The Satapatha-Brâhmana, Part III — SBE Vol. 41

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THE

SACRED BOOKS OF THE EAST

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JSonfcon

HENRY FROWDE

Oxford University Press Warehouse Amen Corner, E.C.

MACMILLAN & CO., 66 FIFTH AVENUE.

THE

SACRED BOOKS OF THE EAST

TRANSLATED

BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

VOL. XLI

AT THE CLARENDON PRESS

1894

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PRINTED AT THE CLARENDON PRESS

BY HORACE HART, PRINTER TO THE UNIVERSITY

THE

SATAPATHA-BRAHMANA

ACCORDING TO THE TEXT OF THE

MADHYANDINA school

TRANSLATED BY

JULIUS EGGELING

PART III

BOOKS V, VI, AND VII

AT THE CLARENDON PRESS 1894

CONTENTS.

Introduction .........

r-AGF.

■o

FIFTH KANDA.

A. The Vag-apeya ........

The Cups (graha) of Soma .

The Cups of Sura

Animal Victims ....

Consecration .....

Agni-^ayana (continued).

Garhapatya-hearth

Pouring thereon of the Ukhya Agni

Altar of Nirr/ti ....

298 310 3i9

CONT

ENT^

PAGE

Preparation of the (Ahavaniya) Fire-altar . . -325

Ploughing, Watering, and Sowing of Ground

326

Bricks of the First Layer .....

355

Lotus-leaf ....

363

Gold Plate .

364

Gold Man .

366

Svayam-atrzwwa Brick .

377

Durva Plant

380

Dviya^us Bricks .

381

Reta^si^ Bricks .

383

Viyva^yotis Brick

384

Tfo'tavya Bricks .

386

Asha^a Brick .

387

Tortoise

389

Mortar and Pestle

393

Fire-pan

396

Victims' Heads .

. 400

Apasya Bricks

• 4i3

.Oandasya Bricks

414

Corrections

. 418

Plan of Fire-altar

. 419

Transliteration of Oriental Alphabets adopted for the Trans- lations of the Sacred Books of the East

421

INTRODUCTION.

387

Tortoise

389

Mortar and Pestle

393

Fire-pan

396

Victims' Heads .

. 400

Apasya Bricks

• 4i3

.Oandasya Bricks

414

Corrections

. 418

Plan of Fire-altar

. 419

Transliteration of Oriental Alphabets adopted for the Trans- lations of the Sacred Books of the East

421

INTRODUCTION.

The first of the three Ka^as contained in the present volume continues the dogmatic discussion of the different forms of Soma-sacrifice, in connection with which two important ceremonies, the Va^apeya and Ra^asuya, are considered. From a ritualistic point of view, there is a radical difference between these two ceremonies. The Ra^asuya, or ' inauguration of a king,' strictly speaking, is not a Soma-sacrifice, but rather a complex religious cere- mony which includes, amongst other rites, the performance of a number of Soma-sacrifices of different kinds. The Va^apeya, or 'drink of strength5 (or, perhaps, 'the race- cup5), on the other hand, is recognised as one of the different forms (sa^stha) which a single Soma-sacrifice may take. As a matter of fact, however, this form hardly ever occurs, as most of the others constantly do, in connection with, and as a constituent element of, other ceremonies, but is almost exclusively performed as an independent sacrifice. The reason why this sacrifice has received a special treatment in the Brahma;/a, between the Agni- sh/oma and the Ra^asuya, doubtless is that, unlike the other forms of Soma-sacrifice, it has some striking features of its own which stamp it, like the Ra^asuya, as a political ceremony. According to certain ritualistic authorities1, indeed, the performance of the Va^apeya should be arranged in much the same way as that of the Ra^asuya ; that is, just as the central ceremony of the Ra^asuya, viz. the Abhishe^aniya or consecration, is preceded and followed by certain other Soma-days, so the Va^apeya should be preceded and followed by exactly corresponding cere- monies.

1 See Katy. Si. XIV, i, 7 ; La/y. St. VIII, 11, 7-1 1.

Xll SATAPATHA-BRAHMAiVA.

The preceding Kanda. was chiefly taken up with a detailed discussion of the simplest form of a complete Soma-sacrifice, the Agnish/oma, serving as the model for all other kinds of one-day (ekaha) Soma-sacrifices ; and it also adverted incidentally to some of the special features of such of the remaining fundamental forms of Soma-sacrifice as are required for the performance of sacri- ficial periods of from two to twelve pressing-days — the so- called ahina-sacrifices — as well as for the performance of the sacrificial sessions (sattra) lasting from twelve days upwards. As the discussion of the Va^apeya presupposes a knowledge of several of those fundamental forms of Soma-sacrifice, it may not be out of place here briefly to recapitulate their characteristic features.

As the discussion of the Va^apeya presupposes a knowledge of several of those fundamental forms of Soma-sacrifice, it may not be out of place here briefly to recapitulate their characteristic features.

The ekaha, or * one-day ' sacrifices, are those Soma- sacrifices which have a single pressing-day, consisting of three services (or pressings, savana) — the morning, midday, and third (or evening) services — at each of which certain cups of Soma-liquor are drawn, destined to be ultimately consumed by the priests and sacrificer, after libations to the respective deities have been duly made therefrom. At certain stated times during the performance, hymns (stotra) are chanted by the Udgatrzs ; each of which is followed by an appropriate recitation (.yastra) of Vedic hymns or detached verses, by the Hotri priest or one of his assistants. An integral part of each Soma-sacrifice, moreover, is the animal sacrifice (pa^ubandhu) ; the number of victims vary- ing according to the particular form of sacrifice adopted. In the exposition of the Agnish/oma, the animal offering actually described (part ii, p. 162 seq.) is that of a he-goat to Agni and Soma, intended to serve as the model for all other animal sacrifices. This description is inserted in the Brahma^a among the ceremonies of the day preceding the Soma-day ; whilst, in the actual performance, the slaughtering of the victim, or victims, takes place during the morning service, and the meat-oblations are made during the evening service, of the pressing-day. The ritualistic works enumerate a considerable number of ' one- day' sacrifices, all of them with special features of their

INTRODUCTION. Xlll

own ; most of these sacrifices are, however, merely modifica- tions of one or other of the fundamental forms of ekahas. Of such forms or sa/zzsthas — literally, ' completions,' being so called because the final chants or ceremonies are their most characteristic features — the ritual system recognises seven, viz. the Agnish/oma; Atyagnish/oma, Ukthya, Sho^a^in, Va^apeya \ Atiratra, and Aptoryama.

Of such forms or sa/zzsthas — literally, ' completions,' being so called because the final chants or ceremonies are their most characteristic features — the ritual system recognises seven, viz. the Agnish/oma; Atyagnish/oma, Ukthya, Sho^a^in, Va^apeya \ Atiratra, and Aptoryama.

The Agnish/oma, the simplest and most common form of Soma-sacrifice, requires the immolation of a single victim, a he-goat to Agni ; and the chanting of twelve stotras, viz. the Bahish-pavamana and four A^ya-stotras at the morning service ; the Madhyandina-pavamana and four PrzshMa-stotras at the midday service ; and the Trz'tlya (or Arbhava)-pavamana and the Agnish/oma-saman at the evening service. It is this last-named chant, then, that gives its name to this sacrifice which, indeed, is often explained as the 'Agnish/oma-sa;/2Stha>£ kratu^2/ or the sacrifice concluding with 'Agni's praise.' The term 'saman,' in its narrow technical sense, means a choral melody, a hymn- tune, without reference to the words set thereto. Not unfrequently, however, it has to be taken in the wider sense of a chanted verse or hymn (triplet), a chorale ; but, though the distinction is evidently of some importance for the ritual, it is- not always easy to determine the particular sense in which the term is meant to be applied, viz. whether a specified saman is intended to include the original text set to the respective tune, or whether some other verses to which that tune has been adapted are intended. In the case of the Agnish/oma-saman, however, the word ' saman ' cannot be taken in its narrow acceptation, but the term has to be understood in the sense of ' a hymn chanted in praise of Agni.' The words commonly used for this chant, are the first two verses of Rig-veda S. VI, 48, a hymn indeed

1 In this enumeration the Va^-apeya is often placed between the Atiratra and Aptoryama ; e.g. La/y. V, 4, 24.

2 Thus on Sat. Br. V, 1, 3, 1 Agneyam agnish/oma alabhate, Saya/za re- marks, ' agni/z stuyate * sminn ity agnish/omo nama sama, tasmin vishayabhuta agneyam alabhate, etena paJumUsmin va^apeyesgnish/omasawsthaw kratum evanushMitavan bhavati.' In IV, 2, 4, 9 seq., also, the term 'agnishfoma' would seem to apply to the final chant rather than to the whole sacrifice.

XIV SATAPATHA-BRAHMAiVA.

admirably adapted for the purpose of singing Agni's praises. For the first verse, beginning ' ya^a-ya^Tza vo agnaye,' the chief tune-book, the Gramageya-gana, has preserved four different tunes, all of which are ascribed to the Rzshi Bharadva^a : one of them has, however, come to be gene- rally accepted as the Ya^aya^Tziya-tune kcit k&xnv, and has been made use of for this and numerous other triplets 1; whilst the other tunes seem to have met with little favour, not one of them being represented in the triplets arranged for chanting in stotras, as given in the U ha and Uhya-ganas. Neither the Ya^zaya^Tziya-tune, nor its original text, is however a fixed item in the chanting of the Agnishfoma- saman. Thus, for the first two verses of Rig-veda VI, 48, the Va^apeya-sacrifice 2 substitutes verses nine and ten of the same hymn, and these are chanted, not to the Ya^a- ya^iya, but to the Varavantiya-tune, originally composed for, and named after, Rig-veda I, 27, 1 (S. V. I, 17; ed. Calc. I, p. 131) ' asvam na tva varavantam.'

The Ukthya- sacrifice requires the slaughtering of a second victim, a he-goat to Indra and Agni ; and to the twelve chants of the Agnishfoma it adds three more, the so-called Uktha-stotras, each of which is again followed by an Uktha-^astra recited by one of the Hotrakas, or assistants of the Hotrz. As the evening service of the Agnish/oma had only two ^astras, both recited by the Hotrz, the addition of the three ^astras of the Hotrakas would, in this respect, equalize the evening to the morning and midday savanas. The word ' uktha ' is explained by later lexicographers either as a synonym of ' saman,' or as a kind of saman 3 ; but it is not unlikely that that meaning of the word was directly derived from this, the most common, use of the word in the term ' uktha- stotra.' The etymology of the word 4, at all events, would point to the

1 Each Saman-tune is usually chanted thrice, either each time on a special verse of its own, or so that, by certain repetitions of words, two verses are made to suffice for the thrice-repeated tune.

2 So also does the Agnish/ut ekaha, cf. Ta;zdya Br. XVII, 5, 7.

3 Saya/za, to Sat Br. IV, 3, 3, 2, explains it by ' stotra ; ' but see IV, 2, 3, 6-9 where it undoubtedly refers to the recited verses (rz/e), not to the saman.

4 Viz. from root ( Yak ' to speak. I cannot see the necessity for taking

INTRODUCTION. XV

Ta;zdya Br. XVII, 5, 7.

3 Saya/za, to Sat Br. IV, 3, 3, 2, explains it by ' stotra ; ' but see IV, 2, 3, 6-9 where it undoubtedly refers to the recited verses (rz/e), not to the saman.

4 Viz. from root ( Yak ' to speak. I cannot see the necessity for taking

INTRODUCTION. XV

meaning 'verse, hymn,' rather than to that of ctune' or c chant ; ' but, be that as it may, the word is certainly used in the former sense in the term ' mahad-uktha,' the name of the ' great recitation ' of a thousand brz hati verses *, being the HotWs i-astra in response to the Mahavrata-stotra at the last but one day of the Gavam-ayana. And, besides, at the Agnish/oma a special ' ukthya ' cup of Soma-juice is drawn both at the morning and midday pressings, but not at the evening savana. This cup, which is eventually shared by the three principal Hotrakas between them, is evidently intended as their reward for the recitation of their ' ukthas.' At the Ukthya-sacrifice, as might have been expected, the same cup is likewise drawn at the evening service. Though it may be taken for granted, therefore, that ' uktha ' was an older term for ^astra,' it still seems somewhat strange that this term should have been applied specially to the additional ^astras and stotras of the Ukthya-sacrifice. Could it be that the name of the additional Ukthya-cup, as a distinctive feature of this sacrifice, suggested the name for the ^astras and stotras with which that cup was connected, or have we rather to look for some such reason as Ait. Br. VI, 13 might seem to indicate ? This passage contains a discussion re- garding the different status of the Hotrakas who have ukthas of their own, and those who have not ; and it then proceeds to consider the difference that exists between the two first and the third savanas of the Agnish/oma in respect of the Hotrakas' ukthas. It is clear that here also, the term * uktha ' can hardly be taken otherwise than as referring to

' brz had va^as ' in Rig-veda VII, 96, 1 in the technical sense of Brzhat-tune, as is done by Prof. Hillebrandt, in his interesting essay, ' Die Sonnwendfeste in Alt-Indien,' p. 29, merely because it is used there in connection with Indra ; whilst he himself is doubtful as to whether it should be taken in the same sense in III, 10, 5 where it occurs in connection with Agni. Though the Brihat- saman is no doubt frequently referred to Indra, and the Rathantara to Agni, the couplets ordinarily chanted to them (Rig-veda VI, 46, 1-2 and VII, 32, 22, 23) are both of them addressed to Indra. Both tunes are, however, applied to verses addressed to all manner of deities.

1 See Catalogue of Sanskrit MSS. of the India Office, No. 434. In Kaush. Br. XI, 8, l sadasy ukthani ^asyante,' also, the word has undoubtedly the sense of .yastra, or (recited) hymn. In part i, p. 346, note 3 of this translation read ' great recitation or .fastra,' instead of ' great chant.'

XVI SATAPATHA-ERAHMAiVA.

of the India Office, No. 434. In Kaush. Br. XI, 8, l sadasy ukthani ^asyante,' also, the word has undoubtedly the sense of .yastra, or (recited) hymn. In part i, p. 346, note 3 of this translation read ' great recitation or .fastra,' instead of ' great chant.'

XVI SATAPATHA-ERAHMAiVA.

the i'astras — though, no doubt, the stotra is sometimes said to belong to the priest who recites the ^astra in response to it — and this paragraph of the Brahmazza reads almost like the echo of an old discussion as to whether or not there should be recitations for the Hotrakas at the evening service of a complete Soma-sacrifice. If, in this way, the question of ' uktha or no uktha ' had become a sort of catchword for ritualistic controversy, one could understand how the term came ultimately to be applied to the three additional stotras and ^astras.

Not unfrequently, the Ukthya is treated merely as a redundant Agnish/oma, as an ' Agnish/oma>& soktha//,' or Agnish/oma with the Ukthas \ Considering, however, that the term Agnishfoma, properly speaking, belongs only to a Soma-sacrifice which ends with the Agnish/oma (saman), and that the addition of the Uktha-stotras also involves considerable modifications in the form of most of the pre- ceding chants, a new term such as Ukthya, based on the completing and characteristic chants of this form of sacri- fice, was decidedly more convenient. In regard to the composition of the preceding stotras, with the exception of the Madhyandina-pavamana and the Agnish/oma-saman, the Ukthya, indeed, may be said to constitute a parallel form of Sacrifice beside the Agnish/oma 2, the succeeding sa^sthas following the model of either the one or the other of these two parallel forms.

The Sho^/a^in-sacrifice requires, as a third victim, the

1 See, for instance, Tandya Br. XX, i, I.

2 Perhaps the most characteristic point of difference between these two forms in which the fundamental stotras are chanted is the first (or Hotrz's) Vrishtfa- stotra at the midday service. Whilst the Agnishfoma here requires the Ra- thantara-tune chanted on the text, Sama-veda S. II, 30, 31 ; the "Ukthya, on the other hand, requires the text, S. V. II, 159, 160, chanted to the Brzhat-tune. Professor Hillebrandt, I.e., p. 22, has, indeed, tried to show that these two tunes play an important part in early India in connection with the celebration of the solstices. A similar alternation of samans to that of the Hotrz's Frhht/ia.- stotra obtains at the third, or Brahmawa^Mawsin's PrcshMa-stotra ; the Nan- dhasa-saman (II, 35, 36) being used at the Agnish/oma, and the 6yaita-saman at the Ukthya-sacrifice. As regards the second (or Maitravaruwa'.s) and fourth (or A&Mavakas) PrzshMa-stotras, on the other hand, the same saman — viz. the Vamadevya (II, 32-34) and Kaleya (II, 37, 38) respectively— is used both at the Agnish/oma and Ukthya.

INTRODUCTION. XV11

As regards the second (or Maitravaruwa'.s) and fourth (or A&Mavakas) PrzshMa-stotras, on the other hand, the same saman — viz. the Vamadevya (II, 32-34) and Kaleya (II, 37, 38) respectively— is used both at the Agnish/oma and Ukthya.

INTRODUCTION. XV11

immolation of a ram to Indra ; and one additional chant, the sho^a.ri-stotra, with its attendant .sastra and Soma-cup. The most natural explanation of the name is the one supplied, in the first place, by Ait. Br. IV, i (as interpreted by Saya^a) — viz. the sacrifice which has sixteen, or a six- teenth, stotra \ But, as the name applies not only to the sacrifice but also to the stotra and ^astra, the Brahma^a further justifies the name by the peculiar composition of the sho^/aj-i-^astra in which the number sixteen prevails 2. Very probably, however, the name may have belonged to the sacrifice long before the ^astra, for symbolic reasons, had assumed the peculiar form it now presents.

In this summary of the characteristic features of the forms of Soma-sacrifice presupposed by the Va^apeya, no mention has yet been made of the Atyagnish/oma, or redundant Agnish/oma, which usually occupies the second place in the list of sa^sthas. This form of sacrifice is indeed very little used, and there can be little doubt that it was introduced into the system, as Professor Weber suggests, merely for the sake of bringing up the Soma- sa;/zsthas to the sacred number of seven. This sacrifice is obtained by the addition of the shoda.ri-stotra to the twelve chants of the Agnishfoma, as well as of the special Soma- cup and sacrificial victim for Indra, connected with that chant. It may thus be considered as a short form of the Sho^a^in-sacrifice (though without the full complement of stotras implied in that name), which might have suited the views of such ritualists as held the sastras of the Hotrakas at the evening service to be superfluous 3.

The distinctive feature of the Atiratra-sacrifice, as the name itself indicates, is an c overnight ' performance of chants and recitations, consisting of three rounds of four stotras and .rastras each. At the end of each round

1 This is also the explanation of the term given by Saya?/a in his commentary on T&ndya. Br. XII, 13, 1.

2 See this translation, part ii, p. 402, note 1.

3 See part ii, p. 402, note 2, where it is stated that the tenth and last day of the Da^aratra is an Atyagnish/oma day, called Avivakya, i. e. one on which there should be no dispute or quarrel.

[41] b

XV111 SATAPATHA-BRAHMAiVA.

Br. XII, 13, 1.

2 See this translation, part ii, p. 402, note 1.

3 See part ii, p. 402, note 2, where it is stated that the tenth and last day of the Da^aratra is an Atyagnish/oma day, called Avivakya, i. e. one on which there should be no dispute or quarrel.

[41] b

XV111 SATAPATHA-BRAHMAiVA.

(paryaya) libations are offered, followed by the inevitable potations of Soma-liquor. That the performance, indeed, partook largely of the character of a regular nocturnal carousal, may be gathered from the fact, specially mentioned in the Aitareya Brahma^a, that each of the Hotrzs offering- formulas is to contain the three words — 'andhas/ Soma- plant (or liquor), i pa,' to drink, and ' mada,' intoxication. Accordingly, one of the formulas used is Rig-veda II, 19, I apayy asyaUndhaso madaya, ' there has been drunk (by Indra, or by us) of this juice for intoxication.' The twelve stotras, each of which is chanted to a different tune, are followed up, at daybreak, by the Sandhi-stotra, or twilight- chant, consisting of six verses (Sama-veda S. II, 99-104) chanted to the Rathantara-tune. This chant is succeeded by the Hotrz's recitation of the Aj-vina-.yastra, a modification of the ordinary ' pratar-anuvaka/ or morning-litany, by which the pressing-day of a Soma-sacrifice is ushered in l. The Atiratra also requires a special victim, viz. a he-goat offered to Sarasvati, the goddess of speech. As regards the ceremonies preceding the night-performance, there is again a difference of opinion among ritualists as to whether the sho^a^-i-stotra, with its attendant rites, is, or is not, a necessary element of the Atiratra 2. Some authorities 3, accordingly, distinctly recognise two different kinds of Atiratra, — one with, and the other without, the shodzsm. In Katyayana's Sutra, there is no allusion to any difference of opinion on this point, but, in specifying the victims required at the different Soma-sacrifices, he merely remarks (IX, 8, 5) that, &a-stotras of the Abhiplava-shadaha are performed in the ordinary (Agnishfoma) way, the PrzshMya-shaakha requires their per- formance in the proper Yrishtfta. form, is not correct. In both kinds of sha^/aha, the PrzshMa- stotras are performed in the ordinary way (viz. in the Agnish/oma or Ukthya way, see p. 4 note) ; but whilst, in the Abhiplava, the Rathantara and Brz'hat samans are used for the Hotrz's Przsh/^a-stotra on alternate days, the P^z'sh/^ya-shaafaha requires a different P/Vsh^a-saman on each of the six days. The two kinds of sha^/ahas also differ entirely in regard to the sequence of stomas prescribed for the performance of the stotras.

XX11 SATAPATHA-BRAHMAiVA.

The two kinds of sha^/ahas also differ entirely in regard to the sequence of stomas prescribed for the performance of the stotras.

XX11 SATAPATHA-BRAHMAiVA.

the Br /hat forms the 'garbha/ or enclosed saman, of the Agnishzbma-saman * ; the Vairupa the 'garbha' of the third, the Vaira^a that of the first, the S&kvara that of the second, and the Raivata that of the fourth, Przshz7za- stotra. It is doubtless this feature which gives to certain Soma-days the name of ' sarvaprzsh^a,' or one performed with all the (six) PrzshzVzas. Then, as regards the par- ticular stotras that are chanted in the proper 'pr/sn^Zza' form, these include not only the four so-called Przsh//za- stotras of the midday service, but also the four A^ya- stotras of the morning service, as well as the Agnish/oma- saman and the three Uktha-stotras of the evening service, — in short, all the first fifteen stotras with the exception of the three Pavamana-stotras. Of the stotras which succeed the Ukthas, on the other hand — viz. the Sho^a^in, the twelve chants of the three night-rounds, the Sandhi-stotra, and the four Atirikta-stotras — not one is performed in the ' przshz7za ' form. How often the several verses of the ' przsh/^a-saman/ and those of the ' garbha ' are to be chanted, of course depends, in each case, not only on the particular stoma which has to be performed, but also on the particular mode (vish/uti) prescribed, or selected, for the stoma. Thus, while all the four Agya-stotras are chanted in the pa;?^ada^a, or fifteen-versed-stoma ; the four Pr/sh/Zza-stotras are to be performed in the ekavimsa. (of twenty-one verses), the katurvimsa (of twenty-four verses), the ka.tuska.tva,n7nsa. (of forty-four verses), and the ash/a^atvaw/zi-a (of forty-eight verses) respectively. Now whenever, as in the case of the pa/z^adaj-a and the ekavi//^a- stomas, the number of verses is divisible by three, one third of the total number of verses is usually assigned to each of the three parts of the stotra, and distributed over the respective (three or sometimes four) verses of that saman 2.

1 Either the Rathantara or the Brz'hat also forms the * przsh^a,' or enclosing saman, of the first PmhMa-stotra.

2 Whenever the stotra is not performed in the ' przsh///a ' form, but consists of a single saman or triplet, the repetitions required to make up the number of verses implied in the respective stoma, are distributed over the three verses of the saman in such a way that the whole saman is chanted thrice, each time with various repetitions of the single verses. The usual form in which the

INTRODUCTION. XX111

The usual form in which the

INTRODUCTION. XX111

To illustrate this tripartite composition, the Hotri's Przsh//za-stotra, performed in the twenty-one-versed stoma, may be taken as an example. For the 'pr/sh^a,' the manuals give the Bnhat-saman, on its original text (Sama- veda II, 159, 160, s tvam id dhi havamahe,' arranged so as to form three verses), though the Rathantara may be used instead 1. For the ' garbha/ or enclosed saman, on the other hand, the Vaira^a-saman (with its original text, S. V. II, 277-9, *piba somam indra mandatu tva') is to be used, a most elaborate tune 2, with long sets of stobhas, or musical ejaculations, inserted in the text. Of the twenty-one verses, of which the stoma consists, seven verses would thus fall to the share of the ' garbha/ and seven verses to that of the ' prishtfta,,9 as chanted before and after the ' garbha/ Thus, in accordance with the for- mula set forth in p. xxii, note 2, the three verses (a, b, c) of the Br/hat would be chanted in the form aaa-bbb-c ; then the verses of the Vaira^*a-saman (as ' garbha ') in the form a-^bbb-ccc ; and finally again the Brz'hat in the form aaa-b-ccc. Stotras, the total number of verses of which is not divisible by three, of course require a slightly different distribution. Thus, of the third Pr/sh/^a-stotra, the stoma of which consists of forty-four verses, the two parts of the ' prisht/ia. ' obtain fifteen verses each, whilst the ' garbha ' has only fourteen verses for its share.

The Va£*apeya, the last of the seven forms of a com- plete Soma-sacrifice, occupies an independent position beside the Atiratra and Aptoryama, whose special features it does not share. Like them, it starts from the Sho^/a^in, to the characteristic (sixteenth) chant (and recitation) of which it adds one more stotra, the Va£*apeya-saman, chanted to the Brzhat-tune, in the Saptada^a (seventeen-versed) stoma, and followed by the recitation of the Va^apeya- ^astra. The Saptada^a-stoma, indeed, is so characteristic of this sacrifice that — as has been set forth at p. 8 note

ekavi//wa is performed may be represented by the formula aaa-bbb-c ; a-bbb- cec ; aaa-b-ccc, making together twenty-one verses.

1 Ajval. .Sr. IX, 3, 4-5.

2 It is given somewhat imperfectly in the ed. Bibl. Ind. V, p. 391.

XXIV SATAPATHA-BRAHMAiVA.

8 note

ekavi//wa is performed may be represented by the formula aaa-bbb-c ; a-bbb- cec ; aaa-b-ccc, making together twenty-one verses.

1 Ajval. .Sr. IX, 3, 4-5.

2 It is given somewhat imperfectly in the ed. Bibl. Ind. V, p. 391.

XXIV SATAPATHA-BRAHMAiVA.

below — all the preceding chants, from the Bahishpavamana onward, are remodelled in accordance with it. Besides, over and above the three victims of the Sho^a^in-sacrifice, the Va^apeya requires, not only a fourth one, sacred to Sarasvati, the goddess of speech, but also a set of seventeen victims for Pra^apati, the god of creatures and procreation. As regards other rites peculiar to the Va^apeya, the most interesting, doubtless, is the chariot-race in which the sacri- ficer, who must be either of the royal or of the priestly order, is allowed to carry off the palm, and from which this sacri- fice perhaps derives its name. Professor Hillebrandt 1, indeed, would claim for this feature of the sacrifice the cha- racter of a relic of an old national festival, a kind of Indian Olympic games; and though there is perhaps hardly sufficient evidence to bear out this conjecture, it cannot at least be denied that this feature has a certain popular look about it.

Somewhat peculiar are the relations between the V%a- peya and the Ra^asuya on the one hand, and between the Va£*apeya and the BnTiaspatisava on the other. In the first chapter of the fifth book, the author of this part of our Brahma^a is at some pains to impress the fact that the Vag-apeya is a ceremony of superior value and import to the Ra§*asuya ; and hence Katyayana (XV, i, 1-2) has two rules to the effect that the Ra£*asftya may be performed by a king who has not yet performed the Va^apeya. These authorities would thus seem to consider the drinking of the Va^apeya-cup a more than sufficient equivalent for the Ra^-asftya, or inauguration of a king ; they do not, how- ever, say that the Ra^asuya must be performed prior to the Va^apeya, but only maintain that the Va^apeya cannot be performed after the Ra^asuya. The Ra^asuya, according to the Brahma^a, confers on the sacrificer royal dignity (ra^ya), and the Va^*apeya paramount sovereignty (sam- ra^ya). It might almost seem as if the relatively loose posi- tions here assigned to the Ra^asuya were entirely owing to the fact that it is a purely Kshatriya ceremony to which the

1 Vedische Mythologie, p. 247.

INTRODUCTION. XXV

It might almost seem as if the relatively loose posi- tions here assigned to the Ra^asuya were entirely owing to the fact that it is a purely Kshatriya ceremony to which the

1 Vedische Mythologie, p. 247.

INTRODUCTION. XXV

Brahma^a has no right, whilst the Va^apeya may be per- formed by Brahma/zas as well as Kshatriyas. But on what- ever grounds this appreciation of the two ceremonies may be based, it certainly goes right in the face of the rule laid down by A^valayana (IX, 9, 19) that, ' after performing the Va^iapeya, a king may perform the Ra^asuya, and a Brah- ma/za the Brzhaspatisava.' With this rule would seem to accord the relative value assigned to the two ceremonies in the Taittiriya Sa/^hita (V, 6, 2, 1) and Brahma^a (II, 7, 6, 1), according to which the Va^apeya is a ' samr^sava/ or con- secration to the dignity of a paramount sovereign, while the Ra£*asuya is called a ' varu/zasava,' i.e., according to Saya^a, a consecration to the universal sway wielded by Varu/za 1. In much the same sense we have doubtless to understand the rule in which Lazyayana defines the object of the Va^apeya (VIII, 11, 1), viz. * Whomsoever the Brahma/zas and kings (or nobles) may place at their head, let him per- form the Va^apeya/ All these authorities, with the excep- tion of the .Satapatria-Brahma/za and Katyayana, are thus agreed in making the Va^*apeya a preliminary ceremony, performed by a Brahma^a who is raised to the dignity of a Purohita, or head-priest (so to speak, a minister of worship, and court-priest), or by a king who is elected paramount sovereign by a number of petty ra^as ; this sacrifice being in due time followed by the respective installation and consecration ceremony, viz. the BrzTiaspatisava, in the case of the Purohita ; and the Ra^asuya, in that of the king. In regard to the Brzliaspatisava, which these authorities place on an equality with the R&g-asuya, our Brahma/za finds itself in a somewhat awkward position, and it gets out of its difficulty (V, 2, 1, 19) by simply identifying the BrzTiaspatisava with the Va^apeya, and making the Va^apeya itself to be * the consecration of BrzTiaspati ; ' and Katyayana (XIV, r, 2) compromises matters by com- bining the two ceremonies in this way that he who performs the Va£*apeya is to perform the Bnhaspatisava for a fort- night before and after the Va^apeya.

1 Cf. £ankh. *Sr. XV, 13, 4, ' for it is Varuwa whom they consecrate.'

XXVI SATAPATHA-BRAHMAiVA.

1 Cf. £ankh. *Sr. XV, 13, 4, ' for it is Varuwa whom they consecrate.'

XXVI SATAPATHA-BRAHMAiVA.

The R&^asuya, or inauguration of a king, is a complex ceremony which, according to the Srauta-sutras, consists of a long succession of sacrificial performances, spread over a period of upwards of two years. It includes seven distinct Soma-sacrifices, viz. i,the Pavitra, an Agnish/oma serving as the opening sacrifice, and followed, after an interval of a year (during which the seasonal sacrifices have to be per- formed), by 3, the Abhishe^antya, an Ukthya-sacrifice, being the consecration (or anointing) ceremony. Then follows 3, the Da^apeya, or i drink of ten/ an Agnishfoma, so- called because ten priests take part in drinking the Soma- liquor contained in each of the ten cups. After another year's interval \ during which monthly ' offerings to the beams (i.e. the months)' are made, takes place 4, the Ke^a- vapaniya, or hair-cutting ceremony, an Atiratra-sacrifice ; followed, after a month or fortnight, by 5, and 6, the Vyush/i-dviratra, or two nights' ceremony of the dawning, consisting of an Agnish/oma and an Atiratra ; and finally 7, the Kshatra-dhrzti, or 'the wielding of the (royal) power,' an Agnish/oma performed a month later. The round of ceremonies concludes with the Sautrdmaan, an ish/I the object of which is to make amends for any excess committed in the consumption of Soma-liquor.

The fifth book completes the dogmatic discussion of the ordinary circle of sacrifices, some less common, or altogether obsolete, ceremonies, such as the A^vamedha (horse- sacrifice), Purushamedha (human sacrifice), Sarvamedha (sacrifice for universal rule), being dealt with, by way of supplement, in the thirteenth book.

With the sixth Ka^ia, we enter on the detailed ex- planation of the Agni^ayana, or building of the fire-altar, a very solemn ceremony which would seem originally to have stood apart from, if not in actual opposition to, the ordinary sacrificial system, but which, in the end, apparently by some ecclesiastical compromise, was added

1 The Brahma/za (V. 5, 2, 2), however, would rather seem to dispense with this interval by combining the twelve oblations so as to form two sets of six each.

INTRODUCTION. XXV11

on to the Soma ritual as an important, though not in- dispensable, element of it. The avowed object of this ceremony is the super-exaltation of Agni, the Fire, who, in the elaborate cosmogenic legend with which this section begins, is identified with Pra^apati, the lord of Generation, and the source of life in the world. As the present volume contains, however, only a portion of the Agni^ayana ritual, any further remarks on this subject may be reserved for a future occasion.

As the present volume contains, however, only a portion of the Agni^ayana ritual, any further remarks on this subject may be reserved for a future occasion.

Since the time when this volume went to press, the literature of the Soma myth has been enriched by the appearance of an important book, the first volume of Professor A. Hillebrandt's Vedische Mythologie, dealing with Soma and cognate gods. As it is impossible for me here to enter into a detailed discussion of the numerous points raised in the work, I must content myself for the present with the remark that I believe Professor Hillebrandt to have fully established the main point of his position, viz. the identity of Soma with the Moon in early Vedic mythology.

DATAPATH A-BRAHMATVA.

FIFTH KANDK.

A. THE VACAPEYA.

First Adhyaya. First Brahmajva.

i. Once upon a time the gods and the Asuras, both of them sprung from Pra^apati, strove together. And the Asuras, even through arrogance, thinking, * Unto whom, forsooth, should we make offering ?' went on offering into their own mouths. They came to naught, even through arrogance : where- fore let no one be arrogant, for verily arrogance is the cause 3 of ruin.

2. But the gods went on making offerings unto one another. Pra^apati gave himself up to them : thus the sacrifice 2 became theirs ; and indeed the sacrifice is the food of the gods 3.

3. They then spake, ' To which of us shall this 4 belong?' They did not agree together, saying,

1 Lit. 'the mouth/ i.e. the opening or beginning, of ruin. The St. Petersburg Diet, compares Prov. xvi. 18: * Pride goeth before destruction, and an haughty spirit before a fall/

2 Prag-apati (the lord of creatures or generation) is both the sacrifice and the year (time); see III, 2, 2, 4.

3 See II, 4, 2, 1. To them (the gods) he (Prag-apati) said, ' The sacrifice (shall be) your food, immortality your sustenance (urg-), and the sun your light ! '

4 For the neuter idam — hardly here 'this universe/ or lva-

[4i] B

SATAPATHA-BRAHMAiVA.

* To me! to me!' Not being agreed, they said, ' Let us run a race for it : whichever of us shall win, to him it shall belong ! ' — ' So be it ! ' so they ran a race for it.

4. Then Brzhaspati hasted up to Savitrz for his impulsion *, — Savitrz being the impeller (prasavitrz) among the gods — saying, ' Impel this for me, (so that) impelled by thee, I may win this ! ' Then Savitrz, as the impeller, impelled it for him, and impelled by Savitrz, he won : he became everything here, he won everything here ; for he won Pra^a- pati, and Pra^apati (the lord of creatures and pro- creation) indeed is everything here. By offering therewith he (Brzhaspati) ascended to that upper region. Therefore who so knoweth, and who so knoweth not, — they say, ' That upper region be- longeth to Brzhaspati.'

5. Thus they who of old used to offer the Va^a- peya, ascended to that upper region. From there Aupavi ^ana^ruteya descended again : thence- forward (all men) descend again.

Therefore who so knoweth, and who so knoweth not, — they say, ' That upper region be- longeth to Brzhaspati.'

5. Thus they who of old used to offer the Va^a- peya, ascended to that upper region. From there Aupavi ^ana^ruteya descended again : thence- forward (all men) descend again.

^apeyam,' but rather 'this thing, it' — the Kawva text reads ay am 'he/ i.e. Pra^apati, or the sacrifice (ya^/za, masc); cf. note on V, i, 4, 15-

1 For want of a simpler and more homely set of terms for the derivatives of the verb su ' to animate ' here used, those used in the preceding volumes are here generally adhered to, though, as there, somewhat reluctantly. The simple ' to bless, blessing, &c/ might sometimes fit quite well, though no doubt they imply an idea altogether foreign to the etymological meaning of this verb, and could not possibly be used, as is the case here, of the animating influence of the sun. Sometimes 'to speed' has been chosen, where the etymological connection with Savitrz' is not insisted upon ; while in other passages ' to consecrate, consecration, &c/ might probably come nearer to the meaning of the original. Cp. Delbruck, Altindische Syntax, p. 256.

V KANDA, I ADHYAYA, I BRAHMAiVA, II. 3

6. Indra offered that (Va^apeya), — he became everything here, he won everything here ; for he won Pra^apati, and Pra^apati is everything here : by offering therewith he ascended to that upper region.

7. Thus they who of old used to offer the Va^a- peya, ascended to that upper region. From there Aupavi Gana^ruteya descended again : thencefor- ward (all men) descend again.

8. And whosoever offers the Vafapeya, he be- comes everything here, he wins everything here ; for he wins Pra^apati, and Pra^apati indeed is everything here.

9. Here now they say, ' One must not offer the Vd^apeya ; for he who offers the V&^apeya wins everything here, — for he wins Pra^pati, and Pra^a- pati is everything here, — he leaves nothing remain- ing here : his people (or offspring) is like to become worse (off)/

10. Let him none the less sacrifice : whatever (priests) thus know that sacrifice properly, in respect of the Rik, the Ya^us, and the Saman, and such as are proficient, let them assist him in offering it ; for verily this is the perfection of that sacrifice, when wise (priests) assist him in offering it : let him there- fore sacrifice by all means.

11. Now truly this (the Va^apeya) is the Brdh- ma^a's own sacrifice, inasmuch as Brzhaspati (the lord of prayer and devotion) performed it ; for Brz- haspati is the Brahman (priesthood, or priestly dignity), and the Brahma^a is the Brahman. And it is also that of the Ra^anya, inasmuch as Indra performed it ; for Indra is the Kshatra (nobility, or ruling power), and the Rajfanya is the Kshatra.

b 2

SATAPATHA-BRAHMAiVA.

And it is also that of the Ra^anya, inasmuch as Indra performed it ; for Indra is the Kshatra (nobility, or ruling power), and the Rajfanya is the Kshatra.

b 2

SATAPATHA-BRAHMAiVA.

12. To the king (ra^an) doubtless belongs the Ra^asuya ; for by offering the Ra^asuya he becomes king; and unsuited for kingship is the Brahma^a. And, moreover, the Rafasuya is the lower, and the Va^apeya the higher (sacrifice).

13. For by offering the Rajfasuya1 he becomes king, and by the Va^apeya (he becomes) emperor (samra^) ; and the office of king is the lower, and that of emperor the higher : a king might indeed wish to become emperor, for the office of king is the lower, and that of emperor the higher ; but the emperor would not wish to become king, for the office of king is the lower, and that of emperor the higher.

14. Thus that (king) who, by performing the Va^apeya, becomes emperor, possesses himself of everything here. Previously to each performance (of an ish/i2) he offers that oblation to SavitW (the sun), with the text, ' O divine Savit^z, impel (prosper) the sacrifice, impel Pra^apati for his portion ! '

1 Katy. Sr. XV, 1, 1-2, lays down the rule that the Ragasuya is to be performed by a king who has not yet performed the Vag-apeya. A^val. St. IX, 9, 19, on the other hand, rules: ' After performing it (the Va^apeya) let a king perform the Ra^asuya, a Brahmawa the B/Yhaspati-sava ' (cf. V, 2, 1, 19). See also Katy. XIV, 1, 2 seq. Cf. La/y. *Sr. VIII, 11, 1 seq.

2 During the bright fortnights (of the waxing moon) preceding and following the Vag-apeya ceremony proper, the sacrificer has to perform a number of so-called pariya^-^a ('surrounding or enclosing sacrifices') consisting of one-day Soma-sacrifices of different kinds, each of which is preceded by a special diksha, or initiation ceremony (cf. Ill, 1, 2, 1 seq. ; La/y. Sr. VIII, 11, 2). It is to the ish/is (dikshamyesh/i, prayamyesh/i) of these pariyagTzas that the above injunction regarding the performance of the Savitri ahuti refers.

V KANDA, I ADHYAYA, 2 BRAHMA2VA, I. 5

15. And even as then Brzhaspati hasted up to Savitrz for his impulsion — -Savitrz being the im- peller among the gods — saying, * Impel this for me, (so that) impelled by thee I may win it ! ' and Savitrz, as the impeller, impelled it for him ; and impelled by Savitrz he won it ; even so does this (sacrificing king) now haste up to Savitrz for his impulsion — Savitrz being the impeller among the gods — saying, ' Impel this for me : may I win it, impelled by thee ! ' and Savitrz, as the impeller, impels it for him, and he wins it impelled by Savitrz.

' and Savitrz, as the impeller, impels it for him, and he wins it impelled by Savitrz.

16. Wherefore he says (Va£\ S. IX, i), ' God Savitrz, speed the sacrifice, speed the lord of sacrifice unto his portion ! May the heavenly, thought-cleansing Gandharva cleanse our thought ! May the Lord of Speech render our meat palatable, hail ! ' For the Lord of Speech is Pra^apati, and meat means food : ' May Pra^a- pati this day make palatable this our food ! ' thus he thereby says. This same oblation he offers till the day before the Soma-feast, for thus that per- formance of his has been commenced ; and he (Savitrz, the Sun) becomes serene during that sacrifice.

Second Brahma^a.

1. He draws the Amsu1 (graha), just for com- pleteness sake, for it is therefore that he draws

1 Regarding this cup, or libation (consisting, it would seem, of imperfectly pressed Soma-plants in water), see part ii, p. 424, note 1. Here, and in the sequel, the author only refers to those points of ceremonial in which the performance differs from that of the ordinary Agnish/oma sacrifice, as described in part ii.

SATAPATHA-BRAHMAiVA.

the Amsu. After that he draws those recognised Agnish/oma cups1 up to the Agraya^a.

2. He then draws the Frzshtkyas2 : and what- ever the gods (Agni, Indra, and Surya) won by them, even that he wins by them.

3. He then draws the Shodasin: and whatever Indra won thereby, even that he (the sacrificer) wins thereby.

4. He then draws those five Va^apeya cups (for Indra; the first) with the text (V. S. IX, 2), ' Thee, the firm-seated, the man-seated, the mind- seated! Thou art taken with a support3: I take thee, agreeable to Indra! This is thy womb3 (i.e. thy home): thee, most agreeable to Indra !' therewith he deposits it; for of these

1 Viz. the Upa/rcju and Antaryama; the Aindravayava, Maitrdvaruwa and A^vina; the -Sukra and Manthin; and the Agrayawa. Part ii, pp. 256 seq.

2 That is, the three Atigrahyas (part ii, p. 402, note 2), required for the PrzshMa-stotras at the midday feast, when performed in their proper ' przshMa ' form, as they are at the Pr/sh/%a sha^aha, and at a Virva^it-ekaha with all the Pr*sh//fcas. See IV, 5, 4, 14. The authorities of the Black Ya^us adopt a somewhat different arrangement. The Va^apeya cups are likewise called by them Atigrahyas (Taitt. S. I, 7, 12; T. B. I, 3, 9), and these are apparently drawn by them immediately after the second of the ordinary three Atigrahyas, the one belonging to Indra (T. S. vol. i, p. 996, — but see ib. p. 1055, where it is stated that they are drawn immediately after the Agrayawa, — that is, probably, if the ordinary Atigrahyas are not required). Then follows (the third ordinary Atigrahya?), then the Shodajin, and thereupon the seventeen cups for Prag-apati. — Sayaraa remarks on our passage, — tesham (atigrahyawam) prakr/'tigatd tritvasazrckhyaiva jakhantaravat saw- khyantarctnupadejsit. MS. I. O. 657.

3 For an explanation of these notions, see part ii, p. 260, notes i and 2.

— Sayaraa remarks on our passage, — tesham (atigrahyawam) prakr/'tigatd tritvasazrckhyaiva jakhantaravat saw- khyantarctnupadejsit. MS. I. O. 657.

3 For an explanation of these notions, see part ii, p. 260, notes i and 2.

V KANDA, I ADHYAYA, 2 BRAHMAiVA, 8. 7

worlds this one, to wit the earth, is the firm one : this same world he thereby wins.

5. [The second with,] 'Thee, the water-seated, the ghee-seated, the ether-seated! Thou art taken with a support: I take thee, agreeable to Indra! This is thy womb : thee most agree- able to Indra!' therewith he deposits it; for among these worlds that ether (mentioned in the formula) is this air : he thereby wins this air-world.

6. [The third with,] 'Thee, the earth-seated, the air-seated, the sky-seated, the god-seated, the heaven-seated ! Thou art taken with a support: I take thee, agreeable to Indra! This is thy womb : thee, most agreeable to Indra T therewith he deposits it; for god-seated, heaven-seated indeed is yonder world of the gods : the world of the gods he thereby wins.

7. [The fourth with V. S. IX, 3,] A, I ADHYAYA, 4 BRAHMAtfA, 8. 1 9

up after being watered. Now in the beginning the horse was produced from the water; while being produced from the water, it was produced incom- plete, for it was indeed produced incomplete : hence it does not stand on all its feet, but it stands lifting one foot on each side. Thus what then was left behind of it in the water, therewith he now com- pletes it, and makes it whole : therefore he sprinkles the horses with water, either when being led down to be watered, or when brought up after being watered.

6. He sprinkles them, with (Va§\ S. IX, 6), ' Within the waters is ambrosia, in the waters is medicine: at the praises of the waters may ye wax strong, ye horses ! ' And with this also, ' O divine waters, what rushing, high-peaked, wealth-winning wave ye have, therewith may this one win wealth!' wealth is food: he thus says, ' May he thereby gain food ! '

7. He then yokes (the team of) the chariot. The right horse he yokes (puts to) first ; for in human (practice) they indeed put to the left horse first, but with the gods in this way.

8. He yokes it, with (V&£*. S. IX, 7), ' Either the wind, or thought — ' for there is nothing swifter than the wind, and nothing swifter than thought : therefore he says, ' Either the wind, or thought ; ' — '(or) the seven and twenty Gandharvas1,

1 Professor Weber (in his essay on the Nakshatras, II, 278; Abhandl. of Berlin Academy, 1861) takes this passage ( = Taitt. S. I, 7, 7, 2; Kanaka 13, 14; Maitr. S. I, 11, 1) to contain the first allusion to the system of Nakshatras, or lunar mansions marking the daily stations occupied by the moon (masc.) during his circuit round the heavens. — In the ritual of the Black Ya^us (Taitt. S.

C 2

20 SATAPATHA-BRAHMAiVA.

S. I, 7, 7, 2; Kanaka 13, 14; Maitr. S. I, 11, 1) to contain the first allusion to the system of Nakshatras, or lunar mansions marking the daily stations occupied by the moon (masc.) during his circuit round the heavens. — In the ritual of the Black Ya^us (Taitt. S.

C 2

20 SATAPATHA-BRAHMAiVA.

they yoked the horse at first;' for the Gan- dharvas indeed yoked the horse at first : ' May they who yoked the horse at first yoke thee ! ' this he thereby says; — 'they laid speed into him/ — he thereby says, ' May they who laid speed into it, lay speed into thee ! '

9. He then yokes the left horse, with (Va£\ S. IX, 8), ' Become thou swift as the wind, O courser, being yoked ! ' — thereby he says, ' Become quick as the wind, O courser, being yoked;* — 'be thou as Indra's right (steed) in beauty! ' — he thereby says, ' Even as Indra's right (steed) for beauty, so be thou that of the sacrificer for beauty!' — 'May the all- knowing Maruts yoke thee!' he thereby says, 'may gods yoke thee!' — 'May Tvash/re lay speed into thy feet!' in this there is nothing obscure. He then yokes the right side-horse; for in human (practice) they indeed yoke the left side- horse first, but with the gods in this way.

10. He yokes it, with (Va£\ S. IX, 9), 'What speed hath been secretly laid into thee, O courser, and what (speed), bestowed on the eagle, went along in the wind ; ' — he thereby says, ' what speed of thine, O courser, is hidden away even elsewhere, therewith win this our sacrifice, Pra^apati ! ' — 'with that strength be thou strong and wealth-win- ning for us, O courser, and victorious at the gathering ! ' — wealth means food : he thus means to say, ' And be thou a food-winner for us at this our

I, 7, 7, 2) this formula runs thus: 'Either Vayu, or Manu, or the Gandharvas, the twenty-seven, harnessed the horse at first, laid speed into him/ — which Saya^a, however, interprets as meaning, ' Vayu, and Manu, and the (twenty-five) Gandharvas, — these seven and twenty &c.'

V KANDA, I ADHYAYA, 4 BRAHMAiVA, 1 4. 21

sacrifice, at the gathering of the gods win thou this sacrifice, Pra^apati ! '

11. Now only those three (horses) are yoked, for what is threefold belongs to the gods, and this (sacrifice is) with the gods. Alongside the yoke (laid) on the side-horse * goes a fourth (horse), for that one is human. When he is about to give that (chariot to the Adhvaryu), he gives it after yoking the fourth (horse) thereto. Hence also at any other sacrifice only those three (horses) are yoked; for what is threefold belongs to the gods, and this (sacrifice is) with the gods. Alongside the yoke of the side-horse goes a fourth (horse), for that one is human. When he is about to give that (chariot) away, he gives it after yoking the fourth (horse) thereto.

Alongside the yoke of the side-horse goes a fourth (horse), for that one is human. When he is about to give that (chariot) away, he gives it after yoking the fourth (horse) thereto.

12. He now takes out material for a wild-rice pap of seventeen plates for Brzhaspati; for he who offers the Va^apeya wins food, — va£*a-peya being doubtless the same as anna-peya (food and drink) : thus whatever food he has thereby won, that he now prepares for him.

13. And as to why it belongs to Brzhaspati : — Brzhaspati won it in the beginning, therefore it belongs to Brzhaspati.

14. And why it is prepared of wild rice : — Brz'has- pati is the Brahman (priesthood), and those wild-rice grains are cooked with the Brahman (prayer), — there- fore it is of wild rice. It is one of seventeen plates,

1 Or, of the leader, as would appear from Saya^a to Taitt. S. I, 7, 8 (p. 1024), — ' Between the right-hand and the left-hand horse he allows the shafts to project, and between them he puts the horse called " sapti" (in the text).' No fourth horse is, however, apparently mentioned in the ritual of the Black Ya^us.

2 2 SATAPATHA-BRAHMAiVA.

because Pra^clpati is seventeenfold : he thus wins Pra^apati.

15. He makes the horses smell it, with 'Ye coursers — ;' for horses are coursers (va^in) : there- fore he says, 'Ye coursers/ — 'wealth-winners/ — wealth is food : ' food-winners ' he thereby says ; — ' starting upon the course ; ' for they are about to run a race; — 'smell ye Brzhaspati's portion!' for this indeed is Brzhaspati's portion : therefore he says, ' smell ye Brzhaspati's portion ! ' And why he makes the horses smell it : he thinks, ' may I win Him 1 ! ' therefore he makes the horses smell it.

Fifth Brahma;va.

1. Now when they run a race, he thereby wins this same (terrestrial) world. And when the Brahman sings a Saman on the cart-wheel set up on (a post) reaching to his navel, he thereby wins the air-world. And when he erects the sacrificial post, he thereby wins the world of the gods. Hence that threefold performance.

2. The Brahman mounts a cart-wheel, set up on (a post) as high as his navel2, with (Va£\ S. IX, 10),

1 That is, Br/haspati; unless 'lokam' has to be supplied to ' imam ' (' this world '), as might appear probable from the next paragraph. See also V. I, 5, 27-28.

2 According to the Taittiriya ritualists, as quoted by Sayaraa (Taitt. S. I, 7, 8), the wheel after being mounted by the Brahman is to be turned round thrice in a sunwise motion ; — the (pointed) end of the post being apparently inserted in the navel of the wheel, lying horizontally upon it. The turning wheel is there compared with the Va^ra, or disk-shaped thunderbolt. While the wheel is turning round its axle, the Brahman sings the Sdman. Cf. also La/y. St. V, 1 2, 9 seq., according to which authority, however, the Brahman

V KANDA, I ADHYAYA, 5 BRAHMAiVA, 6. 23

The turning wheel is there compared with the Va^ra, or disk-shaped thunderbolt. While the wheel is turning round its axle, the Brahman sings the Sdman. Cf. also La/y. St. V, 1 2, 9 seq., according to which authority, however, the Brahman

V KANDA, I ADHYAYA, 5 BRAHMAiVA, 6. 23

'At the impulse (sava) of the god Savitrz, of true impulsion, may I ascend unto the highest heaven of Brzhaspati ! ' thus, if a Brahma^a sacri- fices ; for Brzhaspati is the Brahman (priesthood, or sanctity), and the Brahma/za is the Brahman.

3. And if a Ra^anya sacrifices, (he does so) with, 'At the impulse of the divine Savitrz, of true impulsion, may I ascend unto the highest heaven of Indra!' for Indra is the Kshatra (no- bility, or power), and the Ra^anya is the Kshatra.

4. Thrice he sings the Saman1. Having thrice sung it, he descends with, 'At the impulse of the divine Savitrz, of true impulsion, I have as- cended unto the highest heaven of Brzhaspati!' — thus, if a Brahma/za sacrifices, for Brzhaspati is the Brahman, and the Brahma^a is the Brahman.

5. And if a Ra^anya sacrifices, — with, 'At the impulse of the divine Savitrz, of true impul- sion, I have ascended unto the highest heaven of Indra !' for Indra is the Kshatra, and the Ra- ^anya is the Kshatra.

6. They put up seventeen drums along the edge of the altar, from the Agnidhra backwards (towards

would seem only to put his arms on the wheel, and turn it round, while singing.

1 Viz. the ' vaginae saman' (Tandy. Br. 18, 7, 12), Samav. I, 435, ' avir marya a va^-am va^ino agman/ &c. ' The fiery steeds have gathered fiery mettle, the impulse of the god Savitrz' ; win ye the heaven, O coursers!' La/y. *Sr. V, 12, 14. This singing of the Saman takes place while the race lasts, the Brahman remaining all the time on the cart-wheel put up on a short post on (or near) the utkara, or heap of rubbish. — The author then anticipates in this and the next two paragraphs what the Brahman is to do when he descends from the wheel after the race is over. The placing of the drums next referred to must also be imagined as taking place whilst the Brahman is mounting the wheel.

2 4 DATAPATH A-BRAHMA2VA.

the west) ; for he who offers the Va^apeya wins Pra- ^apati ; but Pra^apati is speech, and that doubtless is the supreme speech which is (the outcome) of seven- teen drums : he thus wins the supreme speech, the supreme Pra^apati. Seventeen there are, because Pra^apati is seventeenfold : he thus wins Pra^apati.

7. One of these drums he (the Brahman) beats (while praying) with a sacrificial formula : thereby all of them become beaten with a sacrificial formula.

8. He beats it with (Va£\ S. IX, 11), ' O Bnhas- pati, win the race! lift ye up your voice unto Brzhaspati : make ye Brzhaspati win the race ! ' thus, if a Brahma/za sacrifices ; for Brzhaspati is the Brahman, and the Brahma^a is the Brahman.

9. And if a Ra^anya sacrifices, (he does so) with, ' O Indra, win the race ! lift ye up your voice unto Indra : make ye Indra win the race ! ' for Indra is the Kshatra, and the Ra^anya is the Kshatra.

10. And when those race-running chariots1 have come up again, he takes down one of those drums with a sacrificial formula ; whereby they all become taken down with a formula.

11. He takes it down, with (Va^*. S. IX, 12), 'This hath been your true concord whereby ye (drums) have caused Brzhaspati to win the race ; — Brz- haspati ye have caused to win the race : be released, ye wood-lords!' thus, if a Brahma^a

1 Besides the Sacrificed chariot inside the vedi, sixteen others, each drawn by four horses, have been got ready, outside the vedi, for the race to the udumbara branch, as its goal and turning-point. In paragraphs 10-12 the author again anticipates what is to be done with the drums after the race has taken place, just in order to deal with that item of the ceremonial as a whole.

V KANDA, I ADHYAYA, 5 BRAHMAiVA, 1 5. 2$

sacrifices ; for Brzhaspati is the Brahman, and the Brahma/za is the Brahman.

12. And if a Ra^anya sacrifices, with, ' This hath been your true concord whereby ye have caused Indra to win the race; — Indra ye have caused to win the race : be released, ye wood- lords T for Indra is the Kshatra, and the Ra^anya is the Kshatra.

1 3. A Ra^anya then 1 shoots seventeen arrow's ranges northwards from the edge of the altar ; for as much as is one arrow's range, so much is Pra^apati crosswise ; and as much as are seventeen arrow's ranges, so much is Pra^dpati lengthwise.

14. And as to why a Ra£*anya shoots, — he, the Ra^anya is most manifestly of Pra^apati (the lord of creatures) : hence, while being one, he rules over many; and because ' pra^apati ' has four syllables, and ' r^anya 2 ' also has four syllables, therefore a Ra^anya shoots. He shoots seventeen arrow's ranges, because Pra^apati is seventeenfold : he thereby wins Pra^apati.

1 5. And whichever (horse) he yokes with a formula, up to that the Sacrificer now steps 3, with (Va£\ S. IX, 13), 'At the impulse of the divine Savitrz,

1 That is, after (or at the same time when) the drums are put up. He is to shoot northwards through the space between the utkara and Mtvala. At the end of the seventeenth arrow's range he plants an udumbara branch in the ground to serve as the goal round which the chariots are to turn sunwise on their way back to the sacrificial ground.

2 Pronounce ' ra-^a-ni-a/

3 In the Taittiriya ritual (Taitt. S. I, 7, 7, 2 ; Taitt. Br. I, 3, 5, 4) the Sacrificer steps up to the chariot with the three Vishnu- strides, with appropriate formulas.

26 SATAPATHA-BRAHMAiVA.

2 Pronounce ' ra-^a-ni-a/

3 In the Taittiriya ritual (Taitt. S. I, 7, 7, 2 ; Taitt. Br. I, 3, 5, 4) the Sacrificer steps up to the chariot with the three Vishnu- strides, with appropriate formulas.

26 SATAPATHA-BRAHMAiVA.

of true impulsion, may I win the race of the race-winning Brzhaspati !'

1 6. And even as then Br/haspati hasted up to Savitrz for his impulsion, — Savitrz being the im- peller among the gods — saying, ' Impel this for me : impelled by thee, may I win this ! ' and Savitrz, as the impeller, impelled it for him, and impelled by Savitrz, he won ; in like manner does he thereby haste up to Savitrz for his impulsion, — Savitrz being the impeller among the gods, — saying, ' Impel this for me : impelled by thee, may I win ! ' and Savitrz, as the impeller, impels it for him, and impelled by Savitrz he wins.

17. And if a pupil of the Adhvaryu's or some (other) theological student were to know that prayer, stepping up he makes (the Sacrificer) say, ' O coursers ! ' — for horses are indeed coursers : there- fore he says, (0 coursers' — 'wealth-winners!' for wealth is food : ' food-winners ' he thereby says ; — ' keeping the roads/ for they indeed run keeping (within) the roads ; — 'measuring the stages;' for measuring the stages they run over the course ; — 'go ye to the winning-post !' In order that the evil-doers, the Rakshas, may not hurt them mid- ways, he thus says this. — They run the race, they beat the drums, and he (the Brahman) sings the Siman.

18. He (the Adhvaryu) then1 either offers or addresses (the horses) with those two ^"agatl- verses : whether he offers, or whether he addresses (the

1 That is, he does so whilst the cars are running; the offer- ing or prayers being intended to make the Sacrificed car win the race.

V KANDAy I ADHYAYA, 5 BRAHMAArA, 24. 2J

horses), the significance (of the performance) is the same.

19. He offers, with (V^. S. IX, 14; Rik S. IV, 40, 4),' That courser speedeth after the whip, fettered at the neck and shoulder and mouth : may Dadhikra win according to his power; may he run along the windings of the roads, hail!'

20. \V&g. S. IX, 15 ; Rik S. IV, 40, 3], ' And of him, the running, speeding, there fanneth like the wing of the eager bird, — as of the gliding eagle, — about the breast of Dadhikravan pass- ing along with might, hail !'

21. He then either offers or addresses (the horses) with the following tristich : this is twofold, because he either offers or addresses. Whether he offers, or addresses (the horses), the significance is the same : he thereby speeds those running horses, imbues them with energy. There are here three earths, namely this one, and two beyond it : these he thereby wins.

Whether he offers, or addresses (the horses), the significance is the same : he thereby speeds those running horses, imbues them with energy. There are here three earths, namely this one, and two beyond it : these he thereby wins.

22. He addresses (the horses, with Vaf. S. IX, 16 ; Rik S. VII, 38, 7), ' Auspicious be the coursers unto us at the invocations in the divine ser- vice, running their measured course, with beautiful song; swallowing the dragon, the wolf, the evil spirits : may they ever keep away from us affliction !'

23. [V^. S. IX, 17; Rik S. X, 64, 6], 'Those racers, wont to hear the calls, may they all hear our call, the coursers running their measured course : they, the winners of thousands, eager to win at the winning of oblations, who have carried off great gain in the contests/

24. [V^. S. IX, 18; Rik S. VII, 38, 8], 'In

28 SATAPATHA-BRAHMAiVA.

every race, help us, ye racers, at the prizes, ye wise, immortal knowers of the divine law: drink of this mead, be gladdened, and satisfied walk ye on the paths trodden by the gods ! '

25. He then1 steps over against (the horses) with the Barhaspatya pap, and touches it; for he who offers the Va^apeya wins food, since * v&^a-peya ' is the same as ' anna-peya : ' whatever food he has thus gained that he now, having reached that goal, brings in contact with himself, puts within himself.

26. He touches it, with (Va£\ S. IX, 19), ' May gain of wealth come to me!' wealth means food : he thus says, ' May gain of food come (accrue) to me ; ' — 'May these two, Heaven and Earth, the all- shaped, come to me ! ' for Pra^apati is Heaven and Earth; — ' May father and mother come to me!' for Pra^*dpati is both father and mother; — 'May Soma come to me with immortality !' for Pra^a- pati is Soma.

27. He makes the horses smell it, with, 'Ye coursers!' for horses are coursers: therefore he says, 'Ye coursers!' — 'wealth-winners!' wealth is food: 'food-winners' he thereby says; — 'having run the course — ' for ' starting (upon the course) ' he said before, as then they were indeed starting ; but now he says, ' having run/ for they indeed have run (the race) : therefore he says, ' having run ; ' — 'smell ye Brzhaspati's portion — ' for this is Bri- haspati's portion : therefore he says, ' Smell ye Brz'haspati's portion;' — 'taking (it) in!' whereby he imbues the Sacrificer with energy. And as to why

1 That is, after the cars have come back, that of the Sacrificer keeping ahead of the others.

V KANDA, 2 ADHYAYA, I BRAHMA2VA, I. 29

he makes the horses smell, — he made them smell before, thinking, ' May I win this (world) ; ' and now (he does so) thinking, ' I have won this (world) : ' that is why he makes the horses smell.

V KANDA, 2 ADHYAYA, I BRAHMA2VA, I. 29

he makes the horses smell, — he made them smell before, thinking, ' May I win this (world) ; ' and now (he does so) thinking, ' I have won this (world) : ' that is why he makes the horses smell.

28. Now on one of those race-running (rival) chariots there has been standing either a Vaisya, or a Ra£*anya ; he now sits down on the northern hip of the altar. Thereupon the Adhvaryu and Sacrificer, taking the honey-cup, step out by the front door (of the cart-shed), and place it in the Vaisyas, or Ra- ^anya's, hand. And the Nesh/rz, taking the cups of Surd, steps out by the back door. He walks round by the back of the hall, and placing one (of the cups) in the VaLsya's, or Ra^anya's, hand, he says, ' With this I buy Him of thee !' For the Soma is truth, prosperity, light; and the Sura is untruth, misery, darkness : he thus imbues the Sacrificer with truth, prosperity, and light ; and smites the Vaisya with untruth, misery, and darkness ; — whatever benefit (or enjoyment) he desires, he obtains for himself by those (cups of Sura). But that cup of honey he presents to the Brahman, together with the golden vessel. In presenting it to the Brahman, he imbues himself with immortal life ; for gold is immortal life ; — and whatsoever benefit he desires that he thereby obtains for himself.

Second Adhyaya. First Brahmawa,

1. Thereupon, taking the dipping-spoon (sruva) and the pot for melting butter, he goes to the Ahavaniya fire. He either offers those twelve Apt is1, or makes (the Sacrificer) pronounce (the

1 The term apti, literally ' obtainment, gain,' is technically used

30 SATAPATHA-BRAHMAiVA.

formulas). Whether he offers, or makes him pro- nounce (the formulas), the significance is the same.

2. He offers, with (Va£\ S. IX, 20), ' To the ally, hail! — To the good ally, hail! — To the after- born, hail! — To the purpose, hail! — To the Vasu, hail! — To the Lord of day, hail! — To the failing day, hail! — To the failing one, sprung from the evanescent, hail! — To the evanescent one, sprung from the terminal, hail! — To the terminal descendant of being, hail! — To the Lord of being, hail! — To the over-lord, hail!' These twelve aptis (obtain- ments) he offers, because there are twelve months in the year, and Pra^apati is the year, and the sacrifice is Pra^apati : hence whatever obtainment, whatever accomplishment there is for him1, that he thereby wins, that he makes his own.

3. He then either offers six k/zptis2, or makes (the Sacrificer) pronounce them. Whether he offers, or makes him pronounce them, the significance is the same.

4. He makes him pronounce (Va^. S. IX, 21), 'May the life prosper through sacrifice! — May the breath prosper through sacrifice! — May the eye prosper through sacrifice! — May the ear prosper through sacrifice! — May the back prosper through sacrifice! — May the sa-

for the twelve formulas, given in the next paragraph, as well as for the oblations made therewith. The first of these formulas is ' apaye svaha/ whence the above term is probably derived.

1 Or perhaps, ' there is of (belongs to) that (sacrifice)/

2 This term, literally ' success, accomplishment/ is technically used to denote the succeeding formulas containing the verb 'k/z'p,' to succeed, prosper, as well as the oblations made therewith.

V KANDA, 2 ADHYAYA, I BRAHMAiVA, 8. 3 1

crifice prosper through sacrifice.1. These six k/eptis he makes him pronounce, because there are six seasons in the year, and Pra^apati is the year, and the sacrifice is Pra^apati : thus whatever success, whatever accomplishment there is for him, that he thereby wins, that he makes his own.

5. The sacrificial post is eight-cornered ; for the Gayatrt metre has eight syllables, and the Gayatrl is Agni's metre : he thereby wins the world of the gods. The post is either wrapt up, or bound up, in seventeen cloths ; for Pra^apati is seventeenfold : he thus wins Pra^&pati.

6. There is a wheaten head-piece 1 on it ; for man is nearest to Pra^apati, and he is skinless 2. And among plants wheat comes nearest to man, (for) it has no skin : thus he thereby wins the world of men.

7. The post has a hollow (at the top), and is not pointed at the end ; for the hollow is sacred to the Fathers : he thus gains the world of the Fathers. It is seventeen cubits long, for Pra^apati is seventeen- fold : he thus wins Pra^apati.

8. Thereupon the Nesh/rz, being about to lead up the (Sacrificers) wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kma grass 3 ; for she, the wife, is the hind

1 For the ordinary mortar-sbaped top-piece fixed on the post, see part ii, p. 168, note 1. On the present occasion it is to be made of wheaten dough.

2 According to a legend given at III, 1, 2, 13 seq., man had originally a (hairy) skin, or hide; but the gods having flayed him, put his skin on the cow.

3 In the ceremonial of the Black Ya^us (Taitt. Br. I, 3, 7, 1) the Sacrificer himself has to put on a ' tarpya ' garment, for which see note on V, 2, 5, 20.

3 2 SATAPATHA-BRAHMAiVA.

part of the sacrifice * ; and he wishes her, thus coming forward, to propitiate the sacrifice. But impure is that part of woman which is below the navel, and pure are the plants of (Kusa) grass : thus having, by means of those plants of (Kusa) grass, made pure whatever part of her is impure, he causes her to propitiate the sacrifice, while coming forward. This is why the Nesh/frz, being about to lead up the wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kma grass.

This is why the Nesh/frz, being about to lead up the wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kma grass.

9. He then leans a ladder (against the post). He may ascend either from the south northwards, or from the north southwards ; but let him rather ascend from the south northwards (udak), for thus it goes upwards (udak).

10. Being about to ascend, he (the Sacrificer) addresses his wife, 'Come, wife, ascend we the sky!' — 'Ascend we!' says the wife. Now as to why he addresses his wife : she, the wife, in sooth is one half of his own self; hence, as long as he does not obtain her, so long he is not regenerated, for so long he is incomplete. But as soon as he obtains her he is regenerated, for then he is complete. ' Complete I want to go to that supreme goal/ thus (he thinks) and therefore he addresses his wife.

11. He ascends, with, 'We have become Pra^a- pati's children;* for he who offers the Va^apeya indeed becomes Pra^apati's child.

12. He then touches the wheat (top-piece)2, with,

1 Viz. because her ordinary seat is at the back, or west, end of the altar.

2 According to the ritual of the Black Ya^-us (Say. on Taitt. S. I? 7, 9> vol. i, p. 1039), the Sacrificer, having ascended, lifts up his

V KANDA, 2 ADHYAYA, I BRAHMAiVA, I 7. 33

'We have gone to the light, O ye gods!' for he who offers the Va^apeya, indeed goes to the light.

1 3. And as to why he touches the wheat : wheat is food, and he who offers the Va^apeya, wins food, for va^a-peya is the same as anna-peya (food and drink): thus whatever food he has thereby won, therewith now that he has gone to that supreme goal, he puts himself in contact, and possesses himself of it, — therefore he touches the wheat (top-piece).

14. He then rises by (the measure of) his head over the post, with, 'We have become immortal!' whereby he wins the world of the gods.

1 5. Thereupon, while looking in the different direc- tions, he mutters (Va^*. S. IX, 22), 'Ours be your power, ours your manhood and intelligence, ours be your energies!' For he who offers the Va^apeya wins everything here, winning as he does Pra^apati, and Pra^apati being everything here ; — having appropriated to himself the glory, the power, and the strength of this All, he now lays them within himself, makes them his own : that is why he mutters, while looking in the different directions.

16. They throw up to him bags of salt; for salt means cattle, and cattle is food ; and he who offers the Va^apeya wins food, for va^a-peya is the same as anna-peya : thus whatever food he thereby has gained, therewith now that he has gone to the supreme goal, he puts himself in contact, and makes it his own, — therefore they throw bags of salt up to him.

1 7. They (the pieces of salt) are done up in asvattha

arms to heaven, praying, ' We have gone to the light, to the gods, we have become immortal ; we have become Pra^apati's children i ' [41] D

1 7. They (the pieces of salt) are done up in asvattha

arms to heaven, praying, ' We have gone to the light, to the gods, we have become immortal ; we have become Pra^apati's children i ' [41] D

34 SATAPATHA-BRAHMAWA.

(ficus religiosa) leaves : because Indra on that (former) occasion called upon the Maruts staying on the A^vattha tree \ therefore they are done up in a^vattha leaves. Peasants (vis) throw them up to him, for the Maruts are the peasants, and the peasants are food (for the nobleman) : hence peasants throw them up. There are seventeen (bags), for Pra^pati is seventeenfold : he thus wins Pra^apati.

1 8. Thereupon, while looking down upon this (earth), he mutters, 'Homage be to the mother Earth ! homage be to the mother Earth ! ' For when Brzhaspati had been consecrated, the Earth was afraid of him, thinking, ' Something great surely has he become now that he has been consecrated : I fear lest he may rend me asunder 2 ! ' And Brzhaspati also was afraid of the Earth, thinking, 'I fear lest she may shake me off!' Hence by that (formula) he entered into a friendly relation with her ; for a mother does not hurt her son, nor does a son hurt his mother.

19. Now the Brzhaspati Soma-feast3 is the same as the Va^apeya ; and the earth in truth is afraid of that (Sacrificer), thinking, ' Something great

1 See part ii, p. 334, with note 2. On the ' awattha devasadana ' cp. also Ath.-veda V, 4, 3; Rig-veda I, 164, 20-22; A. Kuhn, Herabkunft des Feuers und des Gottertranks, p. 126 seq. (Mythol. Stud. i. p. 1 1 2 seq.).

2 Or, ' I hope he will not rend me asunder/ For this construc- tion— exactly corresponding to the German { dass (or, wenn) er mich nur nicht aufreisst ! ' (cf. also the colloquial use of the French 'pourvu/ — ' pourvu qu'il ne me d^chire pas!') — see part ii, p. 31, note 1.

3 The B r z'h a s p a t i s a v a is performed by a Brahmawa with a view to obtaining the office of Purohita (royal chaplain, or family priest). For Ajvalayana's rule, which places it on a level with the Ra^-asuya sacrifice of a king, see p. 4, note 1.

V KANDAy 2 ADHYAYA, I BRAHMAiVA, 24. 35

surely has he become now that he has been conse- crated : I fear lest he may rend me asunder ! ' And he himself is afraid of her, thinking, ' I fear lest she may shake me off!' Hence he thereby enters into a friendly relation with her, for a mother does not hurt her son ; neither does a son hurt his mother.

20. He then descends (and treads) upon a piece of gold ; — gold is immortal life : he thus takes his stand on life immortal.

21. Now (in the first place) he (the Adhvaryu) spreads out the skin of a he-goat, and lays a (small) gold plate thereon : upon that — or indeed upon this (earth) itself — he (the Sacrificer) steps.

22. They then bring a throne-seat for him; for truly he who gains a seat in the air \ gains a seat above (others) : thus these subjects of his sit below him who is seated above, — this is why they bring him a throne-seat.

23. It is made of udumbara wood, — the Udumbara tree being sustenance, (that is) food, — for his obtain- ment of sustenance, food : therefore it is made of udumbara wood. They set it down in front of the Havirdhcina (cart-shed), behind the Ahavaniya (fire).

24. He then spreads the goat-skin thereon; for truly the he-goat is no other than Pra^apati, for they, the goats, are most clearly of Pra^apati (the lord of generation or creatures) ; — whence, bringing forth thrice in a year, they produce two or three 2 : thus he thereby makes him (the Sacrificer) to be Prafapati himself, — this is why he spreads the goat-skin thereon.

1 The Sacrificer is supposed to have done so by the symbolical act of raising his head above the sacrificial post; see paragraph 14 above.

2 See IV, 5, 5, 6 ; part ii, p. 407, note 3.

D 2

36 DATAPATH A-BRAHMAiVA.

25. He spreads it, with, 'This is thy kingship1!' whereby he endows him with royal power. He then makes him sit down, with, 'Thou art the ruler, the ruling lord!' whereby he makes him the ruler, ruling over those subjects of his ; — ' Thou art firm, and stedfast!' whereby he makes him firm and stedfast in this world; — 'Thee for the tilling! — Thee for peaceful dwelling! — Thee for wealth ! — Thee for thrift!' whereby he means to say, ' (here I seat) thee for the welfare (of the people)/

Second Brahmajva.

1. He now proceeds with the Barhaspatya pap. Its svish/akrzt remains yet unofifered, when he (the Adhvaryu) brings 2 him (the Sacrificer) some food ; for he who offers the Va^apeya wins food, va^a- peya being the same as anna-peya : thus whatever food he (the Sacrificer) has thereby gained, that he (the Adhvaryu) now brings to him.

2. In a vessel of udumbara wood — the Udumbara tree being sustenance, (that is) food — for the obtain- ment of sustenance, food : therefore it is in a vessel of udumbara wood. He first brings water, then milk, then (other) kinds of food, as they occur to him.

3. Now some bring seventeen kinds of food,

1 Thus the formula 'iyam te ra/' is interpreted by Mahidhara (who, however, takes it to be addressed to the throne-seat, and not, as would seem preferable, to the king), and apparently also by our author. The word c rag- ' would indeed seem to mean here some- thing like the energy (jakti), or the symbol, of the king. The St. Petersburg dictionary, however, takes it here as the name of a female deity.

2 He collects (sambharati), or provides food for him ; this cere- mony corresponding to that of equipping or provisioning the sacred fire with the so-called sambharas, at the Agny-adhana; see II, 1, 1, 1 seq. ; part i, p. 276, note 1.

V KAiVDA, 2 ADHYAYA, 2 BRAHMAiVA, 4. 37

saying, ' Seventeenfold is Pra^apati.' But let him not do so : surely all the food is not appropriated to Prag'apati *, and, compared to him, what is man that he should appropriate to himself all food ? Hence, while bringing every kind of food that occurs to him, let him not bring of some one (particular) kind of food.

4. And whatever food he does not bring to him, let him (the Sacrificer) forswear 2 that, and not eat of it as long as he lives : thus he does not go to the end, thus he lives long. Of all that food brought together he offers the (seven) Va^a-prasavanlya3 oblations, cutting out (pieces) with the dipping-spoon. Thus to whatever deities he is now offering, they give an impulse to him, and impelled by them he

1 Or ' from Prag-apati ; ' or perhaps, ' surely not all Pra^apati's food is appropriated/ The Ka/zva recension reads thus, VI, 2, 3, 3. He first brings water, then milk, then, as they occur to him (other) kinds of food. ' Let him bring those seventeen kinds of food/ they say, ' for Pra^apati is seventeenfold/ Nevertheless (tadu) let him bring whatever kinds of food he can either think of or obtain. 4. Of this his food that has been brought together, let him set aside (ud- dharet) one (particular kind of) food : let him forswear that (tad udbruvita), and not eat of it as long as he lives (yava^- ^ivet). By that much also (or, even so long, tavad api vai prag-apate^ sarvam annam anavaruddham) all the food of Pra^apati is not appropriated ; and who is man (compared) to him, that he should appropriate to himself all food ? Thus he does not go to the end, thus he lives long : that (food) is here left over for his offspring (or people).

2 Sayawa explains ' tasya udbruvita ' by, — one ought to proclaim it, saying aloud ' such and such food has not been brought ; ' — na sambhr/tam ity u^ais tannama bruyat.

3 That is, oblations calculated to promote or quicken (pra-su) the strength (food, — v&ga) by their prayers, the first three of which begin with 'vag-asya . . . prasava^/ See p. 2, note 1. In the Black Vagus ritual these oblations are called 'Annahoma^' or 'food- oblations/ Taitt. Br. I, 3, 8, 1. The Sutras seem, however, like- wise to use the term ' Vag-aprasavaniya ' (or Va^aprasaviya).

38 DATAPATH A-BRAHMA2VA.

wins : therefore he offers the Va£*aprasavaniya oblations.

5. He offers with (Va£*. S. IX, 23-29), 'The im- pulse of strength impelled of old that king Soma in the plants, in the waters: may they be rich in honey for us ! may we be wakeful in the kingdom, placed in the front, hail ! '

wins : therefore he offers the Va£*aprasavaniya oblations.

6. * The impulse of strength spread over this sky, and over all these worlds, as the all-ruler; knowing he causeth him to give gifts who wisheth not to give: may he bestow upon us wealth with the full muster of heroes, hail ! '

7. 'Yea, the impulse of strength prevailed over all these worlds, on every side; from days of yore the king goeth about knowing, increas- ing the people, and the well-being amongst us, hail!'

8. 'To king Soma, to Agni we cling1 for help, to the Adityas, to Vishnu, to Stirya, to the Brahman Brzhaspati, hail!'

9. ' Urge thou Aryaman, Brzhaspati, Indra to the giving of gifts, Va^2, Vishnu, Sarasvati, and the vigorous Savitrz, hail!'

10. ' O Agni, speak to us here, be thou gracious unto us ! bestow blessings upon us, O winner of thousands, for thou art the giver of wealth, hail ! '

11. 'May Aryaman bestow blessings upon us, and PCishan, and Brzhaspati ! may the divine Va/£ give us gifts, hail ! '

12. With the remaining (offering material) he sprinkles him (the Sacrificer) ; he thereby sprinkles

1 Rig-veda X, 141, 3 reads, — King Soma, Agni we invoke with our voices, the Adityas, &c.

2 Rig-veda X, 141, 5 has Vata (Wind) instead of Va£ (Speech).

V KANDA, 2 ADHYAYA, 2 BRAHMAtfA, 1 5. 39

him with food, bestows food upon him : for this reason he sprinkles him with the remaining (material) \

13. He sprinkles with (Va£\ S. IX, 30), 'At the impulse of the divine Savitrz, (I sprinkle) thee, by the arms of the A^vins, by the hands of PushanP he thus sprinkles (consecrates) him by the hands of gods ; — ' I place thee in the leading of Sarasvati Va>£, the leader;' for Sarasvati is Va^ (speech) : he thus places him in the leading of Va/£, the leader.

14. Here now some say, ' I place thee in the leading of the leader of all the gods ; ' for all the gods are the All : he thus places him in the leading of the leader of the All. But let him not say so ; let him rather say, ' I place thee in the leading of Sarasvati Va/£ ; ' for Sarasvati is V&k : he thus places him in the leading of V&k. — 'I consecrate thee, N. N., with the supreme rulership of Brz'has- pati !' therewith he mentions the (Sacrificer's) name : he thus makes him attain to the fellowship of Brt- haspati, and to co-existence in his world.

15. He then says/ All-ruler is he, N.N. ! All- ruler is he, N.N. ! ' Him, thus indicated, he thereby indicates to the gods : i Of mighty power is he who has been consecrated ; he has become one of yours ; protect him ! ' thus he thereby says. Thrice he says it, for threefold is the sacrifice.

1 According to the Taittiriyas (Taitt. S., vol. i, p. 1049), the Sacri- ficer is made to sit on the black antelope skin, with his face to the east, with a small gold and silver plate placed on either side of him; and he is then sprinkled in front, on the head, so that the liquid runs down to his mouth, thus symbolizing the entering of food and strength into him.

40 SATAPATHA-BRAHMAiVA.

1 6. He then either offers, or makes him pronounce (the formulas of) the U^iti oblations1. Whether he offers or makes him pronounce (the formulas), the significance is the same.

17. He makes him say (Vaf. S. IX, 31-34), 'With the (word of) one syllable Agni won the

breath: may I win that! 2 With the (metre

of) seventeen syllables Pra^apati won the seventeenfold stoma: may I win that!' whatever those deities won by means of those (formulas), that he now wins by them. There are seventeen (for- mulas), for Pra^&pati is seventeenfold : he thus wins Pra^&pati.

18. Thereupon he says, 'Recite (the invitatory formula) to Agni Svish/'akrzt !' Now, as to why this rite is performed between two oblations. Pra^a- pati, truly, is that sacrifice which is here performed, and from which these creatures have been produced, — and, indeed, they are even now produced after this one : he thus wins Pra^apati in the very middle : therefore that rite is performed between two obla- tions. Having made (the Agnidhra) utter the

1 That is, oblations of ' victory/ with the formulas used there- with, containing each two forms of the verb ud-gi, 'to conquer/

2 The intervening formulas here understood, and given in the Va^. Sa/fthita, are to the effect that the A^vins, by two syllables, gained the two-footed men ; Vishmi, by three, the three worlds ; Soma, by four, the four-footed cattle; Pushan, by five, the five regions (the four quarters and the upper region) ; Savitnf, by six, the six seasons ; the Maruts, by seven, the seven kinds of domestic animals ; Brzliaspati, by eight, the Gayatrf metre ; Mitra, by nine, the Trivrz't stoma (hymn-tune) ; Varuwa, by ten, the Vira^- metre ; Indra, by eleven, the Trish/ubh metre ; the All-gods, by twelve, the Gagatr metre; the Vasus, by thirteen, the thirteenfold stoma; the Rudras, by fourteen, the fourteenfold stoma ; the Adityas, by fifteen, the fifieenfold stoma ; Aditi, by sixteen, the sixteenfold stoma.

V KANDA, 2 ADHYAYA, 2 BRAHMA2VA, 21. 4 1

.SYausha/, he says, ' Pronounce the offering- prayer to Agni Svish/akrzt ! ' and offers as the Vasha/ is uttered.

V KANDA, 2 ADHYAYA, 2 BRAHMA2VA, 21. 4 1

.SYausha/, he says, ' Pronounce the offering- prayer to Agni Svish/akrzt ! ' and offers as the Vasha/ is uttered.

19. He then puts the Ida on (the i^apatri). The Ida having been invoked1, he, having touched water, draws the Mahendra cup. Having drawn the Ma- hendra cup, he sets the chant agoing2. He urges him (the Sacrificer) forward to the chant : he gets down (from the throne-seat) ; he is in attendance at the Stotra, in attendance at the 6astra.

20. Here now some, having performed that, per- form that3 ; but let him not do it thus ; for the Stotra is his (the Sacrificer's) own self, and the 6astra is his people (or offering) : thereby then he ruins the Sacri- ficer ; he goes astray, he stumbles ; — hence having performed that, let him perform that : —

21. He puts the Ida, on (the dish). The Ida having been invoked, he, having touched water, draws the Mahendra cup. Having drawn the Mahendra cup, he sets the (PrishtAa-) Stotra agoing. He urges him (the Sacrificer) forward to the chant : he gets down (from the throne-seat) ; he is in attendance at the chant (stotra), in attendance at the recitation (sastra).

1 See I, 8, 1, 18 seq.

2 That is, the (first or Hotrz"s) Prz'sh/^a-stotra, for which see above, p. 15, note 1; part ii, p. 339, note 2. Its chanting is followed by the Nishkevalya-^astra, recited by the Holri.

3 That is to say, according to Saya^a,— they make the Svish/a- kr/'t, and the rising of the Sacrificer from the throne-seat, take place after the pronunciation of the 'uggiti' formulas, the drawing of the Mahendra cup, and the performance of the Stotra and Sastra.

42 SATAPATHA-BRAHMANA.

B. THE RAGAStJYA, OR INAUGURATION OF A KING.

Second Adhyaya. Third Brahmaaa.

i. He offers a full-offering x ; for the full means the All : ' May I be consecrated after encompassing the All ! ' thus he thinks. At this (offering) he bestows a boon ; for a boon means all : ' Having encompassed the All (the universe), may I be consecrated ! ' thus he thinks. He may perform this offering, if he chooses ; or, if he chooses, he may disregard it.

2. And on the following day he prepares a cake on eight potsherds, as sacrificial food for Anumati 2. And whatever portion of (the grains) being ground, — either flour or rice-grains, — falls down behind the pin, that he throws together into the dipping-spoon

1 On the purraahuti, or libation of a spoonful of ghee, see part i, p. 302 note. According to Katy. Sr. XV, 1, 4 seq., ksv. Sr. IX, 3, 2, and other authorities, this full-offering is preceded by the Pavitra (purificatory ceremony), a Soma-sacrince with four dikshas or initiation days (? commencing on the first day of the bright fortnight of Phalguna), serving as the ordinary opening offering (anvarambhawiyesh/i). That it formed part of the ceremonial at the time of the composition of the Brahmawa there can be little doubt (cf. Pa^av. Br. 18, 8, 1), but as it is an ordinary Agnish/oma, the author had no reason to refer to it.

2 I. e. the approval or favour of the deities, personified, — Accord- ing to Yag-mka Deva (to Katy. Sr. XV, 1, 8), the ceremonies now beginning would commence on the 10th day of the bright half of Phalguni ; the fifth day's ceremony from this day, viz. the first of the four seasonal offerings, having to be performed on the Full- moon of that month; see p. 47, note 1.

V KANDA, 2 ADHYAYA, 3 BRAHMAtfA, 3. 43

(sruva) \ They take a firebrand from the Anvahar- yapa^ana (or southern) fire, and therewith go south- ward. And where he finds a self-produced hollow 2 or cleft, —

3. Having there made up a fire, he offers with (Va^*. S. IX, 35), ' This, O Nirrzti, is thy portion : accept it graciously, hail!' For Nirmi is this (Earth) ; whomsoever she seizes upon with evil, him she seizes upon with destruction (nirrzti) : hence whatever part of this (Earth) is of the Nirrzti nature, that he thereby propitiates ; and thus Nirrzti does not seize upon him, while being consecrated. And the reason why he offers in a self-produced hollow or

1 The authorities of the Black Ya^-us prepare therewith a cake on one kapala. Taitt. S. I, 8, 1.

And the reason why he offers in a self-produced hollow or

1 The authorities of the Black Ya^-us prepare therewith a cake on one kapala. Taitt. S. I, 8, 1.

2 Saya^a, perhaps rightly, takes 'iriTza' here (and on Taitt. S. vol. ii, p. 6) in the sense of ' ushara/ a spot of barren (or saline) soil. Cf. VII, 2, 1, 8 : 'In whatever part of this (earth) there is produced (of itself) a cleft, or in whatever part of it plants are not produced, verily that part of it Nirr/ti seizes upon/ — Kausika-sutra XIII, 28 (A. Weber, Omina und Portenta, p. 386) recommends the following propitiatory rites in case of a sudden cleft in the ground : ' If in the village, or house, or lire-house, or meeting-place, (the ground) should burst open, four cows are got ready, a white, a black, a red, and a one-coloured one. For twelve days he puts down the butter, milked together from these. In the morning of the twelfth, having made up a fire north of where there was that cleft, having swept and sprinkled it, and strewn sacrificial grass around it ; and having mixed (the butter) with ghee from the white (cow), and addressed it (the spot) with the three verses, Ath.-veda XII, 1, 19-21 (" Agni is in the earth, in the plants, the waters carry Agni, Agni is in the flints, Agni is within men ; in cows, in horses are Agnis," &c), and touched it, let him then offer. In the same way on the south side; in the same way on the western side. Having concluded on the north side, let him offer with the (formu- las addressed) to Vastoshpati (the tutelary genius of the dwelling). Having poured the refuse in the cleft, and completed the oblations, he sprinkles the cleft with lustral water.'

44 SATAPATHA-BRAHMAiVA.

cleft, is that that much of this (earth) is possessed with Nirrzti.

4. They then return (to the sacrificial ground) without looking backward. He now proceeds with the cake on eight potsherds for Anumati. For Anumati is this (Earth) ; and whosoever knows to do that work which he intends to do, for him indeed she approves (anu-man) thereof: hence it is her he thereby pleases, thinking * May I be consecrated, approved by that (genius of) approval ! '

5. And as to why it is a (cake) on eight pot- sherds,— the Gayatri consists of eight syllables, and this earth is Gayatri. And as to why he offers of the same sacrificial food 1 both (oblations) : thereby, indeed, both of it comes to be this latter one (viz. Anumati, or approval). A garment is the sacrificial fee for this (offering) : for even as one clad in a gar- ment does not venture into the forest, but having deposited that garment (somewhere) escapes (robbers), in like manner no assault befalls him while being consecrated.

Anumati, or approval). A garment is the sacrificial fee for this (offering) : for even as one clad in a gar- ment does not venture into the forest, but having deposited that garment (somewhere) escapes (robbers), in like manner no assault befalls him while being consecrated.

6. And on the following day he prepares a cake on eleven potsherds for Agni and Vishnu, and offers it in the same way as the (regular) ish/i : this indeed is just what that approved initiation-offering to Agni and Vishnu is there 2. Now Agni is all the deities, since in Agni one offers to all deities ; and Agni forsooth is the lower end, and Vishnu is the upper end : ' May I be consecrated, after thus en- compassing all the deities, and after encompassing

1 Though he has offered twice (to Nirrz'ti and Anumati), he has only once taken out rice for oblation.

2 Viz. at the ordinary Soma-sacrifice ; for the Diksha/ziyesh/i, see part ii, p. 12.

V KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 8. 45

the whole sacrifice ! ' thus he thinks, and hence there is a cake on eleven potsherds to Agni and Vishmi. Gold is the sacrificial fee for this (offering) ; for to Agni belongs this sacrifice, and gold is Agni's seed. As to Vish/zu, he is the sacrifice, and Agni forsooth is the sacrifice : nevertheless this is Agni's alone, therefore gold is the fee.

7. And on the following day he prepares a cake on eleven potsherds for Agni and Soma, and offers it in the same way as an (ordinary) ish/i, for it was thereby Indra slew VWtra, and thereby he gained that universal conquest which now is his. And in like manner does this (king, the Sacrificer) thereby slay his wicked, hateful enemy, and in like manner does he gain the victory. * May I be consecrated, when safety and security from evil-doers have been gained ! ' thus he thinks : hence there is a cake on eleven potsherds for Agni and Soma. For this (offering) a bull set at liberty is the sacrificial fee; for yonder moon * they slay while setting him at liberty 2 : to wit, by the full-moon offering they slay him, and by the new-moon offering they set him at liberty ; — therefore a bull set at liberty is the fee.

8. And on the following day he prepares a cake on twelve potsherds for Indra and Agni, and offers it in the same way as an (ordinary) ish/i. Now when

1 On the identification of Vr/tra with the moon (and Soma), see I, 6, 3, 17. On the moon serving as food to the gods, see part ii, Introduction, p. xiii. According to a later conception, one kala (or sixteenth part of the moon's disc) was taken off each day during the period of the waning, and again added to it during the period of the waxing moon.

2 Utsarg-am . . . ghnanti; perhaps the former has to be taken here as infinitive (in order to set him at liberty) rather than as gerund.

46 SATAPATHA-BRAHMAtfA.

2 Utsarg-am . . . ghnanti; perhaps the former has to be taken here as infinitive (in order to set him at liberty) rather than as gerund.

46 SATAPATHA-BRAHMAtfA.

Indra slew Wztra, that vigour and energy of his went out of him, being frightened : by this offering he again possessed himself of that vigour and energy. And in like manner does this (Sacrificer) by this offering possess himself of vigour and energy ; for Agni is fiery spirit, and Indra is vigour and energy: ' May I be consecrated, having embraced both these energies ! ' thus he thinks : hence there is a cake on twelve potsherds for Indra and Agni. A bull is the fee for this (offering), for by his shoulder he is of Agni's nature1, and by his testicles he is of Indra's nature : therefore a bull is the fee for it.

9. Thereupon he performs the offering of first- fruits2; for verily he who performs the Ra^asuya secures for himself (the benefits of) all sacrificial rites, all ish^is, even the spoon-offerings ; and insti- tuted by the gods, in truth, is that ish/i, the Agra- ya/zesh# : * May this also be offered by me ! May I be consecrated by this (offering) also ! ' thus he thinks, and therefore he performs the offering of first-fruits. Moreover, it is for the plants that he who is conse- crated, is consecrated ; therefore he now makes the plants healthy and faultless, thinking, ' May I be consecrated for (the obtainment of) healthy, faultless plants (crops) ! ' A cow is the fee for this (offering).

10. Thereupon he performs the Seasonal offer- ings3; for verily he who performs the Ra^asuya secures for himself (the benefits of) all sacrificial

1 Cp. 1, 1, 2, 9, '(Like) fire, verily, is the yoke of that cart: hence the shoulder of those (oxen) that draw it becomes as if burnt by fire.'

2 For the Agraya^esh/i, see part i, p. 369 seq.

8 For the four ^aturmasya (enumerated in the next chapter), see part i, p. 383 seq.

V KANDA, 2 ADHYAYA, 4 BRAHMAiVA, 2. 47

rites, all ishris, even the spoon-offerings ; and insti- tuted by the gods, in truth, is that sacrificial rite, the Seasonal offerings : ' May these also be offered by me ! May I be consecrated by these (offerings) also !' thus he thinks, and therefore he performs the Seasonal offerings.

Fourth Brahmajva.

1. He offers the Vaii'vadeva1 (All-gods offer- ing) ; for by means of the Vairvadeva, Pra^apati created abundance (of food) and creatures, thinking,

* May I be consecrated, after creating abundance and creatures ! ' And in like manner does this (Sacrificer) now, by the VaLrvadeva, create abundance and crea- tures, thinking, * May I be consecrated, after creating abundance and creatures ! '

2. He then offers the Varu^apraghasa^2; for by means of the Varu/zapraghasa^ Pra^apati delivered the creatures from Vanma's noose, and those crea- tures of his were produced healthy and faultless :

* May "I be consecrated for healthy, faultless crea-

2. He then offers the Varu^apraghasa^2; for by means of the Varu/zapraghasa^ Pra^apati delivered the creatures from Vanma's noose, and those crea- tures of his were produced healthy and faultless :

* May "I be consecrated for healthy, faultless crea-

1 This, the first of the Seasonal offerings, is to be performed on the full-moon of Phalguni, the other three then following after intervals of four months each. During these intervals the ordinary fortnightly sacrifices are to be performed from day to day in this way that either the Full-moon and New-moon sacrifice are per- formed on alternate days, or the former on each day of the bright fortnights, and the latter on each day of the dark fortnights. Thus, according to Aw. Sr. IX, 3, 6 ; while Katy. XV, 1, 18 allows only the latter mode. The final Seasonal offering, or *Sunasirya, which ordinarily is performed a twelvemonth after the VaLrvadeva, or on the full-moon of Phalguna, is on the present occasion to be performed just a year after the opening sacrifice, or Pavitra (p. 42, note 1), i. e. on the first day of the bright fortnight of Phalguna, being immediately followed by the Pa#/$avatiya.

2 See part i, p. 391 seq.

48 SATAPATHA-BRAHMAATA.

tures ! ' he thought. And in like manner does this (Sacrifice!*) now, by the Varimapraghasa/£, deliver the creatures from Vanma's noose, and those creatures of his are produced healthy and faultless : ' May I be consecrated for healthy, faultless creatures ! ' so he thinks.

3. He then performs the Sakamedha/^1; for by the Sakamedha/£ the gods slew Wztra, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) thereby now slay his wicked, hateful enemy ; and in like manner does he gain the victory, thinking, * May I be conse- crated, when safety and security are gained ! '

4. He then performs the 6\inasirya2, thinking, ' May I be consecrated, having encompassed both essences!' Thereupon the Pa#/£avatiya3 (obla- tion to the five winds). Having poked the Ahava- niya fire asunder into five parts, he offers, cutting out butter with the dipping-spoon.

5. He offers in the forepart (of the fire), with (Va£\ S. IX, 35), 'To the Agni-eyed gods, the east- seated, hail ! ' He then offers in the southern part

1 See part i, p. 408 seq.

2 See part i, p. 444 seq., where the word is fancifully explained as composed of juna (prosperity) and sira (=sara, sap), — the two essences here referred to. Saya#a, following Yaska (and -Sat. Br. II, 6, 3, 6-8 ?)^ identifies the two component elements with Vayu, the wind, and Aditya, the sun; see part i, p. 445, note 3.

Saya#a, following Yaska (and -Sat. Br. II, 6, 3, 6-8 ?)^ identifies the two component elements with Vayu, the wind, and Aditya, the sun; see part i, p. 445, note 3.

8 The authorities of the Black Ya^us (Taitt. Br. I, 7, 1, 5) call this oblation Pa#£avattiya, i.e. ' consisting of fivefold cut (or ladled)' ghee, which is offered without disturbing the fire. Prior to this oblation, Apastamba (Taitt. S., vol. ii, p. 93), however, pre- scribes a so-called Pa^edhmiya, i. e. an oblation ' on five fire- brands/ the fire being, as here, poked about so as to form separate heaps in the four quarters and in the centre.

V KANDA, 2 ADHYAYA, 4 BRAHMA2VA, 7. 49

with, ' To the Yama-eyed1 gods, the south- seated, hail!' He then offers in the hind part with, 'To the Visvadeva-eyed gods, the west- seated, hail!' He then offers in the northern part with either, 'To the Mitravaru/za-eyed gods, — or, To the Marut-eyed gods, — the north-seated, hail ! ' He then offers in the centre with, 'To the Soma-eyed gods, the above-seated, the vener- able, hail.1,

6. Having then poked (the fire) together, he offers with (Va£*. S. IX, 36), 'The gods that are Agni- eyed, east-seated, to them hail! — The gods that are Yama-eyed, south-seated, to them hail! — The gods that are Vi^vadeva-eyed, west-seated, to them hail! — The gods that areMitr&varu/za-eyed — or, Marut-eyed — north- seated, to them hail ! — Thegods that are Soma- eyed, above-seated, venerable, to them hail!' Now as to why he thus offers.

7. Now when, by means of the Sakamedha^, the gods were gaining that universal conquest, which now is theirs, they said, ' Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters : come, let us throw the thunderbolt at them ! ' Now the ghee is a thunderbolt : with that thunderbolt, the ghee, they smote the fiends, the Rakshas, in the (four) quarters, and gained that uni- versal conquest which now is theirs. And in like manner does this (Sacrificer) smite the fiends, the Rakshas, in the quarters, by that thunderbolt, the ghee ; and thus he gains the victory, thinking, ' May

1 Yama is the ruler of the departed ancestors, residing in the southern quarter.

[41] E

5 /va rec.

56 SATAPATHA-BRAHMA2VA.

to do : thus he comes by cattle, thinking, ' May I be consecrated, possessed of cattle ! ' A dark-grey 1 bull is the fee for this (offering), for such a dark grey one is of Pushan's nature : there are two forms of the dark-grey, the white hair and the black ; and ' two and two ' means a productive pair, and Pushan repre- sents productiveness, for Pushan is cattle, and cattle means productiveness : thus a productive pair is ob- tained,— hence a dark-grey bull is the sacrificial fee.

9. He then performs another Trisha^yukta offering. He prepares a cake on eleven potsherds for Agnsi and Soma, a pap for Indra and Soma, and a pap for Soma; this Trisha^yukta (triply connected) he offers : — Thereby the gods attained glory ; and in like manner does this (king) thereby attain glory.

10. Now as to why there is that cake on eleven potsherds for Agni and Soma ; — Agni is the giver, and Soma is glory :. thus Agni, the giver, gives him glory.

11. And as to why there is a pap for Indra and Soma ; — Indra is the Sacrificer, and Soma is glory : whatever glory Agni, the giver, gives him, therewith he now puts himself in contact, that he makes his own.

12. And why there is a pap for Soma ; — whatever glory, Agni, the giver, gives him, therein he now finally establishes him ; and whatever work he, the glorious, wishes to do, that he is able to do. Thus he thereby attains glory, — thinking, ' May I be con- secrated, endowed with glory ! ' for the inglorious one has no concern with success. A brown bull is

1 See V, 1, 3, 9.

V KANDA, 2 ADHYAYA, 5 BRAHMAiVA, 1 6. 57

the fee for this (offering) ; for such a brown one is of Somas nature.

1 3. And on the following day he prepares a cake on twelve potsherds for (Agni) Vaisvanara, and a barley pap for Varu^a. These two offerings he performs either on days following one another, or so as to use the same barhis *.

14. And as to why there is that (cake) for Vaisva- nara ; — VaLsvanara (' belonging to all men ') truly is the year, and Pra^apati is the year; and Pra^apati indeed thereby created abundance and creatures, thinking, * May I be consecrated, having created abundance and creatures ! ' And in like manner does that (king) thereby create abundance and creatures, thinking, ' May I be consecrated, having created abundance and creatures ! '

15. And why it is one on twelve potsherds; — twelve months there are in the year, and Vaisvanara is the year : this is why it is one on twelve pot- sherds.

16. And as to why there is a barley pap for Varu/za ; he thereby frees the creatures from every snare of Varu/za, from all that comes from Vanma 2 ;

1 That is to say, he is either to perform the Vai^vanara on one, and the Varu^a one on the next — in which case a different barhis, or altar-covering of sacrificial grass, would be needed — or he may perform them both on one and the same day, with the same barhis serving for both.

2 See III, 8, 5, 10 where I translated, ' from all (guilt) against VaniTza;' varuwya, doubtless, implies both the guilt incurred by the infringement of Varuwa's sacred laws, and the punishment in- flicted by him. As regards the ' swearing by Varurca (?) ' there referred to, see JRik S. X, 97, 16 where the conjurer mutters: ' May they (the plants) free me from the (evil) resulting from the curse and from Varu»a ;'— - mu^antu ma ^apathyad atho varuwyad uta.

58 SATAPATHA-BRAHMAiVA.

As regards the ' swearing by Varurca (?) ' there referred to, see JRik S. X, 97, 16 where the conjurer mutters: ' May they (the plants) free me from the (evil) resulting from the curse and from Varu»a ;'— - mu^antu ma ^apathyad atho varuwyad uta.

58 SATAPATHA-BRAHMAiVA.

and those creatures of his are produced sound and faultless : ' May I be consecrated for sound and faultless creatures (or subjects) ! ' he thinks.

1 7. A bull is the fee for the Vai <> vanara (oblation) ; for VaLrvcinara is the year, and Pra^apati is the year ; and the bull is the Pra^apati (lord of creatures or generation) among cows : therefore a bull is the fee for the VaLsvanara. A black cloth for the Varu;za (oblation), for what is black belongs to Varu^a. If he cannot obtain a black one, any kind of cloth will do : it is by its knots that the cloth belongs to Varu^a, for the knot is sacred to Varu^a.

Third Adhyaya. First Brahma;va.

1. Having taken up both (the Garhapatya and Ahavaniya) fires on the two kindling-sticks1, he goes to the house of the Commander of the army, and prepares a cake on eight potsherds for Agni Anikavat ; for Agni is the head (anika) of the gods, and the commander is the head of the army : hence for Agni Anikavat. And he, the commander, assuredly is one of his (the king's) jewels2 : it is for

1 Each of the two ' arams ' is held for a moment to one of the two fires, which are thereby supposed to become inherent in them till they are ' churned out' again for the new offering fire required. For this ' mounting* of the fire see part i, p. 396.

2 Ratna, jewel, precious thing; whence the eleven offerings described in this section are called ratna-havis, or ratnina/7/ havitfzshi ; the recipients of these sacrificial honours, on the part of the newTly-consecrated king, being called ratnina/^, ' possessed of the Jewel (offering)/ — In the ritual of the Black Ya^us (Taitt. S. I, 8, 9 ; Taitt. Br. I, 7, 3) the order of the Ratnina^, at whose houses these oblations are performed on successive days, is as follows: — 1. Brahman priest (a pap to Br/haspati) ; 2. Ra^anya (a cake of eleven kapalas to Indra) ; 3. Consecrated Queen (pap to

V KAiVDA, 3 ADHYAYA, I BRAHMA2VA, 3. 59

him that he is thereby consecrated (or quickened), and him he makes his own faithful (follower). The sacrificial fee for this (jewel-offering) consists in gold ; for Agni's is that sacrifice, and gold is Agni's seed : therefore the sacrificial fee consists in gold.

2. And on the following day, he goes to the house of the Purohita (the king's court chaplain), and prepares a pap for Brzhaspati; for Brzhaspati is the Purohita of the gods, and that (court chaplain) is the Purohita (' praepositus ') of that (king) : hence it is for Brzhaspati. And he, the Purohita, assuredly is one of his (the kings) jewels : it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this is a white- backed bullock ; for to Brzhaspati belongs that upper region, and there above lies that path of Aryaman (the sun) x : therefore the fee for the Barhaspatya (oblation) is a white-backed (bullock).

3. And on the following day he prepares a cake on eleven potsherds for Indra at the dwelling of him who is being consecrated (the king); for Indra is the Kshatra (ruling power), and he who is consecrated is

Aditi) ; 4. The king's favourite wife (pap to Bhaga) ; 5. A discarded wife (pap to Nirnfti); 6. Commander of the army (cake of eight kap. to Agni); 7. Suta (charioteer, Say. — cake often kap. to Varcwa); 8. Grama/21 (cake of seven kap. to Maruts) ; 9. Kshattrs" (chamber- lain, or superintendent of seraglio, Say. — cake of twelve kap. to Savitn); 10. Sa/Tzgrahitrz (treasurer, Say. — cake of two kap. to Ajvins); 11. Bhagadugha (collector of taxes, Say. — pap to Pu- shan) ; 12. Akshavapa (dyutakara, superintendent of gambling, Say. — gavidhuka pap to Rudra). — Finally the king offers in his own house two cake-oblations (of eleven kapalas) to Indra Sutra- man (the good protector) and Indra Awhomu/£ (the deliverer from trouble).

1 Whence the back of that upper region is white, or bright.

60 SATAPATHA-BRAHMAiVA.

the Kshatra : hence it is for Indra. The sacrificial fee for this is a bull, for the bull is Indra's own (animal).

4. And on the following day, he goes to the dwell- ing of the Queen, and prepares a pap for Aditi ; for Aditi is this Earth, and she is the wife of the gods ; and that (queen) is the wife of that (king) : hence it is for Aditi. And she, the Queen, assuredly is one of his (the kings) jewels : it is for her that he is thereby consecrated, and he makes her his own faithful (wife). The sacrificial fee, on her part, is a milch cow; for this (earth) is, as it were, a milch cow : she yields to men all their desires ; and the milch cow is a mother, and this (earth) is, as it were, a mother : she bears (or sustains) men. Hence the fee is a milch cow.

The sacrificial fee, on her part, is a milch cow; for this (earth) is, as it were, a milch cow : she yields to men all their desires ; and the milch cow is a mother, and this (earth) is, as it were, a mother : she bears (or sustains) men. Hence the fee is a milch cow.

5. And on the following day, he goes to the house of the Suta (court-minstrel and chronicler), and prepares a barley pap for Varu^a ; for the Siita is a spiriter (sava), and Varu^a is the spiriter of the gods : therefore it is for Varu/za. And he, the Suta, assuredly is one of his (the kings) jewels : it is for him that he is thereby consecrated ; and him he makes his own faithful (follower). The sacrificial fee for this one is a horse, for the horse is Varu/za's own.

6. And on the following day, he goes to the house of the Headman (Grama^i1), and prepares a cake

1 The exact function of this officer is not clearly denned. Though the term is also used of an ordinary village headman (Patel, Adhi- karin, Adigar), this could hardly apply here. Saya«a, on one pas- sage, indeed explains the term by ' Gramazrc nayati/ but elsewhere he explains it by 'GramaraaV/z neta;' and some such meaning it may perhaps have here, — the head of communal administration, either for a district (like one of Manu's lords of a hundred, or a

V KANDA, 3 ADHYAYA, I BRAHMA2VA, 8. 6 1

on seven potsherds for the Maruts ; for the Maruts are the peasants, and the headman is a peasant : therefore it is for the Maruts. And he, the head- man, assuredly is one of his (the king's) jewels : it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a spotted bullock, for in such a spotted bullock there is abundance of colours ; and the Maruts are the clans (or peasants), and the clan means abundance ; therefore the sacrificial fee is a spotted bullock.

7. And on the following day he goes to the house of the Chamberlain (kshattrz), and prepares a cake on either twelve, or eight, potsherds for Savitrz ; for SavitW is the impeller (prasavitrz ) of the gods, and the chamberlain is an impeller : hence it is for Savitrz. And he, the chamberlain, assuredly is one of his (the kings) jewels : it is for him that he thereby is consecrated, and him he makes his own faithful (follower). The sacrificial fee for this (jewel) is a reddish-white draught-bullock ; for Savitrz is he that burns yonder, and he (the sun) indeed moves along ; and the draught-bullock also moves along, when yoked. And as to why it is a reddish-white one ; — reddish-white indeed is he (the sun) both in rising and in setting : therefore the sacrificial fee is a reddish-white draught-bullock,

8. And on the following day he goes to the house

And as to why it is a reddish-white one ; — reddish-white indeed is he (the sun) both in rising and in setting : therefore the sacrificial fee is a reddish-white draught-bullock,

8. And on the following day he goes to the house

thousand villages), or for the whole country. If, however, the head- man of a single village be intended (as the coupling of the office with the Maruts might lead one to suppose), he would probably be a hereditary territorial proprietor residing near the place where the inauguration ceremony takes place. Cf. V, 4, 4, 18 ; and Zimmer, Altindisches Leben, p. 171.

62 DATAPATH A-BRAHMAiVA.

of the Charioteer (sawgrahitrz), and prepares a cake on two potsherds for the Asvins ; for the two A^rvins are of the same womb ; and so are the chariot fighter 1 and the driver (sarathi) of the same womb (standing-place), since they stand on one and the same chariot : hence it is for the A^vins. And he, the charioteer, assuredly is one of his (the kings) jewels : it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a pair of twin bullocks, for such twin bullocks are of the same womb. If he cannot obtain twins, two bullocks produced by successive births (of the same cow) may also form the sacrificial fee, for such also are of the same womb.

9. And on the following day he goes to the house

1 Savyash/^ri (otherwise savyesh/^rz', savyesh/^a; — savyastha, Kawva rec.) is explained by the commentaries as a synonym of sarathi, charioteer (with which it is compounded in savyesh/^a- sarathi, Taitt. Br. I, 7, 9, 1, where Saya^a makes them the two charioteers standing on the left and right side of the warrior), but it seems more probable that the former terms refer to the warrior (napa- pdrr)s) himself (as savyash/M, Atharva-veda VIII, 8, 23, undoubtedly does), who stands on the left side of the driver (sarathi, r}vloXos) ; the change of meaning being perhaps due to caste scruples about so close an association between the Kshatriya warrior and his *Sudra servant, as is implied in this and other passages. (Cf. V, 3, 2, 2 with note.) — On Taitt. S.I, 8, 9, Sayawa explains saz/zgrahitr/as the treasurer (dhanasa/rcgrahakarta ko^adhyaksha^), but on I, 8, 16 optionally as treasurer or charioteer; while the Suta is I, 8, 9 identified by him with the charioteer (sarathi). It is more probable, however, that at the time of the Brahmaraa the Suta occupied much the same position as that assigned to him in the epics, viz. that of court-bard and chronicler. The connection of the sa^grahitr/' with the A^vins can also scarcely be said to favour the interpretation of the term proposed by Sayawa (who, moreover, is himself compelled, on Taitt. S. I, 8, 15; Taitt. Br. I, 7, io, 6, to take it in the sense of charioteer).

V KANDA, 3 ADHYAYA, I BRAHMAiVA, IO. 63

S. I, 8, 15; Taitt. Br. I, 7, io, 6, to take it in the sense of charioteer).

V KANDA, 3 ADHYAYA, I BRAHMAiVA, IO. 63

of the Carver (bhagadugha1), and prepares a pap for Pushan, for Pushan is carver to the gods; and that (officer) is carver to that (king) : therefore it is for Pushan. And he, the carver, assuredly is one of his (the kings) jewels : it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a dark-grey bullock : the significance of such a one being the same as at the Trishawyukta 2.

10. And on the following day, having brought together gavedhuka (seeds) from the houses of the Keeper of the dice (akshavapa3) and the Hunts- man (govikartana 4), he prepares a gavedhuka pap for Rudra at the house of him who is consecrated. These two, while being two jewels (of the king), he makes one for the purpose of completeness. And as to why he performs this offering, — Rudra is hanker- ing after that (cow) which is killed here in this hall ;

1 The meaning 'tax-gatherer, collector of tithes (or rather, of the sixth part of produce) ' assigned to the term by Saya«a, both here, and on Taitt. S. I, 8, 9, might seem the more natural one, considering the etymology of the term. See, however, the expla- nation given of it in our Brahma»a I, 1, 2, 17 : — ' Pushan is bha- gadugha (distributor of portions) to the gods, who places with his hands the food before them/ This clearly is Homer's Sairpdr, — Od. I, 141-2 :

dairpos be Kpeico lrivaKas TrapeBrjKev ati'pas TravToiav, irapa bi 128-30; II, 555~59 ; II, 7-9; II, 981-83; see Pa^. Br. 18, 8, 7 seq.— The Taittiriya ritual (Taitt. Br. I, 8, 7 seq.), on the other hand, prescribes for the Pavamana-stotras, the thirty-four-versed stoma, commencing the Bahishpavamana by II, 920; II, 431, &c.

1 This is the ordinary Pa^u-puroda^a, or cake of animal (offer- ing). See part ii, p. 199, note 2 (where read Agni and Soma, instead of Indra and Agni).

2 That is, according to Saya/za, rice which has sprung up again and ripens very rapidly. Taitt. S. I, 8, 10 has 'aiii' instead, for which see next paragraph.

3 Or, consecrated (su).

4 That is, according to Sayawa, rice ripening in sixty days. The Taitt. S. prescribes a cake of black rice for Agni.

70 SATAPATHA-BRAHMAiVA.

that Agni, the house-lord, leads him to hold the position of a master of the house. And as to its being of quick-grown rice : ' May they quickly lead me ! ' so he thinks.

4. For Soma Van aspati (the wood-lord or tree) he then prepares a pap of syamaka millet : thereby Soma, the wood-lord, quickens him for the plants. And as to its being prepared of iyamaka, — they, the ^yamakas among plants doubtless are most mani- festly Soma's own : therefore it is prepared of jryarrdka grain.

And as to its being prepared of iyamaka, — they, the ^yamakas among plants doubtless are most mani- festly Soma's own : therefore it is prepared of jryarrdka grain.

5. For Brzhaspati Va^1 (speech) he then pre- pares a pap of wild rice : thereby Brzhaspati quickens him for speech. And as to its being pre- pared of wild rice, — Brzhaspati is the Brahman, and they, the wild rice-plants, are ripened by the Brah- man 2 : hence it is prepared of wild rice.

6. For Indra GyeshtAa (the most excellent) he then prepares a pap of red rice-grains (hayana) 3 : thereby Indra, the most excellent, leads him to ex- cellence (or, lordship). And as to its being pre- pared of red rice : outstanding doubtless are those plants, the red rice, and outstanding is Indra : there- fore it is prepared of red rice.

7. For Rudra Pasupati (lord of beasts) he then prepares a Raudra pap of gavedhuka seeds (coix barbata) : thereby Rudra, the lord of beasts, quickens

1 Brz'haspati Vakpati (lord of speech), according to the Black Ya^us, where the order of the * Divine Quickeners' is moreover somewhat different.

2 ? Or cooked by the Brahman, that is by Brahmans, when living the life of hermits or ascetics.

3 The Taitt. S. prescribes a cake prepared of large rice (maha- vrihi).

V KAiVDA, 3 ADHYAYA, 3 BRAHMAiVA, 12. 7 1

him for cattle. And as to its being prepared of gavedhuka seed ; — that God is (the recipient of) re- fuse (remains of offering), and gavedhuka seeds are refuse : therefore it is (prepared) of gavedhuka seed.

8. For Mitra Satya (the True) he then prepares a pap of N&mba1 seed : thereby Mitra the True quickens him for the Brahman. And as to its being prepared of N&mba seed, — to Varu#a, no doubt, belong those plants which grow in ploughed ground ; but those, the Namba plants, belong to Mitra : therefore it is (prepared) of Namba seed.

9. For Varu^a Dharmapati (the lord of the law) he then prepares a Varu/za pap of barley : thereby Varu/za, the lord of the law, makes him lord of the law ; and that truly is the supreme state, when one is lord of the law; for whosoever attains to the supreme state, to him they come in (matters of) law: there- fore to Varu/za Dharmapati.

10. He then proceeds with the cake for Agni- Soma. The Svish/akrzt of that (oblation) remains yet unofifered, when he proceeds with those (other) oblations.

1 1. Thereupon, taking hold of him (the Sacrificer) by the right arm, he mutters (Va^. S. IX, 39, 40), 'May Savitrz quicken thee for (powers of) quickening (ruling)2, Agni for householders, Soma for trees, Brzhaspati for speech, Indra for lordship, Rudra for cattle, Mitra for truth, Varu;za for the lord of the law/

12. ' Quicken him, O gods, to be unrivalled!'

1 The Taitt. S. and Br. read ' amba' instead, ' a kind of grain/ according to Sayazza.

2 Or, perhaps, ' on the part of the quickeners (rulers, savanam).'

7 2 DATAPATH A-BRAHMAiVA.

' Quicken him, O gods, to be unrivalled!'

1 The Taitt. S. and Br. read ' amba' instead, ' a kind of grain/ according to Sayazza.

2 Or, perhaps, ' on the part of the quickeners (rulers, savanam).'

7 2 DATAPATH A-BRAHMAiVA.

— he thereby says, ' Quicken him, O gods, so as to be without an enemy;' — 'for great chiefdom, for great lordship!' in this there is nothing obscure ; — ' for man-rule ! ' 'for the ruling of men/ he thereby says; — 'for Indra's energy!' 'for vigour ' he means to say when he says, 'for Indra's energy;' — 'him, the son of such and such (a man), the son of such and such (a woman),' — whatever be his parentage, with reference to that he says this ; — ' of such and such a people,' that is to say, of the people whose king he is; — 'this man, O ye (people)1, is your king, Soma is the king of us Brahmans!' He thereby causes everything here to be food for him (the king) ; the Brahman alone he excepts : therefore the Brahman is not to be fed upon, for he has Soma for his king.

13. Now those gods have the power of quicken- ing, whence their name 'devasu' (Divine Quickeners). It is those gods who now quicken him thus, and quickened (consecrated) by them he will be con- secrated on the morrow.

14. They are double-named, for a coupling means strength : ' May the strong quicken (him),' thus he thinks, and therefore they are double-named.

15. He now says, ' Pronounce the invitatory prayer to Agni Svish/akrz't.' And as to why that ceremony is performed here between two offerings 2, — verily Pra^apati is that sacrifice which is here performed, and from which all these creatures were produced, —

1 Here the name of the people, e. g. ' O ye Kurus, O ye Pa/z- Mlas !' is inserted. The Taitt. S. reads, ' O ye Bharata^.'

2 That is to say, the oblations to the ' Divine Quickeners/ which were inserted between the chief oblation of the (Agnishomlya) pampuroda^a and the Svish/akr/t of it; see above, parag. 10.

V KANDA, 3 ADHYAYA, 4 BRAHMA2VA, 3. 73

and so they are even now produced after this one. Thus he places him (the Sacrificer) in the very middle of that Pra^apati, and quickens him in the middle : this is why that ceremony is performed be- tween two offerings. Having called for the 6rausha^, he says, ' Urge for Agni Svish/akrzt ! 9 and offers as the Vasha/ is pronounced.

Fourth Brahma^a.

1. He collects (various kinds of) water. The reason why he collects water, is that — water being vigour — he thereby collects vigour, the essence of the waters.

2. In a vessel of udumbara wood, — the udumbara (ficus glomerata) being sustenance, (that is) food — for the obtainment of sustenance, food : hence in an udumbara vessel (he mixes the different liquids).

3. He first takes (water)1 from the (river) Saras- vati, with (Va^. S. X, i), ' The gods took honey- sweet water,' — whereby he says, 'the gods took water full of essence;' — 'sapful, deemed king- quickening/ — by ' sapful ' he means to say, ' full of essence;' and by ' deemed king-quickening' he means to say, ' (water) which is recognised as king- quickening ;' — 'wherewith they anointed Mitra and Varuwa/ for therewith they did anoint (sprin- kle) Mitra and Vanma ; — 'wherewith they guided

1 This water gathered from an adjacent river and pond, with some admixture of genuine water from the sacred river Sarasvati — whence the whole water is also called ' sarasvatya apa^ ' — is to be used partly in the place of the ordinary Vasativari water, and partly for the consecration or anointment (sprinkling) of the king. The different kinds of water or liquids are first taken in separate vessels of pala^a (butea frondosa) wood, and then poured together into the udumbara vessel.

74 SATAPATHA-BRAHMAiVA.

Indra past his enemies/ for therewith they indeed guided Indra past the fiends, the Rakshas. There- with he sprinkles him, — Sarasvati being (the goddess of) Speech : it is with speech he thereby sprinkles him. This is one kind of water ; it is that he now brings.

4. Thereupon the Adhvaryu, having taken ghee in four ladlings, steps down into the water, and takes the two waves which flow away (in different direc- tions) after an animal or a man has stept{or plunged) into it.

5. The one which rises in front of him he catches up with (Va£\ S. X, 2), * Thou art the male's wave, a bestower of kingship : bestow kingship on me, hail! — Thou art the male's wave, a be- stower of kingship : bestow kingship on N. N.P

6. He then catches up that (wave) which rises up behind him with, 'Thou art the lord of a host of males, a bestower of kingship: bestow king- ship on me, hail ! — Thou art the lord of a host of males, a bestower of kingship : bestow king- ship on N.N. !' With that (water) he sprinkles; for indeed that is the vigour of the water which rises when either beast or man plunges into it : it is with vigour he thus sprinkles him. This is one kind of water : it is that he now brings.

7. He then takes flowing (water) with (Va£\ S. X, 3), 'Task- plying ye are, bestowers of kingship: bestow ye kingship on me, hail! — Task-plying ye are, bestowers of kingship: bestow ye kingship on N. N. ! ' With that (water) he sprinkles ; for with vigour these (waters) flow, whence nothing stops them flowing along : it is

V KANDAy 3 ADHYAYA, 4 BRAHMA2VA, IO. 75

with vigour he thus sprinkles him. This is one kind of water : it is that he now brings.

N. ! ' With that (water) he sprinkles ; for with vigour these (waters) flow, whence nothing stops them flowing along : it is

V KANDAy 3 ADHYAYA, 4 BRAHMA2VA, IO. 75

with vigour he thus sprinkles him. This is one kind of water : it is that he now brings.

8. He then takes such (water) as flows against the stream of the flowing water with, * Powerful ye are, bestowers of kingship : bestow ye kingship on me, hail! — Powerful ye are, be- stowers of kingship: bestow ye kingship on N. N. !' With that (water) he sprinkles, for with vigour indeed those (waters) flow against the stream of the flowing ones : it is with vigour he thus sprinkles him. This is one kind of water : it is that he now brings.

9. He then takes (water) that flows off (the main current) with, ' Overflowing waters ye are, bestowers of kingship: bestow ye kingship on me, hail ! — Overflowing waters ye are, bestowers of kingship : bestow ye kingship on N. N. !' With that (water) he sprinkles. Now that (flow of water), after separating itself from that (main current), comes to be that again l ; and so there is in his kingdom even one belonging to some other kingdom, and even that man from another kingdom he absorbs : thus he (the Adhvaryu) bestows abundance upon him (the king), and it is with abundance that he thus consecrates him. This is one kind of water : it is that he now brings.

10. He then takes the lord of rivers (sea-water) with, ' Thou art the lord of waters, a bestower of kingship : bestow thou kingship on me, hail! — Thou art the lord of waters, a bestower of kingship: bestow thou kingship on N. N. !'

1 That is to say, it ultimately flows back and mingles again with the main current.

76 SATAPATHA-BRAHMAiVA.

With that (water) he sprinkles him ; and that lord of rivers (the ocean) being the same as the lord of waters, he thereby makes him (the king) the lord of the people. This is one kind of water : it is that he now brings.

11. He then takes (water from) a whirlpool with, 'Thou art the offspring of the waters, a be- stower of kingship : bestow thou kingship on me, hail! — Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on N. N.!' With that (water) he sprinkles. Now the waters enclose the offspring (embryo) : he thus makes him the offspring of the people. This is one kind of water : it is that he now brings.

12. Then what standing pool of flowing water there is in a sunny spot, that (water) he takes with (Va£\ S. X, 4), 'Sun-skinned ye are, bestowers of kingship: bestow ye kingship on me, hail! — Sun-skinned ye are, bestowers of kingship : bestow ye kingship on N. N. V With that (water) he sprinkles : it is with lustre he thereby sprinkles him, and makes him sun-skinned. Now it is to Vanma that those waters belong which, (whilst being part) of flowing water, do not flow ; and Varu/zas quickening (sava) is that Ra^asuya : therefore he sprinkles him therewith. This is one kind of water : it is that he now brings.

Now it is to Vanma that those waters belong which, (whilst being part) of flowing water, do not flow ; and Varu/zas quickening (sava) is that Ra^asuya : therefore he sprinkles him therewith. This is one kind of water : it is that he now brings.

13. He then catches such (water) as it rains while the sun shines, with, ' Lustrous as the sun ye are, bestowers of kingship: bestow ye kingship on me, hail ! — Lustrous as the sun ye are, bestowers of kingship: bestow ye kingship on N. N. !' With this (water) he sprinkles: it is with lustre he thereby sprinkles him, and lustrous

V KA2VDA, 3 ADHYAYA, 4 BRAHMAiVA, 1 6. 77

as the sun he thereby makes him. And pure indeed is such water as it rains while the sun shines, for before it has reached this (earth), he catches it : he thus makes him pure thereby. This is one kind of water : it is that he now brings.

14. He then takes (water) from a pond with, 'Pleasing ye are, bestowers of kingship: be- stow ye kingship on me! — Pleasing ye are, bestowers of kingship : bestow ye kingship on N. N. !' With that (water) he sprinkles: he thereby makes the people steady and faithful to him. This is one kind of water : it is that he now brings.

15. He then draws (water) from a well with, ' Fold-dwellers ye are, bestowers of kingship : bestow ye kingship on me, hail! — Fold- dwellers ye are, bestowers of kingship : bestow ye kingship on N. N.!' With this (water) he sprinkles. He thereby brings (some of) the water which is beyond this (earth), and also (he does so) for the completeness of the waters, this is why he sprinkles him therewith. This is one kind of water : it is that he now brings.

16. He then takes dew-drops1 with, ' Devoted2

1 Saya^a explains ' prushva ' by ' nihara^ ' (mist water), the com- mentators on Katy. XV, 4, 38, by ' hoar-frost/

2 It is difficult to see in what sense the author takes vaja. While Mahidhara (Va£\ S. X, 4) explains it by ' pleasing ' or ' desirable ' (u^yante ^anai^ kamyante*nnanishpattihetutvat); Saya/za leaves a choice between that meaning (sarvaiA kamyamana) and that of ' obedient, submissive ' (yadva va^ya stha, niharo hi nadipravahavan manushyadigatim na pratibadhnati, ato va^yatvam prushva/zam an- nadyatmakatvam upapadayati; MS. I. O. 657). The St. Peters- burg dictionary gives the meaning ' submissive/ but leaves it doubtful whether it may not be derived from va^a, ' fat, grease/

7 8 S ATAP ATH A-BR AHM ANA.

I. O. 657). The St. Peters- burg dictionary gives the meaning ' submissive/ but leaves it doubtful whether it may not be derived from va^a, ' fat, grease/

7 8 S ATAP ATH A-BR AHM ANA.

ye are, bestowers of kingship: bestowye king- ship on me, hail! — Devoted ye are, bestowers of kingship: bestow ye kingship on N. N. ! ' With that (water) he sprinkles : it is with food he thereby consecrates him, and food he thereby bestows upon him. For even as this fire burns up (the wood) so does that sun yonder, even in rising, burn up the plants, the food. But those waters coming down, quench that (heat), for if those waters were not to come down, there would be no food left remaining here : it is with food he thus sprinkles him. This is one kind of water : it is that he now brings.

17. He then takes honey with, 'Most powerful ye are, bestowers of kingship: bestow ye kingship on me, hail! — Most powerful ye are, bestowers of kingship : bestow ye kingship on N. N. !' With this (water) he sprinkles, and it is by the essence of the waters and plants that he thereby sprinkles him. This is one kind of water : it is that he now brings.

18. He then takes embryonic (waters) of a calving cow with, 'Mighty ye are, bestowers of king- ship : bestow yekingship on me, hail ! — Mighty ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles : it is with cattle he thereby consecrates him. This is one kind of water : it is that he now brings.

19. He then takes milk with, ' Man-supporting ye are, bestowers of kingship: bestow ye kingship on me, hail! — Man-supporting ye are, bestowers of kingship: bestow ye king- ship on N.N. !' With that (water) he sprinkles:

V KANDA, 3 ADHYAYA, 4 BRAHMAiVA, 24. 79

it is with cattle he thereby consecrates him. This is one kind of water : it is that he now brings.

20. He then takes clarified butter with, * All- supporting ye are, bestowers of kingship: bestow ye kingship on me, hail! — All-support- ing ye are, bestowers of kingship: bestow ye kingship on N. N.!' With that (water) he sprinkles : it is with the essence of cattle he thereby consecrates him. This is one kind of water : it is that he now brings.

21. Having then caught up (moist) sun-motes with the hollow of his hands, he mixes them (with the other kinds of water), with, 'Self-ruling waters ye are, bestowers of kingship; bestow ye kingship on N. N. ! ' For those sun-motes are indeed self-ruling waters, since they are flowing, as it were, and, not yielding to one another's superiority, keep being now higher now lower : he thus thereby bestows self-ruling power upon him. This is one kind of water : it is that he now brings.

22. These then are seventeen (kinds of) water he brings together, for Pra^*apati is seventeenfold, and Pra^apati is the sacrifice : that is why he brings together seventeen kinds of water.

This is one kind of water : it is that he now brings.

22. These then are seventeen (kinds of) water he brings together, for Pra^*apati is seventeenfold, and Pra^apati is the sacrifice : that is why he brings together seventeen kinds of water.

23. Now sixteen kinds of water are those he offers upon ; and he offers sixteen oblations : that makes thirty-two. On two of them he does not offer, viz. on the water from the Sarasvati and on the sun- motes : that makes thirty-four. For three and thirty are the gods, and Pra^apati is the thirty- fourth : he thus makes him to be Pra^apati (the lord of creatures).

24. And as to why he takes (water) each time after offering, — the ghee, to be sure, is a thunder-

80 SATAPATHA-BRAHMA2VA.

bolt : having won them, one by one, by means of that thunderbolt, the ghee, and made them his own, he takes them.

25. And as to why he does not offer on the (water) from the Sarasvati, — Sarasvati, to be sure, is (the goddess of) Speech, and the ghee is a thunder- bolt : ' Lest I should injure (the goddess of) Speech ! ' thus (he thinks, and) therefore he does not offer on the water from the Sarasvatf.

26. And as to why he does not offer on the sun- motes : ' Lest I should offer that oblation in a doubtful way * ! ' thus (he thinks, and) therefore he does not offer on the sun-motes.

27. He pours them together into an udumbara vessel with, ' Let the honey-sweet mix with the honey-sweet!' — 'Let those full of essence mix with those full of essence ! ' he thereby says ; — 'Winning great power (kshatra) for the Ksha- triya ! ' in saying this he prays in a covert way for power to the Sacrificer.

28. He deposits them in front of the Maitra- vanma's hearth, with, * Unimpaired rest ye, the strengthful !' — 'unimpaired by the Rakshas rest ye ! ' he thereby says ; and by * strengthful ' he means to say 'powerful;' 'bestowing great power on the Kshatriya;' — in saying this he prays in an overt way for power to the Sacrificer.

Fifth Brahma^a.

1. He consecrates him at the midday Soma-feast. Now Pra^apati is that sacrifice which is here per- formed, and whence these creatures have been

1 On account of the doubtful nature of the watery sun-motes.

V KANDA, 3 ADHYAYA, 5 BRAHMAiVA, 5. 8 1

produced, — and so they are even now produced after this one : he thus places him in the very middle of that Pra^apati, and consecrates him in the middle.

2. Before the Mahendra (cup) has been drawn, — for that Mahendra cup is Indra's special (nishke- valya) cup, and so is that Nishkevalya Stotra (hymn) and Nishkevalya .Sastra (recitation) ; and the Sacrificer is Indra : he thus consecrates him in his own resting-place. Hence before the Mihendra (cup) has been drawn, —

Hence before the Mihendra (cup) has been drawn, —

3. He spreads a tiger-skin in front of the Maitr^- varu/za's hearth1, with (y&g. S. X, 5), 'Thou art Soma's beauty/ For because when Soma flowed through Indra he (Indra) thereupon became a tiger, therefore he is Soma's beauty : this is why he says, 4 Thou art Soma's splendour;' — 'may my beauty become like unto thine!' He thus bestows the tiger's beauty on him : therefore he says, ' May my beauty become like unto thine ! '

4. He then offers the Partha oblations. Now Przthin Vainya was consecrated first of men. He desired that he might appropriate to himself all food. They offered up for him those (oblations), and he appropriated to himself all the food here on earth. They would even call forest beasts to him, saying, ' Come hither thou (beast) so and so, the king wants to cook thee ! ' Thus he appropriated all food here on earth ; and verily he appropriates to himself all food for whom that knows this those (oblations) are offered.

5. There are twelve of them, — for there are

1 Viz. before the 'waters' deposited there, according to V, 3, 4,28.

[41] G

8 2 DATAPATH A-BRAHMAiNTA.

twelve months in the year: therefore there are twelve of them.

6. Six he offers before, and six after, the consecra- tion : he thereby places him in the very middle of that Pra^apati, and consecrates him in the middle.

7. Now of those which he offers before the consecration, Brzhaspati is the last (recipient), and of those which he offers after the consecration, Indra is the first ; — but Brzhaspati is priestly dignity (brahma), and Indra is might, vigour: with these two kinds of vigour he thus encloses him on both sides.

8. Those which he offers before the consecration, he offers (resp.) with, 'To Agni hail!' — Agni is brightness (te^as) : with brightness he thus sprinkles (endows) him ; — 'To Soma hail F — Soma is princely power (kshatra) : with princely power he thus sprinkles him; — ' To Savitrz hail ! ' — Savitrz is the impeller of the gods : impelled by Savitrz he thus consecrates him ; — ' ToSarasvatihail F — Saras vat! is Speech : he thus sprinkles him with Speech ; — ' To Plash an hail!' — Pushan is cattle: with cattle he thus sprinkles him ; — ' To Brzhaspati hail ! ' — Brz- haspati is priestly dignity : with priestly dignity he thus sprinkles him. These he offers before the consecration : these are called the Agni-named ones.

9. Those which he offers after the consecration, he offers (resp.) with, 'To Indra hail!' — Indra is vigour : with vigour he thus sprinkles him ; — ' To the roar hail!' — roar means vigour: wTith vigour he thus sprinkles him; — 'To the noise hail!' — noise means vigour : with vigour he thus sprinkles him; — 'To Amsa, hail!' — Kmszc is vigour: with vigour he thus sprinkles him ; — 'To Bhaga hail ! ' — Bhaga is vigour : with vigour he thus sprinkles

V KANDA, 3 ADHYAYA, 5 BRAHMAiVA, I 3. 83

' — Bhaga is vigour : with vigour he thus sprinkles

V KANDA, 3 ADHYAYA, 5 BRAHMAiVA, I 3. 83

him; — 'To Aryaman hail!' — he thus makes him the friend (aryaman) of everything here. These he offers after the consecration : these are called the Aditya-named * ones.

10. In front of the Maitravarima's hearth are the (four) consecration vessels in which that consecration water is contained 2.

11. There is a pala^a (butea frondosa) one: with (the water of) that (vessel) a Brahman sprinkles ; — the Palasa tree is priestly dignity (brahman) : it is with priestly dignity that he sprinkles (endows) him.

T2. There is an udumbara (ficus glomerata) one : therewith one of his own (kinsmen, or brothers) sprinkles. The udumbara tree means sustenance, (that is) food, and the ' own ' means sustenance, for as far as a man's own goes, so far he does not hunger : thereby his ' own ' is sustenance, and therefore one of his own (kinsmen) sprinkles with an udumbara (vessel).

13. There is one made of the foot (stem) of the nyagrodha (ficus indica) : therewith a friendly (mitrya) Ra^anya sprinkles : for by its feet 3 the

1 Viz. because three of the recipients of these libations — A^a, Bhaga and Aryaman — belong to the deities called Adityas, or sons of Aditi.

2 The water in the Udumbara vessel is now distributed into these four (smaller) vessels.

3 That is, by its pendant branches. It is well known that the ficus indica, or banyan-tree, as it is ordinarily called, has the habit of bending its branches down to the ground, which then strike root and develop new secondary trunks, so that a single tree may in course of time form a large grove. Hence the name here used for the tree (nyag-rodha, the downward-growing one). ' A family tends to multiply families around it, till it becomes the centre of a tribe, just as the banyan tends to surround itself with a forest of its own offspring/ Maclennan, Primitive Marriage, p. 269.

G 2

84 tfATAPATHA-BRAHMAJVA.

nyagrodha tree is supported, and by the friend (mitra) the Ra£*anya (nobleman or king) is supported: therefore a friendly Ra^anya sprinkles with (the water of a vessel) made of the foot of a nyagrodha0

14. There is an a^vattha (ficus religiosa) one : therewith a VaLsya sprinkles. Because Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree1, therefore a Vaisya sprinkles with an a^vattha (vessel). These are the consecration vessels.

15. He then prepares two strainers (pavitra), with (Va£*. S. X, 6), ' Purifiers ye are, Vishnu's own ; ' — the significance is the same (as before 2). He weaves gold (threads) into them. With them he purifies those consecration waters. As to why he weaves gold (threads) in, — gold is immortal life : that immortal life he lays into these (waters), and hence he weaves gold (threads) in.

He weaves gold (threads) into them. With them he purifies those consecration waters. As to why he weaves gold (threads) in, — gold is immortal life : that immortal life he lays into these (waters), and hence he weaves gold (threads) in.

16. He purifies with, ' By the impulse of Savitrz I purify you with a flawless purifier, with the rays of the sun/ The significance is the same (as before3). ' Not downfallen thou art, the friend of Speech, born of heat/ — ' unimpaired by the Rakshas ' he means to say when he says, ' not downfallen ; ' — ' the friend of Speech ' — as long as there is water in the vital airs, so long (man) speaks with speech : therefore he says, * the friend of Speech/

1 See above, p. 34, note 1. The Maruts are constantly identi- fied with the Vi,r, or people (peasants, &c.) generally, whilst Indra is taken as the divine representative of the ruling class (the king and nobleman).

2 See 1, 1, 3, 1 (part i, p. 19).

3 See I, 1, 3, 6 (part i, p. 21).

V KAiVJDA, 3 ADHYAYA, 5 BRAHMA2VA, 20. 85

1 7. ' Born of heat ' he says, for from fire springs smoke, from smoke the cloud, from the cloud rain, — it is from fire that these are produced : hence he says, ' born of heat/

18. 'Soma's portion thou art;' for when they consecrate him with those (waters), then there is an oblation : therefore he says ' Soma's portion thou art;' — 'Hail, spiriters of kings!' — it is with ' Hail' that he thus purifies them.

19. He distributes them over those (consecration) vessels, with (Va£\ S. X, 7), ' Playmates are these glorious waters;' — 'not overbearing' he means to say, when he says ' playmates ; ' and by ' these glorious waters ' he means to say ' the powerful ones ; ' — ' unimpaired, active, enveloping,' he thereby means to say ' ye are unimpaired by the Rakshas;' — 'In the habitations Varu/za hath made a home;' — the habitations are the people (clans) : ' in the people Varu^a has made a support ' he thereby says; — 'he, the child of the waters, in the best of mothers;' — for he who performs the Ra£*asftya is indeed the child of the waters : therefore he says, 'the child of the waters, in the best of mothers/

20. He then makes him (the king) put on garments. There is that one called tarpya 1 ; therein are

1 This is variously explained, by Katyayana and Saya/ia, as a linen one, or simply one soaked in ghee, or a tripa/za one — i. e. one made of triparwa plants, or a thrice saturated one (with ghee) — or one woven out of materials derived from the tr/pa plant. It is quite evident that they did not exactly know what to make of it. Indeed, it would almost seem as if the author of the Brahma/za himself was already doubtful as to the meaning of the term. Goldstiicker (s.v. abhishe^aniya) perhaps rightly takes it to mean a silk wider-garment.

86 DATAPATH A-BRAHMAiVA.

Indeed, it would almost seem as if the author of the Brahma/za himself was already doubtful as to the meaning of the term. Goldstiicker (s.v. abhishe^aniya) perhaps rightly takes it to mean a silk wider-garment.

86 DATAPATH A-BRAHMAiVA.

wrought 1 all forms of sacrifice : that he makes him put on, with (Va£\ S. X, 8), ' Thou art the inner caul of knighthood (kshatra)!' He thus causes him to be born from out of what is the inner caul (amnion) of knighthood.

21. He then makes him put on one of undyed wool, with, 'Thou art the outer caul of knight- hood!' He thus causes him to be born from what is the outer caul (chorion) of knighthood.

22. He then throws over the mantle, with, 'Thou art the womb of knighthood!' He thus causes him to be born from what is the womb of knight- hood.

23. He then draws the head-band together, and conceals it (tucks it under) in front2, with, 'Thou art the navel of knighthood!' He thus places him in what is the navel of knighthood.

24. Now some wind it quite round about (the navel) saying, ' that (band) is his navel, and this navel goes all round.' But let him not do this, but let him merely tuck it under in front, for this navel is in front. And as to why he makes him put on the garments ; — he thereby causes him to be born 3,

1 According to the commentators, figures of sacrificial spoons, cups, &c, are sewn in by means of a needle.

2 The commentators do not seem to be quite in accord in regard to this particular item of the ceremonial. The most natural expla- nation, however, seems to be this : the head-band (turban, ushmsha) is wound (? once) round the head and tied behind ; the ends being then drawn over the shoulders so as to hang down from the neck in the manner of a brahmanical cord (or like the ribbon of an order); and being finally tucked in under the mantle somewhere near the navel.

3 Viz. inasmuch as the garments are intended to symbolically represent the vestures of the embryo and stages of birth.

V KANDAy 3 ADHYAYA, 5 BRAHMAiVA, 27. 87

thinking, ' I will anoint him when born : ' that is why he makes him put on the garments.

25. Now some put off those garments1, and make him put on again the garment of initiation. But let him not do this ; for, the limbs 2 being his natural vestments, they deprive him of his limbs, of his native bodily form. The garment of initiation belongs to Varu^a. Let him put on one of those same garments : he (the priest) thereby causes him to be furnished with his limbs, his native bodily form. The garment of initiation belongs to Varu/za : he thus saves him from the Varumc garment of initiation.

26. And when he enters the bath 3 they throw it into (the water). This is a congruous 4 performance. After putting on one of those same garments he comes out (of the bath). Let him give away those (garments) either when the omentum of the barren cow has been offered5, or at the completing oblation6.

And when he enters the bath 3 they throw it into (the water). This is a congruous 4 performance. After putting on one of those same garments he comes out (of the bath). Let him give away those (garments) either when the omentum of the barren cow has been offered5, or at the completing oblation6.

27. He (the Adhvaryu) then strings the bow, with, 'Thou art Indra's VWtra-killer ;' for the bow

1 This change of garments takes place optionally when the Ma- hendra libation is about to be offered. Katy. XV, 5, 16 ; 7, 23-26.

2 That is, according to Sayawa, the skin, &c.

3 That is, at the end of the Ra^asuya. In case of the change of garments before the Mahendra libation, the king keeps on the initiation garment in entering and coming out of the bath. This paragraph is of course put in here by anticipation, merely in order to state all that relates to the garments.

4 Viz. inasmuch as it is in accordance with what is done at an ordinary Soma-sacrifice, at the end of which the Sacrificer and his wife enter the bath and come forth with fresh garments. See part n\ P- 385- In the present case the king is to enter the bath clothed in one of those three garments, and in coming out he is to put on another of them.

5 See part ii, pp. 391-2.

6 For the Udavasaniya-ish/i, see ib. p. 389.

88 SATAPATHA-BRAHMAiVA.

is indeed a Wztra-killer, and the Sacrificer is Indra, — he is Indra in a twofold way, both as a Kshatriya, and as Sacrificer : therefore he says, * Thou art Indra's Wztra-killer. '

28. He then strokes the two arms \ with, * Mitra's thou art, — Varu/za's thou art;' for the bow is within the two arms, and by his two arms the Ra^anya pertains to Mitra and Varu/za : therefore he says, ' Mitras thou art, Varu/za s thou art/ He hands it to him, with, 'May he slay Wztra by thee ! ' whereby he means to say, ' May he slay by thee his spiteful enemy ! '

29. He then hands him three arrows. That first one by which he pierces on shooting 2, that is one, that one is this earth, that one is called 'drz'ba.' And the one by which (the enemy) being pierced lies either living or dead, that is the second, that is this air, that is called ' ru^a/ And the one with which he misses (his aim) 3, that is the third, that is yonder sky, that is called ' kshuma.' For these are the three (kinds of) arrows : therefore he hands him three arrows.

30. These he hands to him with, ' Protect ye him in front4! — Protect ye him from behind! — Protect ye him from the side! — Protect ye

1 Viz. the arms of the king, as it would seem, according to Sayawa; but the arms (or ends) of the bow, according to Karka and Mahidhara.

2 Literally, on fixing (the arrow on the string) ; or perhaps, on hitting (the enemy).

3 Saya^a takes apa-radhnoti in the sense of 'he hurts (or hits) ' the enemy. In the Ka^va text (Grantha MS.) the three arrows are called rugsi, drzva, and kshupsi resp.

4 Or perhaps, — whilst (he is) moving forward, — whilst moving backward, — whilst moving sideways.

3 Saya^a takes apa-radhnoti in the sense of 'he hurts (or hits) ' the enemy. In the Ka^va text (Grantha MS.) the three arrows are called rugsi, drzva, and kshupsi resp.

4 Or perhaps, — whilst (he is) moving forward, — whilst moving backward, — whilst moving sideways.

V KANDA, 3 ADHYAYA, 5 BRAHMA2VA, 35. 89

him from (all) quarters !' Thus he makes all the quarters safe from arrows for him. And as to why- he hands the bow to him ; — this, the bow, truly is the nobleman's strength : it is because he thinks, * I will consecrate him when endowed with strength ! ' that he hands the weapon to him l.

31. Thereupon he makes him pronounce the avid formulas 2 (Va^*. S. X, 9), ' In sight, ye mortals ! ' This is mysterious, for mysterious is Pra^apati : he thus announces him to Pra^apati, and this one approves of his consecration ; and approved by him he is consecrated.

32. ' Present is Agni, the house-lord ;' — Agni is the priesthood (brahman) ; he thus announces him to the priesthood ; and it approves of his consecra- tion, and approved by it he is consecrated.

33. * Present is Indra, the far-famed;' — Indra is the nobility : he thus announces him to the nobility ; and it approves of his consecration, and approved by it he is consecrated.

34. 'Present are Mitra and Varu/za, the up- holders of the law;' — Mitra and Varu^a are the out-breathing and in-breathing : he thus announces him to the out-breathing and in-breathing, and they approve of his consecration, and approved by them he is consecrated.

35. ' Present is Piishan, the all-possessing ; '

1 For a sham fight with arrows forming part of the ceremony in the Black Ya^us ritual, see p. 100, note 1.

2 That is, as would seem, the formulas of information (or per- haps of announcement, introduction) ; the first of these formulas beginning with avis (in sight), the others with the participle avitta, i.e. ' obtained, present;' Sayawa and Mahidhara, however, taking it in the sense of ' informed/ — a meaning which, indeed, the word may perhaps have been intended to convey in these formulas.

90 SATAPATIIA-BRAHMAiVA.

Pushan is (the lord of) cattle : he thus announces him to the cattle, and they approve of his consecra- tion ; and approved by them he is consecrated.

36. ' Present are Heaven and Earth, the all- propitious ;' — he thus announces him to those two, the heaven and the earth, and they approve of his consecration ; and approved by them he is consecrated.

37. 'Present is Aditi, of wide shelter ;' — Aditi is this earth : he thus announces him to this earth, and she approves of his consecration, and approved by her he is consecrated. Thus to whatever deities he announces him, they approve of his consecration, and approved by them he is consecrated.

Fourth Adhyaya. First Brahma;va,

Thus to whatever deities he announces him, they approve of his consecration, and approved by them he is consecrated.

Fourth Adhyaya. First Brahma;va,

1. He puts a piece of copper1 into the mouth of a long-haired man, with (Va£\ S. X, 10), ' Removed by sacrifice are the mordacious.' For verily he who performs the Ra^asuya escapes all kinds of death, all murderous blows, and old age alone is his death : hence whatever kind of death, whatever murderous blow there is, past that he now guides him, as past the mordacious ones.

2. And as to why it is of a long-haired man, — such a long-haired man is neither woman nor man ; for being a male, he is not a woman, and being long- haired (a eunuch), he is not a man. And copper (or bronze) is neither iron nor gold ; and those mordacious ones (snakes) are neither worms nor non-worms. And as to its being copper, — reddish

1 Lohayasa, literally, l red metal/ apparently either copper, or an alloy of copper and some other metal. — The eunuch is sitting in the Sadas.

V KANDA, 4 ADHYAYA, I BRAHMAiVA, 9. 9 I

to be sure are mordacious ones : therefore (he throws it in the face) of a long-haired man.

3. He then makes him ascend the regions, with (Va£\ S. X, 10-14), * Ascend thou the East! May the Gayatrl (metre) protect thee, the Rathantara-saman, the threefold stoma, the spring season, the Priesthood, that precious treasure ! '

4. 'Ascend thou the South! May the Tri- sh/ubh protect thee, the Brzhat-saman, the fifteenfold stoma, the summer season, the Knighthood, that precious treasure!'

5. ' Ascend thou the West! May the ^agatt protect thee, the Vairupa-saman, the seven- teenfold stoma, the rainy season, the Peasan- try, that precious treasure V

6. 'Ascend thou the North! May the Anu- sh/ubh protect thee, the Vaira^a-saman, the twenty-onefold stoma, the autumn season, fruit, that precious treasure!'

7. 'Ascend thou the upper region ! May the Pankti protect thee, the-S&kvara and Raivata- samans, the thrice-ninefold and the three and thirtyfold stomas, the winter and dewy season, spiritual lustre, that precious treasure!'

8. And as to why he makes him ascend the quarters, — that is a form of the seasons : it is the seasons, the year, that he thereby makes him ascend ; and having ascended the seasons, the year, he is high, high above everything here, and everything here is below him.

9. On the hind part of the tigers skin * a piece of

1 This was spread out in front of the Maitravaruwa's hearth, see V, 3, 5> 3-

92 SATAPATHA-BRAHMAiVA.

lead is laid down. He kicks it off with his foot, with (Va£\ S. X, 14), ' Kicked off is Namu/H's head ! ' Now there was once an Asura, Namu^i by name. Indra knocked him down, and trod with his foot upon him. And in that he, thus trodden upon, bulged out, that (is the origin of) a rupture. He tore off his head with his foot, and therefrom sprang a goblin (Rakshas). That one kept calling out to him, * Whither art thou going ? Where wilt thou rid thyself of me ? '

And in that he, thus trodden upon, bulged out, that (is the origin of) a rupture. He tore off his head with his foot, and therefrom sprang a goblin (Rakshas). That one kept calling out to him, * Whither art thou going ? Where wilt thou rid thyself of me ? '

10. He beat it off with (a disk of) lead : hence lead is soft, for it has lost its spring, as it beat off (the goblin) with all its might. Hence also, while being like gold, it is not worth anything ; for it has lost its spring, as it beat off (the goblin) with all its might. And so, indeed, he (Indra) thereby beat off the fiends, the Rakshas ; and in like manner this one (the king) thereby beats off the fiends, the Rakshas.

11. He then makes him step upon the tigers skin, with (Va^. S. X, 15), 'Thou art Soma's beauty ; ' — For because when Soma flowed through Indra, he (Indra) thereupon became a tiger, and therefore he is Somas beauty : this is why he says, ' Thou art Soma's beauty ; ' — ' May my beauty be like unto thine!' — The tiger's beauty he thereby bestows upon him : therefore he says, ' May my beauty be like unto thine ! '

12. Below (the kings foot) he throws a (small) gold plate, with, ' Save (him) from death ! ' — Gold is immortal life : he thus takes his stand on immortal life.

13. Then there is (another) gold plate, perforated either with a hundred, or with nine, holes. If with

V KANDA, 4 ADHYAYA, I BRAHMAiVA, 1 6. 93

a hundred holes, — man here lives up to a hundred (years), and has a hundred energies, a hundred powers ; therefore it is perforated with a hundred holes. And if with nine holes, — there are in man those nine vital airs : therefore it is perforated with nine holes.

14. That (gold plate) he lays upon his head, with, ' Might thou art, victory thou art, immortality thou art!' Gold being immortal life, he thus lays immortal life into him. And as to why there are gold plates on both sides, — gold being immortal life, — he thus encloses him on both sides with immortal life : this is why there are gold plates on both sides.

15. He then lifts up his arms, with (Va£*. S. X, 161), * Golden-bodied, ye two lords rise like the sun: mount ye the chariot, O Mitra and Varu^a, and thence behold Aditi and Diti!' Mitra and Varu/za verily are the two arms, and the chariot (-seat) is the man : therefore he says, ' Mount ye the chariot, O Mitra and Varu/za ! ' — ' thence be- hold Aditi and Diti!' By this he means to say, ' See ye your own (property) and that of others ! '

16. Let him not lift up (the king's arms) with that one, but let him rather lift them up with, 'Thou art Mitra, thou art Varu/za;' for Mitra- Vanma are the two arms, and by his arms the RiL^anya belongs to Mitra and Varu^a : let him therefore lift up his arms with, 'Thou art Mitra, thou art Varu/za.'

Let him not lift up (the king's arms) with that one, but let him rather lift them up with, 'Thou art Mitra, thou art Varu/za;' for Mitra- Vanma are the two arms, and by his arms the RiL^anya belongs to Mitra and Varu^a : let him therefore lift up his arms with, 'Thou art Mitra, thou art Varu/za.'

1 In Ri'k S. V, 62, 8 the verse runs as follows: — At the glow of the dawn, at the rising of the sun, ye, O Mitra and Varu^a, mount your golden-formed, iron-pillared chariot ; thence ye behold Aditi and Diti (? the boundless space and the bounded).

94 SATAPATHA-BRAHMAiVA.

1 7. And as to why he anoints him (standing) with upstretched arms ; — those arms in truth are the Ra^anya' s power, and power also is that collected essence of the waters wherewith he now anoints him : ' Lest that power, the collected essence of the waters, weigh down (paralyze) this power of mine, the arms,' thus he thinks, and therefore he anoints him (standing) with upstretched arms.

Second Brahma^a.

1. He (the king) is anointed (sprinkled) whilst standing with his face turned towards the east. A Br&hman — either the Adhvaryu, or he who is his (the kings) court chaplain — sprinkles him in front, from behind ; —

2. With (Va£\ S. X, 17), 'With Soma's glory I sprinkle thee/ — 'with vigour' he thereby says ; — ' With Agni's glow. . .V — 'with vigour' he thereby says; — 'With Surya's splendour . . . ,' — 'with vigour' he thereby says; — 'With Indra's energy . . . ,' — 'with vigour' he thereby says ; — ' Be thou the chieftain of chiefs!' — 'be thou the supreme king of kings' he thereby says; — 'Guard (him)2 against darts!' — darts meaning arrows, it is past murder by arrows that he thus guides him : there- fore he says, ' guard him against darts ! '

3. [Vag\ S. X, 18] 'Quicken him, O gods, to

1 While the preceding formula is used by the priest, the present and two succeeding ones (each with the words c . . . I sprinkle thee ; guard him against darts ! ') are pronounced by the other three persons specified in V, 3, 5, 12-14, each sprinkling the king with the water in his respective vessel.

2 Mahidhara explains : ' O Soma, protect him, the Sacrificer, in overcoming the enemy's missiles/

V KANDA, 4 ADHYAYA, 2 BRAHMAiVA, 4. 95

') are pronounced by the other three persons specified in V, 3, 5, 12-14, each sprinkling the king with the water in his respective vessel.

2 Mahidhara explains : ' O Soma, protect him, the Sacrificer, in overcoming the enemy's missiles/

V KANDA, 4 ADHYAYA, 2 BRAHMAiVA, 4. 95

be unrivalled ! ' — he thereby says, ' Quicken him, O gods, so as to be without an enemy ; ' — ' For great chiefdom, for great lordship!' — in this there is nothing obscure ; — * For man-rule V — * for the ruling of men' he thereby says; — 'For Indra's lordly sway! ' — ' for power' he means to say, when he says, 'for Indra's lordly sway!' — 'Him, the son of such and such (a man), the son of such and such (a woman)/ — whatever be his parentage regarding that he says this ; — ' of such and such a people ' — that is to say, of the people whose king he is; — 'This man, O ye (people), is your king, Soma is the king of us Brahmans ! ' — he thereby causes everything here to be food for him (the king) ; the Br&hman alone he excepts : therefore the Br&hman is not to be fed upon, for he has Soma for his king 1.

4. He (the king) then rubs the sprinkled water

1 Either at this juncture, or after the game at dice, the Hotr/ recites the legend of Suna^jepha, as given Ait. Br. VII, 13-18. — * King Hari^andra, of the race of Ikshv&ku, being childless, made a vow that if he obtained a son he would sacrifice him to Varuwa. A son was born, who received the name of Rohita, but the father postponed, under various pretexts, the fulfilment of his vow. When at length he resolved to perform the sacrifice, Rohita refused to be the victim, and went out into the forest, where he lived for six years. He then met a poor Brahman jRishi called A^igarta, who had three sons, and Rohita purchased from A^igarta, for a hundred cows, the second son, named -Suna^epha, to be the substitute for himself in the sacrifice. Varuwa approved of the substitute, and the sacrifice was about to be performed, the father receiving another hundred cows for binding his son to the sacrificial post, and a third hundred for agreeing to slaughter him. *Sima^epha, however, saved himself by reciting verses in honour of different deities, and was received into the family of VLyvamitra, who was one of the officiating priests.' Dowson, Diet, of Hindu Mythology.

g6 SATAPATHA-BRAHMA^A.

over himself with the horn of a black antelope ; for that collected essence of the waters wherewith he now anoints him means vigour : ' May this vigour of mine spread through my whole self/ thus he thinks, and therefore he rubs it all over himself.

g6 SATAPATHA-BRAHMA^A.

5. He rubs it over himself, with (Va^. S. X, 19), ' Forth from the back of the mountain, of the bull/ — even as the mountain stands out here, even as the bull stands out beyond the cattle, so does he who performs the RJ^astiya stand out beyond every- thing here, and everything here is below him : therefore he says, ' Forth from the back of the mountain, of the bull/ — ' The ships keep moving, the self-pouring; they, the upwards bent, have turned back downwards, flowing after the dragon of the deep1/

6. He then makes him step the (three) Vishnu- steps within (the extent of) the tiger's skin, with, 'Vishnu's outstepping thou art! Vishnu's outstep thou art! Vishnu's step thou art!' Now Vishnu's outstepping (vikramana), Vishnu's outstep (vikranta), and Vishnu's step (kranta) 2 are these (three) worlds : thus having ascended these worlds, he is high above everything here, and every- thing here is below him.

7. He then pours the remainders (of the water) together into the Brahman's vessel : he thereby makes the Brahman an object of respect after the king, whence the Brahman is an object of respect after the king.

1 Ahi Budhnya, the UvOcov ocfus of Hellenic mythology (St. Peters- burg diet.).

2 In the Black Yagus ritual the three steps are called ' krama, kranta, and vikranta/

V KANDA, 4 ADHYAYA, 2 BRAHMAiVA, IO. 97

8. And to him who is his (the king's) dearest son, he hands that vessel, thinking, * May this son of mine perpetuate this vigour of mine ! '

9. He then returns to the Garhapatya fire, (his son) holding on to him behind, and offers, with (y&g. S. X, 20), 'O Pra^apati, than thee none other hath encompassed all these forms: for whatsoever object we sacrifice, let that accrue unto us! — This one is the father of N. N. !' — him who is the son, he makes the father, and him who is the father, he makes the son * : he thereby links together the vigour of both of them. — l N. N. is the father of this one ! ' him who is the father, he makes the father, and him who is the son, he makes the son : after linking together the vigour of these two, he puts it again in the proper way, — ' May we be the lords of riches, hail.1, — this is the blessing of that ceremony : a blessing he thereby invokes.

10. And any residue that is left over, he offers in the Agnidhriya ; for redundant is that residue, and redundant also is the Agnidhriya, — in the Garha- patya they cook the oblations, and in the Ahavaniya they offer, but that one is redundant : thus he puts the redundant to the redundant. He offers it on the north part (of the hearth), for that is the region of that god (Rudra) : hence he offers it on the north

He offers it on the north part (of the hearth), for that is the region of that god (Rudra) : hence he offers it on the north

1 By way of illustration, Mahfdhara explains what would have happened at the inauguration of king Da^aratha (of Ayodhya), the father of Rama; viz. in that case the first formula would run, — 'Rama is the father of Da^aratha;' and the second — 'Da^aratha is the father of Rama.' According to the ceremonial of the Black Ya^-us the offering of the residue takes place at the house (first of the favourite son, according to Apastamba, and then) of the queen. Taitt. S., vol. ii, p. 154.

[4i] H

98 SATAPATHA-BRAHMAiVA.

part. He offers with, 'O Rudra, whatever potent1, highest name is thine, therein thou art an offering, thou art a home-offering, hail!'

Third Brahma^a.

1. North of the Ahavaniya he places a hundred, or more than a hundred, cows of that relative of his. The reason why he does so is this :

2. When Varu/za was consecrated, his energy, his vigour departed from him. Probably2 that collected essence (life-sap) of the waters wherewith they were sprinkling him, drove out his energy, his vigour. He found it in the cattle, and because he found it in them, therefore cattle are an object of respect. And having found it in the cattle, he again took to him- self his energy, his vigour. And in like manner this one ; — that energy does not indeed depart from him, but he does it (thinking), ' This R^asuya is Varu/zas consecration, and Varima did so/

3. He takes down the chariot (from the stand 3) ; for whatever turns away from the warrior (rd^anya) that he overtakes with his chariot : for this reason he takes down the chariot.

4. He takes it down with (Va^*. S. X, 21), ' Thou art Indra's thunderbolt.1. The chariot is indeed a thunderbolt ; and the Sacrificer is Indra ; — he is Indra for a twofold reason, namely because he is a

1 The meaning of krivi (krayi, Taitt. S.) is doubtful. Mahi- dhara derives it from * kar ' (to make or injure), in the sense of either * efficacious/ or ] I

I 14 DATAPATH A-BRAHMAiVA.

— but only through Vishmi \ the tenth deity, he found it.

3. And because he there stole after (anu-sam-sr/p) with those deities, hence the name Sa^sr/pa^. And because he becomes consecrated on the tenth day, therefore (this ceremony is called) Da^apeya2. And because each time ten (men) steal along 3 after each cup, therefore also it is called Dasapeya.

4. Here now they say, — ' Let him steal forth after enumerating ten Soma-drinking grandfathers 4 : it is thus that he obtains for himself the Soma- draught of this (Da^apeya), for it is a " drinking of ten." ' But that is an overburdening 5, for people (will

1 It seems rather strange that Varu/za and Vishmi should be included amongst the deities, with whose help Varuwa sought to recover his vigour, or Vishnu the sacrifice ; but — 'Twere to con- sider too curiously, to consider so.

2 That is, da^a (ten) and peya (drink, beverage).

3 For an explanation of the noiseless mode of moving with bent bodies, called sarpawam, 'creeping/ see part ii, pp. 299, 450. It is in this way they are to move when they betake themselves to the respective fire-places for performing the sa^sr/p oblations ; as they also do when betaking themselves to the Sadas to drink the cups of Soma at the Soma-feast on the next day. When libations of Soma- juice are made from the ten cups (^amasa, see part ii, p. 287), each cup is to be followed by ten Brahmans who then take part in con- suming the liquor in the Sadas — there being thus altogether one hundred Brahmans taking part in these potations. The contents of the Sacrificed cup, on the other hand, may be drunk by ten Ra^-anyas (i. e. himself and nine others). See Katy. XV, 8, 18-20; Taitt. S., vol. ii, p. 179.

4 Sayawa takes this literally as meaning that he is to call out the name of the Sacrificer's grandfather, then the grandfather of that one and so on. The commentary on Katy. XV, 8, 16, on the other hand, apparently takes it to mean ten forefathers of the Sacrificer who have performed Soma-sacrifices, from the grandfather upwards.

5 That is, an excessive demand, or, a weighing down, or crush- ing of the Sacrificer, making it impossible for him to perform the ceremony at all.

V KAA7)A, 4 ADHYAYA, 5 BRAHMAiVA, 8. I I 5

be able to) obtain only two or three Soma-drinking grandfathers : hence let him steal forth after enu- merating those same deities \

5. For, surely, it was by those same deities that Varima obtained the Soma-draught of that (Conse- cration-ceremony) ; and in like manner does this one now obtain the Soma-draught of that (ceremony) : let him therefore steal forth after enumerating those same deities. Now as soon as the completing oblation2 of that Consecration-ceremony comes to an end, —

6. He prepares those (saws/'zp) oblations, — a cake on twelve, or eight, potsherds for Savitrz ; for Savitrz is the impeller of the gods : impelled by Savitrz, Varu/za on that occasion stole along ; and in like manner does this one now steal along impelled by Savit;x At this (oblation) he presents one lotus- flower 3.

7. He then prepares a (rice) pap for Sarasvati, — for Sarasvatt is speech, and it was with speech that Vanwa on that occasion stole along; and in like manner does this one now steal along with speech. At this (oblation) he presents one lotus-flower.

8. He then prepares a cake on ten potsherds for TvashZ/'z', — for Tvash/rz (the fashioner, creator) rules over living forms, and with Tvash/rz, the living forms, Varu/za on that occasion stole along ; and in

1 That is to say, after pronouncing the mantra, Vag. S. X, 30, agreeing partly with paragraph 2 above, viz. beginning, * By Savitrz, the impeller; by Sarasvati, speech,' . . . and ending, 'by Vishmi, the tenth deity, impelled I steal forth/

2 For the Udavasaniya ish/i, see part ii, p. 389.

S. X, 30, agreeing partly with paragraph 2 above, viz. beginning, * By Savitrz, the impeller; by Sarasvati, speech,' . . . and ending, 'by Vishmi, the tenth deity, impelled I steal forth/

2 For the Udavasaniya ish/i, see part ii, p. 389.

3 The lotus-flowers presented on this occasion are gold ones, according to Sdyawa, or optionally ordinary white or gold ones, according to Katy. XV, 8, 5-6.

I 2

I 1 6 SATAPATHA-BRAHM ANA.

like manner does this one now steal along with Tvash/rz, the living forms. At this (oblation) he presents one lotus-flower.

9. He then prepares a pap for Push an; — for P&shan is cattle, and with cattle Varu/za on that occasion stole along ; and in like manner does this one now steal along with cattle. At this (oblation) he presents one lotus-flower.

10. He then prepares a cake on eleven potsherds for Indra; — for Indriya means energy, vigour, and with vigour Vanma on that occasion stole along; and in like manner does this one now steal along with energy, with vigour. At this (oblation) he presents one lotus-flower.

11. He then prepares a pap for Brzhaspati ; — for EWhaspati means holiness, and with holiness Varu/za on that occasion stole along; and in like manner does this one now steal along with holiness. At this (oblation) he presents one lotus-flower.

12. He then prepares a barley pap for Varu^a ; — with what vehemence Varu/za seized the creatures, with that vehemence Varu^a on that occasion stole along ; and in like manner does this one now steal along with vehemence. At this (oblation) he pre- sents one lotus-flower.

13. The deities of the Upasad are the (eighth, ninth, and) tenth 1. At these (oblations) he presents

1 For the Upasad, or preliminary oblations of ghee to Agni, Soma, and Vishmi, to be performed twice daily for (usually) three days preceding an ordinary Soma-sacrifice, see part ii, p. 104. At the Da^apeya, the ten Sa#zs/Yp-oblations take as it were the place of the ordinary Upasads, the latter being performed on the last three preliminary days along with, and to the same deities as, the last three Sa/rcsr/p-oblations ; or, according to some authorities,

V K^NDA, 4 ADHYAYA, 5 BRAHMAiVA, 1 5. I I 7

five lotus-flowers. That wreath of twelve lotus- flowers he puts on himself; that is the initiation: by that initiation he initiates himself.

14. And as to why there are twelve (flowers), — there being twelve months in the year, and the year being All, it is by the All that he thus initiates him : what flowers there are of the lotus, they are a form (an image) of the sky, they are a form of the stars ; and what seed-stalks there are, they are a form of the air ; and what suckers there are, they are a form of this (earth) : thus he initiates him (to rule) over these worlds.

15. And having bought the King (Soma)1, and

being substituted for them. There seems also some difference of opinion as to the exact time when the other preliminary ceremonies — the procession and entrance of king Soma, the guest-meal, &c. — are to take place, see paragraph 15. — According to Katy. XV, 8,14, these ceremonies are to take place on the seventh day (which the commentator, however, takes to mean the seventh day of the light fortnight of Xaitra; the first seven Sazrcsr/p-oblations being, according to him, performed on the day before). The Karcvas, however, per- form these offerings on separate days. — The Taittiriya authorities seem also to be at variance with each other as to the exact relation of the Upasads and the last three Sa/rcsr/p-oblations, the deities of the two being, according to their scheme, only partly identical. According, to Apastamba (and Taitt. Br.) the first seven Sazrcsr/ps are performed on so many days and, moreover, one Diksha on the seventh day. Then on the last three days the Sawsnps and Upa- sads are combined in this way, that the eighth day's Sawsr/p is performed previous to, the ninth between, the tenth after the two daily Upasad-performances. — Each of the ten oblations also requires a special set of fires for its performance, the first being laid down immediately north of the one used for the Abhishe&miya ceremony, the second immediately north of the first, the last Sa^sr/p- oblation being performed in the fire-shed (jala) of the Daxapeya proper. Katy. XV, 8, 2-3; cf. Taitt. S., vol. ii, p. 176.

1 Namely, at the beginning of the Abhishe^aniya, or Consecra- tion-ceremony when Soma-plants are purchased sufficient to last

1 1 8 SATAPATHA-BRAHMA^A.

tied him up in two parts, they drive him around. Having then placed one-half on the throne-seat, he proceeds therewith. Having then placed on the throne-seat that portion which was deposited in the Brahman's house, he proceeds with the guest-meal. Whilst he is proceeding with the guest-meal, he performs the Upasads. Whilst he is performing the Upasads, —

1 6. He prepares those (three) oblations, — a cake on eight potsherds for Agni ; a pap for Soma ; and a cake on three potsherds, or a pap, for Vish/zu. Thus he performs the sacrifice in this way, if it pleases him.

1 7. But let him not do it in this way ; for he who departs from the path of the sacrifice stumbles, and he who departs from the path of the Upasads cer- tainly departs from the path of the sacrifice : let him therefore not depart from the path of the Upasads.

18. Now when he offers to Agni, he steals along with Agni, with fiery spirit ; and when he offers to Soma, he steals along with Soma, the King; and when he offers to Vish/m, — Vishmi being the sacri- fice,— he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own (or, takes it in).

19. This same (Dasapeya) is an Agnishfoma sacri- fice (performed) with the seventeenfold (stoma) x ; for Pra^apati is seventeenfold, and Pra^apati is the

for both that ceremony and the succeeding Da^apeya ; the portion destined for the latter ceremony being meanwhile deposited in the Brahman's house.

1 All the chants (stotra) of the Da^apeya are to be executed in the seventeenfold mode of chanting, or Saptada^a-stoma ; for an example of which see part ii, p. 315, note 1.

V KA2VDA, 4 ADHYAYA, 5 BRAHMAiVA, 23. II9

sacrifice 1 : thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.

20. Twelve heifers with first calf are the sacrificial fee for this (sacrifice) ; for twelve months there are in the year, and the year is Pra^apati, and Pra^apati is the sacrifice : thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.

21. These (heifers) have twelve embryo calves, — that makes twenty-four ; for twenty-four half-moons there are in the year, and the year is Pra^apati, and Pra^&pati is the sacrifice : thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.

22. He gives them to the Brahman, for the Brah- man guards the sacrifice from the south : therefore he gives them to the Brahman. To the Udgatrz (chanter) he gives the gold wreath, to the Hotrz the gold plate, to the two Adhvaryus two golden mirrors, to the Prastotrz (precentor) a horse, to the Maitra- varu/za a sterile cow, to the Brahma^a^awsin a bull, to the Nesh/rz and Potrz two garments, to the A^Mvaka (a cart) laden with barley, and yoked (with an ox) on one side, to the Agntdh an ox 2.

23. Now there are here either twelve or thirteen 3 presents, — for either twelve or thirteen are there months in the year, and the year is Pra^fipati, and Pra^apati is the sacrifice : thus he visibly obtains the sacrifice, and having visibly obtained it he makes it his own.

1 See p. 8, note.

2 The text has ' gam agnidhe/ i. e. either ' a bull/ or ' a cow/ So also Katy. XV. 8, 27. Sayawa, however, refers to another authority, — ana 58-60. — The Taitt. ritual here has a curious variation. After the remainder of the (pure) liquor has been offered to the Fathers, a Brahman is to be bought over to drink the dregs ; and if such an one cannot be found (willing to do it), they are to be poured away on an ant-hill. This is to be done for the sake of atonement.

2 That is, according to Katyayana (XV, 10, 19) and Sayawa, the pa.ra-puro^a\fa, or cakes of the animal offering. The performance of these is irregular, inasmuch as their deities are not the same as those of the animal sacrifice (the A^vins, Sarasvati, and Indra Sutraman). Taitt. Br. I, 8, 6, 1, however, explains that in this case the animal sacrifices are without 'animal cakes,' the libations of liquor, which indeed are offered to the same deities, being in lieu of them.

Taitt. Br. I, 8, 6, 1, however, explains that in this case the animal sacrifices are without 'animal cakes,' the libations of liquor, which indeed are offered to the same deities, being in lieu of them.

8 The object of the Sautrama/*i offering is to heal or 'make whole ' the Sacrificer.

V KANDA, 5 ADHYAYA, \ BRAHMAiVA, 35. I 37

31. And why there is one for Variwa, — Varu/za is the injurer, and he thus heals him even by him who is the injurer : therefore there is one for Varu/za.

32. And why there is one for Indra, — Indra is the deity of the sacrifice, and he thus heals him by him who is the deity of the sacrifice : therefore there is one for Indra.

33. And if by that (Sautrama/d-offering) he would heal one purged by Soma1, then — (after) the after- offering (of the animal sacrifice) has been performed, and the two spoons separated — he proceeds with those (three) oblations 2. For it is towards the back part that Soma flows through, and at the back part (of the sacrifice) he thus closes him up by that sacrificial essence. Let him in that case prepare a cake on two potsherds for the A^vins ; and when he proceeds with the offering of the omenta, then he also proceeds with that two-kapala cake for the Asvins.

34. Let him, however, not do it in this way ; for verily whosoever departs from the path of the sacri- fice stumbles, and he who does this indeed departs from the path of the sacrifice. Hence at the very time when they proceed with the omenta of those victims, let them then proceed also with those (three) oblations, and let him not then prepare a two-kapala cake for the A^vins.

35. A castrated bull is the sacrificial fee for this

1 That is to say, if it is performed, independently of the Ra^a- suya, as a special offering with a view to expiating any excess committed at a Soma-sacrifice.

2 A glance at the list of contents prefixed to part ii will show how this shifting of the Pa,ru-puro £ (speech) : him who was emptied out he thus fills up again with a thousand ; and therefore let it be for him also the completing offering.

13. And also for those who would sit through (perform) a long sacrificial session 2, for a year or more, let this be the completing offering. For by those who sit through a long sacrificial session, for a year or more, everything is obtained, every- thing conquered ; but this (offering) is everything : let it therefore be for them also the completing offering.

14. And indeed one may also practise magic by this (offering); for it was thereby that Aram be-

1 For a (three days') Soma-sacrifice with a sacrificial fee of a thousand cows, the Triratra Sahasradakshi^a, see part ii, p. 414.

2 See part ii, pp. 426, 440 seq.

V KAiVDA, 5 ADHYAYA, 5 BRAHMAiVA, 1 6. I4I

414.

2 See part ii, pp. 426, 440 seq.

V KAiVDA, 5 ADHYAYA, 5 BRAHMAiVA, 1 6. I4I

witched Bhadrasena A^ata^atrava1 : ' Quick, then, spread (the barhis)!' thus Ya^avalkya used to say. And by this (offering) indeed Indra also shattered VWtra's retreat ; and, verily, he who there- with practises magic shatters thereby the retreat (of his enemy) : therefore one may also practise magic with this (offering).

15. And, indeed, one may also heal thereby; for, verily, whomsoever one would heal by a single rik, by a single ya^us, by a single saman, him he would indeed render free from disease ; how much more so by the triple Veda ! Therefore one may also heal by this (offering).

16. Three gold pieces of a hundred manas2 each are the sacrificial fee for this (offering). He pre- sents them to the Brahman ; for the Brahman neither performs (like the Adhvaryu), nor chants (like the Udgatrz), nor recites (like the Hotrz), and yet he is an object of respect. And with gold they do nothing3, and yet it is an object of respect : therefore he presents to the Brahman three gold pieces of a hundred manas each.

1 Apparently the son of A^ata^atru, king of Karf, who is men- tioned as having been very proficient in speculative theology, and jealous, in this respect, of king (kanaka of Videha.

2 According to Sdyawa, these 'jatamanas' are similar to the round plate worn by the king during the Consecration-ceremony ; see p. 104, note 2. These plates (as the ' rukmas' generally, VI, 7, 1, 1 seq.) were apparently used for ornament only, not as coins.

3 Saya«a explains this to mean that gold is not used for actual consumption, but only indirectly, as for vessels on which food is served, or in traffic, as a medium of barter ; — the gold thus never losing its appearance, its ' glory/ See II, 1, 1, 5, ' Hence also one does not cleanse oneself with it (?), nor does one do anything else with it/

142 SATAPATHA-BRAHM ANA.

17. Three milch cows (he gives) to the Hotrz ; — for three milch cows mean abundance, and the Hotrz means abundance : therefore (he gives) three milch cows to the Hotrz.

18. Three garments (he gives) to the Adhvaryu; — for the Adhvaryu ' spreads ' the sacrifice, and the garments spread themselves (over the body) x : there- fore (he gives) three garments to the Adhvaryu, A bullock (he gives) to the Agnfdh 2.

19. Now there are here either twelve, or thirteen gifts 3, and there are either twelve or thirteen months in the year ; — the offering thus is of equal measure with the year : that is why there are either twelve or thirteen sacrificial gifts.

1 Or, people spread the clothes (either in weaving them, or in putting them on). ' To spread the sacrifice ' is the regular term for the ceremonial practice of spreading the sacrificial fire from the Garhapatya (or household fire) over the other two hearths, and thus for the performance of the sacrifice generally.

2 See p. 119, note 2.

' To spread the sacrifice ' is the regular term for the ceremonial practice of spreading the sacrificial fire from the Garhapatya (or household fire) over the other two hearths, and thus for the performance of the sacrifice generally.

2 See p. 119, note 2.

3 That is, taking the calves of the three milch cows into account ; and optionally counting the gift to the Agnidhra.

VI KANDA, I ADHYAYA, I BRAHMAiVA, 2. 1 43

SIXTH KANDA.

THE AGNLfiTAYANA, or BUILDING OF THE FIRE-ALTAR.

CREATION OF THE UNIVERSE. First Adhyaya. First Brahma^a.

1. Verily, in the beginning there was here the non-existent \ As to this they say, ' What was that non-existent ? ' The j??zshis, assuredly, — it is they that were the non-existent2. As to this they say, ' Who were those 7?zshis ? ' The i?zshis, doubtless, were the vital airs : inasmuch as before (the exist- ence of) this universe, they, desiring it, wore them- selves out (rish) with toil and austerity, therefore (they are called) jRzshis.

2. This same vital air in the midst doubtless is Indra. He, by his power (indriya), kindled those (other) vital airs from the midst ; and inasmuch as he kindled (indh), he is the kindler (indha) : the kindler3 indeed, — him they call * Indra' mystically

1 Or, perhaps, In the beginning this (universe) was indeed non- existent. Thus J. Muir, Or. S. T. IV, p. 22, of which translation of this cosmogonic myth considerable use has been made here. It need scarcely be remarked that ' idam ' is constantly used in an adverbial sense in the Brahma/za.

2 In the original, ' the non-existent ' is the subject of the clause, not the predicate as would appear from the translation. A similar transposition seems often advisable in English, for the sake of emphasis, and on other grounds. Muir's rendering, ' The Rishis say that in the beginning there was non-existence/ is a mistake.

8 The nominative here is striking, and vivid, cf. paragraph 11 below. In corresponding passages of the preceding books, the accusative would stand here; e.g. II, 1, 2, 4, saptarshin u ha sma vai purarksha ity a^akshate; similarly III, 1, 2, 3.

1 44 tfATAPATHA-BRAHM ANA.

(esoterically), for the gods love the mystic. They (the vital airs), being kindled, created seven separate persons 1 (purusha).

3. They said, ' Surely, being thus, we shall not be able to generate : let us make these seven persons one Person!' They made those seven persons one Person : they compressed two of them 2 (into) what is above the navel, and two of them (into) what is below the navel ; (one) person was (one) wing (or side), (one) person was (the other) wing, and one person was the base (i. e. the feet).

e. the feet).

4. And what excellence, what life-sap (rasa) there was in those seven persons, that they concentrated above, that became his head. And because (in it) they concentrated the excellence (sri), therefore it is (called) the head (siras). It was thereto that the breaths resorted (sri) ; therefore also it is the head (siras). And because the breaths did so resort (sri) thereto, therefore also the breaths (vital airs, and their organs) are elements of excellence (sri). And because they resorted to the whole (system) there- fore (this is called) body (sarira).

5. That same Person became Pra^apati (lord of generation). And that Person which became Pra^apati is this very Agni (fire -altar), who is now (to be) built.

6. He verily is composed of seven persons, for this Person (Agni) is composed of seven persons 3,

1 That is, living beings or souls, individualities, which, in their combined form, are here imagined to take the shape of a bird. Muir's rendering, ' males/ can scarcely commend itself.

2 Literally, ' those two/

3 The fire-altar is usually constructed so as to measure seven

VI KAiVDA, I ADHYAYA, I BRAHMAiVA, 9. 1 45

to wit, the body (trunk) of four, and the wings and tail of three ; for the body of that (first) Person (was composed of) four, and the wings and tail of three. And inasmuch as he makes the body larger by one person, by that force the body raises the wings and tail.

7. And as to the fire which is deposited on the built (altar), — whatever excellence, whatever life- sap there was in those seven persons, that they now concentrate above, that is his (Pra^apati's) head. On that same (head) all the gods are dependent (^rita), for it is there that offering is made to all the gods : therefore also it is the head (riras).

8. Now this Person Pra^apati desired, 'May I be more (than one), may I be reproduced ! ' He toiled, he practised austerity. Being worn out with toil and austerity, he created first of all the Brah- man (neut), the triple science. It became to him a foundation : hence they say, ' the Brahman (Veda) is the foundation of everything here/ Wherefore, having studied (the Veda) one rests on a foundation ; for this, to wit, the Veda, is his foundation. Resting on that foundation, he (again) practised austerity.

9. He created the waters out of Va/£ (speech, that is) the world ; for speech belonged to it 1 : that was

man s lengths square ; the particular length being that of the Sacri- ficer. This, however, is the smallest size allowed for an altar, there being altogether ninety-five different sizes specified, varying be- tween seven and 101 man's lengths square.

1 Or, perhaps, to him (Pra^apati). Saya/za merely says, — vag evasya sasrzgyata, vak sahakari rasanam abhavat, tad asrz^yatety artha^ ; sa vak sahakari rasanam pra^apatya(w) srzsh/aw sad idam sarvam apnot. — On the part which Vai (the personification of the Brahman or Veda) takes by the side of Pra^apati in the creation [41] L

Saya/za merely says, — vag evasya sasrzgyata, vak sahakari rasanam abhavat, tad asrz^yatety artha^ ; sa vak sahakari rasanam pra^apatya(w) srzsh/aw sad idam sarvam apnot. — On the part which Vai (the personification of the Brahman or Veda) takes by the side of Pra^apati in the creation [41] L

1 46 SATAPATHA-BRAHM A^A.

created (set free). It pervaded everything here ; and because it pervaded (ap) whatsoever there was here, therefore (it is called) water (apa>£) ; and because it covered (var), therefore also it (is called) water (var).

10. He desired, 'May I be reproduced from these waters ! ' He entered the waters with that triple science. Thence an egg arose. He touched it. ' Let it exist ! let it exist and multiply ! ' so he said. From it the Brahman (neut.) was first created, the triple science. Hence they say, ' The Brahman (n.) is the first-born of this All/ For even before that Person the Brahman was created 2 : it was created as his mouth. Hence they say of him who has studied the Veda, that ' he is like Agni ; ' for it, the Brahman (Veda), is Agni's mouth.

11. Now the embryo which was inside was created as the foremost (agri) : inasmuch as it was created foremost (agram) of this All, therefore (it is called) Agri : Agri, indeed, is he whom they mys- tically call2 Agni; for the gods love the mystic. And the tear (ami, n.) which had formed itself 3 become the * ami ' (m.) : * ami ' indeed is what they mystically call ' a^va' (horse), for the gods love the

of the universe, and the parallelism between Yak and Xo'yo?, see Weber, Ind. Stud. IX, p. 473 seq. ; Muir, Or. S. T. V, p. 391. Thus Yank. Br. XX, 14, 2, 'Pra^apati alone existed here. He had Vak indeed as his own, as a second to him/

1 Muir takes this differently, — Further, (as) the Veda was first created from that Male, therefore it was created his mouth. This translation, however, takes no account of the particle ' hi.'

2 For the construction, see above, paragraph 2, with note.

3 Literally, which had flowed together. It is explained as the embryonic liquid in the amnion, or innermost membrane envelop- ing the foetus.

VI KANDA, I ADHYAYA, I BRAHMAiVA, 1 5. 1 47

mystic. And that which, as it were, cried1 (ras), became the ass (rasabha). And the juice which was adhering to the shell (of the egg) became the he-goat (a^a2). And that which was the shell became the earth.

12. He desired, ' May I generate this (earth) from these waters ! ' He compressed it 3 and threw it into the water. The juice which flowed from it became a tortoise ; and that which was spirted upwards (became) what is produced above here over the waters. This whole (earth) dissolved itself all over the water : all this (universe) appeared as one form only, namely, water.

The juice which flowed from it became a tortoise ; and that which was spirted upwards (became) what is produced above here over the waters. This whole (earth) dissolved itself all over the water : all this (universe) appeared as one form only, namely, water.

13. He desired, ' May it become more than one, may it reproduce itself!' He toiled and practised austerity ; and worn out with toil and austerity, he created foam. He was aware that * this indeed looks different, it is becoming more (than one) : I must toil, indeed ! ' Worn out with toil and austerity, he created clay, mud, saline soil and sand, gravel (pebble), rock, ore, gold, plants and trees : therewith he clothed this earth.

14. This (earth), then, was created as (consisting of) these same nine creations. Hence they say, ' Threefold (three times three) is Agni ; ' for Agni is this (earth), since thereof the whole Agni (fire- altar) is constructed.

15. * This (earth) has indeed become (bhu) a foundation ! ' (he thought) : hence it became the earth (bhiimi). He spread it out (prath), and it

1 ? Or, that part (of the egg) which made a noise (in cracking).

2 The word ' ag-a ' is apparently fancifully taken here in the sense of { unborn (a-g-a)/

8 That is, the earth when as yet in the form of the egg-shelL

L 2

1 48 SATAPATHA-BRAHMAiVA.

became the broad one (or earth, prithivi). And she (the earth), thinking herself quite perfect1, sang; and inasmuch as she sang (ga), therefore she is Gayatri. But they also say, ' It was Agni, indeed, on her (the earth's) back, who thinking himself quite perfect, sang ; and inasmuch as he sang (ga), there- fore Agni is Gayatra/ And hence whosoever thinks himself quite perfect, either sings or delights in song 2.

Second Brahma^a.

1. That Pra^apati desired, ' May it multiply, may it be reproduced ! ' By means (or, in the form) of Agni he entered into union with the Earth : thence an egg arose. He touched it : ' May it grow ! May it grow and multiply ! ' he said.

2. And the embryo which was inside was created as Vayu (the wind). And the tear which had formed itself became those birds. And the juice which was adhering to the shell became those sun-motes. And that which was the shell became the air.

3. He desired, 'May it multiply, may it reproduce itself ! ' By means of Vayu he entered into union with the Air: thence an egg arose. He touched it, saying, ' Bear thou glory ! ' From it yonder sun was created, for he indeed is glorious. And the tear which (ami) formed itself became that varie- gated pebble (asman) ; for ' a^ru ' indeed is what

1 Abhimaninistrivigraha yasmad agayad tasmad iyaw Gayatri, Say. — ' Because, like a haughty woman, she (the earth) sang, therefore she is Gayatri/

And the tear which (ami) formed itself became that varie- gated pebble (asman) ; for ' a^ru ' indeed is what

1 Abhimaninistrivigraha yasmad agayad tasmad iyaw Gayatri, Say. — ' Because, like a haughty woman, she (the earth) sang, therefore she is Gayatri/

2 On this illustration, which might either be taken as applying to men in easy circumstances, not troubled with cares ; — or, perhaps, to a new-born child which cries out lustily, and likes to be sung to, — Saya^a only remarks, — tasmad u haitad iti svabhavanuvada/z, karyadharme^a kara/zadharmanupadanaya.

VI KAiVDA, I ADHYAYA, 2 BRAHMAiVA, 8. 1 49

they mystically call ' aiman,' for the gods love the mystic. And the juice which was adhering to the shell became those sunbeams. And that which was the shell became the sky.

4. He desired, ' May it multiply, may it reproduce itself! ' By means of the Sun he entered into union with the Sky : thence an egg arose. He touched it, saying, ' Bear thou seed ! ' From it the moon was created, for he (the moon) is seed. And the tear which formed itself became those stars. And the juice which was adhering to the shell became those intermediate quarters ; and that which was the shell became those (chief) quarters (points of the com- pass).

5. Having created these worlds, he desired, ' May I create such creatures as shall be mine in these worlds ! '

6. By his Mind (manas) he entered into union with Speech (va>£) : he became pregnant with eight drops. They were created as those eight Vasus * : he placed them on this (earth).

7. By his Mind he entered into union with Speech : he became pregnant with eleven drops. They were created as those eleven Rudras 2 : he placed them in the air.

8. By his Mind he entered into union with Speech : he became pregnant with twelve drops. They were created as the twelve Adityas 3 : he placed them in the sky.

1 As here, this class of deities — whose sphere of action are the terrestrial regions — was associated with Agni, the guardian of the earth, at III, 4, 2, 1.

2 Another class of (storm) deities, here associated with Vayu, the wind, the guardian of the air-region.

3 This class of deities (of light) are here associated with the

1 50 SATAPATHA-BRAHMA2VA.

9. By his Mind he entered into union with Speech : he became pregnant. He created the All-gods : he placed them in the quarters.

10. And so they say, 'After Agni having been created, the Vasus were created : he placed them on this (earth); — after Vayu, the Rudras: (he placed) them in the air ; — after the sun, the Adityas : (he placed) them in the sky; — after the moon, the All-gods 1 : he placed them in the quarters/

11. And so they say, ' Pra^apati, having created these worlds, was firmly established on the earth. For him these plants were ripened 2 into food : that he ate. He became pregnant. From the upper vital airs he created the gods, and from the lower vital airs the mortal creatures/ In whatever way he created thereafter, so he created ; but indeed it was Pra^apati who created everything here, whatsoever exists.

12. Having created creatures he, having run the whole race, became relaxed3; and therefore even now he who runs the whole race becomes indeed

Sun, who indeed is called the Aditya in paragraphs 4 and 10 (instead of Siirya).

1 Professor Weber (Ind. Stud. XIII, p. 268) has drawn attention to the discrepancy between this passage and III, 4, 2, 1, where the VLrve Deva^ (with Bnhaspati) are denied the privilege of forming a special class of deities, — this being one of many points of differ- ence, doctrinal as well as linguistic, between Books 1-5 and 6-10.

2 Professor Delbriick, Altind. Synt. p. 147, reads 'apa&inta/ — the plants matured fruit.

3 Literally, he fell asunder, or to pieces, became disjointed. Hence, when the gods ' restored ' Pra^apati (the lord of generation, identified with the sacrifice, and with Agni, the fire), the verb used is samskri, ' to put together;' and this putting together, or restora- tion, of Pra^&patj is symbolically identified with the building up of the fire-altar.

VI KANDA, I ADHYAYA, 2 BRAHMAiVA, 1 6. 151

relaxed. From him being thus relaxed, the vital air went out from within. When it had gone out of him the gods left him.

13. He said to Agni, * Restore me ! ' — ' What will then accrue to me ? ' said he. — ' They shall call me after thee ; for whichever of the sons succeeds (in life), after him they call the father, grandfather, son, and grandson : they shall call me after thee, — restore me, then ! ' — ' So be it ! ' so (saying) Agni restored him : therefore, while being Pra^apati, they call him Agni ; and verily, whosoever knows this, after him they call his father, grandfather, son, and grandson.

14. He said, 'Whereon shall we set thee up1?' — 1 On the hita (set, or suitable, good) ! ' he said : the vital air is indeed something good, for the vital air is good for all beings. And inasmuch as he set him up on the hita, therefore one says, ' I shall set up, I am setting up, I have set up V

15. As to this they say, 'What is hita, and what is upahita ?' The vital air, forsooth, is the ' hita/ and speech is the * upahita/ for it is on the vital air that this speech is based (upa-hita). The vital air, again, is the ' hita/ and the limbs are the ' upa- hita/ for on the vital air these limbs are indeed based.

The vital air, again, is the ' hita/ and the limbs are the ' upa- hita/ for on the vital air these limbs are indeed based.

16. This, then, was his (Pra^apati's) '/£itya ' (Agni to be set up on an altar-pile) ; for he had to be built up (ii) by him, and therefore was his ' /£itya.' And

1 Upa-dha. Paragraphs 14 and 15 involve a double meaning of the word hita, the past participle of dha, to put, — viz. put, set, or suitable, beneficial.

2 Or, ' I shall put on/ &c, upa-dha, the verb used of the putting on of bricks in building up the altar. Cf. II, 1, 2, 15.

152 SATAPATHA-BRAHMA2VA.

so indeed he now is the Sacrificers ' /£itya ; ' for he is to be built up by him, and therefore is his ' /£itya/

1 7. Now it was those five bodily parts (tanu) of his (Pra^apati's) that became relaxed, — hair, skin, flesh, bone, and marrow, — they are these five layers (of the fire-altar) ; and when he builds up the five layers, thereby he builds him up by those bodily parts ; and inasmuch as he builds up (/£i), therefore they are layers (iiti).

18. And that Pra^apati who became relaxed is the year ; and those five bodily parts of his which became relaxed are the seasons ; for there are five seasons, and five are those layers : when he builds up the five layers, he thereby builds him up with the seasons ; and inasmuch as he builds up (lays down), therefore they are layers.

19. And that Pra^apati, the year, who became relaxed, is that very Vayu (wind) who blows yonder. And those five bodily parts of his, the seasons, which became relaxed, are the regions (or quarters) 1 ; for five in number are the regions, and five those layers : when he builds up the five layers, he builds him up with the regions ; and inasmuch as he builds up, therefore they are layers.

20. And the Fire that is laid down on the built (altar), that is yonder Sun ; — that same Agni is indeed (raised) on the altar, and that just because Agni had restored him (Pra^apati).

21. But they say, — Pra^apati, when relaxed, said to the gods, ' Restore me ! ' The gods said to Agni, 1 In thee we will heal this our father Pra^apati.' —

1 That is, the four quarters, or cardinal points of the compass ; and the upper region, or rather the upward (or perpendicular) direction.

VI KANDA, 1 ADHYAYA, 2 BRAHMAiVA, 26. 1 53

1 Then I will enter into him, when whole/ he said. — 4 So be it ! ' they said. Hence, while being Pra^a- pati, they yet call him Agni.

22. In the fire the gods healed him by means of oblations ; and whatever oblation they offered that became a baked brick and passed into him. And because they were produced from what was offered (ish/a), therefore they are bricks (ish/aka). And hence they bake the bricks by means of the fire, for it is oblations they thus make.

23. He spake, 'Even as much as ye offer, even so much is my happiness : ' and inasmuch as for him there was happiness (ka) in what was offered (ish/a), therefore also they are bricks (ish/aka).

And hence they bake the bricks by means of the fire, for it is oblations they thus make.

23. He spake, 'Even as much as ye offer, even so much is my happiness : ' and inasmuch as for him there was happiness (ka) in what was offered (ish/a), therefore also they are bricks (ish/aka).

24. Here now Aktakshya used to say, ' Only he who knows abundant bricks possessed of (special) prayers, should build up the fire (altar) : abundantly indeed he then heals Father Pra^apati.'

25. But Ta^ya used to say, 'Surely the bricks possessed of prayers are the nobility, and the space- fillers 1 are the peasants ; and the noble is the feeder, and the peasantry the food ; and where there is abundant food for the feeder, that realm is indeed prosperous and thrives : let him therefore pile up abundant space-fillers ! 9 Such then was the speech of those two, but the settled practice is different therefrom.

26. Now that father (Pra^apati) is (also) the son :

1 In contradistinction to the ya^ushmati (prayerful) bricks, which bear special names, and have special formulas attached to them; lokam-prz'/za (space-filling ones) is the technical term for those bricks which have no special prayers belonging to them, but are piled up with a common formula (Va^. S. XII, 54 ; *Sat. Br. VIII, 7, 2, 1 seq.), beginning 'lokam pr/«a Mdram prma/ ' fill the space, fill the gap!'

154 DATAPATH A-BR AHM A2VA.

inasmuch as he created Agni, thereby he is Agni's father ; and inasmuch as Agni restored him, thereby Agni is his (Pra^apati's) father; and inasmuch as he created the gods, thereby he is the father of the gods ; and inasmuch as the gods restored him, thereby the gods are his fathers.

27. Twofold verily is this, — father and son, Pra^a- pati and Agni, Agni and Pra^apati, Pra^apati and the gods, the gods and Pra^apati — (for) whosoever knows this.

28. He builds up with1, ' By that deity' — that deity, doubtless, is Va/£ (speech), — ' Angiras-like,'j — Angiras, doubtless, is the breath; — 'lie thou steady!' — that is, ' lie thou firm ; ' or ' lie thou firmly estab- lished.' It is both with speech and with breath that he builds ; for Agni is speech, and Indra is the breath ; and the fire (agni) relates to Indra and Agni : as great as Agni is, as great as is his measure, by so much he thus builds him up. And again, Indra and Agni are all the gods, (for) Agni belongs to all deities : thus as great as Agni is, as great as is his measure, by so much he thus builds him up.

29. Here now they say, ' Wherefore is Agni (the fire- altar) built of this (earth) ? ' But, surely, when that deity (Pra^apati) became relaxed (fell asunder), he flowed along this (earth) in the shape of his life-sap ; and when the gods restored him (put him together), they gathered him up from this earth : this earth then is that one brick 2, for Agni is this earth, since

1 This is the formula (Va£\ S. XII, 53) with which the so-called 'sadanam' or ' settling' of the bricks is performed. See VII, 1, 1, 3°-

XII, 53) with which the so-called 'sadanam' or ' settling' of the bricks is performed. See VII, 1, 1, 3°-

2 That is, the first brick which the wife of the Sacrificer herself forms, and which is called Asha^a. See VI, 3, 1, 1; 5, 3, 1.

VI K AND A, I ADHYAYA, 2 BRAHMAiVA, 3 I. I 55

it is thereof1 that the whole Agni is built up. Now this earth is four-cornered, for the quarters are her corners : hence the bricks are four-cornered ; for all the bricks are after the manner of this earth.

30. As to this they say, ' But if he (Agni) thus consists of one brick, how then (comes he to be) a five- bricked 2 one ? ' Now surely the first brick of clay is this earth, — whatever made of clay he places on that (altar) that is that one brick. And when he puts thereon the heads of the animal victims 3, that is the animal-brick. And when he puts on the gold plate and man4, when he scatters gold shavings thereon, that is the golden brick. And when he puts on two spoonfuls (of ghee)5, when he puts on the mortar and pestle6, and fire-sticks, that is the wood-brick. And when he puts on a lotus-leaf (petal), a tortoise 7, sour curds, honey, ghee, and whatever other food he puts on, that is the fifth brick, the food. Thus, then, it is a five-bricked (Agni).

31. As to this they say, ' On which side is the head of the brick ? ' — ' Where he touches it and says a prayer/ so say some, 'on one end of the naturally perforated (brick) 8 alone indeed should he

1 Viz. by means of the clay bricks, and the loose soil put between the layers.

2 Sayawa only refers here to the fact that the sacrifice (yagna) is called ' pahkta/ ' the fivefold.'

8 See VII, 5, 2, 1 seq. 4 See VII, 4, 1, 15 seq.

5 See VII, 4, 1, 32 seq. 6 See VII, 5, 1, 12 seq.

7 See VII, 5, 1, 1 seq.

8 Apparently some kind of porous stone. Three such per- forated stones or ' bricks ' are used in the construction of the fire- altar ; viz. one which is laid on the gold man in the centre of the bottom layer (a saman relating to bhus, the earth, being pronounced

I56 DATAPATH A-BRAHMA2VA.

say a prayer while touching it, but thus all those (bricks) of his are turned towards the naturally perforated one/ Let him not do so, for those bricks doubtless are his (Agni's) limbs, his joints ; and it would be just as if he were to put a head on each limb, on each joint. But indeed, the fire which is deposited on the pile, that is the head of all those (bricks).

32. Here they say, * How many animal victims are laid upon the fire (altar) ? ' — Let him say ' Five/ for he does lay thereon those five victims.

33. Or, ' One/ he may say ; ' a ewe ; ' for a ewe (avi) is this earth, since she favours (av) all these creatures. And the fire (altar) also is this earth, for the whole fire (altar) is built up thereof : hence he may say, ' One/

' — Let him say ' Five/ for he does lay thereon those five victims.

34. Or, ' Two,' he may say, ' two# sheep ; ' for sheep, indeed, are both this (earth) and that (sky), since these two favour all these creatures ; — what clay (there is in the brick) that is this earth ; and what water there is that is that sky ; and the bricks consist of clay and water : therefore he may say, * Two/

35. Or he may say, ' A cow (or bullock, go) ; ' — the cow forsooth means these worlds, for whatever walks (gam) that walks in these worlds * ; and that

on it while touching it) ; the second in the centre of the third layer ; and the third one being laid upon the centre of the completed fifth layer. They are meant to represent the three worlds, the holes being intended to afford to the Sacrificer (represented by the gold man) a passage to the highest regions. See VI, 2, 3, 1 seq.

1 It is not quite clear whether the author indulges in etymo- logical trifling (go — gu). The Bombay MS. of Saya^a reads, — ima^stallokan ga^atiti kavana(?gavana)karmasadhana^ gcrab- da#z darcayati.

VI KANDA, I ADHYAYA, 3 BRAHMA^A, 4. I 5 7

fire also is these worlds : therefore he may say, * A cow/

36. As to this they say, ' For what object is this fire (altar) built ? ' — ' Having become a bird, he (Agni) shall bear me to the sky ! ' so say some ; but let him not think so ; for by assuming that form, the vital airs became Pra^"apati * ; by assuming that form, Pra^apati created the gods 2 ; by assuming that form, the gods became immortal : and what thereby the vital airs, and Pra^apati, and the gods became, that indeed he (the Sacrificer) thereby becomes.

Third Brahma^a.

1. Verily, Pra^apati alone was here in the begin- ning. He desired, ' May I exist, may I reproduce myself!' He toiled, he practised austerity (or, became heated). From him, worn out and heated, the waters were created : from that heated Person the waters are born.

2. The waters said, ' What is to become of us ? ' — ' Ye shall be heated/ he said. They were heated ; they created foam : hence foam is produced in heated water.

3. The foam (m.) said, ' What is to become of me?' — ' Thou shalt be heated!' he said. It was heated, and produced clay ; for indeed the foam is heated, when it floats on the water, covering it ; and when one beats upon it, it indeed becomes clay.

4. The clay (f.) said, 'What is to become of me ?' — 'Thou shalt be heated!' he said. It was heated,

1 See VI, 1, 1, 2 seq., where the seven vital airs are represented as assuming the form of a bird— the Purusha Pra^ipati.

2 See paragraphs 7-1 1.

I58 SATAPATHA-BRAHM ANA.

4. The clay (f.) said, 'What is to become of me ?' — 'Thou shalt be heated!' he said. It was heated,

1 See VI, 1, 1, 2 seq., where the seven vital airs are represented as assuming the form of a bird— the Purusha Pra^ipati.

2 See paragraphs 7-1 1.

I58 SATAPATHA-BRAHM ANA.

and produced sand ; for this clay becomes indeed heated when they plough it ; and if only they plough very fine then it becomes, as it were, sandy. So much, then, as to that 'What is to become of me ? what is to become of me x ? '

5. From the sand he created the pebble : whence sand finally indeed becomes a pebble ; — from the pebble the stone : whence the pebble finally indeed becomes a stone; — from the stone metal ore : whence from stone they smelt ore ; — from ore gold : whence ore much smelted comes, as it were, to have the appearance of gold.

6. Now that which was created was flowing ; and inasmuch as it was flowing (aksharat), a syllable (akshara) resulted therefrom ; and inasmuch as it flowed eight times, that octosyllabic Gayatri was produced.

7. 'This has indeed become (bhu) a foundation (resting-place)/ so he thought: whence it became the earth (bhiimi). He spread it out (prath) : it became the broad (earth, przthivi). On this earth, as on a foundation, the beings, and the lord of beings, consecrated themselves for a year : the lord of beings was the master of the house 2, and Ushas (the Dawn) was the mistress.

8. Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed

1 He means to say that he will leave this to be supplied in the enumeration of the subsequent creations.

2 At sacrificial sessions the Sacrificer is called Gnhapati. On this, see IV, 6, 8, 3-5.

VI KANDA, I ADHYAYA, 3 BRAHMAiVA, I 3. I 59

into Ushas1. There a boy (kumara) was born in a year : he cried.

9. Pra^apati said to him, ' My boy, why criest thou, when thou art born out of labour and trouble?' He said, ' Nay, but I am not freed from (guarded against) evil ; I have no name given me : give me a name ! ' Hence one should give a name to the boy that is born, for thereby one frees him from evil ; — even a second, even a third (name), for thereby one frees him from evil time after time.

10. He said to him, 'Thou art Rudra2/ And because he gave him that name, Agni became such- like (or, that form), for Rudra is Agni : because he cried (rud) therefore he is Rudra. He said, ' Surely, I am mightier than that : give me yet a name ! '

11. He said to him, 'Thou art Sarva/ And because he gave him that name, the waters became suchlike, for Sarva is the waters, inasmuch as from the water everything (sarva) here is produced. He said, ' Surely, I am mightier than that : give me yet a name ! '

12. He said to him, ' Thou art Pasupati.' And because he gave him that name, the plants became suchlike, for Pasupati is the plants : hence when cattle (paiii) get plants, then they play the master 3 (patiy). He said, ' Surely, I am mightier than that : give me yet a name ! '

13. He said to him, 'Thou art Ugra.' And

1 On the legend regarding Pra^apati and his daughter Ushas, see I, 7, 4, 1 seq.

2 On this and several of the other names, see part i, p. 201.

8 As, when a horse gets much corn, it becomes spirited, ' master- ful/ The St. Petersburg dictionary suggests the meaning, ' they become strong.' It might also mean, ' they lord it (over the plants)/

1 60 SATAPATHA-BRAHMA2VA.

because he gave him that name, Vayu (the wind) became suchlike, for Ugra is Vayu : hence when it blows strongly, they say ' Ugra is blowing.' He said, ' Surely, I am mightier than that : give me yet a name ! '

14. He said to him, ' Thou art Asani/ And because he gave him that name, the lightning became suchlike, for A^ani is the lightning : hence they say of him whom the lightning strikes, ' A^ani has smitten him/ He said, ' Surely, I am mightier than that : give me yet a name ! '

15. He said to him, 'Thou art Bhava/ And because he gave him that name, Par£*anya (the rain-god) became suchlike ; for Bhava is Par£*anya, since everything here comes (bhavati) from the rain- cloud. He said, ' Surely, I am mightier than that : give me yet a name ! '

16. He said to him, 'Thou art Mahan Deva/£ (the Great God)/ And because he gave him that name, the moon became suchlike, for the moon is Pra^apati, and Pra^apati is the Great God. He said, ' Surely, I am mightier than that : give me yet a name ! '

17. He said to him, ' Thou art l^ana (the Ruler)/ And because he gave him that name, the Sun became suchlike, for Isana is the Sun, since the Sun rules over this All. He said, ' So great indeed I am : give me no other name after that ! '

18. These then are the eight forms of Agni. Kumara (the boy) is the ninth: that is Agni's threefold state \

19. And because there are eight forms of Agni —

1 That is, his state of being tiivrit, or three times three.

VI KANDA, 2 ADHYAYA, I BRAHMAiVA, I. l6l

the Gayatri consisting of eight syllables — therefore they say, ' Agni is Gayatra/ That boy entered into the forms one after another; for one never sees him as a mere boy (kumara), but one sees those forms of his \ for he assumed those forms one after another.

l6l

20. One ought to build him (Agni, the fire-altar) up in (the space of) a year, and recite for a year. ' For two (years),' however, say some ; ' for in one year they laid the seed, and in one year that boy was born, therefore let him build for two (years), and recite for two (years)/ Let him, however, build for a year only, and recite for a year ; for the same seed which is laid is brought forth ; it then lies changing and growing : hence let him build for a year only, and recite for a year. To him (Agni) when built up (£ita) he gives a name : whereby he keeps away evil from him. He calls him by a bright (/£itra) name2, saying, 'Thou art bright;' for Agni is all bright things.

THE ANIMAL SACRIFICE8. Second Adhyaya. First Brahma2va. 1. Pra^apati set his mind upon Agni's forms. He searched for that boy (Kumara) who had entered

1 Tataj ka. tatprabhrz'ti tarn Agnim kumararupaw na kva^ana pa^yanti ki/rctv etany eta^gvalanadini rupa/zy apurushavidhani pas- yanti, Say.

2 Or, he calls him by the name of Z'itra (bright), that being the name by which he is actually to address the fire on the altar at the end of the performance. Katy. XVIII, 6, 23.

3 This is the so-called ish/aka-pa^u, or animal sacrifice per- formed with regard to the bricks ; the heads of the victims being used in building up the altar, whilst some of the blood is mixed with the clay of which the bricks are made.

[41] M

1 62 SATAPATHA-BRAHMAiVA.

into the (different) forms. Agni became aware of it, — 4 Surely, Father Pra^apati is searching for me : well then, let me be suchlike that he knows me not/

2. He saw those five animals, — the Purusha (man), the horse, the bull, the ram, and the he-goat. Inas- much as he saw (pa.?) them, they are (called) cattle (pasu).

3. He entered into those five animals; he became those five animals. But Pra^apati still searched for him.

4. He saw those five animals. Because he saw (pai-) them, therefore they are animals (pasu) ; or rather, because he saw him (Agni) in them, therefore they are animals.

5. He considered, ' They are Agni : I will fit them unto mine own self1. Even as Agni, when kindled, glares, so their eye glares ; even as Agni's smoke rises upwards, so vapour rises from them ; even as Agni consumes what is put in him, so they devour ; even as Agni's ashes fall down, so do their faeces : they are indeed Agni ; I will fit them unto mine own self/ He meant to slaughter them for different deities: the Purusha (man) for Visvakarman, the horse for Varu/za, the bull for Indra, the ram for Tvash/rz, the he-goat for Agni.

6. He considered, ' For different deities, indeed, I mean to slaughter now ; but I myself desire (kam)

1 Or, I will make them part of mine own self. — Similarly St. Petersburg dictionary, bhisawskrztya pra^apatir agnir abhavat.

1 That is, what ' sambharas ' or equipments of the fire should he then collect? Cf. part i, p. 276.

1 66 DATAPATH A-BRAHMAiVA.

to wit, the five layers (of the fire-altar) : for them he thus lays down five homes ; and seeing that, Agni turns unto him.

1 7. And when (he offers) ' to the Agnis,' — it is because there are here many Agnis, to wit, those layers ; and when (he offers) ' to the desire/ it is in order that the Sacrificer may obtain the object for which he performs that ceremony.

18. A man (purusha) he slaughters first, for man is the first of animals ; then a horse, for the horse comes after man ; then a bull, for the bull (or cow) comes after the horse ; then a ram, for the sheep comes after the cow ; then a he-goat, for the goat comes after the sheep : thus he slaughters them according to their form, according to their excellence.

19. Their ropes may be unequal ; that of the man being the longest, then shorter and shorter : thus he makes the ropes according to the form of the animals, to avoid confusion between good and bad. But let them be all alike, all similar; for all these victims are alike, all similar, for they are (all) called Agnis, they are called food : hence they are alike and similar.

20. Here now they say, ' How is that complete five-bricked fire of his gained in the animals ? ' — Well, in the kapalas of the sacrificial cakes that first brick, the earthen one, is obtained ; and when he slaughters the animal, thereby the animal brick is obtained, and when two gold chips are (placed) on both sides of the omentum, thereby the gold brick is obtained ; and what firewood, stake, and enclosing sticks there are, thereby the wooden brick is ob- tained; and what ghee, sprinkling-water, and cake there are, thereby the fifth brick, the food, is

VI KAiVDA, 2 ADHYAYA, I BRAHMAiVA, 24. 1 67

obtained : thus then that complete five-bricked fire of his is gained in the animals.

21. For these (victims) there are twenty-four kindling-verses 1 ; for the year consists of twenty- four half-moons, and Agni is the year : as great as Agni is, as great as is his measure, by so much he thus kindles him.

22. And, again, why there are twenty-four, — the Gayatri consists of twenty-four syllables, and Agni is Gayatra 2 : as great as Agni is, as great as is his measure, by so much he thus kindles him.

23. And, again, why there are twenty-four, — man (purusha) doubtless is twenty-fourfold : ten fingers of the hands, ten toes, and four limbs ; and Pra^a- pati is the Purusha, and Pra^apati is Agni : as great as Agni is, as great as is his measure, by so much he thus kindles him.

24. He recites both gayatri and trishAibh verses ; for the gayatri metre is the vital air, and the trish- /ubh is the body (self) : by the gayatri verses he thus kindles his vital air, and by the trish/ubh ones the body. The trish/ubh verses are in the middle, and the gayatrt verses on both sides thereof; for this body is in the middle, and the (organs of) the vital airs are on the sides thereof. He pronounces more gayatri verses before, and fewer after (the

1 For the eleven gayatri verses, used as samidhenis at an ordinary ish/i — and raised to the number of fifteen by repetitions of the first and last verses — see part i, p. 102. The present animal sacrifice (ish/aka-pa^u) adds to these verses nine trish/ubh verses (V&g. S. XXVII, 1-9), which (according to Katy. XVI, 1, 11) are to be inserted between the two verses containing the words ' samidh- yamana' (being kindled) and 'samiddha' (kindled) respectively,— that is, between the ninth and tenth of the normal or gayatri kind- ling-verses (cf. I, 4, 1, 38). 2 See VI, 1, i, 15 ; 3, 19.

1 68 SATAPATHA-BRAHMAiVA.

trishAibh verses) ; for there are more (organs of the) vital airs in front, and fewer behind.

25. He recites (V&g. S. XXVII, 1), ' May the months1, O Agni, may the seasons make thee grow ! ' When Agni restored the relaxed Pra^a- pati, he (Pra^apati) said to him, ' What kindling- verses there are equal to me (in measure), with them kindle me ! 9

26. He (Agni) saw these (verses), ' May the months, O Agni, may the seasons make thee grow ! ' that is, 'May both the months, O Agni, and the seasons make thee grow!' — 'The years, the Rish is, whatsoever truths' that is, 'May the years, and the i?zshis, and the truths make thee grow ! ' — ' With heavenly brightness do thou shine!' — the heavenly brightness doubtless is yonder sun : thus ' together with #that do thou shine!' — 'lighten up the whole four regions!' that is, 'lighten up all the four regions ! '

27. These (verses) have one and the same expla- nation regarding him (Agni-Pra^-apati) : how one would make him complete, how he would restore and produce him. They relate to Agni and Pra^apati : to Agni, inasmuch as Agni saw (them) ; to Pra^a- pati, inasmuch as he (Agni) kindled Pra^apati.

1 This is the meaning assigned here to ' samaA ' by Mahidhara, a doubtful meaning indeed. Besides the ordinary meaning 'year,' the St. Petersburg dictionary also allows to ' sama ' that of ' half- year ' in some passages of the Atharva-veda. In the present pas- sage, the dictionary refers ' sama/^ ' to the adjective ' sama/ hence ' the equal seasons/ This cannot, however, have been the mean- ing assigned to the word by the author of this part of the Brahma/za, whatever it may originally have been in this verse of the Sa^hitas. Saya/za, Taitt. S. IV, 1, 7, takes 'sam&fc' in the sense of 'the years,' but remarks that ' the months and half-months ' have to be understood by it in this verse.

VI KANDA, 2 ADHYAYA, I BRAHMAiVA, 32. 1 69

28. Twelve Apri (propitiatory) verses1 there are, — twelve months are a year, and the year is Agni : as great as Agni is, as great as is his measure, with so much he thus propitiates (or gratifies) him.

29. And, again, why there are twelve, — of twelve syllables consists the (^agati, and the G^agati is this earth, for on her there is everything that moves (^agat) here. And Agni also is this earth, for it is out of her that the whole fire (altar) is built up : as great as Agni is, as great as is his measure, by so much he thus propitiates him.

30. And, again, why there are twelve, — of twelve syllables consists the Gagati, and the Gagati is all the metres, and all the metres are Pra^*apati (the sacrifice), and Pra^apati is Agni : as great as Agni is, as great as is his measure, by so much he thus propitiates him.

31. Those ' kindling-sticks of his (Agni) are upright.' When Agni restored the relaxed Pra^a- pati, he said to him, ' What Apri-verses there are equal to me, with them propitiate me ! '

32. He saw these (verses) 2 : — ' Upright are his kindling-sticks/ for upright indeed are the kind- ling-sticks of him when kindled; — 'upwards tend- ing the bright flashes of Agni/ for tending upwards are his bright flashes, his flames; — 'they, the most brilliant/ that is 'the most powerful ;'

■ — 'of the fair-looking son/ for fair-looking indeed Agni is on all sides ; and inasmuch as he (the Sacrificer) produces him thereby he (Agni) is his son.

1 For the purport of these verses which form the offering-prayers at the fore-offerings of the animal sacrifice, see part ii, p. 185, note 1.

2 V£g. S. XXVII, 11 seq.

1 70 SATAPATHA-BRAHMAiVA.

33. These (verses) have one and the same expla- nation regarding him (Agni-Pra^apati) : how one would make him complete, how he would restore and produce him. They relate to Agni and Pra^apati, — to Agni, inasmuch as Agni saw (them); to Pra^a- pati, inasmuch as he (Agni) propitiated Pra^apati.

34. They are unequal, and consist of unequal feet, and unequal syllables ; for the metres are unequal : whatever unequal limbs there are at his (Agni's) body, those (limbs) of his he propitiates by these (verses).

35. The animal cake belongs to (Agni) Vais- vanara — Vaisvanara being all the fires — for the obtainment of all the fires.

36. As to why it belongs to Vaisvanara ; — those layers (of the altar) no doubt are the seasons, for the seasons are the fires ; and the seasons are the year, and the year is VaLsvanara (belonging to all men). Were it (offered) to Agni (VaLrvanara), he would cause it (the formula) to be redundant. It is one on twelve potsherds : twelve months are a year, and the year is Varsvanara. The offering and invitatory formulas relate to Agni, for the obtain- ment of Agni's forms. They contain the word ' kama ' (desire), for the obtainment of his desires.

37. Now some, having in that way1 obtained those heads, put them on (the fire-altar), thinking, ' Either way 2 are they animals/ But they (who do this) become mortal carcases, for unpropitiated are

1 That is, according to Saya^a, somehow or other, in some worldly manner, as by buying or begging them, without performing the animal sacrifice.

2 That is to say, whether they are consecrated or unconsecrated, in either case they are ' pa^ava^ ' or animal (victims). Say.

VI KANDAy 2 ADHYAYA, 2 BRAHMAA^A, 2. I 7 I

those (heads) of theirs. In this way, indeed, they did put them on for Asha^i Sau^romateya l ; but quickly indeed he died after that.

38. Some, however, make gold ones, saying, ' They are immortal bricks (amrztesh/aka).' But indeed those are false bricks (anrzteshfeka), those are no heads of victims.

39. Some, again, make earthen ones, thinking, ' Passed away, forsooth, are these animals, and this earth is the shelter of all that has passed away : thus whither those animals have gone, from thence we collect them/ Let him not do so, for whoso knows not both the practice and theory of these (victims), for him let them be passed away. Let him slaughter those very five victims, as far as he may be able to do so ; for it was these Pra^apati was the first to slaughter, and 6yapar/za Sayakayana the last; and in the interval also people used to slaughter them. But nowadays only these two are slaughtered, the one for Pra^apati, and the one for Vayu. The theory of these two is now (to be) told.

Second Brahmajva.

1. The .ATarakas slaughter (a he-goat) for Pra^a- pati, saying, ' Pra^apati, having built up the fire- altar (agni), became Agni. When he slaughters that one, then indeed he reaches the end of Agni (the fire-altar).'

The theory of these two is now (to be) told.

Second Brahmajva.

2. It is a dark grey one ; for the grey has two kinds of hair, the white and the black ; and two make a productive pair : that is its Pra^apati- characteristic. It is a hornless one, for Pra^apati is hornless.

1 The son of Asha^a and Susromata, according to Saya/za.

I 72 DATAPATH A-BRAHMA2VA.

3. For this (animal sacrifice) there are twenty-one kindling-verses1; — twelve months, five seasons, these three worlds, and yonder sun, — that is the twenty- onefold Pra^apati ; and Pra^apati is Agni : as great as Agni is, as great as is his measure, by so much he thus kindles him.

4. And, again, why there are twenty-one ; — man (purusha) doubtless is twenty-onefold, ten fingers of the hand, ten toes, and the body (make) the twenty- onefold man Pra^apati ; and Pra^apati is Agni : as great as Agni is, as great as is his measure, by so much he thus kindles him,

5. He recites both gayatri and trish/ubh verses : their significance has been told ; and (what applies to) the order of the verses has been told. The libation of ghee 2 he makes with the verse contain- ing (the name) Hira^yagarbha 3 ; for Hira^yagarbha

1 Viz. the eleven ordinary gayatri verses raised, by repetitions, to the number of fifteen ; with six special trish/ubh inserted (p. 167, note 1). Katy. XVI, 1, 34.

2 On the two libations of ghee, see part i, p. 124 note; p. 128, n. 2. It is doubtful which of the two libations is intended here ; whether the first which in any case belongs to Pra£"apati, but is usually made with a different formula from the one prescribed here, or the second. The later ritualists themselves seem to have been doubtful on this point; but Katyayana (XVT, 1, 35-37) leans to the opinion, that the second libation must be intended ; both liba- tions thus being made to Pra^apati on this occasion. Sayawa remarks, — hira/zyavatya ri'ka ' hira/zyagarbha^ samavartatety ' ata uttara/ft samaprakam (? samaprakaram) agharam agharayati ; pra^a- patir vai hira/zyagarbha^ sa Mgnis tarn evam tarpayitvapnotity abhipraya^.

3 That is, V&g. S. XXV, 10 (XIII, 4 ; Rik S. X, 121, 1, ' Hiraw- yagarbha^ samavartatagre), ' Hira^yagarbha (the golden child) came first into existence ; he was born as the only lord of all being ; he sustained this earth and sky: what god (or the god Ka) shall we serve with offering/

VI KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 6. I 73

X, 121, 1, ' Hiraw- yagarbha^ samavartatagre), ' Hira^yagarbha (the golden child) came first into existence ; he was born as the only lord of all being ; he sustained this earth and sky: what god (or the god Ka) shall we serve with offering/

VI KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 6. I 73

is Pra^&pati, and Pra^apati is Agni. There are twelve Aprt-verses : their significance has been told ; and (what applies to) the order of the verses has been told. The animal cake belongs to Pra^a- pati, for the relation of the victim is also that of the animal cake1. It is one on twelve potsherds: twelve months are a year, and the year is Pra^apati. The offering and invitatory formulas contain the word ' Ka/ for Pra^apati is Ka2.

6. He then slaughters for Vayu Niyutvat (the wind, driving a team of horses) that white, bearded (he-goat). When Pra^apati had produced living beings, he looked about him, and from exceeding delight his seed fell : it became that white, hornless, bearded he-goat (a^a, ' unborn ') ; for seed is life- sap, and as far as there is life-sap, so far extends the self. And when he slaughters that one, then indeed he reaches the end of Agni (the fire-altar). It is a white one, because seed is white. It is hornless, because seed is hornless. It belongs to Vayu, because Vayu (the wind) is the out-breathing ; and to Niyutvat, because the teams (niyut3) are the in-breathing : the out-breathing and in-breathing he thus lays into him.

1 See III, 8, 3, i seq.

2 See I, i, i, 13 with note. — The above verse, Rik S. X, 121, i, and following five verses, — each of which ends with, ' what god (or the god Ka) shall we serve with offering,' — are used with the omentum, the animal cake (pa^upuro — 39- To Pra^-apati belongs the animal cake at both (animal sacrifices) ; 40. The offering and invitatory formulas of the Pra^apatya (animal sacrifice) contain the word 'Ka;' 41. Those of the Vayavya con- tain the word ' bright ;' 42. Optionally so, those of the omentum (but not at the meat portion, commentary); 43. The remainder is equal in all (three views). — Now it would indeed be the most natural, that the formulas of the cake-offering, here exceptionally assigned to Pra^apati, should be made to correspond to that deity ; but the order in which the formulas are given in the V%. S. XXVII, 23-28 (cf. Ajval. Ill, 8, 1), as well as paragraph 13 above, seems to favour the first view; though the next paragraph shows that there were differences of opinion on this point. Cf. next note.

1 The form of Pra^apati which has a team of horses is Vayu, the god of wind ; while his bright forms are represented by Agni, the fire (VI, 1, 3, 20, 'Agni is all bright things').— Va^. S. XXVII, 29-34 gives six verses for use as invitatory and offering formulas

VI KAiVDA, 2 ADHYAYA, 2 BRAHMA.VA, I 5. I 77

S. XXVII, 29-34 gives six verses for use as invitatory and offering formulas

VI KAiVDA, 2 ADHYAYA, 2 BRAHMA.VA, I 5. I 77

14. As to this they say, ' It is rather the two (prayers) of the Omentum that should contain (the word) " bright," for so far as the two (prayers) of the omentum containing (the word) " bright " extend, extends what is bright in the animal (sacrifice) ; and the two (prayers) of the (meat) oblation should con- tain (the word) " team," for the obtainment of that form of him (Pra^apati) which has a team.'

15. And, again, why he slaughters this animal ; — in this animal doubtless the form of all (the five kinds of) animals is (contained) : inasmuch as it is hornless and bearded, that is the form of man, for man is hornless and bearded ; inasmuch as it is hornless and furnished with a mane, that is the form of the horse, for the horse is hornless and furnished with a mane ; inasmuch as it is eight-hoofed, that is the bull's form, for the bull is eight-hoofed; inasmuch as its hoofs are like those of the sheep, that is the form of the

at the ish/akapa.m to Vayu. Five of these contain the word ' niyut/ team, but only the first two contain the word ' .rukra' (bright): these two are presumably to be used on the present occasion ; though I am at a loss to see what other two verses containing the word ' bright ' are to be used ; unless indeed ' ^uklavatya^ ' in the text means ' verses containing some word for bright/ in which case the ordinary verses used at an animal offering to Vayu Niyutvat, viz. Vag. S.XXVII, 23 and 24 (Ri\ S.VII, 91, 3; 90, 3) which contain the word ' weta ' (white, light), might be used. The MS. of Saya^a's commentary is unfortunately very corrupt in this place ; it alludes to the latter two verses, but whether to recommend them, or set them aside, for the present occasion, is not clear. He does, however, specially except the formulas of the animal cake from being included in the above specification. In the view put forth in paragraph 14, the above-mentioned two verses would apparently have to be used for the omentum-oblation, the two verses contain- ing * Ka ' for the cake-oblation, and (any) two verses containing the word 'team' (either the ordinary ones, Rik S. VII, 92, 5; VI, 49, 4 ; or some of the special ones) for the meat-oblation. [41] N

1 78 SATAPATHA-BRAHMAiVA.

sheep ; and inasmuch as it is a he-goat, that is that of the goat. Thus when he slaughters this one, thereby indeed all those (five) animals are slaughtered for him. Whichever of these may suit him — either those five animals, or that (he-goat) for Pra^apati, or that one for (Vayu) Niyutvat 1 —

16. Let him slaughter it at full moon. ' Let him slaughter at new moon/ so say some, ' for Pra^apati is yonder moon : during that night (of new moon) he dwells here (on earth) 2, and it would be just as if he slaughtered him while staying near/

Let him slaughter it at full moon. ' Let him slaughter at new moon/ so say some, ' for Pra^apati is yonder moon : during that night (of new moon) he dwells here (on earth) 2, and it would be just as if he slaughtered him while staying near/

17. But, indeed, this (takes place) at full moon, for the victim is yonder moon, and him the gods slaughter at full moon 3 : ' I will slaughter him at the time when the gods slaughter him/ thus he thinks, and therefore (he does so) at full moon. And, again, why at full moon ; — the full moon no

1 Saya«a here supplies ' let him perform that/ — esham karma- nam madhye yat karmasya sampadyeta tat kuryad iti seshati ; but he then adds, that the pronoun * it ' (tarn) at the beginning of the next paragraph is caused by proximity of the Niyutvatiya.

2 See I, 6, 4, 5. ' Now this king Soma, the food of the gods, is no other than the moon. When he (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world, and here he enters into the waters (f.) and plants (£).' Thus Pra^-apati is here identified with Soma, the moon, and food.

3 Cp. I, 6, 4, 1 2-1 3. 'The full-moon oblation, assuredly, be- longs to the Vr/tra- slayer, for by means of it Indra slew Vr/'tra ; and this new-moon oblation also represents the slaying of Vntra, since they prepared that invigorating draught for him who had slain Vrz'tra. An offering in honour of the Vrztra-slayer, then, is the full-moon sacrifice. Vr/tra, assuredly, is no other than the moon ; and when during that night (of new moon) he is not seen either in the east or in the west, then he (Indra) finishes in destroy- ing him by means of that (new-moon sacrifice), and leaves nothing remaining of him/

VI KANDA, 2 ADHYAYA, 2 BRAHMAJVA, 2 2. I 79

doubt was the first to shine forth, hence also (the sacrifice takes place) at full moon.

18. And furthermore, at the Phalguna (full moon), for that full moon of Phalguna, that is, the second (Phalguna)1, is the first night of the year ; and that first (Phalguna) is the last (night of the year) : he thus begins the year at the very mouth (beginning).

19. Now, as soon as he has performed the full- moon offering, let him slaughter the victim. For Indra, having driven away Wztra, evil, by means of the full-moon offering, thus freed from evil entered upon this sacrificial performance; and in like manner the Sacrifice^ having driven away VWtra, evil, by means of the full-moon offering, thus freed from evil now enters on this (sacred) performance.

20. This is (performed) in a low voice, for by means of these victims Pra^apati sought to obtain this (sacred) work 2 ; but that (work) was then, as it were, uncertain, indistinct : hence in a low voice.

21. And, again, why in a low voice; — this per- formance assuredly belongs to Pra^apati, for it is Pra^apati he enters upon by this performance ; and Pra^apati is undefined.

22. And, again, why in a low voice ; — there is seed here in the sacrifice, and seed is cast silently — the

1 In the older division of the year the first or spring season (vasanta) begins with the month of Phalguna, that is the month when the moon is in conjunction with the nakshatra of the Uttare Phalguni, whence that full moon, in the Kaush. Br. 5, i, is called the mouth, and that of the first Phalguni the tail, of the year. See A. Weber, Nachrichten von den Naxatra, II, p. 329. In the above, some- what bold figure, we are, Sayarca reminds us, to understand the fifteenth or last day (of the dark fortnight) of the first Phalguni, and the pratipad, or first day of the second Phalguni.

2 That is, the construction of the fire-altar.

K 2

l8o SATAPATHA-BRAHMAiVA.

omentum, the animal cake, and the chief oblation, for of that much consists the animal sacrifice.

23. On the eighth day (after full moon) he collects (the materials for) the fire-pan ; for sacred to Pra^a- pati is that day, the eighth (after full moon), and sacred to Pra^apati is this (sacred) piece of work, the fire-pan : on a day sacred to Pra^apati he thus performs the work sacred to Pra^apati.

24. And as to why (it is performed) on the eighth day; — that eighth day no doubt is a joint of the year, and that fire-pan is a joint of Agni (the fire-altar) : he thus makes joint upon joint.

25. And, again, why on the eighth day ; — eightfold doubtless is the pan1 — the bottom part, the two side- parts, the horizontal belt (or rim), that makes four ; and four upright (bands), that makes eight : he thus makes the eightfold on the eightfold (or eighth).

26. He performs the initiation on the day of new moon ; for from out of the new moon the sacrifice is spread : ' Whence the sacrifice is spread, thence will I generate the sacrifice/ so he thinks.

27. And, again, why he (does so) at new moon; — when he performs the initiation, he verily pours out his own self, as seed, into the fire-pan, the womb ; and when he becomes initiated, he makes for it (his self) that world (or place) beforehand2, and he is

1 For the construction of the fire-pan, in which the sacred fire has to be kept up for a year, during which the initiation-ceremony is repeated day after day, see VI, 5, 2, 1 seq.

2 There is kept up in these paragraphs a play on the word ' loka,' meaning both ' space* and ' world (or place of living)/ — and apply- ing both to the space occupied by a brick, in building up the altar ; and to the place which the Sacrificer, by this performance, gains for himself in another world. The initiation period is here represented

VI KAiTOA, 2 ADHYAYA, 2 BRAHMAiVA, 29. l8l

born into the world made by him : hence they say, * Man is born into the world made (by him) V

The initiation period is here represented

VI KAiTOA, 2 ADHYAYA, 2 BRAHMAiVA, 29. l8l

born into the world made by him : hence they say, * Man is born into the world made (by him) V

28. Now, were he to be initiated during less than a year, he would build up bricks without space (for them)2: the bricks would exceed the spaces. And if, after making more spaces 3, he were not to fill up bricks in accordance therewith, * the spaces would exceed the bricks. And when, after initiating him- self at new moon, he buys (Soma) at new moon 4, he piles up as many bricks as he (during the interval) makes space for ; and when his (Agni's second) wing is covered (with loose soil), the whole Agni is built up.

29. As to this they say, ' If at the time of the buying (of Soma) the days and nights (of the initia- tion-period) amount to just as many as there are bricks of that fire-altar, why then are not those

as the time during which the Sacrificer prepares both the requisite space for the altar (as it were, adding day by day so many brick- spaces, thus becoming available for the altar-pile at the time of construction), and an adequate place for himself in the celestial regions.

1 That is, man receives, in a future existence, the reward or punishment for his deeds during this life.

2 The author argues in support of the orthodox initiation-period of just one year, as just the amount of time required for preparing the exact amount of space (or brick-spaces) requisite for an altar of proper size. If the initiation were to last less than a year, he would not have had sufficient time to prepare the necessary amount of space, or rather, number of spaces required for the bricks ; and, by implication, he would not acquire for himself an adequate place hereafter.

3 That is to say, if he were to make the initiation-period last longer than a year, thus providing for more space than his supply of bricks would suffice to fill up.

4 That is, after the expiration of the period of initiation, or just a year after the commencement of the latter.

1 8 2 SATAPATHA-BRAHMAiVA.

spaces of his filled up (which are prepared) during the days there are after the buying (of Soma) 1 ? Well, when he buys (Soma) at new moon, after becoming initiated at new moon (a year previously), then he piles up just as many bricks as (during that interval) he makes space for ; and what days there then are after the buying (of Soma), during that interval the Adhvaryu builds up the fire-altar. But when should he build up, if there were not that interval ? As many as there are days and nights in the year, so many are the bricks of that fire-altar. Thereto (comes) a thirteenth month, for there is that thirteenth month ; — thus during the days there are after the buying (of Soma), those spaces of it (the altar) are filled up afterwards with those bricks of the thirteenth month : thus the spaces and the bricks become equal.

Thereto (comes) a thirteenth month, for there is that thirteenth month ; — thus during the days there are after the buying (of Soma), those spaces of it (the altar) are filled up afterwards with those bricks of the thirteenth month : thus the spaces and the bricks become equal.

30. Thus, then, what first full moon there is (in the year) on that he slaughters the victim; and what first eighth-day there is, on that he prepares the fire-pan ; and what first new moon there is, on that he becomes initiated : thus whatever first days there are in the year, of those he thereby takes possession for him (Agni, the altar), those he thereby gains. Now then as to the total amount (of the fire-altar) 2.

1 That is, during the days from the commencement to the com- pletion of the altar. These are the upasad-days (part ii, p. 104 seq.), the number of which varies from three days up to three years. During this period the Upasads have to be performed twice daily, and in the interval between the two performances the building of the altar takes place, a certain number of bricks being added each day.

2 Or, rather, the correspondence, in toto, of the sacrificial per- formance with the object to be attained, viz. Agni, the fire-altar.

VI KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 34. 1 83

31. Here now they say, 'How does that sacrificial performance of his (the animal sacrifice) gain the year, Agni ? how does it correspond x with the year, with Agni ? ' Well, for those five victims there are twenty-five kindling- verses, twelve Apr!- verses, — that makes thirty-six ; — eleven after-offerings, eleven by- offerings2, — that makes fifty-eight.

32. Now what forty-eight there are (in these fifty-eight), they are the (9agati (metre) consist- ing of forty-eight syllables ; — the Gagatf doubtless is this earth, for it is thereon that everything is that moves (^*agat) ; and Agni also is this earth, for it is thereof that the whole Agni is built up : as great as Agni is, as great as is his measure, so great does this become3.

33. And, again, why there are forty-eight ; — of forty-eight syllables consists the tragati ; the 6agati (comprises) all the metres ; all the metres are Pra^apati (the sacrifice4) ; and Pra^apati is Agni : as great as Agni is, as great as is his measure, so great does this become.

34. And what (remaining) ten there are (in those fifty-eight), they are the Viraf, consisting of ten syllables ; and the Vira^* is Agni, — there are ten regions, and the regions are Agni ; ten vital airs, and the vital airs are Agni : as great as Agni is,

1 Or, come up to, tally with, — kathaw sazrcvatsarewa sampadyate sawga/£/£^ate*vayavasamyena, Say.

2 For these supplementary oblations at the animal sacrifice, see III, 8, 4, 10 seq.

3 That is, the animal sacrifice that has been performed is thus made out to be equal to Agni, or to the object for which it was performed.

4 That is, because all the metres are employed in the chants and recitations during the sacrifice.

3 That is, the animal sacrifice that has been performed is thus made out to be equal to Agni, or to the object for which it was performed.

4 That is, because all the metres are employed in the chants and recitations during the sacrifice.

1 84 SATAPATHA-BRAHMAtfA.

as great as is his measure, so great does this become.

35. The omentum and the animal cake, that makes sixty ; — sixty are the days and nights of a month : thus he gains the month ; the month gained gains the season ; and the season (gains) the year : he thus gains the year, Agni, and the wishes which are contained in the year, and what other food than that there is in the year, all that (he gains).

36. And for that (victim) of Pra^apati there are twenty-one kindling-verses, and twelve Apri-verses, that makes thirty-three ; — eleven after-offerings, eleven by-offerings, that makes fifty-five; — omen- tum, animal cake, and chief oblation, that makes fifty-eight : whatever wish is contained in the fifty- eight, that he gains even here l ; — two libations of ghee, that makes sixty : whatever wish is con- tained in the sixty, that he gains even here ; and what other food than that there is in the year, all that (he gains).

37. And for that (victim) of (Vayu) Niyutvat, there are seventeen kindling-verses, and twelve Apri- verses, that makes twenty-nine ; — eleven after-offer- ings, and eleven by-offerings, that makes fifty-one; — omentum, animal cake, and chief oblation, that makes fifty-four ; — two libations of ghee, two (obla- tions to Agni) Svish/akrzt, that makes fifty-eight : whatever wish is contained in the fifty-eight, that he gains even here ; — the wood-lord2 (tree) and the obla- tion of gravy, that makes sixty: whatever wish is con-

1 ?That is, also in this calculation, or in the parts of the sacrifice here enumerated.

2 For the oblation to Vanaspati, see part ii, p. 208; for the vasahoma, ib. 205.

VI KANDA, 2 ADHYAYA, 2 BRAHMA2VA, 39. 1 85

tained in the sixty, that he gains even here, and what other food than that there is in the year, all that (he gains) ; and thus that sacrificial performance gains for him the year, Agni ; thus it (the animal sacrifice) corresponds with the year, with Agni.

1 85

38. As to this they say, ' Of that animal he should offer no Samish/aya^us, nor should he go down with the heart-spit to the purificatory bath * ; for that animal (sacrifice) is the commencement of Agni; the Samish/'aya^us are the gracious dismissal of the deities 2 ; and the purificatory bath is the completion ; — lest he should at the very commence- ment dismiss the deities, and complete the sacrifice/ Let him nevertheless complete (the sacrifice) : Pra^apati, having offered that animal, saw that he had not reached the end of him, Agni, — let him therefore complete (the sacrifice). And, again, why he completes it ; — that animal sacrifice is his vital air, and if anything were to cut him off from that, it would cut him off from the vital air ; and if anything were to cut him off from the vital air, he would thus die : let him therefore complete (the sacrifice)* Now, then, as to the vows (rites of abstinence).

39. Here now they say, 'After he has performed that animal offering, he must not sleep upon (a couch), nor eat flesh, nor hold carnal intercourse ; for that animal sacrifice is the first Diksha, and improper surely it would be, were the initiated to sleep upon (a couch), or were he to eat flesh, or hold carnal intercourse/ But in no way is this a Diksha, for there is neither a girdle, nor a black

1 See III, 8, 5, 8 seq. 2 See I, 9, 2, 26-27.

I 86 DATAPATH A-BRAHMA2VA.

antelope skin * ; but he makes this the first brick 2 : let him therefore, if he like, sleep upon (a couch) ; and whatever food animals here eat, all that is here obtained and taken possession of by him ; and whatever kinds of food there are other than honey, of all those he may eat at pleasure, if he can get them. Carnal intercourse, however, he may not hold prior to the (offering of) clotted curds to Mitra and Varu^a3: the purport of this (will be explained) hereafter.

40. Here now they say, ' At this sacrifice he should give a Dakshma (sacrificial gift) ; thinking, " Lest my sacrifice should be without a dakshi^i ! " let him give to the Brahman the prescribed dak- shi/za, for the Brahman is the entire sacrifice : thus the entire sacrifice of his becomes healed/ Let him not do so ; for he makes this a brick, and it would be just as if he were to give a present with each brick : only at that (proper) time 4 let him therefore give what it befits him (to give).

Third Brahma^a.

1. Now, the gods said, ( Meditate ye ! ' — whereby, no doubt, they meant to say, ' Seek ye a layer 5 (for the fire-altar) ! ' Whilst they were meditating,

1 For the antelope skin used at the initiation-ceremony, see III, 2, 1, 1 ; for the girdle, ib. 10.

2 See above, VI, 2, 1, 20.

1. Now, the gods said, ( Meditate ye ! ' — whereby, no doubt, they meant to say, ' Seek ye a layer 5 (for the fire-altar) ! ' Whilst they were meditating,

1 For the antelope skin used at the initiation-ceremony, see III, 2, 1, 1 ; for the girdle, ib. 10.

2 See above, VI, 2, 1, 20.

3 This is the concluding oblation of the Sonia-sacrifice, per- formed at the close of the Agni^ayana ; see IX, 5, 1, 54.

4 Viz. at the proper time when the priests receive their fees, after the mid-day Soma-service, see part ii, p. 340.

5 The author here connects the causal verb * ^etay ' (to reflect) with '&,' to pile, to build; or rather with '&tim ish/ to desire building (an altar).

VI KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 3. 1 87

Pra^apati saw this earth, as a first naturally-perfor- ated 1 layer : hence it is by means of Pra^apati that he lays on that (brick) 2.

2. Agni said to him (Pra^apati), 'I will step nigh!'— ' Wherewith ?'— £).

10. Pra^apati saw the first layer: Pra^apati assuredly is its (spiritual) ancestry. The gods saw the second layer: the gods assuredly are its an- cestry. Indra and Agni, and VLsvakarman saw the third layer : they assuredly are its ancestry. The jRtshis saw the fourth layer : the i?zshis assuredly are its ancestry. Paramesh^in saw the fifth layer : Paramesh//£in assuredly is its ancestry. And, verily, whosoever so knows that (spiritual) ancestry of the structures (layers of the fire-altar), his structures are indeed possessed of an ancestry, possessed of rela- tions (or, of mystic significance, bandhu).

THE SAVITRA LIBATIONS.

Third Adhyaya. First Brahmawa.

1. The gods then said, l Meditate ye !' whereby doubtless they meant to say, ' Seek ye a layer ! ' Whilst they were meditating, Savitr/ saw those Savitra (formulas) ; and inasmuch as Savitrz saw them, they are called Savitra. He offered that eightfold-taken libation ; and when he had offered it, he saw this eightfold-appointed Asha^a \ which had been created aforetime.

1 That is, the ' invincible ' brick, being the first brick which is made, and that by the Sacrificed chief wife (mahishi) herself. See VI, 5, 3, 1 seq. — Sayawa remarks, — tarn anuria hutva imam pnthivim adhiya^ikim ash/adhavihitam mrz'tsikatabhi^ prz'thivya- vairiyaw (? przthivyahgair imam) ash/avihitatmikam asha^/Mm ish/a-

VI KANDA, 3 ADHYAYA, I BRAHMA^A, 6. 191

2. Now when they said, ' Meditate ye !' they doubt- less meant to say, ' Seek ye a layer ! ' and inasmuch as they saw it whilst meditating (/§etay), therefore it is a layer (>£iti). And the libation is a sacrifice ; and inasmuch as he saw it after sacrificing (ish/va), it is a brick (ish/aka).

3. Now that same (libation of ghee), while being a single one, he offers as an eightfold one * with eight formulas : whence this (' invincible ' brick), while being a single one, is eightfold appointed.

4. He offers while raising upwards (the spoon) ; — he thereby raises this earth upwards by means of its forms 2 : whence this earth is raised (above the water) by its forms.

5. He offers it continuously ; — for at that time the gods were afraid lest the Rakshas, the fiends, should come thither after them ! They saw that continuous libation for preventing the Rakshas, the fiends, from coming after them : hence he offers it continuously.

6. And, again, why he offers that libation ; — this Agni is Savitrz, and him he gratifies at the outset by this libation ; and having sacrificed to, and grati- fied, him (Agni), he then puts him together. And inasmuch as by this (libation) he gratifies Savitrz, they (the formulas are called) Savitra : that is why he offers this libation.

kam apajyat; puraiva lokapavarga kala (? kale or kalat) srzshfam satim. Though in the cosmogonic account, VI, 1, 1, 13 seq., the earth is rather said to consist of nine different elements, the ' invincible ' brick is commonly identified with the earth. See VI, 5, 3, 1. For the (eightfold) compositions- of the clay used for the fire-pan and bricks, see VI, 5, 1, 1 seq.

1 That is to say, the offering-spoon is filled by eight dippings with the dipping-spoon.

2 That is, by means of its constituent elements ;— przthivim urdhvaw rupair mr/dadibhir udgamayati, Say.

192 SATAPATHA-BRAHMAiVA.

7. And, again, why he offers this libation ; — this Agni is Savitrz, and him he pours out as seed at the outset by this libation ; and whatlike seed is poured into the womb suchlike (offspring) is born. And inasmuch as by this (libation) he pours out Savitrz as seed, they (the offering-formulas are called) Savitra : that is why he offers this libation.

8. Both an offering-spoon *(sru/£) and a dipping- spoon (sruva) are used thereat ; for the offering-spoon is speech, and the dipping-spoon is breath ; and with speech and breath the gods sought this sacred rite at the beginning : hence there are an offering-spoon and a dipping-spoon.

9. And, again, why there are an offering-spoon and a dipping-spoon, — what Pra^apati was, that indeed is this dipping-spoon, for the dipping-spoon is the breath, and the breath is Pra^apati. And what Va>£ (speech) was, that is this offering-spoon ; for Va/£ is a female, and the offering-spoon (sru/£, f.) is a female ; and those waters which went forth from the world of Va/£ (speech) 1, they are this (ghee) which he offers (in) this libation.

10. He offers it continuously, for those waters flowed continuously. And inasmuch as that Pra^a- pati entered the waters with the threefold science 2, that is these prayers (ya^us) with which this (priest) now offers.

11. The first three which there are, are these (three) worlds ; and what fourth prayer there is that

And inasmuch as that Pra^a- pati entered the waters with the threefold science 2, that is these prayers (ya^us) with which this (priest) now offers.

11. The first three which there are, are these (three) worlds ; and what fourth prayer there is that

1 See VI, 1, i, 9.

2 VI, 1, 1, 10. — The construction of the text is somewhat peculiar, — what the author means to say seems to be, — the three- fold science (the Veda) with which Pra^apati entered the waters is the same as the prayers now offered up.

VI KANDA, 3 ADHYAYA, I BRAHMA2VA, 1 5. I93

is the threefold science, that is the Gagati, — the Gagatl being all the metres, and all the metres (making up) the threefold science ; and what last four (prayers) there are, they are the quarters : now Pra^apati indeed is those worlds and the quarters ; and that (^agati verse in the middle) is the threefold science.

12. He offers with (Va£\ S. XI, i), ' Harnessing first the mind/ — Pra^apati, assuredly, is he that harnesses, he harnessed the mind for that holy work ; and because he harnessed the mind for that holy work, therefore he is the harnessing one.

13. ' Savitr/, stretching out the thoughts,' — for SavitW is the mind, and the thoughts are the vital airs; — 'gazing reverently at Agni's light/ — that is, having seen Agni's light ; — ' bore up from the earth;' for upwards from the earth he indeed bears this (offering).

14. [Va£*. S. XI, 2] 'With harnessed mind we,' — he thereby harnesses the mind for this work, for with unharnessed mind one cannot now do anything ; — 'at the impulse of the god Savitrz'/ — that is impelled (sped) by the god Savitrz, — 'with power (we strive) for the heavenly;' — 'that by this holy work he may go to the heavenly world/ he thereby means to say ; ' with power,' he says, for by powrer (energy) one goes to the heavenly world.

15. [Vd£*. S. XI, 3] ' Savitrz, having harnessed the gods/ — Szvitrz is the mind, and the gods are the vital airs; — 'going by thought to the light, to heaven/ — for as such as are going to the heavenly world by thought (devotion) he has harnessed them for this holy work ; — 'going to produce a mighty light/ — the mighty light assuredly is yonder sun, and

[41] o

1 94 SATAPATHA-BRAHMA2VA.

he is this Agni, and him they are indeed going to fit together (or, restore); — 'may Savitrz speed them!' — that is, 'may they perform this holy work, sped by SavitrzV

16. [Va£*. S. XI, 4] 'They harness the mind, and they harness the thoughts/ — for both the mind and the vital airs he harnesses for this holy work; — 'the priests of the priest/ — the priest is Pra^apati, and the priests are the gods; — 'of the great inspirer of devotion/ — the great inspirer of devotion1 is Pra^apati; — 'he hath assigned the priestly offices/ — now when he (Agni-Pra^a- pati) is built up, then he assigns the priestly offices, for the priestly offices are assigned over the built-up (fire-altar) ; — 'the finder of rites/ — for he indeed found this rite ; — ' he alone/ for he alone found this whole holy rite; — 'mighty is the praise of the god Savitrz'/ — that is, 'great is the praise of the god SavitrzV

17. \VZg. S. XI, 5; Rik S. X, 13, 1] 'By devotions I harness your old inspiration/ — the old inspiration (brahman) doubtless is the vital air, and devotion is food, and that food is this obla- tion : by means of this oblation, by means of this food, he harnesses the vital airs for this holy work, — 'May the praise spread abroad on the lord's path/ — this he says in order that there may be for the Sacrificer the praise of fame among both gods and men; — 'may all sons of the immortal hear!' — the immortal one doubtless is Pra^apati, and his sons are all the gods; — 'who have resorted

1 See III, 5, 3, 1 2, where ' br/hat vipa^it ' (in the same formula) is explained as referring to the sacrifice.

VI KANDAy 3 ADHYAYA, I BRAHMAiVA, 20. 1 95

to the heavenly abodes ;' — the heavenly abodes are these worlds : the gods that are in these worlds, with regard to them he says this.

18. \V$g- S- XI> 6> Ri^ S. V, 81, 3] £/ the son of Atharvan, kindled thee;' — Dadhya#/£, the Atharvana, doubt- less is speech ; and he did kindle him therefrom ; — ' as the Wz'tra-slayer, the breaker of strong- holds,'— Wztra is evil, thus : ' as the slayer of evil, the breaker of strongholds/

4. \V$g. S. XI, 34; Rik S. VI, 16, 15] 'Also P&thya, the bull, kindled thee, as the greatest slayer of enemies/ — Pathya, the bull, doubtless is the Mind, and he did kindle him therefrom; — 'as a winner of wealth in every battle/ — as the text, so its meaning.

5. With Gayatri verses (he performs), — the Gayatrt is the vital air : he thus lays vital air into him. With three (verses) ;— there are three vital airs, the out-breathing, the in-breathing, and the through-breathing: these he thus lays into him. These (verses) consist of nine feet, for there are nine vital airs, seven in the head, and two downward ones : these he thus lays into him.

6. And these two following ones are TrishAibhs, — (Va^ S. XI, 35, 36; Rik S. Ill, 29, 8; II, 9, 1). Now, the Trish/ubh is the body (self) : it is his (Agni's) body he makes up by means of these two

show how the author of this part of the Brahmaraa interprets ' vaghat/ Cf. VI, 4, 3, 10. — Professor Ludwig (Ri\ S. VI, 16, 13) translates, ' from the head of the priest Vuva/ Mahidhara offers several interpretations, according to which 'vaghata^' may either be taken as nom. plur., the verb being again supplied in the plural, — 'the priests churned thee out from the head of the universe/ or 'the priests of the universe (or all priests) churned thee out/ — or 'vaghata^ ' may be ablative sing., like ' murdhna^/ qualifying ' push- karat/ — from the lotus, the head, the leader (or, starter, vahakat) of the universe.

2 1 8 SATAPATHA-BRAHMAtf A.

3. \V&g. S. XI, 33; Rik S. VI, 16, 14] 'Also the sage Dadhya#>£/ the son of Atharvan, kindled thee;' — Dadhya^, the Atharvana, doubt- less is speech ; and he did kindle him therefrom ; — ' as the Wztra-slayer, the breaker of strong- holds,'— VWtra is evil, thus : ' as the slayer of evil, the breaker of strongholds/

4. [V^. S. XI, 34; Rik S. VI, 16, 15] 'Also P&thya, the bull, kindled thee, as the greatest slayer of enemies/ — Pathya, the bull, doubtless is the Mind, and he did kindle him therefrom; — 'as a winner of wealth in every battle/ — as the text, so its meaning.

5. With Gayatri verses (he performs), — the Gayatrl is the vital air : he thus lays vital air into him. With three (verses) ;— there are three vital airs, the out-breathing, the in-breathing, and the through-breathing : these he thus lays into him. These (verses) consist of nine feet, for there are nine vital airs, seven in the head, and two downward ones : these he thus lays into him.

6. And these two following ones are Trish/ubhs, — (Va^r. S. XI, 35, 36; Rik S. Ill, 29, 8; II, 9, 1). Now, the Trish/ubh is the body (self) : it is his (Agni's) body he makes up by means of these two

show how the author of this part of the Brahmawa interprets ' vaghat/ Cf. VI, 4, 3, 10. — Professor Ludwig (Rik S. VI, 16, 13) translates, ' from the head of the priest VLrva.' Mahidhara offers several interpretations, according to which 'vaghata^' may either be taken as nom. plur., the verb being again supplied in the plural, — 'the priests churned thee out from the head of the universe/ or 'the priests of the universe (or all priests) churned thee out/ — or 'vaghata^ ' may be ablative sing., like ' murdhna^/ qualifying ' push- karat/ — from the lotus, the head, the leader (or, starter, vahakat) of the universe.

2 20 SATAPATHA-BRAHMA2VA.

therefore this (altar) when completely built up becomes like the Brzhati.

2 20 SATAPATHA-BRAHMA2VA.

therefore this (altar) when completely built up becomes like the Brzhati.

9. [Va^. S. XI, 37; jRtk S. I, 36,9] 'Seat thee, thou art great/ — he now causes the infused seed to establish itself, whence the seed infused into the womb establishes itself; — 'burn thou, best glad- dener of the gods!' — that is, 'shine thou, best gladdener of the gods;' — 'send forth, O Agni, worthy partaker of the offering, thy showy, ruddy smoke ! ' for when he (Agni) is kindled, he sends forth his ruddy smoke, — the showy, for it, as it were, shows itself.

10. These (verses) amount to six, — six seasons are a year, and Agni is the year : as great as Agni is, as great as is his measure, so great does this become. And what comes to be like the year, comes to be like the Brzhati ; for the year is the Brzhati, — twelve full moons, twelve eighth days 1 (of the fortnight of Waning moon), twelve new moons, that makes thirty- six, and the B^zhatl consists of thirty-six syllables. He takes it (the lump of clay) from the right (south) to the left (north) side (of the hole), for from the right side seed is infused into the womb ; and this (hole) now is his (Agni's) womb. He takes it thither without stopping, so as not to stop the seed.

Third Brahma2va.

1. He then pours water into it (the hole), for whatever is injured or torn in this earth that is healed by water : by means of the water he thus joins together and heals what is injured and torn in her.

1 See VI, 2, 2, 23.

VI KANDA, 4 ADHYAYA, 3 BRAHMAiVA, 5. 22 1

2. \V$g. S. XI, 38] 'Let flow the divine waters, the honey-sweet, for health, for pro- geny!'— honey means sap (essence): thus, 'the sapful, for health, for progeny ; ' — 'from their seed let plants spring forth, full-berried! ' for full- berried plants indeed spring forth from the seat of the waters.

3. He then heals her with air1 ; for whatever is injured and torn in this earth that is healed by the air: by means of air he thus joins together and heals what is injured and torn in her.

4. [Vaf. S. XI, 39] 'May Vayu Matari^van heal/ — V&yu Matarisvan, doubtless, is he (the wind) that blows yonder; — 'the broken heart of thee stretched out with upward look ! ' for this (hole) is the broken heart of this earth stretched out with upward look; — 'thou who goest along by the breath of the gods/ — for he (the wind) indeed goes along by means of the breath of all the gods ; — 'to thee, Ka, be vasha/ (success), O god!' — Ka (' Who ?' ) doubtless is Pra^apati, for him he makes this earth to be the Vasha/, for there is so far no other oblation than that.

5. He then heals her by means of the quarters, for whatever is injured and torn in this earth, that is healed by the quarters : by means of the quarters he thus draws and joins together what is injured and torn in her. He joins together this and this quarter 2, whence these two quarters are joined

1 Viz. by fanning air into the hole with the hand.

He joins together this and this quarter 2, whence these two quarters are joined

1 Viz. by fanning air into the hole with the hand.

2 With his ' nameless ' (or little) finger, he pushes some of the loose soil into the hole, first from the front (east) and back (west) sides, and then from the right (south) and left (north) sides. Thus, according to Katy. XVI, 3, 4, the sunwise movement is

2 2 2 SATAPATHA-BRAHMAiVA.

together ; then this one and this one, whence these two also are joined together : first thus, then thus ; then thus, then thus. This is moving (from left) to right, for so (it goes) to the gods: with this and this one a means of healing is prepared ; with this and this one he heals.

6. He then takes up together the black antelope skin and the lotus-leaf; for the lotus-leaf is the womb, and with the womb he takes up that infused seed : whence the infused seed is taken up by the womb. [He does so, with, Va^. S. XI, 40] ' Well- born with splendour, the refuge and shelter, hath he settled down in the light ;' for well-born he is, and he settles down in the refuge, and shelter, and light.

7. He then ties it (the lump) up : he thereby keeps the seed within the womb ; whence the seed kept within the womb does not escape. With a string (he ties it), for with the string they yoke the draught beast ; — with a triple one of reed grass : the significance of this has been told \

8. He lays it round (the skin), with, 'Invest thy- self, O lustrous Agni, in the many-coloured garment!' In the sacrifice the cord is Vanmic; hav- ing thereby made it non-Varu/zic, he makes him put on (the skin) as one would make a garment be put on.

9. He then takes it and rises ; — that Agni being yonder sun, he thus causes yonder sun to rise ; — with (Va§*. S. XI, 41)2, 'Rise, thou of good rites/— the sacrifice doubtless is a rite : thus, ' rise thou, well

obtained by the hand moving from east (along the south) to west, and then from south (along the west) to north.

1 See VI, 3, 1, 27.

2 See Rik S. VIII, 23, 5, differing considerably.

VI KANDA, 4 ADHYAYA, 3 BRAHMAiVA, IO. 223

worthy of sacrifice ;' — ' Guard us with godly wis- dom ! ' — that is, * whatever divine wisdom is thine, therewith guard us ! ' — 'Most brilliant to see with great light/ — that is, 'in order to be seen most brilliant with great light ; ' — 'hither, O Agni, come thou with praises!' — the praises1 are the steeds : thus, ' hither, O Agni, come with the steeds/

' — 'Most brilliant to see with great light/ — that is, 'in order to be seen most brilliant with great light ; ' — 'hither, O Agni, come thou with praises!' — the praises1 are the steeds : thus, ' hither, O Agni, come with the steeds/

10. He then lifts it upwards from there towards the east ; for this Agni is yonder sun : he thus places yonder sun upwards from here in the east, and hence yonder sun is placed upwards from here in the east. [He does so, with, Va/. S. XI, 42 ; Rik S. Ii 3^, 13J ' Upright for our protection, stand thou like the god Savitrz!' — as the text, so its meaning; — 'upright, as a bestower2 of strength/ — for standing upright he (the sun) indeed bestows 2 strength, food; — 'when we utter our call with the shining offerers' — the shining offerers3, doubtless, are his (the suns) rays : it is these he means. He lifts it up beyond the reach of his arms, for beyond the reach of his arms is that (sun) from here. He then lowers it ; and having lowered it, he holds it above the navel : the meaning of this (will be ex- plained) hereafter 4.

1 The author might seem to connect '^asti' (in surasti) with ' .ras/ to rule, control, instead of with ' jams/ to praise ; Saya^a, however, takes ' sujasti ' as a bahuvrihi, ' with the praiseworthy/ i. e. with the steeds deserving praise, because they draw well (.robhana jastir esham . . . sadhu vahanty a^va^). It is indeed not improbable that this was the author's intention.

2 Or, a winner — wins.

3 A^ayo vaghata^. See p. 217, note 2.

4 See VI, 7, 1, 8 seq.

2 24 satapatha-brahmaiva.

Fourth Brahma^a.

i. That (lump of clay representing Agni) is still in his hand when he addresses the animals ; for the gods, being about to equip1 (Agni), now first laid vigour into them ; and in like manner does this (Sacrificer, or priest) now, being about to equip (Agni), first lay vigour into these (cattle).

2. He addresses the horse, with (Vaf. S. XI, 43 ; Rik S. X, 1, 2), ' Thus born, art thou the child of the two worlds;' — the two worlds, doubtless, are these two, heaven and earth ; and he (Agni) thus born, is the child of these two; — 'O Agni, the lovely (child), distributed among the plants,' — for he, the lovely one, is indeed distributed among all the plants2; — 'a brilliant child, through gloom and night/ — for as a brilliant child, he (Agni) indeed shines beyond gloom and night; — * crying aloud thou didst go forth from the mothers;' — his mothers, doubtless, are the plants, and from them he comes forth crying aloud. He thereby lays vigour into the horse.

3. Then (he addresses) the ass, with (Vaf. S. XI, 44), 'Steadfast be thou, firm-limbed, and a swift racer be thou, O steed!' — that is, 'be thou steadfast, and firm-limbed, and swift, and a racer, O steed!' — 'Ample be thou, and well to sit upon, thou, the bearer of Agni's supply!' — that is,'be

1 For the ceremony of 'equipping' Agni, see part i, p. 276, note 1.

276, note 1.

2 Viz. inasmuch as fire may be elicited from dry wood. See also I» 6, 4, 5, where Soma, frequently identified with Agni (see VI, 5, 1, 1), is said at new moon to come down to the earth, and enter the waters and plants in order to be born anew from them.

VI KANDA, 4 ADHYAYA, 4 BRAHMAiVA, 7. 225

thou ample (broad), well to rest upon, thou, Agni's pro- vender-bearer1 1' He thereby lays vigour into the ass.

4. Then the he-goat, with (Va£\ S. XI, 45), ' Be thou propitious unto human creatures, O Angiras !' — for Agni is Angiras, and the he-goat is sacred to Agni : he thus appeases him with a view to his doing no injury ; — ' Scorch not heaven and earth, nor the air, nor the trees!' — that is, 'do not injure anything!' He thereby lays vigour into the he-goat.

5. With three (verses) he addresses (the animals), for threefold is Agni : as great as Agni is, as great as is his measure, with so much he thus lays vigour into them.

6. He then holds it (Agni, the lump of clay) over these animals, whereby he equips him (Agni) with these cattle. He does not touch them, lest he should injure that seed by the thunderbolt, for cattle are a thunderbolt, and this (clay) is seed ; or lest that Agni should injure those cattle, for that (lump of clay) is Agni, and these (animals) are cattle.

7. In the first place he holds it over the horse, with (Va^. S. XI, 46), 'Let the racer start forth neighing lustily/ — that is, * Let the racer start forth neighing repeatedly ;' — 'the running ass, cry- ing aloud r He thus mentions the ass in the formula of the horse, and thereby imbues the ass with sorrow2; — 'bearing Agni Purishya, may he

1 Literally, Agni's bearer of what is suitable for the cattle, or perhaps, be thou, for Agni, the bearer of (himself) favourable to cattle; — 'pasavya' being here as elsewhere used (see p. 201, note) to explain ' purisha/ that which fills, the mould or soil used as mortar for the layers of bricks, in building up the fire-altar.

2 On account of his being compared with the horse, Say. The author probably alludes to the dejected, spiritless look of the ass, as

[41] Q

2 26 DATAPATH A-BRAHMAiVA.

not perish before his full measure of time!' — that is, ' bearing Agni favourable to cattle, may he (the horse) not perish before (the completion of) this sacred work/ He thereby equips him (Agni) with the horse.

8. Then (over) the ass, with, 'The male carrying Agni, the male/ — for Agni is a male, and the he- ass is a male: that male carries the male; — 'the sea-born child of the waters/ — for he (Agni) is the sea-born child of the waters. He thereby equips him with the ass.

9. He then takes it off, with, ' O Agni, come hither to the feast!' — that is, 'in order to rejoice/ By means of the brahman, the ya^us (formula), he thus removes him (Agni) from the 6udra caste.

He thereby equips him with the ass.

9. He then takes it off, with, ' O Agni, come hither to the feast!' — that is, 'in order to rejoice/ By means of the brahman, the ya^us (formula), he thus removes him (Agni) from the 6udra caste.

10. Then (he holds it over) the he-goat, with (Va^. S. XI, 47), 'The law — the truth, the law — the truth!' — the (divine) law doubtless is this Agni; and the truth is yonder sun ; or, rather, the law is yonder (sun), and the truth is this (Agni) ; but, indeed, this Agni is both the one and the other: hence he says, ' the law — the truth, the law — the truth/ He thereby equips him with the he-goat.

11. With three (beasts) he equips (Agni), — three- fold is Agni : as great as Agni is, as great as is his measure, with so much he thus equips him. With three (verses) he previously addresses (the beasts), — that makes six : the significance of this (number) has been explained.

12. They then make the beasts return (to the Ahavaniya) : the he-goat goes first of them, then the ass, then the horse. Now, in going away from this

compared with that of the horse. The word ' suk ' might, however, perhaps also be taken in the sense of ' fervour, fire/

VI KAiTOA, 4 ADHYAYA, 4 BRAHMAtfA, 1 6. 22 7

(Ahavanlya 1), the horse goes first, then the ass, then the he-goat, — for the horse corresponds to the Kshatra (nobility), the ass to the VaLrya and .Sudra, the he-goat to the Brahma^a.

13. And inasmuch as, in going from here, the horse goes first, therefore the Kshatriya, going first, is followed by the three other castes ; and inasmuch as, in returning from there, the he-goat goes first, therefore the Brahma^a, going first, is followed by the three other castes. And inasmuch as the ass does not go first, either in going from here, or in coming back from there, therefore the Brahma^a and Kshatriya never go behind the Vaisya and 6iidra : hence they walk thus in order to avoid a confusion between good and bad. And, moreover, he thus encloses those two castes (the Vai^ya and .Sfidra) on both sides by the priesthood and the nobility, and makes them submissive.

14. He then looks at the sham-man, with, ' Agni Purishya we bear, Angiras-like;' — that is, 'Agni, favourable to cattle, we bear, like Agni.' He thereby equips him with the sham-man.

15. He (the Adhvaryu) arrives (near the fire) while holding (the lump of clay) over the he-goat ; for the he-goat is sacred to Agni : he thus equips him (Agni) with his own self, with his own godhead. And, moreover, the he-goat is the Brahman (priest- hood) : with the Brahman he thus equips him.

16. He then takes it down, with, ' O plants, wel- come ye with joy this propitious Agni coming hitherwards !' for the plants are afraid lest he (Agni) should injure them : it is for them that he

1 See VI, 3, 2, 6 seq. Q 2

2 28 SATAPATHA-BRAHMAiVA.

16. He then takes it down, with, ' O plants, wel- come ye with joy this propitious Agni coming hitherwards !' for the plants are afraid lest he (Agni) should injure them : it is for them that he

1 See VI, 3, 2, 6 seq. Q 2

2 28 SATAPATHA-BRAHMAiVA.

now appeases him, saying, f Welcome ye him with joy, propitious he comes to you ; he will not injure you!' — 'Removing all infirmities, afflictions; settling down, drive off from us evil inten- tion!' that is, 'removing all infirmities and afflic- tions, settling down, drive off from us all evil ! '

17. [Va£\ S. XI, 48] 'O plants, receive him joy- fully, ye blossoming, full-berried ones ! ' for that is their perfect form when they are blossoming and full-berried : thus, ' Being perfect, receive ye him joyfully!' — 'this timely child of yours hath settled down in his old seat;' that is, 'this seasonable child of yours has settled down in his eternal seat/

18. With two (verses) he takes it down, — two- footed is the Sacrificer, and the Sacrificer is Agni : as great as Agni is, as great as is his measure, with so much he thus takes it down. He takes it down from the right (south) to the left (north) side : the significance of this has been explained. Raised and sprinkled is (the place) where he takes it down, for on a (mound), raised and sprinkled, the (sacrificial) fire is laid down. Gravel is strewed thereon : the significance of this (will be explained) hereafter 1.

19. It is enclosed on all sides2; for at that time the gods were afraid, thinking, ' We hope the Ra- kshas, the fiends, will not smite here this (Agni) of ours!' They enclosed him with this stronghold; and in like manner does this one now enclose him with this stronghold. And, again, this is a womb ;

1 See VII, 1, 1, 9.

2 The lump of clay is deposited on a raised mound (or perhaps rather on a cut-out piece of ground, uddhata), in an enclosed shed, (with a door on the east side) north of the Ahavaniya.

VI KA2VDA, 5 ADHYAYA, I BRAHMAiVA, I. 229

and this (clay) is seed ; and in secret, as it were, the seed is infused into the womb : it is thus made of the form of the womb ; and hence it is only in secret that one would have intercourse even with his own wife.

20. He then unties it (the lump of clay) : what- ever part of his (body) pains him (Agni) when tied up, that pain he now puts outside of him; and, moreover, he causes him to be born from that womb (the antelope skin).

21. [He unties it, with V&g-. S. XI, 49 ; Rik S. Ill, 15, 1] 'Blazing forth with wide glare/ — that is, 'Shining brightly with wide glare;' — 'chase away the terrors of the hating demons!' — that is, ' chase away all evils ! ' — ' May I be in the protec- tion of the great, the good protector, in the guidance of Agni, ready to our call!' thereby he invokes a blessing.

' — ' May I be in the protec- tion of the great, the good protector, in the guidance of Agni, ready to our call!' thereby he invokes a blessing.

22. He then cuts off some goat's hair, and lets loose the animals towards the north-east ; for this, the north-east, is the region of both gods and men : he thus bestows cattle on that region, and hence both gods and men subsist on cattle.

THE MAKING OF THE FIRE-PAN (UKHA).

Fifth Adhyaya. First Brahma^a.

1. That water (used for working the clay) has been boiled by means of resin of the pala^a tree (butea frondosa), just for the sake of firmness. And as to why (it is done) by palasa resin ; — the palasa tree doubtless is Soma1, and Soma is the moon, and that (moon) indeed is one of Agni's

1 See part i, p. 183.

2 30 SATAPATHA-BRAHMAiVA.

forms : it is for the obtainment of that form of Agni (that palcUa resin is used).

2. He pours it on (the clay), with (Va£\ S. XI, 50-52; jRzk S. X, 9, 1-3), * Refreshing ye are, O wate rs x ! ' To whatever deity a i?zk-verse, and to whatever deity a Ya^us formula applies, that i?zk-verse is that very deity, and that Ya^us formula is that very deity: hence this triplet (XI, 50-52) is these waters, and they are those very waters which appeared as one form 2 : that form he now makes it.

3. He then produces foam and puts it thereto : the second form which was created (in the shape of) foam 3, that form he thus makes it. And the clay he now mixes is that very clay which was created as the third form. It was from these forms that he (Agni) was created at the beginning, and from them he now produces him.

4. He then mixes it with the goat's hair, just for the sake of firmness. And as to why with goat's hair, — the gods then collected him (Agni) from out of the cattle, and in like manner does this one now collect him from out of the cattle. And as to why with goat's hair, it is because in the he-goat (is contained) the form of all cattle ; and as to its being hair, form is hair 4.

5. [Va£\ S. XI, 53] 'Mitra having mixed the earth and ground with light/ — Mitra doubtless

1 The whole triplet runs thus : ' Refreshing ye are, O waters ; lead us to strength, to see great joy ! — whatever is your most benign sap, therein let us share, like loving mothers ! — For you we will readily go to him, to whose abode ye urge us, O waters, and quicken us/

2 See VI, 1, 1, 12. 8 VI, 1, 1, 13.

4 That is, the hair of cattle is the most obvious characteristic of their outward appearance.

VI KANDA, 5 ADHYAYA, I BRAHMAiVA, 9. 23I

is the breath, and the breath first did this sacred work; — 'I mix (fashion) thee, the well-born knower of beings, for health to creatures/ — as the text, so its meaning.

VI KANDA, 5 ADHYAYA, I BRAHMAiVA, 9. 23I

is the breath, and the breath first did this sacred work; — 'I mix (fashion) thee, the well-born knower of beings, for health to creatures/ — as the text, so its meaning.

6. Then there are these three kinds of powder (dust) — (sand of) gravel, stone, and iron-rust — therewith he mixes (the clay), just for firmness. And as to why (it is mixed) therewith, it is because thereof this (earth) consisted when it was created in the beginning : thus whatlike this (earth) was created in the beginning, such he now makes it (the earth, or fire-pan).

7. \Vdg-. S. XI, 54] 'The Rudras, having mixed the earth, kindled the great light;' — for this Agni is yonder sun : thus it is that great light which the Rudras, having mixed the earth, did kindle ; — 'yea, never-failing and brilliant, their light shineth among the gods;' — for that never- failing and brilliant light of theirs does indeed shine among the gods.

8. With two (verses) he mixes (the clay), — two- footed is the Sacrifices and the Sacrificer is Agni : as great as Agni is, as great as is his measure, so great he thus mixes (fashions) him.

9. He then kneads it, with (Va^. S. XI, 55), 'Mixed by the Vasus, the Rudras/ — for this (clay) has indeed been mixed both by the Vasus and the Rudras : by the Vasus, because by Mitra ; and by the Rudras, because by the Rudras ; — ' by the wise, the clay suitable for the work;' — for wise those (gods) are, and suitable for the (sacred) work is this clay; — 'making it soft with her hands, may Sinivall fashion it!' — Sintvalt doubtless is speech : thus, ' May she, having made it soft with her hands, fashion it ! '

232 DATAPATH A-BRAHMA2VA.

10. [Va^. S. XI, 56] ' Sintvall, the fair-knotted, fair-braided, fair-locked/ — for Sinivali is a woman, and that is indeed the perfect form of woman, to wit, the fair-knotted, fair-braided, fair- locked : he thus makes her perfect; — ' may she place the fire-pan into thy hands, O great Aditi!' — the great Aditi doubtless is this earth: it is to this earth that he says this.

11. [Vaf. S. XI, 57] 'Let Aditi fashion the fire-pan, by her skill, her arms, her wisdom!' — for by her skill, by her arms, and by her wisdom she does indeed fashion it ; — 'may she bear Agni in her womb, even as a mother (bears) her son in her lap ! ' — that is, ' as a mother would bear her son in her lap, so may she (Aditi) bear Agni in her womb ! '

' — that is, ' as a mother would bear her son in her lap, so may she (Aditi) bear Agni in her womb ! '

1 2. With three (formulas) he kneads (the clay), — threefold is Agni : as great as Agni is, as great as is his measure, with so much he thus kneads him. With two (verses) he mixes, — that makes five ; — of five layers consists the fire-altar (Agni) ; five seasons are a year, and the year is Agni : as great as Agni is, as great as is his measure, so great does this become. With three (formulas) he pours water thereto, — that makes eight ; — of eight syllables the Gayatrl metre consists, and Agni is Gayatra : as great as Agni is, as great as is his measure, so great does this become. And, moreover, as one of eight syllables 1 this (earth) was created in the beginning : thus as great as this (earth) was created in the beginning, so great he thus makes this (fire-pan representing the earth).

1 See VI, 1, 2, 6-7.

vi kanda, 5 adhyaya, 2 brahmaiva, 4. 233

Second Brahma^a.

1. He then takes a lump of clay, as much as he thinks sufficient for the bottom part, with, 'Makha's head thou art! ' — Makha, doubtless, is the sacrifice, and this is its head ; for the Ahavanfya fire is the head of the sacrifice, and that Ahavaniya (fire-altar) he is now about to build : hence he says, ' Makhas head thou art ! '

2. And, again, as to why he says, ' Makhas head thou art ! ' — when he (Agni) is built up, then he is born, and it is by the head (issuing first), by the top, that he who is born is born : ' when he is born, may he be born by the head, by the top !' so he thinks.

3. He spreads it out, with (Va£*. S. XI, 58), 'May the Vasus, Angiras-like, fashion thee by the G&yatri metre!' — for the bottom part is this (terrestrial) world, and this the Vasus fashioned by means of the Gayatri metre; and in like manner does this one now fashion it by means of the Gayatri metre ; — ' Angiras-like/ he says, for Ahgiras is the breath. 'Thou art steadfast!' — that is, ' thou art firm/ or, 1 thou art fixed ; ' — ' Thou art the earth ! ' — for this bottom part is indeed the earth; — 'Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificed' For the Vasus, having fashioned this (terrestrial) world, invoked this blessing thereon; and in like manner does the Sacrificer, having fashioned this world, now invoke this blessing thereon. Having made it of the measure of a span (in each direction), he then turns up its edge on each side.

4. He then lays thereon the first (lower) side-part,

234 DATAPATH A-BRAHMA2VA.

Having made it of the measure of a span (in each direction), he then turns up its edge on each side.

4. He then lays thereon the first (lower) side-part,

234 DATAPATH A-BRAHMA2VA.

with, 'May the Rudras, Angiras-like, fashion thee by the Trish/ubh metre.1, — for this side- part is the air, and this the Rudras fashioned by means of the Trish/ubh metre ; and in like manner does this one now fashion it by means of the Trish/ubh metre ; — ' Angiras-like/ he says, for Angiras is the breath; — 'Thou art steadfast!' — that is, ' thou art firm/ or ' thou art fixed ; ' — ' Thou art the air! ' for this side-part is indeed the air; — ' Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer ! 9 For the Rudras, having fashioned the air, invoked this blessing thereon ; and in like manner does this Sacrificer, having fashioned the air, now invoke this blessing thereon. Having stroked and smoothed it all over —

5. He lays on the upper side-part, with, 'May the Adityas, Angiras-like, fashion thee by the £agati metre!' for this side-part is yonder sky, and this the Adityas fashioned by means of the Gagati metre ; and in like manner does this one now fashion it by means of the Gagati metre ; — ' Angiras- like/ he says, for Angiras is the breath; — 'Thou art steadfast!' — that is, 'thou art firm/ or 'thou art fixed ; ' — ' Thou art the sky ! ' for that side-part is indeed the sky; — 'Establish in me offspring, increase of wealth, lordship of cattle, man- hood, clansmen for the Sacrificer!' For the Adityas, having fashioned the sky, invoked this blessing thereon ; and in like manner the Sacrificer, having fashioned the sky, now invokes this blessing thereon.

6. He then makes it (complete), with this fourth prayer, 'May the All-gods, the friends of all

VI KAiVDA, 5 ADHYAYA, 2 BRAHMAtfA, 9. 235

men, fashion thee, Angiras-like, by the Anu- sh/ubh metre V — this prayer, doubtless, is the (four) quarters, and the All-gods, the friends of all men, did then, by means of this prayer, put the quarters into these worlds, (that is) into the fire-pan ; and in like manner does the Sacrificer, by means of this prayer, now put the quarters into these worlds, into the fire-pan ; — ' Angiras-like/ he says, because Angiras is the breath; — 'Thou art steadfast!' — that is, ' thou art firm/ or ' thou art fixed ; ' — 'Thou art the quarters!' for this prayer indeed is the quarters; — 'Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer ! ' For the All-gods, the friends of all men, having fashioned the quarters, invoked this blessing on them ; and in like manner the Sacrificer, having fashioned the quarters, now invokes this blessing on them.

7. With that same formula he fashions it both inside and outside, whence the quarters are both inside and outside these worlds. He therewith fashions it without restriction (to any part of the pan), for unrestricted are the quarters.

8. He makes it just a span high, and a span side- ways ; for Vishmi, when an embryo, was a span long, and this (fire-pan) is the womb : he thus makes the womb of equal size with the embryo \

9. Were it larger than a span, he would make it smaller by that prayer; and were it smaller, (he would make it) larger thereby 2.

1 Vishrau is identical with Agni, inasmuch as both are the sacrifice.

2 That is to say, if the pan, thus fashioned, is not quite of the exact measure, the formula is supposed to set this right.

236 SATAPATHA-BRAHMAJVA.

10. If there be one victim, let him make it (the pan) one span wide ; and if there be five victims, let him make it five spans wide, or an arrow's width ; for the arrow means strength : he thus makes it to be composed of strength. But, indeed, an arrow formerly used to be five spans long \

11. He then lays round the horizontal belt (or rim) ; — that is the quarters ; for the gods, having made these worlds, the fire-pan, strengthened and encircled them by the quarters ; and in like manner the Sacrificer, having made these worlds, the fire- pan, thus strengthens and encircles them by the quarters.

12. He lays this (rim) on the upper third (of the side), for it is there the ends of these worlds meet, and he thus makes them firm thereby.

13. [He does so, with Va^*. S. XI, 59] 'Thou art Aditi's girdle!' — in the sacrifice the string relates to Varu/za: he thus lays this belt round after (expressly) making it one not relating to Varu/za.

14. He then silently makes four upright (bands), for these are the quarters ; — for the gods, having made these worlds, the fire-pan, made them firm on all sides by means of the quarters 2 ; and in like manner the Sacrificer, having made these worlds, the fire-pan, now makes them firm on all sides by means of the quarters.

1 5 . These (vertical bands) run up to (the rim of) it, for they did then support it, and so do they now support it : thus that upper part of it becomes firm

1 Yasmin kale dhanurvedanusare^a dharmata^ kshatriya yudh- yante tasmin kale pa^aprade^eshur asit, adhuna tv iyam aniyata- parima;za vartante, Say.

2 Viz. by means of the mountains, according to Sayawa.

VI KAiVDA, 5 ADHYAYA, 2 BRAHMAiVA, 21. 237

by means of the horizontal belt, and that lower part of it by means of these (vertical bands).

16. At their tops they form nipples ; for the gods, having made these worlds, the fire-pan, drew forth for themselves from these nipples all (objects of) their desires ; and in like manner the Sacrificer, having made these worlds, the fire-pan, draws forth from these nipples all his desires.

1 7. This (fire-pan) indeed is a cow, for the fire-pan is these worlds, and these worlds are a cow : that horizontal belt is its udder ; it is in the (upper) third of it, for the udder is in one-third of the cow.

18. He forms nipples to it, whereby he forms the nipples of the udder : it has four nipples, for the cow has four nipples.

19. Some, indeed, make it with two nipples, or also with eight nipples ; but let him not do so, for those cattle which have fewer nipples than a cow, and those which have more nipples, are less fit to yield him a livelihood : hence they make this (fire- pan) less fit to yield a livelihood ; and, indeed, they do not make it (like) a cow, but (like) a bitch, or a ewe, or a mare ; hence let him not do so.

20. He then takes hold of its bowl, with, 'May Aditi seize thy bowl!' Aditi, doubtless, is Speech ; and the gods, having then fashioned it, perfected it by means of Aditi, speech ; and in like manner this one, having fashioned it, now perfects it by means of Aditi, speech.

21. Having grasped it with both hands, he sets it down, with, 'She, having fashioned the great (mahim) fire-pan/ — that is, ' she, having fashioned the great (mahattm) fire-pan ; ' — 'the earthen womb for Agni;' — for this is indeed Agni's

238 DATAPATH A-BRAHM A2VA.

earthen womb; — ' Aditi offered it unto her sons, thinking, They shall bake it!' — for Aditi, indeed, having fashioned it, offered it to the gods, her sons, to bake it ; and in like manner does this one now, after fashioning it, offer it to the gods to bake it.

22. Now some make three (fire-pans), saying, 'Three (in number) are these worlds, and the fire-pans are these worlds ; ' and also for mutual expiation, thinking, ' If the one will break, we shall carry (Agni) in the other, and if the other (breaks), then in the other (or third).' Let him not do so ; for that first bottom part is this world ; and that first (lower) side- part is the air ; and the upper one is the sky ; and that fourth, the prayer, doubtless is the quarters; and just as much as these worlds and the quarters are, so much is this whole (universe). But were he to add anything thereto, he would make it to be redundant, and whatever redundant (act) is done in the sacrifice is left over for the Sacrificer's spiteful rival. And as to the expiation in case of the (fire-pan being) broken, that (will be told) in a subse- quent chapter \

Third Brahma;va.

And as to the expiation in case of the (fire-pan being) broken, that (will be told) in a subse- quent chapter \

Third Brahma;va.

1. Of that same (clay) she (the queen) forms the first, the ' invincible ' (brick) ; for the invincible one (Asha^M) is this earth, and this earth was created first of these worlds. She forms it of that same clay, for this earth is (one) of these worlds. The (Sacri- ficed) consecrated consort (mahisht) forms it; for this earth is a ' mahisht ' (female buffalo, a cow). She who is first taken to wife is the consecrated consort.

1 VI, 6, 4, 8.

VI KANDAy 5 ADHYAYA, 3 BRAHMAiVA, 5. 239

2. It measures a foot (in length and breadth), for the foot is a foundation, and this earth also is a foundation. It is marked with three lines, for this earth is threefold 1.

3. Now he (the Sacrificer) makes the fire-pan : he thereby makes these worlds. He then makes the (three) ' all-light ' (bricks), that is these deities, Agni, Vayu, Aditya, for those deities indeed are all the light. He makes them from that same clay (as the fire-pan) : he thus produces these gods from these worlds. The Sacrificer makes them. They are marked with three lines, for threefold are these gods 2. Thus as regards the deities.

4. Now as regards the self (or body) : the fire-pan, indeed, is the self (of Agni). The 'invincible' (brick) is speech : that she (the wife) makes first, for this speech is foremost in the body. She makes it from that same clay, for this speech is of the body. The (Sacrificer's) consecrated consort makes it, for speech is a ' mahishi.' It is marked with three lines, for speech is divided into three kinds, Rik- verses, Ya^us-formulas, and Saman-tunes ; and be- cause of this threefold form of speech, low-voiced, half-loud, and loud.

5. He makes the fire-pan : thereby he makes ( Agni's) self. He then makes the ' all-light ' (bricks), — the ' all-light' (brick) is offspring, for offspring indeed is all the light : he thus causes generation to take place. He makes them of the same clay (as the fire-pan) : he thus produces offspring from the self. The Sacrificer makes them : the Sacrificer thus

1 See VI, 1, 1, 14.

2 Viz. those of the sky, the air, and the earth. See VI, 1, 2, 10.

24O SATAPATHA-BRAHMAiVA.

produces offspring from his own self. He makes them without interruption : he thus produces un- interrupted offspring from his own self. He makes them subsequently (to the fire-pan) : he thus pro- duces the offspring subsequently to his own self. They are marked with three lines, for generation is threefold, father, mother, and son ; or, the embryo, and the inner and outer membrane.

6. He makes these from (clay) prepared with prayer, the others from (clay) prepared without prayer ; for these are defined, the others undefined ; these are limited (in number), the others unlimited.

7. That Agni is Pra^apati ; but Pra^apati is both of this, defined and undefined, limited and unlimited : thus when he makes (bricks) from (clay) prepared with prayer, he thereby makes up that form of his (Pra^apati's) which is defined and limited ; and when he makes them from (clay) prepared without prayer, he thereby makes up that form of his which is un- defined and unlimited. Verily, then, whosoever knowing this does it on this wise, makes up the whole and complete Agni. From the (clay) lying ready prepared, he leaves over a lump for expia- tions \

8. He (the Adhvaryu) now fumigates it (the fire- pan)— just for the sake of strength, or to (mark) the progress of the work. And, again, as to why he fumigates, — that fire-pan is the head of the sacrifice, and the smoke its breath : he thus puts breath into the head.

9. He fumigates it with horse-dung, to insure it against injury ; for the horse is sacred to Pra^apati,

1 That is, in case the fire-pan were to break. See VI, 6, 4, 8 seq.

VI KAiVDA, 5 ADHYAYA, \ BRAHMAiVA, I. 24 1

and Pra^apati is Agni, and one does not injure one's own self. And with dung (he does it) because that is what was eaten (by the horse) and is useless ; and thus he does not injure the horse itself, nor the other cattle.

10. {y&g: S. XI, 60] 'May the Vasus make thee fragrantby the Gayatrt measure,Angiras- like ! — May the Rudras make thee fragrant by the Trish/ubh metre, Angiras-like! — May the Adityas make thee fragrant by the Cagati metre, Angiras-like! — May the All-gods, the friends of all men, make thee fragrant by the Anush/ubh metre, Angiras-like! — May Indra make thee fragrant ! — May Varu/za make thee fragrant! — May Vishnu make thee fragrant!' — he thus fumigates it by means of the deities.

11. Seven balls of horse-dung are (used), and seven formulas : those deities are sevenfold1, and seven vital airs there are in the head. But also what is many times, seven times seven, is (expressed by) seven2 : he thus puts the seven vital airs into the head.

Fourth Brahma^a. 1. He now digs that (hole)3 in the earth; for the gods now were afraid, thinking, 'We hope the Rakshas, the fiends, will not smite here this (Agni) of

1 ? Or, divided into groups of seven each, as, for instance, the Maruts, see II, 5, 1, 13.

2 Comp. the Germ. ' seine sieben Sachen (or, Siebensachen) packen/ to pack one's traps.

3 One might take ' athainam asya^z khanati ' to mean, ' he now digs for him (Agni) in the earth/ or ' digs him into the earth/ Cf. VI, 4, 1, 1, ' athainam ata^ khanati.' Saya/za, however (in accordance with the formula in paragraph 3), supplies 'ava/am/ * a hole/

[41] R

242 SATAPATHA-BRAHMAiVA.

ours ! ' They made this (earth) to be his self (body), for protection, thinking, * The self will protect itself/

VI, 4, 1, 1, ' athainam ata^ khanati.' Saya/za, however (in accordance with the formula in paragraph 3), supplies 'ava/am/ * a hole/

[41] R

242 SATAPATHA-BRAHMAiVA.

ours ! ' They made this (earth) to be his self (body), for protection, thinking, * The self will protect itself/

2. He digs him out with (the help of) Aditi, in order to guard him from injury ; for Aditi is this earth, and one does not injure one's own self; but were he to dig with (the help of) another deity, he surely would injure him (Agni).

3. [Vdg- S. XI, 61] 'May the divine Aditi, dear to all the gods, dig thee, Angiras-like, O hole, in the lap of the earth!' — for this hole (is dug) among the gods. That bamboo spade now dis- appears. This hole is four-cornered, for there are four quarters : he thus digs it from all the quarters1. Having then laid down fuel in it, he silently puts the ' invincible ' (brick) thereon, for that is made first.

4. He then sets down the fire-pan (with the bottom part upwards), with, 'May the divine wives of the gods, dear to all the gods, place thee, Angiras- like, O fire-pan, in the lap of the earth!' for of old the divine wives of the gods, dear to all the gods, indeed, like Angiras, placed that (fire-pan) into the lap of the earth, and by (the help of) them he now places it. But, surely, these are the plants, — the wives of the gods are indeed the plants ; for by the plants everything here is supported : by means of the plants he thus supports this (fire-pan). He then lays down silently the 'all-light' (bricks). Having then placed fuel thereon he kindles it.

5. 'May the divine Dhisha^as, dear to all the gods, kindle thee, Angiras-like, O fire-pan, in the lap of the earth!' for of old the divine

1 Sarvabhyo digbhya enam ava/a#z khanati tazra ia sarvasu dikshu wash/rd na hiwsanti, Say.

VI KANDA, 5 ADHYAYA, 4 BRAHMA2VA, 8. 243

Dhisha/zas, dear to all the gods, indeed kindled it, like Angiras, in the lap of the earth, and with their help he now kindles it. But, surely, this is Va^ (speech), — the Dhisha^as are indeed speech1, for by speech everything is kindled here : by means of speech he thus kindles this (fire-pan). Whilst look- ing at it, he then mutters these three formulas :

6. ' May the divine protectresses, dear to all the gods, heat thee, O fire-pan, Angiras-like, in the lap of the earth ! ' for of old the divine pro- tectresses, dear to all the gods, indeed, like Angiras, heated it in the lap of the earth ; and by them he now heats it. But, surely, these are the days and nights, — the protectresses are indeed the days and nights ; for by days and nights everything is covered here : by means of the days and nights he thus heats it.

But, surely, these are the days and nights, — the protectresses are indeed the days and nights ; for by days and nights everything is covered here : by means of the days and nights he thus heats it.

7. ' May the divine ladies, dear to all the gods, bake thee, Arigiras-like, O fire-pan, in the lap of the earth ! ' for of old the divine ladies, dear to all the gods, did, like Angiras, bake it in the lap of the earth, and with their help he now bakes it. But, surely, these are the metres, — the ladies (gna) are indeed the metres (scripture texts), for by means of these men go (gam) to the celestial world : by means of the metres he thus bakes it.

8. 'May the divine women, with undipped wings, dear to all the gods, bake thee, Angiras- like, O fire-pan, in the lap of the earth !' for

1 Whether * Dhisha^a ' (the name of certain female divinities who have the power of bestowing prosperity and granting wishes) is here connected with 'dhisrmya/ fire-hearth; or whether it is* taken by the author in some such primary sense as ' intelligence ' or 'inspiration/ it were difficult to decide. Sayawa connects it with l dhi/ — vag vai dhisha^a, sa hi dhiyaw karma £7zavasani(?) sambha^ate.

R 2

244 SATAPATHA-BRAHMAiVA.

of old the divine women, with undipped wings, dear to all the gods, did bake it, like Angiras, in the lap of the earth ; and with their help he now bakes it. But, surely, these are the stars, — the women (^ani) are indeed the stars, for these are the lights of those righteous men (^ana) who go to the celestial world : it is by means of the stars that he thus bakes it.

9. Now he digs with one (formula), he sets down (the fire-pan) with one, he kindles with one, he heats with one, he bakes (pa/£) with two, whence twice in the year food is ripened (pa>£) ; these amount to six, — six seasons are a year, and Agni is the year : as great as Agni is, as great as is his measure, so great does this become.

10. And as often as he attends to (the fire by adding fresh fuel)1 he attends to it with the prayer relating to Mitra, '[The protection] of Mitra, the preserver of men2 . . . ;' for a friend (mitra) does not injure any one, nor does any one injure his friend ; and in like manner does this one not injure that (fire-pan), nor does it (injure) him. By day he should put (fuel) on it, by day he should clear it (of the ashes).

11. He clears it (of the ashes) with a prayer relat- ing to Savitrz, — for Savitrz is the impeller : impelled

1 The St. Petersburg dictionary seems to take ' yavat kiya£ ^opanya^arati ' in the sense of ' as much (or, as deep) as he enters (into the pan)/ But see III, 2, 2, 19, where 4 yavat kiya^a . . . upaspwet ' has likewise the meaning ' as often as he touches/ Cf. also Katy. Sr. XVI, 4, 15, He keeps up (the fire by adding fuel), with ' Mitrasya . . . ; ' 16, [He repeats the formula] as often (or long) as he keeps it up (or, adds fuel).

2 V£g. S. XI, 62 ; Rik S. Ill, 59, 6, £iyate drona&t.

. upaspwet ' has likewise the meaning ' as often as he touches/ Cf. also Katy. Sr. XVI, 4, 15, He keeps up (the fire by adding fuel), with ' Mitrasya . . . ; ' 16, [He repeats the formula] as often (or long) as he keeps it up (or, adds fuel).

2 V£g. S. XI, 62 ; Rik S. Ill, 59, 6, £iyate drona&t.

2 Samuhya samuhya purishazrc tenaiva kevalena ^iyata iti samu- hyapurisha^, Say.

3 As in the case of the lump of clay, VI, 4, 3, 10.

4 VI, 7, 1, 8 seq.

B Or the Vishmi-steps, as the term, for a special reason, was translated at V, 4, 2, 6.

T 2

2 76 satapatha-brAhma^a.

in the form of Vishnu, now stride through these worlds.

ii. Now he who is Vishnu is this sacrifice; and he who is this sacrifice is that same Agni in the ukha (fire-pan) : into that same (Agni) the gods changed themselves, and strode through these worlds ; and in like manner the Sacrificer, having changed himself into that same (Agni), strides through these worlds.

12. Standing with his face towards north-east (he strides) ; for standing towards north-east Pra^apati created offspring by means of the Vishnu-strides : in like manner does the Sacrificer now, standing towards north-east, create offspring by means of the Vishnu-strides.

13. [Vaf. S. XII, 5] 'Thou art Vishnu's stride/ — for in the form of Vishnu he strides; — ' the slayer of foes ; ' — for he now slays his foes ; — 'mount thou the Gayatri metre/ — the Gayatri metre he does mount, — 'stride along the earth!' — along the earth he indeed strides. He stretches forward his (right) foot and strides : he raises the fire upwards, for upwards he ascends.

14. ' Thou art Vishnu's stride/ — for in the form of Vishnu he strides; — 'the slayer of plotters/ — for he now does slay the plotters; — 'mount thou the Trish^ubh metre!' — the Tri- sh^ubh metre he does mount; — 'stride along the air ! ' — along the air he indeed strides. He stretches forward his foot and strides : he raises the fire (yet further) upwards, for upwards he ascends.

15. 'Thou art Vishnu's stride/ — for in the form of Vishnu he strides; — 'the slayer of the evil-minded/ — for he now does slay the evil-

VI KAiVDA, 7 ADHYAYA, 3 BRAHMAiVA, 2. 277

minded; — 'Mount the tragati metre!' — for the Gagatl metre he does mount; — 'stride along the sky ! ' — along the sky he indeed strides. He stretches his foot forward and strides : he raises the fire (yet further) upwards, for upwards he ascends.

16. 'Thou art Vishnu's stride,' — for in the form of Vishmi he strides; — 'the slayer of the hostile/ — for he now does slay the hostile ; — 'mount thou the Anush/ubh metre!' — the Anush/fubh metre he does mount; — 'stride along the quarters ! ' — he looks along the (four) quarters ; he does not stretch forward his foot, thinking, ' Lest I lose these worlds!' — He raises the fire right up, for he ascends completely (to the top).

Third Brahma^a.

' — he looks along the (four) quarters ; he does not stretch forward his foot, thinking, ' Lest I lose these worlds!' — He raises the fire right up, for he ascends completely (to the top).

Third Brahma^a.

1. He then holds it (the fire in the pan) up thus (towards north-east). Now the gods at that time were desiring, ' May we be like Par^anya (the rain- god) ! ' By that body (of his a) they became like Par^anya, and in like manner does the Sacrificer by that body (of his) become like Par^anya.

2. [V^. S. XII, 6; jRik S. X, 45, 4] 'Agni roared like the thundering sky,' — for he (Agni) indeed roars like the thundering Par^anya ; — ' again and again licking the ground, stroking2 the plants,' — for Par^anya, whilst licking again and

1 Viz. by the Agni who is now being held up, and of whom Par^anya is said to be another form, at VI, 1, 3, 15. It is pro- bably the smoke rising from the fire-pan that suggests the idea of the Jupiter pluvius sending forth his flashes of light from the dark cloud.

2 Literally, anointing (? either furbishing, or impregnating).

2 78 SATAPATHA-BRAHMAiVA.

again the ground, does stroke the plants; — 'scarce born, the kindled shone forth/ — for scarce born he indeed lights up everything here; — 'with his light he shineth between the two worlds/ — the two worlds, doubtless, are the heaven and the earth, and these two he indeed illumes by his light. He holds it (the fire in the pan) up so as to be beyond the reach of his arms, for Par^anya is beyond the reach of (our) arms.

3. He then lowers it ; for whatever sap, what- ever sustenance there is in this world, that rises upwards with it through these worlds, for Agni is the sap, Agni is the substance in this world : thus were that always to be so \ then there would be no sap, no sustenance in this world ; but when he lowers (the fire), he bestows sap and sustenance on this world.

4. And, again, why he lowers it, — he then indeed rises upwards from here through these worlds : that is, as it were, a rising away from here. But this earth is the resting-place ; and were that always to be so, the Sacrificer would be removed from this world. But when he lowers (the fire), he thereby comes back to this resting-place, and stands firmly on this resting-place.

5. And, again, why he lowers it, — there, indeed, in rising upwards, he conquers these worlds from here : that is, as it were, a conquering in a forward direction. Now the conquest of him who conquers only in a forward direction is completed by others ; but for him who conquers both ways there is free scope : thus, when he lowers (the fire) he conquers

1 Literally, were that to be so much only (i.e. were the fire always to be held up there).

VI KANDA} 7 ADHYAYA, 3 BRAHMAiVA, 8. 279

these worlds both from here upwards and from thence backwards.

were the fire always to be held up there).

VI KANDA} 7 ADHYAYA, 3 BRAHMAiVA, 8. 279

these worlds both from here upwards and from thence backwards.

6. [Va^*. S. XII, 7-10] ' Ever returning Agni, turn thou back unto me, with life, with vigour, with offspring, with riches ; with gain, with wisdom, with wealth, with prosperity! — O Agni, Ahgiras! may thine be a hundred courses, and a thousand returns : with in- crease of increase bring back what was lost by us, and bring us again riches! — Return again with sustenance, again, O Agni, with food and life, guard us again from trouble! — With wealth return, O Agni, overflow with the all-feeding stream on every side!' — that is, ' with all this return thou to me ! ' Four times he lowers (the fire further and further), for four times it rises upwards : thus as often as it rises upwards, so often he lowers it ; and having lowered it (com- pletely), he holds it above his navel : the significance of this has been explained l.

7. He then addresses him (Agni) ; for Agni is vital power: he thus lays vital power into his self: [Va^. S. XII, 11] 'Hither have I brought thee/ — for they do indeed bring him hither; — 'thou hast entered/ — he then lays vital power into his self; — 'stand thou firm, never staggering!' — he thus lays the vital power firmly into his self; — 'may all the people long for thee !' — the people are food : thus, ' may all food long for thee ! ' — ' may thy rule not fall away from thee!' — rule means glory : thus, ' may thy glory not fall away from thee ! '

8. He then unties the sling of the netting, and the sling of the gold plate ; for the sling belongs to

1 VI, 7, 1, 8 seq.

2 80 DATAPATH A-BRAHMA2VA.

Varima : he thus frees himself from Varu^as noose. He does so with a verse to Varu/ea : he thus frees himself from Vanma's noose by its own self, by its own deity. [Va^-. S. XII, 12; Rik S. I, 24, 15] 'Take off from us, O Varu/za, the uppermost cord, down (take) the lowest, away the middle one ! ' — as the text, so the meaning ; — ' and so, O Aditya, may we be sinless in thy service for safety (Aditi) ! ' — Aditi is this earth : thus, ' Sinless may we belong to thee and to her (the earth) ! '

9. He then holds him (Agni) up thus (towards south-east) ; for on that former occasion he raises him upwards from here towards the east with the fashioning formula1; and he then holds him up thus (towards north-east2). Now were that alone to take place, he (the sun), surely, would stop even there (in the north) ; but inasmuch as he now holds him up thus (towards south-east), he (the sun) having gone thus (in a northerly direction), then comes back again thus (in a southerly direction).

Now were that alone to take place, he (the sun), surely, would stop even there (in the north) ; but inasmuch as he now holds him up thus (towards south-east), he (the sun) having gone thus (in a northerly direction), then comes back again thus (in a southerly direction).

10. \V&g. S. XII, i3;i?z'kS.X, 1, 1] « The great hath stood up erect before the Dawns/ — for before the dawn the great one (Agni) indeed stands up erect; — 'emerged from the gloom he hath come with light/ — for emerged from the gloom, the night, he indeed comes with light, with the day; — 'well-shapen with white light/ — for he, Agni, is indeed well-shapen with white light ; — 'when born, he hath filled all homesteads;' — all homesteads, doubtless, means these worlds, and these he indeed fills, when born. He holds him up so as to be beyond the reach of the arms, for he (the

1 VI, 7, 2, 9. 2 VI, 7, 3, 1.

VI K&NDA, 7 ADHYAYA, 3 BRAHMAiVA, 12. 28 1

sun) is beyond the reach of arms from here. He then lowers him : he thereby comes back to this resting- place, and stands firmly on this resting-place. [He does so] with a ^agati verse x, for the Gagatl gains these worlds from above hitherwards.

n. [Va^. S. XII, 14; Rik S. IV, 40, 5] 'The swan dwelling in the light/ — the swan dwelling in the light, doubtless, is yonder sun; — 'the Vasu dwelling in the air/ — the Vasu dwelling in the air, doubtless, is the wind; — 'the priest seated on the altar/ — the priest seated on the altar, doubtless, is Agni ; — ' the guest/ — for he (Agni) is indeed the guest of all beings ; — ' dwelling in the retreat2/ — that is, 'dwelling in rugged places;' — ' the man-dwelling/ — the man-dwelling, doubtless, is the vital air ; and men are human beings : he thus means that vital air, that fire, which (burns) in human beings ; — ' the space-dwelling/— -for he (Agni) indeed is seated in all spaces; — 'the law- seated/ — that is, ' the truth-seated ;' — 'the sphere- dwelling/ — for he is indeed seated in all spheres ; — • 'the water-born, cow-born' — for he is indeed both water-born and cow-born; — 'law-born/ — that is, 'truth-born;' — 'rock-born/ — for he is born from the rock; — 'the law/ — that is, 'the truth/ With ' the Great ! ' he deposits it (the fire); for he (Agni) is indeed the great (truth) : he thus deposits him (on the seat) after making him what he is.

12. [He does so] with two syllables ('brzhat'), — the Sacrificer is two-footed, and the Sacrificer is

1 It is rather a trish/ubh verse.

2 Rather, (the guest) dwelling in the house (durowa-sad), but the author evidently derives ' durowa ' from l dus ' (bad), making it a synonym of ' durga/

282 SATAPATHA-BRAHMAiVA.

Agni : as great as Agni is, as great as is his mea- sure, with so much he thus deposits him.

13. He then stands worshipping by him ; for he makes, as it were, light of him, when he strides with him through these worlds both thus (upwards), and thus (downwards) : he now makes amends to him, so that he (Agni) may not hurt him.

14. And, again, why he stands by him ; — the gods at that time were afraid, lest he should injure these worlds of theirs from anigh : they thereby appeased him towards these worlds ; and in like manner does he (the Sacrificer) now appease him towards these worlds.

J5- [va£\ S. XII, 15-17] ' Seat thee in this thy mother's lap, thou, O Agni, knowing all ordi- nances ! burn her not with thy heat, thy flame! shine in her with a brilliant light! — Glowing with light and heat within thine own seat, be thou gracious unto this Ukha, O knower of beings! — Being gracious unto me, O Agni, now seat thee graciously! seat thee here in thine own seat, having made happy all the regions!' — by saying 'Gracious — Gracious/ he appeases him, so that he may not injure any one, and thus he, being appeased, does not injure these worlds.

16. With three (verses) he stands by worship- ping ; — three in number are these worlds, and three- fold is Agni : as great as Agni is, as great as is his measure, with so much he thereby makes amends to him, and with so much does he thereby appease him towards these worlds.

vi kanda, 7 adhyaya, 4 brahman a, 3. 283

Fourth Brahma^a.

1. He then stands by him worshipping with the Vatsapra rite1. For Pra^pati, having by means of the Vishnu-strides produced creatures, created vital power for them by means of the Vatsapra rite ; and in like manner the Sacrificer, having, by means of the Vishnu-strides, produced creatures (or, sub- jects), creates vital power for them by means of the Vatsapra rite.

2. Now the Vatsapra rite, doubtless, is he, the golden-handed 2 (Agni) ; — hence whomsoever that is born one may wish to obtain the full (measure of) life, let him touch that one with the Vatsapra rite, and he thereby creates vital power for that new- born one ; and accordingly that one obtains the full (measure of) life. And whomsoever one may wish to be vigorous, let him first address that one with the Vikr/ti (fashioning) formula3, and that one accordingly becomes vigorous.

3. [Vag\ S. XII, 18-20] 'From the sky Agni was first born;' — the sky, doubtless, is the breath, and from the breath he (Agni) was indeed first born, — 'from us the second time, the knower of beings,' — inasmuch as he, man-like, on that occasion generated him a second time4; — 'the

1 That is, the recitation of Vag. S. XII, 18-28 or 29 (Rik S. X, 45), ascribed to the poet Vatsapri Bhalandana. The Brahma^a, however, comments only on the first three verses, and perhaps these alone were used for the purpose at the time when the Brahmaraa was composed.

2 This is a somewhat doubtful meaning of l dakshayawa-hasta/ The synonyms (if correct), hirawyapam and hirawyahasta, always refer to Savitrz', the sun.

8 See VI, 7, 2, 5-6.

2 This is a somewhat doubtful meaning of l dakshayawa-hasta/ The synonyms (if correct), hirawyapam and hirawyahasta, always refer to Savitrz', the sun.

8 See VI, 7, 2, 5-6.

4 ? Or, as a second ; see above, VI, 1, 1, 11.

284 DATAPATH A-BRAHM AiVA.

third time in the waters/ — inasmuch as he there did generate him a third time from the waters ; — 'he, the manly-minded, (kindling him) the im- perishable/— the manly-minded, doubtless, is Pra^apati ; and the imperishable, Agni1; — ' kindling him the mindful praises (^ar) him/ — for he who kindles him generates him, mindful,

4. 'We know, O Agni, thy threefold three/ — Agni, Vayu (wind), Aditya (sun), these are his three in three forms; — 'We know thy manifold scattered sites/ — inasmuch as he (Agni) is here distributed manyways ; — 'we know thy highest name which is in secret/ — 'the youngest/ that indeed is his highest name in secret; — 'we know that source whence thou art come;' — the source, doubtless, is the (heavenly) waters, for from the waters he first came.

5. 'In the sea the manly-minded (kindled) thee, in the waters/ — the manly-minded is Pra^a- pati : thus, ' In the waters Pra^apati (kindled) thee ;' — 'the man-watcher hath kindled thee, O Agni, in the udder of the sky/ — the man-watcher, doubtless, is Pra^apati, and the udder of the sky is the waters; — 'thee, whilst standing in the third region/ — the third region, doubtless, is the sky; — 'the buffaloes made (thee) grow in the lap of the waters ;' — the buffaloes, doubtless, are

1 The construction of the text here favoured by the author is very doubtful. It has probably to be construed, — ' the third time (he, Agni, was born) in the waters, he, the manly-minded (or, friendly to men). Kindling him, the imperishable (Agni), the heedful (? or pious) one praises him/ — or perhaps, ' While kindling him, the considerate one praises him unceasingly/ A point which favours the author's construction is that, in verse 3, ' nrz'ma/zaas ' certainly refers not to Agni, but to him who generated him.

VI KAiTOA, 7 ADHYAYA, 4 BRAHMAJVA, 6. 285

the vital airs : thus, ' the vital airs made thee grow in the sky/

6. These (three verses *) have one and the same explanation regarding him (Agni) : they are Tri- sh/ubh verses relating to Agni. Inasmuch as they relate to Agni, they are Agni ; and inasmuch as they are Trish/ubhs, and eleven (syllables), they are Indra; — but Agni consists of Indra and Agni: as great as Agni is, as great as is his measure, with so much he thus stands worshipping by him. And Indra and Agni are all the gods, and Agni includes (or belongs to) all the deities : as great as Agni is, as

1 The remaining verses (XII, 21-29) are as follows : —

1. Agni roared like the thundering sky, &c. (see VI, 7, 3, 2).

2. The upraiser of glories, the upholder of riches, the inspirer of thoughts, the guardian of Soma ; the excellent son of power, shines forth as king in the waters, kindled before the dawns.

Agni roared like the thundering sky, &c. (see VI, 7, 3, 2).

2. The upraiser of glories, the upholder of riches, the inspirer of thoughts, the guardian of Soma ; the excellent son of power, shines forth as king in the waters, kindled before the dawns.

3. A beacon unto all that is, the child of the world filled the two spheres even when born ; even the hard rock he broke going thither when the five peoples worshipped Agni.

4. An eager cleanser, a wise messenger, the immortal Agni has been set up among the mortals ; flickering (?) he sends forth the red smoke, striving with his bright flame to reach the sky.

5. Looking like a golden disk, &c. (see VI, 7, 2).

6. Whoso maketh for thee this day a ghee-baked cake, O divine Agni of auspicious flame, lead him onwards to bliss, unto god- allotted glory, O youngest !

7. Make him share in the songs of triumph, make him share in every hymn that is sung ! Dear be he unto Surya, dear unto Agni ; let him prevail with the living one and with them that are to be born !

8. They that worship thee day by day, O Agni, win all desirable boons ; ardently wishing for wealth, they have opened with thee the stable filled with cows !

9. Agni Vawvanara has been celebrated by the ifoshis, the guardian of Soma, most gracious unto men : let us invoke heaven and earth who are free from hatred ! grant us wealth, ye gods, with abundance of men !

286 SATAPATHA-BRAHMAiVA.

great as is his measure, with so much he thus stands worshipping by him.

7. And, again, why the Vishnu-strides and the Vatsapra rite are (performed) ; — by the Vishnu- strides Pra^apati created this world, and by the Vatsapra the fire (Agni) ; by the Vishnu-strides Pra^apati created the air, and by the Vatsapra the wind (Vayu) ; by the Vishnu-strides Pra^apati created the sky, and by the Vatsapra the sun (Aditya) ; by the Vishnu-strides Pra^apati created the regions, and by the Vatsapra the moon ; by the Vishnu- strides Pra^apati created that which has been, and by the Vatsapra that which shall be ; by the Vishnu- strides Pra^apati created possession (wealth), and by the V&tsapra hope ; by the Vishnu-strides Pra^*apati created the day, and by the Vatsapra the night ; by the Vishnu-strides Pra^apati created the former (bright) fortnights, and by the Vatsapra the latter (dark) fortnights ; by the Vishnu-strides Pra^apati created the half-months, and by the Vatsapra the months ; by the Vishnu-strides Pra^apati created the seasons, and by the Vatsapra the year : thus the reason why the Vishnu-strides and Vatsapra are (performed) is that he thereby even now creates everything.

8. And, again, why the Vishnu-strides and the Vatsapra rite are (performed). By the Vishnu- strides Pra^apati drove up to heaven. He saw that unyoking-place, the Vatsapra, and unyoked thereat to prevent chafing; for when the yoked (beast) is not unloosed, it is chafed. In like manner the Sacrificer drives up to heaven by the Vishnu-strides ; and unyokes by means of the Vatsapra.

He saw that unyoking-place, the Vatsapra, and unyoked thereat to prevent chafing; for when the yoked (beast) is not unloosed, it is chafed. In like manner the Sacrificer drives up to heaven by the Vishnu-strides ; and unyokes by means of the Vatsapra.

9. Having stridden the Vishnu-strides, he then

VI KANDA, 7 ADHYAYA, 4 BRAHMAiVA, 12. 287

forthwith stands by the fire worshipping it with the V&tsapra, just as one who has journeyed would forthwith unyoke. Men (proceed) after the manner of the gods : hence even now, when a troop of men have journeyed they forthwith unyoke.

10. Now, the Vishnu-strides indeed are the day and the night, and the Vatsapra is the day and the night : he thus journeys for a day and a night, and takes rest for a day and a night : and hence even now when a troop of men have journeyed for a day and a night they take rest for a day and a night.

11. Only for one half of the year he strides the Vishnu-strides, and for one half he worships the fire with the Vatsapra ; for the world of heaven is in the midst of the year : thus were he to stride for less than half (a year), he would not reach that world of heaven ; and were he to do so for more than half (a year), he would pass beyond that world of heaven and lose it ; but when he strides for one half, and worships the fire for one half, he unyokes forthwith after reaching the world of heaven.

12. He proceeds with these two alternately1, even as one would accomplish a long way by (repeatedly) unyoking. Both before and after (the Diksha), he combines both, the Vishnu-strides and the Vatsapra ; for the Vishnu-strides are the day, and the Vatsapra the night ; and Pra^apati, both when he was about to generate and when he had generated this universe, enclosed it on both sides by day and night : in like

1 That is, whilst on the first day of the Diksha, as well as on the day after its completion, both the Vishmi-strides and the Vatsapra are performed, during the intermediate period of one year they are performed on alternate days, — the Vishnu-strides on even, and the Vatsapra on uneven days.

288 DATAPATH A-BRAHMAiVA.

manner the Sacrificer now, both when he is about to generate and when he has generated this universe, encloses it on both sides by day and night.

13. As to this they say, * If the Vishnu-strides are the day, and the Vatsapra the night, and both of them are (performed) during the day, not during the night, how then are they both performed for (or by) him also during the night ? ' Well, on that (first) occasion, when he is being initiated, he, at the outset, combines both (performances) in the after- noon ; for the afternoon is the same thing as the night. Then throwing them thus together, he at the end combines them both in the forenoon ; for the forenoon is the same thing as the day ; and in this way they are both performed during the day, and both during the night.

Then throwing them thus together, he at the end combines them both in the forenoon ; for the forenoon is the same thing as the day ; and in this way they are both performed during the day, and both during the night.

14. Now early on the day on which he may intend to combine them, when the sun has risen, he first throws out the ashes (from the pan) ; having thrown out the ashes, he releases his speech ; having released his speech, he puts on a kindling-stick ; having put on a kindling-stick, he takes the ashes down to (and throws them into) the water. In the same way as he takes them down he returns after taking some of the ashes ; and having thrown it into the pan he stands reverentially by the fire. He then performs two expiations.

15. And if the day should be one for the Vishnu- strides, let him, after striding the Vishnu-strides, worship the fire with the Vatsapra ; and if it be one for the Vatsapra, let him, after worshipping with the Vatsapra, and striding the Vishnu-strides, finally per- form the Vatsapra. Let him not conclude by per- forming the Vishnu-strides, for that would be as if

VI KANDA} 8 ADHYAYA, I BRAHMAiVA, 3. 289

after going for a drive he were not to unyoke ; but when he concludes by performing the Vatsapra — the Vatsapra being a halting-place — (it is) as if he made a halt and unloosed (the team) : let him therefore conclude by performing the Vatsapra.

Eighth Adhyaya. First Brahma^a.

1 . * Let him drive Agni about while keeping him up/ so they say. The gods and the Asuras, both of them sprung from Pra^apati, were contending. The gods drove about on wheels (cars), and the Asuras stayed at home. The gods, while driving about on wheels, saw1 this rite (sacrificial performance), for it was indeed in driving about on wheels that they saw this rite : hence it is to the cart that the formulas relate at the (performance with) sacrificial cakes 2, and to the cart in the building of the fire-altar3.

2. Now he who drives Agni about goes to the gods by the sacred performance, for divine is the rite performed by him ; but he who does not drive him about goes to the Asuras by the sacred perform- ance, for demoniac is the rite performed by him.

3. Here now some say, ' It is by himself that he (Agni) is driven about ; for by the Vishnu-strides he drives forward, and by the Vatsapra he unyokes/ Let him not think this to be so ; for divine (to the gods) is that progress of his, to wit, the Vishnu-strides; and divine the unyoking, to wit, the Vatsapra. But human would be that progress of his, which he makes in this manner, and human the unyoking he makes.

1 Sayarca says, ' virasiddhe^/ ' by the heroes' success/

2 See I, i, 2, 5.

3 Sayawa refers to Vag. S. XII, 31, ' upwards may the All-gods bear thee . . . ' (paragraph 9 below), as a passage in point.

[41] U

2 90 DATAPATH A-BRAHM AJVA.

1 Sayarca says, ' virasiddhe^/ ' by the heroes' success/

2 See I, i, 2, 5.

3 Sayawa refers to Vag. S. XII, 31, ' upwards may the All-gods bear thee . . . ' (paragraph 9 below), as a passage in point.

[41] U

2 90 DATAPATH A-BRAHM AJVA.

4. This Agni is Pra^apati ; and Pra^apati is both the gods and men. Now when the Vishnu-strides and the Vatsapra are (performed), he thereby makes up that form of his which is divine ; and when he drives him about he thereby makes up that form of his which is human. Verily, then, he who, knowing this, drives him about, makes up that whole and entire Pra^ipati : let him therefore by all means drive him (Agni) about.

5. Now on any day on which he may intend to drive, he gets the chariot placed north of the fire (with the pole) to the east ; and puts a kindling-stick on it (the fire) ; for at that time the gods first regaled him (Agni) with food, with that kindling-stick, when he was about to start : and in like manner does this one now first regale him with food, with that kindling- stick, when he is about to start.

6. \Vdg. S. XII, 30; Rtk S. VIII, 44, 1] 'With fuel serve ye Agni!' — that is, 'with fuel worship ye Agni!' — 'with draughts of ghee awake ye the guest, offer ye libations unto him ! '—that is, ' with (draughts of) ghee do ye awake the guest, and offer libations unto him ! ' — with a (verse) containing (the verb) ' awake ' he awakens him for the starting.

7. He then lifts him (the fire) up, with (Vaf. S. XII, 31), 'Upwards may the All-gods bear thee, O Agni, by their thoughts!' — at the beginning all the gods did indeed bear him upwards by their thoughts, for that (or, he) was then their thought : in like manner does this (Sacrificer) now bear him up- wards by his thoughts, for this now is his thought ; — 'be thou gracious unto us, of fair look, and rich splendour!' — as the text, so its meaning. From the south he places him (Agni) northwards

VI KANDA, 8 ADHYAYA, I BRAHMAtfA, II. 29 I

on (the chariot) — the significance of this has been explained. Having put the Gdrhapatya into a pot, he places it on (the chariot) behind (the Ahavaniya, or Ukhya Agni). If he choose, he himself may mount up beside him (Agni), or he may walk by the side (of the chariot).

8. He then yokes two oxen, first the right one, then the left one : so (it is done) with the gods, otherwise in human (practice). And in whatever direction he may intend to drive, let him first drive east, for the east is Agni's region : he (Agni) thus proceeds towards his own region.

9. [Whilst driving thither, he mutters, Va£*. S. XII, 32] 'Go forth, O Agni, brilliant thou with propitious flames!' — that is, 'Brilliant, O Agni, go thou forth with propitious, shining flames!' — 'Beaming with great beams injure not my people with thy body!' — that is, 'With great shining flames do not injure my people by thyself!'

S. XII, 32] 'Go forth, O Agni, brilliant thou with propitious flames!' — that is, 'Brilliant, O Agni, go thou forth with propitious, shining flames!' — 'Beaming with great beams injure not my people with thy body!' — that is, 'With great shining flames do not injure my people by thyself!'

10. Whenever the axle creaks, let him mutter that prayer (Vaf. S. XII, 33); for demoniacal is that voice which is in the axle : he thereby appeases that (voice) and makes it as of the gods.

11. And, again, why he mutters that prayer; — with whomsoever, mounted (on a chariot), the axle creaks, this is his own voice : hence when the axle creaks while Agni is mounted, this is the voice of Agni himself. It was Agni indeed whom the gods thereby praised and magnified ; and in like manner does this (Sacrificer) thereby praise and magnify him: 'Agni roared like the thundering sky/ — the meaning of this has been explained \

1 See above, VI, 7, 3, 2. U 2

292 SATAPATHA-BRAHMAiVA.

12. If he unyokes before (reaching) his dwelling, let the fire remain on the chariot itself; but when he unyokes for (staying at) his dwelling, he stops the chariot (with the pole) to the east ; and north of it he raises and sprinkles (a place) where he takes it (the fire) down. He takes it down from south to north : the meaning of this has been explained.

13. He then puts a kindling-stick thereon ; for on that occasion the gods regaled him (Agni) with food, with that kindling-stick, after he had travelled : in like manner does this (Sacrificer) now regale him, after he has travelled, with food, with that kindling- stick.

14. [He puts it on, with V&f. S. XII, 34 ; Rik S. VII, 8, 4] ' Far, far famed is this Agni of the Bharata (tribe)/ — the Bharata1, doubtless, is Pra^a- pati, for he sustains (bhar) this entire (universe) ; — 'that his great light shineth brightly, as the sun/ — that is, ' that, like the sun, his great light shines brightly;' — 'he who overthrew Puru in battles/ — Puru, by name, was an Asura-Rakshas : him Agni overthrew (abhi-sthd) in battles; — 'blazed up hath the divine guest, gracious unto us/ — that is, ' being kindled, the divine guest is gracious to us/ With a (verse) containing (the verb) ' stha ' (he per- forms), for he thereby makes him stop (stha) for (staying at) his home.

15. Now, then, the (symbolic) correspondence, — with the first (formula) he puts on a kindling-stick, with one he lifts him up, with one he starts, with one he addresses the axle, with the fifth he puts on a

1 Mahidhara, in accordance with Nigh. Ill, 18 (priest), explains ' bharata ' as the one who brings (bhar) offerings ; and, with Saya#a, identifies the Bharata with the Sacrificer.

VI KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 3. 293

kindling-stick, that makes five, — of five layers consists the fire-altar, five seasons are a year, and the year is Agni : as great as Agni is, as great as is his measure, so great does this become.

Second Brahmajva.

VI KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 3. 293

Second Brahmajva.

1. Now, then, as to the taking down of the ashes (to the water a). Now, the gods at that time threw out the ashes (from the pan). They said, l If we make this, such as it is, part of our own self, we shall become mortal carcases, not freed from sin ; and if we cast it away, we shall put outside of Agni what therein is of Agni's nature : find ye out in what manner we shall do this ! ' — They said, ' Meditate ye (/£it) ! ' whereby, indeed, they said, 'Seek ye a layer (or altar, k\t\). Seek ye in what manner we shall do this!'

2. While meditating, they saw this, — c Let us take it down to the water ; for the water is the foundation of this universe : having settled it on that wherein is the foundation of this universe, we shall reproduce from out of the water what there is of Agni's nature in this (heap of ashes)/ They then took it down to (and threw it into) the water ; and in like manner does this (Sacrificer) now take it down to the water.

3. [V&£\ S. XII, 35] * O divine waters, receive ye these ashes, and put them in a soft and fragrant place!' — that, being consumed (matter), has run its course (is useless) : regarding that he says, ' Put it ia the most fragrant place ! ' — * May

1 The ashes removed from the ' ukha ' or fire-pan are put in a bag made of leaves of some sacred tree, and are then thrown into the water in two portions. As they are floating on the water, a small por- tion is taken from them again with the little finger and put in the pan.

2 94 DATAPATH A-BRAHMAiVA.

the wives, wedded to a good lord, bow down to him/ — the wives, doubtless, are the waters, for from the waters this universe is produced ; and in Agni the waters have indeed a good lord; — 'bear it on the waters, even as a mother (bears) her son ! ' — that is, ' as a mother would bear her son on her lap, so bear ye this ! '

4. \\fdg. S. XII, 36; Rik S. VIII, 43,9] OsJ

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Sacred Books of the East

TRANSLATED BY

VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

*** This Series is published with the sanction and co-operation of the Secretary of State for India in Council.

REPORT presented to the ACADEMIE DES INSCRIPTIONS, May 11, 1883, by M. ERNEST RENAN.

<M. Renan presente trois nouveaux line seconde, dont Tinteret historique et volumes de la grande collection des religieux ne sera pas moindre. M. Max "Livres sacres de l'Orient" (Sacred Miiller a su se procurer la collaboration Books of the East), que dirige a Oxford, des savans les plus eminens d'Europe et avec une si vaste erudition et »ne critique d'Asie. L'Universite d'Oxford, que cette si sure, le savant associe de l'Academie grande publication honore au plus haut des Inscriptions, M. Max Miiller. ... La degre, doit tenir a continuer dans les plus premiere serie de ce beau recueil, com- larges proportions une ceuvre aussi philo- posee de 24 volumes, est presque achevee. sophiquement concue que savamment M. Max Miiller se propose d'en publier executee.'

EXTRACT from the QUARTERLY REVIEW.

* We rejoice to notice that a second great edition of the Rig- Veda, can corn- series of these translations has been an- pare in importance or in usefulness with nounced and has actually begun to appear, this English translation of the Sacred The stones, at least, out of which a stately Books of the East, which has been devised edifice may hereafter arise, are here being by his foresight, successfully brought so brought together. Prof. Max Miiller has far by his persuasive and organising deserved well of scientific history. Not power, and will, we trust, by the assist- a few minds owe to his enticing words ance of the distinguished scholars he has their first attraction to this branch of gathered round him, be carried in due study. But no work of his, not even the time to a happy completion.'

Professor E. HARDY, Inaugural Lecture in the University of Freiburg-, 188*7.

' The recent publication of the " Sacred a great event in the annals of theological Works of the East" in English is surely literature.'

Oxford

AT THE CLARENDON PRESS LONDON: HENRY FROWDE

OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.

SACRED BOOKS OF THE EAST:

FIRST SERIES.

Vol. I. The Upanishads.

Translated by F. Max Muller. Part I. The .A'Mndogya- upanishad, The Talavakara-upanishad, The Aitareya-arawyaka, The Kaushitaki-brahmawa-upanishad, and The Va^asaneyi- sawhita-upanishad. 8vo, cloth, \os. 6d.

The Upanishads contain the philosophy of the Veda. They have become the foundation of the later Veddnta doctrines, and indirectly of Buddhism. Schopenhauer ', speaking of the Upanishads ', says : 1 In the whole world there is no study so beneficial and so elevating as that of the Upanishads. It has been the solace of my life, it will be the solace of my death.'

[See also Vol. XV.]

Vol. II. The Sacred Laws of the Aryas,

As taught in the Schools of Apastamba, Gautama, Vasish/^a, and Baudhayana. Translated by Georg BUhler. Part I. Apastamba and Gautama. 8vo, cloth, 10s. 6d.

The Sacred Laws of the Aryas contain the original treatises on which the Laws of Manu and other lawgivers were founded.

[See also Vol. XIV.]

Vol. III. The Sacred Books of China.

The Texts of Confucianism. Translated by James Legge. Part I. The Shu King, The Religious Portions of the Shih King, and The Hsiao King. 8vo, cloth, 1 2s. 6d.

Confucius was a collector of ancient traditions, not the founder of a new religion. As he lived in the sixth and fifth centuries B.C. his works are of unique i?iierestfor the study of Ethology. [See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL.]

Vol. IV. The Zend-Avesta.

Translated by James Darmesteter. Part I. The Vendidad. 8vo, cloth, 10 s. 6d.

The Zend-Avesta contains the relics of what was the religion of Cyrus, Darius, and Xerxes, and, but for the battle of Marathon,

EDITED BY F. MAX MULLER.

might have become the religion of Europe, It forms to the present day the sacred book of the Parsis, the so-called fire-worshippers. Two more volumes will complete the translation of all that is left us of Zoroaster's religion,

[See also Vols. XXIII and XXXL]

Vol. V. Pahlavi Texts.

Translated by E. W. West. Part I. The BundahLr, Bahman Ya^t, and Shayast la-shayast. 8vo, cloth, 12s. 6d.

The Pahlavi Texts comprise the theological literature of the revival of Zoroaster s religion, beginning with the Sassanian dynasty. They are important for a study of Gnosticism.

Vols. VI and IX. The Quran.

Parts I and II. Translated by E. H. Palmer. 8vo, cloth, 21s,

This translation, carried out according to his own peculiar views of the origin of the Qur'dn, was the last great work of E, H, Palmer, before he was murdered in Egypt,

H. Palmer. 8vo, cloth, 21s,

This translation, carried out according to his own peculiar views of the origin of the Qur'dn, was the last great work of E, H, Palmer, before he was murdered in Egypt,

Vol. VII. The Institutes of Vishnu.

Translated by Julius Jolly. 8vo, cloth, \os, 6d.

A collection of legal aphorisms, closely connected with one of the oldest Vedic schools, the KaMas, but considerably added to in later time. Of importance for a critical study of the Laws of Manu.

Vol. VIII. The Bhagavadgita,with The Sanatsu^atiya, and The Anugit&.

Translated by Kashinath Trimbak Telang. 8vo, cloth, \os, 6d,

The earliest philosophical and religious poem of India. It has been paraphrased in Arnold9 s 'Song Celestial/

Vol. X. The Dhammapada,

Translated from Pali by F. Max Muller ; and

The Sutta-Nipata,

Translated from Pali by V. Fausboll ; being Canonical Books of the Buddhists. 8vo, cloth, 10^. 6d.

The Dhammapada contains the quintessence of Buddhist morality. The Sutta-Nipata gives the authentic teaching of Buddha on some of the fundamental principles of. religion,

4 SACRED BOOKS OF THE EAST:

Vol. XI. Buddhist Suttas.

Translated from Pali by T. W. Rhys Davids, i. The Maha- parinibbana Suttanta; 2. The Dhamma-^akka-ppavattana Sutta. 3. The Tevi^a Suttanta ; 4. The Akahkheyya Sutta ; 5. The ^etokhila Sutta; 6. The Maha-sudassana Suttanta; 7. The Sabbasava Sutta. 8vo, cloth, \os. 6d.

A collection of the most important religious ', moral, and philosophical discourses taken from the sacred canon of the Buddhists.

Vol. XII. The 6atapatha-Brahma^a, according to the Text of the Mddhyandina School.

Translated by Julius Eggeling. Part I. Books I and II. 8vo, cloth, 1 2 s. 6d.

A minute account of the sacrificial ceremonies of the Vedic age. It contains the earliest account of the Deluge in India. [See also Vols. XXVI, XLI.j

Vol. XIII. Vinaya Texts.

Translated from the Pali by T. W. Rhys Davids and Hermann Oldenberg. Parti. The Patimokkha. The Mah&vagga, I-IV. 8vo, cloth, ioj. 6d.

The Vinaya Texts give for the first time a translation of the moral code of the Buddhist religion as settled in the third century B. C\ [See also Vols. XVII and XX.]

Vol. XIV. The Sacred Laws of the Aryas,

As taught in the Schools of Apastamba, Gautama, Vasish/^a, and Baudhayana. Translated by Georg Buhler. Part II. Vasish/^a and Baudhayana. 8vo, cloth, 10s. 6d.

Vol. XV. The Upanishads.

Translated by F. Max Muller. Part II. The Ka/^a-upanishad, The Muw^aka-upanishad, The Taittiriyaka-upanishad, The Br/hadara;/yaka-upanishad, The Svetawatara-upanishad, The Praj#a-upanishad, and The Maitraya«a-brahma«a-upanishad. 8vo, cloth, 10s. 6d.

Vol. XVI. The Sacred Books of China.

The Texts of Confucianism. Translated by James Legge. Part II. The Yi King. 8vo, cloth, 10s. 6d. [See also Vols. XXVII, XXVIIL]

8vo, cloth, 10s. 6d.

Vol. XVI. The Sacred Books of China.

The Texts of Confucianism. Translated by James Legge. Part II. The Yi King. 8vo, cloth, 10s. 6d. [See also Vols. XXVII, XXVIIL]

Vol. XVII. Vinaya Texts.

Translated from the Pali by T. W. Rhys Davids and Hermann Oldenberg. Part II. The Mahavagga V-X. The jSTullavagga, I— III- 8vo, cloth, 10s. 6d.

EDITED BY F. MAX MULLER.

Vol. XVIII. Pahlavi Texts.

Translated by E. W. West. Part II. The Da</istan-i Dinik and The Epistles of Manta/fcihar. 8vo, cloth, 1 2 s. 6d.

Vol. XIX. The Fo-sho-hing-tsan-king.

A Life of Buddha by A^vaghosha Bodhisattva, translated from Sanskrit into Chinese by Dharmaraksha, a.d. 420, and from Chinese into English by Samuel Beal. 8vo, cloth, 10s. 6d.

This life of Buddha was translated from Sanskrit into Chinese, A.D. 420. // contains many legends, some of which show a certain similarity to the Evangelium infant iae, Sfc.

Vol. XX. Vinaya Texts.

Translated from the Pali by T. W. Rhys Davids and Hermann Oldenberg, Part III. The .Afullavagga, IV-XIL 8vo, cloth, 10 s. 6d.

Vol. XXI. The Saddharma-pu/zdarika ; or, The Lotus of the True Law.

Translated by H. Kern. 8vo, cloth, 1 2 s. 6d. ' The Lotus of the true Laiv* a canonical book of the Northern Buddhists, translated from Sanskrit. There is a Chinese transla- tion of this book which was finished as early as the year 286 A.D.

Vol. XXII. Gaina-Sfltras.

Translated from Prakrit by Hermann Jacobi. Part I. The A/fcMnga-Sutra and The Kalpa-Sutra. 8vo, cloth, 10s. 6d.

The religion of the Gainas was founded by a contemporary of Buddha. It still counts numerous adherents in India, while there are no Buddhists left in India proper. Part II, in preparation.

Vol. XXIII. The Zend-Avesta.

Translated by James Darmesteter. Part II. The Sirozahs, Yajts, and NyayLr. 8vo, cloth, 10s. 6d.

Vol. XXIV. Pahlavi Texts.

Translated by E. W. West. Part III. Dina-i Mainog- Khira*/, Sikand-gfimanik Vi^ar, and Sad Dar. 8vo, cloth, 10s. 6d.

SACRED BOOKS OF THE EAST:

SECOND SERIES.

Vol. XXV. Manu.

Translated by Georg Buhler. 8vo, cloth, 21s. This translation is founded on that of Sir William Jones, which has been carefully revised and corrected with the help of seven native Commentaries. An Appendix contains all the quotations from Manu which are found in the Hindu Law-books, translated for the use of the Law Courts in India. Another Appendix gives a synopsis of parallel passages from the six Dharma-sfttras, the other Smrztis, the Upanishads, the Mahabharata, &c.

Vol. XXVI. The 6atapatha-Brdhma^a.

Translated by Julius Eggeling. Part II. Books III and IV. 8vo, cloth, 1 2 j. 6d.

Vols, xxvii and XXVIII. The Sacred Books of China.

The Texts of Confucianism. Translated by James Legge. Parts III and IV. The Li K\y or Collection of Treatises on the Rules of Propriety, or Ceremonial Usages. 8vo, cloth, 1 2s. 6d. each.

The Sacred Books of China.

The Texts of Confucianism. Translated by James Legge. Parts III and IV. The Li K\y or Collection of Treatises on the Rules of Propriety, or Ceremonial Usages. 8vo, cloth, 1 2s. 6d. each.

Vol. XXIX. The Grzhya-Sutras, Rules of Vedic Domestic Ceremonies.

Part I. Sankhayana, Asvalayana, P&raskara, Khddira. Trans- lated by Hermann Oldenjberg. 8vo, cloth, 12s, 6d. These rules of Domestic Ceremonies describe the home life of the ancient Aryas with a completeness and accuracy unmatched in any other literature. Some of these rules have been incorporated in the ancient Law-books.

Vol. XXX. The Grzhya-SCitras, Rules of Vedic Domestic Ceremonies.

Part II. Gobhila, Hirawyakejin, Apastamba. Translated by Hermann Oldenberg. Apastamba, Yag7/a-paribhasha-sutras. Translated by F. Max Muller. 8vo, cloth, 12s. 6d.

Vol. XXXI. The Zend-Avesta.

Part III. The Yasna, Visparad, Afnnagdn, Gdhs, and Miscellaneous Fragments. Translated by L. H. Mills. 8vo, cloth, 1 2 s. 6d.

Vol. xxxii. Vedic Hymns.

Translated by F. Max Muller. Part I. 8vo, cloth, iSs. 6d,

EDITED BY F. MAX MULLER.

Vol. XXXIII. The Minor Law-books.

Translated by Julius Jolly. Part I. Narada, Br*haspati. 8vo, cloth, i or. 6d.

Vol. XXXIV. The Vedanta-Sutras, with the Com- mentary by .Sankar&^arya. Part I.

Translated by G. Thibaut. 8vo, cloth, 12s. 6d.

Vol. XXXV. The Questions of King Milinda. Part I. Translated from the Pali by T. W. Rhys Davids. 8vo, cloth, 10 s. 6d.

Vol. XXXVI. The Questions of King Milinda. Part II.

[In the Press.]

Vol. XXXVII. The Contents of the Nasks, as stated in the Eighth and Ninth Books of the Dinkard. Part I. Translated by E. W. West. 8vo, cloth, 15^.

Vol. xxxviii. The Vedanta-Sutras. Part II. [In

the Press.]

Vols. XXXIX and XL. The Sacred Books of China. The Texts of Taoism. Translated by James Legge. 8vo, cloth, 2 1 j.

Vol. XLI. The ^atapatha-Brahma^a. Part III. Trans- lated by Julius Eggeling. [In the Press.]

Vol. XLII. The Buddha-/£arita. Translated by E. B. Cowell. The Sukhavati-vyfiha. Translated by F. Max Muller. [In the Press.]

Vols. XLIII and xliv. The 6atapatha-Brahma//a.

Parts IV and V. [In preparation.]

vol. XLV. The Gaina-Sutras. Part II. [In prepar- ation^

Vol. XL VI. The Vedanta-Sfttras. Part III. [In

preparation^]

Vol. XL VII. The Contents of the Nasks. Part II.

[In preparation?^

Vol. XL VIII. Vedic Hymns. Part II. [In preparation.]

RECENT ORIENTAL WORKS.

ARYAN SERIES.

Buddhist Texts from Japan. I. Va^ra^/Medika ; The Diamond- Cutter.

Edited by F. Max Muller, M.A. Small 4to, ^s. 6d. One of the most famous metaphysical treatises of the Mahayana Buddhists.

Sukhavati-Vyuha : Description of Sukhavati, the Land of Bliss.

Edited by F. Max Muller, M.A., and Bunyiu Nanjio. With

two Appendices : (i) Text and Translation of Sahghavarman's

Chinese Version of the Poetical Portions of the Sukhavatf-

Vyuha; (2) Sanskrit Text of the Smaller Sukhavati-Vyuha.

Small 4to, *js. 6d.

The editio princeps of the Sacred Book of one of the largest and most

influential sects of Buddhism, numbering more than ten millions of followers

in Japan alone.

Buddhist Texts from Japan. III. The A ncient Palm- Leaves containing the Pra^M-P&ramita-Hrz'daya- Sutra and the Ush;dsha-Vi^aya-Dhara?d.

Edited by F. Max Muller, M.A., and Bunyiu Nanjio, M.A. With an Appendix by G. Buhler, CLE. With many Plates. Small 4to, \os. Contains facsimiles of the oldest Sanskrit MS. at present known.

Dharma-Sa^graha, an Ancient Collection of Buddhist

Technical Terms.

Prepared for publication by Kenjiu Kasawara, a Buddhist Priest from Japan, and, after his death, edited by F. Max Muller and H. Wenzel. Small 4to, )s. 6d.

Katayana's Sarvanukrama/zi of the 7?%veda.

With Extracts from Shadgunmshya's Commentary entitled Vedarthadipika. Edited by A. A. Macdonell, M.A., Ph.D. 16s.

Oxford

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