thousand (and) numberless. You are abiding by law, promoters of law, dropping clarified butter, dropping honey, vigourous, possessing food. May those bricks of mine be milch-cows Virāj by name, yielding desires in yonder world.”)²⁹¹ He goes through the afternoon Pravargya and Upasad rites. This much procedure is gone through on this day.

विश्वास-प्रस्तुतिः

वसन्त्येताँरात्रिम्

मूलम्

वसन्त्येताँरात्रिम्

English

They pass over the night.

विश्वास-प्रस्तुतिः

अथैतस्मिन्नेव दशमेऽह्न्येकादशायाह्न उपकल्पयतेऽर्कपर्णमजक्षीरं गावीधुकं चरुं तिसृधन्वमश्मानमुदकुम्भं मण्डूकमवकां वेतसशाखां दर्भस्तम्बमाज्यस्थालीँसस्रुवां दीर्घवँशं द्वादशमित्यथैकादशेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरति

मूलम्

English

On this tenth day itself, he procures for the eleventh day a leaf of Calotropis gigantea, goat’s milk, cooked grains of Coix barbata, a bow with three arrows, a stone, a pot filled with water, a frog, Avakä plant, a twig of cane, a cluster of darbha-grass, a vessel of clarified butter together with a spoon and a long bamboo as the twelfth. On the eleventh day after the sun has risen, he goes through the Pravargya and Upasad rites.

विश्वास-प्रस्तुतिः

स दीर्घवँशे स्रुवं प्रग्रथ्योत्तमे सञ्चिताहुती जुहोत्यग्ने वन्य तत्त्वा यामीति ४७

मूलम्

English

Having fixed the spoon at the top of the long bamboo, he offers the last two Samcita oblations respectively with two mantras, “O Agni the desirable, do thou be gentle to us with that arrow of thine which is Yuvā by name; obeisance to that of thine, may we be living on that of thine. Paying homage to thee with divine song, I go to thee.”²⁹²

विश्वास-प्रस्तुतिः

यावदेवात्राध्वर्युश्चेष्टति तावदेष प्रतिप्रस्थातोत्तरस्य पक्षस्य चरमयेष्टकया प्रत्यूढपुरीषयोपरमत्यथैतस्यार्कपर्णस्य पुटमन्तरवस्त्राविणं कृत्वोदङ्तिष्ठन्मुखदघ्ने धारयन्नाहाहरानयेति

मूलम्

English

While the Adhvaryu is engaged in his task, the Pratiprasthatṛ ceases with the laying down of the extreme brick o the northern wing from which earth has been removed. Then having held the leaf of Calotropis gigantea in such a way that the contents of its cavity would flow out from within, standing to the north and holding the spoon tied to the bamboo at the height o his mouth, he says, “Do thou bring and pour (goat’s milk).”

विश्वास-प्रस्तुतिः

स यत्र धरेष्टकां प्राप्नोति तत्प्रतिपद्यते नमस्ते रुद्र मन्यव इत्यान्तमेतमनुवाकं निगद्य द्वितीयं तृतीयं चतुर्थस्य यत्राभिजानाति नमः क्षत्तृभ्य इति तत्स्वाहाकरोति

मूलम्

English

As soon as the stream (of the milk) reaches the brick, he commences the reciting. Having recited the Aṇuvāka²⁹³ namas te rudra manyave upto the end, (he recites) the second²⁹⁴ and the third²⁹⁵. When he notes the uttering namaḥ kṣattr̥bhyo … from the fouth Anuvāka²⁹⁶, he utters svāhā.

विश्वास-प्रस्तुतिः

सोऽत एव प्राङावृत्य नाभिदघ्ने धारयन्सङ्ग्रहीतृभ्य इति प्रतिपद्यातिशिष्टमनुवाकस्य निगद्य पञ्चमँषष्ठं सप्तमस्य यत्राभिजानाति नमो वर्ष्याय चेति तत्स्वाहाकरोति

मूलम्

English

Having turned at this very stage to the east, holding (the spoon) at the height of the navel, having commenced the reciting with saṁgr̥hītr̥bhyaḥ., and having recited the remaining portion of the Anuvāka, (he recites) the fifth²⁹⁷ and the sixth²⁹⁸. When he notes the utterance namo vaṣyāya ca from the seventh Anuvāka,[^7-673] he utters svāhā.

विश्वास-प्रस्तुतिः

सोऽत एव दक्षिणावृत्य जानुदघ्ने धारयन्नवर्ष्याय चेति प्रतिपद्यातिशिष्टमनुवाकस्य निगद्याष्टमं नवमं दशमम्

मूलम्

English

At this very stage having turned towards the south, holding (the spoon) at the height of the knee, having begun with avarṣyaya ca and having recited the remaining Anuvāka, (he recites) the eighth,²⁹⁹ ninth³⁰⁰ and tenth.³⁰¹

विश्वास-प्रस्तुतिः

एकादशस्य यत्राभिजानाति य एतावन्तश्च भूयाँसश्चेति तत्स्वाहाकरोति

मूलम्

एकादशस्य यत्राभिजानाति य एतावन्तश्च भूयाँसश्चेति तत्स्वाहाकरोति

English

When he notes the uttering of ya etävantas ca bhūyāṁsaś ca from the eleventh Anuvāka³⁰² he utters svāhā.

विश्वास-प्रस्तुतिः

सोऽत एव प्रत्यङावृत्य गुल्फदघ्ने धारयन्नमो रुद्रे भ्यो ये पृथिव्यामित्येतद्यजमानं वाचयति

मूलम्

English

At this very stage, having turned towards the west, holding (the spoon) at the height of the ankle, he makes the sacrificer recite the formula, “Obeisance to the Rudras who live on the earth, whose arrows are the food. Obeisance to them with ten fingers turned towards the east, ten towards the south, ten towards the west, ten towards the north, ten upwards. May they be merciful to us. I put into your jaws him whom we hate and who hates us.”³⁰²

विश्वास-प्रस्तुतिः

नाभिदघ्ने धारयन्नमो रुद्रे भ्यो येऽन्तरिक्ष इत्येतद्यजमानं वाचयति

मूलम्

नाभिदघ्ने धारयन्नमो रुद्रे भ्यो येऽन्तरिक्ष इत्येतद्यजमानं वाचयति

English

Holding at the height of the navel, he makes the sacrificer recite the formula, “Obeisance to Rudras who live in the midregion, whose arrows are the wind….”³⁰²

विश्वास-प्रस्तुतिः

ग्रीवदघ्ने धारयन्नमो रुद्रे भ्यो ये दिवीत्येतद्यजमानं वाचयत्यत्रैतदर्कपर्णं यं द्वेष्टि तस्य सञ्चरे पशूनां न्यस्यति

मूलम्

English

Holding at the height of the neck he makes the sacrificer recite the formula, “Obeisance to the Rudras who live in the heaven, whose arrows are the rains….”³⁰² He throws the leaf of Calotropis gigantea on the path of the cattle of one whom he hates.

विश्वास-प्रस्तुतिः

यद्यु वै न द्वेष्ट्याख्ववटे न्यस्यत्यत्रैतं गावीधुकं चरुं चरमायामिष्टकायां निदधाति यो रुद्रो अग्नौ यो अप्सु य ओषधीषु यो रुद्रो विश्वा भुवनाविवेश तस्मै रुद्रा य नमो अस्त्वित्यथैतत्तिसृधन्वं याचति

मूलम्

English

If he does not hate anybody, he puts it into the hole of rats. He places the cooked grains of Coix barbata on the extreme brick with the verse, “Obeisance to Rudra who resides in fire, in water, in plants, and in all beings.”³⁰³
He asks for the bow with three arrows.

विश्वास-प्रस्तुतिः

तेनोत्तरे श्रोण्यन्ते तिष्ठन्नुपतिष्ठतेऽपि वानुपरिक्रामं यत्ते रुद्र पुरो धनुस्तद्वातो अनु वातु ते तस्मै ते रुद्र संवत्सरेण नमस्करोमि यत्ते रुद्र दक्षिणा धनुर्यत्ते रुद्र पश्चाद्धनुर्यत्ते रुद्रो त्तराद्धनुर्यत्ते रुद्रो परि धनुरित्यथैनदयाचितं ब्राह्मणाय ददात्यथास्यैष उदकुम्भ उत्तरे श्रोण्यन्तेऽश्मना सँ स्पृष्टः शेते

मूलम्

English

Standing on the northern buttock or (suitably) moving around, he prays with the verses, “May the wind blow after thy bow which is towards the east. O Rudra, I pay obeisance to thee for a Saṁvatsara;… which is towards the south… for a Parivatsara…; which is towards the west … for a Idāvatsara…, which is towards the north… for a Iduvatsara… which is upwards… for a Vatsara….”³⁰⁴ He gives away that bow (together with the arrows) to a brāhmaṇa without being asked. The pitcher full of water touching the stone lies on the border of the northern buttock.

विश्वास-प्रस्तुतिः

स यो बलवाँस्तमाहानेनोदकुम्भेन सन्ततया धारया त्रिः प्रदक्षिणं परिषिञ्चन्परीहीति

मूलम्

English

He says to one who is strong “Do thou go around (the fire- altar) three times by the right, sprinkling around (the water) in a continuous stream from this water-pitcher.”

विश्वास-प्रस्तुतिः

स तथा करोति

मूलम्

स तथा करोति

English

He does so.

विश्वास-प्रस्तुतिः

परिषिच्यमाने यजमानं वाचयत्यश्मन्नूर्जं पर्वते शिश्रियाणाम्वाते पर्जन्ये वरुणस्य शुष्मे । अद्भ्य ओषधीभ्यो वनस्पतिभ्योऽधि सम्भृतां तां न इषमूर्जं धत्त मरुतः सँरराणा इत्यथैतं कुम्भमश्मना सँस्पृष्टँसादयत्यश्मँस्ते क्षुदमुं ते शुगृच्छतु यं द्विष्म इति

मूलम्

English

While water is being sprinkled around, he makes the sacrificer recite the verse, “O bounteous Maruts, do you bestow upon us the food and vigour which lies in the rock on the mountain, in the wind, in rains, in Varuṇa’s might and which is collected from the waters, plants, and trees.”³⁰⁵ He places the pitcher so as to touch the stone with the formula, “O stone, let thy hunger and thy pain go to N.N. whom we hate.”³⁰⁵

विश्वास-प्रस्तुतिः

निधाय कुम्भं यथेतं त्रिः पुनः प्रतिपर्येत्य्

मूलम्

निधाय कुम्भं यथेतं त्रिः पुनः प्रतिपर्येत्य्

English

Having kept down the pitcher, he moves around back three times by the way by which he had gone.

विश्वास-प्रस्तुतिः

अथैतस्मिन्नेव दीर्घवँशे प्रग्रथ्नाति मण्डूकमवकां वेतसशाखां दर्भस्तम्बमिति

मूलम्

English

To this bamboo itself he fastens the frog, Avakā plant, the twig of cane and a cluster of darbha-grass.

विश्वास-प्रस्तुतिः

तेन यत्प्राक्स्वयमातृण्णायै भवति तद्विकर्षति समुद्र स्य त्वावकया हिमस्य त्वा जरायुणेति ४८

मूलम्

English

Therewith the variously sweeps the area which is to be the east of the naturally perforated stone with two verses, “O Agni, we cover thee around with the Avakā plant of the ocean. Purifier, do thou auspicious to us-O Agni, we cover thee around with the caul of winter….”³⁰⁵

विश्वास-प्रस्तुतिः

द्वाभ्यां पुरस्ताद्द्वाभ्यां दक्षिणतो द्वाभ्यां पश्चाद्द्वाभ्यामुत्तरतोऽष्टाभिर्विकर्षतीति ब्राह्मणम्

मूलम्

English

To the east. To the south with the two verses, “Down upon the earth, down upon the cane, farther away upon the streams. O Agni, thou art the bile of waters.-O female frog, come hither with those. Make this our sacrifice pure and auspicious.”³⁰⁶ To the west with the two verses, “The purifying Agni has shone with wonderful radiance like the dawn with light.-Who shone in the battle of Etasa, moving swiftly on the way, not thirsty and non-decaying.”³⁰⁷ To the north with the two verses, “O purifying divine Agni, do thou bring gods with thy light and pleasant tongue, and offer to them.-O purifying and shining Agni, do thou bring the gods hither, for our sacrifie and oblation.”³⁰⁷ “He sweeps variously with eight verses,” So says the Brāhmaṇa.³⁰⁸

विश्वास-प्रस्तुतिः

अथैताश्चैव कार्ष्णाजिनीरुपानह एतं च दीर्घवँशँसञ्छिद्य चात्वाले सम्प्रकिरन्त्यथ शान्तोऽग्निरित्याज्यस्थालीँ सस्रुवामादायाधिद्रुत्याज्यस्थाल्याः स्रुवेणोपघातँसर्पाहुतीर्जुहोति

मूलम्

English

They tear off the sandals of skin of black antelope and the long bamboo and throw on the Cātvāla. The Agni is thus pacified.³⁰⁸ Having taken the vessel of clarified butter together with a spoon and each time dipping the spoon into the vessel, he offers the Sarpa offerings.

विश्वास-प्रस्तुतिः

समीची नामासि प्राची दिगिति पश्चादासीनः पूर्वे बिले जुहोत्योजस्विनी नामासि दक्षिणा दिगित्युत्तरत आसीनो दक्षिणे बिले जुहोति

मूलम्

English

Seated to the west, he makes an offering on the eastern hole with the formula, “Thou art the eastern direction Samīcī by name; Agni is thy overlord, black serpent the protector; obeisance to the two who are an overlord and the protector, the two are gentle to us. I put into your jaws the two-one whom we hate and the other who hates us.”³⁰⁹ Sitting to the north. one the southern hole with the formula, “Thou art the southern direction Ojasvinī by name; Indra is thy overlord, scorpion the protector….”

विश्वास-प्रस्तुतिः

प्राची नामासि प्रतीची दिगिति पुरस्तादासीनोऽपरे बिले जुहोत्यवस्थावा नामास्युदीची दिगिति दक्षिणत आसीन उत्तरे बिले जुहोत्यथैतेनैव यथेतमेत्य यत्रैव प्रथममहौषीत्तद्द्वे जुहोत्यधिपत्नी नामासि वशिनी नामासीत्यथावद्रुत्याग्निँसामभिरुपस्थापयति

मूलम्

English

Sitting to the east, on the western hole with the formula, “Thou art the western direction Prācī by name. Soma is thy overlord, viper the protector….” Sitting to the south, on the northern hole with the formula, “Thou art the northern direction Avastāvā by name. Varuṇa thy overlord, the striped snake the protector….“Having returned by the same route by which he had gone, he offers two oblations on the spot where he made the first offering respectively with the formulas, “Thou art the great direction Adhipatní by name, Br̥haspati thy overlord, white serpent the protector…-Thou art this direction, Vaśinī by name, Yama thy overlord, spotted-necked snake the protector….”³⁰⁹
Having climbed down, he causes the sacrificer to pray to Agni with the Sāmans.

विश्वास-प्रस्तुतिः

गायत्रेण पुरस्तादुपतिष्ठतेऽग्नेर्हृदयेन दक्षिणमुपपक्षँरथन्तरेण दक्षिणं पक्षं वारवन्तीयेन दक्षिणाँश्रोणिमृतुस्थायज्ञायज्ञियेन पुच्छँ श्यैतेनोत्तराँश्रोणिं बृहतोत्तरं पक्षं प्रजापतेर्गृहयेनोत्तरमुपपक्षं वामदेव्येन मध्यम्

मूलम्

English

(The sacrificer) prays with the Gāyatra Sāman to the east, with Agner hr̥daya Săman to the juncture of the southern wing, with the Rathantara Sāman to the southern wing, with the Vāravantīya Sāman to the southern butock, with the R̥tusthāyajnāyajnīya Sāman to the tail, with the Śyaita Sāman to the northern buttock, with the Br̥hat Sāman to the northern wing, with Prajāpater hr̥daya Sāman to the juncture of the northern wing, with the Vāmadevya Sāman to the centre.

विश्वास-प्रस्तुतिः

अथाह होतरग्नेरुक्थेनाग्निमनुशँसेति

मूलम्

अथाह होतरग्नेरुक्थेनाग्निमनुशँसेति

English

Then he says, “O Hotr̥, do you recite agner uktha.”

विश्वास-प्रस्तुतिः

यदि होता न कामयते यजमान एव जघनेन पुच्छं तृणानि सँस्तीर्य तेषूपविश्याग्नेरुक्थेनाग्निमनुशँसति पिता मातरिश्वाच्छिद्रा पदा धा अच्छिद्रा उशिजः पदानु तक्षुः सोमो विश्वविन्नेता नेषद्बृहस्पतिरुक्थामदानि शँ सिषदोमिति सकृद्वा त्रिर्वाथैनँस्तुतशस्त्रयोर्दोहं वाचयतीष्टो यज्ञो भृगुभिराशीर्दा वसुभिस्तस्य त इष्टस्य वीतस्य द्र विणेह भक्षीयेत्यथापराह्णिकीभ्यां प्रवर्ग्योपसद्भ्यां प्रचरत्येतावदेवैतदहः कर्म क्रियते

मूलम्

English

If the Hotr̥ does not want to recite, the sacrificer himself, having spread grass to the west of the tail and having sat down upon it, praises Agni with agner uktha. “May father Mātariśvan bestow flawless abodes; may the Uśijs fashion flawless abodes. May Soma all-knower and leader be the leader. May Br̥haspati recite the gladdening Sastras. Om.”³¹⁰ (He praises) once or thrice. (The Adhvaryu) makes the sacrificer recite “The milking of Stotra and Śāstra”: “May the sacrifice offered by Bhr̥gus and Vasus grant blessing. May I here enjoy fruit of the offering offered to and enjoyed by thee.”³¹⁰ Then he goes through the afternoon Pravargya and Upasad rites. This much procedure is followed on this day.

विश्वास-प्रस्तुतिः

वसन्त्येताँरात्रिम् ४९

मूलम्

वसन्त्येताँरात्रिम् ४९

English

They pass over the night.

विश्वास-प्रस्तुतिः

अथैतस्मिन्नेवैकादशेऽह्नि द्वादशायाह्न उपकल्पयत औदुम्बरँस्रुवमौदुम्बरं द्रो णमौदुम्बरं प्रसेकमौदुम्बरीं वितष्टिं तस्यां पञ्चगृहीतमाज्यं भवति दध्नः पूर्णामौदुम्बरीं तिस्र औदुम्बरीः समिधस्तिस्रो नानावृक्ष्या नानावृक्ष्यमिध्मं दधि मधुमिश्रं ग्रुमुष्टिमवकाभारं पृश्निमश्मानमाज्यप्रोक्षं द्वितीयँहोतारमप्रतिरथस्यानुवक्तारं विलीनोत्पूतस्याज्यस्य द्वौ वा त्रीन्वा कुम्भान्ब्राह्मौदनिकान्व्रीहीन्सर्वौषधँरोहितं चर्मानडुहं कृष्णायै श्वेतवत्सायै अयो रथं चषालहोमीयँ शाकलान्परिधीनित्यथ द्वादशेऽह्न्युदित आदित्ये प्रवर्ग्योपसद्भ्यां प्रचरत्यथोपनिष्क्रम्य सम्प्रैषमाह सुब्रह्मण्य सुब्रह्मण्यामाह्वयार्धस्तनव्रतं प्रयच्छतेत्य्

मूलम्

English

On this eleventh day itself (the Adhvaryu) procures for the twelfth day a spoon of Ficus glomerata, a trough of Ficus glomerata, a duct of Ficus glomerata, a bowl of Ficus glomerata with fie spoonfuls of clarified butter, a ladle of Ficus glomerata full of curds, three fire-sticks of Ficus glomerata, three of different trees,³¹¹ a faggot of different trees, curds mixed with honey, a handful of darbha-grass, a load of Avakā plants (Calotropis gigantea), a spotted stone, a ladle for sprinkling clarified butter, the second Hotr̥[^2-679] for reciting the Apratiratha hymn, two or three pichers of melted and purified clarified butter, paddy for Brahmaudana cooked rice, all kinds of grains, a hide of a red bull, milk of a black cow having a white-coloured calf, a chariot for Caṣāla-offering, and enclosing sticks of splinters.

On the twelfth day after the sun has risen, he performs the Pravargya and Upasad rites. Having gone out he gives out the call “O Subramaṇya, do thou recite the Subrahmaṇyā call; do you give (to the sacrificer) half the quantity of milk derived from one udder of the cow.”

[^2-679] Chosen for the time being or the Maitrāvaruņa according to Vāsudeva Dikṣita in mahāgnisarvasva. According to ApŚS XVII.14.7 the hymn is recited by the Brahman or the Maitrāvaruņa or the Pratiprasthātṛ. ĀśvŚS IV.8 asks the Brahman to recite the Apratiratha hymn, R̥V X.105 which is rather of a different order; the number of verses is also different.

विश्वास-प्रस्तुतिः

आह्वयति सुब्रह्मण्यः सुब्रह्मण्याम्

मूलम्

आह्वयति सुब्रह्मण्यः सुब्रह्मण्याम्

English

The Subramaṇya recites the Subramaṇya call.

विश्वास-प्रस्तुतिः

अर्धस्तनव्रतं प्रयच्छत्यथादत्ते पञ्चगृहीतमाज्यं दधि मधुमिश्रं ग्रुमुष्टिमवकाभारमित्येतत्समादायाधिद्रुत्याक्ष्णया पञ्चगृहीतेन स्वयमातृण्णां व्याघारयति नृषदे वडप्सुषदे वड्वनसदे वड्बर्हिषदे वट्सुवर्विदे वडित्येतयैव स्रुचोपघातं दध्ना मधुमिश्रेण गन्धर्वाहुतीर्जुहोति

मूलम्

English

One gives (to the sacrificer) half the quantity of milk derived from one udder of the cow. He then takes up five spoonfools of clarified butter, curds mixed with honey, a handful of darbha-grass and a load of Avakā plants. Having up this and having climbed up (the altar), he offers an Aghāra libation tranversely with five spoonfuls of clarified butter with the formula, “To one sitting among men, vat; to one sitting in water vat, to one sitting in the forest, vat; to one sitting on sacrificial grass, vat, to one attaining the heaven vat.”[^3-681] Dipping each time this very ladle, he offers Gandharva offerings with curds mixed with honey.

विश्वास-प्रस्तुतिः

हेतयो नाम स्थ तेषां वः पुरो गृहा इति पश्चादासीनः पूर्वे बिले जुहोति

मूलम्

हेतयो नाम स्थ तेषां वः पुरो गृहा इति पश्चादासीनः पूर्वे बिले जुहोति

English

Sitting to the west, he makes an offering on the eastern hole with the formula, “You are missile by name; your home is in the east; Agni is your arrow, Salila the name of wind; homage to you; do you be gentle to us; I put in your jaws one whom we hate and who hates us.

विश्वास-प्रस्तुतिः

निलिम्पा नाम स्थ तेषां वो दक्षिणा गृहा इत्युत्तरत आसीनो दक्षिणे बिले जुहोति

मूलम्

विश्वास-प्रस्तुतिः

वज्रिणो नाम स्थ तेषां वः पश्चाद्गृहा इति पुरस्तादासीनोऽपरे बिले जुहोत्यवस्थावानो नाम स्थ तेषां व उत्तराद्गृहा इति दक्षिणत आसीन उत्तरे बिले जुहोत्यथैतेनैव यथेतमेत्य यत्रैव प्रथममहौषीत्तद्द्वे जुहोत्यधिपतयो नाम स्थ क्रव्या नाम स्थेत्यथाह प्रतिप्रस्थातरिममग्निं कूर्मपृषन्तं कुर्विति

मूलम्

English

Sitting to the north he makes an offering on the southern hole with the formula, “You are besmearers by name; your home is in the south; Pitr̥s are your arrows; Sagara is the name of wind….”³¹²

English

Sitting to the east he makes the offering on the western hole with the formula, “You are holding thunderbolt by name; your home is in the west, sleep are your arrows, cave is the name of wind….”[^3-681] Sitting to the south he makes an offering on the northern hole with the formula, “You are stable by name, your home is in the north, waters are your arrows, ocean the name of wind…..”³¹²

Having returned back by the route by which he had gone, he makes two offerings on the spot where he had made the first offering respectively with the formulas, “You are the overlords, your home is on the upper side; rains are your arrows; Avasvān is the name of wind….-You are raw flesh-eaters by name, belonging to the earth; your home is here; food are your arrows; Nimișa is the name of wind….”³¹² Then he says, “O Pratiprasthātr̥, do you make this altar spotted like a tortoise.”

[^3-681] TS IV.6.1.3-4

विश्वास-प्रस्तुतिः

तँस कूर्मपृषन्तं करोति

मूलम्

तँस कूर्मपृषन्तं करोति

English

He makes it spotted like a tortoise.

विश्वास-प्रस्तुतिः

नाप्रोक्षितमधितिष्ठत्यथ ग्रुमुष्टिमादाय दध्ना मधुमिश्रेणावोक्षति ये देवा देवानां ये देवा देवेष्वधि देवत्वमायन्निति ५०

मूलम्

English

He does not step up that area where he has not yet sprinkled. Having taken up a bunch of darbha grass, he sprinkles with curds mixed with honey towards the east with the two verse, “The divine spirits which deserve offerings and which belong to the gods worthy of offerings, partake of the share of the yearlong session. Do you (O spirits) different from those partaking of the offered food, yourself enjoy the honey and clarified butter in this sacrifice.-The divine spirits which attained the divinity over and above the gods, which presuppose the prayer, without whom nothing flows, do not persist in the heaven nor on the earth; they reside in the highest entities.”[^5-681]

[^5-681] TS IV.6.1.4

विश्वास-प्रस्तुतिः

द्वाभ्यां पुरस्तात्ताभ्यां दक्षिणतस्ताभ्यां पश्चात्ताभ्यामुत्तरतोऽनुपरिचारमवोक्षतीति ब्राह्मणम्

मूलम्

English

Towards the south with the same two verses; towards the west with the same two verses; towards the north with the same two verses. “He sprinkles while moving around successively.” So says the Brāhmaṇa.[^1-683]

[^1-683] TS V.4.5.3

विश्वास-प्रस्तुतिः

अथैनमवकाभारेण प्रतिच्छाद्य गोप्तारँसमादिश्यावद्रुत्यापराह्णिकीभ्यां प्रवर्ग्योपसद्भ्यां प्रचरत्यथोपनिष्क्रम्य सम्प्रैषमाह सुब्रह्मण्य सुब्रह्मण्यामाह्वयाग्नीद्वैश्वानरमारुतान्निर्वप प्रतिप्रस्थातः प्रवर्ग्यस्यावृता प्रवग्यँर्सँसादयोद्वासनायेति

मूलम्

English

Having covered (the altar) with the load of Avakā plants, having instructed the guard, and having climbed down, he proceeds with the afternoon Pravargya and Upasad rites. Having gone out, he gives out the call, “O Subramaṇya, do thou invoke the Subrahmaṇyā, O Agnīdh, do thou pour out (paddy) for the cake to Agni Vaiśvānara and also for the cakes to the Maruts; O Pratiprasthātr̥, do you deposit for disposal the Pravargya implements.”

विश्वास-प्रस्तुतिः

त्रेधैतत्पदं कुर्वन्ति

मूलम्

त्रेधैतत्पदं कुर्वन्ति

English

(The earth of) the foot-print (of the Soma-purchasing cow) is divided into three parts.

विश्वास-प्रस्तुतिः

गार्हपत्ये तृतीयमुपचमनीषु तृतीयं नि तृतीयं दधात्यथ प्रवर्ग्यस्यावृता प्रवर्ग्यमुद्वास्याधिश्रयति वैश्वानरं द्वादशकपालं मारुताँश्च सप्तकपालान्

मूलम्

English

A third part is put into the Gārhapatya fire-place, another third one is put into the supporting ladle, and the last third one is retained. Having disposed of the Pravargya-implements following the relevant procedure, he places on fire the cake on twelve potsherds for Agni Vaiśvānara and (seven cakes each) on seven potsherds.

विश्वास-प्रस्तुतिः

अथ गार्हपत्य आज्यं विलाप्योत्पूय स्रुचि चतुर्गृहीतं गृहीत्वाहवनीयेऽनीकवन्तं जुहोत्यग्निस्तिग्मेन शोचिषेत्यनुद्रुत्य सैनानीकेन सुविदात्रो अस्मे इति जुहोत्यपरं चतुर्गृहीतं गृहीत्वाहवनीय एव वैश्वकर्मणानि जुहोति

मूलम्

English

Having melted clarified butter over the Gārhapatya fire, having purified it and having taken four spoonfuls into the ladle, he makes an offering to Anīkavant Agni on the Āhavanīya fire. Having recited the verse, “May Agni put down every foe with his sharp blaze. May Agni win wealth for us,” he makes the offering with the verse, “O Agni, do thou, benevolent with this countenance, offering to gods for us, procuring fortune through offerings, undeceived, guardian and protector, shine so as to grant brilliance and wealth.”[^2-683]

[^2-683] TS IV.6.1.5

विश्वास-प्रस्तुतिः

य इमा विश्वा भुवनानि जुह्वदित्यनुद्रुत्य विश्वकर्मा ह्यजनिष्ट देव इति जुहोत्यपरं चतुर्गृहीतं गृहीत्वा चक्षुषः पितेत्यनुद्रुत्य विश्वकर्मन्हविषा वर्धनेनेति जुहोति

मूलम्

English

Having taken up another four spoonfuls, he makes offerings to Viśvakarman with the verses beginning with ya imā viśvā bhuvanāni juhvat… and ending with viśvakarmā hy ajaniṣṭa devaḥ….³¹³ Having taken another four spoonfuls, he makes an offering with verses beginning with cakṣusah pitā… and ending with viśvakarman haviṣi vardhanena……..”[^4-683]

[^4-683] TS IV.6.2.4-6

विश्वास-प्रस्तुतिः

नानैव सूक्ताभ्यां जुहोति नानैव सूक्तयोर्वीर्यं दधातीति ब्राह्मणम्

मूलम्

नानैव सूक्ताभ्यां जुहोति नानैव सूक्तयोर्वीर्यं दधातीति ब्राह्मणम्

English

“He makes offerings differently with the two hymns; he (thereby) places the power of the two hymns separately (into the sacrificer).” So says the Brāhmaṇa.”³¹⁴

विश्वास-प्रस्तुतिः

अथ तिस्र औदुम्बरीः समिध आदधात्युदेनमुत्तरां नयेन्द्रे मं प्रतरां कृधि यस्य कुर्मो हविर्गृह इत्यथाभ्यादधातीध्मं प्रणयनीयम्

मूलम्

English

He puts (on the Āhavanīya fire) three fire-sticks of Ficus glomerata with the verses, “O Agni, provided with clarified butter, lead this (sacrificer) forward; provide him with increase of wealth, offspring and wealth.-O Indra, make this (sacrificer) superior, so that he may control his fellows. Provide him with vigour. May he be granting share to gods.-O Agni, do thou increase him at whose house we offer the oblation. May gods and this Brahmaṇaspati speak prominently about him.”³¹⁵

Then he puts on the fire the faggot to be carried forth.

विश्वास-प्रस्तुतिः

उपोपयमनीः कल्पयन्ति चात्वालादथ सम्प्रैषमाहाग्नये प्रणीयमानायानुब्रूह्यग्नीदेकस्फ्ययानुसन्धेहि द्वितीयो होताप्रतिरथमनुब्रवीत्विति

मूलम्

English

Supporting earth is procured from the Cātvāla. He gives out the call, “Do you (O Hotr̥) recite verses for the fire being carried forward; O Agnīdh, do thou follow with a line drawn by the wooden sword; may the second Hotr̥ recite the Apratiratha humn.”

विश्वास-प्रस्तुतिः

प्रतिपद्यत एष द्वितीयो होताप्रतिरथमाशुः शिशान इति

मूलम्

प्रतिपद्यत एष द्वितीयो होताप्रतिरथमाशुः शिशान इति

English

The second Hotr̥ begins the reciting of the Apratiratha hymn beginning with āśuḥ śiśānaḥ.

विश्वास-प्रस्तुतिः

दशर्चं भवतीति ब्राह्मणम्

मूलम्

दशर्चं भवतीति ब्राह्मणम्

English

“It consists of ten verses,” So says the Brāhmaṇa.³¹⁶

विश्वास-प्रस्तुतिः

अथैतेनैव सहाग्निमाददते पृश्निमश्मानमाज्यप्रोक्षं शाकलान्परिधीनित्यथैनमुद्यच्छत उदु त्वा विश्वे देवा इति

मूलम्

English

Together with this fire are taken the spotted stone, the clarified butter for sprinkling, a ladle made of Ficus glomerata filled with curds, three fire-sticks of different trees,³¹⁷ a faggot of different trees, enclosing sticks of chips. He lifts up the faggot with the verse, “O Agni, may all gods hold thee with thoughts. Do thou become most auspicious, with kindly face and illuminating.”³¹⁵

विश्वास-प्रस्तुतिः

षड्भिर्हरतीति ब्राह्मणं

मूलम्

षड्भिर्हरतीति ब्राह्मणं

English

“He carries (fire) with six (verses).³¹⁸” So says the Brāhmaṇa.³¹⁹

विश्वास-प्रस्तुतिः

तासां द्वे परिगृह्यवती भवतोऽथ विषुवत्याग्नीध्रस्य काले पृश्निमश्मानं निदधाति विमान एष दिव उक्षा समुद्र इति द्वाभ्याम्

मूलम्

English

Out of those (verses) two contain the word parigr̥hya. In the middle on the spot of the Āgnīdhra chamber he places the spotted stone with two verses, “As measurer he stands in the middle of the heaven encompassing the heaven, earth and midregion. He gazes at (quarters which are) wide and shining and the torch between the eastern and western (ends).The spotted stone, the bull, the ocean, ruddy, fair- winged has entered the birth-place of the eastern (fire) the guardian. Placed in the middle of the heaven, he moves; he guards the ends of the region."³²⁰

विश्वास-प्रस्तुतिः

अथ चतसृभिरा पुच्छादेतीन्द्रं विश्वा अवीवृधन्निति

मूलम्

अथ चतसृभिरा पुच्छादेतीन्द्रं विश्वा अवीवृधन्निति

English

With four verses beginning with indraṁ viśvā avīvr̥dhan … he goes up to the tail.

विश्वास-प्रस्तुतिः

धारयन्त्येतमग्निम्

मूलम्

धारयन्त्येतमग्निम्

English

While the fire (brought forth) is being held on,

विश्वास-प्रस्तुतिः

अथैनँसञ्चितमाज्यप्रोक्षेण प्रोक्षति ५१

मूलम्

अथैनँसञ्चितमाज्यप्रोक्षेण प्रोक्षति ५१

English

he sprinkles the piled up (altar) with clarified butter meant for sprinkling,

विश्वास-प्रस्तुतिः

वसवस्त्वा रुद्रै ःपुरस्तात्पान्त्विति पुरस्तात्पितरस्त्वा यमराजानः पितृभिर्दक्षिणतः पान्त्विति दक्षिणत आदित्यास्त्वा विश्वैर्देवैः पश्चात्पान्त्विति पश्चाद्द्युतानस्त्वा मारुतो मरुद्भिरुत्तरतः पात्वित्युत्तरतो देवास्त्वेन्द्र ज्येष्ठा वरुणराजानोऽधस्ताच्चोपरिष्टाच्च पान्त्वित्युपरिष्टादथैतेनैव सहाग्निनाधिद्र वति प्राचीमनु प्रदिशं प्रेहि विद्वान्क्रमध्वमग्निना नाकमुख्यम्पृथिव्या अहमुदन्तरिक्षमारुहं सुवर्यन्तो नापेक्षन्तेऽग्ने प्रेहि प्रथमो देवयतामिति पञ्चभिर्धारयन्त्येतमग्निम्

मूलम्

English

to the east with the formula, “May the Vasus together with Rudra guard thee towards the east;” to the south with the formula, “May the Pitr̥s having Yama for their king together with the Pitr̥s guard thee towards the south;” to the west with the formula, “May the Ādityas together with the Viśve Devas guard thee towards the west;” to the north with the formula, “May Dyutāna Māruta together with the Māruts guard thee towards the north;” to the upward side with the formula, “May the gods with Indra as the head and Varuṇa as the king guard thee towards the lower and the upper sides."³²¹ With this fire he climbs up (the altar) with the five verses, “O Agni, do thou, wise, move to the eastern quarter. Do thou be the forward Agni of the fire-altar. Illuminating all quarters, do thou shine. Do thou grant strength to our biped and quadruped.-(O you priests), holding the (former) Ukhya fire in your hands, do you proceed with the fire. Having gone to the surface of the heaven, the Svarga, do you be seated united with the gods.-I have risen to the midregion from the earth; from the midregion I have risen to the heaven. From the surface of the heaven I have reached the heavenly light.-The expert (sacrificers) who have extended the sacrifice holding on all sides ascend to the midregion and heaven, do not expect anything further after having reached the Svarga.-O Agni, do thou, the eye of the gods and human beings, go ahead of all those reaching the gods. May the sacrificers, desiring to perform a sacrifice, and enjoying together with the Bhr̥gus go to the Svarga for bliss.”³²²

विश्वास-प्रस्तुतिः

अथ दध्नः पूर्णामौदुम्बरीँस्वयमातृण्णायां जुहोति

मूलम्

अथ दध्नः पूर्णामौदुम्बरीँस्वयमातृण्णायां जुहोति

English

While the fire is still held up, he offers on the naturally perforated stone the ladle of Ficus glomerata filled with curds.

विश्वास-प्रस्तुतिः

नक्तोषासेति पुरोऽनुवाक्यामनूच्याग्ने सहस्राक्षेति जुहोत्यथ प्रदक्षिणमावृत्येध्मं प्रतिष्ठापयति सुपर्णोऽसि गरुत्मानिति

मूलम्

English

Having recited the puronuvākyā, “the night and dawn, of different forms but harmonious, suckle one child harmoniously. The golden sheet shines between the heaven and earth; the wealth-giving gods hold the Agni," he makes the offering with the verse, “O Agni, thousand-eyed, hundred- headed, thy Pranas are a hundred, Apānas a thousand. Thou art the lord of wealth to be counted in thousands; we worship thee for might, svāhā."³²³ Having turned by the right, he places the faggot (with the three formulas), “Thou art good-winged eagle; do thou be seated on the earth; be seated on the surface of the earth.-Do thou fill in the midregion with thy lustre; do thou support the heaven with thy brilliance; do thou strengthen the quarters with thy light.-O Agni, being offered, good-countenanced, do thou sit on thy appointed birth-place in the east. O all gods, do you and the sacrificer be seated on this high seat.”³²⁴

विश्वास-प्रस्तुतिः

तिसृभिः सादयतीति ब्राह्मणम्

मूलम्

तिसृभिः सादयतीति ब्राह्मणम्

English

“He places with three formulas,” So says the Brāhmaṇa.³²⁵

विश्वास-प्रस्तुतिः

अथैनं विस्रस्याहुतिषाहं कृत्वाध्वराहुतिभिरभिजुहोत्यग्निर्यज्ञं नयतु प्रजानन्मैनं यज्ञहनो विदन्देवेभ्यः प्रब्रूताद्यज्ञम्प्रप्र यज्ञपतिं तिर स्वाहा वायुर्यज्ञं नयतु प्रजानन्सूर्यो यज्ञं नयतु प्रजानन्यज्ञो यज्ञं नयतु प्रजानन्मैनं यज्ञहनो विदन्देवेभ्यः प्रब्रूताद्यज्ञम्प्रप्र यज्ञपतिं तिर स्वाहेत्यथावद्रुत्याग्निवत्युत्तरं परिग्राहं परिगृह्य योयुपित्वा तिर्यञ्चँस्फ्यँस्तब्ध्वा सम्प्रैषमाह प्रोक्षणीरासादयेध्माबर्हिरुपसादयेत्य्

मूलम्

English

Having spread it and having made it capable of receiving oblations, he offers on it Adhvara - oblations with the verses, “May agni, knowiing lead the sacrifice….”³²⁶ Having climbed down (the altar), having traced for the second time the altar with the fire placed on it, having levelled it and having rested the wooden sword crosswise, he gives out the call (to the Āgnīdhra), “Do thou place the Prokṣaṇī ladle, put down the sacrificial grass and faggot.”

विश्वास-प्रस्तुतिः

अथाधिद्रुत्य शाकलान्परिधीन्परिधाय नानावृक्ष्यमिध्ममभ्यज्य स्वाहाकारेणाभ्याधाय तिस्रो नानावृक्ष्याः समिध आदधाति प्रेद्धो अग्ने दीदिहि पुरो न इत्यौदुम्बरीम्विधेम ते परमे जन्मन्नग्न इति वैकङ्कतीं ताँसवितुर्वरेण्यस्य चित्रामिति शमीमयीम्

मूलम्

English

Having (again) climbed up, having laid down the chips as enclosing sticks, having besmeared the faggot consisting of sticks of different trees, having put it on fire with svāhā-utterance, he puts three fire-sticks of different trees. A fire-stick of Ficus glomerata with the verse, “O young Agni, do thou shine in front with an unfailing beam. Everlasting strength approaches thee.”³²⁷ A fire-stick of Flacourtia sapidawith the verse, “O Agni, we pay homage to thee in the highest bith; we pay homage in the lower abode. I worship that birth-place of thine from which thou didst come. They offered oblations unto thee when kindled.”³²⁷ A fire-stick of Prosopis spicigera with the verse, “I choose that various good will of adorable Savitr̥, which is obtainable by all men.-That fat cow rich in milk and with a thousand streams which Kanva milked.”

विश्वास-प्रस्तुतिः

अथ द्वे सुवाहुती जुहोति चित्तिं जुहोम्यग्ने तमद्येत्यथ स्रुचि चतुर्गृहीतं गृहीत्वाज्यस्य पूणाँर्स्वुचं जुहोति सप्त ते अग्ने समिधः सप्त जिह्वा इत्यत्र जुह्वन्मनसा दिशो ध्यायेद्दिग्भ्य एवैनमवरुन्द्धे

मूलम्

English

He offers two spoonfuls with the verses, “I offer to thought clarified butter with mind so that the gods delighting in the offerings and promoting the order may come here. I offer the immortal’oblation to Viśvakarman all the days on the path of the moving ocean.³²⁸ -O Agni, may we today promote thee with excellent praises like a laudable intention dear at heart, like a horse.”³²⁹ Having taken up four spoonfuls in the ladle, he offers the filled up ladle with the verse, “O Agni, seven are thy fire-sticks, seven tongues, seven R̥ṣis, seven dear abodes. Seven are the Hotrs; they make offerings to thee in seven ways; do thou fil in seven births with clarified butter."³³⁰ While making these offerings, he should mentally think over the quarters. “He obtains him (the Agni) from the quarters." So says the Brāhmaṇa."³³¹

विश्वास-प्रस्तुतिः

दध्ना पुरस्ताज्जुहोत्याज्येनोपरिष्टात्

मूलम्

दध्ना पुरस्ताज्जुहोत्याज्येनोपरिष्टात्

English

He first offers curds; then the clarified butter.

विश्वास-प्रस्तुतिः

तेजश्चैवास्मा इन्द्रि यं च समीची दधादिति ब्राह्मणम्

मूलम्

तेजश्चैवास्मा इन्द्रि यं च समीची दधादिति ब्राह्मणम्

English

“He (thereby) places splendour and strength combinedly.” So says the Brāhmaṇa.³³¹

विश्वास-प्रस्तुतिः

अथात्रैव तिष्ठन्याचति वैश्वानरं द्वादशकपालं मारुताँश्च सप्तकपालान्

मूलम्

अथात्रैव तिष्ठन्याचति वैश्वानरं द्वादशकपालं मारुताँश्च सप्तकपालान्

English

Standing here only, he asks for the cake on twelve potsherds for Agni Vaiśvānara and (seven) cakes on seven potsherds each for Maruts.

विश्वास-प्रस्तुतिः

अथोपस्तीर्य सर्वश एव वैश्वानरमवदधदाहाग्नये वैश्वानरायानुब्रूहीति

मूलम्

अथोपस्तीर्य सर्वश एव वैश्वानरमवदधदाहाग्नये वैश्वानरायानुब्रूहीति

English

Having spread clarified butter into the ladle, placing upon it the entire cake for Agni Vaiśvānara, he says (to the Hotr̥), “Do you recite the puronuvākyā for Agni Vaiśvānara.”

विश्वास-प्रस्तुतिः

द्विरभिघारयत्यत्याक्रम्याश्राव्याहाग्निं वैश्वानरं यजेति

मूलम्

द्विरभिघारयत्यत्याक्रम्याश्राव्याहाग्निं वैश्वानरं यजेति

English

He twice pours clarified butter over it. Having crossed (the altar) he says (to the Hotr̥), “Do you recite the yājyā for Agni Vaiśvānara.”

विश्वास-प्रस्तुतिः

वषत्कृते मध्ये जुहोत्यथैनँस्रुवाहुतिभिरभिजुहोति सुवर्न घर्मः स्वाहेति पञ्चभिरथ मारुतैः प्रचरति ५२

मूलम्

English

At the Vaṣaṭ-utterance he makes the offering in the middle. He offers five spoonfuls with five formulas, “Gharma like the heaven, svāhā.-Arka like heaven, svāhā.- Śukra like heaven, svāhā.-Light like heaven, svāhā.—Sun like heaven, svāhā. “³³² Then he offers the cakes to Maruts.

विश्वास-प्रस्तुतिः

पर्युपस्तारं दर्विहोमाकारमीदृङ्चान्यादृङ्चेत्यनुद्रुत्य शुक्रज्योतिश्च चित्रज्योतिश्चेति जुहोति

मूलम्

विश्वास-प्रस्तुतिः

शुक्रज्योतिश्च चित्रज्योतिश्चेत्यनुद्रुत्य ऋतजिच्च सत्यजिच्चेति जुहोत्यृतजिच्च सत्यजिच्चेत्यनुद्रुत्यर्तश्च सत्यश्चेति जुहोत्यृतश्च सत्यश्चेत्यनुद्रुत्य योऽरण्येऽनुवाक्यो गणस्तमनुद्रुत्य जुहोति

मूलम्

English

While spreading clarified butter (into the ladle) each time and in the manner of Darvihoma. Having recited the formula, “Such like, other like, thus like, similar, measured, commensurate, harmonious”³³³ he offers (the first cake) with the formula, “Of pure radiance, of varied radiance, of true radiance, the radiant, true, protector of the order, beyond distress,"[1-691]

English

Having recited the formula,³³³ “Of pure radiance…,” he offers (the second cake) with the formula, “Winning the order, winning the truth, conquering the band, having a good band with foes within, with foes afar and troop.”³³⁴ Having recited the formula, “Winning the order…” he offers (the third cake) with the formula, “The right, true, secure, supporting, supporter, upholder, upholding.”³³⁴ Having recited the formula, “The right, true…” he recites the group of names of Maruts mentioned in the Āraṇyaka,³³⁵ namely, Ugra, Dhuni, Dhvānta, Dhvana, Dhvanayan, Sahasahvan and Sahamana, and offers (the fourth cake).

विश्वास-प्रस्तुतिः

योऽरण्येऽनुवाक्यो गणस्तमनुद्रुत्येदृक्षास एतादृक्षास इति जुहोतीदृक्षास एतादृक्षास इत्यनुद्रुत्य मितासश्च सम्मितासश्च न इति जुहोति

मूलम्

English

Having recited the group of names in the Aranyaka, he offers (the fifth cake) with the formula, “Such like, thus like, do you come to us, similar and equal.”³³⁴ Having recited the formula, “Such like…” he offers (the sixth cake) with the formula, “Measured, commensurate, harmonious O Maruts, do you help us at this sacrifice. The divine subjects the Maruts attend on Indra. Just as Maruts the divine subjects attend on Indra, so may the divine and human subjects attend upon this sacrificer.”³³⁴

विश्वास-प्रस्तुतिः

मितासश्च सम्मितासश्च न इत्यनुद्रुत्येदृङ्चान्यादृङ्चेति जुहोति

मूलम्

मितासश्च सम्मितासश्च न इत्यनुद्रुत्येदृङ्चान्यादृङ्चेति जुहोति

English

Having recited the formula, “Measured, commensurate…” he offers (the seventh cake) with the formula, “Such like, other like….”³³³

विश्वास-प्रस्तुतिः

तानभितो वैश्वानरं परिचिनोति

मूलम्

तानभितो वैश्वानरं परिचिनोति

English

He piles them (the cakes) around the one offered to Agni Vaiśvānara.

विश्वास-प्रस्तुतिः

गणेन गणमनुद्रुत्य जुहोत्युच्चैर्वैश्वानरस्याश्रावयत्युपाँशु मारुताञ्जुहोतीति ब्राह्मणम् ५३

मूलम्

English

He makes the offering with the “group” after first having recited the (preceding) “Group.” “He gives out the call loudly in the case of the cake for Agni Vaiśvānara; and offers the cakes to the Maruts with mantras recited in a low tone.” So says the Brāhmaṇa.³³⁶

विश्वास-प्रस्तुतिः

अथैतं प्रसेकमग्नावायातयति दक्षिणतो वोदञ्चं पश्चाद्वा प्राञ्चं तस्य स्रुगिव पूर्वार्धो भवत्येवमेव मध्यं चमस इव बुध्नस्

मूलम्

English

(The Adhvaryu) extends over the fire-altar the effusing ladle from the south towards the noth or from the west towards the east. Its eastern half is like a ladle, similar is the middle portion, and the bottom is like a goblet.

विश्वास-प्रस्तुतिः

तस्मिँश्चतुर उपस्तृणान आहाप्रमत्तः सन्ततमानय वसोर्धारां निगदिष्यामीति

मूलम्

तस्मिँश्चतुर उपस्तृणान आहाप्रमत्तः सन्ततमानय वसोर्धारां निगदिष्यामीति

English

While spreading into it four spoonfuls, he says, “Do thou, being alert, pour out clarified butter uninter- ruptedly; I shall recite the Vasordhārā group of formulas.”

विश्वास-प्रस्तुतिः

स यत्र धाराग्निं प्राप्नोति तत्प्रतिपद्यतेऽग्नाविष्णू सजोषसेति सर्वामान्तं वसोर्धाराम्

मूलम्

English

As soon as the stream reaches the fire, he begins the recital beginning with Agnāviṣṇū sajoṣasā…, through the end of the Vasordhārā.³³⁷

विश्वास-प्रस्तुतिः

अत्रैतं प्रसेकमग्नावनुप्रहरत्यथैनँसँस्रावेणाभिजुहोत्यथ यदाज्यमुच्छिष्यते तस्मिन्ब्रह्मौदनं पचति

मूलम्

English

He throws the effusing ladle on the fire; he pours on it the remnants of clarified butter. He cooks brahmaudana-rice in the clarified butter which is left over.

विश्वास-प्रस्तुतिः

तं ब्राह्मणाश्चत्वारः प्राश्नन्ति

मूलम्

तं ब्राह्मणाश्चत्वारः प्राश्नन्ति

English

Four brāhmaṇas consume it.

विश्वास-प्रस्तुतिः

तेभ्यश्चतस्रो धेनूर्दद्यादिति ब्राह्मणम्

मूलम्

तेभ्यश्चतस्रो धेनूर्दद्यादिति ब्राह्मणम्

English

“The sacrificer should give away four milch-cows to them.” So says the Brāhmaṇa.”³³⁸

विश्वास-प्रस्तुतिः

अथास्यैतत्पुरस्तादेवौदुम्बरे द्रो णे सर्वौषधं दध्नाज्येन समुदायुतं भवति

मूलम्

अथास्यैतत्पुरस्तादेवौदुम्बरे द्रो णे सर्वौषधं दध्नाज्येन समुदायुतं भवति

English

All kinds of grains mixed with curds and clarified butter are already procured for him in a trough of Ficus glomerata.

विश्वास-प्रस्तुतिः

तस्यौदुम्बरेण स्रुवेणोपधातं वाजप्रसवीयं जुहोति वाजस्येमं प्रसवः सुषुवे अग्रे वाजो नः सप्त प्रदिश इति चतुर्दश स्रुवाहुतीरभिषेकाय प्ररेकं परिशिनष्ट्यथैनमपिधाय प्रज्ञातं निदधात्यथ नक्तोषासेति कृष्णायै श्वेतवत्सायै पयो जुहोत्य्

मूलम्

English

Each time dipping the spoon of Ficus glomerata into it, he makes the Vājaprasaviya offerings-fourteen spoonfuls (-seven) with the verses beginning with vājasye’mam prasavaḥ suṣuve agre…³³⁹ and (seven) with verses beginning with vājo naḥ sapta pradīśaḥ…[^4-693] He retains the remnants for the consecratory bath. Having covered, he keeps it knowingly. He offers the milk of a black cow having a white-coloured calf with the verse, “Night and dawn harmonious but of different forms….³⁴⁰

[^4-693] TS IV.7.12.1-3

विश्वास-प्रस्तुतिः

अथ षड्राष्ट्रभृतो जुहोत्यृताषाडृतधामेति

मूलम्

अथ षड्राष्ट्रभृतो जुहोत्यृताषाडृतधामेति

English

Then he offers six Rāṣṭrabhr̥t offerings³⁴¹ with the formulas, r̥tāṣāḍ r̥tadhāmā….

विश्वास-प्रस्तुतिः

भुवनस्य पत इति रथमुखे पञ्चाहुतीर्जुहोत्यथ तिस्रो रुचो जुहोति यास्ते अग्ने सूर्ये रुचो या वो देवाः सूर्ये रुचो रुचं नो धेहि ब्राह्मणेष्वित्यथ पात्र्यामाज्यमानीयाञ्जलिनोपघातं वातनामानि जुहोति समुद्रो ऽसि नभस्वानार्द्र वानुः शम्भूर्मयोभूरभि मा वाहि स्वाहा मारुतोऽसि मरुतां गणः शम्भूर्मयोभूरभि मा वाहि स्वाहावस्युरसि दुवस्वाञ्छम्भूर्मयोभूरभि मा वाहि स्वाहेति

मूलम्

English

He offers five oblations on the front part of the chariot respectively with the formulas, bhuvanasya pate….³⁴² He makes three rucofferings respectively with the verses, “O Agni, do thou grant to our people those thy splendours which, when the sun rises, illuminate the heaven with their rays.-O gods Indra, Agni and Br̥haspati, do you grant us those your splendours which exist in the sun, cows and horses.-(O Agni) do thou grant thy splendour to our Brāhmaṇas, Rājanyas, Vaiśyas and Śūdras. Grant me the splendour.”³⁴³ Having brought clarified butter into a pot, dipping folded palms each time into it, he makes the Vātanāman offerings respectively with the formulas, “Thou art the ocean, possessing wind, granting moisture, beneficent and delighting, blow towards me, svāhā. —Thou art Māruta, the group of Maruts, beneficent and delighting; blow towards me, svāhā.—Thou art the helper, the worshipper, beneficent and delighting; blow towards me, svāhā.”³⁴⁴

विश्वास-प्रस्तुतिः

वातमु हैके जुह्वतो मन्यन्तेऽत्रैताञ्छाकलान्परिधीनग्नावनुप्रहरति

मूलम्

वातमु हैके जुह्वतो मन्यन्तेऽत्रैताञ्छाकलान्परिधीनग्नावनुप्रहरति

English

Some teachers deem them as offering to Vāta. At this stage he puts the chips as the enclosing sticks on the fire.

विश्वास-प्रस्तुतिः

तदेतच्छाकलान्तम् ५४

मूलम्

तदेतच्छाकलान्तम् ५४

English

This rite ends with the putting of the chips.

विश्वास-प्रस्तुतिः

अथ सदोहविर्धाने सम्मिनोति

मूलम्

अथ सदोहविर्धाने सम्मिनोति

English

Now (the Adhvaryu) erects the Havirdhāna and the Sadas.

विश्वास-प्रस्तुतिः

सदोहविर्धाने सम्मित्याध्वरधिष्णियान्निवपति

मूलम्

सदोहविर्धाने सम्मित्याध्वरधिष्णियान्निवपति

English

Having erected the Havirdhāna and the Sadas, he raises the mounds prescribed for Soma-sacrifice.

विश्वास-प्रस्तुतिः

तेषूपर्यग्निधिष्णियानुपदधाति ममाग्ने वर्चो विहवेष्वस्त्वित्याग्नीधीय एकां च याजुषीँसप्त च लोकम्पृणा अथ होतुर्धिष्णिय एकां चैव याजुषीमेकादश च लोकम्पृणा अथेतरेष्वेकैकां चैव याजुषीँ सप्तसप्त च लोकम्पृणा अथ मार्जालीय एकां च याजुषीं पञ्च च लोकम्पृणा अथाग्नीषोमौ प्रणयत्यग्नीषोमौ प्रणीय यूपस्यावृता यूपमुच्छ्रयति

मूलम्

English

Above them he piles up the mounds pertaining to the fire-altar. On the Āgnidhrīya mound he piles up a brick with the verse, “O Agni, let there be strength within me at the calls (in the battle). May we, kindling thee, swell our persons. May the four quarters yield to me. May we win the armies through thee as our chief”³⁴⁵ and seven Lokampr̥ṇā bricks. On the Hotr̥’s mound one brick with the verse, “May all gods together with Indra, Maruts, Viṣṇu, Agni attend to my calls. May the wide midregion be my guardian. May the wind blow (favourably) in this undertaking,”³⁴⁵ and eleven Lokampr̥ṇā bricks. On the other mounds he piles up one brick each with the verse, “May gods grant me wealth through sacrifice; may there be blessing unto me; may there be invocation to gods by me. May the old divine Hours enjoy (the sacrifice). Rich in horses, may we be unharmed,” and seven Lokampr̥ṇās each. On the Mārjālīya mound he piles up one brick with the verse, “Let them offer my oblations. May the intention of my mind come true. No sin may come to me any day. May all gods speak favourably about me,” and five Lokampr̥ṇās.
Then he carries forth fire and Soma. Having carried fire and Soma, he raises the sacrificial post with the procedure therefor.

विश्वास-प्रस्तुतिः

स्वर्वन्तं यूपमुत्सृज्याग्नीषोमीयं पशुमुपाकरोति

मूलम्

स्वर्वन्तं यूपमुत्सृज्याग्नीषोमीयं पशुमुपाकरोति

English

Having equipped the post with the Svaru, he formally dedicates the animal to Agni-Soma.

विश्वास-प्रस्तुतिः

तस्य प्रसिद्धं वपया चरित्वा वपाश्रपणी अनुप्रहृत्य वसतीवरीर्गृह्णात्यथ पशुपुरोडाशं निर्वपति

मूलम्

English

Having offered the omentum in the prescribed manner and having put the forks for the omentum on the fire, he takes up the Vasatīvari water. He then pours out paddy for the Paśupuroḍāśa.

विश्वास-प्रस्तुतिः

तमनुवर्तन्तेऽष्टौ देवसुवाँहवीँष्यग्नये गृहपतय इत्येतानि

मूलम्

तमनुवर्तन्तेऽष्टौ देवसुवाँहवीँष्यग्नये गृहपतय इत्येतानि

English

The offering is followed by eight Devasu offerings for Agni Gr̥hapati and others.

विश्वास-प्रस्तुतिः

तानि नानावघ्नन्ति

मूलम्

तानि नानावघ्नन्ति

English

Those (oblations) are pounded separately.

विश्वास-प्रस्तुतिः

नाना श्रपयन्ति

मूलम्

नाना श्रपयन्ति

English

They are cooked separately.

विश्वास-प्रस्तुतिः

नानाधान्यानि भवन्ति

मूलम्

नानाधान्यानि भवन्ति

English

They are of different grains.

विश्वास-प्रस्तुतिः

प्रैषवाग्पशुपुरोडाशोऽनुब्रूहि यजेतीतरेषाँहविषां स यत्र वारुणस्यावद्यन्नाह वरुणाय धर्मपतयेऽनुब्रूहीति तदुपभृति स्विष्टकृते सर्वेषाँसकृत्सकृदुत्तरार्धादवद्यति

मूलम्

English

The Pasupuroḍāśa is characterised by the call (to be given by the Maiträvaruna). In the case of other oblations (he should call out) “Do you recite the puronuvākyā,” “Do you recite the yājyä.” When, while taking up the portion of the oblation for Varuṇa, he gives out the call (to the Hotr̥) “Do you recite the puronuvākyā for Dharmapati Varuṇa," he takes up into the Upabhr̥t ladle the portions one each from the northern half of all the oblations for the Sviṣṭakr̥t offering.

विश्वास-प्रस्तुतिः

द्विरभिघारयति

मूलम्

द्विरभिघारयति

English

He pours out clarified butter twice over the portions.

विश्वास-प्रस्तुतिः

न प्रत्यनक्त्यत्याक्रम्याश्राव्याह वरुणं धर्मपतिं यजेति

मूलम्

न प्रत्यनक्त्यत्याक्रम्याश्राव्याह वरुणं धर्मपतिं यजेति

English

He does not anoint back (the oblations). Having crossed and having made (the Āgnīdhra) to call out, he says “Do you recite the yājyā for Dharmapati Varuṇa.”

विश्वास-प्रस्तुतिः

वषट्कृते जुहोत्यथ वै भवत्यिष्टो वरुणो भवत्यनिष्टः स्विष्टकृदथास्य ब्रह्मा हस्तं गृह्णातीति

मूलम्

English

He makes the offering at the Vaṣaṭ-utterance. It is indeed said (in the Brahmaṇa) “while the offering is made to Varuṇa and the Sviṣṭakr̥t offering is not yet offered, the Brahman holds the hand of this (sacrificer).”³⁴⁶

विश्वास-प्रस्तुतिः

स यत्रेष्टो वरुणो भवत्यनिष्टः स्विष्टकृदथास्य ब्रह्मा हस्तं गृह्णाति ५५

मूलम्

स यत्रेष्टो वरुणो भवत्यनिष्टः स्विष्टकृदथास्य ब्रह्मा हस्तं गृह्णाति ५५

English

When offering is made to Varuṇa, and the Sviṣṭakr̥t is not yet. offered, the Brahman holds the hand of this (sacrificer).

विश्वास-प्रस्तुतिः

सविता त्वा प्रसवानाँसुवतामग्निर्गृहपतीनाँसोमो वनस्पतीनाँरुद्र ः! पशूनां बृहस्पतिर्वाचामिन्द्रो ज्येष्ठानां मित्रः सत्यानां वरुणो धर्मपतीनामित्येतदेव सर्वं भवति ये देवा देवसुव स्थ त इममामुष्यायणमनमित्राय सुवध्वं महते क्षत्राय महत आधिपत्याय महते जानराज्यायेत्यथैनं यजमानायतने तिष्ठन्तं प्राहैष वोऽमी राजेति येषाँश्रेष्ठी भवति

मूलम्

English

With the formula, “May Savitr̥ (as the lord) of impellings impel you; may Agni (as the lord) of householders; Soma (as the lord) of plants; Rudra (as the lord) of cattle; Br̥haspati (as the lord) of speech; Indra (as the lord) of chiefs, Mitra (as the lord) of truths, Varuṇa (as the lord) of guardians of law.”³⁴⁷ The remaining portion of the formula is, “O gods you who are impellers for godhood, impel this (sacrificer) N.N. son of N.N. for absence of hostility, great rulership, great overlordship, great governance over the people.”³⁴⁸ He announces in respect of the sacrificer standing on the sacrificer’s place, “This is the king of you N.N.” over whom he rules.

विश्वास-प्रस्तुतिः

सोमोऽस्माकं ब्राह्मणानां राजेतीतरे प्रत्याहुरथ भूर्भुवः सुवरिति वाचं विसृजते

मूलम्

English

Others respond, “Soma is the king of us the brāhmaṇas.” Then (the sacrificer) releases speech uttering bhur bhuvaḥ suvaḥ.

विश्वास-प्रस्तुतिः

द्वाभ्यां मुखं विमृष्टे प्रति त्यन्नाम राज्यमधायि सर्वे व्राता वरुणस्याभूवन्निति

मूलम्

English

He wipes his face with the two verses, “This kingdom has indeed been conferred. Varuṇa has resorted to his own body. We have been abiding by the rules of bright Mitra. We have thought of the name of the great order. All have followed the law of Varuṇa. Mitra has by his movements subdued the enemy. The worshippers have put themselves in order through law. Trita has taken charge of our oldage.”³⁴⁹

विश्वास-प्रस्तुतिः

गायत्रान्विष्णुक्रमान्क्रमते विष्णोः क्रमोऽसि विष्णोः क्रान्तमसि विष्णोर्विक्रान्तमसीत्यथ स्विष्टकृता चरति

मूलम्

English

He steps the Gāyatra Viṣṇu steps: “Thou art the step of Viṣṇu; Thou art the traversing of Viṣṇu; Thou art the conquest of Viṣṇu.” (The Adhvaryu) proceeds with Sviṣṭakr̥t offering.

विश्वास-प्रस्तुतिः

न रौद्र स्येडामवद्यत्यपामेनमभ्यवहरन्ति गम्भिष्ठम्

मूलम्

न रौद्र स्येडामवद्यत्यपामेनमभ्यवहरन्ति गम्भिष्ठम्

English

He does not take the Iḍā-portion from the oblation to Rudra. It is thrown deep into water.

विश्वास-प्रस्तुतिः

इडान्ताः पुरोडाशाः सन्तिष्ठन्ते

मूलम्

इडान्ताः पुरोडाशाः सन्तिष्ठन्ते

English

The rite of the Puroḍāśa-offering ends with the Iḍā.

विश्वास-प्रस्तुतिः

पत्नीसंयाजान्तः पशुर्हृदयशूलान्त इत्येकेऽथ वसतीवरीः परिहृत्य पयाँसि विशिष्योपवसन्ति ५६

मूलम्

English

The procedure of the Animal-sacrifice is concluded with the Patnīsaṁyāja offerings. According to some teachers it is concluded with the disposal of the heart-pike. Having carried round the Vasativari water and having given instructions in respect of the milks, they go through the Upavasatha-rite.

विश्वास-प्रस्तुतिः

अथातो महारात्र एव बुध्यन्ते

मूलम्

अथातो महारात्र एव बुध्यन्ते

English

They get up at early dawn.

विश्वास-प्रस्तुतिः

समानं कर्मा स्रुचाँसादनात्

मूलम्

समानं कर्मा स्रुचाँसादनात्

English

The procedure upto the placing of ladles is similar.³⁵⁰

विश्वास-प्रस्तुतिः

सादयित्वा स्रुचोऽग्निं योगेन युनक्त्यग्निं युनज्मीमौ ते पक्षौ चिदसि समुद्र योनिरिति तिसृभिरथ राजानमुपावहृत्य प्रातरनुवाकमुपाकरोति

मूलम्

English

After having placed the ladles, he yokes the altar with the three verses, “I yoke the fire-altar with strength and clarified butter, the divine eagle mighty in strength. By means of it we shall ascend to the expanse of the ruddy one, rising from the heaven to the highest vault.-O Agni, these are the two unaging wings of thine the bird by means of which thou smitest the evils. With them we shall ascend to the region of those who have done good deeds, where the first-born old R̥ṣis live. -Thou art piled up, born in ocean, the drop, the skilled one, eagle, possessed of cosmic order, golden-winged bird, quick, the great one seated firmly in its place."³⁵¹ Having taken down king Soma, he initiates the Prātaranuvāka recital (by the Hour).

विश्वास-प्रस्तुतिः

परिहिते प्रातरनुवाकेऽपोऽच्छैत्यद्भिरुदैति

मूलम्

परिहिते प्रातरनुवाकेऽपोऽच्छैत्यद्भिरुदैति

English

When the Prātaranuvāka has been concluded, he approaches the water-place. He comes up taking water.

विश्वास-प्रस्तुतिः

यः क्रतुस्तमुपैति

मूलम्

यः क्रतुस्तमुपैति

English

He recites the appropriate Kratu formula.³⁵²

विश्वास-प्रस्तुतिः

प्रसिद्धोऽभिषवः

मूलम्

प्रसिद्धोऽभिषवः

English

The pressing of (Soma) is already prescribed.³⁵³

विश्वास-प्रस्तुतिः

प्रसिद्धं ग्रहा गृह्यन्ते

मूलम्

प्रसिद्धं ग्रहा गृह्यन्ते

English

The Soma-cups are filled up as already prescribed.

विश्वास-प्रस्तुतिः

समानं कर्माश्विनाद्ग्रहादाश्विनं ग्रहं गृहीत्वैकादश रशना आदाय यूपमभ्यैति

मूलम्

English

The procedure up to the taking up of the cup for the Aśvins is similar.³⁵⁴ Having taken up the Soma-cup for the Aśvins, he approaches the sacrificial post having taken up eleven cords.

विश्वास-प्रस्तुतिः

स्वर्वन्तं यूपमुत्सृज्यैकादशिनान्पशूनुपाकरोत्याग्नेयं कृष्णग्रीवँ सारस्वतीं मेषीं बभ्रुँसौम्यं पौष्णँश्यामँशितिपृष्ठं बार्हस्पत्यँशिल्पं वैश्वदेवमैन्द्र मरुणं मारुतं कल्माषमैन्द्रा ग्नँसँहितमधोरामँसावित्रं वारुणं पेत्वमिति

मूलम्

English

Having equipped the sacrificial post with the Svaru,³⁵⁵ he consecrates the animals pertaining to the Paśvaikādaśini—a goat with black neck to Agni, a female sheep to Sarasvati, a brown goat to Soma, a black goat to Pūṣan, a goat with white back to Br̥haspati, a variegated goat to Viśve Devas, a reddish goat to Indra, a spotted goat to Maruts, a goat of mixed colour to Indra-Agni, a goat with black marks on the lower body to Savitr̥, and a castrated goat to Varuṇa.

विश्वास-प्रस्तुतिः

तेषां प्रसिद्धं वपाभिश्चरित्वा प्रसर्पन्ति प्रतःसवनाय

मूलम्

तेषां प्रसिद्धं वपाभिश्चरित्वा प्रसर्पन्ति प्रतःसवनाय

English

Having gone through the procedure of offering their omenta as already prescribed, they proceed to the morning pressing.

विश्वास-प्रस्तुतिः

तदृजुधा सन्तिष्ठते

मूलम्

तदृजुधा सन्तिष्ठते

English

It is concluded in a straight way.

विश्वास-प्रस्तुतिः

प्रसर्पन्ति माध्यन्दिनाय सवनाय

मूलम्

प्रसर्पन्ति माध्यन्दिनाय सवनाय

English

They proceed to the midday pressing.

विश्वास-प्रस्तुतिः

स यत्र क्व च मध्यन्दिनो भवति तदेतद्धिरण्यपात्रं मधोः पूरयित्वा सौर्या चित्रवत्यावेक्ष्याश्वमवघ्राप्य ब्रह्मणे ददाति

मूलम्

English

When it is midday, (the sacrificer) having filled up a golden cup with honey, having gazed at it with the verse beginning with the word citra and addressed to Sūrya (“the lustrous face of gods has risen…") and having made a horse smell it, gives it away to the Brahman.[^7-699]

[^7-699] TS 1.4.43,1

विश्वास-प्रस्तुतिः

प्रसिद्धोऽभिषवः

मूलम्

प्रसिद्धोऽभिषवः

English

The pressing (of Soma) takes place as pescribed.

विश्वास-प्रस्तुतिः

प्रसिद्धं ग्रहा गृह्यन्ते

मूलम्

प्रसिद्धं ग्रहा गृह्यन्ते

English

Cups and vessels are filled up as prescribed.

विश्वास-प्रस्तुतिः

समानं कर्मा दाक्षिणेभ्यो दाक्षिणानि हुत्वा त्रिभिर्मरुत्वतीयैश्चरति

मूलम्

समानं कर्मा दाक्षिणेभ्यो दाक्षिणानि हुत्वा त्रिभिर्मरुत्वतीयैश्चरति

English

The procedure upto the offerings pertaining to the Dakṣiņās is similar. Having offered the offerings pertaining to the Dakṣiņās, he proceeds with the offering of three Marutvatiya cups.

विश्वास-प्रस्तुतिः

सीदन्ति नाराशँसा आप्यायिता दक्षिणस्य हविर्धानस्यापालम्बमधोऽधो माहेन्द्रा याथ पुरस्तादभिषेकस्य षट्पार्थानि जुहोत्यग्नये स्वाहा सोमाय स्वाहेत्यथ यजमानायतने कृष्णाजिनं प्राचीनग्रीवमुत्तरलोमोपस्तृणाति

मूलम्

English

The Nārāśaṁsa (goblets) which have been made to swell, are placed below the rear part of the southern Havirdhāna cart for the offering of the cup to Mahendra. Prior to the consecratory bath (of the sacrificer) he offers six Pārtha offerings, “to Agni svāhā; to Soma svāhā, to Savitr̥ svāhā; to Sarasvatī svāhā; to Pūṣan svāhā, to Br̥haspati svāhā.”³⁵⁶ He spreads on the sacrificer’s seat a skin of black antelope with its neck to the east and hairy side upwards.

विश्वास-प्रस्तुतिः

तद्यजमानं प्राञ्चमुपवेश्य सुवर्णरजताभ्याँरुक्माभ्यां पर्युपास्य सर्वौषधेन पुरस्तात्प्रत्यञ्चमभिषिञ्चति

मूलम्

English

Having seated the sacrificer facing the east and having covered him with golden and silver plates,³⁵⁷ he sprinkles upon him all grains³⁵⁸ standing to the east and facing westwards.

विश्वास-प्रस्तुतिः

शीर्षतोऽभिषिञ्चत्या मुखादन्ववस्रावयति ५७

मूलम्

शीर्षतोऽभिषिञ्चत्या मुखादन्ववस्रावयति ५७

English

He sprinkles from over the head and makes them flow down to the mouth.

विश्वास-प्रस्तुतिः

देवस्य त्वा सवितुः प्रसवेऽश्विनोर्बाहुभ्यां पूष्णो हस्ताभ्याँसरस्वत्यै वाचो यन्तुर्यन्त्रेणाग्नेस्त्वा साम्राज्येनाभिषिञ्चामीन्द्र स्य त्वा साम्राज्येनाभिषिञ्चामि बृहस्पतेस्त्वा साम्राज्येनाभिषिञ्चामीति

मूलम्

English

With the formula, “I sprinkle thee in the impulse of god Savitr̥, with the arms of Aśvins, with the hands of Pūṣan, with the device of Sarasvati the controller of speech, for the sovereignty of Agni, of Indra, of Br̥haspati.”³⁵⁹

विश्वास-प्रस्तुतिः

समुन्मृष्टे समुत्क्रोशन्त्यभ्यषेच्ययमसावामुष्यायणोऽमुष्य पुत्रोऽमुष्य पौत्रोऽमुष्य नप्ताग्निसवेन इत्यथ भूर्भुवः सुवरिति वाचं विसृजते

मूलम्

English

After (the sacrificer) has been sprinkled upon all over, they announce, “This (sacrificer) N.N., of N.N. gotra, son of N.N., grandson of N,N., great grandson of N.N. has been consecrated with Agnisava.” (The sacrificer) releases speech uttering bhur bhuvaḥ suvaḥ.

विश्वास-प्रस्तुतिः

द्वाभ्यां मुखं विमृष्टे

मूलम्

द्वाभ्यां मुखं विमृष्टे

English

He wipes his face with two verses, “This kingdom has indeed been conferred…. —All have followed the law of Varuṇa…” He steps the Gayatra Viṣṇu steps.[^2-700]

[^2-700] TS 1.8.10.2-3. BaudhŚS X.56

विश्वास-प्रस्तुतिः

गायत्रान्विष्णुक्रमान्क्रमतेऽथोपरिष्टादभिषेकस्य षट्पार्थानि जुहोति ५८

मूलम्

English

Subsequent upon the consecratory bath he offers six Partha offerings.

विश्वास-प्रस्तुतिः

इन्द्राय स्वाहा घोषाय स्वाहेति

मूलम्

इन्द्राय स्वाहा घोषाय स्वाहेति

English

“To Indra svāhā, to Ghoṣa svāhā; to Śloka svāhā; to Aṁśa svāhā; to Bhaga svāhā; to the lord of region svāhā.”[^1-701]

[^1-701:] TS 1.8.13.3

विश्वास-प्रस्तुतिः

द्वादश भूतानामवेष्टीर्जुहोति पृथिव्यै स्वाहान्तरिक्षाय स्वाहेत्यृजुधा माध्यन्दिनँसवनँसन्तिष्ठते

मूलम्

English

He offers twelve offerings called “Warding off the beings through offering”-“To earth svāhā; to midregion svāhā; to heaven svāhā; to the sun svāhā; to the moon svāhā; to the constellations svāhā; to waters svāhā; to plants svāhā; to the moving and non-moving ones svāhā; to the flying ones svāhā; to the crawling ones svāhā.”[^1-703] The midday pressing comes to an end straightway.

विश्वास-प्रस्तुतिः

प्रसर्पन्ति तृतीयसवनाय

मूलम्

प्रसर्पन्ति तृतीयसवनाय

English

They proceed to the third pressing.

विश्वास-प्रस्तुतिः

प्रसिद्धमादित्यग्रहेण चरित्वाग्रयणं गृह्णाति

मूलम्

प्रसिद्धमादित्यग्रहेण चरित्वाग्रयणं गृह्णाति

English

Having taken up the Āditya cup as prescribed,"³⁶⁰ he takes up the Āgrayaṇa vessel.

विश्वास-प्रस्तुतिः

समानं कर्मा पवमानात्

मूलम्

समानं कर्मा पवमानात्

English

The procedure upto the (Ārbhava) Pavamāna (stotra) is similar.³⁶¹

विश्वास-प्रस्तुतिः

पवमानेन चरित्वा स्वे धामन्पशुभिश्चरति

मूलम्

पवमानेन चरित्वा स्वे धामन्पशुभिश्चरति

English

Having gone through the rite of the chanting of the Ārbhava Pavamāna stotra, he offers the animal-organs at the appropriate time.

विश्वास-प्रस्तुतिः

तेषां नाना मनोता नाना देवता नाना प्रत्यभिमर्शना नाना वसाहोमाः समानो वनस्पतिः समानः स्विष्टकृत्प्रैषवान्समानीडा समान्यो दिशो नाना दिश इत्येके

मूलम्

English

In regard to them (cuttings of the organs etc.) the recital of the Manota hymn should be separate for each, (offerings to) deities should separate, touching (the cuttings of) organs separate, offerings of the oily part of flesh separate, a common offering to Vanaspati, a common Sviṣṭakr̥t offering characterised by the Praisa, common Iḍā, common offering to the quarters. According to some teachers offerings to the quarters should be separate.

विश्वास-प्रस्तुतिः

समानं कर्मा यज्ञायज्ञियस्य स्तोत्राद्यज्ञायज्ञियस्य स्तोत्र एकयाप्रस्तुतं भवत्यथाग्निमभिमृशति नमस्ते अस्तु मा मा हिँसीरुद्नो दत्तोदधिं भिन्त्तेति द्वाभ्यां समानं कर्मा पत्नीसंयाजेभ्यः

मूलम्

English

The procedure upto the chanting of the Yajñāyajñīya Stotra is common. When one verse of the Yajñāyajñīya Stotra remains to be chanted, he touches the fire-altar with the two verses, “Obeisance to thee, do thou not injure me. Thou hast resorted to the top of all. Thy heart is in the ocean. The life (of all rests) within you. The heaven and earth have been fixed by you for creatures. (O fire-altars), do you give us water; tear off the holder of water from the heaven, from the cloud, from the midregion, from the earth. Help us with showers coming from them. Thou art the top of the heaven, navel of the earth, strength of water and plants, extending protection to all life. Obeisance to the way (leading to the heaven)."³⁶² The procedure up to the Patnīsaṁyāja offerings is similar.

विश्वास-प्रस्तुतिः

पत्नीः संयाज्य प्राङेत्य ध्रुवामाप्याय्याध्वरिकाणि समिष्टयजूँषि हुत्वा दशाग्निकान्युपजुहोति यदाकूतात्समसुस्रोदिति

मूलम्

English

Having offered the Patnīsaṁyājas, having gone to the east, having swollen the Dhruva ladle and having offered the Samiṣṭayajus offerings prescribed in a Soma sacrifice,³⁶³ he offers ten Samiṣṭayajus offerings pertaining to the fire-altar with the verses, “Do thou, O sacrificer, go to that world of those doing good deed which flowed from the intention or was acquired from the heart or mind or from the eye where are assembled the first-born and old sages.-O abode, I entrust to thee that treasure which Agni has brought. The lord of sacrifice will follow you here. Do you know him in the highest firmament.-O gods living together, do you look at him in the highest vault. Do you know his form, when he comes along the path of gods, do you make available to him (the fruit of) his sacrificial and charitable performances.-O Agni, do you start together, do you pass on together; go along the path of gods. In this high abode, you all gods and the sacrificer be seated.-(O Agni) do thou carry this sacrifice to the heaven in order to meet the gods by means of the Prastara, the enclosing stick, ladle, altar, sacrificial grass and prayer words,-May Viśvakarman Agni place with the gods in the heaven what is offered in sacrifice, what is handed over, what is given away.-O Agni, do thou carry through this our sacrifice, in that manner in which thou carriest through (the sacrifice) involving a thousand (cows as Dakṣiṇā), in which (the one) involving all wealth as Dakṣiņā.-O Agni, do thou carry through this our sacrifice for reaching the gods in the heaven, in that manner in which the selected expert priests carry through the sacrifice.-O Agni, do thou carry through this our sacrifice for reaching the gods in the heaven along that path along which doers of good deeds obtained streams of honey.-May Vaiśvakarmana Agni lead us in that heaven where there are unbroken streams of honey and ghee.”³⁶⁴

विश्वास-प्रस्तुतिः

समानं कर्मावभृथादथैतस्मिन्नवभृथे द्वितीयामवभृथाहुतिं जुहोति समुद्रा य वयुनाय सिन्धूनां पतये नम इति

मूलम्

English

The procedure upto the Avabhr̥tha is similar. In this Avabhr̥tha he offers the second Avabhr̥tha offering with the formula, “Obeisance to the beautiful ocean, lord of streams. Do you offer to Viśvakarman the father of all rivers the everlasting oblation for ever."³⁶⁵ The Avabhr̥tha rite is already prescribed. Having performed the Udayanīyeṣṭi, he dedicates a barren cow to Mitra-Varuṇa.

विश्वास-प्रस्तुतिः

प्रसिद्धोऽवभृथ उदयनीयेष्ट्येष्ट्वा मैत्रावरुणीं वशामुपाकरोति

मूलम्

प्रसिद्धोऽवभृथ उदयनीयेष्ट्येष्ट्वा मैत्रावरुणीं वशामुपाकरोति

English

Amikṣā for Mitra-Varuṇa is to be taken over and above (the cooked organs of) her.

तस्यै मैत्रावरुण्यामिक्षाध्यवदानीया भवति

विश्वास-प्रस्तुतिः

सर्वसँस्थां पशोः कुर्वन्त्यथ गार्हपत्य आज्यं विलाप्योत्पूय स्रुचि चतुर्गृहीतं गृहीत्वाज्यस्य पूणाँर्स्रुचमग्नेर्विमोकं जुहोतीमँस्तनमूर्जस्वन्तं धयापामित्यथैनमुपतिष्थते येऽग्नयः पुरीष्या इत्यथैनमाप्तिभिरुपतिष्ठत आपं त्वाग्ने मनसेति नवभिरनुच्छन्दसम्

मूलम्

English

The entire procedure of the animal-sacrifice is to be gone through.

After having melted clarified butter over the Gārhapatya, having purified it, having taken four spoonfuls in the ladle, he offers the ladleful as “release of the fire-altar” with the verse, “O Agni, do thou suck this breast full of strength filled with water in the midst of flood. O Ocean, do thou enjoy the sweet spring; enter thy seat in the ocean."³⁶⁶ (The sacrificer) prays to it with the verse, “O Agni, thou art the uppermost of those fire-altars which, pertaining to the soil have entered the earth. Lead us to (long) life."³⁶⁷ He further prays with the nine “obtainment” formulas recited serially, “O Agni, I have obtained thee through mind, O Agni, I have obtained thee through penance; O Agni, I have obtained thee through initiation; O Agni, I have obtained thee through Upasads; O Agni, I have obtained thee through Soma-pressing; O Agni, I have obtained thee through Dakṣiņās; O Agni, I have obtained thee through the Avabhr̥tha; O Agni, I have obtained thee through the barren cow; O Agni, I have obtained thee through the svaga-utterance.”³⁶⁸

विश्वास-प्रस्तुतिः

अथोदवसानीयया यजतेऽथ देविकाहविर्भिर्यजतेऽथ त्रैधातवीयया यजतेऽथ सौत्रामण्या यजते

मूलम्

English

Then he performs the Udavasānīyā Iṣṭi. Then he offers the Devikā-offerings. He performs the Traidhātavīyā Iṣṭi. He performs the Sautrāmaṇī sacrifice.

विश्वास-प्रस्तुतिः

संवत्सरं न कञ्चन प्रत्यवरोहति

मूलम्

संवत्सरं न कञ्चन प्रत्यवरोहति

English

For one year he does not rise up in honour of any one.

विश्वास-प्रस्तुतिः

न शीर्षमाँसं खादति न वयसां माँसं नाग्निं चित्वा रामामुपेयान्नाग्निचिद्वर्षति धावेद्यदि धावेदुपावर्तेतान्नाद्यमेवाभ्युपवरत इति ब्राह्मणम् ५९

मूलम्

English

He does not eat the flesh from the head, nor the flesh of birds. After having piled up the fire-altar one should not approach a Sūdra woman (for sexual enjoyment). One who has piled up a fire-altar should not tread while it is raining. If he treads, he should return back. “He thereby turns towards food.” So says the Brāhmaṇa.³⁶⁹

cf. TS. V.1.1.14 ↩︎
TS IV.1.1.1-3 ↩︎
TS IV.1.1.3 ↩︎
TS IV.1.1.4 ↩︎
TS IV.1.2.1 ↩︎ ↩︎ ↩︎
TS IV.1.2.2 ↩︎ ↩︎
TS IV.1.2.3 ↩︎ ↩︎ ↩︎
TS IV.1.2.4 ↩︎
TS IV.1.2.4 ↩︎
TS IV.1.2.5 ↩︎ ↩︎ ↩︎
TS IV.1.3.1 ↩︎ ↩︎
TS IV.1.3.2 ↩︎
TS IV.1.3.4 ↩︎
TS IV.1.4.1 The Brāhmaṇa in TS V.1.5 prescribes the utterance of vaṭ instead of Vaṣaṭ. ↩︎ ↩︎
TS IV.1.4.1-2 ↩︎
TS IV.1.4.2 ↩︎ ↩︎
TS IV.1.4.3 ↩︎ ↩︎ ↩︎
TS IV.1.5.1 ↩︎
TS IV.1.5.2 ↩︎ ↩︎ ↩︎
TĀ IV.2.5.; TS IV.1.5.3 ↩︎ ↩︎
TS IV.1.5.3 ↩︎ ↩︎ ↩︎
TS IV.1.5.4 ↩︎ ↩︎ ↩︎
cf.TS V.1.6 ↩︎ ↩︎
The word pravate has already occurred in BaudhŚS IX.3 in connection with the preparation of the Mahāvīra. ↩︎
TS IV.1.6.2 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TS IV.1.6.3 ↩︎ ↩︎ ↩︎ ↩︎
TS IV.1.6.3 ↩︎
: cf. BaudhŚS IV.2 ↩︎ ↩︎
Vasudeva Dikṣita in his Mahāgnisarvasva explains utkuși as ulkātṛṇaiḥ samābaddhā dīrghākāro’tkuṣī bhavet. ↩︎
TĀ VI.5.3 ↩︎ ↩︎
Caland’s text reads prokṣaṇato. The reading is found in only one manuscript. Even then it has been adopted probably because it is supported by Bhavasvāmin. Several manuscripts read prokṣya dakṣinato which is really acceptable. ↩︎
TBr III.5.2 ↩︎
TBr III.6.1 ↩︎
TS IV.1.8.3 ↩︎
Yajya-verses to be recited at the Prayaja-offerings. ↩︎
TS IV.1.8 ↩︎ ↩︎
TBr II.8.1.1 ↩︎
Omentum and organs of the animal to Vāyu and the Paśupuroḍāsa to Prajāpati. ↩︎
Ending with the Pūrṇāhuti, cf. BaudhŚS IV.11 ↩︎
cf. BaudhŚS VI.3 ↩︎
TS IV.1.9.1 ↩︎ ↩︎
Mentioned in BaudhŚS X.12 as āgniṣṭomika sambhāra. ↩︎
TS IV.1.9.2 ↩︎ ↩︎ ↩︎ ↩︎
TS V.1.9 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TS IV.1.9.3 ↩︎ ↩︎
TS IV.1.10.1 ↩︎
TS I.2.14.1-2 ↩︎
TS IV.1.10.2 ↩︎ ↩︎
TS IV.1.10.3 ↩︎ ↩︎
BaudhŚS VI.5 ↩︎
TS IV.2.5.1. The verse with vi muñcatu instead of yunaktu is used in a different context. It is employed here with a modification. ↩︎
TS IV.1.10.4 ↩︎ ↩︎
TS IV.1.10.5 ↩︎ ↩︎
TS IV.2.1.1 ↩︎
TS IV.2.1.2 ↩︎
TS IV.2.1.3 ↩︎
TS. IV.2.1.4 ↩︎
TS IV.2.1.4 ↩︎
TS IV.2.1.5 ↩︎
TS IV.2.3.1 ↩︎
TS V.7.2.2 ↩︎
TS IV.2.2.1; 2; cf. BaudhŚS X.16 above. ↩︎
TS IV.2.2 ↩︎
TS IV.2.3.1 ↩︎ ↩︎
TS IV.2.1.5; BaudhŚS X.16 ↩︎
TS IV.2.2.1; BaudhŚS X.16 ↩︎
TS IV.2.3.2 ↩︎ ↩︎
TS IV,2.3.2-3 ↩︎ ↩︎
TS IV.2.3.3 ↩︎
TS IV.2.3.4; BaudhŚS X.16 ↩︎
TS IV.2.3.4 ↩︎
TS IV.2.4.1 ↩︎
TS V.7.9.1 ↩︎
TS V.7.8.1 ↩︎
TS IV.2.9.1 ↩︎
TS IV.2.41 ↩︎ ↩︎ ↩︎
TS IV.2.4.2 ↩︎
TBr 1.2.1.18 ↩︎
TS IV.2.7.4 ↩︎
TS IV.2.4.3 ↩︎ ↩︎ ↩︎
TS IV.2.4.4 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
That is to say, he murmurs over it the formula, tayā devatayā etc. after having levelled. ↩︎
That is to say, he murmurs over it the verse, tā asya sūdadohasaḥ etc, after having made it firm. ↩︎
TS 1.5.11.1 ↩︎
That is to say, the Āhavanīya according to Mahāgnisarvasva manual by Vasudeva Dikṣita. ↩︎
TS IV.2.5.1 ↩︎
TS IV.2.5.2 ↩︎
TS IV.2.5.3 ↩︎
TS IV.2.5.4 ↩︎ ↩︎
cf. BaudhŚS VI.12-13 ↩︎
TS V.7.9.1; cf. BaudhŚS X.20 ↩︎ ↩︎
TS V.2.9.1 ↩︎
TS IV.2.9.1 ↩︎
TS V.7.3.1 ↩︎ ↩︎ ↩︎
TBr. II.5.8.1 ↩︎ ↩︎ ↩︎
TS IV.1.4.3 ↩︎
KS XXXVIII.13, cf. ApŚS XIX.11.11 ↩︎
TS V.6.4.1 ↩︎
AV VL.106.1 ↩︎
TS IV.2.5.5 ↩︎
TS IV.2.5.6 ↩︎ ↩︎
That is to say, a sacrifice other than a Sattra. ↩︎
TS IV.2.6.1 ↩︎
TS IV.2.6.2 ↩︎
TS IV.2.6.2,3 ↩︎
TS IV.2.6.3-4 ↩︎
TS V.2.5.5 ↩︎
TS IV.2.7.1 ↩︎ ↩︎
TS IV.2.7.2 ↩︎ ↩︎
cf. BaudhŚS IV.2 ↩︎ ↩︎
TS IV.2.7.2-3 ↩︎
TS IV.2.7.4 ↩︎
This formula is not traced elsewhere. ↩︎
TS 1.4.46.3 ↩︎
TS IV.2.4.3 ↩︎
TS IV.2.8.1 ↩︎ ↩︎
TS V.7.9.1; cf. BaudhŚS X.20 ↩︎
TS V.2.8.1; BaudhŚS X.23 ↩︎
TS IV.6.1.3 ↩︎
TS V.6.1.1 ↩︎
TS V.6.1.2 ↩︎
TS V.6.1.2-3 ↩︎
TS V.6.1.3 ↩︎
TS V.6.1.3-4 ↩︎ ↩︎
TS V.6.1.3-4 ↩︎
TS V.6.2.5 ↩︎
TS IV.2.8.2 ↩︎
TS 1.2.14.1 ↩︎
TS IV.2.8.2 ↩︎
TS IV.2.8.3 ↩︎ ↩︎
TS IV.2.9.1 ↩︎
TS IV.2.9.1-2 ↩︎
cf. TS V.5.5.2 ↩︎
TS V.5.4.3 ↩︎
Or having himself touched. ↩︎
TS V.6.8.1 ↩︎
TS V.7.6.1 ↩︎
TS IV.4.5.1 ↩︎
The formula is not traced elsewhere. cf. TS V.6.8.5. ↩︎
TS IV.4.11.1-2 The mantra agner antaḥśleṣo’si ….. is to be joined also to śukra’s ca śuciś ca (BaudhŚS X.38); nabhaś ca nabhasyaś ca (BaudhŚS X.40); iṣas co’rjaś ca (BaudhŚS X.40). ↩︎
The formula is not traced elsewhere. cf.TS V 4.2.1. ↩︎
TS IV.2.9.2 ↩︎ ↩︎
TS IV.2.9.4 ↩︎ ↩︎
TS IV.4.6.1 ↩︎
TS TV.4.5.1 ↩︎
TS IV.4.6.2 ↩︎
TS IV.2.9.3 ↩︎
TS V.7.8.2 ↩︎ ↩︎
This formula is not traced elsewhere. ↩︎
TS IV.2.9.5 ↩︎ ↩︎
TS IV.2.9.4 ↩︎
TS IV.2.9.5 ↩︎
TS IV.2.9.6 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TS 1.4.43.1 ↩︎ ↩︎
TS V.5.3.3 ↩︎
TS IV.2.9.6 ↩︎
TS IV.2.10.1 ↩︎ ↩︎
TS V.5.5.1 ↩︎ ↩︎ ↩︎ ↩︎
TS. IV.2.10.3 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TS IV.2.10.4 ↩︎ ↩︎
TS IV.3.1.1 ↩︎ ↩︎ ↩︎
TS IV.3.2.1 ↩︎ ↩︎
TS IV.3.2.2 ↩︎
TS IV.3.2.2 ↩︎
TBr 1.5.7.1 ↩︎
TS IV.3.3.1 The punctuation in the portion prescribing the laying down of the Apänabhṛt bricks needs to be corrected. ↩︎ ↩︎
TS IV.3.3.2 ↩︎ ↩︎
TS V.2.10.6 While the Pranabhṛt bricks are to be piled up in an outward line, the Apănabhṛt bricks are to be piled up in an inward line. Thus there is an opposition in the piling up. ↩︎
According to Bhavasvāmin respectively with the verses agnir mūrdhā divaḥ kakut …….. bhuvo yajñasya rajasaś ca netā…, janasya gopā ajaniṣṭa jāgrvir…, tvām citraśravastama … and ā te agna idhīmahi … (TS IV.4.4), ↩︎
TS V.5.8.2-3 ↩︎
TS V.7.2.1 ↩︎ ↩︎
TS IV.2.4.4 ↩︎ ↩︎
TS V.5.4.4 ↩︎
agnir mūrdhā divaḥ kakut … TS IV.4.4.1. ↩︎
TS V.5.9.2 ↩︎
TS IV.6.1.4 ↩︎
TS V.7.9.1 ↩︎ ↩︎ ↩︎
TS V.7.8.1 ↩︎
TS 1.5.11.1 ↩︎
TS IV.6.1.3 ↩︎
TS V.5.9.1 ↩︎
TS II.1.11.6; cf. TS V.7.6.4 ↩︎
TBr III.5.2.3; cf. TS V.5.6.1 ↩︎
TS IV.4.11.1-2; BaudhŚS X.31 ↩︎ ↩︎
TS IV.4.5.1 ↩︎
TS IV.4.6.2 ↩︎
TS IV.3.4.1-2 ↩︎
TS IV.3.4.3 ↩︎ ↩︎ ↩︎
TS V.3.1.2 ↩︎
TS V.3.1.3 ↩︎
TS IV.3.5.1 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TS IV.2.4.4; cf. BaudhŚS X.21 ↩︎
TS V.5.4.4; BaudhSS X.36 ↩︎
TS IV.4.4.1; bhuvo yajñasya rajasaś ca netā….. ↩︎
TS V.5.9.2; BaudhSS X.36 ↩︎
TS IV.6.1.4; BaudhŚS X.36 ↩︎
BaudhŚS X.37 ↩︎
TS V.7.9.1; BaudhŚS X.37 ↩︎
TS V.7.8.1; BaudhŚS X.37 ↩︎
TS IV.6.1.3; BaudhŚS X.87 ↩︎
TS V.5.9.1: BaudhŚS X.37 ↩︎
TS II.1.11.6: BaudhŚS X.37 ↩︎
TS 1.4.46.3 ↩︎
TS IV.3.6.1 ↩︎
TS V.5.5.2 ↩︎
TS V.6.8.1 ↩︎
The formula is not traced. cf. TS V.6.8.5. ↩︎
TS IV.4.11.1-2; BaudhŚS X.3 ↩︎ ↩︎
Formula not traced. ↩︎ ↩︎
TS IV.2.9.5 ↩︎
TS IV.4.6.1 ↩︎
TS IV.4.5.1 ↩︎
TS IV.4.6.2 ↩︎
TS IV.3.6.2 ↩︎
TS IV.3.7.1 ↩︎ ↩︎
TS IV.3.7.2 ↩︎ ↩︎
TS IV.2.4.4 BaudhŚS X.21 ↩︎
TS V.5.4.4; BaudhSS X.36 ↩︎
TS IV.4.4.2 ↩︎
TS V.5.9.2; BaudhŚS X.36 ↩︎
TS IV.6.1.4; BaudhŚS X.36 ↩︎
TS IV.4.11.1-2; cf. BaudhŚS X.32 ↩︎
TS IV.4.5.1 ↩︎
TS IV.4.6.2 ↩︎
TS IV.3.8.1 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TS IV.3.9.1 ↩︎ ↩︎ ↩︎ ↩︎
TS IV.3.9.2 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TS V.3.3.1 ↩︎
TS IV.3.10 ↩︎
TS IV.3.11 ↩︎
TS IV.2.4.4; BaudhŚS X.21 ↩︎
TS V.5.4.4: BaudhŚS X.36 ↩︎
tvām citraśravastama TS IV.4.4.3 ↩︎
TS V.5.9.2: BaudhŚS X.36 ↩︎
TS IV.6.1.4; BaudhŚS X.36 ↩︎
cf. BaudhŚS X.37 ↩︎
TS V.7.9.1; BaudhŚS X.37 ↩︎
TS V.7.8.1; BaudhŚS X.37 ↩︎
TS IV.6.1.3 ↩︎
TS V.5.9.1: BaudhŚS X.37 ↩︎
TS II.1.2.6; BaudhŚS X.37 ↩︎
TS V.5.6.1 mentions in the Brāhmaṇa this verse by pratika. It is fully given in KS XX 14 and MS IV.10.2 in the Agnicayana chapter. It is recorded also in R̥V V.13.2. ↩︎
TS IV.4.11.1; BaudhSS X.32 ↩︎
Formula is not traced ↩︎
TS IV.2.9.5 ↩︎
TS IV.4.6.1 ↩︎
TS IV.4.5.1 ↩︎
TS IV.4.6.2 ↩︎
TS IV.3.12.1 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TS IV.3.12.2-3 ↩︎
TS V.3.5.4 ↩︎
TS IV.4.1 ↩︎
TS IV.4.2.3 ↩︎
TS IV.4.3.1-2 ↩︎
TS IV.4.4 ↩︎
TS IV.4.5.1 ↩︎
TS IV.4.6.1 ↩︎
TS V.3.10.1 ↩︎ ↩︎
TS IV.4.6.2 ↩︎ ↩︎ ↩︎
TS IV.4.7.1 ↩︎ ↩︎ ↩︎
TS IV.4.7.2 ↩︎
TS IV.4.8.1 ↩︎
TS IV.4.9.1 ↩︎
TS 1.4.34; V.4.1.3 ↩︎
TS 1.8.13.3 ↩︎
TS V.7.2.3 ↩︎
TS V.7.4.3-4 ↩︎
TS TV4.10 ↩︎ ↩︎
TS V.4.1.4 ↩︎
TS 1.5.11.1; TBr. III.11.6.4 ↩︎
TS IV.4.11.2 ↩︎
cf. BaudhŚS X.43 ↩︎
TS V.5.5.4 ↩︎
TS IV.4.3.3 ↩︎
cf. TS V.5.5.3 ↩︎
TS V.5.4.3: BaudhŚS X.31 ↩︎
TS V.6.8.1 ↩︎
TS V.7.6.1 ↩︎
TS IV.4.5.2 ↩︎
cf. TS V.6.8.4 ↩︎
TS IV.4.3.3 ↩︎
TS IV.2.4.4; BaudhŚS X.43 ↩︎
TS V.5.4.4; BaudhŚS X.43 ↩︎
TS IV.4.4.6 ↩︎
TS V.5.9.2; cf. BaudhŚS X.36 ↩︎
TS IV.6.1.4; cf. BaudhŚS X.36 ↩︎
Aboe three, that is, five in minimum one each for the five sprinklings. cf. Bhavaṣvāmin on BaudhŚS pañcabhya ārabhya; Vasudeva Dikṣita in his Mahāgnisarvasva : asmin pakṣe pañca hiranyaśalkā āvaśyakā pañcānām api prokṣaṇānām hiraṇyaśalkavattvāt. ↩︎
cf. BaudhSS X.44 ↩︎
TS IV.4.11.3 ↩︎ ↩︎ ↩︎ ↩︎
TS IV.4.11.4 ↩︎
TS V.5.9.1 ↩︎
TS II.1.11.6 ↩︎
TS IV.5.1 ↩︎
TV IV.5.2 ↩︎
TS IV.5.3 ↩︎
TS IV.5.4 ↩︎
TS IV.5.5 ↩︎
TS IV.5.6 ↩︎
TS IV.5.8 ↩︎
TS IV.5.9 ↩︎
TS IV.5.10 ↩︎
TS IV.5.11.1-2 ↩︎ ↩︎ ↩︎ ↩︎
TS V.5.9.3 ↩︎
TS V.5.7.24 ↩︎
TS IV.6.1.1 ↩︎ ↩︎ ↩︎
TS IV.6.1.1-2 ↩︎
TS IV.6.1.2 ↩︎ ↩︎
TS V.4.4.3 ↩︎ ↩︎
TS V.5.10.1-2 ↩︎ ↩︎
TSV.6.8.6 The procedure laid down in the concluding part of BaudhŚS IX.17 should be followed here. ↩︎ ↩︎
Udumbara, Śami and Vikankata. ↩︎
TS V.5.10.34 ↩︎ ↩︎ ↩︎
TS IV.6.2.1-3 ↩︎
TS V.4.5.5 ↩︎
TS IV.6.3.1 ↩︎ ↩︎
TS V.4.6.4 ↩︎
cf. BaudhŚS X.50 ↩︎
TS IV.6.3.1-3 ↩︎
TS V.4.6.3 ↩︎
TS IV.6.3.4 ↩︎
TS V.5.9.4-5 ↩︎
TS IV.6.5.1-2 ↩︎
TS IV.6.5.2-3 ↩︎
TS IV.6.5.3 ↩︎
TS V.4.7.3 ↩︎
These four verses, not traced to the Taittiriya tradition nor to any other tradition, have first occurred in BaudhŚS IV.3 in connection with Āhavanīya fire carried forth in the Animal - sacrifice. These Adhvara-oblations have again been prescribed in a similar rite in the Varuṇapraghāsaparvan of the Cāturmāsyas. The deities of the offerings are Agni, Vayu, Sūrya and Yajña. These offerings are termed as Atimukti in the Animal-sacrifice prescribed in the BharŠS VII.5.6 where the deities are Agni, Väyu, Āditya and Yajña. The offerings are known as Atimukti also in ApŚS VII.7.2 where the deities are Agni, Vāyu, Āditya and Viṣṇu. The Maitrāyaṇī Saṁhitā has not recorded these verses, nor does the MānŚS prescribe these offerings. The VārŚSI.6.2.7 representing the junior Maitrāyaṇīya tradition has however prescribed the Atimukti offerings to the deities Agni, Vāyu, Sūrya and Yajña thus agreeing with BaudhŚS IV.3, not with the ĀpŚS. ↩︎
TS IV.6.5.4 ↩︎ ↩︎
TS V.5.4.3 ↩︎
TS IV.4.4.7 ↩︎
TS IV.6.5.5 ↩︎
TS V.4.7.6 ↩︎ ↩︎
TS V.7.5.2 ↩︎
TS IV.6.5.5 ↩︎ ↩︎ ↩︎
TS IV.6.5.6 ↩︎ ↩︎ ↩︎ ↩︎
TĀ IV.25 ↩︎
TS V.4.7.7 ↩︎
TS IV.7.1-11 ↩︎
TS V.7.3.4 ↩︎
TS 1.7.10.1-3 ↩︎
TS IV.7.12.3. This verse is repeated in extenso in TS IV.1.10.4 and 6.5.2. BaudhŚS X. 15:52 in the Agnicayana rite itself. ↩︎
BaudhSS II.11; 13; XIV.17; TS III.4.7 ↩︎
TS III.4.7 ↩︎
TS V.7.6.3-4 ↩︎
TS IV.7.12.3 ↩︎
TS IV.7.14.1 ↩︎ ↩︎
TBr I.7.4.2 ↩︎
TS 1.8.10.1 ↩︎
TS 1.8.10.2 ↩︎
TS 18.10.2-3 ↩︎
BaudhŚS VII.1 ↩︎
TS IV.7.13.1 ↩︎
cf. BaudhŚS VII.4 ↩︎
cf. BaudhŚS VII.6 ↩︎
cf. BaudhŚS VII.6-7 ↩︎
BaudhŚS IV4 ↩︎
TS 1.8.13.3 ↩︎
That is two say, having placed the silver plate under and golden plate above him. ↩︎
mixed curds and clarified butter; cf. BaudhŚS X.54. ↩︎
TS 1.7.10.3 ↩︎
cf. BaudhŚS VIII.9 ↩︎
cf. BaudhŚS VIII.11 ↩︎
TS IV.7.13.2 ↩︎
cf. BaudhŚS VIII.18 ↩︎
TS V.7.7 ↩︎
TS IV.6.2.6 ↩︎
TS V.5.10.6 ↩︎
TS V.5.7.45 ↩︎
TS V.5.7.5 ↩︎
TS V.4.9.2 ↩︎