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Created by Jijith Nadumuri at 14 Jul 2011 07:41 and updated at 14 Jul 2011 12:20

KRISHNA YAJUR VEDA

KANDA 2

PRAPATHAKA III (3)

The Special Sacrifices (continued)

ii. 3. 1.

He who desires prosperity should offer to the Adityas, giving prosperity; it is the Adityas who repel from prosperity him who being fit for prosperity does not obtain prosperity; verily he has recourse to the Adityas, giving prosperity, with their own share; verily they make him attain prosperity; he becomes prosperous.
He who has been expelled or is being expelled should offer an oblation to the Adityas, the sustainers; the Adityas are the expellers, the Adityas are the procurers; verily he has recourse to the Adityas, the sustainers [1] with their own share; verily they support him in the people; he is unexpellable.
O Aditi, do thou confirm (with these words) be who is being expelled should take the foot (dust) of him (who is expelling him); Aditi is this (earth); verily she confirms the kingdom for him; Be the blessing fulfilled he says; verily he makes the blessing come true; Mind here he says; verily he makes the people of one mind with him; Come hither, O ye Maruts [2] rich in dew, with this lord of the people against yon king he says; the people are connected with the Maruts, the lord of the people is the highest; verily he unites him with the people and the realm.
From the house of a village judge further on he should take rice; he should separate out the white and the black; of the white he should offer an oblation to the Adityas; the people have the Adityas for their deity; verily he attains the people [3]; The people he has attained, the realm he has not attained they say; of the dark ones he should offer an oblation to Varuna; the realm is connected with Varuna; verily he attains both the people and the realm.
Should he not attain (them), he should offer (saying), To the Adityas this portion I offer to attain the people N.N.for N.N.
verily the Adityas desiring the portion make him attain the people [4].
Should he not attain (them), he should knock in seven pegs of Asvattha wood in the middle shaft, (saying), Here do I bind the Adityas to attain the people N.N.from N.N.; verily the Adityas, their heroes bound, make him attain the people.
Should he not attain (them), he should offer this oblation to the Adityas and attach pegs to the kindling wood; verily he attains what cannot be taken away.
(The pegs) are of Asvattha wood; the Asvattha is the might of the Maruts; verily with might he attains the people; seven are they, the Maruts are in seven troops; verily in troops he attains the people.

ii. 3. 2.

The gods were afraid of death; they had recourse to Prajapati for them he offered this (offering) to Prajapati of a hundred Krsnalas in weight verily by it he bestowed upon them immortality; for him who fears death he should offer to Prajapati this (offering) of a hundred Krsnalas: verily he has recourse to Prajapati with his own share; verily he bestows life upon him; he lives all his days.
It is of a hundred Krsnalas in weight; man has a hundred (years of) life, and a hundred powers; verily in life, in power [1] he finds support.
(The offering) is in ghee; ghee is life, gold is immortality; verily he unites him with life and immortality; four Krsnalas weight on each occasion he cuts off to obtain the four cuttings off; one by one he brings to the Brahman priest, and one by one he bestows life upon the sacrificer.
Yonder sun did not shine, the gods sought an atonement for it, for it they offered this oblation to Surya; verily thereby they bestowed upon it [2] radiance.
For him who desires splendour he should offer this oblation to Surya; verily he has recourse to yonder sun with his own share; verily he bestows upon him splendour; he becomes resplendent.
On both sides are ornaments (of gold); verily on both sides he bestows radiance upon him.
At each fore offering he offers a Krsnala weight; verily from the quarters he wins splendour for him, He should offer on eight potsherds to Agni, on twelve potsherds to Savitr, and an oblation to earth [3] who desires, May I gain gol ;may gold resort to me.
In that it is (offered) to Agni, gold is connected with Agni; verily by him whose is gold he gains it; it is (offered) to Savitr; verily instigated by Savitr he gains it; to earth an oblation is offered; verily on it he gains it; gold resorts to him.
He who gains gold is deprived of power and strength; the same offering should he make who gains gold; he is not deprived of power and strength.
The same [4] offering he should make whose gold is lost; in that it is (offered) to Agni, and gold is connected with Agni, by him whose is gold he gains it; it is (offered) to Savitr; verily instigated by Savitr he gains it; to earth an oblation is offered; in this what is lost is lost; verily in it he gains it.
Indra [5] by force drunk the Soma of Tvastr, he went apart on all sides, he was deprived of power, of Soma drinking; what he vomited up, that became panic seeds; he had recourse to Prajapati; for him he offered this oblation of panic seeds to Soma and Indra; verily thereby he bestowed upon him power and Soma drinking; he who vomits Soma is deprived of power, of Soma drinking; for him who vomits Soma [6], he should offer this oblation of panic seeds; verily he has recourse to Soma and Indra; verily they bestow upon him power and Soma drinking; he is not deprived of power and of Soma drinking.
In that it is (offered) to Soma, he wins Soma drinking; in that it is (offered) to Indra, and Soma drinking is power, verily he wins power and Soma drinking; it is f panic seeds, Soma is it [7]; verily straightway he wins Soma drinking.
He who desires cattle should offer a cake on eight potsherds to Agni, the giver, and a cake on eleven potsherds to Indra, the bestower; verily Agni produces cattle for him, Indra makes them grow up.
These are curds, honey, ghee, waters, and parched grain; that is the form of cattle; verily by their form he wins cattle; there are five takings, for cattle are fivefold; I it is of many forms, for cattle are of many forms [8], (verily it serves) for completion; it is offered to Prajapati; cattle are connected with Prajapati; verily Prajapati produces cattle for him; honey is the body of man; in that he offers honey on the fire, verily thus the sacrificer places his body in the fire; the Yajya and the Anuvakya are in the Pankti metre, man is fivefold, cattle are fivefold; verily ransoming his body from death he wins cattle.

ii. 3. 3.

The gods desiring glory performed a sacrificial session bounded by success; to Soma the king among them glory came, he went to the hill, Agni followed him; Agni and Soma, those two, united; Indra, being parted from the sacrifice followed after them; to them be said, Make me to sacrifice.
For him they offered this sacrifice, to Agni on eight potsherds, to Indra on eleven potsherds, to Soma an oblation; verily thereby they conferred upon him brilliance [1], power, and splendour.
For him who is parted from the sacrifice he should offer this sacrifice, to Agni on eight potsherds, to Indra on eleven potsherds, to Soma an oblation; in that it is (offered) to Agni, thereby he bestows brilliance upon him; in that it is (offered) to Indra, thereby (he bestows) power upon him; in that it is (offered) to Soma, thereby (he bestows) splendour; part of the offerings to Agni and Soma he should unite with that to Indra; verily he unites him with brilliance and splendour [2].
He whose desire is not fulfilled should offer on eleven potsherds to Agni and Soma; the Brahman is connected with Agni, he drinks Soma; verily he has recourse to his own deity with his own share; verily he unites him with his desire; his desire is fulfilled.
He who desires splendour should offer on eight potsherds to Agni and Soma; verily he has recourse to Agni and Soma with their own share; verily they bestow upon him splendour; he becomes resplendent [3].
In that it is on eight potsherds, it is connected with Agni in that it is of panic seeds, it is connected with Soma; (verily it serves) for prosperity.
He who is afraid of impotence should offer ,an oblation of panic seeds to Soma, the strong.
For the seed, the strength, departs from him, then he fears impotence; verily he has recourse to Soma, the strong; verily he bestows upon him seed and strength; he does not become impotent.
He who desires a village should offer on eleven potsherds to Brahmanaspati [4]; verily he has recourse to Brahmanaspati with his own share; verily he subjects his fellows to him; he becomes possessed of a village.
The Yajya and the Anuvakya have the word troop verily he makes him possess troops of his fellows.
The same sacrifice should he offer who desires, May I bring the people to ruin with respect to the Brahman he should use as the Yajya and the Anuvakya verses referring to the Maruts; verily he brings the people to ruin with respect to the Brahman.

ii. 3. 4.

He who desires the heaven should offer an oblation to Aryaman; Aryaman is yonder sun; verily he has recourse to Aryaman with his own share; he makes him attain the world of heaven.
He should offer an oblation to Aryaman who desires, May people be fain to give to me Aryaman is yonder sun, Aryaman is he who gives; verily he has recourse to Aryaman with his own share; he makes [1] people fain to give to him; people are fain to give to him.
He should offer an oblation to Aryaman who desires, May I go prosperously among men Aryaman is yonder sun; verily he has recourse to Aryaman with his own share; verily be makes him go whither he is fain to go.
Indra was the lowest in rank of the gods, he had recourse to Prajapati; for him he offered this (offering) of the after shoots of rice to Indra on eleven potsherds [2]; verily he led him to the top of the gods; he made as the Yajya and the Anuvakya (verses) containing the words depth and top verily from the depths he led him to the top; for the prince who is low in rank he should offer to Indra on eleven potsherds this (offering) of the after shoots of rice; verily he has recourse to Indra with his own share; verily he leads him to the top of his fellows; the Yajya, and the Anuvakya contain the words depth and top verily from the depth he leads him to the top [3]; it is of the after shoots of rice, for it is the deity of him who is low in rank; (verily it serves) for prosperity.
For the Brahman who is low in rank he sho ld offer to Brhaspati this oblation of the after shoots of rice; verily he has recourse to Brhaspati with his own share; verily he leads him to the top of his equals; the Yajya and the Anuvakya contain the words depth and top verily he leads from the depth to the top; it is of the after shoots of rice, for it is the deity of him who is low in rank; (verily it serves) for prosperity.

ii. 3. 5.

Prajapati had thirty three daughters; he gave them to Soma, the king; of them he associated with Rohini; they returned in anger; then he followed and asked for them back; them he would not return; he said, Swear on oath that thou wilt equally associate (with them): then will I return them to you.
He took the oath, and he returned them.
He associated with Rohini alone [1].
Illness seized him; Illness has seized the king that (saying) is the origin of the king s evil in that he became worse, that is (the origin) of the bad illness because he got it from his wives, that is (the origin) of the wife s disease Jayenya(); him who knows thus the origin of these illnesses, these illnesses do not visit.
He approached them respectfully; they said, Let us choose a boon; do thou associate equally with us.
For him [2] they offered this oblation to the Adityas; they freed him from his evil case.
For him who is seized by the bad illness he should offer this oblation to the Adityas; verily he has recourse to the Adityas with their own share; verily they free him from his evil case.
He should offer at the new moon; verily with its waxing he makes him wax.
The Puronuvakya is, He is born ever new verily thereby he bestows life upon him.
The Yajya is, The shoot which the Adityas make to wax verily thereby he makes him wax.

ii. 3. 6.

Prajapati assigned food to the gods; he said, Whatever shall be left over these worlds, be that mine.
That was left over these worlds, Indra, the king, Indra, the overlord, Indra, the sovereign; thence he milked these worlds threefold; that is the cause of its having three elements.
For him of whom he desires, May he be an eater of food let him offer this (offering) of three elements, to Indra, the king, a cake [1] on eleven potsherds, to Indra, the overlord, to Indra, the sovereign.
Indra, the king, is this (world of earth), Indra, the overlord, is this (atmosphere), Indra, the sovereign, is yonder (world of heaven); verily he has recourse to these worlds with their own share; verily they bestow food on him; he becomes an eater of food.
Even as one milks a cow ready to give milk by reason of its calf, so he milks these worlds, made ready, for desire, for food; he places (the cake) on potsherds face upwards, for variety.
There are three cakes, these worlds are three; (verily they serve) to obtain these worlds; each one above the other is larger, for so as it were are these worlds; (verily they serve) for prosperity; he cuts off from all (the cakes) as he sets them up without making a failure; be recites (the verses) alternating, to prevent burning.

ii. 3. 7.

The gods and the Asuras were in conflict: the Asuras conquered the gods, the gods being defeated became the servants of the Asuras; from them power and strength departed; Indra perceived this; he departed in pursuit of it; he could not win it.
Then he departed from it, he had recourse to Prajapati; he made him sacrifice with this (offering) with all the Prstha Stotras(); verily with it he bestowed upon him power and strength.
Him who desires power [1], desires strength, he should make him sacrifice with this (offering) with all the Prsthas; verily he has recourse to these deities with their own share; verily they bestow upon him power and strength.
In that he offers to Indra of the Rathantara, verily he wins the brilliance of Agni; in that (he offers) to Indra of the Brhat, verily he wins the brilliance of Indra; in that (he offers) to Indra of the Vairupa, verily he wins the brilliance of Savitr [2]; in that (he offers) to Indra of the Vairaja, verily he wins the brilliance of the creator; in that (he offers) to Indra of the Sakvara, verily he wins the brilliance of the Maruts; in that (he offers) to Indra of the Raivata, verily he wins the brilliance of Brhaspati.
So many are the brilliances, verily he wins them; he places (the cakes) on potsherds face upwards, for variety; the cake is on twelve potsherds [3], to secure the All gods.
He cuts off all around; verily all around he bestows on the sacrificer power and strength; he recites (the verses) alternating, to prevent b rning.
A horse, a bull, a ram, a goat, these are the sacrificial fee; for manliness.
With this he should sacrifice who is being practised against; if these deities eat his food, men eat his also.

ii. 3. 8.

Rajana Kauneya went to Kratujit Janaki for a cure for eyesight; for him he offered this sacrifice, to Agni, the blazing, a cake on eight potsherds, to Surya an oblation, to Agni, the blazing, a cake on eight potsherds; verily thereby he bestowed sight upon him.
For him who desires sight he should offer this sacrifice, to Agni, the blazing, a cake on eight potsherds; to Surya an oblation, to Agni, the blazing, a cake on eight potsherds; by the eye of Agni men see [1], (by the eye) of the sun the gods; verily he has recourse to Agni and Surya with their own share; verily they bestow sight upon him; he becomes possessed of sight.
In that there are two for Agni, he restores his eyes for him; in that there is (an oblation) for Surya, (he restores) his nose; the two for Agni are on either side of that for Surya; therefore the two eyes are on either side of the nose, therefore by the nose the eyes are separated.
The Yajya, and the Anuvakya, are alike, for the eye is alike; (verily it serves) for prosperity.
Up that god that knoweth all Seven bays in thy chariot The radiant countenance of the gods hath arisen (with these words) he offers lumps; verily he gives sight to him; what was his, that (is his again).

ii. 3. 9.

a Thou art secure; may I be secure among my equals, wise, a guardian, a gainer of wealth; thou art secure; may I be secure among my equals, dread, a guardian, a gainer of wealth; thou art secure; may I be secure among my equals, dread, a guardian, a gainer of wealth.
b Thou art affection; O ye gods of affection, those equals, youths, of one mind, them I love with my heart; may they love me with their hearts; make them of one mind with me; hail! Thou [1] art affection; O ye gods of affection, the women of one mind, them I love with my heart; may they love me with their hearts; make them of one mind with me; hail!
He who desires a village should offer to the All gods (the sacrifice) for taking possession; his equals are connected with the All gods; verily he has recourse to the All gods with their own share; verily they subject his equals to him; he becomes possessed of a village.
It is (the offering) for taking possession; taking possession is grasping the mind; verily he grasps the mind of his equals [2].
Thou art secure; may I be secure among my equals (with these words) he puts the enclosing sticks round; verily he invokes this blessing.
Then all this comes to pass with regard to the equals of him for whom knowing thus these enclosing sticks are put around.
Thou art affection; O ye gods of affection (with these words) he offers three oblations; so many are his equals, great, small, and women, them he wins, they being won wait on him.

ii. 3. 10.

a What went new that became fresh butter; what crept that became clarified butter; that which became firm became ghee.
b Thou art the breath of the Asvins; of that to thee let the two give whose breath thou art; hail! Thou art the breath of Indra; of that to thee let him give whose breath thou art; hail! Thou art the breath of Mitra and Varuna; of that to thee let them give whose breath thou art; hail! Thou art the breath of the All gods [1]; of that to thee let them give whose breath thou art; hail! c Stream of ghee, path of ambrosia, Given by Indra, presented by the Maruts, Thee Visnu perceived, Then Ida moved thee in the cow.
d Let the god Savitr set thee free for life, for living, with the Pavamana Stoma, with the path of the Gayatra Saman(), with the strength of the Upansu Graha(); let the god Savitr set thee free for life, for living, [2] with the Brhat and Rathantara s Stoma with the path of the Tristubh, with the strength of the Sukra Graha(); let the god Savitr set thee free with the measure of Agni, with the path of the Jagati, With the strength of the Agrayana Graha().
e Him quicken, O Agni, for life, for radiance, Make dear his seed, O Varuna, O Soma, O king; Like a mother, O Aditi, give him protection, O ye All gods, that he may win old age.
f Agni is full of life; he is full of life through the trees; with this life I make thee full of life.
Soma is full of life; he is (full) through the plants; the sacrifice is full of life; it is (full) through the sacrificial fees; the Brahman is full of life; that is full of life through the Brahmans; the gods are full of life; they are (full of life) through the ambrosia; the Pitrs are full of life; they are full of life through the Svadha call with this life I make thee full of life.

ii. 3. 11.

To Agni his body goes, to Soma his sap, Varuna grasps him with Varuna s noose to Sarasvati the speech, to Agni and Visnu the body Of him who long is ill.
For him who is long ill or who desires, May I live all my days he should offer this sacrifice, to Agni on eight potsherds, to Soma an oblation, to Varuna on ten potsherds, to Sarasvati an oblation, to Agni and Visnu on eleven potsherds; verily he ransoms his body from Agni, his sap from Soma [1]; by the offering to Varuna he frees him from Varuna s noose; by the offering to Sarasvati he bestows speech; all the gods are Agni, the sacrifice is Visnu; verily by the gods and the sacrifice he heals him; even if his life is gone, he yet lives.
What went new, that became fresh butter (with these words) he looks upon the butter; verily he describes its form and greatness.
Thou art the breath of the Asvins he says; the Asvins are the physicians of the gods [2]; verily by them he makes healing for him.
Thou art the breath of Indra he says; verily thereby he bestows power upon him.
Thou art the breath of Mitra and Varuna he says; verily thereby he bestows expiration and inspiration upon him.
Thou art the breath of the All gods be says; verily thereby he bestows strength on him.
Stream of ghee, path of ambrosia [3], he says; that is according to the text.
With the Pavamana Stoma thee he says; verily thereby he bestows breath upon him.
By the Brhat and Rathantara s Stoma thee he says; verily thereby he besto s force upon him.
With the measure of Agni thee he says; verily thereby he bestows body upon him.
The priests speak (these words) around; as many as are the priests, they heal him.
Grasping the hand of the Brahman (priest) they speak around (him); separately they bestow life on the sacrificer; what was his that (is his again).
From the gold [4] he drinks away the ghee; ghee is life, gold is ambrosia; verily from the ambrosia he drinks away life; it is a hundred Krsnalas() in weight; man has a hundred (years) of life, a hundred powers; verily he finds support in life, in power.
Or as many seasons as he deems that he will live, so many be the number, for prosperity.
Him quicken, O Agni, for life, for radiance he says; verily he bestows life and radiance upon him.
O ye All gods, that he may win old age he says; verily he makes him win old age.
Agni is full of life (with these words) he takes his hand; these gods are full of life, they bestow life upon him, he lives all his life.

ii. 3. 12.

Prajapati led the horse to Varuna, it went to its own deity, he was afflicted; he saw this (offering) to Varuna on four potsherds, he offered it; then indeed was he set free from Varuna s noose.
Varuna seizes him who accepts the horse.
As many horses as he accepts, so many (offerings) to Varuna should he offer; verily he has recourse to Varuna with his own share; verily he frees him from Varuna s noose [1].
(The offerings) are on four potsherds, for the horse has four feet; (verily they serve) for prosperity.
He should offer an extra one; whatever (horse) he is going to accept or whatever (horse) he has overlooked, from that noose of Varuna is he set free.
If he is going to accept another, he should offer in supplement an offering to Surya, on one potsherd; verily he makes yonder sun to rise.
He goes to the waters as the final bath, Varuna is in the waters; verily straightway he appeases Varuna.
After his return he should offer an oblation to Apam Napat; the horse has its birthplace in the waters; verily he makes him go to his own birthplace; appeased he attends on him.

ii. 3. 13.

a That body of yours, to be striven for, O Indra and Varuna, with that do ye free this one from tribulation; that strong, protecting, brilliant body of yours, with that do ye free him from tribulation.
b That disease of yours, O Indra and Varuna, that is in the fire, that of yours I appease hereby; that disease of yours, O Indra and Varuna, that is in the two footed cattle, the four footed, the cattle yard, the houses, the waters, the plants, the trees, that of yours I appease hereby.

Indra departs with his [1] power, Varuna seizes him with Varuna s noose, who is seized by evil; for him who is seized by evil, he should offer this (offering of) clotted milk to Indra and Varuna; verily Indra bestows power upon him, Varuna frees him from Varuna s noose.
(The offering) is of clotted milk, for milk departs from him; verily he is seized with evil; in that it is of clotted milk, thereby he bestows milk upon him.
In the clotted milk [2] he puts down the cake; verily he makes him possessed of a body, and also possessed of an abode.
He separates it into four pieces; verily he finds supports in the quarters; he unites (the fires) again; verily he procures healing for him from the quarters; having united (them) he cuts off (portions); that is as when one cuts up what has been pierced.
(That disease of yours, O Indra and Varuna, that is in the fire, that of yours I appease hereby he says; verily he protects him from error in sacrifice.
That disease of yours, O Indra and Varuna, that is in the two footed cattle, that of yours I appease hereby he says; so many are the waters, the plants, the trees, offspring and cattle on whom to live; verily does he free them for him from Varuna s noose.

ii. 3. 14.

a Thou from of old.
b The wise contrivings.
c Indra on all sides.
d Indra men. e Do thou guard us, O Soma, on all sides, O king, from him who plots evil; Lot not the friend of such as thou come to harm.
f Thy places in the sky, in the earth, In the mountains, in the plants, in the waters, With all of these, kindly and without anger, Do thou, O king Soma, accept our oblations.
g O Agni and Soma, united, With common offering, accept our prayers, Ye were born together among the gods.
h Ye [1], O Agni and Soma, with common inspiration, Placed these lights in the sky; Ye freed the streams from the dread imprecation When they were held fast.
i O Agni and Soma, hearken kindly, O ye strong ones, to my invocation; Accept gladly our songs, Be a refreshment to the giver.
k One from the sky Matarisvan bore, The falcon churned another from the rock; Agni and Soma, waxing great through prayer, Ye made broad room for the sacrifice.
l O Agni and Soma, the oblation which is set forth [2], Do ye taste, accept it, rejoice in it, O ye strong ones Of good protection, of good help be ye, And give to the sacrificer health and wealth.
m Swell. n Together thee.
o Troop lord of troops we invoke thee, Sage of sages, most famous; Highest king of Brahmans, O lord of prayer, Hearkening to us with help do thou sit on thy place.
p He shall win booty and prizes with tribe, With clan, with family, with sons, with men, Who shall seek to win the father of the gods [3], Pious with oblations, the lord of prayer.
q He with his fair singing, harmonious troop, Crushed Vala and Phaliga with his cry; Brhaspati drove out the cows, which mix the offerings, Thundering as they lowed.
r O Maruts, what time from the sky.
s The protections that ye.
t Aryaman goeth, the mighty bull, The giver of wealth, much invoked, deserving; With a thousand eyes, opening the cow pens, with the thunderbolt in his arm, May the god bestow upon us wealth.
u Thy many paths, O Aryaman, on which the gods go, O king, which come from the sky [4], With these, O god, grant us great protection; Be auspicious to our bipeds, to our quadrupeds.
v From the depth to the top, sung by the Angirases, He moved asunder the firm places of the mountains; He burst their cunningly made obstructions; These things did Indra in the joy of the Soma.
w From the depth with the top he meted with measures, With the thunderbolt he crushed the hollows of the streams; Lightly he freed them with paths of long wanderings; These things did Indra in the joy of the Soma [5].
x Who was born knowing his connexion, The god declareth all births, From the middle of holy power he bore out holy power, From low on high he arose at his will.
y Born in greatness, he established apart the great ones, The sky as a seat and the atmosphere of earth; From the depth be hath won to the top with his race, Whose deity is Brhaspati, the sovereign.
z Him who with might riseth from the depth to the top, Brhaspati the gods desire to win; He broke Vala, he rendeth the forts, Thundering he won the heaven and the waters.

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