Kāṇḍa 15 — Vrātya hymns (prose)

A Vrātya there was, just going about; he stirred up Prajāpati.

He, Prajāpati, saw in himself gold (suvárṇa); he generated that.

That became one; that became star-marked (lalā́ma); that became great; that became chief; that became bráhman; that became fervor; that became truth; therewith he had progeny.

He increased; he became great; he became the great god (mahādevá).

He compassed the lordship of the gods; he became the Lord (ī́çāna).

He became the sole Vrātya; he took to himself a bow; that was Indra's bow.

Blue its belly, red back.

With the blue he envelops (pra-vṛ) a hostile cousin, with the red he pierces one hating him [—he who knows thus]: so say the theologians (brahmavādín) .

a. He arose; he moved out (vi-cal) toward the eastern quarter; b. after him moved out both the bṛhát and the rathaṁtará and the Ādityas and all the gods; c. against both the bṛhát and the rathaṁtará and the Ādityas and all the gods doth he offend (ā-vraçc) who revileth a thus-knowing Vrātya; d. of both the bṛhát and the rathaṁtará and of the Ādityas and of all the gods doth he become the dear abode (dhā́man) . Of him in the eastern quarter e. faith is the harlot, Mitra the māgadhá (bard?), discernment the garment, day the turban, night the hair, yellow the two pravartás, kalmalí the jewel (maṇí), f. both what is and what is to be the two footmen (pariṣkandá), mind the rough vehicle (vipathá), g. Mātariçvan and Pavamāna (the 'cleansing' wind) the two drawers (-vāhá) of the rough vehicle, the wind the charioteer, the whirlwind the goad, h. both fame and glory the two forerunners: to him cometh fame, cometh glory, who knoweth thus.

a. He arose; he moved out toward the southern quarter; b. after him moved out both the yajñāyajñíya and the vāmadevyá and the sacrifice and the sacrificer and the cattle; c. against both the yajñāyajñíya and the vāmadevyá and the sacrifice and the sacrificer and the cattle doth he offend who revileth a thus-knowing Vrātya; d. of both the yajñāyajñíya and the vāmadevyá and the sacrifice and the sacrificer and the cattle doth he become the dear abode . Of him in the southern quarter e. dawn is the harlot, the mántra the māgadhá, discernment the garment, day the turban, night the hair, yellow the two pravartás, kalmalí the jewel, f. both new moon and full moon the two footmen, mind the etc. etc.

a. He arose; he moved out toward the western quarter; b. after him moved out both the vāirūpá and the vāirājá and the waters and king Varuṇa; c. against both the vāirūpá and the vāirājá and the waters and king Varuṇa doth he offend who revileth a thus-knowing Vrātya; d. of both the vāirūpá and the vāirājá and the waters and king Varuṇa doth he become the dear abode . Of him in the western quarter e. cheer is the harlot, laughter the māgadhá, discernment the garment, day the turban, night the hair, yellow the two pravartás, kalmalí the jewel, f. both day and night the two footmen, mind the etc. etc.

a. He arose; he moved out toward the northern quarter; b. after him moved out both the çyāitá and the nāudhasá and the seven seers and king Soma; c. against both the çyāitá and the nāudhasá and the seven seers and king Soma doth he offend who revileth a thus-knowing Vrātya; d. of both the çyāitá and the nāudhasá and the seven seers and king Soma doth he become the dear abode . Of him in the northern quarter e. lightning is the harlot, thunder the māgadhá, discernment the garment, day the turban, night the hair, yellow the two pravartás, kalmalí the jewel, f. both what is heard and what is heard abroad the two footmen, mind the

He stood a year erect; the gods said to him: Vrātya, why now standest thou?

He said: Let them bring together a settle for me.

For that Vrātya they brought together a settle.

Of it, both summer and spring were two feet, both autumn and the rains two.

Both bṛhát and rathaṁtará were the two length-wise , both yajñāyajñíya and vāmadevyá the two cross.

The verses (ṛ́c) the forward cords (tántu), the sacrificial formulas (yájus) the cross ones.

The Veda the cushion (āstáraṇa), the bráhman the pillow (upabárhaṇa).

The chant (sā́man) the seat, the udgīthá the support (?).

That settle the Vrātya ascended.

Of him the god-folk were the footmen, resolves (saṁkalpá) the messengers (prahāyyà), all beings the waiters (upasád).

All beings become his waiters who knoweth thus.

For him, from the eastern quarter, they made the two spring months guardians, and bṛhát and rathaṁtará attendants. The two spring months guard from the eastern quarter, and bṛhát and rathaṁtará attend (anu-sthā), him who knoweth thus.

For him, from the southern quarter, they made the two summer months guardians, and yajñāyajñíya and vāmadevyá attendants. The two summer months guard from the southern quarter, and yajñājñíya and vāmadevyá attend, him who knoweth thus.

For him, from the western quarter, they made the two rainy months guardians, and vāirūpá and vāirājá attendants. The two rainy months guard from the western quarter, and vāirūpá and vāirājá attend, him who knoweth thus.

For him, from the northern quarter, they made the two autumn months guardians, and çyāitá and nāudhasá attendants. The two autumn months guard from the northern quarter, and çyāitá and nāudhasá attend, him who knoweth thus.

For him, from the fixed quarter, they made the two winter months guardians, and earth and fire attendants. The two winter months guard from the fixed quarter, and earth and fire attend, him who knoweth thus.

For him, from the upward quarter, they made the two cool months guardians, and heaven and Āditya attendants. The two cool months guard from the upward quarter, and heaven and Āditya attend, him who knoweth thus.

For him, from the intermediate direction of the eastern quarter, they made the archer (iṣvāsá) Bhava attendant. The archer Bhava attends him attendant from the intermediate direction of the eastern quarter; not Çarva, not Bhava, not Īçāna ('the lord') injures him nor his cattle nor his fellows who knoweth thus.

For him, from the intermediate direction of the southern quarter, they made the archer Çarva attendant. The archer Çarva attends him as attendant from the intermediate direction of the southern quarter; not Çarva etc. etc.

For him, from the intermediate direction of the western quarter, they made the archer Paçupati ('lord of cattle') attendant. The archer Paçupati attends him as attendant from the intermediate direction of the western quarter; not Çarva etc. etc.

For him, from the intermediate direction of the northern quarter, they made the archer, the formidable god, attendant. The archer, the formidable god, attends him as attendant from the intermediate direction of the northern quarter; not Çarva etc. etc.

For him, from the intermediate direction of the fixed quarter, they made the archer Rudra attendant. The archer Rudra attends him as attendant from the intermediate direction of the fixed quarter; not Çarva etc. etc.

For him, from the intermediate direction of the upward quarter, they made the archer Mahādeva ('great god') attendant. The archer Mahādeva attends him as attendant from the intermediate direction of the upward quarter; not Çarva etc. etc.

For him, from all the intermediate directions, they made the archer Īçāna attendant. The archer Īçāna as attendant attends him from all the intermediate directions; not Çarva, .

He moved out toward the fixed quarter; after him moved out both earth and fire and herbs and forest trees and they of forest trees and plants. Verily both of earth and of fire and of herbs and of forest trees and of them of forest trees and of plants doth he become the dear abode who knoweth thus.

He moved out toward the upward quarter; after him moved out both right and truth and sun and moon and asterisms. Verily both of right and of truth and of sun and of moon and of asterisms doth he become the dear abode who knoweth thus.

He moved out toward the highest quarter; after him moved out both the verses and the chants and the sacrificial formulas and the bráhman. Verily both of the verses and of the chants and of the sacrificial formulas and of the bráhman doth he become the dear abode who knoweth thus.

He moved out toward the great quarter; after him moved out both the itihāsá ('narrative') and the purāṇá ('story of eld') and the gā́thās ('songs') and the nārāçansī́s ('eulogies'). Verily both of the itihāsá and of the purāṇá and of the gā́thās and of the nārāçansī́s doth he become the dear abode who knoweth thus.

He moved out toward the most distant quarter; after him moved out both the fire of offering and the householder's fire and the southern fire and the sacrifice and the sacrificer and the cattle. Verily both of the fire of offering and of the householder's fire and of the southern fire and of the sacrifice and of the sacrificer and of the cattle doth he become the dear abode who knoweth thus.

He moved out toward an unindicated quarter; after him moved out both the seasons and they of the seasons and the worlds and they of the worlds and the months and the half-months and day-and-night. Verily both of the seasons and of them of the seasons and of the worlds and of them of the worlds and of the months and of the half-months and of day-and-night doth he become the dear abode who knoweth thus.

He moved out toward an unreturned quarter; from it he thought not that he should return; after him moved out both Diti and Aditi and Iḍā and Indrāṇī. Verily both of Diti and of Aditi and of Iḍā and of Indrāṇī doth he become the dear abode who knoweth thus.

He moved out toward the quarters; after him moved out the virā́j and all the gods and all the deities. Verily both of virā́j and of all the gods and of all the deities doth he become the dear abode who knoweth thus.

He moved out toward all the intermediate directions; after him moved out both Prajāpati and the most exalted one and the father and the grandfather. Verily both of Prajāpati and of the most exalted one and of the father and of the grandfather doth he become the dear abode who knoweth thus.

That greatness, becoming sessile (? sádru), went to the end of the earth; it became ocean.

After it, turned out both Prajāpati and the most exalted one and the father and the grandfather and the waters and faith, becoming rain.

To him come waters, to him cometh faith, to him cometh rain, who knoweth thus.

Unto it turned about both faith and sacrifice and world and food and food-eating, coming into being (bhūtvā́).

To him cometh faith, to him cometh sacrifice, to him cometh a world, to him cometh food, to him cometh food-eating, who knoweth thus.

He became impassioned (raj); thence was born the noble (rājanyà).

He arose toward (abhi॰) the tribes (víç), the kinsmen, food, food-eating.

Verily both of the tribes and of the kinsmen and of food and of food-eating doth he become the dear abode who knoweth thus.

He moved out toward the tribes.

After him moved out both the assembly and the gathering and the army and strong drink.

Verily both of the assembly and of the gathering and of the army and of strong drink doth he become the dear abode who knoweth thus.

So then, to the houses of whatever king a thus-knowing Vrātya may come as guest,—

He should esteem him better than himself; so does he not offend (ā-vraçc) against dominion; so does he not offend against royalty.

Thence verily arose both sanctity (bráhman) and dominion; they said: Whom shall we enter?

Let sanctity enter Brihaspati dominion Indra; thus verily: it was said (íti).

Thence (átas) verily sanctity entered Brihaspati dominion Indra.

This earth verily is Prajāpati, the sky is Indra.

This fire verily is sanctity, yonder Āditya is dominion.

To him comes sanctity, he becomes possessed of the splendor of sanctity (brahmavarcasín),—

Who knows earth as Brihaspati, fire as sanctity.

To him comes Indra's quality, he becomes possessed of Indra's quality,—

Who knows Āditya as dominion, the sky as Indra.

So then, to whosesoever houses a thus-knowing Vrātya may come as guest,—

Himself coming up toward him, he should say: Vrātya, where hast thou abode (vas)? Vrātya, water; Vrātya, let them gratify ; Vrātya, be it so as is dear to thee; Vrātya, be it so as is thy will (váça); Vrātya, be it so as is thy desire (nikāmá).

In that he says to him: Vrātya, where hast thou abode? he thereby gains possession of the roads that the gods travel.

In that he says to him: Vrātya, water, he thereby gains possession of the waters.

In that he says to him: Vrātya, let them gratify , he thereby makes his breath (prāṇá) longer.

In that he says to him: Vrātya, be it so as is dear to thee, he thereby gains possession of what is dear.

To him cometh what is dear, he becometh dear to his dear one (m.), who knoweth thus.

In that he says to him: Vrātya, be it so as is thy will, he thereby gains possession of will.

Unto him cometh will, a will-possessor of will-possessors becometh he who knoweth thus.

In that he says to him: Vrātya, be it so as is thy desire, he thereby gains possession of desire.

To him cometh desire, he cometh to be (bhū) in the desire of desire, who knoweth thus.

Now then, to whosesoever houses a thus-knowing Vrātya may come as guest when the fires are taken up and the fire-offering (agnihotrá) set on,—

Himself coming up toward him, he should say: Vrātya, give permission; I am about to make oblation.

If he should permit, he may make oblation; if he should not permit, he may not make oblation.

He who, being permitted by a thus-knowing Vrātya, makes oblation,—

He foreknows the road that the Fathers go, the road that the gods go.

He does not offend against the gods; his oblation is made.

There is left over in this world a support (āyátana) for him who, being permitted by a thus-knowing Vrātya, makes oblation.

Now then, he who, being unpermitted by a thus-knowing Vrātya, makes oblation,—

He knows not the road that the Fathers go, nor the road that the gods go.

He offends against the gods; his oblation is not made.

There is left in this world no support for him who, being unpermitted by a thus-knowing Vrātya, makes oblation.

Now in whosesoever house a thus-knowing Vrātya abides one night as guest, he thereby gains possession of those pure (púṇya) worlds that are on the earth.

Now in whosesoever house a thus-knowing Vrātya abides a second night as guest, he thereby gains possession of those pure worlds that are in the atmosphere.

Now in whosesoever house a thus-knowing Vrātya abides a third night as guest, he thereby gains possession of those pure worlds that are in the sky.

Now in whosesoever house a thus-knowing Vrātya abides a fourth night as guest, he thereby gains possession of those worlds that are pure of the pure.

Now in whosesoever house a thus-knowing Vrātya abides unlimited nights as guest, he thereby gains possession of those pure worlds that are unlimited.

Now to whosesoever houses may come as guest a non-Vrātya, calling himself a Vrātya, bearing the name ,—

He may draw him, and he may not draw him.

For this deity I ask water; this deity I cause to abide; this, this deity I wait upon—with this thought he should wait upon him.

that deity doth that become offered of him who knoweth thus.

As he moved out toward the eastern quarter, the troop (çárdhas) of Maruts, coming into being (bhūtvā́), moved out after, making mind food-eater; with mind as food-eater doth he eat food who knoweth thus.

As he moved out toward the southern quarter, Indra, coming into being, moved out after, making strength food-eater; with strength as food-eater doth he eat food who knoweth thus.

As he moved out toward the western quarter, king Varuṇa, coming into being, moved out after, making the waters food-eaters; with the waters as food-eaters doth he eat food who knoweth thus.

As he moved out toward the northern quarter, king Soma, coming into being, moved out after, making the offering (ā́huti) in what is offered by the seven seers food-eater; with the offering as food-eater doth he eat food who knoweth thus.

he moved out toward the fixed quarter, Vishṇu, coming into being, moved out after, making virā́j food-eater; with virā́j as food-eater doth he eat food who knoweth thus.

As he moved out toward the cattle, Rudra, coming into being, moved out after, making the herbs food-eaters; with the herbs as food-eaters doth he eat food who knoweth thus.

As he moved out toward the Fathers, king Yama, coming into being, moved out after, making the call svadhā́ food-eater; with the call svadhā́ as food-eater doth he eat food who knoweth thus.

As he moved out toward the upward quarter, Brihaspati, coming into being, moved out after, making the cry váṣaṭ food-eater; with the cry váṣaṭ as food-eater doth he eat food who knoweth thus.

As he moved out toward the gods, Īçāna ('the lord'), coming into being, moved out after, making fury food-eater; with fury as food-eater doth he eat food who knoweth thus.

As he moved out toward progeny, Prajāpati ('lord of progeny'), coming into being, moved out after, making breath food-eater; with breath as food-eater doth he eat food who knoweth thus.

As he moved out toward all the intermediate directions, the most exalted one, coming into being, moved out after, making the bráhman food-eater; with the bráhman as food-eater doth he eat food who knoweth thus.

Of that Vrātya—

seven breaths, seven expirations (apāná), seven outbreathings (vyāná).

His breath that is first, upward by name, that is this fire.

His breath that is second, preferred (? prāúḍha) by name, that is yon sun (ādityá).

His breath that is third, inferred (? abhyū̀ḍha) by name, that is yon moon.

His breath that is fourth, mighty (vibhū́) by name, that is this cleansing one (pávamāna).

His breath that is fifth, womb (? yóni) by name, that is these waters.

His breath that is sixth, dear by name, that is these cattle.

His breath that is seventh, unlimited by name, that is these creatures (prajā́).

His expiration that is first, that is the day of full moon.

His expiration that is second, that is the day of the moon's quarter (áṣṭakā).

His expiration that is third, that is the day of new moon.

His expiration that is fourth, that is faith.

His expiration that is fifth, that is consecration.

His expiration that is sixth, that is sacrifice.

His expiration that is seventh, that is these sacrificial gifts.

His out-breathing that is first, that is this earth.

His out-breathing that is second, that is the atmosphere.

His out-breathing that is third, that is the sky.

His out-breathing that is fourth, that is the asterisms.

His out-breathing that is fifth, that is the seasons.

His out-breathing that is sixth, that is they of the seasons.

His out-breathing that is seventh, that is the year.

The gods go about the same purpose (ártha); thus (etát) verily the seasons go about after the year and the Vrātya.

As they enter together into the sun (ādityá), just so also into new-moon day and full-moon day.

One that immortality of theirs: to this effect (íti) the offering.

Of that Vrātya—

As for (yát) his right eye, that is yonder sun (ādityá) as for his left eye, that is yonder moon.

As for his right ear, that is this fire; as for his left ear, that is this cleansing one ('wind').

Day-and-night two nostrils; Diti and Aditi two skull-halves; the year head.

With the day the Vrātya westward, with the night eastward: homage to the Vrātya.