Yv6 P6

Created by Jijith Nadumuri at 14 Jul 2011 08:08 and updated at 14 Jul 2011 12:45




The Exposition of the Daksina and other Offerings

vi. 6. 1.

The sacrifices with the gifts are offered for the world of heaven.
He offers with two (verses) on the Garhapatya; the sacrificer has two feet; (verily it serves) for support.
He offers in the Agnidh s altar; verily he ascends the atmosphere.
He approaches the Sadas; verily he makes him go to the world of heaven.
He offers in the Garhapatya with verses addressed to Surya; verily he makes him mount yonder world.
He offers in the Agnidh s altar with a verse containing the word Lead for leading to the world of heaven.
Go to the sky, fly to heaven (with these words) he takes out the gold after the offering [1]; verily he makes him go to the world of heaven.
With my form I approach your form he says; for by his form he approaches their form, in that (he approaches) with gold.
May Tutha, all knowing, allot to you he says; Tutha, all knowing, was wont to allot the gifts of the gods; verily thereby he divides them.
This gift of thine, O Agni [2], cometh, impelled by the Soma he says, for his gift comes impelled by the Soma.
Lead it by the path of Mitra he says, for atonement.
Go ye on by the path of holy order, of brilliant gifts he says; holy order is truth; verily with truth, with holy order, he divides them.
Leading prosperity by the path of the sacrifice he says, for the gifts go by the path of the sacrifice.
May I win a Brahman to day [3], a seer and sprung from seers he says; the learned man is a Brahman, a seer and sprung from seers; therefore he sa s thus.
Gaze on the heaven, gaze on the atmosphere he says; verily he makes him go to the world of heaven.
Join those in the seat he says, for friendship.
Given by us, go to the gods, full of sweetness; enter the giver he says; we here are givers; do ye there enter us, full of sweetness [4], he says in effect.
He gives gold; gold is light; verily he places light before, to light up the world of heaven.
He gives to the Agnidh; verily he delights the seasons headed by Agni; he gives to the Brahman priest, for instigation; he gives to the Hotr; the Hotr is the self of the sacrifice; verily he unites the self of the sacrifice with the gifts.

vi. 6. 2.

He offers the Samistayajuses, for the completion of the sacrifice.
Whatever is harsh or injured in the sacrifice, what he passes over, what he does not pass over, what he does redundantly, what he does not do, all that he propitiates with them.
He offers nine; nine are the breaths in man, the sacrifice is commensurate with man; all the sacrifice he delights thus.
He offers six with Rcs; the seasons are six; verily he delights the seasons; he offers three with Yajuses [1]; these worlds are three; verily he delights these worlds.
O sacrifice, go to the sacrifice; go to the lord of the sacrifice he says; verily he makes it go to the lord of the sacrifice.
Go to thine own birthplace he says; verily be makes it go to his own birthplace.
This is thy sacrifice, O lord of the sacrifice, with its, utterance of hymns and producing noble heroes he says; verily he confers strength upon the sacrificer.
Vasistha Satyahavya asked Devabhaga, When thou didst cause to sacrifice the Srnjayas, with many sacrificers, didst thou cause the sacrifice to rest upon the sacrifice [2] or on the lord of the sacrifice? He replied, On the lord of the sacrifice.
But in truth Srnjayas have been defeated he said, the sacrifice should have been made to rest on the sacrifice, to prevent the defeat of the sacrificer.
Ye gods, that find the way, finding the way, go on the way he says; verily he makes the sacrifice to rest upon the sacrifice, to prevent the defeat of the sacrificer.

vi. 6. 3.

He offers the Avabhrthayajuses; whatever sin he has committed in the year before, verily that thereby he propitiates.
He goes to the waters for the final bath; Varuna is in the waters; verily straightway he propitiates Varuna.
The Raksases, following along by the path, seek to injure the sacrifice; the Prastotr follows along with the Saman, the slayer of Raksases, is the Saman; (verily it serves) for the smiting away of the Raksases.
Thrice he performs the finale; these worlds are three; verily from these worlds [1] he smites away the Raksases.
Each one performs the finale; for each one is infested by the Raksases, for the smiting away of the Raksases.
King Varuna hath made a broad (path) he says, for support.
A hundred remedies are thine, O king, a thousand he says; verily he makes medicine for him.
The noose of Varuna is overcome he says verily he overcomes the noose of Varuna.
He makes offering over the strew, for the support of the oblations; verily also he offers in what has fire.
He offers the fore offerings omitting that to the strew [2]; the strew is offspring; verily he frees offspring from Varuna s noose.
He offers the two portions of butter; verily he does not obstruct the two eyes of the sacrifice.
He sacrifices to Varuna; verily he frees him from Varuna s noose.
He sacrifices to Agni and Varuna; verily straightway he frees him from Varuna s noose.
He offers two after offerings, omitting that to the strew; the strew is offspring; verily he frees offspri g from Varuna s noose.
He offers four fore offerings and two after offerings; they make up six, the seasons are six [3]; verily he finds support in the seasons.
O bath, O flood he says; verily he propitiates by this utterance Varuna.
In the sea is thy heart, within the waters he says, for Varuna is in the sea.
Let the plants and the waters enter thee" he says; verily he unites him with the waters and the plants.
Ye divine waters, this is thy foetus he says; that is according to the text.
The Soma is cattle [4]; if he were to partake of the drops, he would be possessed of cattle, but Varuna would seize him; if he were not to partake, he would have no cattle, but Varuna would not seize him; he should touch them only, he becomes possessed of cattle, Varuna seizes him not.
The noose of Varuna is loosed he says; verily is he freed from Varuna s noose.
They advance without looking round, for concealment from Varuna.
Thou art fuel may we prosper he says; verily with the kindling stick they approach the fire in reverence.
Thou art brilliance; grant me brilliance he says; verily he bestows brilliance upon himself.

vi. 6. 4.

With the wooden sword he digs up the altar, with the axle of a chariot he measures.
He sets up the sacrificial post; verily gathering together a threefold bolt he hurls it at his foe, to lay him low.
If he were to set it up within the altar, he would win the world of the gods; if outside the altar, the world of men; he sets it up in the place where the altar and the edge (outside) meet, for the winning of both worlds.
He should set (the set) up with the lower parts alike for one who desires the world of the Pitrs, with the girdle part alike for one who desires the world of men, with the top pieces alike for one who desires power, and all alike for one who desires support; the three in the middle alike for one who desires cattle; for through them [1] cattle attend (on him); verily he becomes possessed of cattle.
He should interlock the others; verily he interlocks him with offspring and cattle.
If he desire of a man, May he be liable to die he should set it up for him in grave fashion, the northern half the higher, then (the southern) the lower; this is the grave fashion; he for whom he sets it up thus swiftly dies.
For him who desires the heaven he should set it up with the southern half the higher, then the (northern) half the lower; verily the sacrificer makes it a ladder and a bridge to attain the world of heaven [2].
In that on one post he twines round two girdles, therefore one man wins two wives; in that he does not wind one girdle round two posts, therefore one wi e does not find two husbands.
If he desire of a man, Be a girl born to him he should intertwine (the girdles) near the ends; verily a girl is born to him; if he desire of a man, Be a son born to him he should cover it round right up to the end; verily a son is born to him [3].
The Asuras drove the gods to the south, the gods repelled them by the Upasaya (post); that is why the Upasaya has its name.
In that the Upasaya lies near (upasáye) on the south, (it serves) to drive away the foe.
All the other posts have victims (attached), the Upasaya has none, its victim is the sacrificer; if he were not to indicate (a victim), the sacrificer would be ruined.
N.N.is thy victim (with these words) he should indicate whomsoever he hates; whom he hates [4], him he indicates as a victim to it.
If he hates not, The mole is thy victim he should say; he harms not domestic nor wild animals.
Prajapati created offspring; he was destitute of proper food, he saw this set of eleven, and therewith he won proper food.
In that there are ten posts, the Viraj has ten syllables, and the Viraj is food, he wins proper food by the Viraj [5]; thereby he milks the eleventh breast of her.
In that the set of eleven (is set up), a thunderbolt is set up; it is liable to crush the sacrifice face to face; in that he sets up (the stake) (for Tvastr) with the wives, (it serves) to establish the sacrifice and to bind.

vi. 6. 5.

Prajapati created offspring; he thought himself emptied, he saw this set of eleven (victims), with it he bestowed life, power, and strength upon himself; he who sacrifices creates as it were offspring; then he is as it were emptied; in that this set of eleven is (offered), with it the sacrificer bestows life, power, and strength upon himself.
With (the victim) for Agni he scatters, with that for Sarasvati he makes a pairing, with that for Soma he impregnates seed [1], with that for Pusan he propagates.
There is one for Brhaspati; Brhaspati is the holy power Brahman() of the gods; verily with the holy power Brahman() he produces offspring for him.
There is one for the All gods; offspring are connected with the All gods; verily he produces offspring, for him.
By that for Indra he wins power, by that for the Maruts the people, by that for Indra and Agni force and might.
That for Savitr is for instigation, that for Varuna to free oneself from Varuna s (noose).
In the middle he offers that for Indra; verily in the middle he bestows power on the sacrificer [2].
In front of that for Indra he offers that for the All gods; food is connected with the All gods; verily he puts food in front; therefore food is eaten in front.
Having offered that for Indra he offers that for the Maruts; the Maruts are the people; verily he fastens the people to him.
If he desire, May he who has attained (power) be banished; may he who is banished return (to power) in the place of that for Indra he sho ld offer that for Varuna, in the place of that for Varuna that for Indra [3].
He who has attained (power) is banished, he who is banished returns (to power).
If he desire, May the people fall into confusion he should interchange the animals; verily he causes the people to fall into confusion.
If he should offer that to Varuna along the stream of the waters, Varuna would seize his offspring; he offers (the victim) facing north on the south side against the stream of the waters, to prevent Varuna seizing his offspring.

vi. 6. 6.

Indra caused Manu to sacrifice with his wife; after she had been encircled with fire he let her go; therewith Manu prospered; in that he lets go (the victim), (for Tvastr with the wives, the sacrificer prospers with the prosperity with which Manu prospered.
From what is unsupported in the sacrifice the sacrifice comes to ruin; as the sacrifice comes to ruin the sacrificer comes to ruin along with it; in that he completes (the offering) (for Tvastr) with the wives with butter, (it serves) to support the sacrifice, and as the sacrifice finds support, the sacrificer finds support along with it.
The offering of the caul [1] has been performed, the offering of the cow is not yet over, then he performs (the offering) (for Tvastr) with the wives; verily he performs it at the right moment; then indeed comes the conclusion.
It is for Tvastr; Tvastr of the seed that is spilt moulds forms, him he sets loose as a male among wives; he for him moulds forms.

vi. 6. 7.

They kill the Soma in that they press it; in that there is (an oblation) of Soma, that is as when they slay for the dead a barren cow.
If he were to offer in the northern half or the middle, he would cause conflict with the gods; he offers on the southern half; this is the quarter of the Pitrs; verily in their own quarter he propitiates the Pitrs.
They give to the Udgatrs, (the oblation) of Soma has the Saman for its deity; whatever of the Saman they do amiss, that is the atonement for it.
They look at [1] (the victim) for Soma is a purifier; verily they purify themselves.
He who cannot see himself would be dead.
Having made it full all round, he should look at (it), for in it he sees himself; verily also he purifies himself.
He whose mind is gone should look at (it), (saying), That mind of mine which hath gone away, or which hath gone elsewhere, by means of King Soma, we keep within us verily he keeps his mind in himself [2], his mind is not gone.
At the third pressing the sacrifice departs from him who has sacrificed to him who has not sacrificed; he offers ghee with a verse to Agni and Visnu; all the deities are Agni, the sacrifice is Visnu; verily he supports the deities and the sacrifice.
He sacrifices muttering, for pairing.
The theologians say, Mitra appropriates the well performed part of the sacrifice, Varuna the ill performed; where then is the sacrifice, and where the sacrificer?; In that he offers a cow to Mitra and Varuna, by Mitra [3] he propitiates the we l performed part of the sacrifice, by Varuna the ill performed; the sacrificer is not ruined.
Even as men plough the field with the plough, so do the Rc and the Saman plough the sacrifice; in that he offers a cow to Mitra and Varuna, verily he rolls a roller over the ploughed up sacrifice, for atonement.
The metres of him who has sacrificed are worn out, the cow is the sap of the metres; in that he offers the cow to Mitra and Varuna, he again delights the metres, to drive away weariness; verily also he bestows sap upon the metres.

vi. 6. 8.

The gods divided up power and strength; what there was left over became the Atigrahya cups, and that is why the Atigrahyas have their name.
In that the Atigrahyas are drawn, verily thus the sacrificer bestows.
upon himself power and strength, brilliance by that for Agni, power by that for Indra, splendour by that for Surya.
The Atigrahyas are the support of the sacrifice, the Prsthas are the two wheels, if he were not to.
draw them in the Prsthya (rite), the Prsthas would destroy the sacrifice in front; if he were to draw them in the Ukthya [1], the Atigrahyas would destroy the sacrifice behind; but they should be drawn in the Visvajit with all the Prsthas, so that the sacrifice may have all its strength.
Prajapati indicated the sacrifices to the gods, he put away their dear forms, they became the Atigrahya; Bodiless is his sacrifice they say, for whom the Atigrahyas are not drawn.
They should be drawn also in the Agnistoma, so that the sacrifice may have its body.
All the deities were alike, and were not discriminated; these gods [2] saw these cups and drew them, Agni that for Agni, Indra that for Indra, Surya that for Surya; then indeed were they discriminated from the other gods; he, for whom knowing thus these cups are drawn, is discriminated from his evil foe.
These worlds must be made full of light, with like strength they say; verily with that for Agni he bestows light on this world, with that for Indra on the atmosphere, for Indra and Vayu are yoke fellows; ith that for Surya on yonder world [3] he bestows light; full of light these worlds become for him; he makes them of like strength.
Bamba and Visvavayasa found these cups, and to them these worlds, the distant and the near, became revealed; to him, for whom knowing thus these cups are drawn, these worlds, the distant and the near, become revealed.

vi. 6. 9.

Whatever the gods did at the sacrifice the Asuras did.
The gods caused the metres and the pressings to find support in the Adabhya; then the gods prospered, the Asuras were defeated; he, for whom knowing thus the Adabhya is drawn, prospers himself, his foe is defeated.
Because the gods deceived the Asuras with the Adabhya (undeceivable), that is why the Adabhya has its name.
He who knows thus deceives his foe; his foe deceives him not [1].
The Adabhya is the form of Prajapati, called the freer; he draws from (the Soma) which is tied up, for freedom; he who knows thus is set free from his evil foe.
They kill the Soma in that they press it; in the slaying of the Soma the sacrifice is slain, with the sacrifice the sacrificer.
The theologians say, What is it that the sacrificer does in the sacrifice whereby he goes alive to the world of heaven? The Adabhya is the taking alive; he draws from (the Soma) before pressing; verily he makes him go alive to the world of heaven.
Now they break the sacrifice asunder when they make it find support in the Adabhya; he lets go the shoots, for the continuance of the sacrifice.

vi. 6. 10.

The gods drew the cups in a line; Prajapati saw this Ansu, drew it, and therewith prospered.
Verily he, for whom knowing thus the Ansu is drawn, prospers.
He draws from (the Soma) when it has been once pressed, for once he prospered thereby.
He draws with the mind, for Prajapati is mind as it were; (verily it serves) to obtain Prajapati.
He draws with (a vessel) of Udumbara; the Udumbara is strength; verily he wins strength; it has four corners; verily he finds support in the quarters [1].
He who knows the foundation of the Ansu becomes possessed of a foundation.
The Saman is that called the Vamadevya; singing in his mind that foundation he draws; verily he becomes possessed of a foundation.
If the Adhvaryu were not to make a success of drawing the Ansu, for both the Adhvaryu and the sacrificer would it go ill; if he were to make a success, for both would it go well; he draws without breathing; this is its success.
He breathes over gold; gold is immortality, breath is life; verily with life he quickens immortality; it is of a hundred Krsnalas() in weight, man has a hundred (years of) life, a hundred powers; verily in life, in power he finds support.

vi. 6. 11.

Prajapati assigned the sacrifices to the gods; he thought himself emptied; he pressed over himself the power and strength of the sacrifice in sixteen ways; that became the Sodasin; there is no sacrifice called Sodasin; in that there is a sixteenth Stotra and a sixteenth Sastra, therefore is it the Sodasin, and that is why the Sodasin has its name.
In that the Sodasin is drawn, so the sacrificer bestows power and strength upon himself.
To the gods the world of heaven [1] did not become manifest; they saw this Sodasin, and drew it; then did the world of heaven become manifest to them; in that the Sodasin is drawn, (it serves) for the conquest of the world of heaven.
Indra was the youngest of the gods, he had recourse to Prajapati, he bestowed on him the Sodasin, he drew it; then indeed did he attain the summit of the gods; he for whom knowing thus the Sodasin [2] is drawn attains the summit of his equals.
He draws at the morning pressing; the Sodasin is the thunderbolt, the morning pressing is the thunderbolt; verily he draws it from its own birthplace.
At each pressing he draws; verily from each pressing he produces it.
At the third pressing he should draw (it) for one who desires cattle; the Sodasin is the thunderbolt, the third pressing is cattle; verily by means of the thunderbolt he wins for him cattle from the third pressing.
He should not draw (it) in the Ukthya; the Ukthas are offspring and cattle; if he were to draw (it) in the Ukthya [3], he would consume his offspr ng and cattle.
He should draw (it) for one who desires cattle in the Atiratra; the Sodasin is the thunderbolt; verily having won cattle for him by the thunderbolt, he calms them later with (the Sastras of) the night.
He should also draw (it) in the Agnistoma for a Rajanya, for a Rajanya sacrifices desiring distinction; verily in the day rite he grasps a bolt for him, and the bolt kindles him to prosperity, or it burns him; the twenty onefold is the Stotra used, for support; what is recited has the word bay in it; he obtains the dear abode of Indra [4].
The smaller metres were among the gods, the larger among the Asuras; the gods recited the larger metre with the smaller on either side; then indeed did they appropriate the world of the Asuras.
In that he recites the larger metre with a smaller metre on either side, verily thus he appropriates the world of his foe.
They make six syllables redundant; the seasons are six; verily he delights the seasons.
They place four in front [5]; verily he wins four footed cattle; two last; verily he wins two footed (cattle); they make up an Anustubh; the Anustubh is speech, therefore speech is the highest of the breaths.
When the sun is half set, he sets about the Stotra of the Sodasin; in this world Indra slew Vrtra; verily straightway be hurls the bolt against his foe.
The sacrificial fee is a reddish brown horse; that is the form of the bolt; (verily it serves) for success.

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