Contents
Preface
Abbreviations
Introduction
The Savitra-Cayana.
3.10.1 - The 185 formulas which the Adhvaryu recites when he places the 185 bricks of the fire-altar, and the eight formulas which he recites when he puts sand on one of the lines of the ground for the altar.
3.10.2 - The four formulas which the Adhvaryu recites when he places the four naturally perforated bricks.
3.10.3 - The formulas which the Adhvaryu recites when he worships the fire-altar.
3.10.4 - The formulas which the Sacrificer recites when he worships the fire-altar.
3.10.5 - The formulas which the Hotar recites for the fire-altar that has been completely built up.
3.10.6 - The formulas which the Sacrificer recites when he anoints his face with clarified butter
3.10.7 - The twenty-one formulas which the Adhvaryu recites when he makes twenty-one oblations after the anointment of the Sacrificer.
3.10.8 - The formulas which the Adhvaryu recites when, at the animal sacrifice, he draws for Mr̥tyu (Death) a draught of broth from the victim, and sits it down on the high altar. The two verses which he recites when he pours the libation into the fire. The formula which the Sacrificer or the Adhvaryu recites when he drinks the rest of that draught. The formulas by which the Sacrificer firmly establishes the vital breaths in himself.
3.10.9 - Mystic explanations of some of the formulas used for the building of the Savitra fire-altar, and reflections concerning the Savitra fire-altar in general. Dialogue between a young student and Plakṣa Dayyāmpāti. Examples of Janaka, Ahīnas Āśvatthya, Devabhāga Śrautarṣa, and Sūṣa Vārṣṇeya.
3.10.10 - Mystic explanations pertaining to the formulas of 3.10.1.
3.10.11 - Mystic speculations concerning the Sāvitra fire and the Savitra fire-altar. Story of Bharadvāja. The reason why the Sāvitra fire-altar is called Sāvitra.
The Naciketa-cayana.
The Naciketa-cayana.
3.11.1 - The twenty-one formulas which the Adhvaryu recites when he places the twenty-one bricks of the fire-altar.
3.11.2 -3.11.2 The formulas which the Adhvaryu recites for the Śatarudrīya-oblation.
3.11.3 -3.11.3 The formulas recited by the Adhvaryu for the oblation which is called "Stream of wealth".
3.11.4 -3.11.4 The formulas recited by the Adhvaryu for the oblation which is called "Food-oblation"
3.11.5 -3.11.5 The formulas recited by the Adhvaryu for the Viśvaprī-oblations
3.11.6 -3.11.6 The formulas which the Adhvaryu, acting for the Sacrificer, recites when he touches the fire-altar. The two formulas which he recites when he deposits the space-filler bricks. The five formulas which he recites when he touches the fire-altar. The formula which he recites when he spreads loose earth on the layer of bricks.
3.11.7 -3.11.7 Symbolical interpretations and theological explanations of the Nāciketa fire-altar.
3.11.8 -3.11.8 Story of Naciketas. Theological explanation of the reason why gold is the dearest of all valued objects, and theological explanation of the word dakṣiṇā.
3.11.9 -3.11.9 The Naciketa fire-altar should be built on the occasion of a Soma-sacrifice. Special rites that should be performed if the Sacrificer wishes to be endowed with fiery energy, glory, and preeminence in sacred lore. The four libations that should be performed at the end of the ceremony
3.11.10 -3.11.10 Rewards obtained by the Sacrificer who builds the Nāciketa fire-altar. The Naciketa fire-altar is identified with the year.
IN DECEMBER 1948 I published, in the Proceedings of the American Philosophical Society, the translation of the two Prapāṭhakas of the Third Kāṇḍa of the Taittirīya-Brāhmaṇa that deal with the horse-sacrifice. The three following Prapathakas, the translation of which I am now publishing, are dedicated to the special kinds of Agnicayana or building of the fire-altar. The normal form of the Agnicayana is well known. Weber, Eggeling, and Keith have given us good descriptions of it.1 (Footnote - 1Cf. Weber, Ind. Stud. 13: 325 ff.; Eggeling, SBE, 43: 375 ff.; Keith, The Religion and Philosophy of the Veda and Upanishads, 354 ff.; Dumont, L'Aśvamedha, 55 ff. These descriptions are based not on the Taittiriya texts, but on the texts of the White Yajurveda. But our knowledge of the special kinds of Agnicayana, ie., the special methods of building the fire-altar according to the school of the Kathas, is very limited. Our only sources of information are Āpastamba-Śrautasūtra 19.11-15, Baudhayana-Srautasūtra 19.1-10, Taittiriya-Brāhmaṇa 3.10-12, and Taittirīya-Āranyaka 1; and of these texts only the text of Āpastamba has been translated.2 (Footnote - Das Srautasūltra des Āpastamba, aus dem Sanskrit ūbersetzt von W. Caland. Verhandelingen der koninglijke).
The teaching of the special kinds of Agnicayana presupposes the knowledge of the normal form of the building of the fire-altar, but this normal form is not dealt with in the Taittirīya-Brāhmaṇa because it has been abundantly dealt with in the Taittirīya-Samhitā.
The building of the fire-altar is one of the most elaborate ceremonies of the Vedic ritual. It is performed along with a Soma-sacrifice, but is obligatory only in certain cases. It begins with the immolation of five victims whose heads are to be put into the first layer of the altar. The clay to be used for the making of the fire-pan and the bricks of the altar is solemnly collected. The fire-pan is made either by the first wife of the Sacrificer or by the Adhvaryu. A few days after the animal sacrifice, the initiation of the Sacrificer takes place. From that time the fire-pan is kept filled with fire, and for a year the Sacrificer carries it about, performs several rites, and adores the fire in the pan. At the end of the year the actual building of the altar begins. The altar is made of five layers of bricks. It has the form of a bird, with wings and tail. In the first layer the golden figure of a man is placed. After the altar has been built, libations are offered to the Rudras and, after an oblation of milk, that must be the milk of a black cow with a white calf, the fire is solemnly placed on the altar. Then a great number of libations are offered to Agni and other deities, and finally the Vajaprasaviyas, whose remnants mixed with milk are used to anoint the Sacrificer, who touches the fire-altar. After the anointing and a few other oblations, the Soma-sacrifice takes place. When the ceremony of the Agnicayana has been completely achieved, the Sacrificer either performs the sacrifice called Sautrāmaṇī or offers an oblation of amīkṣā (i.e., a mixture of boiled and coagulated milk) to Mitra and Varuna. Such is, in summary, the normal form of the Agni-cayana.
But there are five special kinds of Agnicayana or special methods of building the fire-altar according to the school of the Kaṭhas: the Sāvitra-cayana or building of the fire-altar in the form of the sun; the Nāciketa-cayana or building of the fire-altar as it was built by the sage Naciketas; the Cāturhotra-cayana or building of the fire-altar with the formulas that symbolize the four Hotars; the Vaiśvasr̥ja-cayana or building of the fire-altar as it was originally built by the creators of the universe; and the Aruṇaketu-cayana or building of the fire-altar as it was built by the sage Aruṇaketu. The first four of these special kinds of Agnicayana are the subject of the three last Prapāṭhakas of the Taittirīya-Brāhmaṇa.
The text of these Prapāṭhakas is rather difficult, and many passages would be unintelligible without the help of the Sūtras and Sāyaṇa's commentary. But it contains very interesting material, especially among the mantras and among the mystic speculations, some of which have a quite upanishadic character.
My translation is as literal as possible but, in order to make it more intelligible, I have put in parentheses not only the words that must be considered as understood in the text, but also short explanations; and I have put in brackets a few introductory notes and a few remarks that may help the reader to grasp the significance of the rites and to follow the phases of each of the four ceremonies. For the convenience of the reader, the translation is accompanied by an accented transliteration of the text. It is the text of the Anandaśrama Series, and the numbers enclosed in brackets in the transliterated text, [1], [2], [3], etc., correspond to the numbers which are inserted in the text of the Indian edition; they indicate the subdivisions of each chapter (anuvāka). Only in a few instances have I corrected an evident misprint or ventured a conjecture.
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The prakṛti (i.e., the normal form) of the Agni-cayana or building of the fire-altar is extensively dealt with in the Taittirīya-Samhitā, which contains not only the mantras (verses and formulas) to be used at that great religious performance, but also the brāhmaṇas (i.e., ritual and theological explanations) referring to that ceremony. Consequently the Taittirīya-Brāhmaṇa only deals with some special kinds of Agnicayana.
According to an old Indian tradition, the five special methods of building the fire-altar which. are dealt with in Taittirīya-Brāhmaṇa 3.10-12 and in Taittirīya-Āraṇyaka 1 are based on texts of the school of the Kaṭhas, and this tradition, as Caland has pointed out in his introduction to Āpastamba-Śrautasūtra 19.11-15, seems to be confirmed by the fact that in the Kapiṣṭhala-Samhitā, which in the main agrees with the Kāṭhaka edited by Schroeder, there is a long fragment that is almost identical with Tait.-Br. 3.12.4 and 3.12.3. We may consequently assume that these special methods of building the fire-altar were originally taught by the Kathas.
These special kinds of Agnicayana are: 1. the Sāvitra-cayana (Tait.-Br. 3.10); 2. the Nāciketa-cayana (Tait.-Br. 3.11); 3. the Cāturhotra-cayana (Tait.-Br. 3.12.1-5): 4. the Vaiśvaṣrja-cayana (Tait.-Br. 3.12.6-9); and 5. the Aruṇaketu-cayana (TĀ. 1).
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THE SĀVITRA-CAYANA - View Image - Savitra Chayana
[According to Āpastamba (Āp. 19.11), he who wants to attain to the heavenly world should perform the Sāvitra-cayana (i.e., the building of the fire-altar in the form of the sun). This building of the fire-altar takes place in connection with an animal sacrifice.In addition to the objects required for the normal building of the fire-altar, the Sacrificer should provide himself 1. with 185 golden bricks (ie., small pieces of gold) as large as the last phalanx of the finger, or with an equal number of pebbles anointed with clarified butter; 2. with four naturally perforated bricks; and 3. with an unlimited number of space-filler bricks.The Adhvaryu then, acting for the Sacrificer, performs the rites of the animal sacrifice that begin with the recitation of the formula of the six Hotars (cf. Ap. 7.1.1). According to the sacred tradition, he performs the sacrifice "on the third part of the vedi.3 (Footnote - The vedi or sacrificial bed is a spot of ground excavated two or three inches deep and covered with straw. The form of the vedi is a trapezium, the eastern and western sides of which are parallel. In the case of the vedi of the Soma-sacrifice, the eastern side is 72 feet long, the western side is 90 feet long, and the distance between the middle point of the eastern side and the middle point of the western side is 108 feet.
(This seems to mean that the sacrifice should be performed on a vedi which is one third the size of the vedi of the Soma-sacrifice (cf. Baudh. 19.1).4 (Footnote - Consequently, in this case, the eastern side of the vedi would be 24 feet long, the western side would be 30 feet long, and the distance between the middle point of the eastern side and the middle point of the western side would be 36 feet.
Having performed the rites of the animal sacrifice as far as the second drawing of the enclosing line of the vedi (cf. Āp. 7.3.10), he thrusts down a peg into the ground, in the middle of that part of the vedi that is destined for the high altar (uttaravedi)5 (Footnote - The uttaravedi or high altar is a four-cornered mound, each side of which is 74 feet long. He then takes a green bunch of Darbha grass furnished with roots, buries it in the middle of the area where the Āhavanīya firefire place is to be built, draws five sruva spoonfuls of clarified butter from the juhū-ladle, and makes five libations with that clarified butter on the bunch of Darbha-grass, reciting the verses the first of which begins with "The year, in unison with the dark fortnights," etc. (TS. 5.6.4).
The Adhvaryu then prepares the vedi by digging the ground with the wooden sword, sprinkling the vedi, and performing the other rites which relate to it and which end with the pouring of clarified butter.
Then, inside the (above-mentioned) line (of the measure of a chariot wheel), he draws nine circular lines, strews the whole with sand, covers it with Darbha-grass, fills the external line with sour milk that has been mixed with honey, fills it also with pebbles, and leaves the whole in that state, for the night.
On the next day, the Adhvaryu, acting for the Sacrificer, offers the morning Agnihotra. He then touches the high altar (uttaravedi) with the formula "May prajāpati seat thee. With that deity, in the manner of the Aṅgirases, do thou sit firm" (TS. 5.5.2.4); and, after having taken the fire into himself with the two verses "In me I take first Agni," etc., "The immortal fire," etc. (TS. 5.7.9.a, b), he touches the high altar again with the verse that is called Self-Building: "Thy kindling sticks, O Agni," etc. (TS. 5.7.8.a).
Then he spreads sand over the place destined for the building of the fire-altar, with the formula. "Thou art the ash of Agni," etc. (TS. 4.2.4.b), and he spreads salty earth over it, with the formula "Thou art accord," etc. (TS. 4.2.4.c). Whilst he spreads that sand and that salty earth, he thinks in his heart: "That which is black in the moon, may that be here."
Then, after having mixed together the salty earth and the sand, with the formula "Be united," etc. (TS. 4.2.4.d), he surrounds the place destined for the building of the fire-altar with an unlimited number of pebbles, with the formula "Building up you are, building up around," etc. (TS. 4.2.7.1), and he scatters the sand over the place with the verse "Swell up," etc. (TS. 4.2.7. m). But he does not wipe out the lines.
Then, inside the ground destined for the building of the fire-altar, on the western part of that ground, he places a vessel filled with water, and recites the formula: "The word has put thee into the ocean, thee that acquirest offspring and prosperity, for me, for power."]
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[This chapter contains the 185 formulas which the Adhvaryu recites when he places the 185 bricks of the fire-altar, and the 8 formulas which he recites when he puts sand on one of the lines of the ground of that altar.]
[According to Āpastamba (Āp. 19.12), after the Adhvaryu has put the vessel full of water on the western part of the ground destined for the building of the fire-altar, he places, on the ninth or outermost line of that ground, the fifteen bricks that represent the 15 days of the bright fortnight of the month, with the 15 formulas "Samjñāna, Vijñāna," etc. These formulas consist of the names of the 15 days of the bright fortnight.]
(Mantras, Meanings and Footnotes)
(a) samjñānam vijñānam prajñānam jānad abhi-janat; samkalpamānam prakalpamānam upakalpamānam upakḷptam klptam; śreyo vasīya āyat sambhūtam bhūtam. - Table1, Combined Image
Meaning
Samjñāna (consciousness).-2. Vijñāna (understanding).-3. Prajñāna (knowledge). 4. Jānat (the knowing one).-5. Abhijānat (the recognizing one).-6. Samkalpamāna (the wishing one).-7. Prakalpamāna (the one that becomes fit).-8. Upakalpamāna (the one that is preparing itself).-9. Upaklpta (the one that has been prepared).-10. Kl̥pta (the one that is ready).-11. Sreyas (the more splendid one).- 12. Vasiyas (the more wealthy one).-13. Ayat (the one that is coming).-14. Sambhūta (the one that has been developed).-15. Bhūta (the one that has come into being). [In the intervals of these bricks, he places the fifteen bricks that represent the 15 muhūrtas, or periods of 48 minutes, of each of the fifteen days of the bright fortnight, with the 15 formulas "Citra, Ketu," etc. These formulas consist of the names of these 15 muhūrtas. of the bright fortnight.]
(b) citraḥ ketuḥ prabhān ābhān sambhān; jyotiṣmāṁs tejasvān ātapaṁs tapann abhitapan; rocano rocamānaḥ śobhanaḥ śobhamānaḥ kalyāṇaḥ.
Table2, Combined Image
Citra (the bright-colored one).-2. Ketu (the banner).-3. Prabhānt (the one that begins to become light).-4. Ābhānt (the blazing one).- 5. Sambhānt (the very bright).-6. Jyotismānt (the luminous one).-7. Tejasāant (the splendid one).-8. Ātapant (the one that radiates heat). -9. Tapant (the burning one).-10. Abhitapant (the one that heats).-11. Rocana (the bright one).-12. Rocamana (the shining one).-13. Sobhana (the beautiful one).-14. Sobhamana (the one that beautifies itself).-15. Kalyāṇa (the auspicious one). [Then, on the next line toward the center (i.e. on the eighth line by counting from the center), he places the fifteen bricks that represent the 15 nights of the bright fortnight of the month, with the 15 formulas "Darśa, Dṛṣṭā," etc. These
(c) darśā dṛṣṭā darśatā viśvarūpā sudarśanā; āpyāyamānā pуāyamānā pyāyā sūnṛterā; āpūryamāṇā pūryamāṇā pūrayantī pūrṇā paurṇamāsī.
Table3, Combined Image
Darsa ([the one in which the moon is] just becoming visible).-2. Dṛṣṭā ([the one in which the moon is] perceived).-3. Darśata ([the one in which the moon is] conspicuous).-4. Viśvarūpa ([the one in which the moon is] many colored).-5. Sudarsana ([the one in which the moon is] lovely).-6. Apyāyamānā ([the one in which the moon is] beginning to swell).-7. Pyāyamānā ([the one in which the moon is] swelling).-8. Pyāyā ([the one in which the moon is] swollen).-9. Sūnṛtā ([the one in which the moon is] friendly).-10. Ira ([the one in which the moon is] enjoyment).-11. Apūryamāṇā ([the one in which the moon is] beginning to become full).-12. Pūryamāṇā ([the one in which the moon is] becoming full).-13. Pūrayanti ([the one in which the moon is] filling).- 14. Pūrṇā ([the one in which the moon is] full). 15. Paurṇamāsī (the one that has the full moon). [In the intervals of these bricks, he places the fifteen bricks that represent the 15 muhurtas, or periods of 48 minutes, of each of the 15 nights of the bright fortnight, with the 15 formulas "Datar, Pradātar," etc. These formulas consist of the names of these 15 muhurtas.]
(d) dātā pradātā"nando modaḥ pramodaḥ [1]; āveśayan niveśayant samveśanaḥ saṁśāntaḥ śāntaḥ; ābhavan prabhavant sambhavant sambhūto bhūtaḥ.
Table4, Combined Image
Datar (the giver).-2. Pradātar (the bestower).-3. Ananda (joy).-4. Moda (gladness).5. Pramoda (delight).-6. Avesayant (the one that causes the creatures to go home). -7. Nivesayant (the one that causes the creatures to lie down).-8. Samveśayant (the one that causes the creatures to rest).-9. Samveśana (rest).-10. Samsanta (the one that is thoroughly calm).-11. Abhavant (the one that is beginning to exist).-12. Prabhavant (the one that is arising).-13. Sambhavant (the one that is developing).-14. Sambhūta (the one that has developed).-15. Bhūta (the one that has come into being). [Then, on the next line toward the center (i.e. on the seventh line by counting from the center), the Adhvaryu places the fifteen bricks that represent the 15 days of the dark fortnight of the month, with the 15 formulas "Prastuta, Vistuta," etc. These formulas consist of the names of the 15 days of the dark fortnight.]
(e) prastutam viṣṭutam samstutam kalyāṇam viśvarūpam; śukram amṛtam tejasvi tejaḥ samiddham; arunam bhānuman marīcimad abhitapat tapasvat.
Table5, Combined Image
Prastuta (the praised one).-2. Viṣṭuta (the highly praised one).-3. Samstuta (the extolled one).-4. Kalyāṇa (the auspicious one).- 5. Viśvarūpa (the many-colored one).-6. Śukra (the pure one).-7. Amṛta (the immortal one). 8. Tejasvin (the splendid one).-9. Tejas (splendor).-10. Samiddha (the inflamed one). -11. Aruṇa (the red one).-12. Bhānumat (the bright one).-13. Marīcimat (the radiant one). -14. Abhitapat (the one that heats).-15. Tapasvat (the burning one). [In the intervals of these bricks, he places the fifteen bricks that represent the 15 muhurtas of each of the 15 days of the dark fortnight, with the 15 formulas "Savitar, Prasavitar," etc. These formulas consist of the names of these 15 muhurtas.]
(f) savitā prasavitā dīpto dīpayan dīpyamānaḥ; jvalañ jvalitā tapan vitapant samtapan; rocano rocamānaḥ śumbhūḥ śumbhamāno vāmaḥ.
Table6, Combined Image
Savitar (the impelling one).-2. Prasavitar (the inciting one).-3. Dīpta (the flaming one). 4. Dīpayant (the inflaming one).-5. Dīpyamāna (the luminous one).-6. Jvalant (the blazing one).-7. Jvalitar (the one that causes to blaze).-8. Tapant (the burning one).-9. Vitapant (the one that penetrates with heat). 10. Samtapant (the one that heats thoroughly). 11. Rocana (the bright one).-12. Rocamāna (the shining one).-13. Śumbhū (the beautiful one).-14. Śumbhamāna (the one that beautifies itself).-15. Vāma (the lovely one). [Then, on the next line toward the center, the Adhvaryu places the fifteen bricks that represent the 15 nights of the dark fortnight of the month, with the 15 formulas "Sutā, Sunvatī," etc. These formulas consist of the names of the 15 nights of the dark fortnight.]
(g) sutā sunvatī prasutā sūyamānā'bhiṣūyamāṇā; pītī prapā sampā tṛptis tarpayantī [2]; kāntā kāmyā kāmajātā"yuṣmatī kāmadughā.
Table7, Combined Image
Sutā (the one that has been pressed out).— 2. Sunvatī (the one that is pressing out).-3. Prasutā (the one that has been pressed out continually).-4. Sūyamānā (the one that is being pressed out).-5. Abhiṣūyamāṇā (the one that is prepared by being pressed out).-6. Pītī (drinking).-7. Prapā (giving drink).-8. Sampā (drinking together).-9. Tṛpti (satisfaction).- 10. Tarpayantī (the one that satisfies).-11. Kāntā (the desired one).-12. Kāmyā (the desirable one).-13. Kāmajātā (the daughter of desire).-14. Āyuṣmatī (the one that is possessed of vital power).-15. Kāmadughā (the one that yields objects of desire just as the cow yields. milk). [In the intervals of these bricks, he places the fifteen bricks that represent the 15 muhurtas of each of the 15 nights of the dark fortnight, with the 15 formulas "Abhiśāstar, Anumantar," etc. These formulas consist of the names of these 15 muhurtas.]
(h) abhiśāstā'numantā"nando modaḥ pramodah; āsādayan niṣādayant samsādanaḥ saṁsannaḥ sannaḥ; ābhūr vibhūḥ prabhūḥ śambhūr bhuvaḥ.
Table8, Combined Image
Abhiśāstar (the one that assigns).-2. Anumantar (the one that permits).-3. Ānanda (joy).-4. Moda (gladness).--5. Pramoda (delight).-6. Āsādayant (the one that causes the creatures to sit down).-7. Niṣādayant (the one that causes the creatures to rest).-8. Saṁsādana (the one that causes the creatures to settle down). --9. Samsanna (the one that has settled down). -10. Sanna (the one that has sat down).-11. Ābhūū (the helper).-12. Vibhū (the all-pervading one).-13. Prabhū (the powerful one).-14. Śambhū (the beneficent one).-15. Bhuva (the existent). [Then, on the next line toward the center (i.e., on the fifth line by counting from the center), the Adhvaryu places the twelve bricks that represent the 12 bright fortnights of the year, with the 12 formulas "Pavitra, Pavayiṣyant," etc. These formulas consist of the names of the 12 bright fortnights.]
(i) pavitram pavayiṣyan pūto medhyaḥ; yaso yasasvān āyur amrtah: jīvo jīviṣyant svargo lokaḥ.
Table9, Combined Image
Pavitra (the one that is a means of purification).-2. Pavayiṣyant (the one that will purify).-3. Pūta (the one that has been purified).-4. Medhya (the one that is pure and fit for sacrifice).-5. Yaśas (glory).-6. Yaśasvant (the glorious one).-7. Āyus (vital power).- 8. Amṛta (the immortal one).-9. Jīva (life).- 10. Jīviṣyant (the one that will live).-11. Svarga (heaven).-12. Loka (space). [Then, on the next line toward the center, he places the twelve bricks that represent the 12 dark fortnights of the year, with the 12 formulas "Sahasvant, Sahīyāms," etc. These formulas consist of the names of the 12 dark fortnights.]
(j) sahasvānt sahīyān ojasvānt sahamānaḥ; jayann abhijayant sudraviṇo draviṇodāḥ; ārdrapavitro harikeśo modaḥ pramodaḥ [3].
Table10, Combined Image
Sahasvant (the powerful one).-2. Sahīyams (the more powerful one).-3. Ojasvant (the vigorous one).-4. Sahamāna (the conquering one).-5. Jayant (the victorious one).-6. Abhijayant (the one that conquers completely). -7. Sudraviṇa (the one that has splendid riches). -8. Draviṇodā (the one that grants riches). 9. Ardrapavitra (the one that has a wet strainer). -10. Harikeśa (the fair-haired one).-11. Modal (gladness).-12. Pramoda (delight). [Then, on the next line toward the center (i.e., on the third line by counting from the center), the Adhvaryu places the thirteen bricks that bear the names of the 13 months of the year, with the 13 formulas "Aruṇa, Aruṇarajas," etc. These formulas consist of the names of the 13 months.]
(k) aruṇo'ruṇarajāḥ puṇḍarīko viśvajid abhijit; ārdraḥ pinvamāno'nnavān rasavān irāvān; sarvauṣadhaḥ sambharo mahasvān.
Table11, Combined Image
Aruṇa (the red one).-2. Aruṇarajas ([the month of red dust).-3. Puṇḍarīka (the lotus-flower).-4. Viśvajit (the all-conquering one). 5. Abhijit (the victorious one).-6. Ārdra (the wet one).-7. Pinvamāna (the swelling one).- 8. Annavant (the one that is full of food).-9. Rasavant (the one that is full of juice).-10. Irāvant (the one giving enjoyment).-11. Sarvauṣadha (the one that produces all plants).- 12. Sambhara (the bestower).-13. Mahasvant (the powerful one). [Then, on the same line, he puts sand, with the eight formulas "Ejatka, Jovatka," etc. It seems that these formulas consist of the names of eight different kinds of sand.] =
(l) ejatkā jovatkāḥ, kṣullakāḥ śipiviṣṭakāḥ, sarisrarāḥ suśeravaḥ, ajirāso gamiṣṇavaḥ. Ejatka (trembling).-2. Jovatka (quick ?). -3. Kṣullaka (small).-4. Śipiviṣṭaka (smooth ?). 5. Sarisrara (flowing apart).-6. Suśeru ( ?suṣeru ?fastening well). -7. Ajira (nimble). -8. Gamisnu (going). = [Then, on the next line toward the center (i.e. on the second line by counting from the center), he places the fifteen bricks that represent the 15 muhurtas of muhūrtas (i.e., the 15 kṣudra-muhūrtas or 15 moments of 3 minutes and 12 seconds of each muhurta of 48 minutes), with the 15 formulas "Idānīm, Tadānīm," etc. These formulas consist of the names of the 15 kṣudra-muhūrtas.]
(m) idānīm tadānīm etarhi kṣipram ajiram, āśur nimeṣaḥ phano dravann atidravann, tvarams tvaramāṇa āśur aśiyāñ javaḥ (corr.: javaḥ).
Table12, Combined Image
Idānīm (at this moment).-2. Tadānīm (at that moment).-3. Etarhi (now).-4. Kṣipram (immediately).--5. Ajiram (quickly).-6. Āśu (the swift one). 7. Nimeṣa (twinkling). 8. Phana (foam).-9. Dravant (the running one). -10. Abhidravant (the fleeing one).-11. Tvarant (the hurrying one).-12. Tvaramāṇa (the hasting one).-13. Āśu (the swift one).-14. Āsīyāms (the swifter one).-15. Java (speed). [Then, on the next line toward the center (i.e. on the first line by counting from the center), the Adhvaryu places the six bricks that represent the six Kratus or great sacrifices, with the six formulas "Agniṣṭoma, Ukthya," etc., and the three bricks that bear the names of the three seasons, with the three formulas "Agni, the season," etc. The six first formulas consist of the names of the six Kratus. The three last formulas consist of the mystical names of the three seasons.]
(n) agniṣtoma ukthyo'tirātro dvirātras trirātras catūrātraḥ; agnir ṛtuḥ surya ṛtus candramā ṛtuḥ.
Agniṣṭoma.-2. Ukthya.-3. Atirātra. -4. Dvirātra.-5. Trirātra.-6. Catūrātra.
(o) prajāpatiḥ samvatsaro mahān kaḥ (corr.: formulas consist of the names of the 15 nights kaḥ) [4].
Table13, Combined Image
Agni (fire), the season.-2. Sūrya (sun), the season.-3. Candramās (moon), the season. [Then, on the navel (i.e., on the center of the ground of the fire-altar), the Adhvaryu places the four bricks that bear the four names of the year, with the four formulas "prajāpati," etc. These formulas consist of the four names of the year.]prajāpati (the lord of creatures).-2. Samvatsara (the year).-3. Mahant (the great one). 4. Ka (Who? i.e., prajāpati).
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Description:-
[Then, the Adhvaryu, acting for the Sacrificer, places the four naturally perforated bricks in the four directions (i.e., eastward, southward, westward and northward from the fire-altar) with the four formulas "Bhūḥ! (Thee who art) Agni (the Fire)," etc. Cf. Ap. 19.12.16.]
Mantra with Meaning
bhūragniñca pṛthivīñca māñca . trīśca lōkānthsavvaṁthsarañca . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda
bhuvō vāyuñcāntarikhṣañca māñca . trīśca lōkānthsavvaṁthsarañca prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda
svarādityañca divañca māñca . trīśca lōkānthsavvaṁthsarañca . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda
bhūrbhuvassvaścandramasañca diśaśca māñca . trīśca lōkānthsavvaṁthsarañca . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (5)
Bhūḥ (Earth)-(Thee who art) Agni (the Fire), and the Earth, and myself, and the three worlds, and the year, may prajāpati seat thee! With that deity, in the manner of the Aṅgirases, do thou sit firm.
Bhuvaḥ (Atmosphere)!-(Thee who art) Vāyu (the Wind), and the Atmosphere, and myself, and the three worlds, and the year, may Prajāpati seat thee! With that deity, in the manner of the Aṅgirases, do thou sit firm.
Svah (Heaven)!-(Thee who art) Āditya (the Sun), and Heaven, and myself, and the three worlds, and the year, may prajāpati seat thee! With that deity, in the manner of the Aṅgirases, do thou sit firm.
Bhūḥ! Bhuvaḥ! Svaḥ!-(Thee who art) the Moon, and the Quarters, and myself, and the three worlds, and the year, may prajāpati seat thee! With that deity, in the manner of the Aṅgirases, do thou sit firm.[Then, with the verse "Fill the space," etc. (TS. 4.2.4.n), the Adhvaryu deposits the space-filler bricks; and, having taken loose earth from the cātvāla-pit, he spreads it on the layer with the verse "Agni, who has been sought for in the sky," etc. (TS. 1.5.11.d). Cf. Ap. 19.12.17-18.]
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tvamēva tvāvvēṁttha yōäsi sōäsi . tvamēva tvāmacaiṣīḥ . citaścāsi sañcitaścāsyagnē . ētāvāścāsi bhūyāścāsyagnē . yattē agnē nyūnayyaṁdu tēätiriktam . ādityāstadaṅgirasaścinvantu . viśvē tē dēvāścitimāpūrayantu . citaścāsi sañcitaścāsyagnē . ētāvāścāsi bhūyāścāsyagnē . mā tē agnē ca yēna māäti cayēnāyurāvṛkhṣi . sarvēṣāñjyōtiṣāñjyōtiryadadāv6 (Footnote - See my note on this unusual form, p. 674.
udēti . tapasō jātamanibhṛṣṭamōjaḥ . tattē jyōtiriṣṭakē . tēna mē tapa . tēna mē jvala . tēna mē dīdihi . yāvaddēvāḥ . yāvadasāti sūryaḥ . yāvadutāpi brahma(6)
[When this layer of bricks of the fire-altar has been completed, the Adhvaryu mutters the formula for the mounting of the fire-altar (TS. 5.5.9.g) and the formula for the descending from the fire-altar. Then he worships the fire-altar with the formulas "Thou knowst thyself," etc. Cf. Ap. 19.12.20–21].
Thou knowst thyself (but nobody else knoweth thee). Thou art who thou art. Thou hast built up thyself. Thou art built up, thou art completely built up, O Agni (0 fire-altar)! Thou art so great, and thou art greater, O Agni. What of thee, O Agni (O fire-altar), is too little, and what of thee is too much, may the Adityas and the Aṅgirases (correctly) build up. May all the gods fill up the layer of thee. Thou art built up, thou art completely built up, O Agni (O fire-altar)! Thou art so great, and thou art greater, O Agni!-May I not, by building up thee (too little), O Agni,-may I not, by building up thee too much, tear off (my) vital power. That light of all lights, that yonder rises up, that unabated power, born of the heat, that is thy light, O brick! By that light, do thou give out heat for me; by that light, do thou burn brightly for me; by that light, do thou shine for me, as long as the gods (will be), as long as the sun will be, and as long as the Brahman (will be).
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savvaṁthsarōäsi parivathsarōäsi . idāvathsarōäsīduvathsarōäsi . idvathsarōäsi vathsarōäsi . tasya tē vasantaśśiraḥ . grīṣmō dakhṣiṇa pakhṣaḥ . varṣā puccham . śaraduttara pakhṣaḥ . hēmantō madhyam . pūrvapakhṣāścitayaḥ . aparapakhṣā purīṣam (7)
ahōrātrāṇīṣṭakāḥ . ṛṣabhōäsi svargō lōkaḥ . yasyāndiśi mahīyasē . tatō nō maha āvaha . vāyurbhūtvā sarvā diśa āvāhi . sarvā diśōänu vivāhi . sarvā diśōänu savvāṁhi . cityā citimāpṛṇa . acityā citimāpṛṇa . cidasi samudrayōniḥ (8)
indurdakhṣaśśyēna ṛtāvā . hiraṇyapakhṣaśśakunō bhuraṇyuḥ . mahānthsadhasthē dhruva āniṣattaḥ . namastē astu mā mā hisīḥ . ēti prēti vīti samityuditi . divammē yaccha . antarikhṣammē yaccha . pṛthivīmmē yaccha . pṛthivīmmē yaccha . antarikhṣammē yaccha . divammē yaccha . ahnā prasāraya . rātryā samaca . rātryā prasāraya . ahnā samaca . kāmaṃ prasāraya . kāma samaca (9)
[When the Sacrificer, by reciting the required formula "These bricks, O Agni, will be my milch cows," has made the bricks his milch cows in the other world, he worships the fire-altar with the formulas "Thou art the Samvatsara year, thou art the Parivatsara year," etc.-According to Āpastamba, the first part of this chapter is called samhāra (collection), and the second part, beginning with "Unto (4), forward (pra)," is called vihāra (distribution). Cf. Ap. 19.12.23.]
Thou art the Samvatsara year; thou art the Parivatsara year; thou art the year (called) Idāvatsara; thou art the year (called) Iduvatsara; thou art the year (called) Idvatsara; thou art the year (called) Vatsara.-Thy head is the Spring; thy right wing is the Summer; thy tail is the Rainy Season; thy left wing is the Autumn; the middle part of thy body is the Winter. Thy layers of bricks are the bright fortnights of the months; the layers of mud (used to fill up the interstices of the layers of bricks) are the dark fortnights of the months; thy bricks are the days and nights.-Thou art the bull Heaven. From that region where thou art glorified bring us glory. Having become the Wind, do thou while passing through all the different quarters; blow towards all the quarters; do thou blow
do thou blow while passing through all the quarters together. Do thou fill up the layer that has been made with understanding. Do thou fill up the layer that has been made without understanding. Thou art thought. (Thou art) the one who has been born of the ocean. (Thou art) Indu (the moon), Dakṣa, the eagle, the holy one. (Thou art) the quick bird with the golden wings. Powerful, thou art sitting in thy firm abode. Homage to thee! Do thou not harm me!
Unto (a), forward (pra), out (vi), together (sam), up (ud). Do thou give me heaven; do thou give me the atmosphere; do thou give me the earth. Do thou give me the earth; do thou give me the atmosphere; do thou give me heaven. -Do thou extend by day; do thou shrink by night. Do thou extend by night; do thou shrink by day. Do thou extend at will; do thou shrink at will.
[The Adhvaryu then, with his face turned northward, pours goat's milk on the outmost brick of the north side by means of a leaf of the Arka plant (Calotropis Gigantea); and, on this occasion, the chapter that begins with "Thou, O Agni, art Rudra, the Asura of the great sky" (Tait.-Br. 3.11.2), is used for the Satarudriya offering. After the oblation, the Adhvaryu puts the leaf of the Arka plant in a place that is not accessible to the cows, or he puts it on an ant-hill. Cf. Ap. 19.12.24-25.]
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bhūrbhuvassvaḥ . ōjō balam . brahma khṣatram . yaśō mahat . satyantapō nāma . rūpamamṛtam . cakhṣuśśrōtram . mana āyuḥ . viśvayyaṁśō mahaḥ . samantapō harō bhāḥ . jātavēdā yadi vā pāvakōäsi . vaiśvānarō yadi vā vaidyutōäsi . śaṃ prajābhyō yajamānāya lōkam . ūrjaṃ puṣṭindadadabhyāvavṛthsva (10)
[Then the Hotar, who has sat down behind the fire-altar (ie., to the west of it), with his face turned eastward, recites as Śastra, for the fire-altar that has been completely built up, the chapter that begins with "Earth! Atmosphere! Heaven! Energy, strength." Cf. Ap. 19.12.26.]
Earth! Atmosphere! Heaven!-Energy, strength; holy power, kṣatriya-authority; great glory; truth, asceticism; name, form; immortality; sight, hearing; mind, vital power; universal glory; greatness; constant heat, fiery energy, splendor. If, as Jātavedas (the fire that knows all created beings), thou art the one who purifies; or if, as Vaiśvānara (the fire that belongs to all men), thou art the one who proceeds from the lightning, come hither, giving prosperity to the creatures, and free space and food and wealth to the Sacrificer.
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rājñī virājñī . samrājñī svarājñī . arciśśōciḥ . tapō harō bhāḥ . agnirindrō bṛhaspatiḥ . viśvē dēvā bhuvanasya gōpāḥ . tē mā sarvē yaśasā sasṛjantu (11)
[According to Āpastamba, the Adhvaryu then, in conformity with the normal pattern of the animal sacrifice, performs the rites of that sacrifice, beginning with the act of bringing the fire to the high altar, and ending with the oblations of liberation. Having made these oblations of liberation, he draws clarified butter from the juhū-ladle four times with the sruva spoon, and offers that clarified butter. On this occasion, the chapter that begins with "Thou, O Agni, art Rudra, the Asura of the great sky" (Tait.-Br. 3.11.2) is used for the Śatarudrīya-oblation. Then he again draws clarified butter from the juhū-ladle four times; and the chapter that begins with "Agni and Viṣṇu" (Tait.-Br. 3.11.3) is used for the oblation that is called "Stream of wealth." -He again draws clarified butter from the juhū-ladle four times; and the chapter that begins with "Lord of food, give us food" (Tait.- Br. 3.11.4) is used for the Food-oblation. -He again draws clarified butter from the juhū-ladle four times, and offers the Viśvaprī-oblations (i.e. the all-delighting oblations), reciting the chapter that begins with "Seven, O Agni, are thy kindling-sticks, seven thy tongues" (Tait.-Br. 3.11.5; cf. Tait.-Br. 3.11.9). He then again draws clarified butter from the juhū-ladle four times, and offers the oblation with the formulas "With the thought of the Vasus, with the wave of the Rudras, with the light of the Adityas, with the intelligence of the Viśve Devāḥ, with the course of the Maruts, I offer thee. Svaha!" (Tait.- Br. 2.5.7.1). Then, with the rest of the clarified butter of these oblations, the Sacrificer anoints his face, reciting the chapter that begins with "The queen; the queen who rules far and wide." Cf. Ap. 19.13.1-8.]
The queen; the queen who rules far and wide; the overruling (sovereign) queen; the self-ruling queen. Flame, radiance. Heat, fiery energy, splendor.-Agni, Indra, Brhaspati, the Viśve Devāḥ, the protectors of the world, may they all endow me with glory!
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asavē svāhā vasavē svāhā . vibhuvē svāhā vivasvatē svāhā . abhibhuvē svāhāädhipatayē svāhā . divāṃ patayē svāhāähaspatyāya svāhā . cākhṣuṣmatyāya svāhā jyōtiṣmatyāya svāhā . rājñē svāhā virājñē svāhā . samrājñē svāhā svarājñē svāhā . śūṣāya svāhā sūryāya svāhā . candramasē svāhā jyōtiṣē svāhā . sasarpāya svāhā kalyāṇāya svāhā . arjunāya svāhā (12)
[The Adhvaryu then makes twenty-one oblations with the 21 formulas of the chapter that begins with "To Life, svāhā!-To Wealth, svāhā!" Cf. Ap. 19.13.9.]
To Life, svāhā!-To Wealth, svāhā! To the powerful one, svaha! To the one who shines afar, svāhā!-To the overpowering one, svāhā! To the sovereign, svāhā!-To the lord of the skies (ie., the lord of the heavenly regions), svāhā! To the power over distress, svāhā! To that (power) which belongs to those who are endowed with the faculty of seeing, svāha!-To that (power) which belongs to those who are luminous, svāhā!-To the king, svāhā!-To the king who rules far and wide, svaha!-To the overruling (sovereign) king, svāhā!-To the self-ruling king, svāhā!-To Vital Energy, svāhā!- To the Sun, svāhā!-To the Moon, svaha! To Light, svāhā! To the glider, svāhā!-To the propitious one, svāhā!-To the white one, svāhā!
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vipaścitē pavamānāya gāyata . mahī na dhārātyandhō arṣati . ahirha jīrṇāmatisarpati tvacam . atyō na krīḍannasaradvṛṣā hariḥ . upayāmagṛhītōäsi mṛtyavē tvā juṣṭaṅgṛhṇāmi . ēṣa tē yōnirmṛtyavē tvā . apa mṛtyumapa khṣudham . apētaśśapathañjahi . adhā nō agna ā vaha . rāyaspōṣa sahasriṇam (13)
yē tē sahasramayutaṃ pāśāḥ . mṛtyō martyāya hantavē . tān yajñasya māyayā . sarvānava yajāmahē . bhakhṣōäsyamṛtabhakhṣaḥ . tasya tē mṛtyupītasyāmṛtavataḥ . svagākṛtasya madhumataḥ . upahūtasyōpahūtō bhakhṣayāmi . mandrāäbhibhūtiḥ kēturyajñānāvvāṁk . asāvēhi (14)
andhō jāgṛviḥ prāṇa . asāvēhi . badhira ākrandayitarapāna . asāvēhi . ahastōstvā cakhṣuḥ . asāvēhi . apādāśō manaḥ . asāvēhi . kavē vipracittē śrōtra . asāvēhi (15)
suhastassuvāsāḥ . śūṣō nāmāsyamṛtō martyēṣu . tantvāähantathā vēda . asāvēhi . agnirmē vāci śritaḥ . vāgghṛdayē . hṛdayammayi . ahamamṛtē . amṛtambrahmaṇi . vāyurmē prāṇē śritaḥ (16)
prāṇō hṛdayē . hṛdayammayi . ahamamṛtē . amṛtambrahmaṇi . sūryō mē cakhṣuṣi śritaḥ . cakhṣur hṛdayē . hṛdayammayi . ahamamṛtē . amṛtambrahmaṇi . candramā mē manasi śritaḥ (17)
manō hṛdayē . hṛdayammayi . ahamamṛtē . amṛtambrahmaṇi . diśō mē śrōtrē śritāḥ . śrōtra hṛdayē . hṛdayammayi . ahamamṛtē . amṛtambrahmaṇi . āpō mē rētasi śritāḥ (18)
rētō hṛdayē . hṛdayammayi . ahamamṛtē . amṛtambrahmaṇi . pṛthivī mē śarīrē śritā . śarīra hṛdayē . hṛdayammayi . ahamamṛtē . amṛtambrahmaṇi . ōṣadhivanaspatayō mē lōmasu śritāḥ (19)
lōmāni hṛdayē . hṛdayammayi . ahamamṛtē . amṛtambrahmaṇi . indrō mē balē śritaḥ . bala hṛdayē . hṛdayammayi . ahamamṛtē . amṛtambrahmaṇi . parjanyō mē mūrdhni śritaḥ (20)
mūrdhā hṛdayē . hṛdayammayi . ahamamṛtē . amṛtambrahmaṇi . īśānō mē manyau śritaḥ . manyur hṛdayē . hṛdayammayi . ahamamṛtē . amṛtambrahmaṇi . ātmā ma ātmani śritaḥ (21)
ātmā hṛdayē . hṛdayammayi . ahamamṛtē . amṛtambrahmaṇi . punarma ātmā punarāyurāgāt . puna prāṇa punarākūtamāgāt . vaiśvānarō raśmibhirvāvṛdhānaḥ . antastiṣṭhatvamṛtasya gōpāḥ (22)
[The Adhvaryu then performs the rites of the animal sacrifice that begin with the act of bringing fuel and sacrificial grass, and end with the offering of the omentum (cf. Ap. 7.7.6-7.21.4). When the omentum has been offered, the Sacrificer gives, as sacrificial fee to the priests, as many young cows as there are (yajuṣmati-) bricks (in the fire-altar). If he is not able to give as many cows, he should give to the Brahmans as many mixed beverages to drink, or as many porridges to eat (cf. Tait.-Br. 3.12.5.9). He thus obtains the fulfilment of his desire. But he certainly should give one pregnant young cow, gold, and a garment.
Having then performed all the rites of the animal sacrifice that take place before the Manota-rite (cf. Ap. 7.23.12), the Adhvaryu draws for Mrtyu (Death) a draught of the broth (from the victim) by means of a vessel made of Udumbara wood. The verse used for the drawing is: "To the wise one, who purifies himself," etc.; the formula used for the drawing is: "Thou art drawn with a support. I draw thee," etc.; and the formula used for the setting down of the draught (on the high altar) is: "This is thy resting place. To Death, thee!" Cf. Ap. 19.13.10–16.]
To the wise one who purifies himself do ye sing. Like a great shower, he (the Soma) flows over the Soma-plant; and (like) a snake, he creeps over his worn-out skin; like a gamboling horse, he has run, he, the male, the tawny one.
Thou art drawn with a support (i.e., the sacrificial spoon). I draw thee agreeable to Death.
This is thy resting place. To Death, thee! [Before pouring the draught (into the fire), the Adhvaryu touches water with the formula "Thou art lightning (vidyut); release me (vidya) from evil" (Tait.-Br. 3.10.9.2). He then pours the libation (into the fire) with the two verses "Beat off Death," etc., "Those thousand, ten thousand, nooses of thee," etc. Cf. Ap. 19.13.19–20.]
Beat off Death; beat off Hunger; beat off from here the curse (of the enemy). Then, O Agni, bring us thousandfold increasing prosperity.
Those thousand, ten thousand, nooses of thee, O Death, that are for killing the mortal, all those nooses we remove by means of the super-natural power of the sacrifice.
[After he has poured the libation (into the fire), the Adhvaryu touches water with the formula "Thou art rain (vrsṭi), cut off (vṛśca) my evil" (Tait.-Br. 3.10.9.2). Cf. Ap. 19.13.21.]
[The act of drinking (of the rest) of that draught takes place after the Iḍā (i.e., after the rite that consists in eating the Ida of the animal sacrifice; cf. Ap. 7.26.5). The Sacrificer (or the Adhvaryu acting for the Sacrificer ?) drinks of that draught with the formula "Thou art (0 Draught) the beverage, the beverage of immortality," etc. Cf. Ap. 19.13.22-23.]
Thou art (O Draught) the beverage, the beverage of immortality. Of thee, the immortal (beverage), that has been drunk by Death, of thee, the sweet beverage over which the exclamation "svaga" has been pronounced, of thee that hast been invited, I, having been invited, shall drink.
[After he has drunk, the Sacrificer (or the Adhvaryu acting for the Sacrificer ?) firmly establishes the vital breaths in himself, by calling them7 (Footnote - Garbe's edition of Āpastamba-Srautasūtra (19.13,24) has propanihaven ālman pratisthāpayali. Two Mss. have prāṇānivānatman pratisthapayati. Hiranyakeśin (Anandasrama ed.) has prāṇanivahan atman pratisthapayate. Considering the context of the formulas, I am inclined to believe that we should read: prāṇān prāṇa-nihavenā "Iman pratisthapayati.) with the formulas of the rest of the chapter, ie., with "(Thou art) the gentle superior power," etc. Cf. Ap. 19.13.24.]
(Thou art) the gentle superior power, the banner of the sacrifices, the speech. O thou, such a one, come hither.--(Thou art) blind (and) watchful, O out-breath! O thou, such a one, come hither. (Thou art) deaf, O roaring one! O in-breath! O thou, such a one, come hither.- A thrower (?) without hands, (thou art) the eye. O thou, such a one, come hither. Reaching without feet, (thou art) the mind. O thou, such a one, come hither. O sage, O sagacious one, O hearing! O thou, such a one, come hither.- Having beautiful hands, having beautiful garments, thou art Śūṣa (the energetic one) by name, immortal among mortals. If I know thee thus, O thou, such a one, come hither.
Agni (the Fire) is depending on my speech, my speech on my heart, my heart on me.
I am depending on immortality, and immortality is depending on the Brahman (the holy power of the sacred word, the divine essence).
Vayu (the Wind) is depending on my breath, my breath on my heart, my heart on me.
I am depending on immortality, and immortality is depending on the Brahman.
Sūrya (the Sun) is depending on my seeing, my seeing on my heart, my heart on me.
I am depending on immortality, and immortality is depending on the Brahman.
Candramas (the Moon) is depending on my mind, my mind on my heart, my heart on me. I am depending on immortality, and immortality is depending on the Brahman.
The Quarters are depending on my hearing. my hearing on my heart, my heart on me.
[ am depending on immortality, and immortality ist depending on the Brahman.
The Waters are depending on my seed, my seed on my heart, my heart on me. I am depending on immortality, and immortality is depending on the Brahman.
The Earth is depending on my body, my body on my heart, my heart on me. I am depending on immortality, and immortality is depending on the Brahman.
The plants and the trees are depending on my hair, my hair on my heart, my heart on me. I am depending on immortality, and immortality is depending on the Brahman.
Indra is depending on my strength, my strength on my heart, my heart on me. I am depending on immortality, and immortality is depending on the Brahman.
Parjanya is depending on my skull, my skull on my heart, my heart on me. I am depending on immortality, and immortality is depending on the Brahman.
The Lord (Rudra) is depending on my wrath, I am my wrath on my heart, my heart on me. depending on immortality, and immortality is depending on the Brahman.
The (supreme) Atman is depending on my (own individual) Atman (soul), my Atman on my heart, my heart on me. I am depending on immortality, and immortality is depending on the Brahman.
May my Atman (my soul) come back. May my vital power come back. May my vital breath come back; may my will come back. May Agni Vaiśvānara, growing up with his flames, abide within (me) as the protector of immortality!
[After the recitation of these formulas, all the rites of the sacrifice are the same as in the normal form of the animal sacrifice, i.e., the same as the rites described in Ap. 7.26.8-7.27.16. Cf. Ap. 19.13.25.]
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[This chapter contains the mystic explanations of some of the formulas used for the building of the Sāvitra fire-altar, and also mystic reflections concerning the Sāvitra fire-altar in general.]
prajāpatirdēvānasṛjata . tē pāpmanā sanditā ajāyanta . tānvyadyat . yadvyadyat . tasmādvidyut . tamavṛścat . yadavṛścat . tasmādvṛṣṭiḥ . tasmādyatraitē dēvatē abhiprāpnutaḥ . vi ca haivāsya tatra pāpmānandyataḥ (23)
vṛścataśca . saiṣā mīmāsāägnihōtra ēva sampannā . athō āhuḥ . sarvēṣu yajñakratuṣviti . hōṣyannapa upaspṛśēt . vidyudasi vidya mē pāpmānamiti . atha hutvōpaspṛśēt . vṛṣṭirasi vṛśca mē pāpmānamiti . yakhṣyamāṇō vēṣṭvā vā . vi ca haivāsyaitē dēvatē pāpmānandyataḥ (24)
vṛścataśca . atyahō hāruṇiḥ . brahmacāriṇē praśnānprōcya prajighāya . parēhi . plakhṣandaiyāmpātimpṛccha . vēttha sāvitrā 3 nna vētthā 3 iti . tamāgatya papraccha . ācāryō mā prāhaiṣīt . vēttha sāvitrā 3 nna vētthā 3 iti . sa hōvāca vēdēti (25)
sa kasminpratiṣṭhita iti . parōrajasīti . kastadyatparōrajā iti . ēṣa vāva sa parōrajā iti hōvāca . ya ēṣa tapati . ēṣōärvāgrajā iti . sa kasmintvēṣa iti . satya iti . kintathsatyamiti . tapa iti (26)
kasminnu tapa iti . bala iti . kintadbalamiti . prāṇa iti . mā sma prāṇamati pṛccha iti māääcāryōäbravīditi hōvāca brahmacārī . sa hōvāca plakhṣō daiyāmpātiḥ . yadvai brahmacārinprāṇamatyaprakhṣyaḥ . mūrdhā tē vyapatiṣyat . ahamu ta ācāryācchrēyānbhaviṣyāmi . yō mā sāvitrē samavādiṣṭēti (27)
tasmāthsāvitrē na savvaṁdēta . sa yō ha vai sāvitravviṁduṣā sāvitrē savvaṁdatē . sahāsmiñchriyandadhāti . anu ha vā asmā asau tapañchriyaṃ manyatē . anvasmai śrīstapō manyatē . anvasmai tapō balaṃ manyatē . anvasmai balaṃ prāṇaṃ manyatē . sa yadāha . saṃjñānavviṁjñānandarśā dṛṣṭēti . ēṣa ēva tat (28)
atha yadāha . prastutavviṁṣṭuta sutā sunvatīti . ēṣa ēva tat . ēṣa hyēva tānyahāni . ēṣa rātrayaḥ . atha yadāha . citraḥ kēturdātā pradātā savitā prasavitāäbhiśāstāänumantēti . ēṣa ēva tat . ēṣa hyēva tēähnō muhūrtāḥ . ēṣa rātrēḥ (29)
atha yadāha . pavitrampavayiṣyanthsahasvānthsahīyānaruṇōäruṇarajā iti . ēṣa ēva tat . ēṣa hyēva tēärdhamāsāḥ . ēṣa māsāḥ . atha yadāha . agniṣṭōma ukthyōägnirṛtuḥ prajāpatissavvaṁthsara iti . ēṣa ēva tat . ēṣa hyēva tē yajñakratavaḥ . ēṣa ṛtavaḥ (30)
ēṣa savvaṁthsaraḥ . atha yadāha . idānīntadānīmiti . ēṣa ēva tat . ēṣa hyēva tē muhūrtānāmmuhūrtāḥ . janakō ha vaidēhaḥ . ahōrātraissamājagāma . ta hōcuḥ . yō vā asmān vaida . vijahatpāpmānamēti (31)
sarvamāyurēti . abhi svargallōṁkañjayati . nāsyāmuṣmillōṁkēännaṅkhṣīyata iti . vijahaddha vai pāpmānamēti . sarvamāyurēti . abhi svargallōṁkañjayati . nāsyāmuṣmillōṁkēännaṅkhṣīyatē . ya ēvavvēṁda . ahīnā hāśvatthyaḥ . sāvitravviṁdāñcakāra (32)
sa ha hasō hiraṇmayō bhūtvā . svargallōṁkamiyāya . ādityasya sāyujyam . haäsō ha vai hiraṇmayō bhūtvā . svargallōṁkamēti . ādityasya sāyujyam . ya ēvavvēṁda . dēvabhāgō ha śrautarṣaḥ . sāvitravviṁdāñcakāra . ta ha vāgadṛśyamānāäbhyuvāca (33)
sarvambata gautamō vēda . yassāvitravvēṁdēti . sa hōvāca . kaiṣā vāgasīti . ayamaha sāvitraḥ . dēvānāmuttamō lōkaḥ . guhyaṃ mahō bibhraditi . ētāvati ha gautamaḥ . yajñōpavītaṅkṛtvāädhō nipapāta . namō nama iti (34)
sa hōvāca . mā bhaiṣīrgautama . jitō vai tē lōka iti . tasmādyē kē ca sāvitravviṁduḥ . sarvē tē jitalōkāḥ . sa yō ha vai sāvitrasyāṣṭākhṣaraṃ pada śriyāäbhiṣiktavvēṁda . śriyā haivābhiṣicyatē . ghṛṇiriti dvē akhṣarē . sūrya iti trīṇi . āditya iti trīṇi (35)
ētadvai sāvitrasyāṣṭākhṣaraṃ pada śriyāäbhiṣiktam . ya ēvavvēṁda . śriyā haivābhiṣicyatē . tadētadṛcāäbhyuktam . ṛcō akhṣarē paramē vyōmann . yasmindēvā adhi viśvē niṣēduḥ . yastanna vēda kimṛcā kariṣyati . ya ittadvidusta imē samāsata iti . na ha vā ētasyarcā na yajuṣā na sāmnāärthōästi . yassāvitravvēṁda (36)
tadētatpariyaddēvacakram . ārdraṃ pinvamāna svargē lōka ēti . vijahadviśvā bhūtāni saṃpaśyat . ārdrō ha vai pinvamānassvargē lōka ēti . vijahanviśvā bhūtāni saṃpaśyann . ya ēvavvēṁda . śūṣō ha vai vārṣṇēyaḥ . ādityēna samājagāma . ta hōvāca . ēhi sāvitravviṁddhi . ayavvaiṁ svargyōägniḥ pārayiṣṇuramṛtāthsambhūta iti . ēṣa vāva sa sāvitraḥ . ya ēṣa tapati . ēhi māvviṁddhi . iti haivainantaduvāca (37)
Meaning
[A. Why should one touch water with the formula "Thou art lightning; release me from evil" before pouring the draught for Mrtyu (Death) into the fire? And why should one touch water with the formula "Thou art rain; cut off my evil" after that libation? (Cf. 3.10.8.)] prajāpati created the gods. When they were born, they were fastened together by evil. He (prajāpati) released them. From the fact that he released them (vyadyat) lightning (vidyut) (was produced). He cut it off (he cut off evil). From the fact that he cut it off (avrscat), rain (vrsti) (was produced). Consequently wherever (in whatever sacrifice) those two deities (Lightning and Rain) are present, they do release him (i.e., the Sacrificer) from evil, and they cut off his evil. This mystic explanation is fitting in the case of the Agnihotra (cf. Ap. 6.9.3.a and 6.11.4.c). Moreover they say (some teachers say) that it is fitting in the case of all sacrificial ceremonies.
Before pouring the libation into the fire (according to the juhoti-ritual), he (the Adhvaryu) should touch water, saying: "Thou art lightning (vidyut); release me (vidya) from evil." And after he has poured the libation into the fire (according to the juhoti-ritual), he should touch water, saying: "Thou art rain (vrsti); cut off (vrśca) my evil." Or (he should also pronounce the first formula) before he offers an oblation (according to the yajati-ritual), and (he should also pronounce the second formula) after he has offered an oblation (according to the yajati ritual). And those two deities (Lightning and Rain) will release him (i.e., the Sacrificer) from evil, and they will cut off his evil.
[B. Whereon is the Savitra fire established? What is its foundation? That is the question that formerly was asked by the pupil of Atyamha Aruni and answered by Plakṣa Dayyāmpāti.]
Atyamha Aruni (the son of Aruna), having expounded (some) questions to (his pupil) a young student of the Veda, ordered him: "Go and ask Plakṣa Dayyampāti (the son of Dyampāta) whether he knows the Savitra (fire) or not."-When he came to him, he (the student) asked (Plakṣa): "My teacher has sent me (to
you not know it?"-And he (Plaksa) said: "I know it."-"Whereon is it established?" (said the student.)-"On that one that is beyond the Rajas (the region between heaven and earth)," (answered Plaksa.)-"What is that one that is beyond the Rajas?" (said the student.)-"This one indeed (i.e., the sun) is the one that is beyond the Rajas," said he (Plakṣa).-"This one that here shines (i.e., the sun) is on this side of the Rajas," (said the student;) "but whereon is this one (ie., the Savitra fire) (established)?"-"On Reality," (said Plakṣa.)-"What is that Reality?" (said the student.)-"It is Tapas (heat, asceticism)," (answered Plakṣa.)"Now, whereon is Tapas (established)?" (said the student.) - "On Strength," (said Plakṣa.)-"What is that Strength?" (said the student.)-"It is the Prāṇa (the vital breath, life)," (said Plakṣa.)—"My teacher told me that I should not ask beyond the Prāna," said the student.-Plakṣa Dayyāmpati then said: "If you had asked beyond the Prana, O young student, your head would have burst asunder. And I shall (always) excel your teacher, who has challenged me to converse about the Savitra (fire)."
Therefore one should not converse about the Savitra (fire).
[C. One should not converse about the Savitra fire with a man who knows it. Why?]
Verily he who converses about the Savitra (fire) with a man who knows the Savitra (fire). gives (his own) prosperity to this man. Practicing asceticism, he certainly grants (his own) prosperity (ie., the prosperity which is the fruit of his asceticism) to this man. (His own) prosperity (the source of which is his asceticism) grants (his) asceticism to this man. (His own) asceticism (the source of which is his strength) grants (his) strength to this man. (His own) strength (the source of which is his vital breath) grants (his) vital breath to this man.
[D. Why does the Adhvaryu, when he places the bricks of the Savitra fire-altar (cf. 3.10.1), recite the names of the days and nights, the names of the muhurtas of the days, and the names of the muhurtas of the nights, the names of the half-months and the names of the months, the names of the great sacrifices and the names of the seasons, the names of the year, and the names of the kṣudra-muhurtas (or muhūrtas of muhurtas)? It is because all these days and nights, and muhurtas, and half-months, and months, and great sacrifices, and the seasons, and the year, and the kṣudra-muhurtas, all are the Savitra fire. And he who thus knows will conquer the heavenly world, just as king Janaka did conquer it.]
When (reciting the names of the days and nights of the bright fortnight of the month) he (the Adhvaryu) says: "Samjñāna, Vijñāna," etc. (3.10.1.a), "Darśā, Dṛṣṭā," etc. (3.10.1.c), that is this (Savitra fire); and when (reciting the names of the days and nights of the dark fortnight of the month) he says: "Prastuta, Vistuta," etc. (3.10.1.e), "Sutā, Sunvati," etc. (3.10.1.g),— that is this (Savitra fire); for, indeed, the days are this (Savitra fire), and the nights are this (Sāvitra fire).
And when (reciting the names of the muhurtas of the days and nights of the bright fortnight, and the names of the muhurtas of the days and nights of the dark fortnight) he says: "Citra, Ketu," etc. (3.10.1.b), "Datar, Pradātar," etc. (3.10.1.d), "Savitar, Prasavitar," etc. (3.10.1.f), "Abhisāstar, Anumantar," etc. (3.10.1.h),-that is this (Sāvitra fire); for, indeed, the muhūrtas of the days are this (Savitra fire), and the muhurtas of the nights are this (Savitra fire).
And when (reciting the names of the half-months and the names of the months) he says: "Pavitra, Pavayisyant," etc. (3.10.1.i), "Sahasvant, Sahiyāms," etc. (3.10.1.j), "Aruna, Aruṇarajas," etc. (3.10.1.k), that is this (Savitra fire); for, indeed, the half-months are this (Savitra fire), and the months are this (Sāvitra fire).
And when (reciting the names of the great sacrifices, the names of the seasons, and the names of the year) he says: "Agniṣtoma, Ukthya," etc. (3.10.1.n), "Agni, the season, etc. (3.10.1.n), "prajāpati, Samvatsara," etc. (3.10.1.o), that is this (Sāvitra fire); for, indeed, the great sacrifices are this (Savitra fire), the seasons are this (Sāvitra fire), the year is this (Sāvitra fire).
And when (reciting the names of the kṣudra-muhurtas or muhurtas of muhurtas) he says: "Idānīm, Tadānīm," etc. (3.10.1.m), that is this (Savitra fire); for, indeed, the muhurtas of muhurtas are this (Savitra fire).
Janaka, the king of Videha, met the Days and the Nights. They (these deities, the Days and the Nights) said to him: "Verily, he who knows us will go on living, free from evil; he will attain the full measure of life, he will conquer the heavenly world, and for him food will not waste away in the yonder world."-Verily, he will go on living, free from evil; he will attain the full measure of life, he will conquer the heavenly world, he who thus knows; and for him food will not waste away in the yonder world.
[E. Like Ahinas Asvatthya, he who knows the Sāvitra fire will become a golden swan, go to the heavenly world and obtain intimate union with Aditya (the sun).]
Ahinas Asvatthya (the son of Asvattha) succeeded in knowing the Sāvitra (fire). Then, having become a golden swan (hamsa), he went to the heavely world; (and) he obtained intimate union with Aditya (the sun). Verily, having become a golden swan, he goes to the heavenly world, (and) he obtains intimate union with Aditya, he who thus knows.
[F. Like Devabhāga Śrautarṣa, he who knows the Savitra fire, knows everything, and will conquer the heavenly world.]
Devabhāga Śrautarsa (the son of Śrutarṣi) succeeded in knowing the Sāvitra (fire). Then an invisible (divine) voice said to him: “Ah! Gautama (ie., Devabhāga) knows everything, he who knows the Savitra (fire)." And he (Devabhāga) then said: "What is this voice ?"* (And the voice answered:) "I am the Sāvitra (fire), the highest abode of the gods, (the Savitra fire) that holds (possesses) a secret might." Thereupon Gautama (i.e., Devabhāga), having put on his garment in the manner prescribed for the sacrifice, threw himself down to the ground, saying: "Homage, homage (to thee)!" And he (the Savitra fire) said to him: "Do not fear, O Gautama; you have conquered your world (ie., the world you wished for, the heavenly world)."-That is the reason why all those who know the Sāvitra (fire), conquer the (heavenly) world.
[G. He who knows Savitra's octosyllabic verse will be sprinkled (consecrated) with glory. the sun, fresh and invigorating, he will move in the heavenly world, leaving afar all beings and still surveying them.]
Verily he who knows Savitra's octosyllabic verse (i.e., the verse which expresses the meaning of the Sāvitra fire), the verse which has been sprinkled (consecrated) with glory, he will be sprinkled (consecrated) with glory.-Grṇi (the light) is two syllables; Sūrya (the sun) is three syllables; Aditya (the sun) is three syllables. That is Savitra's octosyllabic verse, the verse which has been sprinkled (consecrated) with glory. He who thus knows, will indeed be sprinkled (consecrated) with glory.-That is alluded to in a Re (a stanza of the Rgveda):
The (holy) syllable of the Rc, in the highest firmament, on which all the gods are sitting down, he who does not know that, what will he do with the Rc? Those who know that are sitting here together. (RV. 1.164.39)-He has no need of the Rc, no need of the Yajus, no need of the Saman, he who knows the Savitra (fire).
That divine wheel that goes around, fresh and invigorating (producing rain and vegetation), moves in the heavenly world, leaving afar all beings, (and still) surveying them.-Verily, fresh and invigorating, he will move in the heavenly world, leaving afar all beings, (and still) surveying them, he who thus knows.
[H. Aditya (the sun) is the Savitra fire.] Śūṣa Vārṣṇeya (the son of Vṛṣṇi) met Aditya (the sun). He (Aditya) said to him: "Come and know the Savitra (fire). Here is the heavenly fire, that brings (the soul) to the other shore, and is born of immortality. Verily this that here shines (ie., the sun) is the Savitra (fire). Come and know me (for I am the sun and the Savitra fire)." That is what he (Aditya) said to him.
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iyavvāṁva saraghā . tasyā agnirēva sāraghammadhu . yā ētāḥ pūrvapakhṣāparapakhṣayō rātrayaḥ . tā madhukṛtaḥ . yānyahāni . tē madhuvṛṣāḥ . sa yō ha vā ētā madhukṛtaśca madhuvṛṣāśca vēda . kurvanti hāsyaitā agnau madhu . nāsyēṣṭāpūrtandhayanti . atha yō na vēda (38)
na hāsyaitā agnau madhu kurvanti . dhayantyasyēṣṭāpūrtam . yō ha vā ahōrātrāṇānnāmadhēyāni vēda . nāhōrātrēṣvārtimārcchati . saṃjñānavviṁjñānandarśā dṛṣṭēti . ētāvanuvākau pūrvapakhṣasyāhōrātrāṇānnāmadhēyāni . prastutavviṁṣṭuta sutā sunvatīti . ētāvanuvākāvaparapakhṣasyāhōrātrāṇānnāmadhēyāni . nāhōrātrēṣvārtimārcchati . ya ēvavvēṁda (39)
yō ha vai muhūrtānānnāmadhēyāni vēda . na muhūrtēṣvārtimārcchati . citraḥ kēturdātā pradātā savitā prasavitāäbhiśāstāänumantēti . ētēänuvākā muhūrtānānnāmadhēyāni . na muhūrtēṣvārtimārcchati . ya ēvavvēṁda . yō ha vā ardhamāsānāñca māsānāñca nāmadhēyāni vēda . nārdhamāsēṣu na māsēṣvārtimārcchati . pavitraṃ pavayiṣyanthsahasvānthsahīyānaruṇōäruṇarajā iti . ētēänuvākā ardhamāsānāñca māsānāñca nāmadhēyāni (40)
nārdhamāsēṣu na māsēṣvārtimārcchati . ya ēvavvēṁda . yō ha vai yajñakratūnāñcartūnāñca savvaṁthsarasya ca nāmadhēyāni vēda . na yajñakratuṣu nartuṣu na savvaṁthsara ārtimārcchati . agniṣṭōma ukthyōägnirṛtuḥ prajāpatissavvaṁthsara iti . ētēänuvākā yajñakratūnāñcartūnāñca savvaṁthsarasya ca nāmadhēyāni . na yajñakratuṣu nartuṣu na savvaṁthsara ārtimārcchati . ya ēvavvēṁda . yō ha vai muhūrtānāmmuhūrtān vēda . na muhūrtānāmmuhūrtēṣvārtimārcchati (41)
idānīntadānīmiti . ētē vai muhūrtānāmmuhūrtāḥ . na muhūrtānāmmuhūrtēṣvārtimārcchati . ya ēvavvēṁda . athō yathā khṣētrajñō bhūtvāänu praviśyānnamatti . ēvamēvaitānkhṣētrajñō bhūtvāänu praviśyānnamatti . sa ētēṣāmēva salōkatā sāyujyamaśnutē . apa punarmṛtyuñjayati . ya ēvavvēṁda (42)
Meaning
[This chapter contains mystic explanations pertaining to 3.10.1.]
This (earth) verily is a bee. Agni (the Fire) is its honey. The nights of the bright and dark fortnights are the (female) makers of honey; the days are the (male) producers of honey. Verily, for him who knows those (female) makers of honey and (male) producers of honey, they make honey in his (sacrificial) fire, (and) they do not suck (the essence of the fruit of) his sacrifices. and pious gifts. But, for him who does not know them, they do not make honey in his (sacrificial) fire, (and) they do suck (the essence of the fruit of) his sacrifices and pious gifts.
Verily he who knows the names of the days and nights, does not fall into misfortune during the days and nights.
Samjñāna, Vijñāna, (etc.) "Darsa, Dṛṣṭā," (etc.,) these two anuvākas (3.10.1.a and c) are (composed of) the names of the days and the nights of the bright fortnight of the month. "Prastuta, Vistuta," (etc.,) "Suta, Sunvati," (etc.,) these two anuvākas (3.10.1.e and g) are (composed of) the names of the days and the nights of the dark fortnight of the month. He does not fall into misfortune during the days and nights, he who thus knows.
Verily he who knows the names of the muhurtas (or periods of 48 minutes) does not fall into misfortune during the muhurtas.
Citra, Ketu, (etc.) "Datar, Pradātar," (etc.,) "Savitar, Prasavitar." (etc.,) "Abhiśāstar, Anumantar," (etc.,) these (four) anuvākas (3.10. 1.b, d, f and h) are (composed of) the names of the muhurtas. He does not fall into misfortune during the muhurtas, he who thus knows.
Verily he who knows the names of the half-months and (the names) of the months does not fall into misfortune during the half-months, and does not fall into misfortune during the months.
Pavitra, Pavayiṣyant, (etc.,) "Sahasvant, Sahiyāms," (etc.,) "Aruna, Aruṇarajas," (etc.,) these (three) anuvākas (3.10.1.i, j and k) are (composed of) the names of the half-months and months. He does not fall into misfortune during the half-months, he does not fall into misfortune during the months, he who thus knows.
Verily he who knows the names of the great sacrifices, and (the names) of the seasons, and (the names) of the year, does not fall into misfortune during (the performance of) the great sacrifices, nor during the seasons, nor during the year.
Agniṣṭoma, Ukthya, (etc.,) "Agni, the season, (etc.) "prajāpati, Samvatsara," (etc.,) these (three) anuvākas (3.10.1.n, o and p) are (composed of) the names of the great sacrifices, the seasons and the year. He does not fall into misfortune during (the performance of) the great sacrifices, nor during the seasons, nor during the year, he who thus knows.
Verily he who knows the names of the muhurtas of muhurtas (ie., the names of the kṣudramuhurtas or moments of 3 minutes and 12 seconds) does not fall into misfortune during the muhurtas of muhūrtas.
Idānīm, Tadānīm, (etc.,) (3.10.1.m) these (etc.,) (3.10.1.m) these are the names of the muhurtas of muhurtas. He does not fall into misfortune during the muhurtas of muhurtas, he who thus knows.
And just as one who knows a field, enters into it and eats the food (that it has produced), thus indeed he who knows the fields (of those deities: the days, the nights, etc.) enters into them and eats the food (that they produce). He obtains residence in the same world with those deities and intimate union with them, and he wards off repeated death, he who thus knows.
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[This chapter contains mystic speculations. concerning the Savitra fire and the Savitra fire-altar.]
kaściddha vā asmāllōkātprētya . ātmānavvēṁda . ayamahamasmīti . kaścithsvallōṁkanna prati prajānāti . agnimugdhō haiva dhūmatāntaḥ . svallōṁkanna prati prajānāti . atha yō haivaitamagni sāvitravvēṁda . sa ēvāsmāllōkātprētya . ātmānavvēṁda . ayamahamasmīti (43)
sa svallōṁkaṃ prati prajānāti . ēṣa uvēvainantathsāvitraḥ . svargallōṁkamabhivahati . ahōrātrairvā ida sayugbhiḥ kriyatē . itirātrāyādīkhṣiṣata . itirātrāya vratamupāguriti . tānihānēvavviṁduṣaḥ . amuṣmillōṁkē śēvadhinna dhayanti . adhīta haiva sa śēvadhimanu paraiti . atha yō haivaitamagni sāvitravvēṁda (44)
tasya haivāhōrātrāṇi . amuṣmillōṁkē śēvadhinna dhayanti . adhīta haiva na śēvadhimanu paraiti . bharadvājō ha tribhirāyurbhirbrahmacaryamuvāsa . ta ha jīrṇi sthavira śayānam . indra upavrajyōvāca . bharadvāja . yattē caturthamāyurdadyām . kimēnēna kuryā iti . brahmacaryamēvainēna carēyamiti hōvāca (45)
ta ha trīngirirūpānavijñātāniva darśayāñcakāra . tēṣā haikaikasmānmuṣṭināäädadē . sa hōvāca . bharadvājētyāmantrya . vēdā vā ētē . anantā vai vēdāḥ . ētadvā ētaistribhirāyurbhiranvavōcathāḥ . atha ta itaradananūktamēva . ēhīmaṃ viddhi . ayavvaiṁ sarvavidyēti (46)
tasmai haitamagni sāvitramuvāca . ta sa viditvā . amṛtō bhūtvā . svargallōṁkamiyāya . ādityasya sāyujyam . amṛtō haiva bhūtvā . svargallōṁkamēti . ādityasya sāyujyam . ya ēvavvēṁda . ēṣō ēva trayī vidyā (47)
yāvanta ha vai trayyā vidyayā lōkañjayati . tāvantallōṁkañjayati . ya ēvavvēṁda . agnērvā ētāni nāmadhēyāni . agnērēva sāyujya salōkatāmāpnōti . ya ēvavvēṁda . vāyōrvā ētāni nāmadhēyāni . vāyōrēva sāyujya salōkatāmāpnōti . ya ēvavvēṁda . indrasya vā ētāni nāmadhēyāni (48)
indrasyaiva sāyujya salōkatāmāpnōti . ya ēvavvēṁda . bṛhaspatērvā ētāni nāmadhēyāni . bṛhaspatērēva sāyujya salōkatāmāpnōti . ya ēvavvēṁda . prajāpatērvā ētāni nāmadhēyāni . prajāpatērēva sāyujya salōkatāmāpnōti . ya ēvavvēṁda . brahmaṇō vā ētāni nāmadhēyāni . brahmaṇa ēva sāyujya salōkatāmāptōti . ya ēvavvēṁda . sa vā ēṣōägnirapakhṣapucchō vāyurēva . tasyāgnirmukham . asāvādityaśśiraḥ . sa yadētē dēvatē antarēṇa . tathsarva sīvyati . tasmāthsāvitraḥ (49)
Meaning
[A. He who knows the Savitra fire will recognize, after death, his own world, i.e., the world from which he originally came, and the Sāvitra fire will carry him to the heavenly world]. Verily some one, after death (having left this world), knows the Atman (the Self, i.e., his soul or the universal soul) (saying): "This I am. Another one does not recognize his own world (i.e., the world from which he originally came). Bewildered by the fire (of the funeral pyre), choked by smoke, he does not recognize his own world.-But he who knows this Savitra fire, he, indeed after death (having left this world), knows the Atman (the Self, i.e., his soul or the universal soul) (saying): "This I am." And he recognizes his own world (i.e., the world from which he originally came). And then the Savitra (fire) carries him to the heavenly world.
[B. If a man knows the Savitra fire-altar, the days and nights will not suck and lessen the treasure of his good works in yonder world.]
Verily this (rite, the building of the Savitra fire-altar) is performed with the days and nights as companions. (For they say:) "For such a (day or) night they have consecrated themselves: for such a (day or) night they have taken the religious vow."-If a man does not know them thus, they (the days and nights) suck his treasure (i.e., the treasure of his meritorious deeds) in yonder world, and he finds a treasure that has been sucked. But if a man does know the Sāvitra (fire-altar), the days and nights do not suck his treasure (ie., the treasure of his meritorious deeds) in yonder world, and he finds a treasure that has not been sucked.
[C. The knowledge of the Savitra fire-altar is equal to the knowledge of the three Vedas. Like Bharadvaja, he who knows the Savitra fire-altar will become immortal; he will go to the heavenly world and obtain intimate union with Aditya (the sun).]
Bharadvaja practiced the study of the Veda during three life-times (ie., during three hundred years). As he, now an old, venerable man, was lying down, Indra, having approached him, said: "O Bharadvāja, if I should give you a fourth life-time, what would you do with it?"- "I should practice the study of the Veda," (said Bharadvaja.) Then he (Indra) showed him the almost unknowable (Vedas) in the shape of three mountains. From each one (of the mountains) he took a handful (of sand). Then, addressing (the sage), he said: "O Bharadvaja, verily these are the Vedas. Endless indeed are the Vedas. So much indeed (as these three handfuls) you have studied during these three life-times (ie., during three hundred years); but you have not studied the rest. Come and know this one (ie., the Savitra fire-altar). This indeed is the whole of science." Then he taught him this Sāvitra fire-altar. And he (Bharadvaja), having known it and having become immortal, went to the heavenly world and obtained intimate union with Aditya (the sun). Verily, having become immortal, he goes to the heavenly world and obtains intimate union with Aditya, he who thus knows. And this (knowledge of the Savitra fire-altar) is (equal to the knowledge of) the three Vedas. Verily, as great as the world one conquers by the knowledge of the three Vedas, so great a world he conquers, he who thus knows (the Savitra fire-altar).
[D. The names that have been listed in 3.10.1 are the names of Agni, Vayu, Indra, Brhaspati, prajāpati and the Brahman; and consequently he who knows them will obtain intimate union and residence in the same world with those deities.]
Verily those names (that have been listed in 3.10.1: Samjñāna, etc.) are the names of Agni (the Fire). (Consequently) he obtains intimate union and residence in the same world with Agni, he who thus knows (them).
Verily those names are the names of Vayu (the Wind). (Consequently) he obtains intimate union and residence in the same world with Vayu, he who thus knows (them).
Verily those names are the names of Indra. (Consequently) he obtains intimate union and residence in the same world with Indra, he who thus knows (them).
Verily those names are the names of Brhaspati. (Consequently) he obtains intimate union and residence in the same world with Brhaspati, he who thus knows (them).
Verily those names are the names of prajāpati. (Consequently) he obtains intimate union and residence in the same world with prajāpati, he who thus knows (them).
Verily those names are the names of the Brahman (the holy power of the sacred word, the divine essence). (Consequently) he obtains intimate union and residence in the same world with the Brahman, he who thus knows (them).
[E. Why is the Savitra fire-altar called Savitra?]
Verily this (Savitra) fire-altar, without wings and tail, is Vayu (the Wind). Its mouth is Agni (the Fire); its head is yonder sun (Aditya). It stitches together (sīvyati) everything that is between those two deities. That is the reason why it is (called) Sāvitra.
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Mantra, Meaning and Footnotes
[According to Āpastamba (Ap. 19.14.1), the Nāciketa-cayana (i.e., the building of the fire-altar of the sage Naciketas) is explained by the Sāvitra-cayana, that is to say that it resembles the Sāvitra-cayana, and that most of the rites are the same. The Naciketa fire-altar may be built 1. at an animal sacrifice; 2. at a Soma-sacrifice: 3. at a Sattra (i.e., at a great Soma-sacrifice lasting from thirteen to one hundred days and performed by many officiating priests); 4. at a Soma-sacrifice for which the Sacrificer gives as a sacrificial fee a thousand cows or everything he possesses; 5. at the sacrifice in which the most numerous oblations are offered (i.e., at the Gavāmayana) (Ap. 19.14.6).]
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lōkōäsi svargōäsi . anantōäsyapārōäsi . akhṣitōäsyakhṣayyōäsi . tapasaḥ pratiṣṭhā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartā viśvasya janayitā . tantvōpadadhē kāmadughamakhṣitam . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (1)
tapōäsi lōkē śritam . tējasaḥ pratiṣṭhā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartṛ viśvasya janayitṛ . tattvōpadadhē kāmadughamakhṣitam . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (2)
tējōäsi tapasi śritam . samudrasya pratiṣṭhā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartṛ viśvasya janayitṛ . tattvōpadadhē kāmadughamakhṣitam . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (3)
samudrōäsi tējasi śritaḥ . apāṃ pratiṣṭhā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartā viśvasya janayitā . tantvōpadadhē kāmadughamakhṣitam . prajāpatistvā sādayatu . tayā dēvatayāṅgirasvaddhruvā sīda (4)
āpasstha samudrē śritāḥ . pṛthivyāḥ pratiṣṭhā yuṣmāsu . idamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartryō viśvasya janayitryaḥ . tā va upadadhē kāmadughā akhṣitāḥ . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (5)
pṛthivyasyaphsu śritā . agnēḥ pratiṣṭhā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartrī viśvasya janayitrī . tāntvōpadadhē kāmadughāmakhṣitām . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (6)
agnirasi pṛthivyā śritaḥ . antarikhṣasya pratiṣṭhā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartā viśvasya janayitā . tantvōpadadhē kāmadughamakhṣitam . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (7)
antarikhṣamasyagnau śritam . vāyōḥ pratiṣṭhā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartṛ viśvasya janayitṛ . tattvōpadadhē kāmadughamakhṣitam . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (8)
vāyurasyantarikhṣē śritaḥ . divaḥ pratiṣṭhā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartā viśvasya janayitā . tantvōpadadhē kāmadughamakhṣitam . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (9)
dyaurasi vāyau śritā . ādityasya pratiṣṭhā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartrī viśvasya janayitrī . tāntvōpadadhē kāmadughāmakhṣitām . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (10)
ādityōäsi divi śritaḥ . candramasaḥ pratiṣṭhā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartā viśvasya janayitā . tantvōpadadhē kāmadughamakhṣitam . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (11)
candramā asyādityē śritaḥ . nakhṣatrāṇāṃ pratiṣṭhā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartā viśvasya janayitā . tantvōpadadhē kāmadughamakhṣitam . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (12)
nakhṣatrāṇi stha candramasi śritāni . savvaṁthsarasya pratiṣṭhā yuṣmāsu . idamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartṛṇi viśvasya janayitṛṇi . tāni va upadadhē kāmadughānyakhṣitāni . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (13)
savvaṁthsarōäsi nakhṣatrēṣu śritaḥ . ṛtūnāṃ pratiṣṭhā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartā viśvasya janayitā . tantvōpadadhē kāmadughamakhṣitam . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (14)
ṛtavasstha savvaṁthsarē śritāḥ . māsānāṃ pratiṣṭhā yuṣmāsu . idamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartārō viśvasya janayitāraḥ . tān va upadadhē kāmadughānakhṣitān . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (15)
māsāssthartuṣu śritāḥ . ardhamāsānāṃ pratiṣṭhā yuṣmāsu . idamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartārō viśvasya janayitāraḥ . tān va upadadhē kāmadughānakhṣitān . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (16)
ardhamāsāsstha māsu śritāḥ . ahōrātrayōḥ pratiṣṭhā yuṣmāsu . idamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartārō viśvasya janayitāraḥ . tān va upadadhē kāmadughānakhṣitān . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (17)
ahōrātrē sthōärdhamāsēṣu śritē . bhūtasya pratiṣṭhē bhavyasya pratiṣṭhē . yuvayōridamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartryau viśvasya janayitryau . tē vāmupadadhē kāmadughē akhṣitē . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (18)
paurṇamāsyaṣṭakāämāvāsyā . annādāssthāännadughō yuṣmāsu . idamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartryō viśvasya janayitryaḥ . tā va upadadhē kāmadughā akhṣitāḥ . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (19)
rāḍasi bṛhatī śrīrasīndrapatnī dharmapatnī . viśvambhūtamanuprabhūtā . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartrī viśvasya janayitrī . tāntvōpadadhē kāmadughāmakhṣitām . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (20)
ōjōäsi sahōäsi . balamasi bhrājōäsi . dēvānāndhāmāmṛtam . amartyastapōjāḥ . tvayīdamantaḥ . viśvayyaṁkhṣavviṁśvambhūtavviṁśva subhūtam . viśvasya bhartā viśvasya janayitā . tantvōpadadhē kāmadughamakhṣitam . prajāpatistvā sādayatu . tayā dēvatayāäṅgirasvaddhruvā sīda (21)
[The first rites of the Naciketa-cayana are the same as those of the Savitra-cayana; but, for the Nāciketa, one does not draw internal lines in the space destined for the fire-altar; only the external line of that space must be drawn (Ap. 19.14.2). After the performance of the first rites, when the time to place the bricks has come, twenty-one golden bricks (ie., twenty-one small pieces of gold), or an equal number of pebbles anointed with clarified butter are placed on the navel (ie., on the center) of the space destined for the fire-altar, in such a way that they form a square or a circle; and each brick is placed with one of the twenty-one formulas of the chapter that begins with "Thou art Space," etc. (Ap. 19.14.3).]
(The twenty-one formulas are:)
1. Thou art Space; thou art heaven; thou art the infinite one; thou art the boundless one; thou art the inexhaustible one; thou art the undecaying one. (Thou art) the support of Tapas (creative heat). In thee is (all) this (world): every spirit, every being, every well-being. (Thou art Space) the supporter of the universe, the procreator of the universe. Thee, the inexhaustible bestower of the objects of desire, I place. May prajāpati seat thee! With that deity, in the manner of the Aṅgirases, do thou sit firm.
2. Thou art Tapas (creative heat), that depends on Space. (Thou art) the support of Tejas (light or fiery energy). In thee is (all) this (world): every spirit, every being, every well-being. (Thou art Tapas) the supporter of the universe, the procreator of the universe. Thee, the inexhaustible bestower of the objects of desire, I place. May prajāpati seat thee! With that deity, in the manner of the Aṅgirases, do thou sit firm.
3. Thou art Tejas (light or fiery energy), that depends on Tapas. (Thou art) the support of the Ocean. In thee is (all) this (world)...
(Thou art Tejas) the supporter of the universe, the procreator of the universe. Thee. place. May prajāpati.... With that deity
do thou sit firm.
4. Thou art the Ocean, that depends on Tejas. (Thou art) the support of the Waters. In thee is (all) this (world). (Thou art the Ocean) the supporter of the universe, the procreator of the universe. Thee. I place. May prajāpati.... With that deity... do thou sit firm.
5. You are the Waters, that depend on the Ocean. (You are) the support of the Earth. In you is (all) this (world). (You are the Waters) the supporters of the universe, the mothers of the universe. You, the inexhaustible bestowers of the objects of desire, I place. May prajāpati seat thee (O brick)! With that deity, in the manner of the Aṅgirases, do thou sit firm.
6. Thou art the Earth, that depends on the Waters. (Thou art) the support of Agni (the Fire). In thee is (all) this (world). (Thou art the Earth) the supporter of the universe, the mother of the universe. Thee, the inexhaustible bestower of the objects of desire, I place. May prajāpati seat thee! prajāpati seat thee! With that deity... do thou sit firm.
7. Thou art Agni (the Fire), that depends on the Earth. (Thou art) the support of the Atmosphere. In thee is (all) this (world).. . . (Thou art Agni) the supporter of the universe, the procreator of the universe. Thee. I place. May prajāpati. thou sit firm. With that deity. . do L
8. Thou art the Atmosphere, that depends on Agni. (Thou art) the support of Vayu (the Wind). In thee is (all) this (world). (Thou art the Atmosphere) the supporter of the universe, the procreator of the universe. Thee. With that place. May prajāpati deity do thou sit firm.
9. Thou art Vayu (the Wind), that depends on the Atmosphere. (Thou art) the support of the Sky. In thee is (all) this (world). (Thou art Vayu) the supporter of the universe, the procreator of the universe. Thee. 1 place. May prajāpati. do thou sit firm. With that deity
10. Thou art the Sky, that depends on Vayu. (Thou art) the support of Aditya (the Sun). In thee is (all) this (world). (Thou art the Sky) the supporter of the universe, the mother of the universe. Thee. I place. May Prajāpati... With that deity... do thou sit firm.
11. Thou art Aditya (the Sun), that depends on the Sky. (Thou art) the support of the Moon. In thee is (all) this (world). ... (Thou art Aditya) the supporter of the universe, the procreator of the universe. Thee. I place. May prajāpati.... With that deity... do thou sit firm.
12. Thou art the Moon, that depends on Aditya. (Thou art) the support of the Naksatras (the constellations or lunar mansions). In thee is (all) this (world)... (Thou art the Moon) the supporter of the universe. Thee. ,, I place. May prajāpati. ... With that deity ... do thou sit firm.
13. You are the Nakṣatras (the constellations. or lunar mansions), that depend on the Moon. (You are) the support of the Year. In you is is (all) this (world). (You are the Nakṣatras) the supporters of the universe, the procreators of the universe. You, the inexhaustible bestowers of the objects of desire, I place. May prajāpati seat thee (O brick)! With that deity... do thou sit firm.
14. Thou art the Year, that depends on the Nakṣatras. (Thou art) the support of the Seasons. In thee is (all) this (world). (Thou art the Year) the supporter of the universe, the procreator of the universe. Thee, the inexhaustible bestower of the objects of desire, I place. May prajāpati seat thee! With that deity. do thou sit firm.
15. You are the Seasons, that depend on the Year. (You are) the support of the Months. In you is (all) this (world). (You are the Seasons) the supporters of the universe, the procreators of the universe. You, the inexhaustible bestowers of the objects of desire, I place. May prajāpati seat thee (O brick)! With that deity do thou sit firm.
16. You are the Months, that depend on the Seasons. (You are) the support of the Fortnights. In you is (all) this (world). (You are the Months) the supporters of the universe. You, the inexhaustible bestowers. place. May prajāpati seat thee (O brick)! With that deity. do thou sit firm.
17. You are the Fortnights, that depend on the Months. (You are) the support of Day and Night. In you is (all) this (world). . . . (You are the Fortnights) the supporters of the universe, (You, the inexhaustible bestowers ... I place. May prajāpati seat thee (O brick)! With that deity.. do thou sit firm.
18. You are Day and Night, that depend on the Fortnights. (You are) the two supports of the Past, the two supports of the Future. In you is (all) this (world). (You are Day and Night) the two supporters of the universe, the two procreators of the universe. You two, the inexhaustible bestowers of the objects of desire, I place. May prajāpati seat thee (O brick)! With that deity.. do thou sit firm. -
19. You are the night of the full moon, the eighth night after the full moon, and the night of the new moon; (you are) eaters of food and bestowers of food. In you is (all) this (world). (You are) the supporters of the universe, the mothers of the universe. You, the inexhaustible bestowers of the objects of desire, I place. May prajāpati seat thee (O brick)! With that deity do thou sit firm.
20. Thou art the Queen, the mighty one, the consort of Indra, the consort of Dharma (religious law), ruling over every being. In thee is (all) this (world). (Thou art) the supporter of the universe, the mother of the universe. Thee, the inexhaustible bestower of the objects of desire, I place. May prajāpati seat thee! With that deity. do thou sit firm.
21. Thou art strength; thou art vigor; thou art force; thou art splendor. (Thou art) the immortal abode of the gods. (Thou art) the immortal one that has been born from Tapas (creative heat). In thee is (all) this (world): every spirit, every being, every well-being. (Thou art) the supporter of the universe, the procreator of the universe. Thee, the inexhaustible bestower of the objects of desire, I place. May prajāpati seat thee! With that deity, in the manner of the Aṅgirases, do thou sit firm.
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tvamagnē rudrō asurō mahō divaḥ . tva śardhō mārutaṃ pṛkhṣa īśiṣē . tvavvāṁtairaruṇairyāsi śaṅgayaḥ . tvaṃ pūṣā vidhataḥ pāsi nu tmanā . dēvā dēvēṣu śrayadhvam . prathamā dvitīyēṣu śrayadhvam . dvitīyāstṛtīyēṣu śrayadhvam . tṛtīyāścaturthēṣu śrayadhvam . caturthāḥ pañcamēṣu śrayadhvam . pañcamāṣṣaṣṭhēṣu śrayadhvam (22)
ṣaṣṭhāssaptamēṣu śrayadhvam . saptamā aṣṭamēṣu śrayadhvam . aṣṭamā navamēṣu śrayadhvam . navamā daśamēṣu śrayadhvam . daśamā ēkādaśēṣu śrayadhvam . ēkādaśā dvādaśēṣu śrayadhvam . dvādaśāstrayōdaśēṣu śrayadhvam . trayōdaśāścaturdaśēṣu śrayadhvam . caturdaśāḥ pañcadaśēṣu śrayadhvam . pañcadaśāṣṣōḍaśēṣu śrayadhvam (23)
ṣōḍaśāssaptadaśēṣu śrayadhvam . saptadaśā aṣṭādaśēṣu śrayadhvam . aṣṭādaśā ēkānnaviśēṣu śrayadhvam . ēkānnaviśā viśēṣu śrayadhvam . viśā ēkaviśēṣu śrayadhvam . ēkaviśā dvāviśēṣu śrayadhvam . dvāviśāstrayōviśēṣu śrayadhvam . trayōviśāścaturviśēṣu śrayadhvam . caturviśāḥ pañcaviśēṣu śrayadhvam . pañcaviśāṣṣaḍviśēṣu śrayadhvam (24)
ṣaḍviśāssaptaviśēṣu śrayadhvam . saptaviśā aṣṭāviśēṣu śrayadhvam . aṣṭāviśā ēkānnatriśēṣu śrayadhvam . ēkānnatriśāstriśēṣu śrayadhvam . triśā ēkatriśēṣu śrayadhvam . ēkatriśā dvātriśēṣu śrayadhvam . dvātriśāstrayastriśēṣu śrayadhvam . dēvāstrirēkādaśāstristrayastriśāḥ . uttarē bhavata . uttaravartmāna uttarasatvānaḥ . yatkāma idañjuhōmi . tanmē samṛddhyatām . vaya syāma patayō rayīṇām . bhūrbhuvassvassvāhā (25)
[The rites that follow the placing of the first bricks are the same as those that have been described in Tait.-Br. 3.10.2-6 (cf. Āp. 19.12.16-26 and 19.13.1). The Adhvaryu then performs the rites of the animal sacrifice beginning with the act of bringing the fire to the high altar and ending with the oblations of liberation. After these oblations, he draws clarified butter from the juhū-ladle four times with the sruva-spoon, and offers it. And on this occasion, he uses, for the Satarudriya-oblation, the chapter that begins with "Thou, O Agni, art Rudra." Cf. Ap. 19.13.2-3a.]
Thou, O Agni, art Rudra, the Asura of the great sky. Thou, being the host of the Maruts, rulest over food. Thou farest with the ruddy winds, bringing happiness to the household. Thou, being Puṣan, protectest the worshippers
with thyself, indeed. O ye gods, do ye lean upon the gods. Ye the first (gods), do ye lean upon the second (gods)8 (Footnote - Ye the first (gods)... the second (gods)... etc. According to Sayaṇa, we have here the plural instead of the singular because each god, having three aspects, is threefold. And consequently the thirty-three gods are also ninety-nine in number.)
Ye the second (gods), do ye lean upon the third. Ye the third (gods), do ye lean upon the fourth. (Ye are) the fourth (gods): do ye lean upon the fifth (gods). (Ye are) the fifth (gods): do ye lean upon the sixth (gods). (Ye are) the sixth (gods): do ye lean upon the seventh. (Ye are) the seventh (gods): do ye lean upon the eighth. (Ye are) the eighth (gods): do ye lean upon the ninth. (Ye are) the ninth (gods): do ye lean. upon the tenth. (Ye are) the tenth (gods): do ye lean upon the eleventh. (Ye are) the eleventh (gods): do ye lean upon the twelfth. (Ye are) the twelfth (gods): do ye lean upon the
thirteenth. (Ye are) the thirteenth (gods): do ye lean upon the fourteenth. (Ye are) the fourteenth (gods): do ye lean upon the fifteenth. (Ye are) the fifteenth (gods): do ye lean upon the sixteenth. (Ye are) the sixteenth (gods): do ye lean upon the seventeenth. (Ye are) the seventeenth (gods): do ye lean upon the eighteenth. (Ye are) the eighteenth (gods): do ye lean upon the nineteenth. (Ye are) the nineteenth (gods): do ye lean upon the twentieth. (Ye are) the twentieth (gods): do ye lean upon the twenty-first. (Ye are) the twenty-first (gods): do ye lean upon the twenty-second. (Ye are) the twenty-second (gods): do ye lean upon the twenty-third. (Ye are) the twenty-third (gods): do ye lean upon the twenty-fourth. (Ye are) the twenty-fourth (gods): do ye lean upon the twenty-fifth. (Ye are) the twenty-fifth (gods): do ye lean upon the twenty-sixth. (Ye are) the twenty-sixth (gods): do ye lean upon the twentyseventh. seventh. (Ye are) the twenty-seventh (gods): do ye lean upon the twenty-eighth. (Ye are) the twenty-eighth (gods): do ye lean upon the twenty-ninth. (Ye are) the twenty-ninth (gods): do ye lean upon the thirtieth. (Ye are) the thirtieth (gods): do ye lean upon the thirty-first. (Ye are) the thirty-first (gods): do ye lean upon the thirty-second. (Ye) are the thirty-second (gods): do ye lean upon the thirty-third (gods).
thrice thirty-three in number! Be higher, fol- O ye gods, thrice eleven in number, (ye are)
lowing the higher path, having a higher existence (??)9(Footnote - The meaning of uttarasativānaḥ is doubtful. Sayana, in his commentary on this passage, explains sittarasativānaḥ by "uttara utkṛṣṭāḥ sattvānaḥ sāttvikamūrtiviveśā yeṣām te” and quotes a passage of the Rudradhyāya (1.9) "atho ye asya sattuāno 'ham tebkyo 'karam namah." But in his commentary on the passage of the Rudradhyaya, he explains the word sattvānaḥ by "bhṛtyarūpāḥ prāṇinaḥ." The word satiran does not occur elsewhere, and we probably must assume that sattan = satvan, just as kṣattra kṣatra (cf. Taittiriya-Prātiśākhya 14.1). Satvan, from the root sun, means "warrior, attendant, follower"; and this is probably the meaning of sattvan in the passage of the Rudrādhyaya. But it seems difficult to accept that meaning in the compound sittarasativan of the text of the Tait.-Br., and to translate by "having higher warriors" or "having higher attendants." I am inclined to believe that ullarasaltvan or uttarasatan means "having a higher existence." The place of the accent does not allow us to assume that uttarasatvan = uttara-sat (higher existencel (the possessive secondary suffix) van. But, although the primary suffix an is chiefly used for masculine agent words (cf. Whitney, Sanskrit Grammar, 1169), we may assume that there was a word sat-van with the same meaning as sat-led (existence) (cf. the neuters parvan and dhanan), and that uttarasatvan is a Bahuvrihi compound like the preceding word uttaravartman, and means "having a higher existence.Whatever may be my desire while I am offering this oblation, may that desire of mine be fulfilled. May we become lords of riches. Earth! Atmosphere! Heaven! Svāhā!
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agnāviṣṇū sajōṣasā . imā vardhantu vāṅgiraḥ . dyumnairvājēbhirā gatam . rājñī virājñī . samrājñī svarājñī . arciśśōciḥ . tapō harō bhāḥ . agnissōmō bṛhaspatiḥ . viśvē dēvā bhuvanasya gōpāḥ . tē sarvē saṅgatya . idaṃ mē prāvatā vacaḥ . vaya syāma patayō rayīṇām . bhūrbhuvassvassvāhā (26)
[The Adhvaryu again draws clarified butter from the juhū-ladle four times with the sruva-spoon, and for the oblation which is called "Stream of wealth," he recites the chapter that begins with "Agni and Visṇu." Cf. Ap. 19.13. 3.b. Cf. Tait.-Br. 3.10.6.]
Agni and Viṣṇu, may these songs gladden you both together! Come hither with splendor and strength. The queen; the queen who rules far and wide; the overruling (sovereign) queen; the self-ruling queen. Fame, radiance. Heat, fiery energy, splendor.-Agni, Soma, Brhaspati, the Viśve Devab, the protectors of the world; all these, coming together, do ye further this speech of mine.--May we become lords of riches! Earth! Atmosphere! Heaven! Svāhā!
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annapatēännasya nō dēhi . anamīvasya śuṣmiṇaḥ . prapra dātārantāriṣaḥ . ūrjannō dhēhi dvipadē catuṣpadē . agnē pṛthivīpatē . sōma vīrudhāṃ patē . tvaṣṭassamidhāṃ patē . viṣṇavāśānāṃ patē . mitra satyānāṃ patē . varuṇa dharmaṇāṃ patē (27)
marutō gaṇānāṃ patayaḥ . rudra paśūnāṃ patē . indraujasāṃ patē . bṛhaspatē brahmaṇaspatē . ā rucā rōcēäha svayam . rucā rurucē rōcamānaḥ . atītyādasvarābharēha . tasmin yōnau prajanau prajāyēya . vaya syāma patayō rayīṇām . bhūrbhuvassvassvāhā (28)
[The Adhivaryu again draws clarified butter from the juhu-ladle four times with the sruva-spoon, and for the oblation which is called "Food-oblation," he recites the chapter that begins with "Lord of food, give us food." Cf. Ap. 19.13.4. Cf. Tait.-Br. 3.10.6.]
Lord of food, give us food, wholesome, invigorating. Do thou further the giver. Bestow strength on us, on our bipeds and quadrupeds.- O Agni, Lord of the earth!-0 Soma, Lord of plants! O Tvaṣtar, Lord of fuel! O Viṣṇu, oaths!-0 Varuna, Lord of the sacred laws! Lord of the quarters! O Mitra, Lord of the
O Maruts, Lords of the (divine) troops!-0 Rudra, Lord of cattle!-O Indra, Lord of the vital energies! O Brhaspati, Lord of prayer! With splendor I shine forth by myself. With splendor I shine, radiant.-(0 Agni!) Passing through (the atmosphere), do thou bring hither that heavenly light. In that womb, in that generative organ, may I be born (again)!-May we become lords of riches!-Earth! Atmosphere! Heaven! Svāha!
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sapta tē agnē samidhassapta jihvāḥ . saptarṣayapsapta dhāma priyāṇi . sapta hōtrā anu vidvān . sapta yōnīrā pṛṇasvā ghṛtēna . prācī dik . agnirdēvatā . agni sa diśāndēvandēvatānāmṛcchatu . yō maitasyai diśōäbhidāsati . dakhṣiṇā dik . indrō dēvatā (29)
indra sa diśāndēvandēvatānāmṛcchatu . yō maitasyai diśōäbhidāsati . pratīcī dik . sōmō dēvatā . sōma sa diśāndēvandēvatānāmṛcchatu . yō maitasyai diśōäbhidāsati . udīcī dik . mitrāvaruṇau dēvatā . mitrāvaruṇau sa diśāndēvau dēvatānāmṛcchatu . yō maitasyai diśōäbhidāsati (30)
ūrdhvā dik . bṛhaspatirdēvatā . bṛhaspati sa diśāndēvandēvatānāmṛcchatu . yō maitasyai diśōäbhidāsati . iyandik . aditirdēvatā . aditi sa diśāndēvīndēvatānāmṛcchatu . yō maitasyai diśōäbhidāsati . puruṣō dik . puruṣō mē kāmānthsamardhayatu (31)
andhō jāgṛviḥ prāṇa . asāvēhi . badhira ākrandayitarapāna . asāvēhi . uṣasamuṣasamaśīya . ahamasō10 (Footnote - As it does not begin the sentence, the vocative should not be accented. jyōtiraśīya . ahamasōäpōäśīya . vaya syāma patayō rayīṇām . bhūrbhuvassvassvāhā (32)
[The Adhvaryu again draws clarified butter from the juhū-ladle four times with the sruva-spoon, and for the oblations which are called the Viśvapri-oblations (i.e., the all-delighting oblations), he recites the chapter that begins with "Seven, O Agni, are thy kindling-sticks." Cf. Ap. 19.13.6. Cf. Tait.-Br. 3.10.6.]
Seven, O Agni, are thy kindling-sticks, seven thy tongues, seven thy rsis, seven thy dear abodes. Knowing the seven offices of the chief
10 ase (corr.: aso).
priests, do thou fill up thy seven wombs with clarified butter.
The eastern direction. Agni is its deity. May he meet the god Agni, among the deities of the directions, he who from that direction wishes to attack me.
The southern direction. Indra is its deity. May he meet the god Indra, among the deities of the directions, he who from that direction wishes to attack me.
The western direction. Soma is its deity. May he meet the god Soma, among the deities of the directions, he who from that direction wishes to attack me.
The northern direction. Mitra and Varuna are its two deities. May he meet the gods Mitra and Varuna, among the deities of the directions,
he who from that direction wishes to attack me. The upper direction. Brhaspati is its deity. May he meet the god Brhaspati, among the deities of the directions, he who from that direction wishes to attack me.
This direction (under my feet). Aditi is its deity. May he meet the goddess Aditi, among the deities of the directions, he who from that direction wishes to attack me.
The direction (that is) the (all-pervading) Spirit. May the (all-pervading) Spirit fulfill (all) my wishes. (Thou art) blind (and) watchful, O outbreath! O (thou) such a one, come hither.- (Thou art) deaf, O roaring one! O in-breath! O (thou) such a one, come hither. May I obtain every dawn again and again (in perpetuity).- May I, O Life, obtain light! May I, O Life, obtain water.-May we become lords of riches! Earth! Atmosphere! Heaven! Svāhā!
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yattēäcitayyaṁdu citantē agnē . yatta ūnayyaṁdu tēätiriktam . ādityāstadaṅgirasaścinvantu . viśvē tē dēvāścitimā pūrayantu . citaścāsi sañcitaścāsyagnē . ētāvāścāsi bhūyāścāsyagnē . lōkaṃ pṛṇacchidraṃ pṛṇa . athō sīda śivā tvam . indrāgnī tvā bṛhaspatiḥ . asmin yōnāvasīṣadann (33)
tayā dēvatayāäṅgirasvaddhruvā sīda . tā asya sūdadōhasaḥ . sōma śrīṇanti pṛśnayaḥ . janmandēvānāvviṁśaḥ . triṣvārōcanē divaḥ . tayā dēvatayāäṅgirasvaddhruvā sīda . agnē dēvā ihā vaha . jajñānō vṛktabarhiṣē . asi hōtā na īḍyaḥ . aganma mahā manasā yaviṣṭham (34)
yō dīdāya samiddhassvē durōṇē . citrabhānū rōdasī antarurvī . svāhutavviṁśvataḥ pratyañcam . mēdhākāravviṁdathasya prasādhanam . agni hōtāraṃ paribhūtamaṃ matim . tvāmarbhasya haviṣassamānamit . tvāṃ mahō vṛṇatē narō nānyantvat . manuṣvattvā ni dhīmahi . manuṣvathsamidhīmahi . agnē manuṣvadaṅgiraḥ (35)
dēvāndēvāyatē yaja . agnirhi vājinavviṁśē . dadāti viśvacarṣaṇiḥ . agnī rāyē svābhuvam . sa prītō yāti vāryam . iṣa stōtṛbhya ā bhara . pṛṣṭō divi pṛṣṭō agniḥ pṛthivyām . pṛṣṭō viśvā ōṣadhīrā vivēśa . vaiśvānarassahasā pṛṣṭō agniḥ . sa nō divā sa riṣaḥ pātu naktam (36)
[After the Viśvapri-oblations and after the placing of the four naturally perforated bricks (cf. Tait.-Br. 3.10.2), all the rites of the Nāciketa-cayana are the same as those of the Sāvitra (cf. Ap. 19.14.16).]
[When the fire-altar has been built up. the Adhvaryu, acting for the Sacrificer, touches the fire-altar, and recites the formulas "What of thee, O Agni, has not been built up." etc. Cf. Baudh. 19.4: 421.5, where, however, the rite and the formulas are prescribed for the Sāvitra.]
What of thee, O Agni (O fire-altar), has not been built up, and what of thee has been built up: what of thee is too little, and what of thee is too much; may the Adityas and the Aṅgirases (correctly) build up. May all the gods fill up the layers of thee. Thou art built up. and thou art completely built up, O Agni 10 fire-altar)! Thou art so great, and thou art greater, O Agni!
[When the Adhvaryu deposits the space-filler bricks (cf. 3.10.2), he recites the two formulas: "(O brick,) fill the space, fill the hole," etc.; and "Those ones, that are abundantly yielding milk for him," etc. This rite, however, probably takes place not after, but before the rite that is performed with the recitation of the formula "What of thee, O Agni, has not been built up." etc. (cf. Ap. 16.33.7-16.34.4; 17.10.10-11; Baudh. 19.4: 420.16-421.6).]
(O brick,) fill the space, fill the hole. And do thou sit down, auspicious. Indra and Agni, and Brhaspati have seated thee on this resting place. With that deity, in the manner of the Aṅgirases, do thou sit firm.
Those ones, that are abundantly yielding milk for him, the spotted ones, are mixing the Soma, at his birth, (those ones,) the subjects of the gods, in the three luminous spheres of the sky (RV. 8.69.31). With that deity, in the manner of the Aṅgirases, do thou sit firm.
[According to Sāyaṇa, the five following stanzas "O Agni, as soon as born, do thou bring the gods hither," etc. are recited by the Adhvaryu, acting for the Sacrificer, when he touches the layer of bricks. According to him, in the case of a fire-altar of five layers, there is one stanza for every layer; but, since in this case there is only one layer (iha tu citer ekatvāt), the Adhvaryu recites the five stanzas for this one layer.]
O Agni, as soon as born, do thou bring the gods hither for him who has strewn the sacrificial grass. Thou art our Hotar, worthy of being praised (RV. 1.12.3).
We have come with great reverence to the youngest (god) who, having been kindled in his own dwelling, shines forth, with brilliant splendor, between the two wide worlds (earth and heaven), (to him who is) well honored with oblations, (to him who is) facing all directions (RV. 7.12.1).
The god who creates mental power, the god who brings about divine worship, Agni, the Hotar, the god who best governs thought, thee, (O Agni,) at small and great offerings alike, do men elect, and none other than thee (RV. 10.9.18).
May we lay thee down as Manu did. May we kindle thee as Manu did. O Agni, as Manu did, O Aṅgiras, do thou sacrifice to the gods for the worshipper of the gods (RV. 5.21.1).
Agni, indeed, the god who dwells among all men, gives a victorious horse to the clan; Agni (gives a victorious horse) that is ready at hand for (the conquest of) wealth. Being well pleased, he (Agni) will attain precious gain (for us). Bring food, (O Agni,) to those who praise thee (RV. 5.6.3).
[After the recitation of these five stanzas, the Adhvaryu, having taken loose earth from the cātvāla-pit, spreads it on the layer with the verse "Agni, who has been sought for in the sky," etc. Cf. Baudh. 19.4:421.9. Cf. Ap. 19.12.18.]
Agni, who has been sought for in the sky, who has been sought for on earth, he who has been sought for, has entered all the herbs. May Agni Vaiśvānara, who has been eagerly sought for, protect us from harm by day and by night.
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ayavvāṁva yaḥ pavatē . sōägnirnācikētaḥ . sa yatprāṅpavatē . tadasya śiraḥ . atha yaddakhṣiṇā . sa dakhṣiṇaḥ pakhṣaḥ . atha yatpratyak . tatpuccham . yadudaṅṅ . sa uttaraḥ pakhṣaḥ (37)
atha yathsavvāṁti . tadasya samañcanañca prasāraṇañca . athō sampadēvāsya sā . sa ha vā asmai sakāmaḥ padyatē . yatkāmō yajatē . yōägninnācikētañcinutē . ya ucainamēvavvēṁda . yō ha vā agnērnācikētasyāyatanaṃ pratiṣṭhāvvēṁda . āyatanavānbhavati . gacchati pratiṣṭhām (38)
hiraṇyavvāṁ agnērnācikētasyātanaṃ pratiṣṭhā . ya ēvavvēṁda . āyatanavānbhavati . gacchati pratiṣṭhām . yō ha vā agnērnācikētasya śarīravvēṁda . saśarīra ēva svargallōṁkamēti . hiraṇyavvāṁ agnērnācikētasya śarīram . ya ēvavvēṁda . saśarīra ēva svargallōṁkamēti . athō yathā rukma uttaptō bhāyyāt (39)
ēvamēva sa tējasā yaśasā . asmiśca lōkēämuṣmiśca bhāti . uravō ha vai nāmaitē lōkāḥ . yēävarēṇādityam . atha haitē varīyāsō lōkāḥ . yē parēṇādityam . antavanta ha vā ēṣa khṣayyallōṁkañjayati . yōävarēṇādityam . atha haiṣōänantamapāramakhṣayyallōṁkañjayati . yaḥ parēṇādityam (40)
ananta ha vā apāramakhṣayyallōṁkañjayati . yōägninnācikētañcinutē . ya u cainamēvavvēṁda . athō yathā rathē tiṣṭhanpakhṣasī paryāvartamānē pratyapēkhṣatē.11 (Footnote - The accentuation is irregular).
ēvamahōrātrē pratyapēkhṣatē . nāsyāhōrātrē lōkamāpnutaḥ . yōägninnācikētañcinutē . ya u cainamēvavvēṁda (41)
[This chapter contains symbolical interpretations and theological explanations of the Naciketa fire-altar: A. the Nāciketa is identified with the wind. He who builds the Naciketa and thus knows it will obtain the fulfilment of all his desires.-B. The firm foundation of the Nāciketa. is gold. He who thus knows will obtain a firm foundation.-C. The body of the Naciketa is gold. He who thus knows will go to the heavenly world with his body.-D. He who builds the Nāciketa and knows it will conquer a world beyond the sun, an unlimited, boundless, and imperishable world.]
Verily this one that purifies (blowing) (ie., the wind) is that Nāciketa fire-altar. When it purifies (blowing) eastward, it is the head of that (fire-altar). And when (it purifies blowing) southward, it is its right wing. And when (it) purifies blowing) westward, it is its tail. When (it purifies blowing) northward, it is its left wing. And when it blows in all directions, that is its contraction and its extension. And that is indeed its perfection.
Verily, whatsoever may be the desire with which one sacrifices, that desire will be fulfilled, if he builds the Naciketa fire-altar, and if he thus knows it.
Verily, he who knows the support, the firm foundation of the Naciketa fire-altar, he becomes a man who has a support, he obtains a firm foundation. (Now) the support, the firm foundation of the Nāciketa fire-altar is certainly gold. He who thus knows becomes a man who has a support, and he obtains a firm foundation.
Verily, he who knows the body (the central part) of the Nāciketa fire-altar, he goes to the heavenly world with his body. (Now) the body of the Nāciketa fire-altar is certainly gold. He who thus knows, surely goes to the heavenly world with his body. And just as a golden plate will shine when it is red hot, thus indeed he shines by his fiery power and his glory, in this world and in vonder world.
Wide indeed are these worlds that are below the sun; and wider indeed are those worlds that are beyond the sun. Verily he conquers a world Verily he conquers a world that is limited and perishable, he who (conquers the worlds) below the sun. But he conquers a world that is unlimited, boundless, and imperishable, he who (conquers the world) beyond the sun.
Certainly he conquers a world that is unlimited, boundless, and imperishable, he who builds the Naciketa fire-altar, and who thus knows it. And just as one standing on a chariot looks down at the two wings (ie., the two wheels) while they are rolling, thus he looks at day and night--and day and night do not reach the world of him who builds the Nāciketa fire-altar, and thus knows it.
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uśan ha vai vājaśravasassarvavēdasandadau . tasya ha nacikētā nāma putra āsa . ta ha kumāra santam . dakhṣiṇāsu nīyamānāsu śraddhā vivēśa . sa hōvāca . tata kasmai māndāsyasīti . dvitīyantṛtīyam . ta ha parīta uvāca . mṛtyavē tvā dadāmīti . ta ha smōtthitavvāṁgabhivadati (42)
gautamakumāramiti . sa hōvāca . parēhi mṛtyōrgṛhān . mṛtyavē vai tvāädāmiti . tavvaiṁ pravasantaṅgantāäsīti hōvāca . tasya sma tisrō rātrīranāśvāngṛhē vasatāt . sa yadi tvā pṛcchēt . kumāra kati rātrīravāthsīriti . tisra iti prati brūtāt . kiṃ prathamā rātrimāśnā iti (43)
prajānta iti . kindvitīyāmiti . paśūsta iti . kintṛtīyāmiti . sādhukṛtyānta iti . tavvaiṁ pravasantañjagāma . tasya ha tisrō rātrīranāśvāngṛha uvāsa . tamāgatya papraccha . kumāra kati rātrīravāthsīriti . tisra iti pratyuvāca (44)
kiṃ prathamā rātrimāśnā iti . prajānta iti . kindvitīyāmiti . paśūsta iti . kintṛtīyāmiti . sādhukṛtyānta iti . namastē astu bhagava iti hōvāca . varavvṛṁṇīṣvēti . pitaramēva jīvannayānīti . dvitīyavvṛṁṇīṣvēti (45)
iṣṭāpūrtayōrmēäkhṣitiṃ brūhīti hōvāca . tasmai haitamagninnācikētamuvāca . tatō vai tasyēṣṭāpūrtē nākhṣīyētē . nāsyēṣṭāpūrtē khṣīyētē . yōägninnācikētañcinutē . ya ucainamēvavvēṁda . tṛtīyavvṛṁṇīṣvēti . punarmṛtyōrmēäpajitiṃ brūhīti hōvāca . tasmai haitamagninnācikētamuvāca. tatō vai sōäpa punarmṛtyumajayat (46)
apa punarmṛtyuñjayati . yōägninnācikētañcinutē . ya u cainamēvavvēṁda . prajāpatirvai prajākāmastapōätapyata . sa hiraṇyamudāsyat . tadagnau prāsyat . tadasmai nācchadayat . taddvitīyaṃ prāsyat . tadasmai naivācchadayat . tattṛtīyaṃ prāsyat (47)
tadasmai naivācchadayat . tadātmannēva hṛdayyēägnabu vaiśvānarē prāsyat . tadasmā acchadayat . tasmāddhiraṇyaṅkaniṣṭhandhanānām . bhuñjatpriyatamam . hṛdayaja hi . sa vaitamēva nāvindat . yasmai tāndakhṣiṇāmanēṣyat . tā svāyaiva hastāya dakhṣiṇāyānayat . tāṃ pratyagṛhṇāt (48)
dakhṣāya tvā dakhṣiṇāṃ pratigṛhṇāmīti . sōädakhṣata dakhṣiṇāṃ pratigṛhya . dakhṣatē ha vai dakhṣiṇāṃ pratigṛhya . ya ēvavvēṁda . ētaddhasma vai tadvidvāsō vājaśravasā gōtamāḥ . apyanūdēśyāndakhṣiṇāṃ pratigṛhṇanti . ubhayēna vayandakhṣiṣyāmaha ēva dakhṣiṇāṃ pratigṛhyēti . tēädakhṣanta dakhṣiṇāṃ pratigṛhya . dakhṣatē ha vai dakhṣiṇāṃ pratigṛhya . ya ēvavvēṁda . pra hānyaṃ vlīnāti (49)
[The first part of this chapter relates the story of the young boy Naciketas, who was given by his father to the god of death, and obtained from this god the secret of the Nāciketa fire-altar. This story is the original source of the Kathaka-Upanisad. The second part of the chapter contains a theological explanation of the reason why gold is the dearest of all valued objects, and a theological explanation of the word dakṣiṇā (the sacrificial gift).]
Usant12(Footnote - Usant.Following the opinion of Oldenberg, Charpentier, and Renou, I believe that Usant is a proper name. The interpretation of Sayapa "uśams taiphalaṇı kāmayamānaḥ" is unacceptable).
Vājasravasa (the son of Vājasravas) gave away all his possession (for a sacrifice). He had a son, Naciketas by name. While the sacrificial gifts (ie., the cows) were brought (to the priests), faith (i.e., faith in the efficiency of the sacrifice) took possession of him although he was a young boy. He said (to his father): "Father, to whom will you give me?" Thus (he said) a second time, (and) a third time. He (the father), seized (by anger), said: “I give you
to Death."-As he (the father) stood up (at the end of the sacrifice), a (divine) voice said to him: "O Gautama! (you have given) the boy (to Death)!"-He (the father) said (to the boy): "Go to the house of Death, for I have given you to Death." He (the father, then) added: "You will arrive while he is absent from home. You will stay in his house three nights without eating. Then, if he asks you: 'O boy, how many nights have you waited?' you will answer: 'Three.' (If he asks you:) 'What have you eaten the first night?' (you will answer:) 'Your offspring. (If he asks you :) 'What (have you eaten) the second night?' (you will answer:) 'Your cattle.' (If he asks you:) 'What (have you eaten) the third night?' (you will answer:) 'Your good actions.' -He (Naciketas) arrived while he (Death, the god of death) was absent from home. He stayed in his house three nights without eating. When he (Death) came back, he asked him: "O boy, how many nights have you waited?"-(Naciketas answered:) "Three."-(Death asked the boy:) "What have you eaten the first night?"
-(Naciketas answered:) "Your offspring." (Death asked:) "What (have you eaten) the second (night)?"-(Naciketas answered:) "Your cattle." (Death asked:) "What (have you eaten) the third (night)?"-(Naciketas answered :) "Your good actions."-"Homage to you, O venerable Brahman," said he (the god of death), "choose a boon."-(Naciketas said:) "May I go (back) alive to my father."-(Death said:) "Choose a second boon."-He (Naciketas) said: "Teach me (the way to obtain) the imperishableness (of the reward) of sacrifices and pious gifts (ie., the way of making the reward of sacrifices and gifts imperishable)."-Then he (the god of death) taught him (the building of) the Naciketa fire-altar. By that, (the rewards of) his sacrifices and pious gifts did not perish. Verily (the rewards of) the sacrifices and pious gifts of him who builds the Naciketa fire-altar, and thus knows it, do not perish.-(Death said to Naciketas:) "Choose a third boon."-He (Naciketas) said: "Teach me the way to ward off repeated dying." Then he (the god of death) taught him (the building of) the Naciketa fire-altar. By that, he (Naciketas) warded off repeated dying. Verily, he who builds the Naciketa fire-altar and thus knows it, wards off repeated dying.
prajāpati, desiring offspring, practiced asceticism. He emitted gold. He threw it into the (sacrificial) fire. That (gold) did not please it (the fire). He threw it a second time. That
did not please it indeed. He threw it a third time. That did not please it indeed. (Then) he threw it (the gold) into himself, into his heart, into the omnipresent fire (that abides in everybody) (Agni Vaiśvānara). That pleased it. Therefore gold is the smallest of (all) valued objects; (and) being of service, it is the dearest (of all valued objects), for it is born of the heart. He (prajāpati) indeed did not find anybody to whom he would bring the sacrificial gift (dakṣinā) (i.e., that gold). He brought it to his own right (dakṣina) hand. He took it (saying): "For ability (dakṣa) I take thee, the sacrificial gift." And having taken the sacrificial gift (dakṣiṇā), he became able (adakṣata). Verily, he becomes able, he who, taking the sacrificial gift, thus knows. That is what the Vājaśravasas (the sons of Vajasravas), the Gautamas (the sons of Gotama) know, and therefore they also take the sacrificial gift which is to be assigned (to the deities) (and not only that which is actually given to the priests). "In two ways," they say, "we shall become able indeed, by taking the sacrificial gift (i.e., by taking that which is actually given to the priests, and that which is assigned to the deities)." And (thus) taking the sacrificial gift, they became able. Verily, taking the sacrificial gift, he becomes able, he who thus knows. He overwhelms the other (i.e., his competitor, his enemy).
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ta haitamēkē paśubandha ēvōttaravēdyāñcinvatē . uttaravēdisammita ēṣōägniriti vadantaḥ . tanna tathā kuryāt . ētamagniṅkāmēna vyarddhayēt . sa ēnaṅkāmēna vyṛddhaḥ . kāmēna vyarddhayēt . saumyē vāvainamadhvarē cinvīta . yatra vā bhūyiṣṭhā āhutayō hūyērann . ētamagniṅkāmēna samarddhayati . sa ēnaṅkāmēna samṛddhaḥ (50)
kāmēna samarddhayati . atha hainaṃ purarṣayaḥ . uttaravēdyāmēva satriyamacinvata . tatō vai tēävindanta prajām . abhi svargallōṁkamajayann . vindata ēva prajām . abhi svargallōṁkañjayati . yōägninnācikētañcinutē . ya u cainamēvavvēṁda . atha hainavvāṁyurṛddhikāmaḥ (51)
yathānyuptamēvōpadadhē . tatō vai sa ētāmṛddhimārdhnōt . yāmidavvāṁyurṛddhaḥ . ētāmṛddhimṛdhnōti . yāmidavvāṁyurṛddhaḥ . yōägninnācikētañcinutē . ya ucainamēvavvēṁda . atha hainaṅgōbalō vārṣṇaḥ paśukāmaḥ . pāṅktamēva cikyē . pañca purastāt (52)
pañca dakhṣiṇataḥ . pañca paścāt . pañcōttarataḥ . ēkāṃ madhyē . tatō vai sa sahasraṃ paśūnprāpnōt . pra sahasraṃ paśūnāpnōti . yōägninnācikētañcinutē . ya u cainamēvavvēṁda . atha hainaṃ prajāpatirjyaiṣṭhyakāmō yaśaskāmaḥ prajananakāmaḥ . trivṛtamēva cikyē (53)
sapta purastāt . tisrō dakhṣiṇataḥ . sapta paścāt . tisra uttarataḥ . ēkāṃ madhyē . tatō vai sa pra yaśō jyaiṣṭhyamāpnōt . ētāṃ prajātiṃ prājāyata . yāmidaṃ prajāḥ prajāyantē . trivṛdvai jyaiṣṭhyam . mātā pitā putraḥ (54)
trivṛtprajananam . upasthō yōnirmadhyamā . pra yaśō jyaiṣṭhyamāpnōti . ētāṃ prajātiṃ prajāyatē . yāmidaṃ prajāḥ prajāyantē . yōägninnācikētañcinutē . ya u cainamēvavvēṁda . atha hainamindrō jyaiṣṭhyakāmaḥ . ūrdhvā ēvōpadadhē . tatō vai sa jyaiṣṭhyamagacchat (55)
jyaiṣṭhyaṅgacchati . yōägninnācikētañcinutē . ya u cainamēvavvēṁda . atha hainamasāvādityassvargakāmaḥ . prācīrēvōpadadhē . tatō vai sōäbhi svargallōṁkamajayat . abhi svargallōṁkañjayati . yōägninnācikētañcinutē . ya u cainamēvavvēṁda . sa yadīcchēt (56)
tējasvī yaśasvī brahmavarcasī syāmiti . prāṅā hōturdhiṣṇyāduthsarpēt . yēyaṃ prāgādyaśasvatī . sā mā prōrṇōtu . tējasā yaśasā brahmavarcasēnēti . tējasvyēva yaśasvī brahmavarcasī bhavati . atha yadīcchēt . bhūyiṣṭhaṃ mē śraddadhīrann . bhūyiṣṭhā dakhṣiṇā nayēyuriti . dakhṣiṇāsu nīyamānāsu prācyēhi prācyēhīti prācī juṣāṇā vētvājyasya svāhēti sruvēṇōpahatyāhavanīyē juhuyāt (57)
bhūyiṣṭhamēvāsmai śraddadhatē . bhūyiṣṭhā dakhṣiṇā nayanti . purīṣamupadhāya . citiklṛptibhirabhimṛśya . agniṃ praṇīyōpasamādhāya . catasra ētā āhutīrjuhōti . tvamagnē rudra iti śatarudrīyasya rūpam . agnāviṣṇū iti vasōrdhārāyāḥ . annapata ityannahōmaḥ . sapta tē agnē samidhassapta jihvā iti viśvaprīḥ (58)
[According to some authorities, the Naciketa fire-altar should be built on the occasion of an animal sacrifice. One should not do so. One should build it on the occasion of a Soma-sacrifice. Thus did formerly the Rsis, and Vayu, and Gobala, and prajāpati, and Indra, and the Sun. Special rites should be performed if the Sacrificer desires to be endowed with fiery energy, glory, and preeminence in sacred lore, or if he desires that the people should have the greatest faith in him.--At the end of the ceremony one should perform four libations which are accompanied by the four formulas called the Satarudrīya, the Vasordhārā, the prayer for the food-oblation, and the Viśvapri.]
Some (authorities) build that (Nāciketa) fire-altar on the uttaravedi (ie., on the high vedi or high sacrificial mound), on the occasion of an animal sacrifice, saying that that fire-altar is equal in size to the uttaravedi (of the animal sacrifice). He (the Adhvaryu, acting for the Sacrificer,) should not do so. For (by doing so) he would deprive that fire-altar of the object of its desire. And being deprived of the object of its desire, it would deprive him (the Sacrificer) of the object of his desire. He (the Adhvaryu, acting for the Sacrificer,) should build that (Nāciketa fire-altar) on the occasion of a Soma-sacrifice where indeed many oblations should be offered. (By doing so) he will furnish that fire-altar with the object of its desire. And that (fire-altar), being furnished with the object of its desire, will furnish him (the Sacrificer) with the object of his desire.
Now, formerly, the Rsis built that (Nāciketa fire-altar) on the uttaravedi (the high vedi) on the occasion of a Sattra (a great Soma sacrifice). Then they obtained progeny, and they conquered the heavenly world. He certainly obtains progeny, and he conquers the heavenly world, who builds the Naciketa fire-altar and who thus knows it.
And Vayu (the god of wind), desiring prosperity, placed that (Nāciketa fire-altar) according to the filling up (of the uttaravedi of the Soma-sacrifice). Then Vayu obtained that prosperity that now he is enjoying. He obtains that prosperity that now Vayu is enjoying, he who builds the Naciketa fire-altar and who thus knows it.
And Gobala Vārṣṇa (the son of Vṛṣṇi), desiring cattle, built that (Nāciketa fire-altar) (so that it would be) fivefold. (He placed) five (bricks) on the eastern side, five on the southern, five on the western, five on the northern side, and one in the middle. Then he obtained a thousand cattle. He obtains a thousand cattle, he who builds the Nāciketa fire-altar and who thus knows it.
And prajāpati, desiring preeminence, desiring glory, desiring procreative power, built that (Nāciketa fire-altar) (so that it would be) three-fold. (He placed) seven (bricks) on the eastern side, three on the southern, seven on the western. three on the northern side, and one in the middle. Then he obtained glory and preeminence; and he brought forth that procreative power that now the creatures bring forth. Threefold is preeminence: the mother, the father, the son. Three-fold is the procreative power: the upastha (the male organ of generation), the yoni (the female organ of generation), and the madhyamā (the womb, the seat of the embryo ?). He obtains preeminence and glory, he brings forth that procreative power that now the creatures bring forth, he who builds the Naciketa fire-altar and who thus knows it.
And Indra, desiring preeminence, (built) that (Naciketa fire-altar); and he placed (the bricks) above (each other) (i.e., in such a way that, in the middle of the altar, the second brick was. overlapping the first one, the third one was overlapping the second one, and so on). Then he attained preeminence. He attains preeminence, he who builds the Naciketa fire-altar and who thus knows it.
And yonder sun, desiring the heavenly world, (built) that (Naciketa fire-altar); and he placed (the bricks) eastward (i.e., starting from west and proceeding towards the east). Then he conquered the heavenly world. He conquers the heavenly world, he who builds the Naciketa fire-altar and who thus knows it.
If he (the Sacrificer) should desire to be endowed with fiery energy, glory, and preeminence in sacred knowledge, he should move slowly from the dhiṣnya (i.e., the special altar) of the Hotar eastwards (to the Āhavanīya fire), reciting: "May this (deity) who has advanced gloriously, cover me with fiery energy, glory, and preeminence in sacred knowledge!" Verily (by doing so) he (the Sacrificer) will become endowed with fiery energy, glory and preeminence in sacred knowledge.
And if he (the Sacrificer) should desire: "May they (the people) have the greatest faith in me; may they bring the most abundant sacrificial gifts (ie., cows)," he should, (at the time of the sacrifice) when the sacrificial gifts (ie., the cows) are brought, draw out (clarified butter) with the sruva spoon, and pour a libation into the ahavaniya fire, saying: "With thy face turned forward, come hither (O goddess)! With thy face turned forward, come hither!-With her face turned forward, delighted, let her enjoy the clarified butter. Svaha!" Verily, (as a result of the performance of this rite) they (the people) will have the greatest faith in him (the Sacrificer), and they will bring the most abundant sacrificial gifts.
Having put loose earth (puriṣa) (on the bricks), having touched (the layer) (with the hand), while reciting the stanzas prescribed for the arrangement of the layer (?), having brought the fire (to the altar), and having added fuel to it, he (the Adhvaryu, acting for the Sacrificer,) offers the four (prescribed) libations. (When he recites:) "Thou, O Agni, art Rudra," etc. (3.11.2), that is a form of (or a substitute for) the Satarudriya litany. (When he recites:) "O Agni and Visṇu," etc. (3.11.3), that is a form of (or a substitute for) the Vasordhārā prayer (the prayer called "Stream of wealth"). (When he recites:) "O Lord of food," etc. (3.11.4), that is (the prayer for) the food oblation. (When he recites:) "Seven, O Agni, are thy kindling-sticks, seven thy tongues," etc. (3.11.5), that is the Viśvapri prayer (the all-delighting prayer).
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yāṃ prathamāmiṣṭakāmupadadhāti . imantayā lōkamabhi jayati . athō yā asmillōṁkē dēvatāḥ . tāsā sāyujya salōkatāmāpnōti . yāndvitīyāmupadadhāti . antarikhṣalōkantayāäbhijayati . athō yā antarikhṣalōkē dēvatāḥ . tāsā sāyujya salōkatāmāpnōti . yāntṛtīyāmupadadhāti . amuntayā lōkamabhijayati (59)
athō yā amuṣmillōṁkē dēvatāḥ . tāsā sāyujya salōkatāmāpnōti . athō yā amūritarā aṣṭādaśa . ya ēvāmī uravaśca varīyāsaśca lōkāḥ . tānēva tābhirabhijayati . kāmacārō ha vā asyōruṣu ca varīyassu ca lōkēṣu bhavati . yāägninnācikētañcinutē . ya u cainamēvavvēṁda . savvaṁthsarō vā agnirnācikētaḥ . tasya vasantaśśiraḥ (60)
grīṣmō dakhṣiṇaḥ pakhṣaḥ . varṣā uttaraḥ . śaratpuccham . māsāḥ karmakārāḥ . ahōrātrē śatarudrīyam . parjanyō vasōrdhārā . yathā vai parjanyassuvṛṣṭaṃ vṛṣṭvā . prajābhyassarvānkāmānthsaṃpūrayati . ēvamēva sa tasya sarvānkāmānthsaṃpūrayati . yōägniṃ nācikētaṃ cinutē (61)
ya u cainamēvaṃ vēda . savvaṁthsarō vā agnirnācikētaḥ . tasya vasantaśśiraḥ . grīṣmō dakhṣiṇaḥ pakhṣaḥ . varṣāḥ puccham . śaraduttaraḥ pakhṣaḥ . hēmantō madhyam . pūrvapakhṣāścitayaḥ . aparapakhṣāḥ purīṣam . ahōrātrāṇīṣṭakāḥ . ēṣa vāva sōägniragnimayaḥ punarṇavaḥ . agnimayō ha vai punarṇavō bhūtvā . svargaṃ lōkamēti . ādityasẏa sāyujyam . yōägniṃ nācikētaṃ cinutē . ya u cainamēvaṃ vēda (62)
[Rewards obtained by the Sacrificer who builds the Nāciketa fire-altar.-The Nāciketa fire-altar is identified with the year.]
By means of the first brick that he (the Adhvaryu, acting for the Sacrificer,) places, he (the Sacrificer) conquers this world (the earth), and he obtains intimate union, and residence in the same sphere, with the deities who are in this world. By means of the second (brick) that he (the Adhvaryu) places, he (the Sacrificer) conquers the world of the atmosphere, and he obtains intimate union, and residence in the same sphere, with the deities who are in the world of the atmosphere.-By means of the third (brick) that he (the Adhvaryu) places, he (the Sacrificer) conquers yonder (heavenly) world, and he obtains intimate union, and residence in the same sphere, with the deities who are in yonder (heavenly) world. And by means of the eighteen other bricks that he (the Adhvaryu) places, he (the Sacrificer) conquers those worlds that are wide and wider.-Unrestrained motion (i.e., absolute independence of action) in the wide and wider worlds belongs to him who builds the Nāciketa fire-altar and who knows it thus (as it has been explained).
The Naciketa fire-altar is indeed the year. Its head is the spring, its right wing is the summer, its left wing is the rainy season, its tail is the autumn. The workers (ie., the priests who build it) are the months. The Satarudriya-litany (TS. 4.5.1-11) is day and night. The Vasordhārā oblation (ie., the oblation that is called "Stream of wealth") (cf. TS. 4.7.1-11) is Parjanya (the god of rain). Just as Parjanya, showering down good rain, fulfills all desires for the creatures, thus this (Nāciketa fire-altar) fulfills all the desires of him who builds the Nāciketa fire-altar and who thus knows it.
The Naciketa fire-altar is indeed the year. Its head is the spring, its right wing is the summer, its tail is the rainy season, its left wing is the autumn, the central part of its body is the winter; its layers of bricks13(Footnote - According to this passage of the Brāhmana, it seems. that the Naciketa fire-altar is an altar of several layers of bricks. But, according to Sayapa's commentary on 3.11. 6.2, there is only one layer, for he says: "In this case, however, since there is only one layer, one should touch. this one layer, reciting the five stanzas (iha tu citer ekatrāt pañcabhir apy ekam eva 'bhimṛśet)." And this opinion of Sayana is probably based on the fact that neither in the Sūtra of Āpastamba nor in that of Baudhayana is there any allusion to several layers for the building of the Nāciketa fire-altar. Nevertheless, as there are, according to Sāyaṇa's commentary on Tait.-Br. 3.12.1, two kinds of Caturhotra-cayana: the Vyasta (the simple one) and the Samasta (the combined one), we may assume that there are also two kinds of Savitra-cayana: a simple one with only one layer of bricks, and another one composed of five layers).
are the bright fortnights of the months, its layers of mud (used to cement together the bricks) (are) the dark fortnights of the months; its bricks are the days and nights.
Such is this (Naciketa) fire-altar, that is made of fire and is restored to youth again and again. Being made of fire and being restored to youth again and again, he attains the heavenly world. and intimate union with the sun, he who builds the Naciketa fire-altar and who thus knows it.
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