Thy loftiest birthplace is in heaven, thy navel is in air's mid-realm, the womb that bare thee is on earth. 13 Upon this course, O lords of wealth, harness, ye twain, the Ass who bears Agni, and kindly favours us. 14 In every need, in every race we call, as friends, to succour us, Indra, the mightiest of all. 15 Come. speeding on and trampling imprecations, come gladdening to the chieftainship of Rudra. Speed through the wide air thou whose paths are pleasant, with Pushan for thy mate, providing safety. 16 From the Earth's seat, like Angiras, bring thou Purishya Agni forth. After the wont of Angiras we to Purîshya Agni go. Agni Purîshya we will bear after the wont of Angiras. 17 Agni hath looked along the van of Mornings, looked on the days, the earliest Jâtavedas, And many a time along the beams of Surya : along the heaven and earth hast thou extended. 18 The Courser, started on his way, shakes from him all hostilities. He longs to look with reverent eye on Agni in the mighty seat. 13 Lords of wealth: the Sacrificer and the Adhvaryu. 14 He addresses the goat with the text taken from R. V. I. 30. 7. 15 Without touching the animals he makes them go eastward. He addresses the horse. Imprecations: ill-wishes, or slanderous words of the Sacrificer's enemies. Rudra: as Pasupati, Lord of Beasts. Speed: here he addresses the ass, the steed of the Agvins. Pûshan: here said to mean Earth. 16 He addresses the goat, sacred to Agni. Thou: the spade. We: the three fires having been lighted, the Sacrificer, the Brahman, and the Adhvaryu go to the lump of clay, representing Agai Purishya, which has been prepared for mating the Ukhâ or Fire-pan and placed in a square hole in the ground. Will we bear: with this formula the Adhvaryu looks at the puppet or mock-man, the anaddhpurusha (one of no use to Gods, men, or Manes), to which a passive part in the ceremony is assigned. Prof. A. Hillebrandt, (Ritual-Litteratur, p. 165) suggests that this doll or effigy may be a figure representing some enemy of the Sacrificer; and Prof. A. Weber that it is a sort of corpus vile, intended to bear the blame of any accidental hitches and oversights in the performance of the ceremony. 17 A hollow ant-hill is placed between the lump of clay and the Âhavaniya fire, and through the cavity the Adhvaryu looks at the clay, reciting the text taken, with variations, from A. V. VII. 82. 5. 18 He addresses the horse. Hostilities: attacks, toils and troubles, and evils of all kinds. Agni: represented by the lump of clay. On the mighty seat manifested on the sacrificial ground. 19 O Courser, having come to earth, seek Agni with a longing wish. Tell us by trampling on the ground where we may dig him from the earth. 20 Heaven is thy back, the earth thy seat, the air thy soul, the sea thy womb. Looking around thee with thine eye trample the adversaries down. 21 Wealth-giver, Courser, from this place step forth to great felicity. May we enjoy Earth's favour while we dig forth Agni from her lap. 22 Down hath he stepped, wealth-giver, racer, courser. Good and auspicious room on earth thou madest. Thence let us dig forth Agni, fair to look on, while to the loftiest vault we mount, to heaven. 23 I thoughtfully besprinkle thee with butter, thee dwelling near to all existing creatures. Broad, vast through vital power that moves transversely, conspicuous, strong with all the food that feeds thee. 24 I sprinkle him who moves in all directions: may he accept it with a friendly spirit. Agni with bridegroom's face and lovely colour may not be touched when all his form is fury. 25 Round the oblation hath he paced, Agni the wise, the Lord of Strength, Giving the offerer precious boons. 26 We set thee round us as a fort, victorious Agni, thee a Sage, Of hero lineage, day by day destroyer of our treacherous foes. 27 Thou, Agni, with the days, fain to shine hitherward, art brought to life from out the waters, from the stone, 19 He puts the horse's near forefoot on the lump of clay. With a longing wish: rucha; or, perhaps, with thy light, or eye. 20 He holds his hand over the horse's back. The sea: the ocean of air in which the Sun, represented by the horse, springs to birth. 21 He removes the horse's foot from the clay lump. 23 He sits down and offers two oblations on the lump of clay and the horse's hoof-print, and recites two texts taken (the first with variations) from R. V. II. 10. 4, 5. Thee: Agni, represented by the clay. Line 1 of verse 23 is first recited, then line 2 of 24; then line 2 of 23 and line 1 of 24. 24 With bridegroom's grace: or, revered by men.' 25 He draws a line with the spade three times round the lump of clay, and recites the texts taken respectively from R. V. IV. 15. 3; X. 87. 22; II, 1. 1. 27 The waters of the firmament, as lightning, flagrations caused by the friction of dry branches. Forest trees: in the con From out the forest trees and herbs that grow on ground, thou, Sovran Lord of men, art generated pure. 28 At Savitar's, the Shining One's, impulsion, with arms of Aşvins and with hands of Pûshan, As Angiras was wont to do, I dig thee forth from the seat of Earth, Agni Purîshya. Thee, Agni, luminous and fair of aspect, resplendent with imperishable lustre, gracious to living creatures, never harming, As Angiras was wont to do, we dig thee forth from the seat of Earth, Agni Purîshya. 29 Thou art the Waters' back, the womb of Agni, around the ocean as it swells and surges. Waxing to greatness, resting on the lotus, spread thou in amplitude with heaven's own measure. 30 Yea are a shelter and a shield, uninjured both, and widely spread. Do ye, expansive, cover him: bear ye Purishya Agni up. 31 Cover him, finders of the light, united both with breast and self, Bearing between you Agni, the refulgent, 32 Thou art Purishya, thou support of all. first, Agni, who rubbed thee into life. everlasting One. Atharvan was the Agni, Atharvan brought thee forth by rubbing from the lotus, from The head of Visva, of the Priest. 33 Thee too as Vritra-slayer, thee breaker of forts, the Sage Dadhyach, Son of Atharvan, lighted up. 28 He digs round the lump of clay and recites the text. 29 Northward of the hole from which he has dug the hidden lump of clay (see verse 16. note) he spreads a black antelope's skin with the neck turned to the east; on this he puts a lotus-leaf, and on this the lump of clay. Thou: he address the lotus-leaf representing the sky. Waxing: Agni, represented by the lump of clay. Spread forth as the Sun, fill the whole heaven with thy grandeur 30 Ye: the antelope skin and the lotus-leaf, both of which he touches as he recites the two texts. 32 He touches the lump of clay reciting the first line of the text taken, in part, from R. V VI. 16. 13. Purishya: according to Malidhara=paṣavya, favourable to cattle. See XI. 9, note. Atharvan: see VIII. 56. Here he takes hold of the lump of clay with both hands. The lotus: the sky, or the waters of the air. Visva: perhaps Heaven personified; or the Universe. The last line of the text is obscure, and has been variously explained. See Sacred Books of the East, XII. 217, 218, note. 33 Taken from R. V. VI. 16. 14. Dadhyach: see The Hymns of the Rigveda, I. 84. 13. 34 Pâthya the Bull, too, kindled thee the Dasyus' most destruc tive foe, Winner of spoil in every fight. 35 Sit, Hotar, in the Hotar's place, observant: lay down the sacrifice in the place of worship. Thon, dear to Gods, shalt serve them with oblation. Agni, give long life to the Sacrificer. 36 Accustomed to the Hotar's place, the Hotar hath seated him, bright, splendid, passing mighty, Whose foresight keeps the Law from violation, excellent, pure-tongued, bringing thousands, Agni. 37 Seat thee, for thou art mighty: shine, best entertainer of the Gods. Worthy of sacred food, praised Agni! loose the smoke, ruddy and beautiful to see. 38 Pour heavenly Waters honey-sweet here for our health, for progeny. Forth from the place whereon they fall let plants with goodly berries spring. 39 May Vâyu Mâtarișvan heal and comfort thy broken heart as there supine thou liest. Thou unto whom the breath of Gods gives motion, to Ka, yea, unto thee, O God, be Vashat! 40 He, nobly born with lustre, shield and refuge, hath sat down in light. O Agni, Rich in Splendour, robe thyself in many-hued attire. 41 Lord of fair sacrifice, arise! With Godlike thought protect us well. 34 From R. V. VI. 16. 15. Pâthya the Bull or, the hero Pathya, probably some celebrated Sacrificer. Prof. Max Müller (Vedic Hymns, Part I. p. 153) takes vrishd here as a Proper Name, Vrishan Pâthya. Dasyus: hostile aborigines. 35 Hotar: Agni, the Sacrificing Priest, or Invoker, of the Gods. The text is taken from R. V. III. 29. 8. 36 The text is taken from R. V. II. 9. 1. 37 Taken from R V. I. 36. 9. Seat thee: on the lotus-leaf. 38 He pours water into the hole from which the lump of clay was taken. Pour: O Spade, or O Heaven, or O Adhvaryu: Mahîdhara. 39 He fans air into the hole, and with the first line of the text addresses the wounded earth. Matarişvan: in the R. V. generally a name or form of Agni, here a designation of Wind as breathing, moving, or growing in his mother the Air. See I. 2, note. Ka: Prajapati (see I. 6, note), that is, Vâyu in his form. Vashat: a sacrificial exclamation; benediction. 40 He takes up the edges or corners of the antelope-skin and the lotus-leaf, ties them together, and wraps them round the lump of clay, reciting the text. 41 He takes the wrapped up lump of clay and stands up reciting the text. Cf. R. V. VIII. 23. 5. With great light splendid to behold come, Agni, through sweet hymns of praise. 42 Rise up erect to give us aid, stand up like Savitar the God; Erect as strength-bestower when we call aloud, with unguents and with priests on thee. 43 Thou, being born, art Child of Earth and Heaven, parted, fair Babe, among the plants, O Agni. The glooms of night thou, brilliant child, subduest, and art come forth, loud roaring, from the Mothers. 44 Steady be thou, and firm of limb. Steed, be a racer fleet of foot. Broad be thou, pleasant as a seat, bearing the store which 45 Be thou propitious, Angiras, to creatures of the human race. Set not on fire the heaven and earth, nor air's mid-region, nor the trees. 46 Forth with loud neighing go the Steed, the Ass that shouteth as he runs. Bearing Purîshya Agni on, let him not perish ere his time, 47 The Law the Truth, the Law the Truth, As Angiras was Removing all distresses and afflictions, here settle down and banish evil purpose. 42 With uplifted arms he holds it up towards the east, and recites the text taken from R. V. I. 36. 13. Unguents...priests: or, shining ministrants; priests who bear oblations. 43 Among the plants: the shrubs that serve as fuel; or phosphorescent plauts in which he dwells; or, according to Mabidhara, rice and other plants from which sacrificial cakes are made. The Mothers: the trees whose dry wood feeds him. The text is taken from R. V. X. 1. 2. 44 He addresses the ass (see verse 12). The store: the equipment of Agni, all that is required to make the Altar complete. See V. 13, note. 45 He addresses the goat, here called Angiras, a name of Agni (see III. 3), as sacred to that God. 46 He holds the lump of clay over the animals without touching them, first over the horse, reciting the text, The Ass: here ironically coupled with the horse. Bearing: the horse. Male: the ass, over which he now holds the lump of clay. Offspring of the Sea: born as lightning in the aërial ocean. Agni, come hither: he takes the lump down. 47 He holds the clay-lump over the goat, and recites the first Pâda or quarter-division of the text. The Law, etc.: meaning Agni as the Suu, being himself both Law and Truth. |