Aid-seeker art thou, worshipping. Cleanser art thou, the 33 A sea art thou of all-embracing compass. Aja art thou, who bath one foot to bear him. Thou art the Dragon of the Depths of ocean. Speech art thou, thou the Sadas, thou art Indra's. Doors of the sacrifice, do not distress me! Lord, Ruler of the pathways, lead me onward. In this Godreaching path may I be happy. 34 Look ye upon me with the eye of Mitra. O Agnis, ye, receivers of oblations, are by a lauded name 35 Thou art a light that wears all forms and figures, serving the general host of Gods as Kindler. Bambhâri, two of the guardians of the celestial Soma. See IV. 27; (7) the hearth of the Achbâvâka or Inviting Priest is addressed as Aid-seeker; (8) the Mârjaliya hearth on which the sacrificial vessels are cleaned is addressed as Cleanser. After the completion of the Dhishnyas the Âhavaniya fire is pointed at and addressed as Krisânu, the chief guardian of the Celestial Soma. The Pavamana: the Adhvaryu addresses the Bahishpavamâna place, the place where a morning Stotra or hymn of praise is sung outside the Vedi or altar Assembly: of priests. Welkin: the pit from which the earth for the altar and Dhishnyas is taken is likened to the sky with openings between clouds. Moving forward: or, perhaps, precipitous, shelving downward. According to Mahidhara, circumambulated by the priests. Swept clean: the slaughtering-place is addressed. Seat of "Law: the Udumbara post, where Sâmans are chanted at sacrifice. 33 A sea: the seat of the Brahman priest, to which all Gods resort and where the Brahman of fathomless knowledge sits. Aja: the fire at the door of the Prâchinavamṣa hall (the hall whose supporting beam is turned eastward) is addressed. Aja Ekapâd, or the One-footed Unborn, is perhaps the Sun or Lightning. See The Hymns of the Rigveda, VI. 50. 14, and Macdonell, Vedic Mythology, pp. 73, 74. Dragon of the Depths: Abi Budhnya, frequently associated with Aja-Ekapâd, is a deity of the atmospheric ocean. See The Hymns of the Rigveda, Index, and Macdonell, Vedic Mythology, pp. 72, 73. The Gârhapatya fire is thus addressed. Speech: the Sadas or shed in which the priests perform religious duties with spoken words. Doors, etc.: that is, let me pass in and out without stumbling. Ruler of the pathways: the Sun is addressed. God-reaching path: sacrifice. 34 Look ye: the priests are addressed. Mitra: or, of a friend. Agnis: the fires of the Dhishnyas. Glittering: raudrena; or, Rudra-like, awful, destructive of enemies. 35 With the text, he takes clarified butter mixed with sour curds. Thou: the clotted butter. Kindler: for,' says Mahidhara,' 'the Gods are illuminated or brightened when they have enjoyed the sacrificial butter." Thou, Soma, wilt withhold thy wide protection from bodywounding hatreds shown by others. All-bail ! Let the Swift graciously enjoy the butter. All-hail ! 36 By goodly paths lead us to riches, Agni, thou God who knowest every sacred duty. Remove the sin that makes us stray and wander: most ample adoration will we bring thee. 37 Wide room and comfort may this Agui give us, and go before us cleaving down our foemen. May he win booty in the fight for booty: May he quell foes in his triumphant onset. 38 O Vishnu, stride thou widely forth, give ample room for our abode. Drink butter, homed in butter! Still speed on the sacrifice's lord. All-hail! 30 To thee, God Savitar, belongs this Soma. Guard him securely let not demons harm thee. Now hast thou joined the Gods as God, God Soma: men have I joined here through abundant riches. All-hail from Varuna's noose am I delivered. 40 0 Agni, Guardian of the Vow, O Guardian of the Vow, on me whatever form of thiue hath been, may that same form be upon thee. Whatever form of mine hath been on thee, may that be here on me. O Lord of Vows, our vows have been accomplished. Dîkshâ's Lord hath approved my Consecration, and holy Fervour's Lord allowed my Fervour. 41 0 Vishnu, stride thou widely forth, make ample room for our abode. Drink butter, homed in butter! Still speed on the sacrifice's lord. All-hail ! Thou, Soma: with this formula he offers an oblation. Let the Swift: he offers to Soma a second time. 36 The Sacrificer recites the text taken from R. V. 1. 189. 1. 37 The Adhvaryu lays the fire on the Agnidhra hearth, and in its shed puts down the pressing-stones, the Soma-trough, and the Soma vessels, aud offers oblation with the text. 38 He offers oblation in the Âbavaniya fire with the text. 39 He spreads the black-antelope skin in the right-hand or southward cart, and lays the Soma thereon with the text. Delivered: handing over the Soma has secured me from danger of punishment by Varuna. 40 He lays a kindling-stick on the Âhavaniya fire. O Agni, etc.: repeated from verse 6. 41 Formulas for the preparation of the Yupa or Sacrificial Stake. The ceremony begins with an offering and a verse (repeated from 38) to Vishnu, as he is the sacrifice and the stake belongs to him. 42 I have passed others, not approached to others. On the near side of those that were more distant, and farther than the nearer have I found thee. So, for the worship of the Gods, with gladness we welcome thee God, Sovran of the Forest! Let the Gods welcome thee for the Gods' service. For Vishnu thee. Plant, guard! Axe, do not harm it! 43 Graze not the sky. Harm not mid-air. Be in accordance with the earth. For this well-sharpened axe hath led thee forth to great felicity. Hence, with a hundred branches, God, Lord of the Forest, grow thou up. May we grow spreading with a hundred branches. 42 He them takes the rest of the butter and goes with the carpenter to the wood in search of a suitable tree, a Palâșa, Khadira, Vilva (Aegle Marmelos or Bel), or the like. When he has found it he recites the verse expressing the trouble he has taken. Others: other trees. Sovran of the Forest: vanaspati; a large tree; the technical name of the Sacrificial Stake regarded as a form of Agni. For Vishnu thee: he touches it with the dipping-spoon. Plant!: a blade of Kusa grass which he puts where the first cut will be made. 43 He addresses the tree as it falls, and as it, as well as the axe, is thunderbolt, entreats it to spare the three worlds. To great felicity: as bearing a most important part in sacrifice. Hence: from this stump. BOOK THE SIXTH. By impulse of God Savitar I take thee with arms of Asvins, Thee for heaven, thee for earth, thee for the welkin. Pure 2 Thou art a leader, easy, to Unnetars, of access. Know this. It will stand upon thee. Savitar, God, anoint thee with sweet butter. Thee for the plants laden with goodly fruitage! Thou with thy top hast touched the sky, hast with thy middle filled the air, and steadied with thy base the earth. 3 Those seats of thine which we desire to visit, where there are many-horned and nimble oxen, There, of a truth, was mightily imprinted the loftiest step I close thee in, the winner of the Brâhmans, winner of Strengthen the Brâhmans, strengthen thou the Nobles, 4 Look ye on Vishnu's works, whereby the Friend of Indra, close-allied, Hath let his holy ways be seen. The Sacrificial Stake, which may be of any length from five cubits to seventeen or even more, is then brought to the enclosure and erected with the following formulas. 1 The formula is the same as that for the erection of the Udumbara post. See V. 26. Thee: the spade. 2 Thou: The first chip cut from the stake and thrown into the hole in which the stake is to stand. Leader: introducer of the stake into its receptacle. Unnetars: priests who pour the Soma juice into the cups. Know this: that the stake will stand on thee. Savitar, etc.: he anoints the stake. Thee for the plants: he anoints the cap or wooden top-ring and fastens it on the stake, that rice and other plants may thrive and be productive. Thou with thy top: the stake is erected. 3 He fixes the stake in the hole with the text which is a modification of R. V. I. 154. 6. Oxen: the stars with their ever-twinkling rays. Cf. R. V. I. 105. 10. 4 The Sacrificer touches the stake and recites the verse taken from R. V. I. 22. 19. Let . . . be seen: Mahidhara takes paspase as from spash, to bind bound on himself.' According to Siyana, the meaning is anutishthiti, performs. 5 The princes evermore behold that loftiest place where Vishnu is, Laid as it were an eye in heaven. 6 Thou art invested. Heavenly hosts invest thee! Riches of men invest this Sacriticer! Heaven's son art thou. This is thine earthly station. Thine is the beast whose home is in the forest. 7 Encourager art thou. The hosts of heaven have come to yearning Gods, the best conductors. God I'vashṭar, make the wealth of cattle quiet. Delightful to the taste be thine oblations. 8 Joy, wealthy ones! Brihaspati, save our riches. I bind thee with the noose of holy Order, thou offering to the Gods. Bold be the Slayer. 9 By impulse of God Savitar I bind thee, with arms of Asvins and with hauds of Pûshan, thee welcome unto Agni and to Soma. Thee for the waters, thee for plants. Thy mother grant thee permission, and thy father, brother born of one dam, thy friend, thy herd-companion. I sprinkle thee welcome to Agni-Soma. 10 Drinker art thou of water. May the Waters, the Goddesses, add sweetness to the oblation prepared for Gods, even though already sweetened. 5 He looks up to the cap of the stake. Princes: the wealthy institutors of sacrifice. 6 Thou art invested: he girdles the stake with a triple band of Kusa grass. Heaven's son: he addresses a chip of the stake which he inserts under the girdle of grass. The chip is cut from the stake which is produced from rain which comes from heaven. Thine: the stake is addressed. 7 Formulas for binding and slaughtering the victim. Encourager: he takes up and addresses some grass which, as a companion, encourages and guards him in his work. He touches the victim with the grass and recites the text. Hosts of heaven: the sacrificial animals which have consented to be immolated to the Gods. Conductors: of the Sacrificer, to heaven, Tvashtar: as creator and lord of cattle. Thine oblation: he addresses the victim. Wealthy Ones: the cows rich in milk. I bind: he puts a noose round the victim. Bold be the Slayer: this is Mahîdhara's explanation of 'dharshâ mânushaḥ,' which seems rather to meau, as Prof. Eggeling observes, 'be bold: I am (or he, the slaughterer is) a man.' 'Dare, being human,' addressed to the Immolator, would seem to give the meaning. 9 He binds the victim to the stake with the following formulas. Thee: 'I sprinkle' understood. Waters plants: rain and grass, to which the victim owes its existence. Mother father: Earth and Heaven, accordconsent to thy sacrifice. ing to Mahidhara. Grant thee permission: 10 Drinker: he holds lustral water under its mouth. May the Waters: Thy breath: he anoints the ani he sprinkles the victim's chest and belly. |