Yv5 P3

Created by Jijith Nadumuri at 14 Jul 2011 08:02 and updated at 14 Jul 2011 12:39

KRISHNA YAJUR VEDA

KANDA 5
THE EXPLANATION OF THE PILING OF THE FIRE ALTAR

PRAPATHAKA III (3)

The Second and Later Layers of Bricks

v. 3. 1.

Now this fire (ritual) is an extensive sacrifice; what part of it is performed or what not? The part of the sacrifice which is performed that is omitted becomes rotten; be puts down the Asvin (bricks); the Asvins are the physicians of the gods; verily by them be produces medicine for it.
Five he puts down; the sacrifice is fivefold; verily he produces medicine for the whole extent of the sacrifice.
He puts down the seasonal (bricks), to arrange the seasons [1].
Five he puts down; the seasons are five; verily he arranges the seasons in their whole number.
They begin and end alike; therefore the seasons are alike; they differ in one foot; therefore the seasons differ likewise.
He puts down the breath supporters; verily he places the breaths in the months; therefore being alike the seasons do not grow old; moreover he generates them.
The breath is the wind; in that having put down the seasonal (bricks) he puts down the breath sup porters [2], therefore the wind accompanies all the seasons.
He puts down the rain winners; verily he wins rain.
If he were to put them down in one place, then would fall rain in one season only; he puts them down after carrying them round in order; therefore it rains in all the seasons.
Since having put down the breath supporters he puts down the rain winners, therefore the rain starts from the sky, impelled downwards by the wind.
The strengthening (bricks) are cattle; cattle have various purposes and various customs, but only as regards water are th y of one purpose [3]; if he desire of a man, May he be without cattle he should put down for him the strengthening (bricks) and then put down the water (bricks); verily he makes discord for him with cattle; verily he becomes without cattle.
If he desire of a man, May he possess cattle he should put down for him the water (bricks) and then put down the strengthening (bricks); verily he makes concord for him with cattle and he becomes possessed of cattle.
He puts down four in front; therefore the eye has four forms, two white, two black [4].
The (verses) contain the word head therefore the head (of the fire) is in front.
Five he puts down in the right hip, five in the left; therefore the animal is broader behind and receding in front; The goat in strength (with these words he puts down) on the right shoulder; (with) The ram in strength on the left; verily he puts together the shoulders (of the fire).
The tiger in strength (with these words) he puts down in the right wing, (with) The lion in strength on the left; verily he gives strength to the wings.
(With) The man in strength (he puts down) in the middle; therefore man is overlord of animals.

v. 3. 2.

O Indra and Agni, (the brick) that quaketh not (with these words) he puts down the naturally perforated (brick); these worlds are separated by Indra and Agni; (verily it serves) to separate these worlds.
Now the middle layer is, as it were, insecure, it is as it were the atmosphere; Indra and Agni he says; Indra and Agni are the supporters of force among the gods; verily he piles it with force in the atmosphere, for support.
He puts down the naturally perforated (brick); the naturally perforated (brick) is the atmosphere; verily he puts down the atmosphere [1].
He makes the horse sniff it; verily he puts breath in it; now the horse is connected with Prajapati; verily by Prajapati he piles the fire.
It is a naturally perforated (brick), to allow the passage of the breaths, and also for the lighting up of the world of heaven.
When the gods went to the world of heaven, the quarters were in confusion; they saw these regional (bricks), they put them down, and by them they made firm the quarters; in that he put down the regional bricks, (it is) to support the quarters.
Ten breath supporters he places in the east [2]; the breaths in man are nine, the navel is the tenth; verily he places the breaths in front; therefore the breaths are in front.
He puts down the last with the word light there fore speech, which is the last, is the light of the breaths.
He put down ten; the Viraj has ten syllables, the light of the metres is the Viraj; verily he puts the light in the east; t erefore we revere the light in the east.
The metres ran a race for the cattle; the Brhati won them; there fore cattle are called connected with the Brhati [3].
Ma metre (with these words) he puts down on the south; therefore the months turn south wards; (with) Earth metre (he puts down) on the west, for support; (with) Agni, the deity (he puts down) on the north; Agni is might; verily on the north he places might; therefore he that advances to the north is victorious.
They make up thirty six; the Brhati has thirty six syllables, cattle are connected with the Brhati; verily by the Brhati he wins cattle for him.
The Brhati holds the sovereignty of the metres; he for whom these [4] are put down attains sovereignty.
He puts down seven Valakhilya, (bricks) in the east, seven in the west; in the head there are seven breaths, two below; (verily they serve) to give the breaths strength.
The head thou art, ruling (with these words) he puts down on the east; Thou art the prop ruling (with these words) he puts down on the west; verily he makes the breaths accordant for him.

v. 3. 3.

Whatever the gods did at the sacrifice the Asuras did.
The gods saw these Aksnayastomiya (bricks), they put them down on one place after reciting in another; the Asuras could not follow it; then the gods prospered, the Asuras were defeated.
In that he puts down the Aksnayastomiyas in one place after reciting in another, (it is) to overcome foes: he prospers himself, his foe is defeated.
The swift, the triple (with these words) he puts down on the east; the triple is the beginning of the sacrifice [1]; verily in the east he establishes the beginning of the sacrifice.
The sky, the seventeenfold (with these words be puts down) on the south; the sky is food, the seventeenfold is food; verily on the south he places food; therefore with the right (hand) is food eaten.
Support, the twenty onefold (with these words he puts down) on the west; the twenty onefold is support; (verily it serves) for support.
The shining, the fifteenfold (with these words he puts down) on the north; the shining is force; verily he places force on the north; therefore he that advances to the north is victorious.
Speed, the eighteenfold (with these words) he puts down on the east [2]; two threefold ones he establishes in the beginning of the sacrifice in order.
Attack, the twentyfold (with these words he puts down) on the south; Attack is food, the twentyfold is food; verily he places food on the south therefore with the right is food eaten.
Radiance, the twenty twofold (with these wo ds he puts down) on the west; in that there are twenty, thereby there are two Viraj verses; in that there are two there is support; verily in order he finds support in the Viraj verses and in the eating of food.
Fervour, the nineteenfold (with these words he puts down) on the north; therefore the left hand [3] has the greater fervour.
The womb, the twenty fourfold (with these words) he puts down on the east; the Gayatri has twenty four syllables, the beginning of the sacrifice is the Gayatri; verily on the east he establishes the beginning of the sacrifice.
The embryo, the twenty fivefold (with these words he puts down) on the south; embryos are food, the twenty fivefold is food; verily he places food on the south; therefore with the right is food eaten.
Force the twenty sevenfold (with these words he puts down) on the west; the twenty seven fold is these worlds; verily he finds support in these worlds.
Maintenance, the twenty fourfold (with these words he puts down) on the north [4]; therefore the left hand is most to be maintained.
Inspiration, the thirty onefold (with these words) he puts down on the east; inspiration is speech, speech is the beginning of the sacrifice; verily he establishes the beginning of the sacrifice on the east.
The surface of the tawny one, the thirty fourfold (with these words he puts down) on the south; the surface of the tawny one is yonder sun; verily he places splendour on the south; therefore the right side is the more r splendent.
Support, the thirty threefold (with these words he puts down) on the west, for support.
The vault, the thirty sixfold (with these words he puts down) on the north the vault is the world of heaven; (verily it serves) to attain the world of heaven.

v. 3. 4.

Thou art the portion of Agni (with these words he puts down) on the east; Agni is the beginning of the sacrifice, consecration is the beginning of the sacrifice, holy power is the beginning of the sacrifice, the threefold is the beginning of the sacrifice; verily on the east he establishes the beginning of the sacrifice.
Thou art the portion of them that gaze on men (with these words he puts down) on the south; those that gaze on men are the learned, Dhatr is food; verily on birth he gives him food; therefore on birth he eats food.
The birthplace saved, the seventeenfold Stoma he says; the birthplace is food [1], the seventeen fold is food; verily he places food on the south; therefore with the right food is eaten.
Thou art the portion of Mitra (with these words he puts down) on the west; Mitra is expiration, Varuna inspiration; verily he confers on him expiration and inspiration.
The rain from the sky, the winds saved, the twenty onefold Stoma he says; the twenty onefold is support, (verily it serves) for support.
Thou art the portion of Indra (with these words he puts down) on the north; Indra is force, Visnu, is force, the lordly power is force, the fifteenfold is force [2]; verily on the north he places force; therefore he that advances to the north is victorious.
Thou art the portion of the Vasus (with these words) he put down on the east; the Vasus are the beginning of the sacrifice, the Rudras are the beginning of the sacrifice, the twenty fourfo d is the beginning of the sacrifice; verily on the east he establishes the beginning of the sacrifice.
Thou art the portion of the Adityas (with these words he puts down) on the south; the Adityas are food, the Maruts are food, embryos are food, the twenty fivefold is food; verily be places food on the south; therefore with the right food is eaten.
Thou art the portion of Aditi [3], (with these words he puts down) on the west; Aditi is support, Pusan is support, the twenty sevenfold is support; (verily it serves) for support.
Thou art the portion of the god Savitr (with these words he puts down) on the north; the god Savitr is holy power, Brhaspati is holy power, the fourfold Stoma is holy power; verily he places splendour on the north; therefore the northern half is more resplendent.
(The verse) contains a word connected with Savitr; (verily it serves) for instigation; therefore is their gain produced in the north for Brahmans.
The support, the fourfold Stoma (with these words) he puts down on the east; the support is the beginning of the sacrifice [4], the fourfold Stoma is the beginning of the sacrifice; verily he establishes on the east the beginning of the sacrifice.
Thou art the portion of the Yavas (with these words he puts down) on the south; the Yavas are the months, the Ayavas are the half months; therefore the months turn to the south; the Yavas are food, offspring is food; verily he places food on the south; therefore with the right food is eaten.
Thou art the portion of the Rbhus (with these words he puts down) on the west, for support.
The revolving, the forty eightfold (with these words he puts down) on the north, to confer strength on these two worlds; therefore these two worlds are of even strength [5].
He becomes first for whom these are placed on the east as the beginning (of the sacrifice), and his son is born to be first; he eats food for whom on the south these (are placed) rich in food, and a son is born to him to eat food; he finds support for whom these (are placed) on the west, full of support; he becomes forcible for whom these (are placed) on the north, full of force, and a forcible son is born to him.
The fire is a hymn; I verily in that this arrangement [6] is made are its Stotra and Sastra produced; verily in the hymn the Arkya Saman( and Sastra) is produced; he eats food, and his son is born to eat food, for whom this arrangement is made, and he too who knows it thus.
He puts down the creating (bricks); verily he wins things as created.
Now there was neither day nor night in the world, but it was undiscriminated; the gods saw these dawn (bricks), they put them down; then did this shine forth; for him for whom these are put down the dawn breaks; verily he smites away the dark.

v. 3. 5.

O Agni, drive away those foes of ours that are born (with these words) he puts down on the east; verily he drives away his foes on birth.
That are born with force (with these words he puts down) on the west; verily he repels those that are to be born.
The forty fourfold Stoma (with these words he puts down) on the south; the forty fourfold is splendour; verily he places splendour on the south; therefore the right side is the more resplendent.
The sixteenfold Stoma (with these words he puts down) on the north; the sixteenfold is force; verily he places force on the north; therefore [1] he that advances to the north is victorious.
The forty fourfold is a thunderbolt, the sixteenfold is a thunder bolt; in that he puts down these two bricks, he hurls the bolt after the foe born and to be born whom he has repelled, to lay them low.
He puts down in the middle (a brick) full of dust, the middle of the body is faeces (púrisa); verily he piles the fire with its own body, and with his own body he is in yonder world who knows thus.
These bricks are called the unrivalled; no rival is his for whom they are put down [2].
The fire is an animal; he puts down the Viraj (bricks) in the highest layer; verily be confers upon cattle the highest Viraj; therefore he that is possessed of cattle speaks the highest speech.
Ten by ten he puts (them) down, to confer power on them.
Transversely he puts (them) down; therefore cattle move their limbs transversely, for support.
By those metres which were heavenly, the gods went to the world of heaven; for that the seers toiled [3]; they practised fervour, these they saw by fervour, and from them they fashioned these bricks.
The course metre; the space metre (with these words) they put them down; with these they went to the world of heaven; in that he puts down these bricks, the sacrifice goes to the world of heaven with the metres that are heavenly.
By the sacrifice Prajapati created creatures; he created them by the Stomabhagas; in that [4] he puts down the Stomabhagas, the sacrificer creates offspring.
In the Stomabhagas Brhaspati collected the brilliance of the sacrifice; in that he puts down the Stomabhaga (bricks) he piles the fire with its brilliance.
1n the Stomabhagas Brhaspati saw the support of the sacrifice; in that he puts down the Stomabhagas, (it is) for the support of the sacrifice.
Seven by seven he puts down, to confer strength, three in the middle, for support.

v. 3. 6.

(With the words) ray he created Aditya; with advance right; with following the sky; with union the atmosphere; with propping the earth; with prop the rain; with blowing forward the day; with blowing after the night; with eager the Vasus; with intelligence the Rudras; with brilliant the Adityas; with force the Pitrs; with thread offspring; with enduring the battle cattle; with wealthy plants.
Thou art the victorious, with ready stone [1]; for Indra thee Quicken Indra (with these words) he fastened the thunderbolt on his right side, for victory.
He created offspring without expiration; on them he bestowed expiration (with the words) Thou art the overlord inspiration (with the word) Restrainer the eye (with) the gliding the ear (with) the bestower of strength
Now these offspring, though having expiration and inspiration, hearing and seeing, did not couple; upon them he bestowed copulation (with the words) Thou art the Trivrt
These offspring though coupling [2] were not propagated; he made them propagate (with the words) Thou art the mounter, thou art the descender
These offspring being propagated did not find support; he made them find support in these worlds (with the words) Thou art the wealthy, thou art the brilliant, thou art the gainer of good verily he makes offspring when propagated find support in these worlds, he with his body mounts the atmosphere, with his expiration he finds support in yonder world, of expiration and inspiration he is not liable to be deprived who knows thus.

v. 3. 7.

By the sitters on the vault the gods went to the world of heaven; that is why the sitters on the vault have their name.
In that he puts down the sitters on the vault the sacrificer thus goes by the sitters on the vault to the world of heaven; the vault is the world of heaven; for him for whom these are put down there is no misfortune (ná ákam); the sitters on the vault are the home of the sacrificer; in that he puts down the sitters on the vault the sacrificer thus makes himself a home.
The sitters on the vault are the collected brilliance of the Prstha Stotras(); in that he puts down the sitters on the vault [1], verily he wins the brilliance of the Prsthas.
He puts down the five crested; verily becoming Apsarases they wait on him in yonder world; verily also they are the bodyguards of the sacrificer.
He should think of whomever he hates as he puts (them) down; verily he cuts him off for these deities; swiftly he goes to ruin.
He puts (them) above the sitters on the vault that is as when having taken a wife one seats her in the house [2]; he puts the highest on the west, pointing east; therefore the wife attends on the west, facing east.
He puts as the highest the naturally perforated and the earless (bricks); the naturally perforated is breath, the earless is life; verily he places breath and life as the highest of the breaths; therefore are breath and life the highest of the breaths.
No brick higher (than these) should he put down; if he were to put nother brick higher, he would obstruct the breath and life of cattle [3] and of the sacrificer; there fore no other brick should be put down higher.
He puts down the naturally perforated brick; the naturally perforated brick is yonder (sky); verily he puts down yonder (sky).
He makes the horse sniff it; verily be places breath in it; again the horse is connected with Prajapati; verily by Prajapati he piles the fire.
It is naturally perforated, to let out the breaths, and also to light up the world of heaven.
The earless is the triumph of the gods; in that he puts down the earless, he triumphs with the triumph of the gods; to the north he puts it down; therefore to the north of the fire is action carried on; (the verse) has the word wind for kindling.

v. 3. 8.

He puts down the metre bricks; the metres are cattle; verily he wins cattle; the good thing of the gods, cattle, are the metres; verily he wins the good thing, cattle.
Yajnasena Caitriyayana taught this layer; by this he won cattle; in that he puts it down, he wins cattle.
He puts down the Gayatris on the east; the Gayatri is brilliance; verily at the beginning he places brilliance [1]; they contain the word head verily he makes him the head of his equals.
He puts down the Tristubhs; the Tristubh is power; verily he places power in the middle He puts down the Jagatis; cattle are connected with the Jagati; verily he wins cattle.
He puts down the Anustubhs; the Anustubh is breath; (verily it serves) to let the breaths out.
Brhatis, Usnihs, Panktis, Aksarapanktis, these various metres he puts down; cattle are various, the metres are cattle [2]; verily he wins various cattle; variety is seen in his house for whom these are put down, and who knows them thus.
He puts down an Atichandas; all the metres are the Atichandas; verily he piles it with all the metres.
The Atichandas is the highest of the metres; in that he puts down an Atichandas, be makes him the highest of his equals.
He puts down two footed (bricks); the sacrificer has two feet; (verily they serve) for support.

v. 3. 9.

For all the gods is the fire piled up; if he were not to put (them) down in unison, the gods would divert his fire; in that he puts (them) down in unison, verily he piles them in unison with himself; he is not deprived of his fire; moreover, just as man is held together by his sinews, so is the fire held together by these (bricks).
By the fire the gods went to the world of heaven; they became yonder Krttikas; he for whom these are put down goes to the world of heaven, attains brilliance, and becomes a resplendent thing.
He puts down the circular bricks; the circular bricks are these worlds; the citadels of the gods are these worlds; verily he enters the citadels of the gods; he is not ruined who has piled up the fire.
He puts down the all light (bricks); verily by them he makes these worlds full of light; verily also they support the breaths of the sacrificer; they are the deities of heaven; verily grasping them he goes to the world of heaven.

v. 3. 10.

He puts down the rain winning (bricks); verily he wins the rain.
If he were to put (them) down in one place, it would rain for one season; he puts down after carrying them round in order; therefore it rains all the seasons.
Thou art the bringer of the east wind he says; that is the form of rain; verily by its form he wins rain.
With the Samyanis the gods went (sám ayus) to these worlds; that is why the Samyanis have their name; in that he puts down the Samyanis, just as one goes in the waters with a ship, so [1] the sacrificer with them goes to these worlds.
The Samyanis are the ship of the fire; in that he puts down the Samyanis, verily he puts down a boat for the fire; moreover, when these have been put down, if the waters strive to drag away his fire, verily it remains unmoved.
He puts down the Aditya bricks; it is the Adityas who repel from prosperity him who being fit for prosperity does not obtain prosperity; verily the Adityas [2] make him attain prosperity.
It is yonder Aditya who takes away the brilliance of him who having piled up a fire does not display splendour; in that he puts down the Aditya bricks, yonder sun confers radiance upon him; just as yonder sun is radiant, so he is radiant among men.
He puts down ghee bricks; the ghee is the home dear to Agni; verily he unites him with his dear home [3], and also with brilliance.
He places (them) after carrying (them) round; verily he confers upon him brilliance not to be removed.
Prajapati piled up the fire, he lost his glory, he saw these bestowers of glory, he put them down; verily with them he conferred glory upon himself; five he puts down; man is fivefold; verily he confers glory on the whole extent of man.

v. 3. 11.

The gods and the Asuras were in conflict; the gods were the fewer, the Asuras the more; the gods saw these bricks, they put them down; Thou art the furtherer (with these words) they became multiplied with the trees, the plants; (with) Thou art the maker of wide room they conquered this (earth); (with) Thou art the eastern they conquered the eastern quarter; (with) Thou art the zenith they conquered yonder (sky); (with) Thou art the sitter on the atmosphere; sit on the atmosphere they conquered the atmosphere; then the gods prospered [1], the Asuras were defeated.
He for whom those are put down becomes greater, conquers these worlds, and prospers himself; his foe is defeated.
Thou art the sitter on the waters; thou art the sitter on the hawk he says; that is the form of Agni; verily by his form he wins Agni.
In the wealth of earth I place thee he says; verily with these (bricks) he makes these worlds wealthy.
He puts down the life giving (bricks); verily he bestows life upon him [2].
O Agni, thy highest name, the heart he says; that is the home dear to Agni; verily he obtains his dear home.
Come, let us join together he says; verily with him to aid he encircles him.
Be thou, O Agni, among those of the five races.
The fire of the five layers is the fire of the five races; therefore he speaks thus.
He puts down the seasonal (bricks); the seasonal (bricks) are the abode dear to the seasons; verily he wins the abode dear to the seasons.
The firm one ,he says; the firm one is the year; verily he obtains the abode dear to the year.

The Horse Sacrifice (continued)

v. 3. 12.

The eye of Prajapati swelled, that fell away, that became a horse; because it swelled (ásvayat), that is the reason why the horse (ásva) has its name.
By the horse sacrifice the gods replaced it.
He who sacrifices with the horse sacrifice makes Prajapati whole; verily he becomes whole; this is the atonement for everything, and the cure for everything.
All evil by it the gods overcame; by it also the gods overcame (the sins of) Brahman slaying; all evil [1] he overcomes, he overcomes Brahman slaying who sacrifices with the horse sacrifice, and he who knows it thus.
It was the left eye of Prajapati that swelled; therefore they cut off from the horse on the left side, on the right from other animals.
The mat is of reeds; the horse has its birthplace in the waters, the reed is born in the waters; verily he establishes it in its own birthplace.
The Stoma is the fourfold one; the bee tore the thigh of the horse, the gods made it whole with the fourfold Stoma; in that there is the fourfold Stoma, (it is) to make whole the horse.

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