यजुर्वेदे विश्वासटिप्पन्यः | १९ काठकचिति

एकोनविंशः प्रश्नः

१

विश्वास-प्रस्तुतिः

सावित्रँस्वर्गकामश्चिन्वीत

मूलम्

सावित्रँस्वर्गकामश्चिन्वीत

English

One desirous of heaven should pile up the Sāvitra Citi.

विश्वास-प्रस्तुतिः

पशुबन्धे चेच्चीयते षड्ढोतारँहुत्वा यूपाहुतिँहुत्वा यूपँसयजुषं कृत्वा वेदिं विमिमीते

मूलम्

English

If the Citi is to be piled up attached to an Animal-sacrifice, one should make a Ṣaḍḍhotr̥ offering, make an offering pertaining to the sacrificial post, fashion the sacrificial post to the accompaniment of mantras, and measure the altar.

विश्वास-प्रस्तुतिः

वेदितृतीये यजेतेति विज्ञायते

मूलम्

वेदितृतीये यजेतेति विज्ञायते

English

“One should perform the sacrifice in an altar with one third area of the Mahāvedi.” So is it said.

विश्वास-प्रस्तुतिः

तस्याः सौमिकं मानमेतावदेव नाना

मूलम्

तस्याः सौमिकं मानमेतावदेव नाना

English

The measuring should be pertaining to Soma. This much is different:

विश्वास-प्रस्तुतिः

सौमिकात्प्रक्रमात्तृतीयोऽँशः प्रक्रमः स्यात्तेन वेदिं विमिमीतेऽपि वा पदाक्ष्णया पार्श्वमानी पदं तिरः पशुमानेन तयोर्यः कर्णसम्मितः प्रक्रमः स इष्यते

मूलम्

English

The step (prakrama) should be one third of the one pertaining to Soma. He measures the altar with that measure. Alternatively, he lines out a right-angle triangle whose one side is equal to the hypotenuse of the Pāśuki Vedi in length and another side is equal to the width of the Pāśuki Vedi. The hypotenuse of this triangle is the Prakrama.

विश्वास-प्रस्तुतिः

पदाद्वा नवमस्तदक्ष्णया तयोस्तु यः कर्णसम्मितः स प्रक्रमार्थस्तेन मेया सौमिकी वेदिरग्नीनन्वादध्याद्व्रतमुपेयादिध्माबर्हिः सन्नह्य स्तम्बयजुर्हरतीदमेव प्रसिद्धं पौरोडाशिकं त्रिर्यजुषा तूष्णीं चतुर्थं पूर्वं परिग्राहं परिगृह्णाति करणं जपत्युद्धन्त्युद्धतादाग्नीध्रस्त्रिर्हरति

मूलम्

English

Alternatively one should line out a right-angle triangle whose sides are equal to nine Padas. Draw another right-angle triangle whose sides are of the length equal to the hypotenuse of this first triangle. The length of the hypotenuse is to be taken equal to one Prakrama. The Saumikī Vedi is to be measured with this Prakrama. One should add fuel to the fires. The sacrificer should observe the vow. The Adhvaryu fastens the sacrificial grass and faggot, carries the Stambayajus following the procedure prescribed in the Pauroḍāśika Kāṇḍa : three times with the relevant formula and the fourth time silently. He does the first tracing (of the altar), murmurs the Karaṇa formula; digs up the altar; the Āgnīdhra carries the Stambayajus three times from the dug out portion.

विश्वास-प्रस्तुतिः

यदाग्नीध्रस्त्रिर्हरत्यथैतमग्निं प्रत्यञ्चं यूपावटीयाच्छङ्कोर्विमिमीते

मूलम्

English

When the Āgnīdhra carries three times, the Adhvaryu measures the Agni (= Citi) to the west of the peg for the pit for the sacrificial post. It should be piled upto the extent of the wings.

विश्वास-प्रस्तुतिः

पक्षःसम्मितश्चेतव्य इति रथचक्रमात्र एवैष उक्तो भवत्यथाप्युदाहरन्ति द्व्यरत्निः प्रथमं चक्रं द्वौ सार्धौ मध्यमं त्रिभागोनास्त्रय उत्तममिति

मूलम्

English

This means that it should be piled upto the extent of a chariot-wheel. They say, the first wheel should have the diameter of two Aratnis, two and half Aratnis the middle one and three Aratnis less than three quarters the uppermost.

विश्वास-प्रस्तुतिः

तेषामन्यतममात्रीँरज्जुमुभयतःपाशां कृत्वोत्तरवेदिदेशस्य मध्ये शङ्कुं निहत्य तस्मिन्पाशौ प्रतिमुच्य तस्मिन्नन्तेऽन्यँशङ्कुं प्रास्य तेनैनं प्रदक्षिणं परिमण्डलं परिलिखत्य्

मूलम्

English

He should prepare a cord as long as any (of the three measures mentioned above) with loops on both ends, fix a peg in the centre of the region for the Uttaravedi, suspend the two loops into it, put another peg in the extreme end (of the cord), and draw therewith a circle by the right.

विश्वास-प्रस्तुतिः

अपोद्धृत्य स्पन्द्यां कर्षूः खानयन्त्युच्छ्रयन्त्यपस्या दक्षिणतश्च पश्चाच्च वर्षीयसीः कुर्वन्त्यथ याचत्याज्यस्थालीँसस्रुवाँ स्फ्यं दर्भस्तम्बमुदपात्रमौत्तरवेदिकाँश्च सम्भारान्दधि मधुमिश्रँ हिरण्यं च शर्कराः सिकताश्च दर्भानित्येतत्समादायोत्तरार्धे सँ सादयन्त्यथ द्वाभ्यामात्मन्यग्निं गृह्णीते मयि गृह्णाम्यग्रे अग्निं यो नो अग्निरिति

मूलम्

English

He should remove the cord and cause furrows to be dug out. The earth is excavated and the ground is elevated towards the south and the west. He asks for the vessel of clarified butter together with the spoon, the wooden sword, a cluster of darbha-grass, a pot full of water, the substances pertaining to the Uttaravedi, curds mixed with honey, a piece of gold, pebbles, sand and darbha- blades. They collect all this and place on the northern half. He receives Agni within himself with two verses mayi gṛhṇāmy agre agnim … and yo no agniḥ…¹

विश्वास-प्रस्तुतिः

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

मूलम्

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

English

He murmurs the Svayaṁciti formula; yās te agne samidho yāni dhāma…¹

विश्वास-प्रस्तुतिः

श्वेतमश्वमभिमृश्यान्तःशर्करमिमामुपदधाति प्रजापतिस्त्वा सादयतु तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्यथ शङ्कुमुद्वृह्योदपात्रमुपनिनीय दर्भस्तम्बमुपदधाति वाक्त्वा समुद्र उपदधात्विति वा तूष्णीं वाथैनँ स्रुवाहुतिभिरभिजुहोति सजूरब्दोऽयावभिरिति पञ्चभिस्

मूलम्

English

Having touched a white horse, he piles up this (earth) inside the range of pebbles with the formula, “May Prajāpati place thee; do thou be seated firm together with that deity in the manner of Aṅgiras.” He lifts up the peg, pours down the pot full of water, and puts the cluster of darbha-grass with the formula, “May Vāk place thee unto the sea,”² or silently. He offers on it offerings of clarified butter respectively with the five formulas, “The year enjoying with months; Uṣas with reddish rays, Sūrya with his horses, Aśvins with their wonders; Vaiśvānara Agni with sacrificial food; I offer clarified butter to them all.”³

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोति १

मूलम्

तयादेवतं कृत्वा सूददोहसं करोति १

English

Having recited the tayādevata formula he recites the sūdadohas⁴ verse.

२

विश्वास-प्रस्तुतिः

अथ चात्वालस्यावृता चात्वालं परिलिखत्युत्तरवेदेरावृतोत्तरवेदिं निवपत्युत्तरनाभिमुत्साद्य यूपावटं खात्वा प्रोक्ष्य व्याघार्यालङ्कृत्य सिकता निवपत्यग्ने तव श्रवो वय इति षड्भिरनुच्छन्दसम्

मूलम्

English

He traces around the Cātvāla with the prescribed procedure; he prepares the Uttaravedi with the prescribed procedure. He carves out the Uttaravedi, digs out the hole for the sacrificial post, sprinkles the Vedi, pours the Aghāra libation, accomplishes it and pours sand over it, with verses recited serially, namely agne tava śravo vayam…etc.⁵

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 Urdhvaciti bricks with the formula, cita stha paricita…⁵ He then spreads the sand with the Gāyatrī verse, ā pyāyasva… for a brāhmaṇa sacrificer, with the Triṣṭubh verse; sam te payāṁsi … for a Rājanya sacrificer.

विश्वास-प्रस्तुतिः

यथासुष्ठु यथाशर्करमनुव्यूहति

मूलम्

यथासुष्ठु यथाशर्करमनुव्यूहति

English

He spreads (the sand) suitably and in accordance with the pebbles.

विश्वास-प्रस्तुतिः

तस्यां नव परिमण्डला लेखा लिखत्यथ दध्ना मधुमिश्रेण शर्कराः समज्य सायमग्निहोत्रँहुत्वाग्नीन्परिस्तीर्योपवसत्यथ प्रातर्हुतेऽग्निहोत्रे याचत्युदपात्रं भस्म पुरीषमूषान्सिकता यावदुत्तममङ्गुलिकाण्डं यज्ञपरुषा सम्मितं तावन्मात्रीः पञ्चाशीतिशतँ हिरण्येष्टकाः शर्करा वा घृताक्तास्तावत्यो लोकम्पृणा अपरिमिता वा चतस्रः स्वयमातृण्णाः सहस्रँ हिरण्यशक्लानूर्ध्वं त्रिभ्योऽपरिमितानित्येक आहुस्

मूलम्

English

On it he draws nine circular lines. He besmears the pebbles with curds mixed with honey, offers the evening Agnihotra, strews the fires around and stays on.
Next morning, after the Agnihotra has been offered, he asks for a pot full of water, ashes, earth, saline soil, sand, one hundred and eightyfive golden bricks or pebbles as big as the uppermost phalanx of the finger equal to the finger-joint employed in a sacrifice and besmeared with clarified butter, an equal number of or more Lokampṛņā bricks, four naturally perforated stones, one thousand and three golden pieces, according to some teachers, of a larger number.

विश्वास-प्रस्तुतिः

ते यदि सहस्रं भवन्ति द्वेद्वे शते पत्त्रनाडीष्वोते भवतोऽथोदित आदित्ये द्वाभ्यामात्मन्यग्निं गृह्णीते मयि गृह्णाम्यग्रे अग्निं यो नो अग्निरिति

मूलम्

English

If they are a thousand, two hundred each are woven into the hollows of wings of a bird. At sunrise (the sacrificer) receives Agni within himself with the two verses, mayi grhņāmy agre agnim…. and yo no agniḥ….

विश्वास-प्रस्तुतिः

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

मूलम्

स्वयञ्चितिं जपति यास्ते अग्ने समिधो यानि धामेति

English

He murmurs the Svayaṁciti formula, pās te agne samidho yāni dhāma….⁶

विश्वास-प्रस्तुतिः

श्वेतमश्वमभिमृश्याधिद्र वणं जपत्यपामिदं न्ययनं नमस्त इति द्वाभ्याम्

मूलम्

श्वेतमश्वमभिमृश्याधिद्र वणं जपत्यपामिदं न्ययनं नमस्त इति द्वाभ्याम्

English

Having touched the white horse, he murmurs the two verses intended for ascending (the Citi), namely, “This is the destination of waters, the resort of the sea. (O Agni) let thy weapons strike somebody other than us. Do thou, purifying, be auspicious to us. My obeisance to thy fire, to thy glow, to thy flame. Let thy weapons…..”[^3-1257]

[^3-1257] TS IV.6.1.3

विश्वास-प्रस्तुतिः

अथापरार्ध उदपात्रमुपदधाति वाक्त्वा समुद्र उपदधे सुप्रजावनिँरायस्पोषवनिं मह्यं यजमानायेति

मूलम्

English

He places a pot full of water in the rear half with the formula, “Vāk placed thee in the ocean winning progeny and abundance of wealth for me the sacrificer.”[^4-1257]

[^3-1257] TS IV.6.1.3

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यथ सम्भारान्निवपत्यग्नेर्भस्मासीति भस्माग्नेः पुरीषमसीति पुरीषं सञ्ज्ञानमसि कामधरणमित्यूषान्मयि ते कामध्रणं भूयादिति सिकता अथैनान्सम्प्रयौति सं या वः प्रियास्तनुवः सं प्रिया हृदयानि वः । आत्मा वो अस्तु सम्प्रियः सम्प्रियास्तनुवो ममेत्यथैनान्कल्पयति कल्पेतां द्यावापृथिवी कल्पन्तामाप ओषधीः । कल्पन्तामग्नयः पृथग्मम ज्यैष्ठ्याय सव्रता इति

मूलम्

English

He recites the tayādevata formula and then the sūdadohas verse. He pours down the substances: ashes with the formula, “Thou art the ashes of fire;” earth with the formula, “Thou art the earth of fire, “saline soil with the formula, “Thou art the comprehension, the fulfilment of desire;” sand with the formula, “Let thy fulfilment of desire be with me.” He mixes them together with the verse, “Let your dear bodies be mixed up; may your hearts be mixed up; let your self be mixed up; may my limbs be mixed up.”⁷ He spreads them with the verse, “May Dyāvāpṛthivī be regulated; may the waters and plants be regulated. May the various fires, harmonious, be regulated for my superiority.”⁸

विश्वास-प्रस्तुतिः

ताँस्तथा कल्पयति यथा न लेखाः संलोपयन्ते

मूलम्

ताँस्तथा कल्पयति यथा न लेखाः संलोपयन्ते

English

He spreads them in such a way that the lines would not vanish.

विश्वास-प्रस्तुतिः

सद्यो वा सर्वं क्रियते सद्यस्काले २

मूलम्

सद्यो वा सर्वं क्रियते सद्यस्काले २

English

The entire procedure may alternatively be gone through on the same day and at the same time.

३

विश्वास-प्रस्तुतिः

अथान्तमायां लेखायां पूर्वपक्षस्य दिनेष्टका उपदधाति सञ्ज्ञानं तया देवतयाङ्गिरस्वद्ध्रुवा सीद विज्ञानं तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति पञ्चदश

मूलम्

English

On the outermost line he piles up the bricks representing the days of the bright half of the month respectively with the fifteen formulas, “(Thou art) Samjñāna; do thou be seated firm with that divinity in the manner of the Aṅgiras.—(Thou art) Vijñāna, do thou…”⁹

विश्वास-प्रस्तुतिः

तासामन्तरालेष्वेतेषामेव दिनानां मुहूर्तेष्टका उपदधाति चित्रस्तया देवतयाङ्गिरस्वद्ध्रुवा सीद केतुस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति पञ्चदश

मूलम्

English

He piles up the bricks representing the Muhurtas of these days within the intermediate space respectively with the formulas, “(Thou art) Citra; do thou…; (thou art) Ketu; do thou…” etc.⁹

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथाभ्यन्तरायां लेखायां पूर्वपक्षस्य क्षपेष्टका उपदधाति दर्शा तया देवतयाङ्गिरस्वद्ध्रुवा सीद दृष्टा तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति पञ्चदश

मूलम्

English

At the end of the piling up of all he recites the Sudadohas verse. On the line preceding the last one he piles up the bricks representing the nights of the bright half of the month respectively with the formulas: “(Thou art) Darśa, do thou…, (thou art) Dṛṣṭā; do thou …” etc.⁹

विश्वास-प्रस्तुतिः

तासामन्तरालेष्वेतासामेव क्षपाणां मुहूर्तेष्टका उपदधाति दाता तया देवतयाङ्गिरस्वद्ध्रुवा सीद प्रदाता तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति पञ्चदश

मूलम्

English

He piles up the bricks representing the Muhurtas of these nights within the intermediate space respectively with the fifteen formulas, “(Thou art) Dātā; do thou…, (thou art) Pradātā; do thou …” etc.⁹

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथाभ्यन्तरायां लेखायामपरपक्षस्य दिनेष्टका उपदधाति प्रस्तुतं तया देवतयाङ्गिरस्वद्ध्रुवा सीद विष्टुतं तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति पञ्चदश

मूलम्

English

At the end of the piling up of all he recites the sādadohas verse. He piles up the bricks representing the days of the dark half of the month on the line preceding the former one respectively with the fifteen formulas, “(Thou art) Prastuta, do thou…; (thou art) Viṣṭuta; do thou…” etc.¹⁰

विश्वास-प्रस्तुतिः

तासामन्तरालेष्वेतेषामेव दिनानां मुहूर्तेष्टका उपदधाति सविता तया देवतयाङ्गिरस्वद्ध्रुवा सीद प्रसविता तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति पञ्चदश

मूलम्

English

He piles up the bricks representing the Muhurtas of these very days within the intermediate space respectively with the fifteen formulas,” (Thou art) Savità, do thou…; (thou art) Prasavitā; do thou…”¹⁰

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथाभ्यन्तरायां लेखायामपरपक्षस्य क्षपेष्टका उपदधाति सुता तया देवतयाङ्गिरस्वद्ध्रुवा सीद सुन्वती तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति पञ्चदश

मूलम्

English

At the end of the piling up of all he recites the sūdadohas verse. On the line preceding the former one he piles up the bricks representing the nights of the dark half respectively with the fifteen formulas, “(Thou art) Sutā; do thou…; (thou art) Sunvatī; do thou…” etc.¹⁰

विश्वास-प्रस्तुतिः

तासामन्तरालेष्वेतासामेव क्षपाणां मुहूर्तेष्टका उपदधात्यभिशास्ता तया देवतयाङ्गिरस्वद्ध्रुवा सीदानुमन्ता तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति पञ्चदश

मूलम्

English

He piles up the bricks representing the Muhūrtas of these nights within the intermediate space respectively with the fifteen formulas. “(Thou art) Abhiśāstā; do thou….; (thou art) Anumantā; do thou…” etc.¹¹

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथाभ्यन्तरायां लेखायां पूर्वपक्षेष्टका उपदधाति पवित्रं तया देवतयाङ्गिरस्वद्ध्रुवा सीद पवयिष्यंस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति द्वादश

मूलम्

English

At the end of the piling up of all, he recites the sūdadohas verse.
He piles up the bricks representing the bright half of the month on the line preceding the former one respectively with the twelve formulas, “(Thou art) Pavitra; do thou…; (thou art) Pavayiṣyan…; do thou….”¹¹

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथाभ्यन्तरायां लेखायामपरपक्षेष्टका उपदधाति सहस्वांस्तया देवतयाङ्गिरस्वद्ध्रुवा सीद सहीयांस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति द्वादश

मूलम्

English

At the end of the piling up of all he recites the sudadohas verse. He piles up the bricks representing the dark half on the line preceding the former one respectively with the twelve formulas, “(Thou art) Sahasvān; do thou…; (thou art) Sahīyān; do thou…”¹¹

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथाभ्यन्तरायां लेखायां मासेष्टका उपदधात्यरुणस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदारुणरजास्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति त्रयोदश

मूलम्

English

At the end of the piling up of all he recites the sudadohas verse. He piles up the bricks representing the months on the line preceding the former one respectively with the thirteen formulas, “(Thou art) Aruṇa, do thou…; (thou art) Aruṇarajas; do thou…"

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथात्रैके लेखान्तरालेषु सिकता निवपन्त्येजत्का जोवत्का इत्य्

मूलम्

English

At the end of the piling up of all, he recites the sūdadohasverse. At this stage some teachers pour down sand within the intermediate space of the line (respectively with the eight formulas) “ejatkas jovatkas…"¹²

विश्वास-प्रस्तुतिः

अथाभ्यन्तरायां लेखायां मुहूर्तानां मुहूर्तेष्टका उपदधातीदानीं तया देवतयाङ्गिरस्वद्ध्रुवा सीद तदानीं तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति पञ्चदश

मूलम्

English

He piles up the Muhūrta bricks of the Muhurtas on the line preceding the former one respectively with the fifteen formulas, “(Thou art) Idānīm, do thou …; (thou art) Tadānīm, do thou…”¹²

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथाभ्यन्तरायां लेखायां क्रत्विष्टकाश्चर्त्विष्टकाश्चोपदधात्यग्निष्टोमस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदोक्थ्यस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति षडग्निरृतुस्तया देवतयाङ्गिरस्वद्ध्रुवा सीद सूर्य ऋतुस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति तिस्रः

मूलम्

English

At the end of the piling up of all he recites the sūdadohas verse. He piles up the bricks representing the (six) Soma-sacrifices and the (three) seasons. (Those representing the Soma-sacrifices with the six formulas) “(Thou art) the Agniṣṭoma, do thou…; (thou art) Ukthya, do thou…”¹² (Those representing the seasons with the three formulas) “(Thou art) Agni season, do thou…; (thou art) Sūrya season, do thou…”¹²

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथ मध्ये नाभ्याँसंवत्सरेष्टका उपदधाति प्रजापतिस्तया देवतयाङ्गिरस्वद्ध्रुवा सीद संवत्सरस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति चतस्रः

मूलम्

English

At the end of the piling up of all he recites the sudadohas verse. He piles up the bricks representing the year on the navel respectively with the four formulas. “(Thou art) Prajāpati, do thou…; (thou art) Saṁvatsara, do thou…”

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोति ३

मूलम्

सर्वासां पारे सूददोहसः करोति ३

English

At the end of the piling up of all he recites the sudadohas verse.

४

विश्वास-प्रस्तुतिः

तदेताश्चतस्रः स्वयमातृण्णा याचति

मूलम्

तदेताश्चतस्रः स्वयमातृण्णा याचति

English

(The Adhvaryu) asks for four naturally perforated stones.

विश्वास-प्रस्तुतिः

ता दिक्षूपदधाति भूरग्निं च पृथिवीं चेति पुरस्ताद्भुवो वायुं चान्तरिक्षं चेति दक्षिणतः स्वरादित्यं च दिवं चेति पश्चाद्भूर्भुवः स्वश्चन्द्र मसं च दिशश्चेत्युत्तरतः

मूलम्

English

He piles them up towards the (four) quarters-towards the east with the formula, “May Prajāpati place thee, and Bhūḥ, Agni, Pr̥thivī, myself, the three worlds and Saṁvatsara. Do thou be seated firm along with the divinity in the manner of the Aṅgiras.“Towards the south with the formula, “May Prajāpati place thee, and Bhuvaḥ, Vāyu, Antarikṣa, myself, the three worlds and Saṁvatsara ….” Towards the west with the formula, “May Prajāpati place thee, and Svaḥ, Āditya, Dyu, myself, the three worlds and Saṁvatsara….” Towards the north with the formula, “May Prajāpati place thee, Bhūr bhuvaḥ svaḥ, Candramas, Diśes, myself, the three worlds and Saṁvatsara ….”¹³

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथ लोकम्पृणा उपदधाति लोकं पृण छिद्रं पृणाथो सीद शिवा त्वम्। इन्द्रा ग्नी त्वा बृहस्पतिरस्मिन्योनावसीषदन्निति

मूलम्

English

At the end of the piling up of all, he recites the sūdadohas verse. He then piles up the Lokampṛṇā bricks (each) with the verse, “Do thou fill the region, fill the vacuum; auspicious, do thou be seated. Indra-Agni and Br̥haspati have seated thee on this seat.”¹⁴

विश्वास-प्रस्तुतिः

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

मूलम्

English

He recites the tayādevata formula, “Do thou be seated firm along with the divinity in the manner of Aṅgiras.” He recites the sudadohas verse, “In regard to the emergence of this sacrifice those (bricks) resembling the spotted cows yielding milk, the progeny of gods mix up Soma in three shining vaults of heaven.”¹⁴

विश्वास-प्रस्तुतिः

प्राच्यात्र लोकम्पृणया प्रसौत्यग्निं प्राचीभिः सम्प्रच्छादयन्ति

मूलम्

प्राच्यात्र लोकम्पृणया प्रसौत्यग्निं प्राचीभिः सम्प्रच्छादयन्ति

English

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

विश्वास-प्रस्तुतिः

सम्प्रच्छन्नं पलाशशाखया परिक्रषति लोकं पृण छिद्रं पृणेत्यथानभिमृष्टं चितिकॢप्त्या भवत्यथाग्निमभिमृशति यत्तेऽचितं यदु चितं ते अग्न इति द्वाभ्याम्

मूलम्

English

He drags about the Agni thus covered with a Palāśa-twig with the verse, “Do thou fill in the Agni; do thou fill in the vacuum….” While the Agni is notyet touched with the Citikl̥pti verse,¹⁵ he touches it with the two verses, “O Agni, whatever portion of thine is not piled up, whatever is piled up, what is less and what is in excess, may the Ādityas and Aṅgirases pile it up. May Viśve Devas fill in thy Citi. O Agni, thou art piled up, thou art fully piled up. O Agni, thou art this much, thou art even more.”¹⁶

विश्वास-प्रस्तुतिः

अत्र चितिकॢप्त्याभिमृशति चित्तिमचित्तिं चिनवद्वि विद्वानित्यग्ने देवाँ इहावहेत्याग्नेय्या गायत्र्यैतां चितिमभिमृश्य द्वे अवद्र वणे जपति वाङ्म आसन्प्राणदा इत्यथ कृष्णमश्वमभिमृश्य तनुपुरीषमुपदधाति पृष्टो दिवीति

मूलम्

English

He touches the Citi with the Citikl̥pti verse, “May Agni discern wisdom and folly…"¹⁷ He touches the Citi with the Gāyatrī verse, “O Agni, being born, do thou bring the gods here for the sacrificer. Thou art the invoker of gods and worthy of sacrifice by us.”¹⁸ He murmurs the two formulas for climbing down, “May the speech be in my mouth …. Do thou be granting Prāṇa …"¹⁵ Having touched a black horse, he spreads fine earth with the verse. “Agni has touched the earth …”¹⁹

विश्वास-प्रस्तुतिः

तयादेवतं कृत्वा सूददोहसं करोत्यथ पात्र्यामप आनीय हिरण्यशलकान्सम्प्रकीर्य द्वाभ्यान्द्वाभ्याँशताभ्यां प्रोक्षति सहस्रस्य प्रमा असीति पुरस्तात्सहस्रस्य प्रतिमा असीति दक्षिणतः सहस्रस्य विमा असीति पश्चात्सहस्रस्योन्मा असीत्युत्तरतोऽथ मध्यं द्वाभ्याँ शताभ्यां प्रोक्षति साहस्रोऽसि सहस्राय त्वेत्यथोत्तरार्धे तिष्ठन्निष्टका धेनूः कुरुत इमा मे अग्न इष्टका धेनवः सन्त्वित्यान्तादनुवाकस्यात्रैकेऽर्कपर्णेनाजक्षीरेण चरमायामिष्टकायां जुह्वति

मूलम्

English

He recites the tayādevata formula and the sūdadohas verse. Having poured water into a pan and having scattered particles of gold into it, he sprinkles with two hundred (particles) each towards the east with the formula, “Thou art the measure of a thousand”²⁰ towards the south with the formula. “Thu art the image of a thousand,”²⁰ towards the west with the formula, “Thou art the size of a thousand,”²⁰ and towards the north with the formula, “Thou art the replica of a thousand.”²⁰ He sprinkles the central part with the formula, “Thou belongest to a thousand; for a thousand thee.”²⁰ Standing on the northern half of the altar he assigns the bricks to milch- cows with the formula, “May these bricks of mine, O Agni, be milch-cows,”²¹ till the end of the Anuvāka. At this stage some teachers offer goat’s milk with a leaf of Calotropis gigantea over the extreme brick.

विश्वास-प्रस्तुतिः

स यद्यु हैनङ्करिष्यन्भवत्यथैतस्यार्कपर्णस्य पुटमन्तरवस्राविणं कृत्वोदङ्तिष्ठन्मुखदघ्ने धारयन्नाहाहरानयेति

मूलम्

English

If he is going to do this, he makes the hollow of a leaf of Calotropis gigantea inside, stand towards the north, holds it at the height of his mouth and says, “Do thou fetch and pour.”

विश्वास-प्रस्तुतिः

स यत्र धारेष्टकां प्राप्नोति तत्प्रतिपद्यते त्वमग्ने रुद्र इत्यान्तादनुवाकस्यात्रैतदर्कपर्णं यं द्वेष्टि तस्य सञ्चरे पशूनां न्यस्यति

मूलम्

English

When the stream reaches the brick, he starts reciting the verses, “Thou O Agni, art Rudra …” till the end of the Anuvāka.²² He throws that leaf on the route of the cattle of one whom he hates.

विश्वास-प्रस्तुतिः

यद्यु वै न द्वेष्ट्याख्ववटे न्यस्यत्यथैनमुपतिष्ठते त्वमेव त्वां वेत्थ योऽसि सोऽसीत्येतेनानुवाकेनाथ सँहारविहाराभ्यामुपतिष्ठते संवत्सरोऽसि परिवत्सरोऽसीत्येतेनानुवाकेनाथाह होतरग्नेरुक्थेनाग्निमनुशँसेति

मूलम्

English

If he does not hate anybody, he throws it into the hole of a rat.
He prays (to the Agni) wth the Anuvāka,²³ “O Agni, thou knowest thyself as to who thou art; thou hast piled up thyself; thou art piled up, thou art piled up together, thou art this much and even more; may the Ādityas and the Aṅgirases pile that part of thine which is less and which is redundant. May the Viśve Devas fill in thy Citi; thou art piled up, thou art piled up together; thou art this much and even more; may my life O Agni, not be cut off through less piling or excessive piling. That splendour which comes up in the most lustrous of all lustres. It is the inviolable vigour which is born of penance. That is thy splendour O brick; do thou be hot with it for me; do thou burn with it for me; do thou shine for me as long as there are gods, with as long as the sun shines; as long as the prayer exists." The sacrificer then prays the Anuvāka²⁴ comprising the Samhāra and Vihāra formulas, (the Saṁhāra-) “Thou art Saṁvatsara, Parivatsara, Idāvatsara, Iduvatsara, Idvatsara and Vatsara. Spring is thy head, summer the southern wing, rainy season the tail; autumn the northern wing; cold season the central part; the bright halves the Citis, the dark halves the earth, days and nights the bricks; thou art the bull in the heaven; do thou bring us greatness from that quarter in which thou art exalted. Be wind and blow over all quarters. Be separately spread over all quarters. Be totally blowing over all quarters. Fill in the Citi with cognisance. Fill in the Citi piled up by us even through ignorance. Thou art wise, with the ocean for thy birth-place, bright drop, diligent, like an eagle, possessing order, golden-winged bird, quick, great, and seated firm in a sacrifice; Obeisance to thee, do not injure me.” (The Vihāra-) “Do thou come, do thou grant, do thou remove, do thou join, do thou favour, grant me the heaven, grant me the midregion, grant me the earth, grant me the midregion, grant me the heaven; do thou spread (light) by day, compress by night, spread by night, compress by day; spread at will, compress at will.” Then he says, “O Hotr̥, do you praise Agni with the Uktha for Agni.”

विश्वास-प्रस्तुतिः

यदि होता न कामयते यजमान एव जघनेनाग्निं तृणानि संस्तीर्य तेषूपविश्याग्नेरुक्थेनाग्निमनुशँसति

मूलम्

English

If the Hotr̥ is not inclined, the sacrificer himself spreads Darbha-blades to the rear of the Agni, sits upon them and recites the Uktha for Agni,

विश्वास-प्रस्तुतिः

भूर्भुवः स्वरित्येताभ्यामृग्भ्यां त्रिस्त्रिरेकैकामन्वाह प्रणवेनाभिसन्धानमेवमन्यत्राप्यृगुपसन्धाने प्रणवेनैवाभिसन्धानम्

मूलम्

English

that is, with the two Ṛks, “Bhūḥ, Bhuvaḥ, Svaḥ, vigour and might, Brahman and Kṣatra, glory and greatness, truth, penance and designation, form and immortality, eye and ear, mind and life, all glory and power, equality, heat, brilliance and splendour (- these belong to thee, O Agni).-Wise or purifying, Vaiśvānara or lightning; granting welfare, the heaven, strength, and prosperity to the progeny and to the sacrificer, do thou turn towards us.”²⁵ He recites each one thrice, joining the three recitations with the Pranava. Similarly, wherever there is the joining of recitation of a Ṛk, one should join them with the Praṇava.

विश्वास-प्रस्तुतिः

अत्र ये ब्राह्मणा बहुविदस्तेभ्यो यद्दक्षिणा न नयेद्दुरिष्टँ स्यादग्निमस्य वृञ्जीरन्

मूलम्

English

If one does not give away Dakṣiņās to the learned brāhmaṇas, that would be a bad offering. Those brāhmaṇas would deprive him of the Agni.

विश्वास-प्रस्तुतिः

तेभ्यो यथाश्रद्धं दद्यात्

मूलम्

तेभ्यो यथाश्रद्धं दद्यात्

English

Therefore one should give away Dakṣiņās according to his will.

विश्वास-प्रस्तुतिः

स्विष्टमेवैतत्क्रियते

मूलम्

स्विष्टमेवैतत्क्रियते

English

Thereby it would be a good offering.

विश्वास-प्रस्तुतिः

नास्याग्निं वृञ्जत इति ब्राह्मणम् ४

मूलम्

नास्याग्निं वृञ्जत इति ब्राह्मणम् ४

English

They do not deprive him of Agni. So says the Brāhmaṇa.

५

विश्वास-प्रस्तुतिः

अथाभ्याधानप्रभृति पाशुबन्धिकं कर्म तायते

मूलम्

अथाभ्याधानप्रभृति पाशुबन्धिकं कर्म तायते

English

The procedure pertaining to the animal-sacrifice is now followed beginning with the adding of faggot to the fire.[^1-1267]

विश्वास-प्रस्तुतिः

सिद्धमाग्निप्रणयनात्कृत्वाग्निं प्रणीयोपसमाधायाध्वराहुतिभिरभिहूय नानाचतुर्गृहीतैरेता आहुतीर्जुहोति

मूलम्

English

The Adhvaryu goes through the rite up to the carrying forth of fire in the prescribed manner, carries forth fire, adds fuel, offers Adhvarāhutis and offers the following offerings taking four spoonfuls each time.

विश्वास-प्रस्तुतिः

त्वमग्ने रुद्र इति शतरुद्री यस्य रूपम्

मूलम्

त्वमग्ने रुद्र इति शतरुद्री यस्य रूपम्

English

The offering with the verse, “O Agni, thou art Rudra…”[^2-1267] -this is the form of the Śatarudrīya;

विश्वास-प्रस्तुतिः

अग्नाविष्णू इति वसोर्धाराययन्नपत इत्यन्नहोमः

मूलम्

अग्नाविष्णू इति वसोर्धाराययन्नपत इत्यन्नहोमः

English

“O Agni-Viṣṇu, enjoying together…”[^3-1267] -this is the form of Vasordhārā, the Anna-offering with the formula, “O lord of food, do thou give us food;"[^4-1267]

¹¹ TS IV.7.1; BaudhŚS X. 54

विश्वास-प्रस्तुतिः

सप्त ते अग्ने समिधः सप्त जिह्वा इति विश्वप्रीरित्यथ स्रुवेणोपघातमेकविँ शतिमाहुतीर्जुहोत्यसवे स्वाहा वसवे स्वाहेति

मूलम्

English

The Viśvaprī-offering with the verse, “Seven are thy fire-sticks, O Agni, seven tongues…"[^5-1267] He makes twentyone offerings by means of the spoon dipped each time respectively with the formulas, “To Asu svāhā, to Vibhū svāhā; to Vivasvat svāhā, to Abhibhū svāhā; to Adhipati svāhā; to Divām Pati svāhā; to Aṁhaspatya svāhā; to Cākṣuṣmatya svāhā; to Jyotiṣmatya svāhā; to Rājan svāhā; to Virājan svāhā; to Samrāj svāhā; to Svarājan svāhā; to Sūṣa svāhā; to Sūrya svāhā; to Candramas svāhā; —to Jyotis svāhā; to Samsarpa svāhā; to Kalyāṇa svāhā; to Arjuna svāhā.”²⁶

विश्वास-प्रस्तुतिः

हुत्वाहुत्वैव सँस्रावान्यजमानस्याञ्जलावावपति

मूलम्

हुत्वाहुत्वैव सँस्रावान्यजमानस्याञ्जलावावपति

English

Having made each offering, he puts the drop into the folded palms of the sacrificer.

विश्वास-प्रस्तुतिः

तैर्यजमानो मुखं विमृष्टे राज्ञी विराज्ञीत्येतेनानुवाकेनोत्तरपरिग्राहप्रभृति पाशुबन्धिकं कर्म तायते

मूलम्

English

The sacrificer besmears his face with them with the Anuvāka, “Rājñī, Virājñī, Samrājñī, Svarājñī, Arcis, Śocis, Tapas, Haras, Bhā, Agni, Indra, Br̥haspati, Viśve Devas, guardians of the world-may all these grant me glory.”²⁷
The procedure of the animal-sacrifice beginning with the second tracing of the altar is then gone through.

विश्वास-प्रस्तुतिः

सिद्धमा मनोतायाः कृत्वा मनोतामनुद्रुत्य पशोरवदानानि सम्मृश्यौदुम्बरे पात्रे यूष्णो मृत्युग्रहं गृह्णाति विपश्चिते पवमानाय गायतेत्यनुद्रुत्योपयामगृहीतोऽसि मृत्यवे त्वा जुष्टं गृह्णामीति

मूलम्

English

Having gone through the rite up to the Manota, having gone along the Manota hymn, having touched together the portions of the cooked organs of the animal, he takes up the draught of broth for Mr̥tyu in a pot of Ficus glomerata, first having gone along the verse, “Do you praise the wise (draught) passing through. It glides over the food like a big stream. It crawls like a serpent leaving out its worn out skin. The tawny bull passes like a sporting horse,”²⁸ with the formula, “Thou art taken with a support; I take thee dear to Mṛtyu.”²⁸

विश्वास-प्रस्तुतिः

दर्भैः परिमृज्योत्तरवेद्याँसँसादयत्येष ते योनिर्मृत्यवे त्वेत्यथ पशुना चरत्यथ वनस्पतिना चरत्यथ पुरस्तात्स्विष्टकृतोऽथैतं ग्रहँहोष्यन्नप उपस्पृशति विद्युदसि विद्य मे पाप्मानमित्यथ जुहोत्यप मृत्युमप क्षुधमपेतः शपथं जहि । अधा नो अग्न आवह रायस्पोषँ सहस्रिणम्॥

मूलम्

English

Having wiped around with Darbha-blades, he places it on the Uttaravedi with the formula, “This is thy birth-place, for Mṛtyu thee.”²⁸ He goes through the procedure of the offering of the cooked organs of the animal. He makes an offering to Vanaspati. When he is going to offer the draught prior to the Sviṣṭakṛt-offering, he should touch water with the formula, “Thou art remover; do thou remove my evil.”²⁹ He makes an offering with the mantras, “O Agni, do thou destroy death, do thou destroy hunger, do thou destroy the curse from here. And do thou, O Agni, bring us thousandfold prosperity of wealth.

विश्वास-प्रस्तुतिः

ये ते सहस्रमयुतं पाशार्मृत्यो मर्त्याय हतवे । तान्यज्ञस्य मायया सर्वानवयजामहे स्वाहेत्यथ हुत्वोपस्पृशेद्वृष्टिरसि वृश्च मे पाप्मानमित्यथ स्विष्टकृता चरत्युपहूयमानायामिडायामुपगृहन्ति ग्रहम्

मूलम्

English

—O Mṛtyu, we remove through offering through the power of sacrifice thy thousand and ten thousand bonds intended for the death of man, svāhā.”³⁰ Having offered, he should touch (water) with the formula, “Thou art smiter; do thou smite my evil.”²⁹ He then makes the Sviṣṭakr̥t offering. While the Iḍā is being invoked, the draught is taken.

विश्वास-प्रस्तुतिः

उपहूतं ग्रहं यजमानो भक्षयति भक्षोऽस्यमृतभक्षस्तस्य ते मृत्युपीतस्यामृतवतः स्वगाकृतस्य मधुमत उपहूतस्योपहूतो भक्षयामीति

मूलम्

English

The sacrificer consumes the draught for which consent has been obtained, with the formula, “Thou art the food, food for immortality. I who have obtained consent, consume thee who art consumed by Mr̥tyu, possessing ambrosia, well obtained, sweet and for whom consent has been obtained.”³¹

विश्वास-प्रस्तुतिः

भक्षयित्वात्मानं प्रत्यभिमृशते मन्द्रा भिभूतिः केतुर्यज्ञानामित्यान्तादनुवाकस्यानूयाजप्रभृति पाशुबन्धिकं कर्म तायते

मूलम्

English

Having consumed, he touches himself with the remaining part of the Anuvāka,[^12-1267] beginning with “(The speech) is sweet, assaulting, sign of comprehension ….” The procedure relating to the animal-sacrifice beginning with the Anuyājas is gone through.

विश्वास-प्रस्तुतिः

सिद्धमा दक्षिणानां कालाद्दक्षिणानां काले धेनुमृषभमनड्वाहं दत्त्वैकविँ शतिर्दक्षिणा ददाति

मूलम्

English

The procedure up to the giving away of Dakṣiņās is as prescribed. At the time of giving Dakṣiņās the sacrificer gives away a milch-cow, a bull and twentyone cows;

विश्वास-प्रस्तुतिः

शतं ददाति

मूलम्

शतं ददाति

English

or a hundred;

विश्वास-प्रस्तुतिः

सहस्रं ददात्यन्विष्टकं दक्षिणा ददाति

मूलम्

सहस्रं ददात्यन्विष्टकं दक्षिणा ददाति

English

or a thousand; he gives as many as the bricks.

विश्वास-प्रस्तुतिः

यदि न विन्देत मन्थानेतावतो दद्यादोदनान्वा

मूलम्

यदि न विन्देत मन्थानेतावतो दद्यादोदनान्वा

English

If he is unable to obtain (that much number of cows), he gives as many pots of flour of parched barley mixed with honey, or pots of cooked rice.

विश्वास-प्रस्तुतिः

पष्ठौहीं त्वन्तर्वतीं दद्याद्धिरण्यं ददाति

मूलम्

पष्ठौहीं त्वन्तर्वतीं दद्याद्धिरण्यं ददाति

English

He should give a pregnant heifer, he gives gold,

विश्वास-प्रस्तुतिः

वासो ददाति

मूलम्

वासो ददाति

English

he gives a piece of cloth;

विश्वास-प्रस्तुतिः

तेनायुः प्रतिरत इति ब्राह्मणं तं चेत्सौम्येऽध्वरे चिन्वीत प्रथमायामुपसदि क्षेत्रकरणम्मध्यमोत्तमे उपसदावन्तरेणोपधानं कालेऽग्निप्रणयनं दक्षिणानां काले दक्षिणाः

मूलम्

English

thereby his life is prolonged. So says the brāhmaṇa. If one piles up (the Sāvitra Citi) in a Soma-sacrifice, preparation of the ground takes place on the first Upasad day. Bricks are piled up inbetween the middle and the last Upasads. Fire is carried forth at the proper time. Dakṣiṇas are given away at the prescribed time.

विश्वास-प्रस्तुतिः

सवनीयस्य यूष्णो मृत्युग्रहस्

मूलम्

सवनीयस्य यूष्णो मृत्युग्रहस्

English

At the Savanīya animal-sacrifice the draught of broth is offered to Mṛtyu.

विश्वास-प्रस्तुतिः

तं चेदहीने सत्त्रे वा चिन्वीत प्रथमेऽहनि दक्षिणाः प्रथमेऽहनि यूष्णो मृत्युग्रहो न सत्त्रे दक्षिणा नीयन्ते

मूलम्

English

If one piles up (the Sāvitra Citi) in an Ahīna sacrifice or a Sattra, the Dakṣiņās are given away on the first day, the draught of broth for Mr̥tyu is offered on the first day. Dakṣiņās are not given away in a Sattra.

विश्वास-प्रस्तुतिः

नाचिकेत एव मृत्युग्रहः स्यादित्येतदपरम्

मूलम्

नाचिकेत एव मृत्युग्रहः स्यादित्येतदपरम्

English

The draught for Mr̥tyu is offered only in the Nāciketa Citi. This is another view.

विश्वास-प्रस्तुतिः

अग्निं चित्वा सौत्रामण्या यजेत मैत्रावरुण्यामिक्षया वेति

मूलम्

अग्निं चित्वा सौत्रामण्या यजेत मैत्रावरुण्यामिक्षया वेति

English

After having piled up Agni, one should perform a Sautrāmaṇī sacrifice or one should offer Amikṣā to Mitra-Varuṇa.

विश्वास-प्रस्तुतिः

तस्यै सायमग्निहोत्रे हुते सायन्दोहः प्रातरग्निहोत्रे हुते प्रातर्दोहः

मूलम्

तस्यै सायमग्निहोत्रे हुते सायन्दोहः प्रातरग्निहोत्रे हुते प्रातर्दोहः

English

(In the event of the Amikṣā) evening milking should take place after the evening Agnihotra-offering, and morning milking should take place after the morning Agnihotra-offering.

विश्वास-प्रस्तुतिः

पशुपुरोडाशेन सह श्रपणम्

मूलम्

पशुपुरोडाशेन सह श्रपणम्

English

(The morning milk) should be heated while baking the Paśupuroḍāśa.

विश्वास-प्रस्तुतिः

असमुदिते चर्या

मूलम्

असमुदिते चर्या

English

(The Amikṣā) should be offered before the conversation (between the Adhvaryu and the Āgnīdhra at the Saṁyuvāka).

विश्वास-प्रस्तुतिः

सन्तिष्ठते सावित्रः ५

मूलम्

सन्तिष्ठते सावित्रः ५

English

The Sāvitra Cayana comes to a close.

६ नाचिकेतः

विश्वास-प्रस्तुतिः

अथ नाचिकेतस्य

मूलम्

अथ नाचिकेतस्य

English

Now (the rite) of the Naciketa Citi.

विश्वास-प्रस्तुतिः

प्रसिद्धं क्षेत्रकरणं यथा सावित्रस्यैतावदेव नाना

मूलम्

प्रसिद्धं क्षेत्रकरणं यथा सावित्रस्यैतावदेव नाना

English

The preparation of the area is as prescribed for the Savitra. This much is different:

विश्वास-प्रस्तुतिः

नात्र लेखा भवन्त्यथ याजुषीरुपदधाति लोकोऽसि स्वर्गोऽसीत्यञ्जलिनैकविँशतिं यथा निपतन्ति तास्तत्रतत्रोपदधाति

मूलम्

English

Here there are no lines. He piles up by means of the folded palms twentyone bricks with formulas at those very places where they fall. (The formulas are): (i) “O Agni (in the form of the bricks) thou art the world, thou art the heaven, thou art endless, thou art boundless, thou art uninjured, thou art inviola- ble, foundation of penance, this (world is) within thee, all venerable, all creation, all resulting from creation, feeder of all, creator of all, I pile thee up fulfiller of desires, non-injured. May Prajāpati place thee. Do thou (favoured) by the divinity be seated firm in the manner of Aṅgiras.

(ii) Thou art the penance resorted in the earth-fire, foundation of splendour…

(iii) Thou art splendour, resorted in penance, foundation of the ocean…

(iv) Thou art the ocean resorted in the splendour, foundation of waters… (v) Yo are waters resorted in the ocean, foundation of the earth …

(vi) Thou art earth resorted in waters, foundation of fire… (vii) Thou art fire resorted in the earth, foundation of the midregion … (viii) Thou art the midregion resorted in the fire, foundation of wind … (ix) Thou art wind resorted in the midregion, foundation of the sky
(x) Thou art the sky resorted in the wind, foundation of the sun …
(xi) Thou art the sun resorted in the sky, foundation of the moon (xii) Thou art the moon resorted in the sun, foundation of the stars … (xiii) You are stars resorted in the moon, foundation of the year … (xiv) Thou art the year resorted in the stars, foundation of seasons… (xv) You are seasons resorted in the year, foundation of months … (xvi) You are months resorted in the seasons, foundation of fortnights … (xvii) You are fortnights resorted in the months, foundation of days and nights… (xviii) You are day and night resorted in the fortnights, foundations of the past and present… (xix) You are the full-moon, the eighth day and the new-moon, you are givers of food, yielding food … (xx) Thou art the great Rāj, thou art the grace, the guardian of Indra, the guardian of law, born after all creation … (xxi) Thou art vigour, thou art might, thou art strength, thou art lustre, the immortal dwelling place of gods, the immortal one born of penance…”[^1-1273]

[^1-1273] TBr III.11.1

विश्वास-प्रस्तुतिः

तदेतदन्यत्रापि प्रकीर्णानामुपधानस्य निधानं यदि पाङ्क्तः पञ्च पुरस्तात्पञ्च दक्षिणतः पञ्च पश्चात्पञ्चोत्तरत एकां मध्येऽथ यदि त्रिवृत्सप्त पुरस्तात्तिस्रो दक्षिणतः सप्त पश्चात्तिस्र उत्तरत एकां मध्येऽथ यदूर्ध्वाः पश्चात्कोट्याः प्रभृत्यूर्ध्वाः स्वयमातृण्णावकाशादथ यदि प्राचीः स्वयमातृण्णावकाशात्प्रभृति प्राचीः

मूलम्

English

This practice is applicable even in other cases involving the piling up of miscellaneous (bricks). If the Cayana is Pānkta, one should pile five towards the east, five towards the south, five towards the west, five towards the north and one in the middle. If thrice seven, seven towards the east, three towards the south, seven towards the west, three towards the north, and one in the middle. If (the bricks are to be piled up) elevated, they should be elevated from the rear line upto the space for the naturally perforated stones. If turning eastwards, they should be eastward from the space for the naturally perforated stones.

विश्वास-प्रस्तुतिः

स्वयमातृण्णाभ्यः प्रभृति सिद्धमत ऊर्ध्वं स यदीच्छेत्तेजस्वी यशस्वी ब्रह्मवर्चसी स्यामिति प्राङा होतुर्धिष्ण्यादुत्सर्पेदित्याहवनीयसकाशाद्येयं प्रागाद्यशस्वती सा मा प्रोर्णोतु तेजसा यशसा ब्रह्मवर्चसेनेति

मूलम्

English

The piling from the naturally perforated stones takes place as prescribed. “If the sacrificer desires that he may become resplendent, glorious and pre-eminent in sacred knowledge, he should leap eastwards from the Hotr̥’s mound upto the Āhavanīya with the formula, “The glorious divinity which proceeded eastwards, may it provide me with splendour, glory and pre-eminence in sacred knowledge.”

विश्वास-प्रस्तुतिः

तेजस्व्येव यशस्वी ब्रह्मवर्चसी भवतीत्यथ यदीच्छेद्भूयिष्ठं मे श्रद्दधीरन्भूयिष्ठा दक्षिणा नयेयुरिति दक्षिणासु नीयमानासु प्राच्येहि प्राच्येहीति प्राची जुषाणा वेत्वाज्यस्य स्वाहेति स्रुवेणोपहत्याहवनीये जुहुयाद्

मूलम्

English

He becomes resplendent, glorious and pre-eminent in sacred knowledge. If he further desires that all should have full faith in him and the priests should carry Dakṣiņās in large quantity, he should offer a spoonful on the Āhavanīya with the formula, “Do thou go eastwards, do thou go eastwards; may (the divinity) going eastwards and gladdened, partake of the clarified butter, svāhā.”

विश्वास-प्रस्तुतिः

भूयिष्ठमेवास्मै श्रद्दधते

मूलम्

भूयिष्ठमेवास्मै श्रद्दधते

English

“They have full faith in him;

भूयिष्ठा दक्षिणा नयन्तीति ब्राह्मणं सन्तिष्ठते नाचिकेतः ६

English

the priests carry away Dakṣiṇa in large quantity.” So says the Brāhmaṇa.³² The Nāciketa Cayana comes to an end.

७ ब्रह्मचित्

विश्वास-प्रस्तुतिः

अथ ब्रह्मचितः

मूलम्

अथ ब्रह्मचितः

English

Now the rite of the Brahmacit.

विश्वास-प्रस्तुतिः

प्रसिद्धं क्षेत्रकरणं यथासावित्रस्यैतावदेव नाना

मूलम्

प्रसिद्धं क्षेत्रकरणं यथासावित्रस्यैतावदेव नाना

English

The preparation of the ara is as prescribed for the Savitra Cayana. This much is different:

विश्वास-प्रस्तुतिः

नात्र लेखा भवन्त्यथ पुरस्तादुदीचीर्दशहोत्रेष्टका उपदधाति चित्तिः स्रुक्तया देवतयाङ्गिरस्वद्ध्रुवा सीद चित्तमाज्यं तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति दशाथ हृदयेष्टकामुपदधाति सुवर्णं घर्मं परिवेद वेनमित्यनुद्रुत्य देवैः स मानसीन आत्मा जनानामित्यातोऽथ यजुरिष्टके उपदधात्यग्निर्यजुर्भिस्तया देवतयाङ्गिरस्वद्ध्रुवा सीद सविता स्तोमैस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्यथ पत्नीष्टके उपदधाति सेनेन्द्र स्य तया देवतयाङ्गिरस्वद्ध्रुवा सीद धेना बृहस्पतेस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति

मूलम्

English

There are no lines herein. He piles up ten bricks in the east ending towards the north with the Dasahotṛ formulas, “Comprehension is the spoon, governed by that divinity, do thou be seated firm in the manner of Aṅgiras; comprehension is clarified butter; governed by that divinity, do thou be seated firm in the manner of the Aṅgiras,” etc. He piles up the Hṛdaya brick with the formula, “I have cognised the soul of Indra, having golden splendour, bright, beautiful, expressed in ten ways. The Brahman obtained the divinity exposed in the Daśahotṛ formulas moving mentally in the ocean (of the world). Entered within, controller of men, being singular, he moves in numerous forms, in whom a hundred bright things are united, for whom all divine songs become united, in whom all offerers become united, he is the soul of all men and is to be obtained through balanced mind. Entered within, controller of all men, residing in all, in whom all progeny becomes united, in whom together with the gods the Caturhotṛ formulas become accomplished, he the soul of men is to be obtained through balanced mind."³³

He piles up two Yajus-bricks respectively with the formulas, “Agni wth the Yajus; governed by that divinity, do thou be seated firm in the manner of Aṅgiras. Savitr̥ with Stomas; governed by that divinity do thou be seated firm in the manner of Aṅgiras.”³⁴ He piles up two Patnī-bricks respectively with the formulas, “The army of Indra; governed by that divinity do thou be seated firm. Speech of Br̥haspati, governed by that divinity, do thou be seated firm in the manner of Aṅgiras.”

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथ दक्षिणतः प्राचीश्चतुर्होत्रेष्टका उपदधाति पृथिवी होता तया देवतयाङ्गिरस्वद्ध्रुवा सीद द्यौरध्वर्युस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति चतस्रोऽथ हृदयेष्टकामुपदधाति ब्रह्मेन्द्र मग्निमित्यनुद्रुत्य यज्ञमेतं चतुर्होतॄणामात्मानं कवयो निचिक्युरित्यातोऽथ यजुरिष्टके उपदधातीन्द्र उक्थामदैस्तया देवतयाङ्गिरस्वद्ध्रुवा सीद मित्रावरुणावाशिषा तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्य्

मूलम्

English

At the end of the piling up of all, he recites the sūdadohas verse. Towards the south he piles up four Caturhotṛ-bricks ending towards the east with the formulas, “Pr̥thivī is the Hotr̥; governed by that divinity, do thou be seated firm in the manner of Aṅgiras. Dyaus is the Adhvaryu, governed by that divinity do thou become firm in the manner of Aṅgiras.” He piles up the Hr̥daya-brick with the formulas, “The Brahman obtained through penance, Indra Agni the formation of the world, Savitr̥ the sou of the sky, Br̥haspati, the Caturhotr̥ formula the essence of speech encompassing all the quarters. -The wise defined the supreme being residing within, the active, Tvaṣṭṛ fashioning the different forms, proficient, the vital breath promulgated by the immortal being, bearing the concrete form of sacrifice and the essence of the Caturhotṛ formula.–The wise defined the supreme being, residing within, the active, related to the gods, residing in the internal organs, accomplished by the eternal, bearing the concrete form of sacrifice, and the essence of the Caturhotr̥ formula.”³⁵ He places two Yajus-bricks respectively with the formulas, “Indra with the praise, governed by that divinity, do thou be seated firm in the manner of Aṅgiras. Mitra-Varuṇa with the benediction, governed by that divinity, do thou be seated firm in the manner of Aṅgiras.”³⁴

विश्वास-प्रस्तुतिः

अथ पत्नीष्टके उपदधाति पथ्या पूष्णस्तया देवतयाङ्गिरस्वद्ध्रुवा सीद वाग्वायोस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति

मूलम्

English

He piles up two Patni- bricks respectively with the formulas, “Pathya (is the wife) of Pūṣan; governed by that divinity, do thou be seated firm in the manner of Aṅgiras; Vāg of Vāyu; governed by that divinity, do thou be seated firm in the manner of Aṅgiras.”³⁶

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहः करोत्यथ पश्चादुदीचीः पञ्चहोत्रेष्टका उपदधात्यग्निर्होता तया देवतयाङ्गिरस्वद्ध्रुवा सीदाश्विनाध्वर्यू तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति चतस्रोऽपि वाश्विनाध्वर्यू इत्येतेनैव मन्त्रेण द्वे इष्टके समानतयादेवते उपदधाति

मूलम्

English

At the end of piling up of all he recites the sudadohas veres. To the west he piles up four Pañcahotṛ bricks ending towards the north respectively with the formulas, “Agni is the Hotr̥; governed by that divinity do thou be seated firm in the manner of Aṅgiras; Aśvins are the two Adhvaryus; governed by that divinity do thou be seated firm in the manner of Aṅgiras,” etc.³⁷ Or he piles up two bricks with the single formula, “Aśvins are the two Adhvaryus…“with a common tayādevata formula;

विश्वास-प्रस्तुतिः

तया देवतयाङ्गिरस्वद्ध्रुवे सीदतमिति मन्त्रँसन्नमयत्यथ हृदयेष्टकामुपदधाति शतं नियुतः परिवेदेत्यनुद्रुत्य प्राणमुल्बं तेन कॢप्तोऽमृतेनाहमस्मीत्यातोऽथ यजुरिष्टके उपदधात्यङ्गिरसो धिष्णियैरग्निभिस्तया देवतयाङ्गिरस्वद्ध्रुवा सीद मरुतः सदोहविर्धानाभ्यां तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्यथ पत्नीष्टके उपदधाति दीक्षा सोमस्य तया देवतयाङ्गिरस्वद्ध्रुवा सीद पृथिव्यग्नेस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति

मूलम्

English

he modifies the formula as tayādevatayā’ṅgirasvad dhruve sīdatam. He piles up the Hṛdaya-brick with the mantra, “The supreme being chosen by all is aware of a hundred mares. He encompasses all this. He is the soul of Indra, the Pañcahotr formula with inner meaning. (He grants) immortality to gods and long life to the progeny. The wise defined Indra the ruler, the Savitr̥, the soul of Vāyu. The wise deem him as the highest ray shining among the rays in the realm of the holy order. He maintains the universe in the egg. Being undivided, he gazes at the worlds. His egg is said to be mighty, and the vital breath to be the vulva. I am fashioned out by that immortal being.”³⁸ He piles up two Yajus-bricks respectively with the formulas, “Aṅgirases together with the Dhaṣṇiya fires; governed by that divinity, do thou be seated firm in the manner of Aṅgiras. Maruts together with the Sadas and the Havirdhāna; governed by that divinity, do thou be seated firm in the manner of Aṅgiras.”³⁴ He piles up the two Patnī-bricks respectively with the two formulas, “Dīkṣā is the wife of Soma; governed by that divinity do thou be seated firm in the manner of Aṅgiras. Pr̥thivī is the wife of Agni; governed by that divinity, do thou be seated firm in the manner of Aṅgiras.”

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथोत्तरतः प्राचीः षड्ढोत्रेष्टका उपदधाति वाग्घोता तया देवतयाङ्गिरस्वद्ध्रुवा सीद दीक्षा पत्नी तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति षडथ हृदयेष्टकामुपदधाति सुवर्णं कोशँरजसा परीवृतमित्यनुद्रुत्येन्द्र स्यात्मानँशतधा चरन्तमित्यातोऽथ यजुरिष्टके उपदधात्यापः प्रोक्षणीभिस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदौषधयो बर्हिषा तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्यथ पत्नीष्टके उपदधाति वसूनां गायत्री तया देवतयाङ्गिरस्वद्ध्रुवा सीद रुद्रा णां त्रिष्टुक्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति

मूलम्

English

At the end of the piling up of all, he recites the sudadohas verse. Towards the north he piles up six Ṣaḍḍhotr̥-bricks ending towards the east respectively wit the formulas beginning with “Vāk is the Hotr̥; governed by that divinity, do thou be seated firm in the manner of Aṅgiras. Dīkṣā is the (sacrificer’s) wife; governed by that divinity, do thou be seated firm in the manner of Aṅgiras”[^7-1275] etc. He piles up the Hṛdaya-brick with the mantra, “The wise understand (the Saddhotr formula) as the golden treasure surrounded by light, holding wealth for the gods, shining, and a particle full of ambrosia. (The commoners) do not know the part of Ṣaḍḍhotr̥ (as a particle of moon). The Ṣaḍḍhotr̥ formula which fashioned out mentally five seasons, or six seasons, him, functioning ogether with the seasons, the wise deem (as moon) in the realm of the cosmic order.-The gods do not realise (the Ṣaḍḍhotr̥ formula) residing within, active, moving within mentally along with the moon, soul of Indra moving in a hundredfold ways, even though he is associaed with them.”³⁹ He then piles up two Yajus bricks respectively with the formulas, “Waters together with the Prokṣaṇīs; governed by that divinity do thou be seated firm in the manner of Aṅgiras. The plants together wit the Barhis; governed by that divinity do thou be seated firm in the manner of Aṅgiras.”⁴⁰ He piles upto Patni-bricks respectively with the formulas, “Gāyatrī (is the wife) of the Vasus; governed by that divinity, do thou be seated firm in the manner of Aṅgiras. Triṣṭuk of the Rudras; governed by that divinity do thou be seated firm in the manner of Aṅgiras.”³⁶

[^7-1275] TĀ III.6.1

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथोपरिष्टात्प्राचीः सप्तहोत्रेष्टका उपदधाति महाहविर्होता तया देवतयाङ्गिरस्वद्ध्रुवा सीद सत्यहविरध्वर्युस्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति षडपि वानाधृष्यश्चाप्रतिधृष्यश्च यज्ञस्याभिगरवित्येतेन मन्त्रेण द्वे इष्टके समानतयादेवते उपदधाति

मूलम्

English

At the end of the piling up of all he recites the sudadohas verse. On the upper part he piles up six Saptahotṛ-bricks respectively with the formulas, “Mahāhavis is the Hotr̥; governed by that divinity do thou be seated firm in the manner of Aṅgiras. Satyahavis is the Adhvaryu; governed by that divinity, do thou be seated firm in the manner of Aṅgiras” etc.⁴¹ Alternatively he piles up two bricks with the formula, “Anādhṛṣya and Apratidhṛṣya are the Prastotṛ and Pratihartṛ of the sacrifice. He recites the tayādevata formula combinedly;

विश्वास-प्रस्तुतिः

तया देवतयाङ्गिरस्वद्ध्रुवे सीदतमिति मन्त्रँसन्नमयत्यथ हृदयेष्टकामुपदधातीन्द्रो राजा जगतो य ईश इत्यान्तादनुवाकस्याथ यजुरिष्टकाउपदधात्यदितिर्वेद्या तया देवतयाङ्गिरस्वद्ध्रुवा सीद सोमो दीक्षया तया देवतयाङ्गिरस्वद्ध्रुवा सीदेति त्रयोदशाथ पत्नीष्टका उपदधात्यादित्यानां जगती तया देवतयाङ्गिरस्वद्ध्रुवा सीद विष्णोरनुष्टुक्तया देवतयाङ्गिरस्वद्ध्रुवा सीदेत्यष्टादश

मूलम्

English

he modifies it as “Governed by that divinity do you two be seated firm in the manner of Aṅgiras.” He piles up the Hṛdaya-brick with the mantras beginning with “Indra the king of the world, who governs-he is the Saptahotṛ formula fashioned in seven ways “and ending with the Anuvāka.⁴² He piles up thirteen Yajus-bricks with the formulas, “Aditi together with the Vedi, governed by that divinity do thou be seated firm in the manner of Aṅgiras; Soma together with Dīkṣā, governed by that divinity do thou be seated firm in the manner of Aṅgiras” etc. ⁴³ He piles up eighteen Patni-bricks with the formula, “Jagatī is the wife of the Ādityas; governed by that divinity do thou be seated firm in the manner of Aṅgiras; Anustuk is the wife of Viṣṇu; governed by that divinity do thou be seated firm in the manner of Aṅgiras” etc. upto the end of the Anuvāka.⁴⁴

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथ यथावकाशं ग्रहेष्टका उपदधाति वाचस्पते विधे नामन्निति दशहोतुर्वाचस्पते वाचो वीर्येणेति चतुर्होतुः सोमः सोमस्य पुरोगा इति पञ्चहोतुर्भूर्भुवः सुवरिति षड्ढोतुर्वाचस्पते हृद्विधे नामन्निति सप्तहोतुः

मूलम्

English

At the end of the piling up of all he recites the sūdadohas verse.
He piles up the Graha-bricks⁴⁵ as the space may be that of Daśahotr̥ with the formula, “O lord of speech, moulder, designator, may we designate thee; do thou make us known; may the lord of speech partake of Soma; may he grant us wealth svāhā.” That of the Caturhotṛ with the formula, “O lord of speech, thou art being offered oblation with well-procured valour of speech; provide the esteemed heaven for this sacrificer; the lord of speech partakes of Soma; may he provide Indra with power, svāhā.” That of Pañcahotṛ with the formula, “The Soma (plant) advances towards the Soma (sacrifice); the bright one advances towards the bright one; the Somas have been mixed up for thee, O Indra, fond of fermented drink and responding to the call.” That of Ṣaḍḍhotr̥ with Bhūr Bhuvaḥ Svaḥ;⁴⁶ that of the Saptahotṛ with formula, “O lord of speech, moulder of heart, designator, may we designate thee; do thou make me known, the lord of speech has partaken of Soma,” let the divine relation not be broken, nor human, obeisance to heaven, obeisance to earth svāhā.”⁴⁷

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथ यथावकाशमेव प्रतिग्रहेष्टका उपदधाति

मूलम्

सर्वासां पारे सूददोहसः करोत्यथ यथावकाशमेव प्रतिग्रहेष्टका उपदधाति

English

At the end of the pilling up of all, he recites the sudadohas verse.

विश्वास-प्रस्तुतिः

देवस्य त्वा सवितुः प्रसव इत्यनुद्रुत्यैषा ते काम दक्षिणोत्तानस्त्वाङ्गिरसः प्रतिगृह्णात्वित्येकान्नविँशम्

मूलम्

English

He piles up ninteen bricks relating to the receiving (of Dakṣiṇās) respectively with the formulas, “In the impulse of god Savitr̥, with the arms of the Aśvins, with the hands of Pūṣan, I receive (the Dakṣiṇa). May king Varuṇa carry thee O divine Dakṣiṇā-gold to Agni,⁴⁸ piece of cloth to Soma, cow to Rudra, horse to Varuṇa, human being to Prajāpati, bed to Manu, she-goat to Tvaṣṭr̥, sheep to Pūșan, mule or ass to Nirṛti, elephant to Himavat, garland and decoration to Gandharvas and Apsarases, grains to Viśve Devas, food to speech, cooked rice to Brahman, waters to Samudra, cart to Uttāna Āṅgirasa, chariot to Vaiśvānara⁴⁸ -May I attain immortality through it, (may the Dakṣiṇa act as) a bird to the giver, may it bring happiness to me the receiver, who gave it to whom? Kāma (gave) to Kāma, Kāma is the giver, Kāma is the receiver; (O Dakṣiṇā, do thou enter into the Kama the ocean; I receive thee by reason of Kāma; O Kāma, this is for thee; O Kāma, this Dakṣiṇa is for thee; may Uttana of the Aṅgiras gotra receive thee. “⁴⁹

विश्वास-प्रस्तुतिः

अपि वा गन्धर्वाप्सराभ्यः स्रगलङ्करणे इत्येतेन मन्त्रेण द्वे इष्टके समानतयादेवते उपदधाति

मूलम्

English

Alternatively he piles up two bricks with the formula. “Garland and decoration for the Gandharvas and the Apsarases” with a common tayādevata formula;

विश्वास-प्रस्तुतिः

तया देवतयाङ्गिरस्वद्ध्रुवे सीदतमिति मन्त्रँसन्नमयति

मूलम्

तया देवतयाङ्गिरस्वद्ध्रुवे सीदतमिति मन्त्रँसन्नमयति

English

in that case he modifies the formula as “Governed by that divinity, do you two be seated firm in the manner of Aṅgiras.”

विश्वास-प्रस्तुतिः

स्वयमातृण्णाभ्यः प्रभृति सिद्धमत ऊध्वँर्

मूलम्

स्वयमातृण्णाभ्यः प्रभृति सिद्धमत ऊध्वँर्

English

The procedure beginning with the pilng up of the naturally perforated stones is as prescribed.

विश्वास-प्रस्तुतिः

सन्तिष्ठते ब्रह्मचित् ७

मूलम्

सन्तिष्ठते ब्रह्मचित् ७

English

The Brahmacit comes to an end.

८ समस्तम् (संयुक्त-चितिः)

विश्वास-प्रस्तुतिः

अथ समस्तस्य

मूलम्

अथ समस्तस्य

English

Now the rite of the Samasta.

विश्वास-प्रस्तुतिः

प्रसिद्धं क्षेत्रकरणं यथा सावित्रस्यैतावदेव नाना

मूलम्

प्रसिद्धं क्षेत्रकरणं यथा सावित्रस्यैतावदेव नाना

English

The accomplishment of the area is as prescribed for the Savitra. This much is different:

विश्वास-प्रस्तुतिः

सावित्रोऽग्निः प्रथमा चितिर्लोकम्पृणा द्वितीया

मूलम्

सावित्रोऽग्निः प्रथमा चितिर्लोकम्पृणा द्वितीया

English

The first Citi is as the Agni in the Savitra. The second Citi is formed by the Lokampṛṇā bricks.

विश्वास-प्रस्तुतिः

नाचिकेतस्तृतीया

मूलम्

नाचिकेतस्तृतीया

English

The third Citi is as the Nāciketa.

विश्वास-प्रस्तुतिः

लोकम्पृणा चतुर्थी

मूलम्

लोकम्पृणा चतुर्थी

English

The fourth Citi is formed by Lokampṛṇā bricks.

विश्वास-प्रस्तुतिः

ब्रह्मचित्पञ्चमी

मूलम्

ब्रह्मचित्पञ्चमी

English

The fifth Citi is as in the Brahmacit.

विश्वास-प्रस्तुतिः

सर्वासु चितिषु स्वयमातृण्णा

मूलम्

सर्वासु चितिषु स्वयमातृण्णा

English

The naturally perforated stones are to be piled up in all Citis.

विश्वास-प्रस्तुतिः

पुरीषान्ताश्चितयोऽग्ने देवाँइहावहेत्येताभिः पञ्च चितीरभिमृशति

मूलम्

पुरीषान्ताश्चितयोऽग्ने देवाँइहावहेत्येताभिः पञ्च चितीरभिमृशति

English

The Citis are each to be accomplished with earth. He touches the five layers respectively with the five verses, “O Agni, being born, do thou bring the gods for this sacrificer. Invoker of the gods, thou art worthy of being praised by us. We have approached with devoted mind the young Agni who, enkindled in his seat, is shining with light inbetween the wide heaven and earth, whom ample offering has been made and who is coming from all sides. (I touch) Agni promoting intelligence, the means of a sacrifice, involving the gods, most pervading and worthy of praise. O Agni, men praise thee and none else, receiving even the least oblation. O Agni, son of Aṅgiras, we deposit thee in the manner of Manu; we enkindle thee in the manner of Manu. Do thou carry oblation to the gods for the sacrificer worshipping gods in the manner of Manu. Agni, kind to all, grants food to people. Gladdened, he ap proaches for oblation the liberal sacrificer having abundant food.”⁵⁰

विश्वास-प्रस्तुतिः

तं चेत्सौम्येऽध्वर उत्तम एव चक्रे चिन्वीत प्राग्दीक्षणीयायै दिवः श्येनीभिर्यजेतोदवसानीयाया अपाघाभिः

मूलम्

English

If one proposes to pile up in a Soma-sacrifice, he should pile up in the last round (of Pravargyopasad). He should perform the Divaḥsyenişti before the Dīkṣṇīyeṣṭī, and the Apāghesti before the Udavasânīyeṣṭi.

विश्वास-प्रस्तुतिः

सकृत्प्रयुज्य समस्यति

मूलम्

सकृत्प्रयुज्य समस्यति

English

Having first performed (the Săvitracayana), one may pile up the Samastaciti.

विश्वास-प्रस्तुतिः

सन्तिष्ठते समस्तः ८

मूलम्

सन्तिष्ठते समस्तः ८

English

The Samastaciti thus come to a conclusion.

९ वैश्वसृज

विश्वास-प्रस्तुतिः

अथ वैश्वसृजस्य

मूलम्

अथ वैश्वसृजस्य

English

Now, the rite of Vaiśvasr̥ja Citi.

विश्वास-प्रस्तुतिः

प्रसिद्धं क्षेत्रकरणं यथा सावितस्यैतावदेव नाना

मूलम्

प्रसिद्धं क्षेत्रकरणं यथा सावितस्यैतावदेव नाना

English

The accomplishment of the area is as prescribed for the Savitra. This much is different:

विश्वास-प्रस्तुतिः

तिस्रो लेखा भवन्त्यथान्तमायां लेखायामुपदधाति यच्चामृतं यच्च मर्त्यमित्यष्टादश

मूलम्

English

There are three lines. On the last line he piles up eighteen bricks respectively with the formulas, “That which is immortal, which is mortal, which breathes and which does not-I deem all of them to be bricks yielding desires and pile them up. Governed by that R̥ṣi, that prayer and that divinity, do thou be seated firm in the manner of Aṅgiras. -All females, all males and all neuters -I deem all … —All that are the dust-particles enumerated by the divine power I deem all … —All that are the particles of saline soil on the earth nourishing the cattle-I deem all… All the sand-particles lying within the waters-I deem all All the pebbles which exist for the sustenance of the earth-I deem all -All the stones which are set on the hard surface of the earth-deem all… All the creepers which lie on the earth-I deem all ..- All the plants which grow on the earth-I deem all … —All the trees which grow on the earth-I deem all…-All the domestic and wild animals I deem all… -All the bipeds, quadrupeds, footless and crawling-I deem all… –Whatever collyrium is employed among the gods and men-I deem all…-Whatever iron exists among the gods and men-I deem all…- All copper which lies among the gods and men-I deem all … –All lead, all tin that exists among gods and men—I deem all …–All bright silver which exists among the gods and men…-All bright gold which exists among the gods and men I deem all of them to be bricks yielding desires and pile them up. Governed by that Ṛși, that prayer and that divinity, do thou be seated firm in the manner of Aṅgiras.”⁵¹

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथाभ्यन्तरायां लेखायामुपदधाति सर्वा दिशो दिक्ष्विति पञ्चदश

मूलम्

English

On the inner line he piles up fifteen bricks respectively with the formulas. “All quarters and whatever is set within those quarters-I deed all of them to be desire-yielding bricks, and pile them up. Governed by that R̥ṣi, that prayer and that divinity, do thou be seated firm in the manner of Aṅgiras. The hollow midregion and all that is set therein-I deem all…-The progeny living in the midregion, and the Gandharvas and the Apsarases - I deem all…–All enormous clouds set in the midregion-I deem all… -All big water-reservoirs which are steady and also moving-I deem all…-All torrents, all waterfalls and snowfall -I deem all…-All spreading rays and the fog-I deem all… -All lightning, thunders and hails-I deem all…-All flowing rivers and all aquatic animals-I deem all…-Those waters which are obtained from a well, from a river, from an ocean, from a pond and from a cloudburst-I deem all … -The clouds which rush up, the showers which fall down-I deem all… -The heat, brilliance, the sky, that which is set in the sky-I deem all…. The wind, the birds and everything that flies in the sky-I deem all…-Agni, Sūrya, Candra, Mitra, Varuṇa, Bhaga-I deem all…- Truth, faith, penance, restraint, designation and form of creatures-I deem all these to be desire-yielding bricks, and pile them up. Governed by that R̥ṣi, that prayer and that divinity do thou be seated firm in the manner of Aṅgiras.”⁵¹

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोत्यथाभ्यन्तरायां लेखायामुपदधाति सर्वान्दिवँ सर्वान्देवान्दिवीति नव

मूलम्

English

At the end of the piling up of all, he recites the Sudadohas verse. On the still inner line he piles up nine bricks respectively with the formulas, “The entire heaven, all gods, and everything that is set in the heaven-I deem all these to be desire-yielding bricks and pile them up. Governed by that R̥ṣi, that prayer and that divinity, do thou be seated firm in the manner of Aṅgiras….-All stars which are spread over the wide sky-I deem all… –The R̥ks, Yajus, Sāmans and Atharvāngiras mantras-Ideem all…-Itihasa and Purāṇa, serpents and groups of demons-I deem all…-Those which are the worlds, improper worlds and the creatures which are set within the worlds-I deem all… -The sacred knowledge, the non-sacred knowledge and that which is covered by the sacred knowledge-I deem all… All days and nights and the stray fortnights-Ideem all… –All seasons, all months and a stray year, I deem all…–All the past, the present and the future-I deem all these to be desire-yielding bricks and I pile them up. Governed by that Rsi, that prayer and that divinity, do thou be seated firm in the manner of Aṅgiras.”⁵²

विश्वास-प्रस्तुतिः

सर्वासां पारे सूददोहसः करोति

मूलम्

सर्वासां पारे सूददोहसः करोति

English

At the end of the piling up of all he recites the sudadohas verse.

विश्वास-प्रस्तुतिः

स्वयमातृण्णाभ्यः प्रभृति सिद्धमत ऊर्ध्वं तं चेदहीने सत्त्रे वा चिन्वीत शतरात्रे विश्वजिति सर्वपृष्ठे दक्षिणानां काले ब्रह्मा सदस्यासीनो वैश्वसृजान्व्याचष्ट ऋचां प्राची महती दिगुच्यत इति पच्छोऽर्धर्चशो ब्राह्मणे वाक्यशस्

मूलम्

English

The procedure upto the piling up of the naturally perforated stones is as prescribed.

If one piles up the Vaisvasrja in an Ahīna sacrifice or a Sattra (upto the) Śatarātra, the Brahman seated in the Sadas in the Viśvajit Sarvapṛṣṭha sacrifice, recites, at the time of giving away the Dakṣiņās the Vaiśvasr̥ja mantras⁵³ beginning with ṛcām prācī mahatī dig ucyate by quarters and verse-halves, and the Brāhmaṇa- portions by sentences:

(i) “The east is said to be the venerable quarter adorned by (the divinity governing) the R̥ks. The south is said to be the esteemed quarter of the Yajuses. The west is that of the Atharvans and the Aṅgirases. The north is the venerable quarter of the Sāmans.
(ii) The god (Āditya) moves in the early part of the day together with (divinity of) the Ṛks. At midday he stands together with the Yajuses. In the evening he is worshipped together with the Sāmans. (In this way) Sūrya moves in company with the three Vedas.
(iii)The form (of Sūrya) is said to be entirely born of the Ṛks. All movement is absolutely from the Yajuses. All (his) lustre is derived absolutely from the Sāmans. All this (belonging to Sūrya) is erected together with the sacred knowledge.
(iv) The Vaiśya class is said to have been born of the R̥ks. Yajurveda is said to be the birth-place of the Kṣatriya class. Sāmaveda was the birth-place of the brāhmaṇa class. The old sages uttered this saying to the old persons.

(v) The ancient gods intending to create the universe (and therefore) piling up the great Agni, became initiated and sat for the sacrificial session lasting for a hundred thousand years.

(vi) When they commenced the Sattra for creating the universe, Tapas itself was the Gṛhapati. The collection of sacred mantras itself became the Brahman priest. The truth became the Hotr̥.

(vii) The ambrosia functioned as the Udgātṛ for them for a thousand Parivatsaras. The past became their Prastotṛ. The future functioned as the Pratihartṛ.

(viii) For (the gods) intending to sit for the entire session Prāṇa became the Adhvaryu. The wise Apāna chosen for the sacrifice officiated as the Pratiprasthātṛ.

(ix) Those belonging to the seasons became the Upagātṛs. The seasons became the Sadasyas. The fortnights and the months became the Camasādhvaryus.

(x) When the Viśvasrj gods sat for the sacrificial session, the lustre functioned as the Brāhmaṇācchaṁsin. Their glory became the Acchāvāka. The cosmic order became the Praśāstr̥.

(xi) When the Viśvasrj gods performed the Sattra, their essence carried (i.e. held) king Soma.[^4-1285] Their might functioned as the Dhruvagopa.⁵⁴ Their vigour praised the pressing stones.⁵⁵

(xii) Their recompensation recited the Potṛ’s yājyā. Their splendour recited the Neṣṭr̥’s yājyā. Their śraddha, knowing the truth, recited the Āgnīdhra’s yājyā.

(xiii) The sacrificial food of the Viśvasrj gods functioned as the sacrificer’s wife. Their intention crushed the oblation-material. The acute hunger and thirst procured the sacrificial faggot.

(xiv) Their speech, being aware of the compositions of metres, operating the various procedures of rituals and types of Soma-sacrifices, became the Subrahmaṇya.

(xv) Day and night became the guardians of the sacrificial animal. The Muhurtas became the servants. The creator became the death. The lord of the people became the immolator.

(xvi) The early Viśvasrj gods sat in a Sattra lasting for a thousand years pressing Soma every day. Consequently was born the golden bird, called Brahman, the guardian of the universe.

(xvii) By whose prowess the suri furnished with splendour shines; at every birth the father attains parenthood through a son. One who has not studied the scripture does not realise that Almighty, the great, the soul residing in all, at death.

(xviii) This is the eternal greatness of one who knows Brahman. By resorting to religious act he neither increases nor decreases. His self becomes cognisant of the eternity. Having cognised Him one does not become stained with evil act.”

[^4-1285] served for the stool (āsandī)

विश्वास-प्रस्तुतिः

तस्मा अध्वर्युः प्रतिगृणात्यॐ बृहदृतं बृहत्सत्यं बृहदरात्स्म बृहदिति

मूलम्

तस्मा अध्वर्युः प्रतिगृणात्यॐ बृहदृतं बृहत्सत्यं बृहदरात्स्म बृहदिति

English

The Adhvaryu responds to him by saying “Om Brahman,”⁵⁶ the right O Brahman,⁵⁶ the truth O Brahman,⁵⁶ we have attained O Brahman.”⁵⁶

विश्वास-प्रस्तुतिः

तस्योत्तमे पर्यायेऽरात्स्म बृहत्सम्पद्यते

मूलम्

तस्योत्तमे पर्यायेऽरात्स्म बृहत्सम्पद्यते

English

In the last round the response is “We have attained O Brahman.”⁵⁶

विश्वास-प्रस्तुतिः

सन्तिष्ठते वैश्वसृजः ९

मूलम्

सन्तिष्ठते वैश्वसृजः ९

English

The rite of the Vaiśvasr̥ja thus comes to a conclusion.

१० आरुणकेतुकः

विश्वास-प्रस्तुतिः

एतेनारुणकेतुको व्याख्यातो यावन्मन्त्रमबीष्टका लोकम्पृणाश्च स्वयमातृण्णाश्चाप एव

मूलम्

English

Hereby is explained the Āruṇaketuka Cayana. As many water-bricks are to be piled up as there are the formulas. The Lokampṛṇā-bricks and the naturally perforated stones are also water-bricks.

विश्वास-प्रस्तुतिः

पुष्करपणँर्रुक्मँहिरण्मयं पुरुषं कूर्ममित्यातपति वर्ष्या इति यथासमाम्नातम्पल्वल्या इत्यविशोष्या इत्यर्थ उत्तरवेद्यावपनकाले तां तूष्णीं जानुदघ्नीं खात्वान्यत्र मृदं निवपति

मूलम्

English

(One procures) a lotus-leaf, a gold sheet, a golden man and a tortoise. (One also procures) rainwater while there is sunshine as is prescribed in the scripture.⁵⁷ The waters in a pond mean those which do not dry up. At the time of the raising of the Uttaravedi one digs out earth as deep as the knee silently, and pours it down elsewhere.

विश्वास-प्रस्तुतिः

विदेरग्निरित्यादि लुप्यते

मूलम्

विदेरग्निरित्यादि लुप्यते

English

The employment of the formula vider agnir nabho nāma… is dropped.⁵⁸

विश्वास-प्रस्तुतिः

ध्रुवासीति प्रतिपद्यते

मूलम्

ध्रुवासीति प्रतिपद्यते

English

He begins the further procedure with the formula dhruvā’si.⁵⁹

विश्वास-प्रस्तुतिः

हस्तग्राहमबीष्टका उपदध्याद्भद्रं कर्णेभिरिति द्वाभ्याँशान्तिं कृत्वा ताभ्यामुपदधात्यापमापामिति पञ्चभिर्महानाम्नीभिरुष्णोदकं शिवा नः शन्तमेति सौषध्योऽपोऽध्वर्यवे ददाति

मूलम्

English

He should pile up water-bricks by means of the palm. He invokes Śānti by reciting the two verses, “O gods, may we listen auspicious things with our ears; O gods worthy of sacrifice, may we see auspicious things with our eyes. Praising you with firm limbs, may we attain the life destined by gods.-May Indra of great fame be auspicious to us. May Pūșan knowing all be auspicious to us. May the eagle Ariṣṭanemi be auspicious to us. May Br̥haspati grant us welfare.”⁶⁰ With these very verses he piles up the bricks. He piles up warm water with the five Mahānāmnī verses: “I have obtained again and again all waters from this and that place from this world and from yonder. I accomplish (them) for prosperity together with Agni, Vāyu and Sūrya. (O you waters), who have wind for the horse, sun-rays for the guardians, formed of particles of light, divine impellers of creatures, do me the favour o f parenthood. Having great name, highly honoured, promoters of favourable things, divine impellers -O divine waters, do you dispel from here the consuming and burning fire, the velocity, the sin, and the poverty. O divine waters, promoting the gods, do you elevate the thunderbolt, elevate us uninjured, elevate the creation. Elevate the Ādityas and Aditi as the cause (of our prosperity).”⁶¹ The sacrificer gives away to the Adhvaryu water together with plants with the verse- half, “May the divine waters and plants become auspicious and pleasant to us.”⁶²

विश्वास-प्रस्तुतिः

स ताः प्रतिगृह्य शिवा न इत्युपदधाति

मूलम्

स ताः प्रतिगृह्य शिवा न इत्युपदधाति

English

He receives them and piles them up with the (same) formula, “May the divine waters and plants become auspicious and pleasant to us.”

विश्वास-प्रस्तुतिः

सुमृडीकेति भूमिवतीमुपदध्यादेताः पुरस्तात्

मूलम्

सुमृडीकेति भूमिवतीमुपदध्यादेताः पुरस्तात्

English

In front of these he piles up the Bhūmivatī brick with the formula, “O Sarasvatī, do thou be pleasant to us. Let thy cavity not be visible.”⁶²

विश्वास-प्रस्तुतिः

स्मृतिः प्रत्यक्षमित्यष्टौ मध्ये शुक्रं ते अन्यदिति च

मूलम्

स्मृतिः प्रत्यक्षमित्यष्टौ मध्ये शुक्रं ते अन्यदिति च

English

He piles up eight bricks in the middle with eight verses beginning with, “Memory, manifest, legendary, inference - this is the fourfold means of cognition- with all these the solar circle is assessed. The sun holds ray of light above the entire creation. Through the specific maturity of the creation caused by it the specific divisions of time are obtained.-A river flows from an inexhaustible spring. Other rivers flow into it. Becoming wide, she never returns (to the original form). Similarly various dimensions of time, big and small, resorting to a year unite with it. The year covering all those dimensions becomes wide; it never returns. Therefore one should understand (the universe) to be depending upon the year in regard to the definition (of time). The year appears directly comprising small and big dimensions. One who supercedes the beings (however) does not become visible. Paṭara, Viklidha, Piṅga-these are Varuṇa’s forms. When this is known, a thousand (cows) are carried. There is one head and two mouths; that defines the seasons. There are seven organs on each side. The utterance is besmeared (?). He also piles up a brick with the verse, “O Pūṣan, thy bright form is one; thy venerable form is another. Thou producest two opposite things-day (and night). Thou art heaven as if. O possessor of food, thou causest all powers. May thy auspicious gift be here.”⁶³

विश्वास-प्रस्तुतिः

साकञ्जानामित्येकादश पुरस्ताद्दक्षिणतोऽक्षिदुःखोत्थितस्यैवेति षडिहेह वः स्वतपस इति चातिताम्राणीति चतस्रो मदन्तीस्तप्ताः प्रवर्ग्यवदाद्यन्तयोः शान्तिं कृत्वात्यूर्ध्वाक्ष इति त्रीण्यृतुमण्डलान्यव द्र प्स इति चारोग इत्यष्टौ सूर्यनामभिः पदशो यत्ते शिल्पमिति च

मूलम्

English

He piles up eleven bricks towards the east respectively with the verses: (i) Among the rays of the sun born together the seventh is said to have been born as the first the (other) six (seasons) are shining ropes born of the god (Āditya). Their assigned destinations have been created. They function variously for the maintenance of the world.

(ii) O men, which friend among you, not disturbed, said to his friend: “afraid of damage from us, he escapes.”

(iii) One who left away the friend enjoying friend…⁶⁴

(iv) A season being impelled by the (preceding) season takes its course producing appropriate sound. The groups of thirty each make sixty (in each season). The bright and dark fortnights make a part of sixty.

(v) The spring having an old car and accompanied by the Vasus wearing coloured garments is said to be the first attendant of the year-the master.

(vi) “Feed these, take care of these”-these talks take place at that time when the spring appears.

(vii) One should understand the same order in regard to the change of season. We shall explain the specific characters of the seasons. Listen to them.

(viii)The group of Rudras wearing white garments arrives together with the summer, scorching the entire earth with unparalled heat.

(ix) Do you have a look at the variegated garments of the Ādityas yielding annual crops in association with rainy season.

(x) The season, even though void of grief causes eye-trouble, looks yellow as if. Not causing severe cold, it appears active through antelopes.

(xi) It gladdens the people afflicted by scorching heat. Eyes of the world become calm. The people who miss (this season in farming) miss the whole year. He piles up six bricks towards the south respectively with the verses:⁶⁵

(i) “The pupil of eyes have become clear of one relieved of eye-trouble. One anoints eyes. There is no taking away (of the eyesight).⁶⁶ Mind that all this (is the achievement) of the Rbhus.

(ii) Do you observe (their) new garments are glittering like gold. (They say) do you consume food, cleanse yourselves. I grant you (the means of) life.

(iii) These noises occur when there is autumn. The Maruts are shaking, hitting and stormy.

(iv) The winds coming from yonder appear as covered with an armour in order to face the tips of arrows. People are covered with opened skirts, having various head-dresses and braided hair.

(v) One should understand the eyes of the winter, even though not angry, as red like violent person who is fighting and whose eyes are fast moving.

(vi) “In the midregions there is scarcity of water, (but) there is water in the residence of men”-uttering these words the people living in cold season move on experiencing the heat of lightning.”

And also with the verse, “O powerful⁶⁷ Maruts having the covering as bright as the sun, I seek your extensive favour here only.” He piles up four (bricks, namely) hot waters with the four verses beginning with atitāmrāni attaching to each one the Santi formula at the beginning and at the end in the manner of Pravargya.⁶⁸ (The verses are):

(i) “The Viśve Devas carry very red garments and the weapons known as Aṣṭi, Vajri and Śataghni. With the fire as the tongue (to enjoy the offering) they accompanied (other deities).

(ii) Nobody is like myself⁶⁹- neither any god nor a human being nor king Varuṇa the lord nor Agni nor Indra nor Soma.

(iii) One end of his bow resides in heaven; the other on earth; Indra himself assuming the form of white ants cut its string.

(iv) That which appears in the brilliance of the clouds is called Indra’s bow without the string. It is also said to belong to Saṁyu son of Br̥haspati. It is also the bow of Rudra.”

He piles up three R̥tumaṇḍala bricks respectively with the verses, “The cold season is experienced in such a way that man stretches his eyebrows high above and is not inclined to move crossswise (consequent upon severe cold). No attention is paid to one’s form or garments or to eyesight. (The opposite parties) do not dare to injure each other. This is the indication of the divine season. At sunrise one becomes red in eyes and green on head. (O cold season), thou settest down the folded palms; thou closest down the knees. Do you O men, resort to the speech. Let my knees be together; let my folded palms close together.”⁷⁰ He also piles up a brick with the verse, “The drop of water, essential for agriculture dropped upon the earth reaching (the sky) due to thousands (of rays). (O Agni) do thou, showering, drop down the drop of water making sound with all strength, desired by men and coming down (from the sky).”⁷⁰
He piles up eight bricks with the names of Sūrya, “(Thou art) Āroga (governed by that divinity …), Bhrājas (governed …), Pațara, (governed …), Pataṅga (governed …), Svarṇara (governed…), Jyotiṣīmān (governed …), Vibhāsa (governed…). All of them shine in the sky for this (sacrificer) yielding strength and not moving aside.”⁷¹ He piles up the eighth with the verse, “O Kasyapa, do thou seat this (sacrificer) gloriously in that marvel of shine which is brilliant, powerful, solid, of variegated lustre and in which seven Suryas are set together.”⁶⁵

विश्वास-प्रस्तुतिः

व्याहृतीर्जपित्वापो व इति यजमान उपतिष्ठत एवमुत्तरैरुपस्थानं व्याहृतीर्जपित्वा

मूलम्

English

The sacrificer murmurs the Vyāhṛtis and prays with the mantra āpo va. Similarly he murmurs the Vyāhṛtis and prays with the subsequent mantras.

विश्वास-प्रस्तुतिः

सप्त सूर्याः सप्त दिशो नानासूर्यास्यद्द्यावश्चित्रं देवानामिति चतस्रः सौरीः पुरस्तात्क्वेदमभ्रमित्येकाम्

मूलम्

English

He piles up four bricks to Sūrya respectively with the verses, “Seven Sūryas have appeared in the heaven. -The sacrificer who has given away Dakṣiṇas follows them along the paths. All those Suryas shine brightly, yielding strength and not moving aside. There are seven directions with different suns; the suns represent the priests namely the seven Hotṛs. The latter are regarded as the seven Ādityas. O Soma, do thou guard us with these. Even though O Indra, carrier of thunderbolt, thou hast created a hundred heavens and a hundred earths, not a thousand suns nor the heaven and earth could equal thee. The variegated face of gods has come up, the eye of Mitra, Varuṇa and Agni. It has enveloped the heaven and earth and the midregion. Sūrya is the soul of the movable and immovable.” He also piles up one brick with the verse, “Where does a cloud rest? Where does an year rest mutually? O god, where does a day, where does a night stay? Whom do months and seasons resort to?”⁷²

विश्वास-प्रस्तुतिः

अर्धमासा इत्युपरिष्टात्

मूलम्

अर्धमासा इत्युपरिष्टात्

English

He piles a brick above with the verse, “Where do the fortnights, Muhurtas, Nimeṣas and Truṭis stay? When (in the summer) waters depart where do they stay?”⁷²

विश्वास-प्रस्तुतिः

काला अप्सु निविशन्त इति दक्षिणतः

मूलम्

काला अप्सु निविशन्त इति दक्षिणतः

English

He piles up two⁷³ bricks with the verses, “The various dimensions of time reside in waters; waters are deposited in the sun. Clouds have waters (residing in the rays) as the source. The ligntning resides in the suns. -These two worlds - heaven and earth are not without form.”⁷⁴

विश्वास-प्रस्तुतिः

किँस्विदत्रेति पञ्च वैष्णवीः

मूलम्

किँस्विदत्रेति पञ्च वैष्णवीः

English

He piles up five Vaiṣṇavī bricks with the verses, “What is the intervening entity which has separately held these two (heaven and earth) ? These have been held separately by Viṣṇu-This is the understanding of the sage Vatsa. O heaven and earth, do you become full of food, possessing milch-cows, possessing good crops and granting them to men. Viṣṇu supported heaven and earth. O Viṣṇu, thou hast held the earth on both the sides with pegs (i.e. rays). What is the might of Viṣṇu? What is that brilliance? What is the last resort? That a single divinity supported the unstable heaven and earth.-Vāta is the source of Viṣnu’s might, they say. Brilliance is said to be derived from the eternal. God maintains the world by reason of his three quarters which is said to be the extra-ordinary highest place of Viṣṇu. The Agnis and the Vāyus are the last resort.”[^19-1301]

विश्वास-प्रस्तुतिः

पृच्छामि त्वा परं मृत्युमिति चतस्रो मृत्युमतीः

मूलम्

पृच्छामि त्वा परं मृत्युमिति चतस्रो मृत्युमतीः

English

He piles up four Mṛtyumati bricks with the verses, “I ask thee about the highest death, the lower one, the middle one and the fourth. I also now ask about the world of the pious and that of the evil-doers. This (Āditya) is said to be the highest death, Pavamāna Vāyu is the middle one; Agni is the lower death; Candramas is said to be the fourth death. The lower beings who cannot enjoy always meet with the highest death. Those who can enjoy meet with the lower death and reach those worlds where the pious go-Other than these meet with the middle death. The remaining ones doing evil acts meet with the fourth type of death.”⁷⁵

विश्वास-प्रस्तुतिः

पृच्छामि त्वा पापकृत इति चतस्रो निरयवतीरा यस्मिन्नग्ने नयेति द्वे

मूलम्

पृच्छामि त्वा पापकृत इति चतस्रो निरयवतीरा यस्मिन्नग्ने नयेति द्वे

English

He piles up four Nirayavatī bricks with the verses, “O Brahman, I ask you about the world of the evil-doers where Yama tortures them. Do you tell us about that if you know about the destinations of the evil-doers. The suns rising from Kasyapa throw the evil-doers (into the hells) inbetween the heaven and earth. They are retained there by the descendants of the Vasus. There they become void of some limb. They become void of hands or feet or hair according to the evil act. Some attain the births which are not from the womb.-Once dead, they again meet with death in accordance with their doings living like the moving insects. Then they are made putrid by the descendants of Vasus.”[^21-1301] He piles up two bricks with the verses, “In whose (Kaśyapa’s) presence the seven (Sūryas) descendants of Vasu, the early offshoots rise, the sage Dirghaśruttama, the brilliant one, became the guest of him the powerful.-O god Agni, knowing all ways, lead us to wealth by an easy way. Do thou remove from us the crooked sin. We shall praise thee exceedingly.”[^22-1301]

[^21-1301] TĀ I.8.4-5

[^22-1301] TĀ I.8.6

विश्वास-प्रस्तुतिः

अग्निश्च जातवेदाश्चेत्यष्टौ दिश्या दिशो व इति यजमानः

मूलम्

अग्निश्च जातवेदाश्चेत्यष्टौ दिश्या दिशो व इति यजमानः

English

He piles up eight bricks towards the quarters respectively with the formulas, “Agni, (governed by) that divinity do thou be seated firm in the manner of Aṅgiras; Jātavedas (governed by …); Sahojas, (governed by …); Ajirāprabhu (governed by…); Vaiśvānara (governed by …); Naryapas (governed by …); Paṅktirādhas (governed by …); Visarpa (governed by …) [^23-1301] Paṅktirādhas is the seventh, Visarpa is the eighth of the Agnis. These eight Vasus are thus enumerated. The sacrificer prays with the formula, “O quarters, you are paired with Agni; do not lick away our pairhood.”⁷⁶

[^23-1301] TĀ I.8.7-8

विश्वास-प्रस्तुतिः

प्रभ्राजमाना इत्येकादश रुद्रा ः!

मूलम्

प्रभ्राजमाना इत्येकादश रुद्रा ः!

English

He piles up in the middle eleven Rudra-bricks with the formulas, “Prabhrājamānas, (governed by …); Vyavadātas (governed by …); Vāsukivaidyutas (governed by …); Rajatas (governed by …); Paruṣas (governed by …); Śyāmas (governed by …); Kapilas (governed by …); Atilohitas (governed by …); Ūrdhvas (governed by …); Avapatantas (governed by …); Vaidyutas (governed by …).”⁷⁷

विश्वास-प्रस्तुतिः

प्रभ्राजमान्य इत्येकादश रुद्राण्यः पदशो मध्ये

मूलम्

प्रभ्राजमान्य इत्येकादश रुद्राण्यः पदशो मध्ये

English

He also piles up eleven Rudrāṇī bricks with the formulas, “Prabhrājamānī (governed by …)” (produced by suitably modifying the above-mentioned names).

विश्वास-प्रस्तुतिः

रूपाणि व इति यजमानः

मूलम्

रूपाणि व इति यजमानः

English

The sacrificer prays with the formula, “O forms, your pairhood (is with Agni). Do not lick out our pairhood.⁷⁸

विश्वास-प्रस्तुतिः

स्वान भ्राडित्येकादश गन्धर्वगणाः पदशः पश्चाद्गौरी मिमायेत्येका वराहवः स्वतपस इति सप्त वाताः पदशः

मूलम्

English

He piles up eleven Gandharvagaṇa bricks towards the west with the names, “Svān (governed by …); Abhrat (governed by …); Anghāri (governed by …); Bambhāri (governed by …); Hasta (governed by …); Suhasta (governed by …); Kṛśānu (governed by …); Viśvāvasu (governed by …); Mūrdhanvān (governed by….); Suryavarcas (governed by …..); Kṛti (governed by …);” these are the eleven Gandharvagaṇas.⁷⁹ Also with the verse, “The white (Sarasvatī) fashoning a very large number⁸⁰ (of vocables) has encompassed (the world). She is one-syllabled, two-syllabled, four-syllabled, eight-syllabled, nine-syllabled, desiring to grow, becomes thousand-syllabled in the highest firmament.”⁸¹ He piles up seven bricks - (six) with the names, “Varāhas (governed by …); Svatapas (governed by …); Vidyunmahas (governed by …); Dhūpis (governed by…); Śvāpis (governed by…); Gṛhamedhas (governed by…) (and the seventh) not unfavourable to labours of men.”

विश्वास-प्रस्तुतिः

समानमेतदिति वृष्टिमती

मूलम्

समानमेतदिति वृष्टिमती

English

He piles up the Vṛṣṭimati with the verse, “The water which is basically identical goes above and goes down in course of days. The clouds gratify the ground, the fires (vapour caused by rays) gratify the heaven.”⁸²

विश्वास-प्रस्तुतिः

यदक्षरमिति लोको जमदग्निरित्याप्यायितस्

मूलम्

यदक्षरमिति लोको जमदग्निरित्याप्यायितस्

English

He piles up the Loka brick with the verse, “All gods worship the eternal principle which has created the elements. They appointed the great R̥ṣi Jamadagni as its guardian.”⁸³ He piles up the Āpyayita brick with the verse, “Jamadagni swells (the beings) by means of the metres progressing with four syllables each. The beings were satiated with king Soma offered with powerful prayers. “The quarters and intermediate quarters have become auspicious to us” (say the beings).

विश्वास-प्रस्तुतिः

तच्छंयोरिति शंयुः

मूलम्

तच्छंयोरिति शंयुः

English

He piles up the Śaṁyu brick with the verse, “We ask for welfare and freedom from disease, the way to the sacrifice, the way to the lord of sacrifice. May we gain divine welfare. Welfare to men. May we attain remedy hereafter. May there be welfare to the biped, welfare to the quadruped.”⁸⁴

विश्वास-प्रस्तुतिः

सहस्रवृदित्यष्टौ संयानीः

मूलम्

सहस्रवृदित्यष्टौ संयानीः

English

He piles up eight Saṁyānī bricks with the verses, “This earth includes a thousand; the highest firmament includes a thusand. Aśvins the wealthy Nāsatyā are the lords of the entire world. The earth is the wife, heaven is the husband. They clasped each other. Br̥haspati was their son; Rudra was another son. Saramā was their daughter. Thus the children were sons and a daughter. (O heaven and earth) one of you is bright (day); another (night) fit for sacrifice. You day and night are of opposite charaters. You are sun as if. Full of food, you do the favour of all powers. O you supporters, let your gift be rich.-The heaven and earth, related to dawn, variegated, the resting place of all beings, companions move together. Do you O Aśvins, having asses for the horses, guardians of the good, come to us toether with Sūryā in response to my call.-O Aśvins, Tugra abandoned Bhujyu (his son) in the ocean like a person who is about to die discards his wealth. You carried him with the help of boats which are self-dependent sailing in the midregion void of waters.–0 Aśvins, you carried Bhujyu by means of three chariots with a hundred wheels and six horses flying three nights and three days on the desert beyond the ocean full of water. The cloud follows the sun spreading rays. The cloud full of water becomes the impeller of spotless water.-Tugra, self-dependant, urging to shower upon the sacrificer beseeches that cloud amply watering the plants, realising that it is full of water.”⁸⁵

विश्वास-प्रस्तुतिः

स सङ्ग्राम इति द्वे च

मूलम्

स सङ्ग्राम इति द्वे च

English

He piles up two bricks with the verses, “The sun dispelling darkness, drawn by horses makes bellowing cows drink water. Being praised through speech, he surpasses others who are not related to the demons.-The cloud urged (by the sun) comes around again and again. O Aśvins, you are thus (urging the heaven and earth). They the heaven and earth become impregnated every day.”⁸⁶

विश्वास-प्रस्तुतिः

पवित्रवन्तः पवित्रं ते ब्रह्मा देवानामसतः सद्य इति चतस्रः पवित्रवत्य उत्तरतोऽमी य ऋक्षा इति सप्त मध्येऽन्धो मणिमिति पञ्च वैश्वदेवीरुत्तर

मूलम्

English

He piles up four Pavitravati bricks towards the north with the verses, “(The priests) holding the filter gather around the sacrificial food. Their old father guards the vow. Varuṇa has covered the wide ocean. Only the wise are capable of handling the recesptacles.-O lord of prayer, the filter is spread for thee. Expert, thou movest around the components (of the sacrifice) on all sides. The raw oblation, not baked, does not attain (the status of an oblation). Only baked oblations when employed in offering accomplish (the rite).—Brahman among the gods, leader among the wise, Rşi among the learned, buffalo among the beasts, the eagle among the birds, the large tree among the trees,-(resembling these) the Soma-juice passes through the woollen filter making a noise. The seven Rṣis inclouding Atri who fashioned the existent from the non-existent-all of them, Atris and Agastya granting welfare to all resided with the constellations.”⁸⁷
He piles up seven bricks in the middle with the verses, “These constellations which are placed high up appear only at night. By day they disperse elsewhere. Varuṇa’s laws are inviolable. The shining moon lives with the constellations.–We meditate upon the great lustre of god Savitr̥ who instigates our talents. We choose and meditate quickly upon the lustre of god Savitr̥ the lord, which is enjoyable, great and supporting all.-Savitr̥ concealed all rays from the sky causing darkness. They appear at night (in the form of constellations), just as we join bone with bone. The name is indeed my name. I am masculine, feminine and neuter. I am static and also moving. I offer, I have offered, and I shall offer.-Beings made offerings through me. Animals (bipeds and quadrupeds) are my creation. All- pervading, I am liable to have an adjunct.-Even though females, they are said to be males in my view. If one who has eyes does not understand even though he sees, is to be regarded as blind. A son who is wise knows these (beings). One who knows them is in reality the father of the father.”⁸⁸
He piles up five Vaiśvadevī bricks towards the north with the verses. “A blind person obtained a gem; one having no fingers took it up; one having no neck hung it around; those having no tongue praised it.—One who rightly knows the tree with its root in the upper part and branches in the lower part does not believe “the death would kill me”. Laughter, weaping, singing, lute-playing, cymbal-playing, death, life and anything else, do thou know these things as sinews (in the body).-Even though not thirsty, he feels thirsty; he feels attached. The emotions resulting from this body are due to the mutual contact-feeling this one gets attachment. The son of Nirṛti feels detached. Even though unconscious, he feels consciousness.⁸⁹ -He obtained the gem; even having no fingers he took it up; even having no neck, he hung it around, even not having the tongue, he praised it.”⁹⁰

विश्वास-प्रस्तुतिः

आ तमग्ने रथमिति तिस्र आतनुष्वेति चतस्र आ मन्द्रै रित्येकां यजमान उपदध्यादणुभिश्चेति द्वे

मूलम्

English

He piles up three bricks with the verses, “O Agni, do thou ascend that chariot with one horse, one harness, one wheel, one yoke and going fast as wind, O all- pervading. Because Agni yokes white and brown horses to his chariot and ascends it, the chariot does not become ruined, does not stagger, its axle does not stick.-0 Vāyu, thou yokest to thy chariot one mare or ten, two or twenty, three or thirty for arriving at our sacrifice. (Having reached) here do thou unyoke them.”⁹¹
He piles up four bricks with the verses. “(O Indra), do thou extend thyself on all sides, and excessively. Blow above, on all sides and together. As a male, do thou place the womb of moonlike waters in the sun. (O Indra), do thou produce juice for the moon out of the essence possessed by the sun which was offered here. Produce first Agni giving boon who is known as Rudra. Rudras are in thousands, indeed numberless. We have heard so, we have not seen him. (Omen).do you know this (Rudra-Agni).-O’Indra, do thou come with gladdening tawny steeds having hair like a peacock. Let no persons nor those holding bonds obstruct thee like the hunters (the bird). Granting gifts do thou go to them.”⁹² The sacrificer piles up one brick with the verse, “O Indra, do thou come …”

The Adhvaryu piles up two bricks with the verses, “O Indra, do thou, yoking a thousand horses, come with measurements of time, subtle and gross, lustrous, not attached to each other and assuming horsehood. (O Indra), Agni wearing a lustrous garment, Vāyu spreading white sand and Saṁvatsara assuming various forms-these are thy companions.”⁹³

विश्वास-प्रस्तुतिः

सुब्रह्मण्योमित्येकाम्

मूलम्

सुब्रह्मण्योमित्येकाम्

English

He piles up a brick with the Subrahmaṇyā formula, “subrahmaṇyom subrahmaṇyom subrahmaṇyom. Indra, do thou come. Thou with the tawny steeds come, Ram of Medhātithi. Menā of Vṛṣaṇaśva. Buffalo leaping down. Lover of Ahalyā. Brāhmaṇa of Kuśika’s clan. Thou that callest thyself Gautama.”⁹³

विश्वास-प्रस्तुतिः

अरुणाश्वा इति चतस्रो रेवतीर्ब्रह्मण उदरणमसीति चतस्रो ब्रह्मसदनाः पुष्करपणँर्रुक्मँहिरण्मयं पुरुषं कूर्ममिति महाग्निवदेव

मूलम्

English

He piles up four Revatī bricks with the verses, “The eight Agnis enumerated as Agni, Jātavedas etc.,⁹⁴ with tawny steeds, Vasus, residing on the earth with quarters as their garments have come here. The Rudras with red horses and red chariots, with red complexion, black, with a staff in hands, and with teeth engaged in eating have gone to the yonder (world) from here. Their abode and its shape are spoken of. O Rudras, do you go to your cities.—May Br̥haspati and Savitr̥ come here with their chariot to which horses of different colours have been yoked along the way of the waters (i.e. midregion). (The character) of the two (is described) as investigators of waters. When the Maruts shower rains, the thundering lightning manifests itself like the (cow) mother becoming attached to the calf.”⁹⁵

He piles up four Brahmasadana bricks with the formulas. “Thou art the rising of the sacred word; thou art the discharging of the sacred word; thou art the seat of the sacred word; thou art the base of the sacred word.”⁹⁶ He piles up eight Diśyā bricks with the formulas, “I have known this earth having eight causes, having eight sons and having eight guardians. I shall not meet with natural death and untimely death. She has removed my sins. I have known this midregion having eight causes, having eight sons and having eight guardians. I shall not meet …I have known this heaven having eight causes, having eight sons and having eight guardians. I shall not meet…-Let us ascend for safety Aditi the divine boat which is well-protecting, extensive, brilliant, sinless, granting happiness, giving safe guidance, having strong oars, faultless and nondripping. –We invoke for favour Aditi the great mother of persons living by ordinances, guardian of the holy order, of great valour, invulnerable, for reaching, granting happiness and giving safe guidance. Aditi is the heaven, Aditi is the midregion, Aditi is the mother, she is the father, the son; Viśve Devas and the five classes of beings are Aditi. —Aditi is what is born, Aditi is what is to be born. Out of the eight sons who were born of Aditi, Aditi approached the gods together with seven, and cast away the eighth son Mārtāṇḍa. In the early age Aditi approached for pairing with the purpose of obtaining progeny, namely, seven sons and cast away Mārtāṇḍa with a view to creating death.”⁹⁷ He piles up eight Diśyā bricks with the formulas, “Mitra, (governed by that divinity …); Varuṇa (governed …); Dhātā (governed …); Aryamā (governed …); Aṁśa (governed …) Bhaga (governed …); Indra (governed …); Vivasvān (gover- ned…). “⁹⁸ The laying of a lotus-leaf, golden sheet, golden man and a tortoise should take place as in the great piling.[^23-1307]

विश्वास-प्रस्तुतिः

तान्युपधाय हँसः शुचिषदिति द्वे दूरोहणे पुरुषमभितस्

मूलम्

तान्युपधाय हँसः शुचिषदिति द्वे दूरोहणे पुरुषमभितस्

English

Having laid them, he piles up two Durohaṇa bricks on both sides of the golden man with the verse, hamsaḥ śucișad… (recited in an ascending and again in a descending order).⁹⁸

विश्वास-प्रस्तुतिः

तदित्पदमिति द्वे मध्ये

मूलम्

तदित्पदमिति द्वे मध्ये

English

He piles up two bricks in the middle with the verses, “Even a wise person does not know the destination reaching which one comes back to the living world. A triform creature, rotating like a chariot-wheel does not die in reality, but lives.—Do thou bring back (the draught) to one desiring to partake, knowing all things, coming near, departing, not staying behind.”⁹⁹

विश्वास-प्रस्तुतिः

वसूनां रुद्रा णामित्यष्टावुत्तरतो रश्मयो वसिति यजमान आरोगस्येत्यष्टावुपरिष्टादापो व इति यजमानः

मूलम्

English

He piles up eight bricks with the formulas, “May I shine with my own lustre being in the place of Vasus Ādityas…. in the place of Rudras Adityas—…. in the place of Ādityas Ādityas…. in the place of truthful and wise Ādityas… in the place of Maruts Ādityas who are shaking, smiting and stormy… in the place of the Rbhus Ādityas…. in the place of Viśve Devas Ādityas.”¹⁰⁰ —…. in the place of the impeller Saṁvatsara Ādityas…… The sacrificer prays with the formula, “Om Bhūr bhuvaḥ svaḥ” O Raśmis, your union is with Āditya. Do you not disturb our union.”¹⁰⁰ He piles up eight bricks abve with the formulas, “May I shine with my lustre. being in the place of Aroga Sūrya … in the place of Bhrāja Sūrya … in the place of Pațara Sūrya… in the place of Pataṅga Sūrya. … in the place of Svarṇara Sūrya. in the place of Jyotiṣīmata Sūrya … in the place of Vibhāsa Sūrya. … in the place of KaŚyapa Sūrya.”¹⁰⁰ The sacrificer prays with the formula, “Om Bhūr bhuvaḥ svaḥ O waters. Your union is (with Sūrya). Do you not disturb our union.”¹⁰¹

विश्वास-प्रस्तुतिः

प्रभ्राजमानानामित्येकादश प्रभ्राजमानीनामिति चैकादश मध्ये

मूलम्

प्रभ्राजमानानामित्येकादश प्रभ्राजमानीनामिति चैकादश मध्ये

English

He piles up in the middle eleven bricks with the formulas, “May I shine with my lustre in the place of Prabhrājamāna Rudras-… in the place of Vyavadāta Rudras…. in the place of Vasukivaidyuta Rudras.– … in the place of Rajata Rudras…. in the place of Parusa Rudras-……. in the place of Śyama Rudras.–… in the place of Kapila Rudras-. … in the place of Atilohita Rudras-…. n the place of Urdhva Rudras.-… in the place of Avapatanta Rudras—. in the place ofVaidyuta Rudras.”¹⁰² Also with the eleven formulas, “… in the place of Prabhrājamānī Rudrāṇīs——. … in the place of Vyavadātī Rudraņīs … in the place of Vāsukivaidyuti Rudrāṇīs,… in the place of Rajata Rudrāṇīs in the place of Parusa Rudrāṇīs. in the place of Śyāma Rudrāṇīs. in the place of Kapila Rudrāṇīs…. in the place of Atilohitī Rudrāṇīs. -… in the place of Ūrdhva Rudrāṇīs. in the place of Avapatantī Rudrāņīs.- in the place of Vaidyutī Rudrāṇīs.”¹⁰³ The sacrificer prays with the formula, “Om Bhūr bhuvaḥ svaḥ. O Rūpas, your union is with the Rudras. Do not disturb our union.”¹⁰³

विश्वास-प्रस्तुतिः

रूपाणि वसिति यजमानोऽग्नेः पूर्वदिश्यस्येत्यष्टौ दिश्या दिशो व इति यजमानो दक्षिणपूर्वस्यामिति चतस्रो नरकवतीर्यथालिङ्गम्

मूलम्

English

He piles up eight Diśyā bricks with the formulas, “May I shine with the lustre being in the place of Agni belonging to the eastern direction-… in the place of Jātavedas belonging to the intermediate quarter-… in the place of Sahojas belonging to the southern direction. in the place of Ajirāprabhava belonging to the intermediate quarter-….in the place ofVaiśvānara belonging to the west… in the place of Naryāpas belonging to the intermediate quarter-… in the place of Panktirādhas belonging to the northern direction-… in the place of Visarpin belonging to the intermediate quarter.”¹⁰⁴ Thesacrificer prays with the formula, “Om Bhūr bhuvaḥ svaḥ O quarters, your union is (with Agni). Do you not disturb our union.”¹⁰⁴

He piles up four Narakavatī bricks in the direction as per indicatory mark with the formulas, “The Visarpin hell lies in south-east. Do thou guard us from it. The Avisarpin hell lies in the southwest direction. Do thou guard us from it. -The Viṣādin hell lies in the north-east direction. Do thou guard us from it. -The Aviṣādin hell lies in the north-west direction. Do thou guard us from it.”¹⁰⁵

विश्वास-प्रस्तुतिः

आ यस्मिन्निन्द्रि याणि शतक्रतविति द्वे दक्षिणत इन्द्र घोषा वः सञ्ज्ञानमिति षड्दिश्या आदित्य सर्व इति पञ्च दिश्या एवा ह्येवेति षड्दिश्या आपमापामिति नवोपरिष्टादपाँरसमित्येकां कामस्तदग्र इति सङ्कलपवतीम्

मूलम्

English

He piles up two bricks towards the south with the verses, “Āditya with whom seven horses stand at will is wise, wellknown and the visitor of Indra. -O hundred-powered Indra, I choose thy powers whi9ch reside in five people.”¹⁰⁵ He piles up six Diśyā bricks with the formulas, “May Indraghoṣas accompanied by the Vasus pile you up towards the east. May Manojavas accompanied by the Pitṛs pile you up towards the south. May Pracetas accompanied by Rudras pile you up towards the west. May Viśvakarman accompanied by Ādityas pile you towards the north. May Tvaṣṭr̥ accompanied by his forms pile you up above. May Samjñāna pile you up towards the west.”¹⁰⁶ He piles up five Diśya bricks with the formulas, “May Āditya representing the whole Agni pile a brick on the earth. —Vāyu in the midregion. Sūrya in the heaven. Candramas in the quarters. The Nakṣatras in their own world.”¹⁰⁶ He piles up six Diśyā bricks with the formulas, “O Eva, thou art the ways, O Agni, thou art the ways. O Vāyu, thou art the ways. -O Indra, thou art the ways. -O Pūṣan, thou art the ways, O gods, you are the ways.”¹⁰⁶ He piles up nine bricks above with the verses, “āpam āpam … vāyvaśvā…. mahānāmnīr … apāśnuṣṇim … vajram devīr…”¹⁰⁶
bhadram karṇebhiḥ … svasti na indro … and the verse, “May the sages Ketus, Aruņas, Vātarasanas, pile up in a hundredfold way the brick bearing a thousandfold fruit. May the divine healing waters be auspicious and pleasant to us. O Sarasvatī (brick), do thou be gracious. Let not thy cavity be visible. “¹⁰⁷ The sacrificer piles up one brick with the verse, “All worlds emerged in consonance with the essence of waters which is procured from the sun and is therefore bright. O waters, I pick up the best essence of yours which is the essence of the essence of waters.”¹⁰⁸ He piles up the Saṁkalpavatī brick with the verse, “From the germ which became manifest in relation to the mind at the creation of the world, desire (for creation) became apparent first of all. The wise, after having contemplated by means of intuition, discovered the bond of existent into the non-existent.”¹⁰⁹

विश्वास-प्रस्तुतिः

आपो ह यदित्योघवतीम्विधाय लोकानिति स्तम्भनवतीं केतव इत्येकाम्

मूलम्

आपो ह यदित्योघवतीम्विधाय लोकानिति स्तम्भनवतीं केतव इत्येकाम्

English

He piles up the Oghavatī brick with the verse, “When the great waters bearing germ for creating the self-manifest developed the embryo, these worlds were created. Therefore all this is self-manifest reality.”¹¹⁰ He piles up the Stambhanavatī brick with the verse, “Prajāpati who created first through the cosmic order, having created the worlds, creatures, all directions and intermediate quarters entered into the manifest world by his consciousness.”¹¹¹ He piles up one brick with the verse, “May the sages Ketus, Aruṇas. Vatarašanas pile up in a hundredfold way the brick bearing a thousandfold fruit.”¹¹²

विश्वास-प्रस्तुतिः

इमा नु कमिति तिस्र आप्लवस्वेति सप्तदश क्षपण्यो विशीर्ष्णीमिति द्वे

मूलम्

इमा नु कमिति तिस्र आप्लवस्वेति सप्तदश क्षपण्यो विशीर्ष्णीमिति द्वे

English

He piles up three bricks with the verses, “May we-Indra and Viśve Devas accomplish these worlds. —May Indra together with the Ādityas accomplish our sacrifice, ourselves and our progeny. —May Indra together with the Ādityas and one troops of Maruts be the guardian of our bodies.”¹¹³
He piles up seventeen Kṣapaṇī bricks with the verses, “O sacrificer, do thou not be born, do thou not die, do thou not form part of the universe again again. (Do not) put on thy body commencing with pleasure and ending with grief. The rays of the self-manifest sun which formulated the various bodies, may they accomplish thy body. Let not thy will (to reach the Ultimate Reality) vanish. –Do you get up, do not sleep. O sons of Bharata, do you aspire (to obtain the good will of) Agni, you who are gratified with king Soma and are dear to Sūrya. -The youth adorned with garment has arrived. Being accomplished, (the post) becomes more and more enlightened. The resolute wise raise him up.-Free-minded and eager to reach the gods.¹¹⁴ The invulnerable fortress of gods has eight wheels and nine doors. The golden treasure in it is the heavenly world surrounded with lustre. One who knows the fortress surrounded by ambrosia and related to Brahman, him Brahman and Prajāpati give long life, glory and progeny. -Prajāpati entered the golden fortress which is lustrous, tawny, surrounded with glory and invulnerable. Void of loss and disease, indestructible, he moves outwards. He the wise reaches both the gods and demons in this and the yonder world. —Agni dispels that in which a maiden or a young woman or a wife attached to her husband (wrongly) rejoices, and whatever evil is perpetrated.-Those who cook (sacrificial food), those who do not, those who offer to gods and those who do not, if they (really) know Indra and Agni, do not need anything more to attain heaven. (Human beings) urged by their activities come together like sand from this world and the yonder world. (The god) enlightened them through illuminating words.¹¹⁵-You who are old and new go away, go variously and disperse from here. -May Yama grant him an abode which is manifest by days, by nights and by waters. Those of impure birth, those who are born of maidens of wanton girls and women having paramours. -I separate from this place those who have swallowed semen, who have swallowed an egg, and both my sons and grandsons who are destined to go to Yama’s world. -0 gods, you have assigned a life of a hundred years at which you render the bodies old and at which the sons become the fathers. (Therefore) let not our life be cut in the middle.¹¹⁶ That which is the Brahman is the resort of the Pitṛs, Yama, Varuṇa, Aśvins, Agni, and the Maruts residing in the midregion. –May I attain fulfilmentof desires. I am that eternal principle. Therefore, O you divine waters, bestow upon us the griefless abode, supernatural knowledge, wealth, riches and sons.”[^42-1311] He piles up two bricks with the verses, “(O Agni), do thou dispel from here Nirrti which is without head and also the one having the head of a vulture. Dispel also Paribsādha, Śvetakuṣa, Nijangha and Śabalodara : –O Agni, do thou destry those evil spirits together with Vācyāyā, who have enlightened malice, jealousy, hunger, anger and magic treatment.—O Agni, do thou destroy the sights by means of thy chariot made of Kimśuka wood.”[^43-1311]

[^42-1311] TĀ I.27.1-6

[^43-1311] TĀ I.28.1

विश्वास-प्रस्तुतिः

पर्जन्यायेति तिस्रः

मूलम्

पर्जन्यायेति तिस्रः

English

He piles up three bricks with the verses. “Do you sing songs for Parjanya, son of heavens, the showerer. May he grant us food. May this prayer addressed to self-dominant Parjanya reach his heart. Do you (O priests) convey it to him. May the wind and all men be pleasant to us. May the plants be full of grains and pleasing the gods. –Parjanya who procreates the embryo among the plants, cattle, mares and women….”¹¹⁷

विश्वास-प्रस्तुतिः

पुनर्मामैत्विति च तिस्रः

मूलम्

पुनर्मामैत्विति च तिस्रः

English

He piles up three bricks with the verses, “Let the power come back to me; the life; the fortune; the Brahman- power; the wealth. I take back for long life and for splendour my semen which spllt on the earth, on the plants and in water. Do thou make me immortal and having good progeny with that semen which is sprinkled and which procreates.”¹¹⁸

विश्वास-प्रस्तुतिः

स्वयमातृण्णादि समानमुत्तरँसावित्रेण

मूलम्

स्वयमातृण्णादि समानमुत्तरँसावित्रेण

English

The subsequent procedure beginning with the piling up of the naturally perforated stones is similar to that for the Sāvitra Citi.¹¹⁹

विश्वास-प्रस्तुतिः

स्वयमातृण्णा लोकम्पृणाश्चैता आपः पञ्च चितयो भवन्ति

मूलम्

स्वयमातृण्णा लोकम्पृणाश्चैता आपः पञ्च चितयो भवन्ति

English

The naturally perforated stones and the Lokampṛṇā bricks, that is, the water-bricks make five Citis.

विश्वास-प्रस्तुतिः

प्रतिदिशं चितीः पुष्करपर्णादिभिः प्रच्छादनमन्याः प्रथमचितिवद्न पुष्करपर्णादय उत्तरतो लोकम्पृणयापवर्गो दीर्घदारुभिर्मञ्चं कृत्वा पृष्टो दिवीति पुरीषव्यूहनम्

मूलम्

English

The Citis are covered with lotus-leaf etc. towards each quarter. The second Citi is to be piled up only with the Lokampṛṇā bricks. The other Citis are to be piled up as the first Citi. Lotus-leaf etc. are not to be placed. The completion takes place towards the north by means of the Lokampṛṇā. A stage should be prepared by means of long poles and earth should be spread over the Citi with the verse, “Vaiśvanara Agni is related t the heaven”[47]

विश्वास-प्रस्तुतिः

अन्त्येष्टके शतरुद्री यहोमोऽनुशँसनान्तेऽग्निप्रणयनं हूयमानायां वैश्रवणयज्ञो ब्राह्मणेन व्याख्यातोऽन्नकामस्य सर्वकामस्य वा पर्वणिपर्वणि वैश्रवणयज्ञः

मूलम्

English

The Satarudrīya offering should be made over the uppermost brick.¹²⁰ Carrying forth of the fire takes place at the end of the recitation (by the Hotr̥).¹²¹ While (the Adhvarāhuti) is being offered¹²² the Vaiśravaṇayajña is to be performed which is prescribed in the Brāhmaṇa.¹²³ the Vaiśravaṇayajña should be performed on every Parvan-day for a sacrificer desiring food or entertaining any desire. One should pile up the Aruṇaketuka Citi in sacrifices involving the preparation of Uttaravedi, as prescribed in the Brāhmaṇa-portion.

विश्वास-प्रस्तुतिः

सोत्तरवेदिषु क्रतुषु चिन्वीतेति यथाब्राह्मणं तस्यैतद्व्रतमिति यथाब्राह्मणं सम्मिताश्च व्रतसमुच्चया आपो न बीभत्स्या यथाब्राह्मणमेककामः सर्वकामो वा

मूलम्

English

One (who desires to perform the Āruṇaketuka rite) should observe the vows mentioned in the Brāhmaṇa-portion. The group of vows is also measured.[^52-1312] One should not censure waters. As mentioned in the Brāhmaṇa-portion one should entertain one desire or all desires.

[^52-1312] TĀ I.32. One should observe this vow; or for two months. The specific vows are : he should bathe thrice a day. He should havew food and drink every fourth time. (That is to say, after having food and drink in the morning, he should further have them next day evening). Or he may ask for food every day and eat. He should worship Agni with fire-sticks of Ficus glomerata with the Anuvāka beginning with punar mām aitu îndriyam (TĀ I.30). He should fulfil the purpose of water with the water drawn (from river etc.) and cleansed. He should not preserve any belongings. He should make Vrata- offerings to Agni, Vāyu, Sūrya, Brahman, Prajāpati, Candramas; Nakṣatras, Rtus, Saṁvatsara, Varuṇa and Aruņa. The rules applicable to the study of Pravargya-mantras are applicable also here. Offerings should also be made to Aruṇa Kāṇḍa-ṛṣis. One should study these mantras in the forest. He should murmur the two verses beginning with bhadram karnebhiḥ (TĀ I.1.1.), and touch water with Mahānāmni mantras. The teacher should initiate him. The latter should touch plants with sivā naḥ samtamā… and the earth with sumṛḍīkā… (TĀ I.1.3). He should do similarly at the conclusion of the study A milch-cow should be given as Dakṣiṇa, also a bronze-vessel and a linen piece of cloth; or any other garment according to one’s capacity. In this way one should conduct his study in a forest following the above-mentioned rules for learning. Thus he becomes full of devotion and holy.

विश्वास-प्रस्तुतिः

आपो वा इदँसर्वमिति ब्राह्मणं विज्ञायते ब्रह्म वा आपो यदाप उपधीयन्ते ब्रह्म वै तदात्मन्धत्ते ब्रह्मणः सायुज्यँसलोकतामाप्नोति य एतमग्निं चिनुत इति

मूलम्

English

Waters are indeed all this. So says the Brāhmaṇa. It is said, “Brahman indeed are the waters. In that the water bricks are piled up, one thereby holds Brahman within. One who piles up this (Āruṇaketuka) Citi, achieves association with Brahman and reaches the world of Brahman.

विश्वास-प्रस्तुतिः

सन्तिष्ठत आरुनाकेतुकः सन्तिष्ठत आरुणकेतुकः १०

मूलम्

सन्तिष्ठत आरुनाकेतुकः सन्तिष्ठत आरुणकेतुकः १०

English

The Āruṇaketuka rite comes to an end.

cf. BaudhŚS X. 20 ↩︎ ↩︎
KS XXVIII. 13; ĀpŚS XIX.11.11 ↩︎
TS V. 6.4.1 ↩︎
cf. BaudhŚS X.21 ↩︎
cf. BaudhŚS X.26 ↩︎ ↩︎
cf. BaudhŚS X.26; XIX.1 ↩︎
TS IV.2.4.4 ↩︎
TS IV.4.11.1 ↩︎
TBr III.10.1.1 ↩︎ ↩︎ ↩︎ ↩︎
TBr III.10.1.2 ↩︎ ↩︎ ↩︎
TBr III. 10.1.3 ↩︎ ↩︎ ↩︎ ↩︎
TBr III.10.1.4; cf. ApŚS 12.12 ↩︎ ↩︎ ↩︎ ↩︎
TBr III.10.2.1 ↩︎
TS IV.2.4.4 ↩︎ ↩︎
cf. BaudhŚS X.46 ↩︎ ↩︎
TBr III.11.6.1 ↩︎
TS V.5.4.4; BaudhŚS X.46 ↩︎
TBr III.11.6.2 ↩︎
TS 4.12.5; BaudhŚS X.21 ↩︎
TS IV.4.11.3 ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
TS IV.4.11.4; cf. BaudhŚS X. 47 ↩︎
TS 1.3.14 ↩︎
TBr III.10.3 ↩︎
TBr III.10.4 ↩︎
TBr III.10.5. As a matter of fact, these are not R̥ks, but prose formulas. ↩︎
TBr III.10.7 ↩︎
TBr III.10.6 ↩︎
TBr III.10.8.1 ↩︎ ↩︎ ↩︎
TBr III.10.9.2 ↩︎ ↩︎
TBr III.10.8.1 ↩︎
TBr III.10.8.2 ↩︎
TBr III.11.9.8 ↩︎
TĀ III.11.1 ↩︎
TĀ III.8.1 ↩︎ ↩︎ ↩︎
TĀ III.11.2.3 ↩︎
TĀ III.9.1 ↩︎ ↩︎
TĀ III.3.3 ↩︎
TĀ III 11.4 ↩︎
TĀ III.11.5 ↩︎
TĀ III.8.1 ↩︎
TĀ III.5.1 ↩︎
TĀ III.3.11 ↩︎
TĀ III.3.8 ↩︎
TĀ III.3.9 ↩︎
to be piled up with the graha-portions of the Caturhotr̥ formulas. ↩︎
The Graha portion of Ṣaḍḍhotr̥ formula is vācaspate’cchidrayā vācā. TĀ III.3.4. ↩︎
TĀ III.3.5 ↩︎
The portion relevant to the Dakṣiṇa out of these seventeen to be received is to be retained in the formula. The bricks are ninteen and the total number of formulas is seventeen. The two remaining formulas are probably the opening portion devasya tvā etc. and the closing portion tenā’ ‘mṛtatvam aśyām etc. ↩︎ ↩︎
TĀ III.3.10 ↩︎
TBr III.11.6.3-5 ↩︎
TBr III.12.7 ↩︎ ↩︎
TBr III.12.8 ↩︎
TBr III.12.9 ↩︎
guardian of the Dhruva vessel. ↩︎
officiated as the Grāvastut priest. ↩︎
Caland reads Br̥hat at four places. The reading brahmanas found in a manuscript is the correct one. ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
cf. BaudhŚS XII.8 ↩︎
cf. BaudhŚS IV.2 ↩︎
With this formula he presses the ground. cf. BaudhŚS IV.2. ↩︎
TĀ I.1.1 ↩︎
TĀ I.2.1-3 ↩︎
TĀ I.2.3 ↩︎ ↩︎
TS IV.I.11.2; TĀ I.2.4 ↩︎
R̥V X.71.6; TÂ 1.3.1 ↩︎
TĀ 1.4.1-3. This speaks about the autumn and other seasons. ↩︎ ↩︎
The text in Pune Ānandāśram edn. reads cādgaṇam. Bloomfield’s Vedic Concordance has recorded cāgrahaṇam. I propose co’dgrahaṇam. ↩︎
The text reads svatapasah, but ṚV VII.59.11, MS IV.10.3 and KS XX. 15 read svatavasaḥ, ↩︎
The formula namo vāce… (TĀ IV.1.1) at the beginning and śaṁ no vātaḥ (TĀ IV.42.1) at the end. ↩︎
mātṛk stands for mādṛk. ↩︎
TA 1.6.1-3 ↩︎ ↩︎
TĀ I.7.1 ↩︎
TĀ I.8.1 ↩︎ ↩︎
Caland’s text does not have due. His foot-note records dueas written in the margin after iti. This seems to be correct. Sāyaṇa in his commentary on the next verse calls that verse to be the second. ↩︎
TĀ I.8.1-2 ↩︎
TĀ I.8.3 ↩︎
TĀ I.9.1 ↩︎
TĀ I.18.1 ↩︎
TĀ I. 17.2. For the feminine nouns of Rudrāṇī bricks cf. TĀ I.17.1. ↩︎
TĀ I.9.3 ↩︎
cf. ŚānkhŚS XV.11.4 ↩︎
TĀ I.9.4 ↩︎
TĀ I.9.5 ↩︎
TĀ I.9.6 ↩︎
TĀ I.9.7 ↩︎
TĀ I.10.1-3; R̥V I.116.3-4. The last verse like many other verses prescribed in the Aruṇaketuka Citi, is obscure. ↩︎
TĀ I.10.4 ↩︎
TĀ I.11.1 ↩︎
TĀ I.11.1-4 ↩︎
The verse is obscure. ↩︎
TĀ I.11.46 ↩︎
TĀ I.11.7-8 ↩︎
TĀ 1.12.1-2. The latter half of the third verse may be compared with R̥V III.45.1, R̥V II.5.3; TS III.3.3.3. ↩︎
TĀ I.12.3 ↩︎ ↩︎
TĀ I.9.1. BaudhŚS XIX. 10. supra ↩︎
TĀ I.12.4-5; TS III.1.11.5 ↩︎
TĀ I.12.5 ↩︎
TĀ I.13.1-3; TS I.5.11.5 ↩︎
TĀ I.13.3. In similar instances the formula tayĀ devatayā’ṅgirasvad dhruvā sīda is to be added in each case. ↩︎ ↩︎
TBr III.7.10.6 ↩︎
TĀ I.15.1 ↩︎ ↩︎ ↩︎
TĀ I.16.1 ↩︎
TÀ I.17.1 ↩︎
TĀ I.17.2 ↩︎ ↩︎
TĀ I.18.1 ↩︎ ↩︎
TĀ I.19.1 ↩︎ ↩︎
TĀ I.20.1 ↩︎ ↩︎ ↩︎ ↩︎
TĀ I.21.1-3; for the last verse cf. TA I.1.3 ↩︎
TĀ I.22.8 ↩︎
TĀ I.23.1 ↩︎
TĀ I.23.8 ↩︎
TĀ I.23.9 ↩︎
TĀ I.24.4; cf. TÃ 1.21.3. ↩︎
TĀ I.27.1 ↩︎
TBr III.6.1.1; ↩︎
Doubtful meaning. ↩︎
cf. R̥V I.89.9 ↩︎
TĀ I.29.1 ↩︎
TA I.30.1 ↩︎
cf. BaudhŚS XIX.4 ↩︎
cf. BaudhŚS X. 48 ↩︎
cf. BaudhŚS X. 51; 52 ↩︎
cf. BaudhŚS X. 52 ↩︎
TĀ I.31 prescribes as follows: One should invoke Vaisravana with the following four verses, “Vaisravana always covered the activities of waters planned by thee. Do thou dispel our enemies who consume water. -Do thou, Vaiśravana, ascend the chariot having a thousand seats, many wheels and with a thousand horses yoked to it-the mystical power of Tvaștr, and come up to receive our Bali. May we be in the good will of (Vaiśravana) worthy of sacrifice and possessing shining wealth including plenty of food, whom human beings offer Bali consisting of wealth, cattle, elephants, gold and horses. –Thou shouldst avoid the city with a hundred doors, squares and streets, which is situated in the great mountains Sudarśana, Krauñca and Maināga.” If one proposes to offer Bali, he should do so with the formula, “This Bali is offered to Hiraṇyanābhi Vitudi, son of Kubera. Obeisance to the overlord of all beings. Having offered the Bali, one should pray with the verse, “Vaisravana belongs to the ruling class. We are brahmanas. Obeisance to thee; do thou not injure us. Having entered from here, do thou consume food.” One should set up the fire on which the rite is to be performed. the formula for setting the fire is: “O fire, do thou cover Bhū world; do thou cover the Bhuvaḥ world; do thou cover the Svaḥ world; do thou cover the Bhūr Bhuvaḥ Svaḥ world. Do thou sit down as the overlord of all worlds.” One should then enflame that fire on which the rite is to be performed. He should enflame the fire with the formulas, “Do thou cover Bhūḥ svāhā; do thou cover Bhuvaḥ svāhā, do thou cover Svaḥ svāhā; do thou cover Bhür bhuvaḥ svah svāhā. “One should perform the Vaisravana rite at that time at which the oblations (of the Arunaketuka Citi) and also those prescribed in the Brāhmaṇa are offered. Or after men go to sleep. He should offer the Bali with the formula, “I offer this big ball to him who is thy disastrous brother and who resides in my heart. May he not destroy my belongings; let them remain with me, svāhā.” He prays to Vaiśravana with the formula, “We pay obeisance to Vaisravana, the overlord of lords, the severe assaulter. May Vaisravana, the lord of desires grant the desires to me wishing the fulfilment of desires. Obeisance to kubera Vaiśravana the Mahārāja.” ↩︎