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Created by Jijith Nadumuri at 14 Jul 2011 07:50 and updated at 14 Jul 2011 12:26




The Supplement to the Soma Sacrifice

iii. 1. 1.

Prajapati desired, May I create offspring.
He did penance, he created serpents.
He desired, May I create offspring.
He did penance a second time, he created birds.
He desired, May I create offspring.
He did penance a third time, he saw this speech of the consecrated, he spoke it.
Then indeed did he create offspring.
In that after undergoing penance he speaks the speech of the consecrated, the sacrificer thus [1] creates offspring.
If one who is consecrated sees anything impure, the consecration departs from him; his dark colour, his beauty goes away.
Mind unbound; eye weak; sun best of lights; O consecration, forsake me not he says, and consecration departs not from him, his dark colour and his beauty go not away.
If rain falls on one who is consecrated, the heavenly waters if unappeased destroy his force, might, consecration [2], and penance.
Do ye flowing waters place might (in me), place force, place might; do not destroy my consecration, nor my penance he says; verily he places all that in himself; they do not destroy his force, might, consecration, or penance.
Agni is the divinity of the consecrated man, and he is concealed as it were from him, when he goes (out), and the Raksases are able to hurt him [3].
From good to better do thou advance; may Brhaspati be thy forerunner he says.
Brhaspati is the holy power Brahman() of the gods; verily he grasps hold of him, and he brings him safely through.
Here we have come (a idam) to the place on earth for sacri ice to the gods he says, for he comes to the place on earth for sacrifice, who sacrifices.
Wherein aforetime all the gods rejoiced he says, for all the gods delight in it, in that the Brahmans so do.
Accomplishing (the rite) with Rc, Saman, and Yajus he says, for he who sacrifices accomplishes (the rite) with Rc, Saman, and Yajus.
Let us rejoice in fullness of wealth, in sustenance he says; verily he invokes this blessing.

iii. 1. 2.

This is thy Gayatri part say for me to Soma.
This is thy Tristubh, Jagati, part say for me to Soma.
Become lord of the Chandomas say for me to Soma.
He who purchases King Soma after making it go to the world of lordship, becomes lord of his own (people).
The world of lordship of King Soma is the metres; he should utter these verses before the purchase of Soma.
It is to the world of lordship that he makes it go when he buys Soma() [1], and he becomes lord of his own.
He, who knows the support of the Tanunaptra finds support.
The theologians say, They do not eat, nor offer; then where does the Tanunaptra find support? In Prajapati, in the mind, he should reply.
He should smell at it thrice, (saying), In Prajapati thee, in the mind I offer this indeed is the support of the Tanunaptra; he who knows thus finds support.
He who [2] knows the support of the Adhvaryu finds support.
He should call (on the Agnidhra) standing in the place without moving whence he is minded to sacrifice.
This is the support of the Adhvaryu; he who knows thus finds support.
If he were to sacrifice moving about, he would lose his support; therefore he should sacrifice standing in the same place, for support.
He who knows the possession of the Adhvaryu, becomes possessed (of what he needs).
His possession is the offering spoon, his possession is the Vayu cup, his [3] possession is the beaker.
If he were to call without holding the Vayu cup or the beaker, he would lose his own; therefore he must hold it when he calls; verily he loses not his own.
If he begins the litany without placing the Soma," the Soma is not supported, the Stoma is not support d, the hymns are not supported, the sacrificer is not supported, the Adhvaryu is not supported.
The support of the Soma is the Vayu cup, the support of it is the beaker, (the support) of the Stoma is Soma, (the support) of the hymns is the Stoma.
He should grasp the cup or fill up the beaker, and then begin the litany; a support to the Soma he verily (eva) gives, to the Stoma, to the hymns; the sacrificer finds support, the Adhvaryu finds support.

iii. 1. 3.

They gather together the sacrifice when (they gather the dust of) the foot print of the Soma cow; the oblation holders are the mouth of the sacrifice; when they move forward the oblation holders, then he should oil the axle with it; verily he extends the sacrifice in the mouth of the sacrifice.
They lead Agni forward, they take the wife forward, and they make the carts follow after.
Now the altar of him Agni() is deserted; he broods on it, and is liable to become terrible (rudrá) [1], and lay to rest the offspring and cattle of the sacrificer.
When they are leading northward the sacrificial animal over which the Apris have been said, he should take (from the altar the fire) for cooking it; verily he makes him share in it.
The Ahavaniya is the sacrificer; if they take (the fire) for cooking the victim from the Ahavaniya, they tear the sacrificer asunder; the fire should therefore be thus, or he should make it by friction, so that the sacrificer s body may remain together.
If a portion of the victim be lost, he should cut off an equivalent portion of the butter; that is then the atonement.
If men disturb his victim and he wish of them, May they come to ruin he should make an offering in the Agnidh s altar with the Rc containing the word paying of homage (and beginning), What then? Verily he appropriates their paying of homage and speedily do they go to ruin.

iii. 1. 4.

a The offspring, being born of Prajapati And those that have been born, To him declare them; Lot the wise one reflect thereon.
b This victim, O lord of cattle, for thee to day, I bind, O Agni, in the midst of righteous action; Approve it, and let us sacrifice with a good offering May this offering be welcome to the gods.
c The ancient wise ones grasp The breath as it speedeth from the limbs; Go to heaven by the paths which lead to the gods; Be among the plants with thy members.
d What cattle the lord of cattle ruleth [1], Both the four footed and the two footed, May he, bought off, go to his sacrificial share; May abundances of wealth fall to the sacrificer.
e Those, who being bound, contemplated With mind and with eye him who was being bound Let the god Agni first release them, Lord of offspring, in harmony with offspring.
f The cattle of the forest, of all forms, Of various forms, many of one form.
Let the god Vayu first release them, Lord of offspring, in harmony with offspring.
g Releasing [2] the seed of being, Do ye further the sacrificer, O gods; May that which hath stood ready and strenuous, Go alive to the place of the gods.
h The breath of the sacrificer is apart from the victim; The sacrifice goeth to the gods with the gods; Let it go alive to the place of the gods; Fulfilled may the desires of the sacrificer be.
i If the victim has uttered a cry, Or striketh its breast with its feet, May Agni release me from that sin, From all misfortune.
k O ye slayers, come To the sacrifice [3] sped by the gods; Free the victim from the noose, The lord of the sacrifice from the bond.
I May Aditi loosen this noose; Homage to the cattle, to the lord of cattle, I pay; I cast down the enemy; On him whom we hate I fasten the noose.
m Thee they keep to carry the offering, To cook (the victim) and as worthy of sacrifice; 0 Agni, with thy strength and thy body, be present And accept our offerings, O Jatavedas.
n O Jatavedas, go with the caul to the gods, For thou art the first Hotr; With ghee do thou strengthen their bodies; May the gods eat the offering made with the cry of hail! o Hail to the gods; to the gods hail!

iii. 1. 5.

Cattle belong to Prajapati; their overlord is Rudra.
In that he prepares (them) with these two (verses), verily by addressing him with them he secures him, so that his self is not injured.
He prepares (them) with two; the sacrificer has two feet; (verily it serves) for support.
Having prepared them, he offers five libations; cattle are fivefold; I verily he wins cattle.
Now the victim is led to death, and if he should lay hold on it, the sacrificer would be likely to die.
The breath of the sacrifice is apart from the victim he says, for distinction [1].
If the victim has uttered a cry (with these words) he offers a libation, for calming.
O ye slayers, come to the sacrifices he says; that is according to the text.
When the omentum.
is being taken, the strength goes away from Agni.
Thee they keep to carry the offering (with these words) he pours a libation over the omentum; verily he wins the strength of Agni; (it serves) also for making (the victim) ready.
In the case of some gods the cry of hail! is uttered before (an offering), in the case of others the cry of hail! is uttered after.
Hail to the gods, to the gods hail! (with these words) he pours a libation on either side of the omentum; verily he delights both (sets of gods).

iii. 1. 6.

a He who performs the sacrifice not according to the deities falls a victim to the deities, he becomes worse.
He who (performs) in accordance with the deities does not fall a victim to the deities, he becomes better.
He should rub the Agnidh s place with a verse addressed to Agni, the oblation holder with one addressed to Visnu, the offering spoons with one addressed to Agni, the Vayu cups with one addressed to Vayu, the Sadas with one addressed to Indra.
Thus he forms the sacrifice in accordance with the deities, he does not fall a victim to the deities, he becomes better.
b I yoke earth for thee with light, I yoke wind for thee with the atmosphere [1], I yoke speech for thee with the sun, I yoke the three spaces of the sun for thee.
c Agni is the deity, Gayatri the metre, thou art the vessel of the silent offering.
Soma is the deity, Tristubh the metre, thou art the vessel of the restrained offering.
Indra is the deity, Jagati the metre, thou art the vessel of Indra and Vayu.
Brhaspati is the deity, Anustubh the metre, thou art the vessel of Mitra and Varuna.
The Asvins are the deity, Pankti the metre, thou art the vessel of the Asvins.
Surya is the deity, Brhati the metre [2], thou art the vessel of the pure Soma().
Candramas is the deity, Satobrhati the metre, thou art the vessel of the mixed Soma().
The All gods are the deity, Usnih the metre, thou art the vessel of the opening offering.
Indra is the deity, Kakubh the metre, thou art the vessel of the hymns.
Earth is the deity, Viraj the metre, thou art the vessel of the reserved (offering).

iii. 1. 7.

The Adhvaryu is he that brings trouble on the sacrificer, and he that brings trouble himself is ruined before the trouble.
From the formula spoken, guard me, from every execration (with these words) he should pour a libation before the morning litany (of the Hotr).
So the Adhvaryu girds himself in front with a protection, to avert trouble.

For entry thee, for rest thee, for the overcoming of the Gayatri, of the Tristubh, of the Jagati, hail! O expiration and inspiration, protect me from death, O expiration and inspiration forsake me not.

They contend as to the deities and to expiration and inspiration [1], whose Soma (offerings) compete.
For entry thee, for rest thee he says; entry and rest are the metres; verily by the metres he appropriates his metres.
The Ajya Stotras() have the word forward in them, for conquest.
The beginning verses are addressed to the Maruts, for victory.
Both the Brhat and the Rathantara Samans() are used.
The Rathantara is this (earth), the What yonder (sky); verily he cuts him off from these two.
The Rathantara is to day, the Brhat to morrow; verily he cuts him off from to day and to morrow.
The Rathantara is the past [2], the Brhat the future; verily he cuts him off from the past and the future.
The Rathantara is the measured, the Brhat the unmeasured; verily he cuts him off from the measured and the unmeasured.
Visvamitra and Jamadagni had a quarrel with Vasistha.
Jamadagni saw this Vihavya (hymn), and by means of it he appropriated the power and strength of Vasistha.
In that the Vihavya is recited, the sacrificer appropriates the power and strength of his enemy.
He who performs more rites of sacrifice they say, appropriates the gods.
If the Soma (sacrifice) on the other side is an Agnistoma, he should perform an Ukthya; if it is an Ukthya, he should perform an Atiratra; verily by means of rites of sacrifice he appropriates his deities; he becomes better.

iii. 1. 8.

a Ye are the Nigrabhyas, heard by the gods.
Delight my life, delight my expiration, delight my inspiration, delight my cross breathing, delight my eye, delight my ear, delight my mind, delight my speech, delight my trunk, delight my limbs, delight my offspring, delight my cattle, delight my house, delight my troops, delight me with all my troops, delight me [1]; may my troops not go thirsty.

b The plants are the subjects of Soma; the subjects indeed are able to give up the king; Soma is connected with Indra.
I have made you grow in my mind, O ye well born; O ye born of right, may we enjoy your favour; may the divine plants in accord with Indra grant us the Soma for the pressing he says verily having begged him from the plants, his subjects, and his deity he presses him.
c When the Soma is pressed [2] the first drop which falls has potency to destroy the power, strength, offspring, and cattle of the sacrificer; he should pronounce over it the formula, Thou hast fallen to me with offspring, with abundance of wealth; destroy not my power and strength verily he invokes this blessing to prevent the destruction of his power, strength, offering, and cattle.

d The drop hath fallen on the earth, the sky, On this seat and on the one which was aforetime The drop that wandereth over the third seat I offer in the seven Hotras.

iii. 1. 9.

a He who bestows upon the gods the glory of the gods, and on men the glory of men, has the divine glory among the gods, the human glory among men.
The libations which he draws off before the Agrayana libation, he should draw off silently; those after with noise; verily he bestows upon the gods the glory of the gods, and on men the glory of men; verily he has the divine glory among the gods, the human glory among men.

b May Agni protect us at the morning pressing, He that belongeth to all men, all wealful in his might; May he, the purifier, grant us wealth [1]; May we that share the draught be long lived c May the All gods, the Maruts, Indra, Not leave us at the second pressing; Long lived, speaking what is pleasing to them, May we enjoy the favour of the gods.
d This third libation belongeth to the sages Who righteously set the beaker in motion; May these Saudhanvanas, who have attained heaven, Bear our good offering to what is better
e Some libations have bases, some have not.
Those which have a sprinkling have bases, those [2] of Soma have not bases.
Taking (the cup) for Indra and Vayu he should sprinkle it (saying), May the sacrifice be harmless for plants, for our cattle, for our folk; for all creatures harmless thou art; swell like ghee, O god Soma.
Verily so he makes the libations of Soma to have a base.
He becomes possessed of a base who knows thus.
Verily also he wets with ghee the sky and earth: they being wet are to be lived upon; he is to be lived upon [3] who knows thus.

f This is thy share, O Rudra, for which thou didst ask; rejoice in it, find (for us) the lordship of cows, abundance of wealth, with good heroes and a year s prosperity.

g Manu divided his property among his sons.
He deprived Nabhanedistha, who was a student, of any portion.
He went to him, and said, How hast thou deprived me of a portion? He replied, I have not deprived you of a portion; the Angirases here are performing a Sattra; they [4] cannot discern the world of heaven; declare this Brahmana to them; when they go to the, world of heaven they will give thee their cattle.
He told them it, and they when going to the world of heaven gave him their cattle.
Rudra approached him as he went about with his cattle in the place of sacrifice, and said, These are my cattle.
He replied, They have given them [5] to me.
They have not the power to do that he replied, (whatever is left on the place of sacrifice is mine.
Then one should not resort to a place of sacrifice.
He said, Give me a share in the sacrifice, and I will not have designs against your cattle.
He poured out for him the remnants of the mixed Soma().
Then indeed had Rudra no designs against his cattle.
When one who knows thus offers the remnants of the mixed Soma(), Rudra has no designs against his cattle.

iii. 1. 10.

a May I be pleasing to speech; pleasing to the lord of speech, O divine speech.
The sweetness of speech place in me; hail to Sarasvati.
b By the Rc make the Soma to prosper, By the Gayatra the Rathantara, The Brhat with the Gayatri for its metre.
c The drop that falleth of them, that shoot, Shaken by the arms, from the womb of the pressing planks, Or from the filter of the Adhvaryu, Over it I say Hail! and offer it to Indra.
d The drop, the shoot, that hath fallen on the ground, From the rice grains [1], the cake, the mush, From the Soma with grain, from the mixed, O Indra, from the pure, Over it I say Hail! and offer it to Indra.
e Thy sweet drop, powerful, Over which Hail! is said and which goeth back to the gods From the sky, the earth, the atmosphere Over it I say Hail! and offer it to Indra.

f The Adhvaryu is the first of the priests to start work, verily they say the Stoma should be started by him.
g May speech that goes in front go in front, going straight to the gods, placing glory in me, breath in cattle, offspring in me [2] and in the sacrificer he says; verily he yokes speech at the beginning of the sacrifice.
The place of the sacrifice is made when having drawn off the libations they creep to the Bahispavamana; for they go away, and they praise with verses which go away; he returns, and with a verse addressed to Visnu reverences (the Soma); Visnu is the sacrifice; verily he makes the sacrifice.
O Visnu, as our nearest, O mighty one, grant us protection; the streams dripping honey milk for thee the unfailing source he says; verily he makes to swell by it whatever of the Soma has dried up through lying (in the barrels).

iii. i. 11.

a By Agni may one win wealth And abundance day by day, Glory, full of heroes.
b Rich in cattle, in sheep, O Agni, in horses is the sacrifice; With manly companions, ever unalterable; Rich in food is this, O Asura, in offspring, Enduring, wealth, deep based and rich in houses.
C Swell up. d Together for thee.
e Here Tvastr the first, Of all forms, I call.
May he be ours only.
f That procreant strength for us do thou, O God Tvastr, graciously lot loose, Whence is born a hero [1] of great deeds, of skill, Who wieldeth the pressing stone and loveth the gods.
g Come hither, O Tvastr, propitious, Pervasive for abundance, and of thy own will, Aid us in every sacrifice.
h The hero is born, loving the gods, Of brilliant hue, strong, and full of vigour; Tvastr accord us offspring and descendants; May he go to the place of the gods.
i Forth for us, O goddess.
k From the sky.
l May we milk offspring and food From Sarasvant s breast, Swelling for all to see [2].
1 m May we enjoy the favour Of thy waves, O Sarasvant, Which are full of honey and drip ghee.
n Let us call for aid on this Sarasvant, Whose ordinance all cattle follow, Whose ordinance the waters obey, And in whose ordinance the lord of increase doth rest.
o The divine, well feathered bird, the great one, Germ of the waters, male of the plants, Who delighteth with rain from near, This Sarasvant let us call on for aid.
p O Sinivali, with broad braids, Who art the sister of the gods, Accept the offering [3] which is made; Reveal, O goddess, offspring unto us.
q To her that hath fair hands, fair fingers, Prolific, and mother of many, To her the queen Sinivali, Pour the offering.
r Indra from all sides.
s Indra men. t The dark coloured steeds with fair feathers, Clad in the mist, spring up to the sky; They turn hitherward having established their abodes; Then the earth is wet with ghee.
u He hath golden tresses in the expanse of the air, A raging serpent like the rushing wind, With pure radiance [4], knowing the dawn, Like true, glorious and toiling (women).
v Thy winged (steeds) have charged them as they are wont; The dark bull hath roared when this was; He hath come hither with (lightnings) that smile like kindly (women); The rains fall, the clouds thunder.
w Like a cow the lightning loweth; It tendeth its young like a mother, When their rain hath been let loose.
x The mountain that hath waxed great is afraid Even the ridge of heaven trembleth at your roaring; When ye sport, O Maruts [5], with your spears, Ye speed along together like the waters.
y Roar and thunder, deposit a germ, Fly around with thy chariot water laden; Draw downward thy opened water skin, And let the heights and the depths be level.
z Even these immovable things (dost thou eat), O Agni, like a beast at grass; What time, O immortal, the hosts of thee, The strong, rend the woods.
aa O Agni, many are the hosts of the immortal all knower, O God, powerful; and (many) the [6] wiles of the wily Which of yore they deposited in thee, O thou that impellest all, O seeker of friends.
bb From the sky grant us rain, O ye Maruts; Make ye to swell the streams of the strong steed Come hither with this thunder, Pouring the waters, the Asura our father.
cc The bounteous Maruts make to swell the waters Which yield milk with ghee for the sacrifices; The strong steer they lead about as it were for rain; They milk the thundering and never failing spring.
dd O ye Maruts, swimming in water, send forth The rain [7], which all the Maruts strengthen; May it call aloud like a maiden, Like a wife with her husband in union.

ee With ghee anoint sky and earth, with honey; Make the plants rich in milk, the waters; Make to swell strength and goodwill, When, O hero Maruts, ye pour the honey, ff Upwards that.
gg The radiant.
hh Like Aurva, like Bhrgu, like Apnavana, I summon the pure Agni who is clothed with the sea.
ii As the impulse of Savitr, The favour of Bhaga, I call Agni who is clothed with the sea.
kk I call the wise one, who soundeth like the wind, The might that roareth like Parjanya, Agni who is clothed with the sea.

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