vi. 2. 6.
On a place of sacrifice where the sacrifice faces the east should he make him to sacrifice for whom he wishes, ‘May the higher sacrifice condescend to him, may he gain the world of heaven.’ That is the place of sacrifice where the sacrifice faces the east, where the Hotr as be recites the Prataranuvaka gazes upon the fire, water, and the sun. To him the higher sacrifice condescends, he gains the world of heaven. On a contiguous (aptá) place of sacrifice should he make him to sacrifice who has foes. He should make it touch the road or a pit so that neither a wagon nor a chariot can go between [1]. That is a contiguous place of sacrifice. He conquers (apnoti) his foe, his foe conquers him not. On a place of sacrifice which is elevated in one place he should make him to sacrifice who desires cattle. The Angirases produced cattle from a place of sacrifice elevated in one place. It should be elevated between the seat and the oblation-holders. That is a place of sacrifice elevated in one place; verily he becomes possessed of cattle. On a place of sacrifice which is elevated in three places should he make him to sacrifice who desires heaven. The Angirases went to the world of heaven from a place of sacrifice elevated in three places. It should be elevated between the Ahavaniya fire and the oblation holder [2], between the oblation-holder and the seat, and between the seat and the Garhapatya fire. That is a place of sacrifice elevated in three places; verily he goes to the world of heaven. On a place of sacrifice which is firm should he make him to sacrifice who desires support. That is a place of sacrifice which is firm, which is level on all sides; verily he finds, support. Where diverse plants are intertwined, there should he make him sacrifice who desires cattle. That is the form of cattle; verily by the form he wins cattle for him [3]; verily be becomes possessed of cattle. On a place of sacrifice seized by destruction should he make him to sacrifice for whom he desires, ‘May I cause his sacrifice to be seized by destruction.’ That is a place of sacrifice seized by destruction where there is a bare patch of level ground; verily he causes his sacrifice to be seized by destruction. On a place of sacrifice which is distinctly marked should he cause him to sacrifice regarding whom they have doubts as to (admitting him to) common meals or to marriage. It should be sloping east of the Ahavaniya and west of the Garhapatya. That is a place of sacrifice which is distinctly marked, be is distinguished from his evil foe, they doubt not of him for common meal or wedding. On a place of sacrifice which is artificial should he make him sacrifice who desires wealth. Man must be made; verily he prospers.
vi. 2. 7.
The high altar taking the form of a lioness went away and remained between the two parties. The gods reflected, ‘Whichever of the two she joins, they will become this.’ They called to her; she said, ‘Let me choose a boon; through me shall ye obtain all your desires, but the oblation shall come to me before (it comes to) the fire.’ Therefore do they besprinkle the high altar before (they sprinkle) the fire, for that was its chosen boon. He measures (it) round with the yoke-pin [1], that is its measure; verily also by what is fitting he wins what is fitting. ‘Thou art the abode of riches (vitta) for me’, he says, for being found (vitta) she helped them; thou art the resort of the afflicted for me’, he says, for she helped them in affliction; ‘protect me when in want’, he says, for she protected them when in want; ‘protect me when afflicted’, he says, for she protected them when afflicted. ‘May Agni, named Nabhas, know (thee) [2], O Agni Angiras’, (with these words) he thrice strokes with (the wooden sword); verily he wins the fires that are in these worlds. He strokes in silence for the fourth time, verily he wins that which is not indicated. ‘Thou art a lioness; thou art a buffalo’, he says, for it (the high altar) taking the form of a lioness went away and remained between the two parties. ‘Extend wide; let the lord of the sacrifice extend wide for thee’, he says; verily he enriches the sacrificer with offspring and cattle. ‘Thou art firm’ [3], (with these words) he strikes (the earth) together, for firmness. ‘Be pure for the gods; be bright for the gods’, (with these words) he moistens it and scatters (sand) on it, for purity. ‘May the cry of Indra guard thee in front with the Vasus’, be says; verily be sprinkles it from the quarters. ‘Since the high altar has gone to the gods, here must we conquer’ (thought) the Asuras, and with bolts ready they advanced on the gods. Them the cry of Indra with the Vasus repelled in front [4]; the swift of mind with the Pitrs on the right, the wise one with the Rudras behind, and Viçvakarman with the Adityas on the left. In that he sprinkles the high altar, verily thus does the sacrificer repel his foes from the quarters. Indra gave the Yatis to the Salavrkas; them they ate on the right of the high altar. Whatever is left of the sprinkling waters he should pour on the right of the high altar; whatever cruel is there that he appeases thereby. He should think of whomever he hates; verily he brings affliction upon him.
vi. 2. 8.
The high altar said, ‘Through me ye shall obtain all your desires.’ The gods desired, ‘Let us overcome the Asuras our foes.’ They sacrificed (with the words),’Thou art a lioness, overcoming rivals; hail!’ They over came the Asuras, their foes. Having overcome the Asuras, their foes, they felt desire, ‘May we obtain offspring.’ They sacrificed (with the words), ‘Thou art a lioness, bestowing fair offspring, hail!’ They obtained offspring. They having obtained offspring [1] felt desire, ‘May we obtain cattle.’ They sacrificed (with the words), ‘Thou art a lioness, bestowing increase of wealth; hail!’ They obtained cattle. Having obtained cattle, they felt desire, ‘May we obtain support.’ They sacrificed (with the words), ‘Thou art a lioness, winning (the favour of) the Adityas; hail!’ They found support here. Having found support here, they felt desire, ‘May we approach the deities for blessings.’ They sacrificed (with the words), ‘Thou art a lioness; bring the gods to the pious [2] sacrificer; hail!’ They approached the deities for blessings. He sprinkles five times; the Pankti has five syllables, the sacrifice is fivefold; verily he wins the sacrifice. He sprinkles transversely; therefore cattle move their limbs transversely, for support. ‘For beings thee!’ (with these words) he takes up the ladle; of the gods that are that is the share; verily he therewith delights them. He puts round the enclosing-sticks of Butea frondosa, for the holding apart of these worlds [3]. Agni had three elder brothers. They perished when carrying the offering to the gods. Agni was afraid, ‘This one here will come to ruin.’ He went away. The (night) he spent among the trees was with the Butea frondosa: the (night) among the plants was with the Sugandhitejana; the (night) among the cattle was between the horns of a ram. The gods sought to start him forth. They found him, and said to him [4],’ Return to us; bear the offering for us.’ He said, ‘Let me choose a boon. Whatever of the offering when taken up falls outside the enclosing sticks, let that be the portion of my brothers.’ Therefore whatever of the offering when taken up falls outside the enclosing-sticks, that is their portion; verily therewith be delights them. He reflected, ‘My brothers of old perished because they had bones. I will shatter bones.’ The bones he shattered became the Buteafrondosa, the flesh which died on them bdellium. In that he brings together these paraphernalia, verily thus be brings Agni together. ‘Thou art the rubble of Agni’, he says, for the paraphernalia are the rubble of Agni. Or rather they say, ‘These enclosing-sticks of Buteafrondosa which lie around are in truth his brothers.’
vi. 2.9.
He loosens the knot; verily he sets them free from the noose of Varuna; verily he makes them fit for the sacrifice. Having sacrificed with a verse to Savitr, he brings forward the oblation-holders; verily on the instigation of Savitr he brings them forward. The axle which is tied on both sides is Varuna of evil speech; if it were to creak, it would creak against the house of the sacrificer. ‘With fair voice, O god, do thou address the dwelling’, he says; the dwelling is the house; (verily it serves) for atonement. The wife (of the sacrificer) [1] anoints (them), for the wife is every one’s friend, for friendship. The share of the wife in the sacrifice makes a pair; verily also the wife grasps the sacrifice that it may not be interrupted. Now the Raksases following in its track seek to injure the sacrifice; he makes a libation in the two tracks with Rc verses addressed to Visnu. The sacrifice is Visnu; verily he drives away the Raksases from the sacrifice. If the Adhvaryu were to pour the libation in (a place) without fire, the Adhvaryu would become blind, the Raksases would injure the sacrifice [2]. He puts gold down on it before making the libation; verily he makes the libation in that which has fire; the Adhvaryu does not become blind, the Raksases do not injure the sacrifice. ‘Come ye two forward, ordaining the offering’, he says; verily he makes them go to the world of heaven. ‘There rejoice on the height of the earth ‘, he says, for the place of sacrifice is the height of the earth. Now the oblation-holder is the head of the sacrifice. ‘From the sky, O Visnu, or from the earth’ [3], with this Rc verse which contains a blessing he strikes in the prop of the southern oblation-holder; verily the sacrificer at the beginning of the sacrifice wins blessings. Now Danda Aupara split by the Vasat call the axle of the third oblation-holder; the third cover put on the oblation-holder (serves) to make up the third oblation-holder, The oblation-holder is the head of the sacrifice. ‘Thou art the forehead of Visnu: thou art the back of Visnu’, he says. Therefore so often is the head divided. ‘Thou art the string of Visnu; thou art the fixed point of Visnu’, he says, for the oblation-holder is connected with Visnu as its deity. Now the knot which he first ties, if he were not to unloose it, the Adhvaryu would perish from suppression of urine; therefore it must be unloosed.
vi. 2. 10.
‘On the impulse of the god Savitr’, (with these words) he takes up the spade, for impelling. ‘With the arms of the Açvins he says, for the Açvins were the priests of the gods. ‘With the hands of Pusan’, be for restraint. Now the spade is as it were a bolt; ‘Thou art the spade; thou art the, woman’, he says, to appease it. Now, as each part is performed, the Raksases seek to injure the sacrifice; ‘The Raksas is encompassed, the evil spirits are encompassed’, he says, to smite away the Raksases [1]. ‘Here do I cut off the neck of the Raksas, who hateth us, and whom we hate’, he says; there are two people, he whom he hates and he who hates him; verily straightway he cuts their necks. ‘To sky thee, to atmosphere thee, to earth thee!’ he says; verily he anoints it for these worlds. He anoints from the top downwards; therefore [2] men live on strength from the top downwards. Now he does a cruel deed in that he digs; he pours down water, for atonement. He pours down (water) mixed with barley; barley is strength, the Udumbara is strength; verily he unites strength with strength. (The post) is of Udumbara wood of the height of the sacrificer. As great as is the sacrificer, so much strength does he put in it. ‘Thou art the seat of the Pitrs’, (with these words) he spreads the strew, for what is dug in has the Pitrs for its deity [3]. If he were to set it up without strewing, it would be dug in and have the Pitrs for its deity; he sets it up after strewing; verily he sets it up in this (earth), and makes it firm-rooted.’ ‘Support the sky, fill the atmosphere’, he says, for the distinction of these worlds. ‘May Dyutana Maruta set thee up’, he says; Dyutana Maruta was wont to set up the Udumbara (post) of the gods; verily [4] by him he sets this (post) up. ‘Thee that art winner of Brahmans, winner of nobles’, he says; that is according to the text. ‘With ghee, O sky and earth, be filled’, (with these words) he sacrifices on the Udumbara (post); verily with moisture he anoints sky and earth. He makes it run right to the end; verily completely does he anoint the sacrificer with brilliance. ‘Thou art of Indra’, (with these words) he puts down the covering, for the seat has Indra as its deity. ‘The shade of all folk’, he says, for the seat is the shade of all folk. (A roof of) nine coverings [5] should he fix for one who desires brilliance, commensurate with the Trivrt Stoma; the Trivrt is brilliance; verily he becomes brilliant; one of eleven coverings (he should fix) for one who desires power; the Tristubh has eleven syllables, the Tristubh is power; verily he becomes powerful. (A roof of) fifteen coverings (he should fix) for one who has foes; the thunderbolt is fifteenfold; (verily it serves) for the overcoming of foes. (A roof of) seventeen coverings (he should fix) for one who desires offspring- Prajapati is sixteenfold. (verily it serves) to gain Prajapati. (A roof of) twenty-one coverings (he should fix) for one who desires support; the Ekavinça is the support of the Stomas; (verily it serves) for support. The Sadas is the stomach, the Udumbara is strength, in the middle he fixes (the post) of Udumbara wood; verily he places strength in the midst of offspring; therefore [6] in the middle they enjoy strength. In the world of the sacrificer are the southern coverings, in that of his foe are the northern; he makes the southern the higher; verily he makes the sacrificer higher than the man who does not sacrifice; therefore the sacrificer is higher than the man who does not sacrifice. He fills up the crevices, for distinction; therefore people depend on the forest. ‘May our songs, O lover of song’, he says; that is according to the text. ‘Thou art the string of Indra;. thou art the fixed point of Indra’, he says; for the Sadas has Indra for its deity. Now the knot which he first ties, if he were not to unloose it, the Adhvaryu would perish through suppression of urine; therefore it must be unloosed.
vi. 2. 11.
The oblation-holder is the head of the sacrifice, the sounding holes are the vital airs. They are dug in the oblation-holder; therefore. the vital airs are in the head. They are dug below; therefore the vital airs are below the head. ‘I dig those which slay the Raksas, which slay the spell, and which are of Visnu’, he says, for the sounding-holes have Visnu for their deity. The Asuras in retreat dug in spells against the vital airs of the gods; they found them at the distance of an arm; therefore they are dug an arm’s length deep. ‘Here do I cast out the spell [1] which an equal or an unequal hath buried’, he says; there are two sorts of men, the equal and the unequal; verily whatever spell they dig against him he thus casts out. He unites them; therefore the vital airs are united within. He does not combine them; therefore the vital airs are not combined. He pours water over; therefore the vital airs are moist within. (The water) he pours is mixed with barley [2]; barley is strength, the sounding-holes are the vital airs; verily he places strength in the vital airs. He spreads over the strew; therefore the vital airs are hairy within. He besprinkles (the holes) with butter; butter is brilliance, the sounding-holes are the vital airs; verily he places brilliance in the vital airs. The pressing-boards are the jaws of the sacrifice; he does not join them, for the jaws are not joined; or rather at a long Soma sacrifice they should be joined, for firmness. The oblation-holder is the head of the sacrifice [3], the sounding-holes are the vital airs, the pressing-boards the jaws, the skin the tongue, the pressing-stones the teeth the Ahavaniya the mouth, the high altar the nose, the Sadas the stomach. When he eats with his tongue on his teeth, (the food) goes to the mouth; when it goes to the mouth, then it goes to the stomach, therefore they press (the juice) with the pressing-stones on the oblation-holder over the skin, sacrifice in the Ahavaniya, retire towards the west, and consume (the Soma) in the Sadas. He who knows the milking of the Viraj in the mouth of the sacrifice milks her; the Viraj is this (cow), the skin is its hide, the pressing-boards its udder, the sounding-holes its teats, the pressing-stones its calves, the priests the milkers, Soma the milk. He, who knows thus, milks her.
