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REESE LIBRARY
OF THE
UNIVERSITY OF CALIFORNIAS
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Digitized by Goog le
Digitized by Goog le
THE
SACRED BOOKS OF THE EAST
{13] a
London
HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE
7 PATERNOSTER ROW
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. XII
_
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out ty
Ca .
SO
a
@rford
AT THE CLARENDON PRESS
18824
[AU rights reserved }
2714 O06
Digitized by Google
THE
SATAPATHA- BRAHMANA
ACCORDING TO THE TEXT OF THE
MADHYANDINA SCHOOL
TRANSLATED BY
JULIUS EGGELING
PART I
BOOKS I AND II
@rford
AT THE CLARENDON PRESS
1882
[ All rights reserved }
Vili CONTENTS.
Brahman’s portions . .
Ida. .
Anuy4gas, or after-offerings . .
Sfktavaka, Samyuvaka, a and offering of remains
Patnisamy4gas . .
Concluding ceremonies .
SECOND KANDA.
Agny4dh4na, or Establishment of Sacred Fires
Sambh4ras . .
Asterisms suitable for Agnyadhfna .
Seasons suitable for Agnyadhana
Upavasatha .
Churning and laying down of fire .
Oblations :
Punaradheya, or Re-establishment of Fire .
Agnihotra, or Morning and Evening Milk-offerings .
Agnyupasth4na, or Worship of Fires
Pindapitrtyagia, or Oblation of Obsequial Cakes to Deceased Ancestors .
Agrayanesh/i, or Offering of First-fruits .
Dakshayana (New and Full-moon) Sacrifice
Katurm4sy4ni, or Seasonal Sacrifices
Vaisvadeva
Varunapragh4sak
Sakamedhaz
Mahéhavid, or great oblation
Mahé-pitrtyagiia . .
Oblation to Rudra Tryambaka . . .
Sunastrya =. . 7 : se
Additions and Corrections .
Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East .
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INTRODUCTION.
Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East .
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INTRODUCTION.
THE translator of the Satapatha-brahmama can be under
no illusion as to the reception his production is likely to
meet with at the hand of the general reader. In the whole
range of literature few works are probably less calculated
to excite the interest of any outside the very limited
number of specialists, than the ancient theological writings
of the Hindus, known by the name of Brahmazas. For
wearisome prolixity of exposition, characterised by dogmatic assertion and a flimsy symbolism rather than by
serious reasoning, these works are perhaps not equalled
anywhere; unless, indeed, it be by the speculative vapourings of the Gnostics, than which, in the opinion of the learned
translators of Irenzus, ‘nothing more absurd has probably
ever been imagined by rational beings*.’ If I have, nevertheless, undertaken, at the request of the Editor of the
present Series, what would seem to be a rather thankless
task, the reason will be readily understood by those who
have taken even the most cursory view of the history of
the Hindu mind and institutions.
The Brahmazas, it is well known, form our chief, if not
our only, source of information regarding one of the most
important periods in the social and mental development
of India. They represent the intellectual activity of a
sacerdotal caste which, by turning to account the religious
instincts of a gifted and naturally devout race, had succeeded
in transforming a primitive worship of the powers of nature
into a highly artificial system of sacrificial ceremonies, and
was ever intent on deepening and extending its hold on
the minds of the people, by surrounding its own vocation
with the halo of sanctity and divine inspiration. A complicated ceremonial, requiring for its proper observance and
1 A. Roberts and W. A. Rambaut, The Writings of Irenzeus, vol. i. p. xv.
x SATAPATHA-BRAHMANA, _
A complicated ceremonial, requiring for its proper observance and
1 A. Roberts and W. A. Rambaut, The Writings of Irenzeus, vol. i. p. xv.
x SATAPATHA-BRAHMANA, _
consequent efficacy the ministrations of a highly trained
priestly class, has ever been one of the most effective means
of promoting hierarchical aspirations. Even practical Rome
did not entirely succeed in steering clear of the rock of
priestly ascendancy attained by such-like means. There,
as elsewhere, ‘the neglect or faulty performance of the
worship of each god revenged itself in the corresponding
occurrence; and as it was a laborious and difficult task
to gain even a knowledge of one’s religious obligations, the
priests who were skilled in the law of divine things and
pointed out its requirements—the pontifices—could not
fail to attain an extraordinary influence!.’ The catalogue
of the duties and privileges of the priest of Jupiter
might well find a place in the Talmud. ‘The rule—
that no religious service can be acceptable to the gods,
unless it be performed without a flaw—was pushed to
such an extent, that a single sacrifice had to be repeated
thirty times in succession on account of mistakes again and
again committed; and the games, which formed part of
the divine service, were regarded as undone, if the pre-siding magistrate had committed any slip in word or deed,
or if the music even had paused at a wrong time, and so
had to be begun afresh, frequently for several, even as
many as seven, times in succession?.’? Great, however, as
was the influence acquired by the priestly colleges of Rome,
‘it was never forgotten—least of all in the case of those
who held the highest position—that their duty was not to
command, but to tender skilled advice*’ The Roman
statesmen submitted to these transparent tricks rather from
considerations of political expediency than from religious
scruples; and the Greek Polybius might well say that
‘the strange and ponderous ceremonial of Roman religion
was invented solely on account of the multitude which, as
reason had no power over it, required to be ruled by signs
and wonders*.’
The devout belief in the efficacy of invocation and sacri-
1 Mommsen, History of Rome, translated by W. P. Dickson, vol. i. p.181.
3 Ibid. vol. ii. p. 400. 5 Ibid. vol.i. p. 179. * Ibid. vol. iii. p. 455.
INTRODUCTION. xi
P. Dickson, vol. i. p.181.
3 Ibid. vol. ii. p. 400. 5 Ibid. vol.i. p. 179. * Ibid. vol. iii. p. 455.
INTRODUCTION. xi
ficial offering which pervades most of the hymns of the
Rig-veda, and which may be assumed to reflect pretty
faithfully the religious sentiments of those amongst whom
they were composed, could not but ensure to the priest,
endowed with the gift of sacred utterance, a considerable
amount of respect and reverence on the part of the people.
His superior culture and habitual communion with the
divine rulers of the destinies of man would naturally entitle
him to a place of honour by the side of the chiefs of clans,
or the rulers of kingdoms, who would not fail to avail themselves of his spiritual services, in order to secure the favour
of the gods for their warlike expeditions or political undertakings. Nor did the Vedic bard fail to urge his claims on
the consideration and generosity of those in the enjoyment
of power and wealth. He often dwells on the supernatural
virtues of his compositions and their mysterious efficacy in
drawing down divine blessings on the pious worshipper.
In urging the necessity of frequent and liberal offerings to
the gods, and invoking worldly blessings on the offerer, the
priestly bard may often be detected pleading his own cause
along with that of his employer, as Kava does when he
sings (Rig-veda VIII, 2, 13), ‘Let him be rich, let him be
foremost, the bard of the rich, of so illustrious a Maghavan!
as thou, O lord of the bay steeds!’ Though the Danastutis, or verses extolling, often in highly exaggerated terms,
the munificence of princely patrons, and generally occurring
at the end of hymns, are doubtless, as a rule, later additions,
they at least show that the sacerdotal office must have been,
or must gradually have become during this period, a very
lucrative one.
Although there is no reason to suppose that the sacrificial
ceremonial was in early times so fully developed as some
scholars would have us believe, the religious service would
seem to have been already of a sufficiently advanced nature
to require some kind of training for the priestly office. In
course of time, while the collection of hymns were faithfully
1 Maghavan, the mighty or bountiful, is a designation both of Indra and
the wealthy patron of priests. Here it is evidently intended to refer to both.
xii SATAPATHA-BRAHMANA,
In
course of time, while the collection of hymns were faithfully
1 Maghavan, the mighty or bountiful, is a designation both of Indra and
the wealthy patron of priests. Here it is evidently intended to refer to both.
xii SATAPATHA-BRAHMANA,
handed down as precious heirlooms in the several families,
and were gradually enriched by the poetical genius of
succeeding generations, the ceremonial became more and
more complicated, so as at last to necessitate the distribution
of the sacerdotal functions among several dictinct classes
of priests. Such a distribution of sacrificial duties must
have taken place before the close of the period of the
hymns, and there can be little doubt that at that time the
position of the priesthood in the community was that of
a regular profession, and even, to some extent, a hereditary
one}. A post of peculiar importance, which seems to go
back to avery early time, was that of the Purohita (literally
‘ praepositus’), or family priest to chiefs and kings. From
the comparatively modest position of a private chaplain,
who had to attend to the sacrificial obligations of his master,
he appears to have gradually raised himself to the dignity
of, so to say, a minister of public worship and confidential
adviser of the king. It is obvious that such a post was
singularly favourable to the designs of a crafty and ambitious priest, and must have offered him exceptional opportunities for promoting the hierarchical aspirations of the
priesthood ?,
In the Rig-veda there is, with the single exception of the
- Purusha-sdkta, no clear indication of the existence of caste
in the proper, Brahmanical sense of the word. That institution, we may assume, was only introduced after the
Brahmans had finally established their claims to the highest
* See J. Muir, Original Sanskrit Texts, I, p. 239 seq.
* See Max Miiller, History of Ancient Sanskrit Literature, p. 485 seq.; A.
Weber, Indische Studien, X, 31 seq. In Rig-veda IV, 50, 8, Vamadeva is made
to say,‘ That king alone, with whom the Brahman walks in front (pfirva eti),
lives well-established in his house; for him there is ever abundance of food ;
before him the people bow of their own accord.’ If Grassmann was right in
excluding verses 7-11 as a later addition, as I have no doubt he was (at least
with regard to verses 7-9), these verses would furnish a good illustration of the
gradually increasing importance of the office of Purohita. Professor Ludwig
seems to take the verses 7-11 as forming a separate hymn; but I doubt not
that he, too, must consider them on linguistic grounds, if on no other, as considerably later than the first six verses. The fact that the last pda of the sixth
verse occurs again as the closing formula of the hymns V, 55; VIII, 40; and
X, 121 (though also in VIII, 48, 13, where it is followed by two more verses)
seems to favour this view.
INTRODUCTION. Xili
The fact that the last pda of the sixth
verse occurs again as the closing formula of the hymns V, 55; VIII, 40; and
X, 121 (though also in VIII, 48, 13, where it is followed by two more verses)
seems to favour this view.
INTRODUCTION. Xili
rank in the body politic; when they sought to perpetuate
their social ascendancy by strictly defining the privileges
and duties of the several classes, and assigning to them
their respective places in the gradated scale of the Brahmanical community. The period during which the main body
of the Vedic hymns was composed, in the land of the seven
rivers, seems to have been followed by a time of wars and
conquests. from the literary products of the succeeding
period we can see that the centre of the Aryan civilisation
had in the meantime shifted from the region of the Sindhu
(Indus) to that of the Yamuna (Jumna) and Ganga. As
the conquered districts were no doubt mainly occupied by |
aboriginal tribes, which had either to retire before their
Aryan conquerors, or else to submit to them as Sédras,
or serfs, it seems not unnatural to suppose that it was from
a sense of the danger with which the purity of the Brahmanical faith was threatened from the idolatrous practices of
the aboriginal subjects, that the necessity of raising an
insurmountable barrier between the Aryan freeman and
the man of the servile class first suggested itself to the
Brahmans. As religious interests would be largely involved
in this kind of class legislation, it would naturally call into
play the ingenuity of the priestly order; and would create
among them that tendency towards regulating the mutual
relations of all classes of the community which ultimately
found its legal expression, towards the close of this period,
in the Dharma-sitras, the prototypes of the Hindu codes
of law.
The struggle for social ascendancy between the priesthood
and the ruling military class must, in the nature of things, have
been of long duration. In the chief literary documents of
this period which have come down to us, viz. the Yagur-veda,
the Brahmazas, and the hymns of the Atharva-veda some
of which perhaps go back to the time of the later hymns
of the R#k, we meet with numerous passages in which the
ambitious claims of the Brahmans are put forward with
singular frankness. The powerful personal influence exercised by the Purohitas, as has already been indicated,
seems to have largely contributed to the final success of the
Xiv SATAPATHA-BRAHMANA.
The powerful personal influence exercised by the Purohitas, as has already been indicated,
seems to have largely contributed to the final success of the
Xiv SATAPATHA-BRAHMANA.
sacerdotal order. Thus we read in the Aitareya-brahmaza
VIII, 24-25, ‘ Verily, the gods do not eat the food offered
by the king who is without a Purohita: wherefore let the
king, who wishes to sacrifice, place a Brahman at the head
(puro adhita)....’ ‘Now Agni Vaisvanara, who is possessed of five destructive weapons, is the same as the
Purohita. With them he constantly surrounds (protects)
the king, even as the ocean surrounds the earth: the kingdom of such a ruler is undisturbed. His vital breath deserts
him not before the (full term of) life, but he lives to old
age, and attains to the full measure of life: he dies not
(and is not born) again, whosoever possesses such a wise
Brahman for his Purohita, for the guardian of his realm.’
And again, in the Atharva-veda III, 19, ‘May this prayer
of mine be accomplished ; may perfect vigour and strength,
may perfect, unceasing, and victorious power accrue to those
whose Purohita I am. I perfect their kingdom, their
might, their vigour, their strength. With this oblation
I cut off the arms of their’enemies .... Go forth, ye men,
and conquer; may your arms be terrible! ye sharp-shafted,
smite the weak-bowed ; ye of terrible weapons and terrible
arms, (smite) the feeble! when discharged, fly forth, O
arrow, sped by prayer; vanquish the enemies; rush forward
and slay all the best of them; let not one of them escape!.’
The question as to how the Brahmans ultimately succeeded
in overcoming the resistance of the ruling class receives
but little light from the contemporaneous records. Later
legendary accounts of sanguinary struggles between the
two classes, and the final overthrow, and even annihilation,
of the Kshatriyas can hardly deserve much credence. At
best they seem to contain some small kernel of historical
fact. Perseverance and tenacity of purpose were probably
the chief means by which the Brahmans gained their ends.
Not unfrequently, too, kings may have lent their countenance
to the aspirations of the priesthood, as calculated to counteract the unruly spirit and ambitious designs of the military
order. We certainly meet with not a few instances of kings
1 Cf, J. Muir, Original Sanskrit Texts, I, p. 283.
. INTRODUCTION. XV
figuring as the patrons of learned Brahmans. As the old
hymns were gradually assuming the character of divinely
inspired utterances, additional matter might occasionally
find its way into them, almost unconsciously, which more
adequately expressed the actual scope of the aspirations
of their priestly depositaries. That many such additions
must have been made to the old hymns, prior to the age
of diaskeuasts and exegetes, cannot be doubted.
That many such additions
must have been made to the old hymns, prior to the age
of diaskeuasts and exegetes, cannot be doubted.
Another, even more important, source of strength to the
sacerdotal order was the sacrifice. The more complicated
the ceremonial, the greater the dependence of the lay worshipper on the professional skill of the priests; and the
greater the number of priests required for the proper performance of these ceremonies, the larger the gains derived by
the priesthood generally from this kind of occupation. What
more natural, therefore, than that the highest importance
should have been ascribed to these performances, and an
ever-increasing attention bestowed on the elaboration of
the ceremonial. From clear indications in not a few hymns
of the Rig-veda it appears, as has already been remarked,
that a distribution of the sacrificial functions among different
classes of priests had taken place before the final redaction
of that collection. As to the time when such a step may
have become necessary for the due performance of sacrifices, this is a question which will probably never be
decided. The sacrifice is an old Indo-Iranian, if not Indo-
Germanic, institution. Some of the chief Indian sacrifices
undoubtedly go back, in some form or other, to the
common Indo-Iranian period, notably the Soma-sacrifice,
and, if we may judge from the coincidence of name between
the Apri-hymns! and the 4fri-g4n of the Parsi ritual, the
animal sacrifice.
As regards the third great division of Indian sacrifices,
the haviryag#as (or offerings of milk, butter, grain-food,
and similar materials), of which the present volume treats,
we have hardly any evidence to fall back upon. It is,
1 See Haug’s Essays, p. 241; Max Miiller, History of Ancient Sanskrit
Literature, p. 463 seq.
XVI SATAPATHA-BRAHMANA,
It is,
1 See Haug’s Essays, p. 241; Max Miiller, History of Ancient Sanskrit
Literature, p. 463 seq.
XVI SATAPATHA-BRAHMANA,
however, highly probable that these sacrifices also reach
at all events far back into the Vedic antiquity. Perhaps
the careful preservation of the pravara-lists!, or lists of
ancestors required at the ishZi, the normal form of offering
which underlies the haviryagfias, might he adduced in
favour of the antiquity of the latter. This, however, is a
point which requires further investigation. Neither has the
last word been spoken regarding the traditional arrangements of the hymns. It is well known that the majority of
the single collections of which the first seven Mazdalas
(and to some extent those of the tenth) are made up,
begin with hymns addressed to Agni, which, as a rule, are
followed by hymns addressed to Indra. These, again, are
in many cases followed by hymns to the Visve Devas (and
Maruts)*. Now, in the later dogmatic literature we find the
three Aryan castes, the Brahman, the Kshatra, and the Vis,
identified with Agni, Indra, and the Visve Devas (all the
gods, or, as a special class, the All-Gods)* respectively. This
identification is a very natural.one. Agni, the sacrificial
fire, the bearer of oblations and caller of the gods, is, like
the priest, the legitimate mediator between God and man.
Penetrating brilliance (tegas) and holy lustre (varéas) are
the common attributes of the Brahman. Again, Indra, the
valiant hero, for ever battling with the dark powers of the
sky, is a not less appropriate representative of the knightly
order. According to Professor Roth, this truly national
deity of the Vedic Aryans would seem to have superseded
1 See the present volume, p. 115 note.
2 See Max Miiller, History of Ancient Sanskrit Literature, p. 461 seq.
3 See especially Taitt.S. VII, 1,1, 4. §; Weber, Ind. Stud. X, pp. 8, 26. In
Sat. Br. II, 4, 3, 6. 7, Indra and Agni are identified with the Kshatra (? power
in general) and the Visve Devaé with the Vis. Sometimes Brihaspati or Brahmanaspati, the lord of prayer or worship, takes the place of Agni, as the
representative of the priestly dignity (especially Taitt. S. IV, 3, 10, 1-3; Vag.
S. 14, 28-30); and in several passages of the Rik this god appears to be
identical with, or at least kindred to, Agni, the purohita and priest (see
Max Miller, Translation of Rig-veda, I, 77; J. Muir, Original Sanskrit
Texts, V, p. 272 seq.) In Rig-veda X, 68, 9, where Brihaspati is said to have
found (avindat) the dawn, the sky, and the fire (agni), and to have chased away
darkness with his light (arka, sun), he seems rather to represent the element of
light and fire generally (das Ur-licht, cf. Vag. S. IX, 10-12). In the second
INTRODUCTION. XVil
Vag. S. IX, 10-12). In the second
INTRODUCTION. XVil
the older Indo-Iranian god Trita!, and to have gradually
encroached on the province of Varuza, who perhaps
was originally one of the highest deities of the Aryan
(Indo-Germanic) pantheon. The warlike chiefs and clansmen evidently saw in Indra a more congenial object of
their adoration. It can scarcely be without significance
that of all the Vedic Rishis, Vasishtha, the priest par
excellence, has ascribed to him by far the greatest number
of hymns addressed to Varuza (and Mitra-Varuna), while
there is not a single hymn to Varuva in the family
collection of the royal Ashi Visvamitra, whose religious
enthusiasm is divided almost exclusively between Agni,
Indra, and the Visve Devas. Lastly, the identification of
the common people with a whole class of comparatively
inferior deities would naturally suggest itself. Hence we
also find the Maruts?, the constant companions and helpmates of Indra, the divine ruler, employed in a similar
Mandala the hymns to Brihaspati are placed immediately after those to Agni
and Indra. Though the abstract conception represented by this deity may
seem a comparatively modern one, it will by no means be easy to prove from
the text of the hymns addressed to him, that these are modern. It would
almost seem as if two different tendencies of adoration had existed side by side
from olden times; the one, a more popular and sensuous one, which, in Vedic
times, found its chief expression in Indra and his circle of deities; and the
other, a more spiritual one, represented originally by Varuna (Mitra, &c.; cf.,
however, Sat. Br. IV, 1, 4, 1-4), and in Vedic times, when the sacerdotal element
more and more asserted itself, by Brihaspati, and especially by Agni. The identification of this god with the priestly office was as happy as it was natural; for
Agni, the genial inmate of every household, is indeed vaisvanara, the friend
of all men. Shadowy conceptions, such as Brihaspati and Brahman, on the other
hand, could evoke no feelings of sympathy in the hearts of the people generally.
Of peculiar interest, in this respect, are the hymns in which Agni is associated
with Indra (see Max Miiller’s Science of Language, Second Series, p. 4953
J. Muir, Original Sanskrit Texts, V. pp. 219, 220), and the passages in which Agni
has ascribed to him functions which legitimately belong to Indra; viz. the
slaying of Vritra and destruction of the enemies’ cities. The mutual relation
of Indra and Varuna has been well discussed in Dr. Hillebrandt's treatise ‘ Varuza and Mitra,’ p.97 seq. It is most concisely expressed by Vasishsha, Rig-veda
VII, 83, 9, ‘The one (Indra) slays the enemies in battles ; the other (Varuna)
ever defends the ordinances.’
' See the present volume, p. 48 note; R. Roth, Zeitsch. der D. M. G., VI,
P- 73 S€q-
It is most concisely expressed by Vasishsha, Rig-veda
VII, 83, 9, ‘The one (Indra) slays the enemies in battles ; the other (Varuna)
ever defends the ordinances.’
' See the present volume, p. 48 note; R. Roth, Zeitsch. der D. M. G., VI,
P- 73 S€q-
? The Maruts are identified with the visah, or clans, in Sat. Br. II, 5, 1,12;
2, 24; 27; 35, etc. In Sankh. 16,17, 2-4 the heaven of the Maruts is assigned
to the Vaisya (Ind. Stud. X, p. 26).
(12]
XVili SATAPATHA-BRAHMANA.
sense. The identification of the Vis with the Visve Dev4d,
which ultimately obtained, was probably determined chiefly
by etymological considerations.
The same triad of divinities, as representative of the
mutual relations of the social grades of the Aryan community, is repeatedly met with in the sacrificial ritual, and
especially in its dogmatic exposition. This identification
finds its most complete expression in the well-known
passages of the Taittirtya-samhita (VII, 1,1, 4-5) and the
Tandya-brahmana (VI, 1, 6-11). According to these
authorities, PragApati, the lord of creatures, created from
his mouth the Brahmaaza, together with Agni, the trivrit stoma, the gayatri metre (and the rathantara siman
and he-goat, according to the first source; or the spring,
according to the other). From his breast and arms he
created the Raganya, together with Indra, the pavikadasa stoma, the trishtubh metre (and the brzhat saman,
and the ram; or the summer respectively). From the
middle part of his body he created the Vais ya, together
with the Visve Dev44, the saptadasa stoma, the gagati metre
(and the vairdpa saman, and the kine; or the rainy season
respectively). Finally, from his feet he created the Sidra,
together with the ekaviszsa stoma and the anushfubh metre
(and the vairaga siman and the horse, according to the
Taitt. S.), but no deity, and no season. In accordance
with these speculations, single objects of those here enumerated -are frequently found elsewhere identified with their
respective deities and castes. On the same principle, the
three savanas, or morning, mid-day, and evening libations?
at the Soma-sacrifice, as well as the first three days of the
1 See Weber, Ind. Stud. X, p. 8.
2 In Ath.-veda IX, 1, 11, the three savanas are assigned to the Asvins, Indra-
Agni, and the Ribhus (cf. Ait. Br. VI, 12) respectively; and in another passage of
the same collection. VI, 47, 1, to a. Agni; b. the Visve Devak, Maruts and Indra;
and c. the Bards (kavi). In Vag. S. XIX, 26, also, the morming libation is
assigned to the Asvins (?.as the two Adhvaryus of the gods, cf. Sat. Br. I, 1, 2,175
IV, 1, 5,15; Ait. Br. I, 18); but in Taitt. S. II, 2, 3,1; Ait. Br. ITI, 13; Sat.
Br. Il, 4, 4,123; IV, 2, 4, 4-5 they are referred to Agni, Indra, and the Visve
Devak respectively. See, also, Sat. Br. IV, 3, 5,1, where the Vasus (related to
Agni III, 4, 2, 1; VI, 1, 2,10), Rudras, and Adityas (cf, VI, 1, 2, 10, and
Ait. Br. III, 13) are connected with the three libations. ‘
INTRODUCTION. xix
See, also, Sat. Br. IV, 3, 5,1, where the Vasus (related to
Agni III, 4, 2, 1; VI, 1, 2,10), Rudras, and Adityas (cf, VI, 1, 2, 10, and
Ait. Br. III, 13) are connected with the three libations. ‘
INTRODUCTION. xix
Dvadas4ha!’, are generally assigned to Agni, Indra, and the
Visve Devak respectively. If in the ekAdasini, or traditional
order of eleven victims that have to be immolated at the
Soma-sacrifice, the victim sacred to Agni is placed first,
while those to the Visve Dev4# and to Indra only come
sixth and seventh respectively, we have probably to assume
that this order was too firmly established (just as the
so-called Apri-hymns are) by long usage to have been
easily altered; the more so as the privileged position of
the sacerdotal class was not thereby affected.
At the haviryagiias not less prominent a place is assigned
to the divine yepresentatives of the two leading classes.
The first oblation at every ishéi belongs to Agni. The
second oblation at the new-moon sacrifice is offered
either to Indra, or to Indra* and Agni; at the full-moon
sacrifice, to Agni and Soma, the latter of whom constitutes Indra’s chief source of strength. Indra also plays an
important part at the Seasonal offerings which indeed,
according to the dogmatic, and by no means improbable,
explanation of the Brahmamas, are performed with special reference to Indra’s struggle with V7itra, the demon of drought.
At the Agny-upasth4na, or worship of the fires, which succeeds the Agnihotra, the first prayer is addressed to Agni,
the second to Indra and Agni*. Indeed, while Agni appears
everywhere as the Purohita, the ‘yagfasya deva ritvik,’ or
divine priest of the sacrifice, Indra is the god of sacrifice‘,
the Maghavan, or munificent patron of the priest.
From these indications it would appear far from improbable that the arrangement of the hymns in which the
collections of the Rig-veda were finally handed down, was
intended, as far as the leading deities are concerned, to
1 See, for instance, Ait. Br. IV, 29; 31; V,1.
3 The special oblations of the offering of first-fruits consist of a rice-cake
to Indra and Agni, and a pap of rice-grains to the Visve Devas.
3 See Vag. S. III, 12-13; Sat. Br. II, 3, 4, 11-12. ‘Indra-Agni are everything,— Brahman, Kshatra, and Vis,’ Sat. Br. IV, a, 2, 14.
§ See, for instance, Sat. Br. I, 4, 5, 4; II, 3, 1,38; 3, 4.38; and especially
IV, 1, 2, 15,‘ for Indra, indeed, is the Maghavan, the ruler (netr#) of the sacrifice.’
He is, as it were, the divine representative of the human sacrificer or patron,
who is the yagfiapati or lord of sacrifice.
b 2
xx SATAPATHA-BRAHMANA.
Br. I, 4, 5, 4; II, 3, 1,38; 3, 4.38; and especially
IV, 1, 2, 15,‘ for Indra, indeed, is the Maghavan, the ruler (netr#) of the sacrifice.’
He is, as it were, the divine representative of the human sacrificer or patron,
who is the yagfiapati or lord of sacrifice.
b 2
xx SATAPATHA-BRAHMANA.
exhibit a social gradation of the Hindu community which
was either already firmly established or was steadily kept
in view by the sacerdotal class as ‘a consummation devoutly
to be wished.’ In either case the claims of the priests could
not fail to be materially strengthened by the pre-eminent
position assigned to their divine prototype in the inspired
utterances of the Rishis. The question, whether the present
arrangement is entirely the result of the final redaction, or
whether it was already a feature of the earlier redactions,
will perhaps never receive a quite satisfactory answer. It
cannot, however, be denied that there is some force in
Professor Ludwig’s! argument,— that, if the arrangement
of the several collections had lain with the authors of the
final redaction, the result would probably have been a far
greater uniformity than they now present.
The idea of bringing together the different family collections would seem first to have suggested itself to the priests
at a time when the hitherto divided Aryan tribes had
moved from the Panjab to the eastern plains and became
consolidated into larger communities, and the want of a more
uniform system of worship would naturally make itself felt.
To the same period, then, we may refer the first attempts
at a systematic arrangement of the entire ceremonial of
worship, and the definitive distribution of the sacrificial |
duties among four classes of priests,—viz. the Adhvaryu,
or performer of the material part of the ‘sacrifice; the
Udgatrz, or chanter of hymns; the Hotr#, or reciter of
solemn sacrificial prayers; and the Brahman, or superintendent of the entire performance. Though some of
these offices had no doubt existed for a long time, we
possess no definite information as to the exact extent of
the duties entrusted to them*. The institution of the office
1 Der Rig-veda, vol. iii. p. 45.
* Compare the following remarks of M. Haug, who believed in the identity
of the Vedic Adhvaryu and the Zota and Rathwi of the Zend-Avesta :—‘ At the
most ancient times it appears that all the sacrificial formulas were spoken by
the Hotar alone; the Adhvaryu was only his assistant, who arranged the sacrificial compound, provided the implements, and performed all manual labour.
It was only at the time when regular metrical verses and hymns were introduced
into the ritual, that a part of the duties of the Hotar devolved on the Adhvaryu.
INTRODUCTION. Xxi
It was only at the time when regular metrical verses and hymns were introduced
into the ritual, that a part of the duties of the Hotar devolved on the Adhvaryu.
INTRODUCTION. Xxi
of Brahman, doubtless the latest of all, marks a new era in
the development of the sacrificial system. While the other
priests were only required to possess an accurate knowledge of their own special departments, the Brahman was
to be the very embodiment of the sacrificial art and Vedic
lore in general, so as to be able to advise the other priests
on doubtful points and to rectify any mistakes that-might
be committed during the performance of sacrifices. Neither
had the Hotr? priest any special manual of his formulas
assigned to him. He was rather expected to have acquired
a thorough knowledge of the whole of the Rzk-samhita,
from which the sacrificial prayers recited by him were exclusively selected. It was probably out of this class—or the
Bahvrikas, as the followers of the Rig-veda came to be
called—more than from any other, that individual priests
would fit themselves for the office of Brahmam
As regards the two rémaining classes of priests—the
Udgatris and Adhvaryus—we have no means of determining in what form and to what extent the stock of chants
and sacrificial formulas used by them may have existed
from the time of the institution of their offices down to
the formation of the collections that have been handed
down, viz. the SAama-veda-samhité and the Yagur-veda.
From the close connection that exists between the Sdman
and the eighth and ninth mazdalas of the Rzk, as well as
from the fact that most of the hymns of these two mandalas
are ascribed to authors whose family collections (including,
in several instances, hymns of their own) are contained in
earlier mazdalas,—we may perhaps assume that already
at the time when the first nine mavdalas were collected the
then existing hymns of the eighth and ninth mazdalas were
set apart for the purpose of being chanted at the Somasacrifice. In course of time—hand in hand with the fuller
development of the Soma ritual and the gradual influx of
new hymn material which was either incorporated with the
old collections or formed into a new mavdala—additional
chants (or more suitable ones in the place of those hitherto
There are in the present ritual traces to be found, that the Hotar actually must
have performed part of the duties of the Adhvaryu.’ Ait. Br. I, p. 31.
xxii SATAPATHA-BRAHMANA.
used) might be required and selected from the hymns of
other mavdalas. In its original connected form, the material of these chants would naturally remain all along
an essential part of the Rzk-samhita, for the use of the
Hotvi and Brahman priests; and thus each of these two
collections would henceforth have a history of its own, and
discrepancies in the texts common to both would gradually
become more and more numerous,
The sacrificial texts used by the Adhvaryu priest are
contained in the Yagur-veda, of which several recensions
have come down to us. These texts consist, in about equal
parts, of verses (rzk) and prose formulas (yagus). The
majority of the former are likewise found in the Riksamhit4, though not unfrequently with considerable variations, which may be explained partly from a difference of
recension, and partly as the result of the adaptation of
these verses to their special sacrificial purpose’. With the
prose formulas, on the other hand, save a few isolated
sacrificial calls alluded to in the Rzk2, we meet for the
first time in this collection. In the older recensions
of the Yagur-veda the texts are, as a rule, followed immediately by their dogmatic explanation. Now, these
theological treatises, composed chiefly with the view of
elucidating the sacrificial texts and explaining the origin
and hidden meaning of the various rites, form one of the
most important departments of the literature of the period
which succeeded the systematic arrangement of the sacrificial ceremonial, and in which we must place the gradual
consolidation of the Brahmanical hierarchy. Such as they
lie before us, they contain the accumulated wisdom and
speculations of generations of Indian divines. They are
essentially digests of a floating mass of single discourses or
dicta on various points of the ceremonial of worship,
ascribed to individual teachers, and handed down orally
in the theological schools. Single discourses of this kind
were called brahmaza,—probably either because they
were intended for the instruction and guidance of priests
1 See A. Weber, History of Indian Literature, pp. 9, 115.
2 See M. Haug, Ait. Br. I, p. 34.
INTRODUCTION. Xxiil
Single discourses of this kind
were called brahmaza,—probably either because they
were intended for the instruction and guidance of priests
1 See A. Weber, History of Indian Literature, pp. 9, 115.
2 See M. Haug, Ait. Br. I, p. 34.
INTRODUCTION. Xxiil
(brahman) generally ; or because they were, for the most
part, the authoritative utterances of such as were thoroughly
versed in Vedic and sacrificial lore and competent to act
as Brahmans or superintending priests'. In later times
a collection or digest of such detached pieces came to be
likewise called a Brahmaza. Works of this kind have
come down to us in connection with all the Vedic Samhitas,
generally in more than one version which, though on the
whole betraying a common stock of material, often vary
considerably, both in their arrangement and their ‘treatment of these materials. Nay, owing as they do their
origin to different schools of the same Veda, these recensions not unfrequently take the very opposite view of
single points of ceremonial. Originally the number of such
recensions, more or less differing from each other, must
have been much larger; but the practical tendencies of
a later age, which led to the production of concise manuals
of ceremonial rules—the Kalpa-sitras—adapted to the
sacrificial practices of more than one school, were not
favourable to the perpetuation of these bulky ¢yclopedias
of theological school-wisdom: thus only the Brahmazas of
the schools which had the greatest number of followers
survived; while others were probably never committed
to writing, or at best had a precarious existence down to
more recent times.
While the Brahmavas are thus our oldest sources from
which a comprehensive view of the sacrificial ceremonial
can be obtained, they also throw a great deal of light on
the earliest metaphysical and linguistic speculations of the
Hindus. Another, even more interesting feature of these
works, consists in the numerous legends scattered through
them. From the archaic style in which these mythological
tales are generally composed, as well as from the fact that
not a few of them are found in Brahmawas of different
schools and Vedas, though often with considerable varia-
} See Max Miiller, History of Ancient Sanskrit Literature, p. 172; Rig-vedasamhita IV, p. vi. Professors Weber (History of Sanskrit Literature, p.11),
Whitney, Westergaard, and other scholars derive brahmana from brahman,
‘ prayer, worship.’
XXIV SATAPATHA-BRAHMANA,
172; Rig-vedasamhita IV, p. vi. Professors Weber (History of Sanskrit Literature, p.11),
Whitney, Westergaard, and other scholars derive brahmana from brahman,
‘ prayer, worship.’
XXIV SATAPATHA-BRAHMANA,
tions, it is pretty evident that the ground-work of many of
them goes back to times preceding the composition of the
Brahmazas. From a mythological, and to some extent
from a linguistic, point of view these legends thus form
a connecting link between the latter and the Vedic hymns.
In the case of some of these legends—as those of Sunahsepha! and the fetching of the Soma from heaven *—we
can even see how they have grown out of germs contained
in the Vedic hymns; their relation to the latter being thus
not unlike that of the Sagas of the younger Edda to the
songs of the older Edda. The Kaushitaki Brahmama %, at
the end of a story of this kind about Soma, remarks that
it is thus told by those versed in legend (4khydnavidaZ).
We may perhaps infer from this passage that there was
a class of people who took a special interest in such legends,
and made it their business to collect and repeat them.
Indeed, many of the elaborate mythical stories with which
we meet in the later epical and Purdwic literature doubtless
owe their origin to simple popular legends of this kind ¢.
Besides the genuine myths which we find in the Brahmazas, there is also a large number of stories which were
evidently invented by the authors of these treatises for the
purpose of supplying some kind of traditional support for
particular points of ceremonial®, However small the intrinsic merit of such passages, they, too, are not entirely
devoid of interest, especially from a linguistic point of
view, since the style of narrative and the archaic mode of
diction which they affect, readily lend themselves to syntactic turns of expression rarely indulged in by the authors
in the purely explanatory and exegetic parts of their
works. And, indeed, whatever opinion the general reader
may form of the Brahmamas, as purely literary com-
1 See R. Roth in Weber’s Ind. Stud. I, 475 seq.; II, 111 seq.; Max Miiller,
History of Ancient Sanskrit Literature, p. 408 seq.
2 See the present volume, p. 183. Compare also Professor Aufrecht’s remarks
on the myth of Ap&la, Ind. Stud. IV, p. 8.
3K. B. III, 25; cf. Weber, Ind. Stud. II, 313.
4 Cf. Max Miiller, Upanishads, I, p. 39 note.
5 See, for instance, Sat. Br. II, 4, 3, 1, where a legend of this kind seems to
be directly ascribed to Yagiavalkya.
INTRODUCTION, XXV
Stud. IV, p. 8.
3K. B. III, 25; cf. Weber, Ind. Stud. II, 313.
4 Cf. Max Miiller, Upanishads, I, p. 39 note.
5 See, for instance, Sat. Br. II, 4, 3, 1, where a legend of this kind seems to
be directly ascribed to Yagiavalkya.
INTRODUCTION, XXV
positions—and, assuredly, it cannot be a very high one—
to the Sanskrit student these works (together with their
supplements, the Aravyakas; and their metaphysical appendages, the Upanishads) are of the highest importance
as the only genuine prose works which the Sanskrit,
as a popular language, has produced. For the comparative study of syntax, which has been taken up with
such signal success by Professor Delbriick and other
scholars, the Brahmamas offer a rich field of enquiry. Nor
is the style of these compositions—with its compact grammatical forms and expressive particles, and its habitual
employment of the oratio directa instead of dependent
clauses—without a certain rough beauty of its own, which,
however, almost entirely evaporates in a rendering into
modern analytical speech. And notwithstanding the
general emptiness of the speculations of the Indian
theologians, ‘there are,’ as Professor Max Miiller observes,
‘passages in the Brahmazas full of genuine thought and
feeling, and most valuable as pictures of life, and as
records of early struggles, which have left no trace in the
literature of other nations,’
Although the Adhvaryus, who had to perform ali the
manual work connected with the sacrifice, were originally
looked upon as a subordinate class of priests, their office
seems to have risen in the general estimation with the
increasing importance that was attributed to the endless
details of the ceremonial. In a passage of the Taittiriya
Upanishad (2, 3), the Yagus is said to be the head, the
Rik the right side, the Saman the left side, the Adesa?
the soul, and the Atharvangiras (Atharva-veda) the tail.
With better reason the Yagur-veda might be called the
body of the sacrifice, since it contains almost the entire
apparatus of sacrificial formulas, while the other ritualistic
works are concerned, either chiefly or entirely, with the
Soma-sacrifice. As a matter of fact, no other Veda has
given rise to so large a number of schools as the Yagur-
' History of Ancient Sanskrit Literature, p. 408.
2 That is, the Brahmana, according to Sankara. In Sat. Br. IV, 6, 7, 6, the Rik
and Séman are identified with Speech, and the Yagus with the Mind.
xxvi SATAPATHA-BRAHMANA.
408.
2 That is, the Brahmana, according to Sankara. In Sat. Br. IV, 6, 7, 6, the Rik
and Séman are identified with Speech, and the Yagus with the Mind.
xxvi SATAPATHA-BRAHMANA.
veda'. The numerous subdivisions of the Adhvaryus
trace their origin to either of two principal schools, an
older and a younger one, the latter of which is itself
an offshoot of the former. The oral transmission of the
large body of exegetic and legendary matter attached to
the sacrificial formulas could hardly fail, in course of time,
to produce considerable variations, in different localities,
both as regards the wording and the arrangement of these
works. Different schools would naturally arise,—each with
its own approved recension of the traditional texts,—which
in their turn would sooner or later become liable to the
same process of disintegration. Such, indeed, has been
the case, more or less, with all the Vedic texts, until
mechanical means were devised to arrest this process of
change. The names of many such subdivisions of the
older Yagur-veda are recorded ; but hitherto the recensions
of only three of them have come to light,—viz. the Ka¢aka,
the Maitrayawi-samhita, and the Taittiriya-samhité. The
two former texts belong to subdivisions of the Ka¢has and
Maitrayaztyas, two branches of the old school of the
Karakas or Karak4dhvaryus. The Taittiriyas, on the
other hand, seem to have been an independent branch of
the old Yagus?, the origin of which is ascribed to a teacher
named Tittiri. Their text has come down to us in the
recension of one of its subdivisions 3, the Apastambins.
The chief characteristic of the old Yagus texts consists,
as has already been indicated, in the constant inter-
' Except, perhaps, the Sdma-veda, which, in the Karanavy(iha, is said to have
counted a thousand schools; though that work itself enumerates only seven
schools, one of them with five subdivisions, The number of teachers mentioned
in connection with this Veda is, however, very considerable.
? As such, at least, the Taittirlyas are mentioned in the Karanavyfha. The
term Karaka, however, is also (e. g. in the Pratigna-siitra) applied to the schools
of the Black Yagus generally. If the Berlin MS. of the Kathaka professes, in
the colophon, to contain the Karaka text of the work (which Professor Weber
takes to refer to the Kardyaniyas), the Karaka-sakha of the Kachaka has perhaps
to be understood in contradistinction to those portions of the Karzaka which have
been adopted by the Taittiriyas and incorporated into their Brahmana.
3 The Taittirtyas divide themselves into two schools, the Aukhfyas and the
Khindikiyas; the Apastambins are a subdivision of the latter branch. We
have also the list of the contents (anakramazf) of the Atreyas, a subdivision
of the Aukhiyas.
INTRODUCTION. XXVil
3 The Taittirtyas divide themselves into two schools, the Aukhfyas and the
Khindikiyas; the Apastambins are a subdivision of the latter branch. We
have also the list of the contents (anakramazf) of the Atreyas, a subdivision
of the Aukhiyas.
INTRODUCTION. XXVil
mingling of the sacrificial formulas and the explanatory or
Brahmamza portions. It was with the view of remedying
this want of arrangement, by entirely separating the
exegetic matter from the formulas, that the new school of
Adhvaryus was founded. The name given to this school
is Vagasaneyins, its origin being ascribed to Yagiiavalkya
Vagasaneya. The result of this new redaction of the
Yagus texts was the formation of a Samhita, or collection
of mantras, and a Brahmamwa. This re-arrangement was
doubtless undertaken in imitation of the texts of the Hotr#
priests, who had a Brahmaza! of their own, while their
sacrificial prayers formed part of the Rzk-samhita. Indeed,
the Taittirtyas themselves became impressed with the
desirability of having a Brahmama of their own,—and
attained their object by the simple, if rather awkward,
expedient of applying that designation to an appendage
to their Saszhité, which exhibits the same mixture of
mantra and brahmavza as the older work. They also
incorporated a portion of the KAastaka text into their
Brahmavza and its supplement, the Taittiriy4razyaka. Of
all the schools of the old Yagus those of the Taittirfyas
seem to have attracted by far the greatest number of
adherents ; and in southern India their texts have continued
pre-eminently the subject of study till the present day. In
northern India, on the other hand, they have been largely
superseded by their later rivals. On account of the lucid
arrangement of their sacred texts, the Vagasaneyins callcd
them the White (sukla) Yagur-veda; the term of Black or
Dark (krishza) Yagur-veda being, for the opposite reason,
applied to the texts of the older schools, In later times, an
absurd story was invented (doubtless by followers of the
White Yagus), in which the origin of the name Taittiriya is
connected with the word tittiri?, in the sense of ‘ partridge.’
1 It has come down to us in two different recensions, the Aitareya and the
- Kaushftaki (or SAukhAyana) Brahmana.
2 Professor Weber, however, thinks there may be some reason for this derivation; the name of Taittirfya having perhaps been applied to this school on
account of the motley (partridge-like) character of its texts. According to the
story alluded to, Yagwavalkya, having been taught the old Yagus texts by Vaisampayana, incurred the displeasure of his teacher, and was forced by him to
disgorge the sacred science which, on falling to the ground, became soiled
XXVIii SATAPATHA-BRAHMANA.,
According to the
story alluded to, Yagwavalkya, having been taught the old Yagus texts by Vaisampayana, incurred the displeasure of his teacher, and was forced by him to
disgorge the sacred science which, on falling to the ground, became soiled
XXVIii SATAPATHA-BRAHMANA.,
The Brahmaza of the Vagasaneyins bears the name of
Satapatha, that is, the Brahmama ‘of a hundred paths,’
because it consists of a hundred lectures (adhyAyas). Both
the Vagasaneyi-samhita and the Satapatha-brahmaza have
come down to us in two different recensions, those of the
Madhyandina and the K4zva schools. Of the latter recension of the Brahmaza, however, three books out of seventeen
are wanting in the European libraries and have, as far as I
know, not yet been discovered in India. The M4dhyandina
text both of the Sas#hité and the Brahmaaa has been edited
by Professor Weber; the former with the various readings
of the Kazva recension. To the same scholar we owe a
German translation of the first adhy4ya of the first kanda?;
and he has, moreover, subjected the entire accessible literature of the White Yagur-veda—with the exception of the
K4ava text of the Brahmana—to. a careful examination,
and has extracted from it all that seems calculated to
throw light on its history, so that in this respect little remains to those who come after him but to state the results
of his enquiries. Professor Max Miiller, in his History of
Ancient Sanskrit Literature, has also fully discussed the questions regarding the date and authorship of these texts, and
has done much to clear up what was obscure in their relations to the older Yagus texts and to Vedic literature generally. Many points, however, still remain doubtful; and,
above all, opinions are as divided as ever regarding the
approximate date of the teacher with whose name tradition
connects the origin of the modern school of the Adhvaryus.
The schools of the Vagasaneyins are stated to have been
either fifteen or seventeen; and their names are given,
though with considerable variations, in different works. No
distinct traces, however, have as yet been discovered of any
recensions besides the two already referred to. As regards
the names of these two,—the Madhyandina and Kaxva,—
the latter is the name of one of the chief families of Rishis
(hence Black Yagus), and was picked up by Yagfiavalkya’s condisciples, who had
assumed the form of partridges. This story seems first to occur in the Puranas;
sce Wilson’s translation of the Vishau Purana (ed. Hall), III, p.54. Panini (IV, 3,
102) and Patafigali only know of the Taittirfya texts as ‘ promulgated by Tittiri.’
* Zeitsch. der D. M.G., IV, p. 289 seq.; reprinted in Indische Streifen I, p. 31 seq.
INTRODUCTION, XXix
Hall), III, p.54. Panini (IV, 3,
102) and Patafigali only know of the Taittirfya texts as ‘ promulgated by Tittiri.’
* Zeitsch. der D. M.G., IV, p. 289 seq.; reprinted in Indische Streifen I, p. 31 seq.
INTRODUCTION, XXix
of the Rik-samhita ; and certain orthoepic peculiarities of
the Yagus texts of the KAanvas would seem to favour the
assumption of a connection of this school with the redaction of the Rzk. The name of the M4dhyandinas, literally
‘meridional,’ on the other hand, does not occur in the older
literature. Nor can we draw any definite conclusions, as
to the probable date of their recension, from Lassen’s
identification of this name with the Mavd:adwol, mentioned
by Megasthenes (as quoted by Arrian) as a people on the
banks of a tributary of the Ganges; or from Professor
Weber's conjecture that the MAdhyandina school may have
taken its origin among that people.
The Madhyandina text of the Satapatha is divided into
fourteen books (ka4zda). For several reasons, however,
some of these books have to be assigned to a later period
than the others. In the first place, the twelfth kaxda is
called madhyama, ‘the middle one;’ a fact which in itself
would suggest the idea that, at the time when this nomenclature was adopted, the last five books (or perhaps books
11-13) were regarded as a separate portion of the work!.
Besides, Patavigali, in a karika or memorial couplet to Paz.
IV, 2, 60, mentions the words shash¢ipatha (‘consisting
of sixty paths’) and satapatha, with the view of forming
derivative nouns from them, in the sense of one who studies
such works. Now, as the first nine books of the Satapatha,
in the M4dhyandina text, consist of sixty adhydyas, it
was suggested by Professor Weber that it was probably
this very portion of the work to which Patafgali applied
the term ‘shashéipatha,’ and that consequently the first
nine books were at that time considered as, in some sense,
a distinct work and were studied as such. This conjecture
has been generally accepted. There is indeed a possibility
that Patagali may have been acquainted with some other
| The K4ava text is divided into seventeen books. Kandas 12-15 correspond
to Madhyandina 10-13 ; and kAnda 16, which treats of the Pravargya ceremony,
corresponds to the first three adhydyas of the last kanda of the MAdhyandinas.
Thus, in the Kanva recension the fourteenth k4nda, called ‘madhyama,’ is the
middle one of kandas 12-16; the seventeenth kanda. or Brihadfranyaka, being
apparently considered as a supplement. Perhaps this division is more original
than that of the Madhyandinas,
XXX: SATAPATHA-BRAHMANA.
Thus, in the Kanva recension the fourteenth k4nda, called ‘madhyama,’ is the
middle one of kandas 12-16; the seventeenth kanda. or Brihadfranyaka, being
apparently considered as a supplement. Perhaps this division is more original
than that of the Madhyandinas,
XXX: SATAPATHA-BRAHMANA.
recension of the Brahmaza of the V4agasaneyins which
consisted of only forty adhydyas; but even in that case the
latter would in all probability correspond to the first nine
books of the Madhyandina text. As regards the Kazva
recension, we are unfortunately not yet able, owing to the
want of some of its kAndas, to determine its exact extent;
and have to rely on a list added by a scribe on the front
page of one of the kaxdas in the Oxford MS.}, according
to which that text consists of 104 adhydyas. Still further
evidence regarding the mutual relations of the several
portions of our Brahmaaa is contained in a passage of the
Mahabharata (XII, 11739), where YAgiiavalkya relates
that, at the inspiration of the Sun, he composed (£akre)
the Satapatha, including? the Rahasya (mystery), the
Samgraha (epitome), and the Parisishta (supplement).
Now the tenth book is really called Agni-rahasya; while
the eleventh contains a kind of summary of the preceding
ritual; and kadas 12-14 treat of various other subjects.
This relation between the first nine and the remaining five
books is also fully borne out by internal evidence, as well
as by a comparison with the Vagasaneyi-samhitaé. The
latter consists of forty adhy4yas, the first eighteen of whieh
contain the formulas of the ordinary sacrifices—the Haviryagiias and Soma-sacrifice—and correspond to the first nine
books of the Satapatha-brahmaza. The succeeding adhyayas have been clearly shown by Professor Weber® to be
later additions. As a rule only those formulas which are
contained in the first eighteen adhydyas are found in the
Taittirlya-samhita ; while those of the later adhydyas are
given in the Taittirilya-brahmaza.
At the end of the Satapatha the White Yagus is said to
have been promulgated (4-khy4) by Yagiiavalkya Vagasaneya. Now the name of this teacher is indeed more frequently met with in the Brahmava than that of any other ;
1 The accuracy of this list cannot be relied upon, as several mistakes occur in
the number of kandikas there given. It is, however, unlikely that the scribe
should have committed any mistake regarding the number of adhyayas.,
* Literally ‘ together with the rahasya (saiahasyam),’ &c.
> History of Indian Literature, p. 107 seq.
INTRODUCTION. Xxxi
It is, however, unlikely that the scribe
should have committed any mistake regarding the number of adhyayas.,
* Literally ‘ together with the rahasya (saiahasyam),’ &c.
> History of Indian Literature, p. 107 seq.
INTRODUCTION. Xxxi
especially in some of the later books where his professional
connection with Ganaka, king of Videha, and his skill in
theological disputations are favourite topics. As regards
the earlier portion of the work, however, it is a remarkable
fact that, while in the first five books YAagiiavalkya’s opinion
is frequently recorded as authoritative !, he is not once mentioned in the four succeeding k4zdas (6-9). The teacher
whose opinion is most frequently referred to in these
books, is SAndilya. This disagreement in respect of doctrinal authorities, coupled with unmistakable differences?,
stylistic as well as geographical and mythological, can
scarcely be accounted for otherwise than by the assumption
of a difference of authorship or original redaction. Now
the subject with which these four kavdas are chiefly concerned, is the agnizayana, or construction of the sacred
fire-altar. For reasons urged by Professor Weber, it would
appear not improbable that this part of the ceremonial was
specially cultivated in the north-western districts; and
since the geographical allusions in these four ka#das chiefly
point to that part of India, while those of the other books
refer almost exclusively to the regions along the Ganges
and Jumna, we may infer from this that the fire-ritual,
adopted by the Vagasaneyins at the time of the first redaction of their texts—that is, of the first nine kAmdas, as far
as the Brahmava is concerned—had been settled in the
north-west of India.
Here, however, we meet with another difficulty. The
tenth book, or Agnirahasya, deals with the same subject as
the preceding four kazdas; and here also SAndilya figures
as the chief authority, while no mention is made of YAgiiavalkya. Moreover, at the end of that k4sda, a list of
teachers is given in which the transmission of the sacrificial science (either in its entirety, or only as regards the
fire-ritual) is traced from a teacher Tura Kavasheya
—who is said to have received it from the god Pragdpati—
downwards, through two intermediate teachers, to Sandi-
1 See, however, Sat. Br. I], §, 1, 2-3, where Yagfavalkya’s opinion is
referred to as being contrary to the Rig-veda.
3 See Weber, Ind. Stud. XIII, p. 266 seq,
XXXii SATAPATHA-BRAHMANA.
Br. I], §, 1, 2-3, where Yagfavalkya’s opinion is
referred to as being contrary to the Rig-veda.
3 See Weber, Ind. Stud. XIII, p. 266 seq,
XXXii SATAPATHA-BRAHMANA.
lya; and from thence, through six intermediate teachers, to
Samgivi-putra. Tura KAvasheya is referred to in another
passage of the tenth kazda (X, 6, 5,9) as having built a
fire-altar! to the gods at K4rott; and in the Aitareya-brahmaza he is mentioned as the high-priest who officiated at
the inauguration-ceremony of king Ganamegaya Parikshita, renowned in epic legend. From these indications
we may, it seems to me, take it for certain that Tura
K4vasheya and Sandilya (the latter of whom is also
held in high repute by the Kandogas or SAman-priests)
were regarded by the Vagasaneyins as the chief arrangers,
if not the originators, of the fire-ritual such as it was
finally adopted by that school. On the other hand, we
saw that the first nine books of the Satapatha, if their
identification with Patafgali’s ‘shash¢ipatha’ be correct,
must have been regarded as, in some particular sense, a
complete work. Now this combination of the fire-ritual
in kazdas 6-9 with the complete exposition of the Haviryagiia and Soma-sacrifice, contained in the first five books,
would seem to presuppose some kind of compromise between the two schools recognising Yagfavalkya and S4zdilya respectively as their chief authority. What, then, are
we to understand to be the exact relations between the later
kAndas, especially the tenth, and the earlier portion of the
work? We do not, and could not, meet with such a term
as ‘ katvarimsat-patha, or work of forty paths, as applying
to the last five kazdas of the Satapatha; their nature was
too well understood for that, as we see from the passage of
the Mahabharata, above referred to. The list of teachers
at the end of the tenth kaxda shows no sign of any amalgamation of the two schools up to the time of Samgiviputra, the last teacher mentioned in it: with one exception,
it belongs exclusively to the Sazdilya school. It contains,
however, an additional remark to the effect that from
Samgivi-putra downward the list is ‘identical,’—viz. with
some other list. Now this remark can only refer to the
vamsa given at the end of the last kazda. In this list the
' The author of this passage would seem to imply, though he does not
exactly express it, that this was the first fire-altar built in the proper way.
INTRODUCTION. XXXIli
with
some other list. Now this remark can only refer to the
vamsa given at the end of the last kazda. In this list the
' The author of this passage would seem to imply, though he does not
exactly express it, that this was the first fire-altar built in the proper way.
INTRODUCTION. XXXIli
transmission of the science of the Adhvaryus is traced—as far
as human agency is concerned—from Kasyapa Naidhruvi,
through nine teachers, to Yagfavalkya, and thence,
through four other teachers, to SAmgivi-putra!, The only
name which this list has in common with the former one,
previous to Samgivi-putra, is that of Kusri. According to
the former list, he was the teacher of Sazdilya, who, in his
turn, taught Vatsya?. But since in the same book (X, 5,
5, 1) he is referred to as Vagasravasa, and in the list at the
end of the Satapatha he is set down as the pupil of Vaga-
Sravas, the same teacher is evidently referred to in both
lists; and if we can at all rely on the authenticity of these
vamsas, we should have to infer from this coincidence, that
there was already some connection between the two schools
prior to both Yagfavalkya and SAndilya.
The two lines of teachers meet once more in the name of
Samgivi-putra. In the later list the succession of teachers
1 I here give, side by side, the lists, in inverted order, from Samgtvi-putra
upwards. For the complete lists, see Max Miiller, History of Ancient Sanskrit
Literature, p. 438 seq.
End of Book XIV. End of Book X.
58. Aditya. (52) Brahman Svayambbu.
57. Ambiat.
56. Vak. (51) Pragdpati.
55. Kasyapa Naidhruvi. ep
54. Silpa Kasyapa. (50) Tura KAavasheya.
53. Harita Kasyapa.
52. Asita Varshagana.
51. Gihvavat Badhyoga. (49) Yagiavakas Ragastambayana.
50. Vagasravas,
49. Kusri. . (48) Kusri.
48. Upavesi. (47) Sandilya.
47. Aruna. (46) VAtsya.
46. Uddalaka (Aruneya).
Vamak:
45. Yagtavalkya (Vagasaneya). (45) Vamakakshfayana.
(44) Mahitthi.
44. Asuri.
43. Asurayana. (43) Kautsa,
42. Prasnt-putra (Asurivasin). (42) Mandavya.
41. Karsakeyt-putra. (41) Mandfkayani.
40. SAmgtvi-putra. (40) Samgtvi-putra.
Follow 39 names formed by the addition (Same as elsewhere.)
of ‘putra’ to the mother’s name,
2 In the Brihad-franyaka (Kanva) VI, 5, 4 the order is Kusri, Vatsya, Sandilya.
(13] c .
XXXIV SATAPATHA-BRAHMANA,
41. Karsakeyt-putra. (41) Mandfkayani.
40. SAmgtvi-putra. (40) Samgtvi-putra.
Follow 39 names formed by the addition (Same as elsewhere.)
of ‘putra’ to the mother’s name,
2 In the Brihad-franyaka (Kanva) VI, 5, 4 the order is Kusri, Vatsya, Sandilya.
(13] c .
XXXIV SATAPATHA-BRAHMANA,
is then continued by forty-nine more names—all of them
formed by the addition of ‘putra’ (son) to the mother’s
name—which, it appears, we are to supply in the former
list. According to Professor Max Miiller?, ‘Samgivi-putra
seems to have united two lines of teachers.’ That this must
have been the case, cannot be doubted, provided, of course,
that the vamsas are trustworthy”. Nay, I should even be
inclined to assign to the time of SAmgivi-putra the final
adjustment of the ritual and its dogmatic exposition such
as we find them in the Shash¢ipatha (and the first eighteen
adhyayas of the Vagasaneyi-samhita), and consequently
the first redaction of that part of the Satapatha. Not that
all the matter contained in the latter part of the work must
necessarily be more modern. There can, on the contrary,
be little doubt that much of it is quite as old as anything in
the earlier books; and of the MadhukAzda, which forms
part of the Brzhad-4razyaka in the last book, we know at
any rate, from a reference to the Madhu-brahmaza in the
fourth kAazda, that some such tract existed at that time.
But such matter as, for some reason or other, was not
included in the systematic exposition of the ceremonial,
would naturally be in a less settled condition and more
liable to modifications and additions.
According to the two lists, Samgivi-putra is removed from
Sandilya by six intermediate teachers, the three older’ of
whom are referred to in kandas 6-9; and from Yagiia-
1 History of Ancient Sanskrit Literature, p. 437.
3 Professor Weber, Ind. Stud. II, 201 note, expresses his conviction that
‘the vamsas are, on the whole, quite authentic; though they do not of course
belong to the text, but are later additions ; judging from the great number of
names, some vamsas must have been added at a very late time.’ It seems to
me, however, that if the vamsas are at all authentic—and I see no reason for
doubt as far as the two lists above referred to are concerned—we have rather to
assume that the lists were kept from early times and gradually added to. On
the other hand, little can be made of the two vamsas at the end of the Madhu
and Yagiavalkiya kandas. They look rather like attempts—and very unsuccessful ones—at throwing several independent lists into one.
3 Viz., Vatsya IX, 5, 1, 62; Vamakaksha4yana VII, 1, 2,11; M4&hitthi VI,
2, 2,10; VIII, 6,1, 16 seq.; IX, 5,1,57. Not mentioned are Kautsa, Mandavya, and Mand(kfyani. A M&ndavya occurs in the twelfth book of the
Mah4bharata, as a contemporary of Ganaka and Yagfiavalkya.
INTRODUCTION. XXXV
3 Viz., Vatsya IX, 5, 1, 62; Vamakaksha4yana VII, 1, 2,11; M4&hitthi VI,
2, 2,10; VIII, 6,1, 16 seq.; IX, 5,1,57. Not mentioned are Kautsa, Mandavya, and Mand(kfyani. A M&ndavya occurs in the twelfth book of the
Mah4bharata, as a contemporary of Ganaka and Yagfiavalkya.
INTRODUCTION. XXXV
valkya by four intermediate teachers, the first of whom
(Asuri)! is repeatedly quoted in the second (and once each
in the first, fourth, and fourteenth) kazdas. Although these
indications do not, of course, supply more than a Zerminus
a quo for the final settlement of this part of the work, they
would nevertheless seem to favour the supposition that the
combination of the fire-ritual with the sacrificial system
cannot have taken place at a time far removed from that
of Samgivi-putra. The custom of forming metronymics by
means of ‘putra’ is of some interest. It first shows itself
in the predecessor of SAmgivi-putra’s teacher im the Yagitavalkya line, and continues from thence down to the very
end of the vamsa. Unfortunately, however, we have no
means of ascertaining whether this custom had already
been commonly practised, in certain localities, before that
time, or whether, as seems to me more probable, it was
a fashion of recent date. If the latter alternative could be
proved, it might help to settle the chronological relations
between YAgfavalkya and PAzini, since it would appear
from Pan. IV, 1, 159? (and VI, 1, 13), that the great grammarian was well acquainted, not only with the practice of
forming metronymics of this kind, but also with that of
forming patronymics from such metronymics.
The relative date of Pazini and Yagfavalkya has been
discussed more than once by Sanskrit scholars®; but no
agreement has as yet been come to on what Goldstiicker
justly called ‘one of the most important problems of
Sanskrit literature.’ The chief difficulty of this problem
lies in the ambiguity of K4ty4yana’s well-known varttika
to Paz. IV, 3,105. According to Pazini’s rule the names
1 He is also the Rishi of Vag. S. III, 37.
* This rule, which applies to the people of the north, is not explained in the
Mahabhashya. The K4sika Vritti gives the patronymics of Gargtputra and
Vatstputra, both of whom occur in our vamsa. It is worthy of remark that
Kavasha Ailfsha, who is mentioned in Ait. Br. II, 19, and to whom the hymns
Rig-veda X, 30-34 are ascribed, is called Kavasha Ailishiputra in the Kashaka
25,7. Cf. Weber, Ind. Stud. III, pp. 459, 157, 485.
3 See especially Max Miiller, History of Ancient Sanskrit Literature, p. 360
seq.; Goldstiicker, Panini, p. 132 seq. ; Weber, Ind. Stud. V, 65 seq. ; XIII, 443;
Biihler, Sacred-Laws of the Aryas, I, p. xxxix note.
Cc 2
XXXVI SATAPATHA-BRAHMANA.
Cf. Weber, Ind. Stud. III, pp. 459, 157, 485.
3 See especially Max Miiller, History of Ancient Sanskrit Literature, p. 360
seq.; Goldstiicker, Panini, p. 132 seq. ; Weber, Ind. Stud. V, 65 seq. ; XIII, 443;
Biihler, Sacred-Laws of the Aryas, I, p. xxxix note.
Cc 2
XXXVI SATAPATHA-BRAHMANA.
of Brahmazas and Kalpas proclaimed by old (sages) are
formed by the addition of the affix in (to the sages’ names).
As instances of Brahmazas, the names of which are formed
in this way, the K4sik4 Vritti gives Bhallavinad (proclaimed
by Bhallu), SAtyayaninaz, Aitareyizak. In accordance
with this rule the texts of the White Yagus are called
Vagasaneyinak. This name does not, however, occur in
any of P&zini’s rules, but follows only from the word
‘vagasaneya’ being included in the gaza ‘saunakadi’ to
Paz. IV, 3, 106; and since we have no evidence as to
whether any of the words in a gavza except the first really
belong to PAwini, it must remain doubtful whether or not
he knew of the existence of the school known by that
name. KAaty4yana’s varttika runs thus: ‘Among the
Brahmazas and Kalpas proclaimed by the old, there is
an exception in regard to Yagfavalkya and others, on
account of contemporaneousness: hence (Y4gviavalkya’s
Brahmavas are called, not Y4gfavalkinaZ, but) Yagiavalkani Brahmavdni; Saulabhani B.’ The question, then,
is, Does K4tyayana mean to say that the Brahmazas
proclaimed by Y4giavalkya do not fall under this rule,
because he was contemporary with Pazini,—and therefore
not an old sage in the sense of the rule,—or, that those
works should have been excepted by P4zini from his rule,
because they are of the same age as those (old) Brahmazas
to which the rule applies? The former alternative was the
one generally accepted, until the late Professor Goldstiicker
made known the text of Patajigali’s and Kaiyaéa’s comments! on this varttika. He showed that Kaiyada, at
least, clearly interprets it in the sense that Pavini should
have excepted works like the Y4gfiavalk4ni Brahmazani,
since they, too (api), are of the same age as the Satyayanina# and others. The Mah4bh4shya, on the other hand,
is not quite so explicit. It merely says that the Yagviavalk4ni
Brahmazani &c. ought to have been excepted, because
they, too (api), are of the same age. Goldstiicker naturally
took this explanation to convey the same meaning as that
of Kaiyata. This view was, however, controverted by
1 Panini, p. 138.
INTRODUCTION. XXXVIi
ought to have been excepted, because
they, too (api), are of the same age. Goldstiicker naturally
took this explanation to convey the same meaning as that
of Kaiyata. This view was, however, controverted by
1 Panini, p. 138.
INTRODUCTION. XXXVIi
Professor Weber in his review of Goldstiicker’s ‘ PAmini.’
The interpretation of the varttika adopted in the K4sika
Vritti—according to which Pazini’s rule does not apply to
those works, because Yagfavalkya and others are not old
authorities in the sense of Pazini’s rule—is likewise rejected
by him, since in that case K4ty4yana’s exception would be
no exception at all. On the other hand, Professor Weber
thinks that, if we accept Kaiyaéa’s interpretation, Katy4yana’s additional remark ‘on account of contemporaneousness’ would be entirely superfluous. He, therefore, proposes, in the passage of the Mahabhashya, to take ‘api’ in
the sense of ‘even,’ and to interpret the passage thus!:
‘Among the Brahmamwas and Kalpas proclaimed by the
ancients, Pazini ought to have made an exception in regard
to Yagfavalkya &c., because the Brahmazas and Kalpas
proclaimed by them, though indeed going back to ancient
(sages), are nevertheless contemporaneous (with Pazini himself).’ This rather paradoxical argumentation, on the part
of Pata&gali, would have to be understood to mean, that
the Yagfavalkani Brahmavz4ni and similar works, though
ascribed to old authorities, are in reality modern productions;
or—if we may venture to express it in somewhat different
words—Pazini ought to have made an exception in regard
to works which, in point of fact, are no exception at all. Now,
if this be the correct interpretation, I can only say this—
that, had Patafigali been anxious to conceal his real meaning,
he could scarcely have done so more effectually than by
choosing words which, at first sight, look as clear as day.
Professor Biihler*, who has recently touched upon this
controversy, sides with Kaiyafa and Goldstiicker; and I,
too, can take no other view. But, like him, I see no
necessity for accepting the inferences which Goldstiicker
has drawn from this varttika, viz. that we have to assume
so long an interval between Pavini and K4tydyana, that
authors, whom Katy4yana considered as far older than
Paxini, were in reality his contemporaries. This assumption,
surely, would involve a degree of ignorance, on the part of
1 Ind. Stud. V, 68 seq. 5 XITI, 443.
3 Sacred Laws of the Aryas, I, p. xxxix note.
XXXVIli ' SATAPATHA-BRAHMANA.
This assumption,
surely, would involve a degree of ignorance, on the part of
1 Ind. Stud. V, 68 seq. 5 XITI, 443.
3 Sacred Laws of the Aryas, I, p. xxxix note.
XXXVIli ' SATAPATHA-BRAHMANA.
Katy4yana, regarding the age of Pazini, such as would seem
altogether unaccountable. The weakness of Goldstiicker’s
argument lies in his identification of the YAgfavalkani
Brahmaz4ni with the Brahmama of the Vagasaneyins. With
Professor Weber I believe that P4zini was perfectly well
acquainted with the term ‘V4gasaneyinas,’ but saw no
occasion for specially mentioning it in his rules. Surely, if
his silence could possibly have been construed into an act
of negligence, Katy4yana, who was so intimately connected
with the White Yagus that, on Goldstiicker’s own showing,
he composed the Vagasaneyi-pratisakhya before he wrote
his varttikas, would have been the ‘first to notice it. The
Yagiiavalkani Brahmav4ni, in their relation to the sacred
canon of the school, seem to me to stand somewhat on a par
with the‘ Tittiriza prokta/ slokaz!,’ which,in Patajigali’s time,
were excluded from the term ‘ Taittiriy4Z’ as uncanonical,
and which Professor Weber would identify, perhaps rightly,
with some portions of the Taittirily4razyaka. Both kinds
of tracts probably belong to the last floating materials of
Advaryu tradition, which had not yet been incorporated
with the canon. Whether or not the Yagfiavalkani BrahmavAni form part of the text of the Satapatha which has
come down to us, and what exact portions of that text we
have to understand by this designation, must remain uncertain for the present. Most probably, however, we have
to look for them to certain portions of the last book (or
books) in which Yagavalkya figures so prominently. If
we had a complete copy of the Kazva recension, we might
perhaps be in a better position for forming an opinion on
this subject ; for if that version should really turn out to
consist of 104 adhydyas, four of these adhydyas may have
to be considered as a later interpolation; and the fact
might have become obscured in the Madhyandina recension
by a different division of the text?. But, however this may
1 Mahabhashya on Pan. IV, 2, 66; 3,104.
* Possibly, however, this redundancy may have been caused by the insertion of
the third or uddhari-kAnda, consisting of 124 kandikas, to which there seems to be
nothing corresponding in the Madhyandina text. We have no MS. of this particular kauda. I mayalso mention that, while in the first kanda (or second KAnva),
the Madhyandinas count g, and the Kazvas 8 adhydyas,—in the fourth kanda (or
INTRODUCTION. XXXIX
We have no MS. of this particular kauda. I mayalso mention that, while in the first kanda (or second KAnva),
the Madhyandinas count g, and the Kazvas 8 adhydyas,—in the fourth kanda (or
INTRODUCTION. XXXIX
be, it appears to me quite intelligible why such portions
should have been considered as of equal age to the body
of the work; in fact they would probably go back to about
the same time as some of the earlier portions ; only that,
owing to a longer state of uncertain transmission, they may
have been more liable to changes and additions. If these
tracts are not mentioned by P4zini, it may be an accidental
omission on his part, or he may not have been aware of
their existence, for geographical or other reasons: we can
hardly expect Pazini to have been so intimately acquainted
with the Yagus texts as Ka&ty4yana. As regards the dates
of Katyayana and Patafigali, accept with Professor Biihler
and others, as by far the most probable, the fourth and the
middle of the second century B.C. respectively.
Under the title of Vagasaneyaka, the Satapatha-brahmana is quoted once in Latyadyana’s Srauta-sitra IV, 12,
12; but I have not been able to find the passage either in
the M&dhyandina text or in that part of the Kava text
which I have hitherto had at my disposal, viz. kazdas I,
II, IV-VII (Kaava). Far more frequently the work is
quoted, either as Vagasaneyaka or as Vagasaneyi-brahmaza,
by Apastamba, both in his Srauta and his Dharma-sttras.
On comparing one of these quotations in the Dharmastras (I, 4,12, 3) with the corresponding passage in the
Madhyandina recension, Professor Biithler found that ‘its
wording possessed just sufficient resemblance to allow us
to identify the passage which Apastamba meant, but differed from the Satapatha-brahmamva in many details.’
From this he naturally inferred that Apastamba probably
took his quotations from the Kava recension. Now,
although I have not been able to compare this particular
passage with the Kava text?, I have done so regarding
a number of other passages quoted from Apastamba in
Karka’s commentary on the KaAtiya-Srauta-sdtra. The
result was that in no single case did Apastamba’s quotations agree with the corresponding passages in the Kazva,
fifth Kava), on the other hand, the Kaavas have 8, instead of 6 adhydyas; and
in the fifth kanda (or sixth and seventh Kanvas) they have together 7, instead of
5 adhyAyas.
1 Biihler, loc. cit. p.xxv. 2 The passage occurs in MAdhyandina XI, 5,6, 3.
xl SATAPATHA-BRAHMANA.
1 Biihler, loc. cit. p.xxv. 2 The passage occurs in MAdhyandina XI, 5,6, 3.
xl SATAPATHA-BRAHMANA.
any more than they did with those of the Madhyandina
text!, In some cases they came nearer to the one text,
in others to the other. To several quotations, again, I could
find nothing corresponding in either text. Now, supposing
the quotations, as given by Karka, to be on the whole
correct, there seem to be only two ways of accounting for
these discrepancies, viz. either Apastamba did not mean to
quote the passages literally, but only to give the substance
of them ; or he had a third recension of the Satapatha before
him. While some passages would seem to be in favour of the
former alternative, others would scarcely admit of this explanation. This question, however, requires further investigation,
before it can be definitely settled. In connection with this
question the fact will also have to be taken into account, that
Katy4yana, in composing his Vagasaneyi-pratisakhya, seems
to have had before him a different recension of the Samhita,
from those of the Kazva and MAadhyandina schools?.
Professor Biihler appears to be inclined to place Apastamba somewhere about the fifth century B.C.; and though
probably he himself does not consider the reasons he adduces
as conclusive, they seem at any rate to show that that writer
cannot have lived later than the third century B.c. From
1 T select a few passages :—
1. Ap. (K&ty.VII, 1, 36). pragvamsasya madhyamam sthtinaragam 4labhya
gapatiti vagasaneyakam.
Madhy. III, 1, 1,11. sa pirvirdhyam sthindragam abhipadyaitad yagur Aha.
Kanva IV,1,1,7. sa yasau varshishthd pirvardhe sdlasthn4 bhavati tim
, abhipadya gapati.
a. Ap. (Katy. V, 3, 6). atrapi mesham ta meshfm ha karotiti vagasaneyakam,
Madbhy. II, 5, 2,15. tatrapi mesham ka meshtm ka kurvanti.
Kanva I, 5,1,13. mesham ka va api meshtm da kurvanti.
3. Ap. (Katy. VIL, a, 34). (vritrasya kaninikastti traikakudenafiganendikte) yadi
traikadukam nadhigakkhed yenaiva kenfaganendigiti vagasaneyakam.
MAdby. III, 1, 3,12. (traikadukam bhavati; yatra vi indro vritram ahams
tasya yad akshy Asft tam girim trikakudam akarot....) yadi traikakudam
na vinded apy atraikakudam eva syt sam4nt hy evafganasya bandhuté.
K4nva IV, 1, 3, 10. (tat traikakudam syat; yatra va indro vritram ahams
tasya ha ya kaninakasa yak kakshus tam etam girim kakfra trikakudam;
sa yat traikakudam bhavati Aakshushy evaitat kakshur dadhati); yadi
traikakudam na vinded api yad eva kiftka syat.
4. Ap. (Katy. VI, 3, 28). dshnishesa pradakshinam siro veshfayata iti vagasaneyakam.
Madby. III, 2, 1, 16-17. sa proraute.
K4nva IV, 2,1, 11-12. athainam prornoti,—sa prornoti.
3 See Weber, Ind. Stud. IV, p. 69.
INTRODUCTION. xli
4. Ap. (Katy. VI, 3, 28). dshnishesa pradakshinam siro veshfayata iti vagasaneyakam.
Madby. III, 2, 1, 16-17. sa proraute.
K4nva IV, 2,1, 11-12. athainam prornoti,—sa prornoti.
3 See Weber, Ind. Stud. IV, p. 69.
INTRODUCTION. xli
the fact that Svetaketu, the son of Udd4laka Aruzi, the
reputed teacher (and rival') of Yag#avalkya, is counted
by Apastamba among the Avaras or moderns, Dr. Biihler
infers that the promulgator of the White Yagus cannot
have preceded Apastamba ‘by a longer interval than, at
the utmost, two or three hundred years. That the two
authors may not have been separated from each other by
a longer interval seems likely enough; but, on the other
hand, Apastamba, by his remark, pays no very great compliment to the inspired texts of his own school, since Aruza
Aupavesi, the grandfather of Svetaketu Arumeya, is twice
referred to in the Taittiriya-samhita?.
The geographical and ethnical allusions contained in
the Satapatha-brahmamza have been carefully collected by
Professor Weber *. With the exception of those in kandas
6-10, as I have already remarked, they point almost
exclusively to the regions along the Ganges and Jumna.
In the legend about Videgha MAthava‘, and his Purohita
Gotama Rahdgaza, tradition seems to have preserved
a reminiscence of the eastward spread of Brahmanical
civilisation. Among the peoples that occupied those
regions, a prominent position is assigned in the Satapatha
to the closely-allied Kuru-Paf#alas. The Kurus occupied
the districts between the Jumna and Ganges—the socalled Madhyadesa or middle country—and the Pafkalas bordered on them towards the south-east. According
to Sat. Br. XIII, 5, 4, 7, the Pat#dlas were in olden times
called Krivi; and a tribe of this name is evidently referred
to in Rig-veda VIII, 20, 24 ; (22, 12)5,in connection with the
rivers Sindhuand Asikni. The Kurus, on the other hand, are
not directly referred to in the Rzk ; but a king Kurusravaza,
‘glory of the Kurus,’ and a patron with the epithet
Kaurayama are mentioned in the hymns. In Aitar. Br.
VIII, 14, the Uttara (northern) Kurus, together with the
Uttara-Madras, are said to dwell beyond the Himalaya.
1 See Brih. Ar, 3, 5, where he is defeated by Yag#avalkya in disputation.
2 Taitt.S.VI, 1,9, 23 4, 5,1. 3 Ind. Stud. I, 187 seq.
* See the present volume, p. 104, with note. It would have been safer to give
the name as Videgha Mathava, instead of Mathava the Videgha.
5 See Ludwig, Rig-veda III, p, 205; Zimmer, Altindisches Leben, p. 103.
xlii SATAPATHA-BRAHMANA.
2 Taitt.S.VI, 1,9, 23 4, 5,1. 3 Ind. Stud. I, 187 seq.
* See the present volume, p. 104, with note. It would have been safer to give
the name as Videgha Mathava, instead of Mathava the Videgha.
5 See Ludwig, Rig-veda III, p, 205; Zimmer, Altindisches Leben, p. 103.
xlii SATAPATHA-BRAHMANA.
From these indications Professor Zimmer infers that, in
the times of the hymns, the Kurus and Krivis—whose names
evidently are merely variations of the same word—may
have lived together in the valleys of Kasmir, on the upper
Indus; and he also offers the ingenious conjecture, that
we may have to look for the Kuru-Krivis in the twinpeople of the Vaikarzau, mentioned in Rig-veda VII, 18, 11.
The names of the principal teachers of the Satapatha mark
them as belonging to the land of the Kuru-Pafalas; and
as in I, 7, 2, 8, preference is given to a certain sacrificial
practice on the ground that it is the one obtaining among
these peoples, it seems highly probable that the redaction
of the work, or at least of the older portion of it, took
place among the Kuru-Pafédlas'. A prince? of Pafkala, Pravahava Gaivali, is mentioned XIV, 9, 1, 1, in
connection with Yagfavalkya’s teacher, Uddalaka Aruzi.
East of the Madhyadesa, we meet with another confederacy of kindred peoples, of hardly less importance than
the Kuru-Pavikalas, at the time of the redaction of the
Brahmaza, viz. the Kosala-Videhas. In the legend above
referred to they are said to be the descendants of Videgha
Mathava, and to be separated from each other by the
river Sadanira (either the modern Gazdaki or Karatoy4).
The country of the Videhas, the eastern branch of this
allied people, corresponding to the modern Tirhut or
Puraniya, formed in those days the extreme east of the
land of the Aryas. In the later books of the Satapatha,
king Ganaka of Videha appears as one of the principal
promoters of the Brahmanical religion, and especially as the
patron of Yagfavalkya. In XI, 6, 2, 1, Ganaka is repre-
' The passage III, a, 3,15, where the Kuru-Paikdlas are apparently placed
in the north—in direct contradiction to XI, 4,1,1, where they are placed in
opposition to the Northerners (udt#yas)—seems to go against this supposition.
Professor Weber, Ind. Stud. I, 191, tries to get over this difficulty by translating
Kurupafsalatra by ‘as among the Kuru-Paikalas,’ instead of ‘among the Kuru-
Pankalas;’ so that the meaning of the passage would be that ‘the same
language is spoken in the northern region, as among the Kuru-Pafialas.’ Unfortunately, however, the Kanva text of the passage is not favourable to this
interpretation. It runs as follows (K. IV, a, 2, 10) :—udtsim pathyay4 svastya
vag vai pathya svastis tasmad atrottarahai vag vadatityAhus kurupaisdleshu
kurumahivisheshv ity etam hi taya disam pragdnann esha hi tasya cik pragiata.
2 He is styled raganyabandhu in KAandogyop. V, 3, &.
INTRODUCTION. xliti
It runs as follows (K. IV, a, 2, 10) :—udtsim pathyay4 svastya
vag vai pathya svastis tasmad atrottarahai vag vadatityAhus kurupaisdleshu
kurumahivisheshv ity etam hi taya disam pragdnann esha hi tasya cik pragiata.
2 He is styled raganyabandhu in KAandogyop. V, 3, &.
INTRODUCTION. xliti
sented as meeting, apparently for the first time, with
Svetaketu Aruzeya, Somasushma Satyayagii, and Yagiavalkya, while they were travelling (dhavayadbhiz). Probably
we are to understand by this that these divines had then
come from the west to visit the Videha country. A considerable portion of the Brzhadarazyaka deals with learned
disputations which Yagiavalkya was supposed to have
_ held at Ganaka’s court with divers sages and with the king
himself. In Brih. Ar. II, 1, 1 (and Kaush. Up. IV, 1)
Ganaka’s fame as the patron of Brahmanical sages is said
to have aroused the jealousy of his contemporary, Agatasatru, king of the Kasis', The name Ganaka is also interesting on account of its being borne likewise by the
father of Sita, the wife of Rama. Unfortunately, however,
there is not sufficient evidence to show that the two kings
are identical. With the legend of the other great epic, the
Satapatha offers more points of contact; but on this
subject also no definite results have as yet been obtained,
it being still doubtful whether the internecine strife between
the royal houses of the Kurus and Pa/i#alas which, according
to the late Professor Lassen, forms the central fact of the
legend of the Mahabhfrata, had not yet taken place at the
time of the Satapatha-brahmama, or whether it was already
a thing of the past. In the Mahabharata, I, 4723, Pandy, in
speaking to his wife Kunti, mentions Svetaketu, the son of
the Maharshi Uddalaka, as having lived ‘not long ago¥.’
As regards the two recensions of the Satapatha-brahmavza, this is hardly the place to enter into any detailed
discussion of their mutual relations. Nor is my acquaintance with the K4zva text as yet sufficiently extensive to
do justice to this important question. I intend, however,
to publish before long a number of extracts from several
kandas of this recension,—including the text of all the
1 They occupied the country about the modern Benares (KAs!).
3 Dhritarashtra Vaikitravirya, whose sons and nephews form the chief parties
of this great feud, is mentioned in the Kashaka 10,6. From this passage—which,
unfortunately, is not in a very good condition in the Berlin MS.—it would appear
that animosities had then existed between the Kurus and Paikalas. It is
doubtful, however, whether this part of the Kassaka is older than the bulk of
the Satapatha. See Weber, Ind. Stud. III, 469 seq.
3 See Weber, Ind. Stud. "I, 176.
xliv SATAPATHA-BRAHMANA,
It is
doubtful, however, whether this part of the Kassaka is older than the bulk of
the Satapatha. See Weber, Ind. Stud. III, 469 seq.
3 See Weber, Ind. Stud. "I, 176.
xliv SATAPATHA-BRAHMANA,
legends as well as other portions which seemed to me of
special interest—from which Sanskrit scholars will be able
to form an opinion regarding the exact nature of the variations between the two versions. In my notes to the present
translation of the first two kAsdas, I have considered it
desirable occasionally to notice some of the variae lectiones
of the Kanva school; it should, however, be understood
that these readings have been given solely on the authority
of the Oxford MS., for the loan of which I am deeply indebted to the liberality of the Curators of the Bodleian
Library. With the aid of the Paris MS., the use of which
has also just been kindly granted to me, I hope soon to be
able to verify these extracts. For most of the k4zdas,
from the fourth! onwards, our materials have been lately
enriched by a copy which Mr. Whitley Stokes has had
made for Professor Weber from a Benares MS.
The various readings of the K4zva recension of the
Vagasaneyi-samhita have been given in Professor Weber’s
edition, at the end of each kazda. They may be said to
consist either of mere verbal variations or of additional
mantras. In regard to these readings the Brahmaza of the
same school exhibits a feature which may have an important
bearing on the textual criticism of the Samhita. While the
Brahmava generally shows the same verbal variations in
the sacrificial texts as the Samhitd, it, as a rule, takes no
notice whatever of the additional mantras, but agrees in
this respect pretty closely with the M4dhyandina text.
Indeed, so far as Iam able to judge, the two relations seem
to coincide almost entirely, as far as the subject-matter is
concerned ; the differences, considerable as they sometimes
are, being rather of a grammatical and stylistic nature.
Occasional omissions, which I have hitherto noticed 2, may
perhaps turn out to be due to the carelessness of scribes.
As regards the additional mantras referred to, they may have
found their way into the Samhita at the time when the Satras
1 Viz, kandas 4-7, 9, 10, 12, 14-17.
? For instance, the brahmanas MAdhy. I, 4, 3; II, 3,2 and 3; IV, 5,10; 6,8
are wanting in the Oxford MS.; see p. 338, note 3.—In the fourth (fifth Kava)
kinda, the K4nvas, on the other hand, have two brahmanas (V, 7,5; 8, 2, the
latter of which treats of the adabhya graha, Vag. S. VIII, 47-50) which are not
found in the Madhyandina text.
INTRODUCTION. xlv
were composed ; though, it is true, they do not asa rule appear
in the KAtiya-sitra, and no other stra of the White Yagus,
as far as I know, has hitherto come to light!. On the other
hand, as there are also not a few mantras in the Madhyandina Samhit42, which are not noticed in the Brahmaza of that
school, this question must be left for future investigation.
On the other
hand, as there are also not a few mantras in the Madhyandina Samhit42, which are not noticed in the Brahmaza of that
school, this question must be left for future investigation.
I have already referred to the connection which seems
to have existed between the K4zva school of the White
Yagus and the redactors of the Rik-samhita. One of the
chief points of contact between our existing recension of
the Rzk and the K4zva text of the Yagur-veda is the use
of the letters 7 and /4 instead of @ and dh used by the
MAdhyandinas. Besides, the vzks of the Kazva text generally approach more nearly to the readings of the Rig-veda
than those of the other school. Another, even more interesting, feature which the K4azva recension has in common
with the Azk, is the constant? employment of the ordinary
genitive and ablative of feminine bases, where the other
Samhitaés and Brahmazas generally use the dative; thus
the K4azvas read ‘tasy4%’ instead of ‘tasyai’ (M. I, 1, 4, 16); |
‘gayatry4z’ instead of ‘ gdyatryai’ (I, 7,1, 1); ‘pvtthivy4h’
instead of ‘przthivyai’ (I, 2, 5,18); ‘kumbhya bhastray4h’
instead of ‘kumbhyai bhastrayai’ (I, 1, 2, 7); ‘stirvaya
vedeh’ instead of ‘stirndyai vedeh’ (IV, 2, 5, 3); ‘dhenohk’
instead of ‘dhenvai’ (III, 1, 2,21), &c. Thus the Kava text
is in this respect more in accordance with the Azk-samhita
than even the Aitareya-brahmama‘t. Again, the Kazvas
seem to form the dative of feminine i-bases in accordance
with the usual and older practice of the Xzk; at least I find
everywhere ‘Ahutaye’ and ‘guptaye’ (as also in the Atharvan)
instead of ‘ahutyai’ and ‘guptyai’ as the Madhyandinas
(and Taittiriyas) read’. Of minor points of grammatical
1 Professor Weber thinks that the s(tra of Vaigavapa, of which mention is
occasionally made in the commentaries on the Katfya-sitra, may belong to the
White Yagus. See History of Indian Literature, p. 142. Professor Biihler,
Sacred Laws, I, p. xxvi, remarks that ‘Kanva is considered the author of the
still existing Kalpa-sfitras of the Kaava school ;’ but I have found no notice of
these sQtras anywhere,
* That is, in those adhyayas to which the Braéhmana forms a mnning
commentary.
* I have not met with any exception in the kandas hitherto examined.
* See Aufrecht, Ait. Br. p. 428, * See also the form ‘ dhenoh ’ mentioned above.
xlvi SATAPATHA-BRAHMANA.
* I have not met with any exception in the kandas hitherto examined.
* See Aufrecht, Ait. Br. p. 428, * See also the form ‘ dhenoh ’ mentioned above.
xlvi SATAPATHA-BRAHMANA.
differences may be mentioned the form ‘nililye,’ which |
occurs once in the M4dhyandina text (I, 2, 3,1), and is
otherwise only found in the Mahabharata ; while the Kanva
recension has the periphrastic form (nilay4m #akre), which
the MAdhyandina text also offers in the other two cases
(I, 6, 4,1; IV,1, 3, 1)in which the word occurs, On the other
hand, the Kazvas seem to read invariably ‘ atmani (dha or
kri),’ where the MAdhyandinas have ‘4tman,’ which is also
(doubtless on metrical grounds) the more usual formation
in the Rig-veda4. Of cases of material differences I can
only at present adduce the passage I, 1, 4, 12 (M.), where the
Madhyandina text is guilty of a transposition of the second
and third castes, while that of the KAzvas gives them in
the proper order. Though most of these points of difference between the two schools would seem to tell in favour
of the higher antiquity of the Kava text, there will
always be great difficulty in deciding this question, as
it is by no means impossible that these variations are
entirely due to different local or family traditions. In
favour of the latter alternative one or two other points may
be mentioned. The Madhyandina text, as has already
been remarked, offers not a few grammatical and other
differences between the first five and the succeeding four
k4ndas, or, as we may say, between the Yagfavalkya and
the SAndilya books of the Shashdipatha. Though I cannot
speak with confidence on this point, as I have not yet
examined the K4zva text of the Sazdilya kandas, I may
refer here to at least two points in which the K4zvas, in
the Yag#avalkya portion, agree with the SAxdilya portion
of the Madhyandina text, viz. the use of the imperfect
(aspardhanta) instead of the perfect (pasprédhire) in the
opening clause of legends; and the frequent employment
of the particle ‘v4va’ in the place of ‘vai.’
As regards the present translation of the first two kaxdas,
1 Another curious feature of the Kazva text is the frequent insertion of an
‘ity uvika’ in the middle of speeches, much like the colloquial ‘says he.’ As
an instance I may adduce K. IV, a, 3, 3 (M. III, a, 3, 5) :—Sa hova#a "ham eva
vo yagiiam am(imuham iti hovaka yad eva mayi tanvand iti m4 yag#iad antaragata tenaiva vo yagtiam am(muham iti te mahyam nu bhagam kalpayatety atha
vo yaghah prarohishyata iti tatheti hokus, &c. The Kanvas also insert much
more frequently an ‘iti’ in the middle of speeches.
INTRODUCTION. xlvii
The Kanvas also insert much
more frequently an ‘iti’ in the middle of speeches.
INTRODUCTION. xlvii
I need hardly say that I am fully aware of its shortcomings.
My chief endeavour has been to translate as literally as
seemed at all compatible with the English idiom. If, in
consequence of this, many passages should be found to read
somewhat awkwardly, I hope at least that the wish to follow
the original as closely as possible, has not rendered them
unintelligible. Those who have given any attention to the
Brahmanas and the sacrificial system of the Hindus, know
how difficult the task is, and how easy it is to commit mistakes regarding the intricate minutiae of the ceremonial. The
Brahmamas presuppose a full knowledge of the course of
sacrificial performance, and notice only such points as afford
an opportunity for dogmatic and symbolic explanations, or
seem to call for some authoritative decision to guard them
against what were considered as heretical practices. In order
to enable the reader to follow the course of the performance
with something like completeness, I have supplied in my
notes the chief details from KAtyA4yana’s Kalpa-sftras. That
not a few of these details did not belong to the sacrificial
ceremonial of the Satapatha, but were the result of later
development, or of an adaptation of sacrificial practices of
other schools, can scarcely be doubted. Dr. Hillebrandt? is
of opinion that sacrificial manuals, somewhat similar to the
later Prayogas, must have existed as early as the time of
the composition of the Brahmamas. In the absence of any
direct evidence, speculation on this point can scarcely lead
to any definite results. I may say, however, that it seems
to me quite sufficient to assume that the performance of
sacrifices was taught as a practical art, and that the theoretic
instruction, supplied by the Brahmazas, was conveyed orally
in connection with such practical performances, That the
latter was the case, is sufficiently evident from the constant
occurrence in the Brahmavas of demonstrative pronouns
and particles of a ‘deictic’ force?
I have occasionally referred to corresponding passages
of the Taittiriyas: an exhaustive comparison of the two
branches of the Yagur-veda, however interesting this might
be, lay outside the scope of my notes. A general view of
1 Das Altindische Neu- und Vollmondsopfer. p. xv.
4 See, for instance, Sat. Br. I, 3, 1, 7; 8,1, 14.
xl viii SATAPATHA-BRAHMANA.
A general view of
1 Das Altindische Neu- und Vollmondsopfer. p. xv.
4 See, for instance, Sat. Br. I, 3, 1, 7; 8,1, 14.
xl viii SATAPATHA-BRAHMANA.
the sacrificial system might be considered desirable in this
place; but I have found it necessary to defer this part of
my duty as translator to some future opportunity. Those
who desire further information on this point, I may refer
to Professor Weber’s general survey of Hindu sacrifices, in
vols. x and xiii of his Indische Studien. No other scholar
has contributed so much to our knowledge of the sacrificial
ceremonial of the Hindus. I need hardly say that I have
also obtained much useful information from the late Professor Haug’s notes to his translation of the Aitareyabrahmaza, although on many points the practices of modern
Srotriyas, on which he chiefly relied, are manifestly at variance with those enjoined by the old ritualistic authorities.
For the first kazda, I have also been able to avail myself
of Dr. Hillebrandt’s careful exposition of the new and fullmoon sacrifice; and though I had already worked myself
through that part of the ritual before the appearance of his
treatise, his constant references to the Sdtras of the Black
Yagur-veda have been of great assistance to me.
The Brahmazas and Kalpa-satras treat of the so-called
Srauta or Vaidik sacrifices, requiring for their performance
three sacrificial fires; while the Paka-yagaas, or simple
oblations of cooked food prepared on the domestic fire, are
dealt with in the Gvthya-sitras. The present volume contains that portion of the Braéhmavza which deals with the
Haviryagiias—or offerings of milk, butter, rice, barley, and
similar materials—as distinguished from theanimal and Soma
sacrifices. The new and full-moon offering being considered
as the normal type of an ish/i, or simplest form of a complete sacrificial performance, the place of honour is assigned
to it in most texts of the Yagus; only points of difference
being generally noted regarding the performance of ish¢is, as
parts of subsequent sacrifices. In point of time, the Darsapdrzamasau ought to be preceded—as indeed they are in the
Kazva text of the Brahmaza—by the Agnyddhana, or establishment of a sacred fire on the part of a young householder ;
and by the Agnihotra, or morning and evening libations.
ZOE LIBR ARS
Va aod
t N
‘JNIVERSITY,
SATAPAT
FIRST KANDA.
THE DARSAPURNAMASA-ISH71 or NEW AND
FULL-MOON SACRIFICES.
First ApuyAyaA. First BRAHMANA.
A. Tue Vow or ABSTINENCE.
ZOE LIBR ARS
Va aod
t N
‘JNIVERSITY,
SATAPAT
FIRST KANDA.
THE DARSAPURNAMASA-ISH71 or NEW AND
FULL-MOON SACRIFICES.
First ApuyAyaA. First BRAHMANA.
A. Tue Vow or ABSTINENCE.
Eacu of the two half-monthly sacrifices, the regular performance
of which is enjoined on the Brahmazical householder for a period
of thirty years from the time of his performance of the ceremony of
agny-4dh4na, or setting up of a fire of his own,—according
to some authorities even for the rest of his life—usually occupies
the greater part of two consecutive days. Whilst the first day—
the upavasatha or fast-day—is chiefly taken up with preparatory
rites, such as the sweeping and trimming of the fire-places and
lighting of the fires; and the formal taking of the vow of abstinence (vrata) by the sacrificer and his wife; the second day is
reserved for the main performance of the sacrifice. As to the
exact days of the month appointed for these ceremonies, there
is some difference of opinion among native authorities, some of
them deciding in favour of the last two days of each half of the
lunar month, whilst the generality of ritualistic writers consider the
first day of the half-month—or the first and sixteenth day of the
month respectively—to be the proper time for the main performance. The personal restrictions involved in the householder’s
entering on the vrata include chiefly the abstention from certain
kinds of food, especially meat, and from other carnal pleasures ;
the cutting (optional, according to some) of the beard and hair,
except the crest-lock; the sleeping on the ground in one of the
chief fire-houses ; and the observance of silence during the ceremonies. It was, however, permitted to compress the two-days’
a” [12] B
2 SATAPATHA-BRAHMANA.
rites of the Full-moon sacrifice into one single day, in which case
some of these restrictions would of course not be applicable.
It was, however, permitted to compress the two-days’
a” [12] B
2 SATAPATHA-BRAHMANA.
rites of the Full-moon sacrifice into one single day, in which case
some of these restrictions would of course not be applicable.
The ceremonies begin with the preparation of the sacrificial
fires. [First, the fivefold lustration successively of the Ahavantya
and Dakshinz4gni fire-places, to render them fit for receiving the
fire from the Garhapatya or householder’s fire, viz. by thrice
sweeping the hearths; thrice besmearing them with gomaya;
drawing three lines across them from west to east, or south to
north, with the wooden sword (sphya); removing the dust from
the lines with the thumb and ring-finger; and thrice sprinkling the
lines with water.) Then the Adhvaryu performs the agny-uddharama, or twice taking out of the fire from the Garhapatya,
and putting it successively on the forepart of the Ahavantya and
Dakshiz4gni hearths. After this takes place the agny-anv4dh4na, or putting (fuel) on the fires, by either the householder
or the Adhvaryu; two logs being put on each of the three fires.
This may be done in three different ways, viz. first on the
Ahavantya, then on the G4rhapatya, and last on the Dakshindgni,
in which case the first log is put on by him whilst muttering the
verse Rig-veda X, 128, 1 (Taitt.S. IV, 7, 14, 1), ‘ Let there be lustre,
O Agni, at my invocations!’ &c., the second log silently. Or the
first logs are put on with one of the three mystical words ‘bhfr,
bhuva4, svar’ on the G&rhapatya, Dakshinigni, and Ahavantya
successively, and the second logs again silently. Or both logs may
be put on silently, the order of fires being in that case the one in
which they originate, viz. Garhapatya, Ahavantya, and Dakshindgni.
In the afternoon the householder and his wife partake of the
vratopantya or fast-day food (prepared chiefly of rice, barley,
or mudga beans) with clarified butter; whereupon they take the
vow in the manner prescribed in the Brahmama. In the evening,
immediately after sunset, and on the following morning just before
sunrise, the householder has, as usual, to perform the Agnihotra,
a burnt-offering of fresh milk, which has to be made by him twice
daily, with certain exceptions, from the Agny4dh4na to the end
of his life.
1. He who is about to enter on the vow, touches
water *, whilst standing between the Ahavantya
1 The statements enclosed in brackets [ ] are drawn from the
comments and Paddhati on K&ty4yana’s Srauta-sftra.
* Le. ‘he dips his hand into water contained in a vessel,’ Schol.
Katy. Sr. S. 1, 10, 14. According to the general rule there given,
1 KANDA, I ADHYAYA, I BRAHMANA, 3. 3
* Le. ‘he dips his hand into water contained in a vessel,’ Schol.
Katy. Sr. S. 1, 10, 14. According to the general rule there given,
1 KANDA, I ADHYAYA, I BRAHMANA, 3. 3
and Garhapatya fires, with his face turned towards
east. The reason why he touches water is, that man
is (sacrificially) impure on account of his speaking
untruth ; and because by that act an internal purification (is effected),—for water is indeed (sacrificially)
pure. ‘After becoming sacrificially pure, I will enter
on the vow,’ thus (he thinks); for water is indeed
purifying. ‘Having become purified through the
purifying one, I will enter on the vow,’ thus (he
thinks, and) this is the reason why he touches
water.
2. Looking towards the (Ahavantya) fire}, he
enters on the vow, with the text (V4g. S. I, 5 a):
‘O Agni, Lord of Vows! I will keep the vow! may
I be equal to it, may I succeed in it!’ For Agni is
Lord of Vows to the gods, and it is to him therefore
that he addresses these words. In the words, ‘I
will observe the vow; may I be equal to it; may
I succeed in it,’ there is nothing that requires
explanation.
3. After the completion (of the sacrifice) he divests himself (of the vow), with the text (Vag. S. II,
28 a), ‘O Agni, Lord of Vows! I have kept the
vow; I have been equal to it; I have succeeded in
the same purificatory act has to be repeated whenever, in the course
of ceremonial performances, a sacrificial formula or prayer has been
used, which is addressed to, or directed against, Rudra, the Rakshas and Asuras, and the Manes; or one directed against some
specified enemy of the sacrificer with the view of exorcising or
averting the evil influences with which the latter is supposed to be
threatened from that quarter; or lastly, when a touching of one’s
self has taken place, either accidentally or as part of the ceremonial.
1 «Stepping between the G&rhapatya and Dakshiza fires (apar4gnf), and standing west of the Ahavantya, with his face turned
eastward and looking at the fire.’ K&ty. Sr. S. II, 1, 11.
B 2
4 SATAPATHA-BRAHMANA.
it;’ for he who has attained the completion of the
sacrifice, has indeed been equal to it; and he who
has attained the completion of the sacrifice, has
succeeded in it. It is in this way that most (sacrificers) will probably enter on the vow; but one may
also enter on it in the following way.
4. Twofold, verily, is this, there is no third, viz.
truth and untruth. And verily the gods are the
truth, and man is the untruth. Therefore in saying
(Vag. S. 1,5 b), ‘I now enter from untruth into
truth,’ he passes from the men to the gods}.
5. Let him then only speak what is true; for this
vow indeed the gods do keep, that they speak the
truth ; and for this reason they are glorious : glorious
therefore is he who, knowing this, speaks the truth.
S. 1,5 b), ‘I now enter from untruth into
truth,’ he passes from the men to the gods}.
5. Let him then only speak what is true; for this
vow indeed the gods do keep, that they speak the
truth ; and for this reason they are glorious : glorious
therefore is he who, knowing this, speaks the truth.
6. After the completion (of the sacrifice) he divests himself (of the vow), with the text (Vag. S. II,
28 b): ‘Now I am he who I really am.’ For, in
entering upon the vow, he becomes, as it were, nonhuman; and as it would not be becoming for him to
say, ‘I enter from truth into untruth ;’ and as, in
fact, he now again becomes man, let him therefore divest himself (of the vow), with the text:
‘Now I am he who I really am.’
7. Now then of the eating (or) fasting. And on
this point Ash&adha SAvayasa, on the one hand,
was of opinion that the vow consisted in fasting. For
assuredly, (he argued,) the gods see through the mind
of man; they know that, when he enters on this
' T.e. ‘he obtains a divine body (devat&sarfram),’ Mahtdh. ;
‘man’s existence is untruth on account of its perishableness,’ id.
® The discussion which here follows refers to the evening meal
which the sacrificer is allowed to take after he has performed the
Agnihotra. Cf. Katy. Sr. S. II, 1, 13.
1 KANDA, I ADHYAYA, I BRAHMAMNA, IO. 5
vow, he means to sacrifice to them the next
morning. Therefore all the gods betake themselves to his house, and abide by (him or the
fires, upa-vas) in his house; whence this (day) is
called upa-vasatha}?.
8. Now, as it would even be unbecoming for him
to take food, before men (who are staying with him
as his guests) have eaten; how much more would it
be so, if he were to take food before the gods (who
are staying with him) have eaten: let him therefore
take no food at all.
9. Yag#avalkya, on the other hand, said: ‘If
he does not eat, he thereby becomes a sacrificer to
the Manes; and if he does eat, he eats before the
gods have eaten: let him therefore eat what, when
eaten, counts as not eaten.’ For that of which no
offering is made, even though it is eaten, is considered as not eaten. When he therefore eats,
he does not become a sacrificer to the Manes; and
by eating of that of which no offering is made, he
does not eat before the gods have eaten.
10. Let him therefore eat only what grows in the
forest, be it forest plants or the fruit of trees. And
in regard to this point Barku Varsha said:
‘Cook ye beans for me, for no offering is made of
them!’ This, however, he should not do; for pulse
10. Let him therefore eat only what grows in the
forest, be it forest plants or the fruit of trees. And
in regard to this point Barku Varsha said:
‘Cook ye beans for me, for no offering is made of
them!’ This, however, he should not do; for pulse
1 The primary meaning of upa-vas probably is ‘to dwell or
abide near (?the gods or fires);’ its secondary and technical
meaning being ‘to fast,’ whence upavasatha, ‘a fasting or fastday,’ literally ‘the abiding near (? or honouring, the gods or fires).’
Cf. III, 9, 2, 7. The term is more usually applied to the preliminary fast-day of the Soma-sacrifice; but the latter being considered
the most solemn and efficacious of sacrificial rites, a strong tendency prevails to establish some kind of connection between it and
the other ceremonies. Cf. K4ty. Sr. S. IV, 15, 36.
6 SATAPATHA-BRAHMANA.
serves as an addition to rice and barley; and hence
he increases the rice and barley by means of it: let
him therefore eat only what grows in the forest.
11. Let him sleep that night in the house of the
Ahavantya fire or in the house of the GArhapatya
fire. For he who enters on the vow approaches the
gods; and he sleeps in the midst of those very
gods whom he approaches. Let him sleep on the
ground!; for from below, as it were, one serves
one’s superior.
B. Tue PREPARATION OF THE OFFERINGS.
For he who enters on the vow approaches the
gods; and he sleeps in the midst of those very
gods whom he approaches. Let him sleep on the
ground!; for from below, as it were, one serves
one’s superior.
B. Tue PREPARATION OF THE OFFERINGS.
After the morning’s performance of the Agnihotra and the
subsequent rising of the sun, the sacrificer chooses his Brahman,
or superintending priest. [In the first place he gets six seats
ready, covered with sacrificial grass: two of these, to be used by
the Brahman and sacrificer during the ceremony of election, are
placed somewhere on the north side of the sacrificial ground;
another south of the Ahavantya fire, to serve for the Brahman’s
permanent seat (brahmas4danam), and west of the latter (placed
so as to be quite close to the altar to be constructed hereafter, cf.
Katy. Sr. I, 8,28), the sacrificer’s permanent seat ; finally a seat north
of each of the two fires, the G&arhapatya and the Ahavantya, to be
used by the Adhvaryu on certain occasions. The sacrificer and future
Brahman then having seated themselves on the two first-mentioned
seats on the north side, the former with his face turned northward,
and the latter looking toward east; the sacrificer, holding the
wooden sword (sphya) in his left hand, touches the right knee of the
Brahman with his right hand, in which he holds barley-corns and]
chooses him for his Brahman with the formula: [‘ Thou, of such
and such a family, N. N. Sarman! we are about to perform the
Full-moon sacrifice,’] ‘O Lord of the earth! Lord of the world!
Lord of the great universe! we choose thee for our Brahman!’ The
chosen one then mutters (cf. Vag. S. p. 57): ‘I am the lord of the
earth, I lord of the world, I lord of the great universe (mah4bhfita)! earth! ether! heaven! O God Savitr?, thee they choose
for their Brahman, their lord of prayer (Brzhaspati) |’ &c., ‘ Bréhaspati is Brahman to the gods, Ito the men!’ He (or, according
1 A shake-down of grass (astarazam, ?a blanket) is not forbidden. Paddh. on Katy. Sr. II, 1.
I KANDA, I ADHYAYA, I BRAHMANA, I2. 7
O God Savitr?, thee they choose
for their Brahman, their lord of prayer (Brzhaspati) |’ &c., ‘ Bréhaspati is Brahman to the gods, Ito the men!’ He (or, according
1 A shake-down of grass (astarazam, ?a blanket) is not forbidden. Paddh. on Katy. Sr. II, 1.
I KANDA, I ADHYAYA, I BRAHMANA, I2. 7
to some, the sacrificer) further says, ‘O Lord of speech, protect
the sacrifice !’ after which he betakes himself to the Brahman’s seat
(south of the Ahavantya), and whilst [standing north of it, with his
face turned eastward and] looking on it, he mutters: ‘ Avaunt !
unholy one (daidhishavya, lit. son of a re-married woman)!
take thee away from here and seat thee on another’s seat who is
less exalted (pakatara) than we!’ He takes one blade of grass
from the seat and flings it towards south-west (the region of the
Rakshas or evil spirits) with the formula: ‘Expelled is sin with
him whom we detest!’ and then sits down with the formula:
‘Here I sit on the seat of Brzhaspati, at the command of the
divine Savitr’! This I proclaim to the fire, this to the wind,
this to the earth!’ Here he remains seated, with his face towards
the Ahavantya fire, to watch the progress of the ceremony and
give directions, whenever he is appealed to. When the full or newmoon sacrifice is performed for the first time, it should be preceded by the Anvarambhanfy4 offering, performed in much the
same way as the Paurmamést, except that the oblations themselves
consist of a rice cake on eleven potsherds for Agni and Vishau,
a potful of boiled (rice) grains (aru) for Sarasvatt; and a rice
cake on twelve potsherds for Sarasvat; the priest’s fee on this
occasion consisting of a cow four years old, or a pair of cattle,
instead of the Anvaharya mess. Katy. Sr. IV, 5, 22-23.
12. By way of his first act on the following
morning he (the Adhvaryu priest) betakes himself to the water, and brings water forward!: for
1 He, in the first place, pours water into a jug [usually made of
varama wood (Cratzeva Roxburghii), four-cornered, about a span or
twelve fingers’ breadths deep and four fingers’ breadths square, and
furnished with a handle], puts it down north of the GArhapatya fire,
and touches it with the formula: ‘I, the existent, will operate with
thee (?tva karishy4mi), Oexistent one!’ He then addresses himself
to the Brahman: ‘O Brahman! shall I bring the water forward?’
and to the patron or sacrificer: ‘Sacrificer, restrain thy speech!’
The Brahman,—after muttering the mantra (as he does, with certain
modifications, on similar occasions when his permission is asked in
the course of the performance): ‘Lead on the sacrifice | gladden the
deities !_ May the sacrificer be on the vault of heaven! Where the
world of the seven pious Avshis is, thither do thou lead this sacrifice
and sacrificer !’"—replies aloud : ‘ Hail (6m)! bring forward!’
8 SATAPATHA-BRAHMANA.
Where the
world of the seven pious Avshis is, thither do thou lead this sacrifice
and sacrificer !’"—replies aloud : ‘ Hail (6m)! bring forward!’
8 SATAPATHA-BRAHMANA.
water is (one of the means of) sacrifice. Hence by
this his first act he approaches (engages in) the
sacrifice ; and by bringing (water) forward, he spreads
out (prepares) the sacrifice.
13. He brings it forward with those mysterious
words (Vag. S. 1,6): ‘Who (or Prag4pati) joins (or
yokes) thee (to this fire)'? He joinsthee. For what
(or, for Prag&pati) does he join thee? For that (or
him) he joins thee!’ For Prag4dpati is undefined?
(mysterious); Prag&pati is the sacrifice: hence
he thereby yokes (gets ready for the performance)
Pragdpati, this sacrifice.
14. The reason why he brings forward water is,
that all this (universe) is pervaded by water *; hence
by this his first act he pervades (or gains) all this
(universe).
15. And whatever here in this (sacrifice) the
Hotv7z, or the Adhvaryu, or the Brahman, or
the Agnidhra, or the sacrificer himself, does not
succeed in accomplishing, all that is thereby obtained (or made good).
16. Another reason why he brings forward water
is this: whilst the gods were engaged in performing
sacrifice, the Asuras and Rakshas forbade (raksh)
1 «Ka (i.e. who? or Prag@pati) joins thee (i.e. places thee, O
water, by the side of the Ahavantya fire)?(!)... Kasmai (i.e. for
what purpose? or, for whom? or, for Pragdpati) does he join
thee?(l)’ Mahfdh. Dark is the meaning of these words because of
the ambiguity of ka, the interrogative pronoun, which speculative
theology also takes for a mystic name of PragApati. Cf. XI, 5, 4,1
seq. ; Max Miller, History of Ancient Sanskrit Literature, p. 433.
2 Cf. also I, 6, 1, 20, where Sayama says that PragApati is anirukta, because he represents all deities.
5 A play on the word 4pas (ap), ‘ water,’ and the root 4p, ‘to
obtain, to pervade.’
I KANDA, I ADHYAYA, I BRAHMANA, 20. 9
them, saying, ‘Ye shall not sacrifice!’ and because
they forbade (raksh), they are called Rakshas.
17. The gods then perceived this thunderbolt, to
wit, the water: the water is a thunderbolt, for the
water is indeed a thunderbolt; hence wherever
it goes, it produces a hollow (or depression of
ground); and whatever it comes near, it destroys
(lit. it burns up). Thereupon they took up that
thunderbolt, and in its safe and foeless shelter
they spread (performed) the sacrifice. And thus
he (the Adhvaryu priest) likewise takes up this
thunderbolt, and in its safe and foeless shelter
spreads the sacrifice. This is the reason why he
brings forward water.
Thereupon they took up that
thunderbolt, and in its safe and foeless shelter
they spread (performed) the sacrifice. And thus
he (the Adhvaryu priest) likewise takes up this
thunderbolt, and in its safe and foeless shelter
spreads the sacrifice. This is the reason why he
brings forward water.
18, After pouring out some of it (into the jug)
he puts it down north of the G4rhapatya fire.
For water (ap) is female and fire (agni) is male;
and the Gérhapatya is a house: hence a copulation
productive of offspring is thereby effected in this
house. Now he who brings forward the water,
takes up a thunderbolt ; but when he takes up the
thunderbolt, he cannot do so unless he is firmly
placed; for otherwise it destroys him.
19. The reason then why he places it near the
Garhapatya fire is, that the Garhapatya is a house,
and a house isa safe resting-place; so that he
thereby stands firmly in a house, and therefore in
a safe resting-place: in this way that thunderbolt
does not destroy him,—for this reason he places it
near the Garhapatya fire.
20. He then carries it north of the Ahavantya
fire’. For water is female and fire is male: hence
1 After the water has been brought forward by the Adhvaryu from
the house of the Garhapatya fire, its technical name is Pranit&A,
Io SATAPATHA-BRAHMANA.
a copulation productive .of offspring is thereby
effected. And in this way alone a regular copulation can take place, since the woman lies on the
left (or north) side of the man.
21. Let nobody pass between the water (and the
fire), lest by passing between them he should disturb the copulation which is taking place. Let him
set the water down without carrying it beyond (the
north side of the fire, i.e. not on the eastern side) ;
nor should he put it down before reaching (the
north side, i.e. not on the western side). For, if
he were to put the water down after carrying it
beyond,— there being, as it were, a great rivalry
between fire and water,—he would cause this rivalry
to break forth on the part of the fire; and when they
(the priests and the sacrificer) touch the water of
this (vessel), he would, by carrying it and setting it
down beyond (the northern side), cause the enemy
to rise (spirt) in the fire. If, on the other hand, he
were to put it down before gaining (the northern
side), he would not gain by it the fulfilment of the
wish for which it has been brought forward. Let
him therefore put it down exactly north of the
Ahavantya fire.
22. He now strews sacrificial grass all round (the
fires)', and fetches the utensils, taking two at a
Let
him therefore put it down exactly north of the
Ahavantya fire.
22. He now strews sacrificial grass all round (the
fires)', and fetches the utensils, taking two at a
‘brought forward.’ On putting it down north of the Ahavantya,
he covers the jug over with sacrificial grass. .
1 Katy. Sr. Il, 3, 6: ‘ Having strewn sacrificial grass around the
fires, beginning on the east side,’ which the Comm. interprets:
‘He strews eastward and northward-pointed grass around first
the Ahavantya, then the Garhapatya, and last the Dakshin4gni,
beginning each time on the eastern side, and then moving around
from left to right, and turning his right side towards the fire, so as
to end on the north side’ (cf. Katy. IV, 13, 15). The Paddhati, on
I KANDA, I ADHYAYA, 2 BRAHMANA, I. II
time, viz. the winnowing basket and the Agnihotra
ladle, the wooden sword and the potsherds, the
wedge and the black antelope skin, the mortar and
the pestle, the large and the small mill-stones.
These are ten in number; for of ten syllables consists the Virdg (metre), and radiant (virdg)} also is
the sacrifice : so that he thereby makes the sacrifice
resemble the Vir4g. The reason why he takes two
at a time is, because a pair means strength; for
when two undertake anything, there is strength in
it. Moreover, a pair represents a productive copulation, so that a productive copulation (of those
respective objects) is thereby effected.
SEconD BRAHMANA,
1. Thereupon he takes the winnowing basket and
the Agnihotra ladle ?, with the text (Vag. S. I, 6b):
‘For the work (I take) you, for pervasion (or accomplishment) you two!’ For the sacrifice is a work :
hence, in saying ‘for the work you two, he says, ‘for
the sacrifice.’ And ‘for pervasion you two,’ he says,
the other hand, following Apastamba, interprets it to the effect that
on the eastern and western sides he strews the grass with its tops
turned northward, and on the southern and northern sides with the
tops turned eastward.
1 Or, ‘and the sacrifice also is Virag,’ as the scholiast interprets the passage on the ground that at the performance of the
Gyotishfoma 190 stotriy4 verses are used, and that this number
is dividable by ten, the number of syllables in the Vir4g metre; cf.
Weber, Ind. Streifen I, 36, note 4. See also X, 4, 3, 21, where the
fire is identified with the virdg on the ground that there are ten
fires, viz. eight dhishzya fires and the Ahavantya and G&rhapatya. In VIII, 4, 5, § virag is explained as ‘that which rules.’
* For the Agnihotra-havaaf? or ladle used for making the
morning and evening milk-oblations, see note on I, 3,1,1. For
the winnowing basket (sfrpa), see I, 1, 4, 19 seq.
12 SATAPATHA-BRAHMANA,
because he, as it were, pervades (goes through,
accomplishes) the sacrifice.
or ladle used for making the
morning and evening milk-oblations, see note on I, 3,1,1. For
the winnowing basket (sfrpa), see I, 1, 4, 19 seq.
12 SATAPATHA-BRAHMANA,
because he, as it were, pervades (goes through,
accomplishes) the sacrifice.
2. He then restrains his speech ; for (restrained)
speech means undisturbed sacrifice; so that (in so
doing) he thinks: ‘ May I accomplish the sacrifice!’
He now heats (the two objects on the Garhapatya),
with the formula (V4g. S. I, 7a): ‘Scorched is the
Rakshas, scorched are the enemies!’ or (Vag. S. I,
7b): ‘Burnt out is the Rakshas, burnt out are the
enemies !’
3. For the gods, when they were performing the
sacrifice, were afraid of a disturbance on the part of
the Asuras and Rakshas: hence by this means
he expels from here, at the very opening?’ of the
sacrifice, the evil spirits, the Rakshas.
4. He now steps forward (to the cart *), with the
text (Vag. S. I, 7c): ‘I move along the wide aérial
realm. For the Rakshas roams about in the air,
rootless and unfettered in both directions (below and
above); and in order that this man (the Adhvaryu)
may move about the air, rootless and unfettered in
both directions, he by this very prayer renders the
atmosphere free from danger and evil spirits.
5. It is from the cart that he should take (the rice
required for the sacrifice). For at first the cart (is
the receptacle of the rice) and afterwards this hall ;
1 Literally, ‘from the very mouth, which refers both to the
mouth or hollow part of the two vessels (from which the enemies
are, as it were, burnt out), and to the opening of the sacrifice.
The same symbolical explanation is met with on the occasion of
the heating of the sacrificial spoon, I, 3, 1, 5.
2 The cart containing the rice or barley, or whatever material
_ may be used instead, stands behind (i.e. west of) the GArhapatya,
fitted with all its appliances (except the oxen). K4ty. Sr. II, 3, 12.
Rice-grains, as the most common material, will be assumed to constitute the chief havis (sacrificial food) at the present sacrifice.
1 KANDA, I ADHYAYA, 2 BRAHMANA, 8. 13
and because he thinks ‘what was at first (in the
cart, and hence still unimpaired by entering the
householder’s abode), that I will operate upon ;’ for
that reason let him take (rice) from the cart.
6. Moreover, the cart represents an abundance;
for the cart does indeed represent an abundance :
hence, when there is much of anything, people say
that there are ‘cart-loads’ of it. Thus he thereby
approaches an abundance, and for this reason he
should take from the cart.
6. Moreover, the cart represents an abundance;
for the cart does indeed represent an abundance :
hence, when there is much of anything, people say
that there are ‘cart-loads’ of it. Thus he thereby
approaches an abundance, and for this reason he
should take from the cart.
7. The cart further is (one of the means of) the
sacrifice; for the cart is indeed (one of the means
of) sacrifice. To the cart, therefore, refer the (following) Yagus-texts, and not to a store-room, nor to
a jar. The Zshis, it is true, once took (the rice)
from a leathern bag, and hence, in the case of the
Rishis, the Yagus-texts applied to a leathern bag.
Here, however, they are taken in their natural
application. Because he thinks ‘from (or, by means
of) the sacrifice I will perform the sacrifice,’ let him,
therefore, take (rice) from the cart.
8. Some do indeed take it from a (wooden) jar.
In that case also he should mutter the Yagus-texts
without omitting any; and let him in that case take
(the rice) after inserting the wooden sword! under
1 The sphya is a straight sword (khadga) or knife, a cubit
long, carved out of khadira wood (Mimosa Catechu). KaAty. Sr.
I, 3, 33; 39- It is used for various purposes calculated to symbolically insure the safe and undisturbed performance of the sacrifice. On the present occasion it represents the yoke, by touching
which (par. 10) the cart is connected with the sacrifice. At the
close of the sacrifice also the offering spoons are, as it were, unyoked (or relieved of their duties), by being placed on the yoke, if
the rice was taken from the cart; or on the wooden sword lying on
the jar, if it was taken from the latter. See I, 8, 3, 26.
14 SATAPATHA-BRAHMANA.,
(the jar). He does so, thinking ‘where we want
to yoke, there we unyoke;’ for from the same place
where they yoke, they also unyoke.
g. (Like) fire, verily, is the yoke of that very cart;
for the yoke is indeed (like) fire: hence the shoulder
of those (oxen) that draw this (cart) becomes as if
burnt by fire. The middle part of the pole behind
the prop represents, as it were, its (the cart’s) altar’;
and the enclosed space of the cart (which contains
the rice) constitutes its havirdhA4nam (receptacle
of the sacrificial food) 2.
10. He now touches the yoke, with the text
(Vag. S. I, 8 a): ‘Thou art the yoke (dhur); injure
(dharv) thou the injurer! injure him that injures
us! injure him whom we injure!’ For there being
a fire in the yoke by which he will have to pass
when he fetches the material for the oblation, he
thereby propitiates it, and thus that fire in the yoke
does not injure him when he passes by.
11. Here now Arumi said: ‘Every half-moon °
I destroy the enemies.’ This he said with reference
to this point.
11. Here now Arumi said: ‘Every half-moon °
I destroy the enemies.’ This he said with reference
to this point.
1 The pole of an Indian cart consists of two pieces of wood, joined
together in its forepart and diverging towards the axle. Hence, as
Saya#a remarks, it resembles the altar in shape, being narrower
in front and broader at the back, the altar measuring twenty-four
cubits in front and thirty cubits at the back. At the extreme end
of the pole a piece of wood is fastened on, or the pole itself is
turned downwards, so as to serve as a prop or rest (popularly
called ‘sipoy’ in Western India, and ‘ horse’ in English).
* The havirdh4na (-manzdapa) is a temporary shed or tent
erected on the sacrificial ground for the performance of the Somasacrifice, in which the two carts containing the Soma-plants are
placed. These carts themselves, however, are also called havirdhana. Cf. IV, 6, 9, roseq.; III, 5, 3, 7.
* Le. at the time of the new and the full moon. Schol.
I KANDA, I ADHYAYA, 2 BRAHMANA, 14. 15
12, Thereupon, whilst touching the pole behind
the prop, he mutters (Vag. S. I, 8b-ga): ‘To the
gods thou belongest, thou the best carrying one,
the most firmly joined’, the most richly filled,
the most agreeable (to the gods), the best caller
of the gods!’ ‘Thou art unbent, the receptacle of
oblations; be thou firm, waver not!’ Thus he
eulogises the cart, hoping that he may obtain the
oblation from the one thus eulogised and pleased.
He adds (V4g. S. I, 9 b), ‘ May thy Lord of Sacrifice not waver!’ for Lord of Sacrifice is the sacrificer, and it is for the sacrificer, therefore, that he
thus prays for firmness.
13. He now ascends (the cart by the southern
wheel), with the text (Vag. S. I,gc): ‘May Vishvu
ascend thee!’ For Vishzu is the sacrifice; by
striding (vi-kram) he obtained for the gods this
all-pervading power (vikr4nti) which now belongs
to them. By his first step he gained this very
(earth), by the second the aérial expanse, and by
the last step the sky. And this very same pervading power Vishzu, as sacrifice, by his strides
obtains for him (the sacrificer).
14. He then looks (at the rice) and (addressing
the cart) mutters (V4g. S. I, 9d): ‘Wide open (be
1 Sasni-tama (?‘ the most bountiful’); sasni is explained by
Mahfdhara (in accordance with Yaska, Nir. V, 1) by samsn&ta,
from sn, ‘to purify, cleanse,’ or from sn4 (snai), ‘to envelop,
wrap round ;’ hence ‘cleanest or purest,’ or ‘most firmly secured
by being tied (with thongs, &c.)’ The latter was probably the
meaning connected with the word in this sacrificial formula ;
though the correct derivation is no doubt from san, ‘to acquire,
gain,’ and ‘to bestow’ (Roth, Nirukta notes, p. 52). In modern
Indian carts the yoke is fastened on to the pole by a string.
3 Papritama, ‘ most filled with rice,’ &c. Schol.
16 SATAPATHA-BRAHMANA.
thou) to the wind!’ For wind means breath; so
that by this prayer he effects free scope for the
air of the (sacrificer’s) breath.
52). In modern
Indian carts the yoke is fastened on to the pole by a string.
3 Papritama, ‘ most filled with rice,’ &c. Schol.
16 SATAPATHA-BRAHMANA.
thou) to the wind!’ For wind means breath; so
that by this prayer he effects free scope for the
air of the (sacrificer’s) breath.
15. With the text (V4g. S. I, 9e), ‘Repelled is
the Rakshas!’ he then throws away whatever (grass,
&c.) may have fallen on it. But if nothing (have
fallen on it), let him merely touch it. He thereby
drives away from it the evil spirits, the Rakshas,
16. He touches (the rice), with the text (Vag. S.
I, 9 f), ‘Let the five take!’ for five are these
fingers, and fivefold also is the sacrifice’; so that
he thereby puts the sacrifice on it (the cart).
17. He then takes (the rice), with the text (Vg. S.I,
10a, b): ‘At the impulse (prasavana) of the divine
Savitvz, I take thee with the arms of the Asvins,
with the hands of Pfshan, thee, agreeable to Agni!’
For Savitvz is the impeller (prasavit7z) of the
gods: therefore he takes this as one impelled by
Savitz. ‘With the arms of the Asvins,’ he says,
because the two Asvins are the Adhvaryu priests (of
the gods). ‘With the hands of Pdshan,’ he says,
because Pashan is distributer of portions (to the
gods), who with his own hands places the food
before them. The gods are the truth, and men are
the untruth: thus he thereby takes (the rice) by
means of the truth.
1 According to Sayama, because there are five kinds of oblations (havish-pankti) at the Soma-sacrifice. Cf. Ait. Br. II, 24,
with Haug’s translation. Compare also the distinction of five
different parts in the victim at animal sacrifices: Sat. Br. I, 5, 2, 163;
Ait. Br. II, 14; III, 23; and the five kinds of victims, viz. man,
horse, bullock, ram, and he-goat: Ath. V. XI, 2, 9; Sat. Br. I, 2, 3,
6.7; VI, 2,1, 6.18; VII, 5, 2,10; Taitt. S. IV, 2,10; AKAand.
Up. II, 6, 1.
I KANDA, I ADHYAYA, 2 BRAHMANA, 20. 17
18. He now announces (the oblation) to the deity
(for whom it is intended). For when the Adhvaryu
is about to take the oblation, all the gods draw near
to him, thinking, ‘My name he will choose! my
name he will choose !’ and among them who are thus
gathered together, he thereby! establishes concord.
19. Another reason for which he announces (the
oblation) to the deity, is this: whichever deities are
chosen, they consider it as an obligation that they
are bound to fulfil whatever wish he entertains whilst
taking (the oblation) ; and for that reason also he announces it to the deity. After taking the oblations
(to the other deities) in the same way as before?,—
20. He touches (the rice that is left), with the text
(Vag. S. I, 11 a): ‘For existence (or, abundance,—
I leave) thee, not for non-offering*!’ He thereby
causes it to increase again.
1 Viz. by calling out the names, since, without this being done,
quarrels would arise among the deities as to whom the offering
might be intended for, Mahtdh.
S. I, 11 a): ‘For existence (or, abundance,—
I leave) thee, not for non-offering*!’ He thereby
causes it to increase again.
1 Viz. by calling out the names, since, without this being done,
quarrels would arise among the deities as to whom the offering
might be intended for, Mahtdh.
* Viz. as in the case of the oblation to Agni, and substituting
the name of the respective deity in the formula used above (par.17),
‘Thee, agreeable to (Agni)!’ The oblations prescribed for the
full-moon sacrifice are a cake on eight potsherds for Agni, and one
on eleven potsherds for Agni and Soma: for each of these cakes
he takes four handfuls from the cart [and throws them into the
Agnihotra ladle lying on the winnowing basket which he holds
with his left hand. With each of the first three handfuls of each
of the two oblations he repeats the above text, whilst the fourth
handful is thrown in silently. After the oblation for Agni is taken,
he pours it from the ladle into the winnowing basket s0 as to lie
on the southern side; and then takes out the oblation for Agni-
Soma, which is afterwards poured into the basket so as to lie
north of the first heap]. Katy. Sr. II, 3, 20-21 and Scholl.
* Thus Mahfdhara (i.e. ‘to serve for future oblations, or as food
for the priests’). Perhaps the meaning is, ‘For a (divine or human)
being thee, not for the evil spirit!’ Cf. St. Petersburg Dict. s. v.
bhata.
(13) Cc
18 SATAPATHA-BRAHMANA.
21. He now (whilst seated on the cart) looks
towards east, with the text (Vag. S. I, 11 b): ‘ May
I perceive the light!’ For that cart being covered
up, its eye is thereby, as it were, affected with evil.
Light, moreover, represents the sacrifice, the day,
the gods, and the sun; so that he thereby perceives
this same (fourfold) light.
22. He then descends (from the cart), with the
text (Vag. S. I, r1c): ‘ May those provided with doors
stand firm on the earth!’ Those provided with doors
are the houses: for the houses of the sacrificer
might indeed be capable of breaking down behind
the back of his Adhvaryu, when he walks forward
(from the cart) with the sacrifice, and might crush
his (the sacrificer’s) family. By this (text), however,
he causes them to stand firmly on this earth, so that
they do not break down and crush (his family) ; for
this reason he says: ‘ May those provided with doors
stand firm on the earth!’ He then walks forward
(north of the Garhapatya fire), with the text (Vag. S. I,
11 d), ‘I move along the wide aérial realm ;’ the application of which is the same (as before; see par. 4).
S. I,
11 d), ‘I move along the wide aérial realm ;’ the application of which is the same (as before; see par. 4).
23. In the case of one (viz. householder) whose
GAarhapatya fire they (the priests) use for cooking
oblations, they place the utensils in the Garhapatya
(house) ; and let him (the Adhvaryu) in that case put
(the winnowing basket with the rice) down at the
back (or west) side of the Garhapatya. But in the
case of one whose Ahavantya they use for cooking
oblations, they place the utensils together in the
Ahavantya; and let him in that case put it (the
rice) down at the back of the Ahavantya. He
should (in either case) do so, with the text (Vag. S. I,
11 e),‘On the navel of the earth I place thee!’ for
I KANDA, I ADHYAYA, 3 BRAHMANA, 2. 19
the navel means the centre, and the centre is safe
from danger: for this reason he says, ‘On the navel
of the earth I place thee!’ And further, ‘In the
lap of Aditi (the boundless or inviolable earth)!’ for
when people guard anything very carefully, they
commonly say that ‘they, as it were, carried it in
their lap;’ and this is the reason why he says, ‘In
the lap of Aditi!’ And further, ‘O Agni, do thou
protect this offering!’ whereby he makes this oblation over for protection both to Agni and to this
earth: for this reason he says, ‘O Agni, do thou
protect this offering!’
Tuir>D BRAHMANA.
1. He now prepares two strainers (pavitra)’, with
the text (V4g. S. I, 12 a): ‘ Purifiers (or strainers,
pavitra) are ye, and belonging to Vishzu!’ For
Vishzu is the sacrifice; so that he thereby says,
‘You belong to the sacrifice.’
2. Two there are of them: for means of cleansing
(pavitra) is this (wind) which here ventilates (pavate); and this, it is true, ventilates as one only;
but on entering into man, it becomes a forward and
a backward one, and they are these two, to wit, the
praza (breathing out) and the ud4na (breathing up
or in)*% And as this (clarifying process) takes place
1 These strainers (or clarifiers) are to consist of two blades of
Kusa grass, with unbroken or undecayed tops, and without buds
on them ; and they must be severed from their roots by means of
other Kusa blades, so as to be of equal length (viz. one pradesa,
or span of thumb and fore-finger, long). Katy. Sr. II, 3, 31.
2 Thus Sdyana here takes the terms prAna (idapingaladinad?dv4ra4 bahir nirgaééhan pranah pran) and ud4na (tathaiva dvara
punar antaf pravisan pratyan). In Ait. Br. II, 29, and AA&nd.
Up. I, 3, 3, prada, apdna, and vy4na are mentioned as the
c2
20 SATAPATHA-BRAHMANA,
in accordance with the measure of that (process of
breathing), therefore there are two (strainers).
3. There may also be three: for the vy4na (or
pervading vital air)! is a third (kind of breathing) ;
but in reality there are only two. Having then
strained the sprinkling water? with these two
(strainers), he sprinkles with it. The reason why
he strains it with the two (strainers) is this:
3. There may also be three: for the vy4na (or
pervading vital air)! is a third (kind of breathing) ;
but in reality there are only two. Having then
strained the sprinkling water? with these two
(strainers), he sprinkles with it. The reason why
he strains it with the two (strainers) is this:
4. Vritra in truth lay covering all this (space)
which here extends between heaven and earth.
And because he lay covering (v7z) all this, therefore his name is Vrztra.
5. Him Indra slew. He being slain flowed forth
stinking in all directions towards the water; for in
every direction lies the ocean. And in consequence
of this, some of the waters became disgusted, and,
rising higher and higher, flowed over: whence
(sprung) these grasses (of which the strainers are
made) ; for they represent the water which was not
putrified. With the other (water), however, some
three vital airs; where pr4za is taken by Professors Haug and
Miller as ‘in-breathing’ (‘respiration’ or ‘expiration,’ Réer), and
ap4na as ‘out-breathing’ (‘inspiration, Réder). Five vital airs
are generally enumerated (Sat. Br. IX, 2, 2, 5); but theological
speculation evidently considered these bodily processes a very convenient source of symbolism, as we find mention made in the
Sat. Br. of six (XIV, 1, 3, 32); seven (III, 1, 3, 21; XIII, 1, 7, 2);
nine (I, 5, 2, 5); and ten (XI, 6, 3, 7) breaths or vital airs.
' ©A combination of the out-breathing and in-breathing ;’ but
as there is no distinction between this kind of breath and the
others (combined), two must be considered as the normal number
of strainers. Schol.
* He pours water into the Agnihotra ladle (in which some of
the awn of the rice remains), and after cleaning it with the two
strainers, he sprinkles with it. Katy. II, 3, 33 seq. The details of
this process are given in par. 6 seq.
I KANDA, I ADHYAYA, 3 BRAHMANA, 7. 2
matter has become mixed up, inasmuch as the
putrid Vvztra flowed into it. This he now removes
from it by means of these two strainers; whereupon
he sprinkles with the (sacrificially) pure water. This
is the reason why he strains it through them.
6. He strains it, with the text (V4g. S. I, 12 b):
‘ By the impulse of Savitzz I purify thee with this
flawless purifier (or ventilator, pavitra), with the rays
of the sun!’ For Savitvz is the impeller (prasavitvz)
of the gods, so that he strains this (water) as one
impelled by Savitrz. ‘ With this flawless purifier (ventilator, pavitra),’ he says, because this (wind) which
here ventilates (or purifies, pavate) is a flawless purifier. ‘ With the rays of the sun,’ he says, because they,
the rays of the sun, are certainly purifying; and for
this reason he says, ‘With the rays of the sun.’
‘ With the rays of the sun,’ he says, because they,
the rays of the sun, are certainly purifying; and for
this reason he says, ‘With the rays of the sun.’
7. Having taken it (the water with the ladle) in
his left hand, he makes it spirt upwards with his
right hand, and eulogises and glorifies it, with the
text (Vag. S. I, 12): ‘Shining (or divine) waters!
ye the first-going, the first-drinking? ones!’ For
the waters are shining; and for this reason he says,
‘Shining waters!’ ‘ First-going,’ he calls them, because they flow towards the sea and are therefore
going in front (or forwards). ‘ First-drinking,’ he
calls them, because they are the first that drink
of king Soma? and are therefore ‘drinking first.’
And further: ‘Forward now lead this sacrifice 3,
1 Agrepuvahk; Mahfdhara allows to it the alternative meaning
first- purifying.’
* «Because, for the sake of extracting the juice from the Somaplants, water is poured on them, so that the water drinks of the
juice before the gods do.’ Say. .
5 Te. ‘carry the sacrifice through without hindrance.’ Mahidh.
22 SATAPATHA-BRAHMANA.
forward the Lord of Sacrifice, the liberal, god-loving
Lord of Sacrifice!’ whereby he says, ‘ Well (lead)
the sacrifice, well the sacrificer!’
8. And further (Vag. S. I, 13 a): ‘You Indra
chose (for his companions) in the battle against
Vritra!’ For Indra, when he was battling with
Vritra, did choose them (the waters) and with their
help he killed him; and for this reason he says,
‘You Indra chose in the battle against Vvztra!’
g. ‘You chose Indra in the battle against Vvztra!’
for they, too, chose Indra when he was battling with
Vritra, and with them he killed him: therefore he
says, ‘You chose Indra in the battle against Vzztra !’
1o. And further (Vag. S. I, 13d): ‘ Consecrated
by sprinkling are ye!’ With these words he makes
‘amends to them?. He then sprinkles the (first)
oblation*. One and the same meaning applies to
the (whole process of) sprinkling, viz. he thereby
makes sacrificially pure that (which he sprinkles).
11. He sprinkles, with the text (Vag. S. I, 13 e):
‘Thee, agreeable to Agni, I sprinkle!’ Thus for whichever deity the oblation is intended, for that one he
thereby renders it sacrificially pure. When he has in
the same way as before sprinkled (all) the oblations,—
12. He then sprinkles the sacrificial vessels *,
1 He, in the first place, sprinkles the sprinkling water in the
ladle with itself; and the guilt incurred in the act of consecrating
it with itself, that is, with something unconsecrated, is made amends
for by the accompanying formula, Say. Similarly Mahfdhara:
‘The unconsecrated (water) cannot consecrate other (water).’
® Before doing so he asks the Brahman’s permission (cf. p. 7,
note 1), ‘O Brahman! shall I sprinkle the oblation?’ when the latter,
after muttering the mantra, ‘Sprinkle the sacrifice! gladden the
deities,’ &c., gives the permission by ‘Om! sprinkle!’ Paddh. on
Katy. II, 3, 36.
p. 7,
note 1), ‘O Brahman! shall I sprinkle the oblation?’ when the latter,
after muttering the mantra, ‘Sprinkle the sacrifice! gladden the
deities,’ &c., gives the permission by ‘Om! sprinkle!’ Paddh. on
Katy. II, 3, 36.
* According to some authorities the vessels are placed together
1 KANDA, I ADHYAYA, 4 BRAHMANA, I. 23
with the text (V4g. S. I, 13 g), ‘Be ye pure for the
divine work, for the sacrifice to the gods!’ for it is
for the divine work, the sacrifice to the gods, that he
consecrates them. ‘Whatever, that belongs to you,
the impure have defiled by touching, that I hereby
purify for you!’ For whatever belonging to them
some impure one—either a carpenter or some other
impure person—has on this occasion desecrated by
touching, that he thereby renders sacrificially pure
for them by means of the water; and therefore’ he
says, ‘Whatever, that belongs to you, the impure
have defiled by touching, that I hereby purify for
you!!’
Fourtu BrAHMANA.
1. He now takes the black antelope skin*, for
completeness of the sacrifice. For once upon a
time the sacrifice escaped the gods, and having become a black antelope roamed about. The gods
having thereupon found it and stripped it of its
skin, they brought it (the skin) away with them.
on one heap, and are then consecrated together by one sprinkling.
According to others, each vessel must be consecrated Separately
Katy. Sr. II, 3, 39.
1 After he has done the sprinkling, he puts the remaining water
away in some place where nobody is allowed to walk [as between
the prait4s and the Ahavantya; or (according to Apastamba)
before, or east of, the G&rhapatya, since nobody is allowed to pass
between the Garhapatya and Ahavaniya. The two strainers also
remain in the sprinkling water]. Katy. Sr. II, 3, 40.
* The skin of the black antelope may be regarded as one of
the symbols of Bréhmanical worship and civilisation. Thus it is
said in Manu II, 22-23: ‘That which lies between these two
mountain ranges (the Himalaya and the Vindhya), from the eastern
to the western ocean, the wise know as Aryavarta (the land of the
Aryas). Where the black antelope naturally roams about, that
should be known as the land suitable for sacrifice; what lies
beyond that is the country of the Mle&&Aas (barbarians).’
24 SATAPATHA-BRAHMANA.
2. Its white and black hairs represent the Az£verses and the SAman-verses; to wit, the white the
SAman and the black the Az£; or conversely, the
black the SA4man and the white the Azé. The
brown and the yellow ones, on the other hand,
represent the Yagus-texts.
2. Its white and black hairs represent the Az£verses and the SAman-verses; to wit, the white the
SAman and the black the Az£; or conversely, the
black the SA4man and the white the Azé. The
brown and the yellow ones, on the other hand,
represent the Yagus-texts.
3. Now this same threefold science is the sacrifice; that manifold form, that (varying) colour of
this (science) is what is (represented by) this
black antelope skin. For the completeness of the
sacrifice (he takes the skin): hence the rite of initiation (for the Soma-sacrifice) is likewise performed
on the black antelope skin ;—for the completion of
the sacrifice: hence it is also used for husking and
bruising (the rice) on, in order that nothing of the
oblation may get spilt; and that, if any grain or
flour should now be spilt on it, the sacrifice would
still remain securely established in the sacrifice. For
this reason it is used for husking and bruising upon.
4. He thus takes the black antelope skin, with
the text (Vag. S. I, 14a): ‘Bliss-bestowing (sarman)
art thou!’ For £arman (‘hide’) is the name of that
(skin of the) black deer used among men, but
sarman (bliss) is (that used) among the gods; and
for this reason he says, ‘ Bliss-bestowing art thou!’
He shakes it, with the text (Vag. S. I, 14 b),
‘Shaken off is the Rakshas, shaken off are the
enemies!’ whereby he repels from it the evil spirits,
the Rakshas. He shakes it whilst holding it apart
from the vessels!; whereby he shakes off whatever
impure matter there may have been on it.
1 According to some exegetes the Adhvaryu himself must step
beyond (i.e. aside from) the vessels when he shakes the skin;
according to others, he should not move, but only hold the skin
I KANDA, I ADHYAYA, 4 BRAHMAMNA, 7. 25
5. He spreads it (on the ground with the hairy
side upwards, and) with its neck-part turned to the
west!, with the text (Vag. S. I, 14.c): ‘The skin of
Aditi art thou! May Aditi acknowledge thee!’
For Aditi is this earth, and whatever is on her,
that serves as a skin to her: for this reason he says,
‘The skin of Aditi art thou!’ And ‘may Aditi
acknowledge thee!’ he says, because one who is
related (to another) acknowledges (him). Thereby
he establishes a mutual understanding between her
and the black antelope skin, (thinking) ‘they will
not hurt each other. While it is still being held
down with his left hand,—
6. He at once takes the mortar with his right
hand, fearing lest the evil spirits, the Rakshas,
might rush in here in the meantime. For the
priest (brahmama) ? is the repeller of the Rakshas:
therefore, whilst it is still being held down with his
left hand,—
7. He puts the mortar (on it), with the text (Vag.
S. I, 14 d, e): ‘A wooden stone (adri) art thou!’
apart from the vessels, so that no impure matter should fall on
them. Some also maintain that the skin should only be shaken
once, whilst others think it should be done three times. Cf. Katy.
Sr. II, 4, 2. Schol.
S. I, 14 d, e): ‘A wooden stone (adri) art thou!’
apart from the vessels, so that no impure matter should fall on
them. Some also maintain that the skin should only be shaken
once, whilst others think it should be done three times. Cf. Katy.
Sr. II, 4, 2. Schol.
1 Special mention is here made of this feature, since as a rule
(Katy. I, 10, 4) the skin is spread with its neck-part turned eastwards. He lays it down on the north side of the sacrificial ground,
either west of the utkara (the mound formed by the earth dug
out in constructing the altar, and by other rubbish) or exactly
north of the Garhapatya. Schol. on Katy. II, 4, 3.
* Only a Brahman can perform sacrifice. If, as is permitted in
certain ceremonies, a Kshatriya or Vaisya officiates, he, as it were,
becomes a Brahman (and is addressed as such) for the occasion,
by means of the diksh4, or rite of initiation. Cf. Sat. Br. III,
2, 1,39; XII, 4, Ty 3-
26 SATAPATHA-BRAHMANA.
or ‘A broad-bottomed stone (grdvan) art thou!’
For, just as there (in the Soma-sacrifice) they press
king Soma out with stones (gravan), thus here
also he prepares the oblation (haviryag#a) by
means of the mortar and pestle, and the large and
small mill-stones'!. Now ‘stones (adrayah)’ is
the common name of these, and therefore he says,
‘a stone art thou.’ And ‘wooden,’ he calls it, because this one (the mortar) really is made of wood ?.
Or, he says, ‘a broad-bottomed stone (gr4van) art
thou,’ because it is both a stone and broad-bottomed.
He adds: ‘May Aditi’s skin acknowledge (receive)
thee!’ whereby he establishes a mutual understanding between it (the mortar) and the black antelope
skin, thinking: ‘they will not injure each other.’
8. He then pours the (two portions of ) rice (from
the winnowing basket into the mortar), with the text
(Vag. S. I, 15 a): ‘Thou art the body of Agni,
thou the releaser of speech!’ For it is (material
for) sacrifice, and hence (by being offered in the fire)
it becomes Agni’s body. ‘The releaser of speech,’
he adds, because he now releases that speech which
he restrained when he was about to take the rice
(from the cart). The reason why he now releases his
speech, is that the sacrifice has now obtained a firm
footing in the mortar, that it has become diffused ;
and for this reason he says, ‘the releaser of speech!’
’ Here, as in I, 5, 2, rr (haviryag#e ’tha saumye ‘dhvare),
we have the simple division of the Srauta-sacrifices into oblations (of ghee, milk, rice, barley, &c.) and libations (of Soma).
More usually the pasubandhu, or animal-sacrifice, is added as
a third division. See also I, 7, 2, ro.
* The mortar (ulfkhala) and pestle (musala) are to be made
of very hard wood, viz. both of varaza wood (Cratega Roxburghii),
or the mortar of palasa wood (Butea Frondoga), and the pestle of
I KANDA, I ADHYAYA, 4 BRAHMAMA, II. 27
See also I, 7, 2, ro.
* The mortar (ulfkhala) and pestle (musala) are to be made
of very hard wood, viz. both of varaza wood (Cratega Roxburghii),
or the mortar of palasa wood (Butea Frondoga), and the pestle of
I KANDA, I ADHYAYA, 4 BRAHMAMA, II. 27
9. Should he, however (by some accident), utter
any human sound before this time, let him in that
case mutter some Az& or Yagus-text addressed to
Vishnu'!; for Vishzu is the sacrifice, so that he
thereby again obtains a hold on the sacrifice, and
penance is thereby done by him (for not keeping
silent), He adds: ‘For the pleasure of the gods
I seize thee!’ for the oblation is taken with the
intention ‘that it shall gladden the gods.’
10. He now takes the pestle, with the text (Vag.
S. I, 14 b), ‘A large, wooden stone art thou!’ for
it is a large stone, and made of wood, too. He
thrusts it down, with the text (Vag. S. I, 14.c), ‘Do
thou prepare this oblation for the gods?! do thou
prepare it thoroughly!’ thereby saying, ‘Get this
oblation ready for the gods! get it quite ready!’
11. He then calls the Havishkvzt® (preparer
of the sacrificial food), ‘ Havishkvt, come hither !
Havishkvzt, come hither!’ The Havishkv7t* no
doubt is speech, so that he thereby frees speech from
khadira wood (Acacia Catechu). The former is to be of the height
of the knee, and the latter three aratnis (cubits) long. Schol. on
Katy. I, 3, 36; M. Muller, Die Todtenbestattung bei den Brahmanen, Zeitsch. der D. Morg. Ges. IX, p. xl.
’ Katy. Sr. II, 2, 6-7 lays down the general rule, that if the
Brahman or Adhvaryu (and according to some, the sacrificer also)
by some slip were to utter any sound during the time for which
restraint of speech (vag-yama) is enjoined, they must atone for
the transgression by muttering some mantra addressed to Vishau,
such as the couplet (Vag. S. V, 38, 41), ‘ Widely, O Vishau, stride |’
&c., or the formula (ib. I, 4), ‘O Vishnu, preserve the sacrifice |’
* Or ‘for the god,’ ‘for the goddess,’ as the case may be.
’ Or, he pronounces the havishkrzt formula, see next note.
According to Katy. Sr. II, 4, 13 he calls out three separate times.
* Havishkrzt denotes not only the person that prepares the
oblation, but also this formula by which that person is called.
28 SATAPATHA-BRAHMANA.
restraint. And speech, moreover, represents sacrifice},
so that he thereby again calls the sacrifice to him.
12. Now there are four different forms of this
call, viz. ‘come hither (ehi)!’ in the case of a
Braéhman ; ‘approach (4gahi)!’ and ‘hasten hither
(Adrava)!’ in the case of a Vaisya and a member of
the military caste (raganyabandhu’); and ‘run
hither (Adh4va)!’ in that of a Sfdra. On this
occasion he uses the call that belongs to a Brahman, because that one is best adapted for a sacrifice,
and is besides the most gentle: let him therefore
say, ‘come hither (ehi) !’
On this
occasion he uses the call that belongs to a Brahman, because that one is best adapted for a sacrifice,
and is besides the most gentle: let him therefore
say, ‘come hither (ehi) !’
13. Now in former times it was no other than the
wife (of the sacrificer) who rose at this (call, to act)
as Havishkrzt; therefore now also (she or) some
one (priest)® rises in answer to this call. And at
the time when he (the Adhvaryu) calls the Havishkvit, one of the priests‘ beats the two mill-stones.
1 Viz. in the shape of the sacrificial formulas.
* This inversion of the order of the second (or Kshatriya) and
third (or Vaisya) castes is rather strange. The Satras of Bharadv.,
Apast., and Hirany. assign the same formulas to the several castes
as here. Cf. Hillebrandt, Neu- und Vollmondsopfer, p. 29.
® According to the Schol. on Katy. Sr. II, 4, 13, either the
wife of the patron or the Agnfdhra (the priest who kindles the
fire) acts as Havishkrit. Mahidh. on Vag. S. I, 15 includes the
patron (sacrificer) himself, unless yagam4naf patnf is a misprint
for yagamanapatni. According to Apastamba, ‘ either a maidservant or the wife grinds; or the wife threshes and the Sfidra
woman grinds’ (cf. Schol. on Katy. Sr. II, 5, 7). Similarly Bharadv.
and Hirany.; cf. Hillebrandt, p. 38, n.2. Similar cases of differences between the ritualistic practices of the present time and
those of former times are very frequently alluded to in the ritualistic
books; and are of especial interest, as they afford some insight
into the gradual development of the sacrificial ceremonial. Cf.
Weber, Ind. Stud. X, 156 seq.
* Viz. the Agntdhra, whilst seated north of the expansion
I KANDA, I ADHYAYA, 4 BRAHMANA, 16. 29
The reason why they produce this discordant noise,
is this:
14. Manu was in possession of a bull. Into him
had entered an Asura-killing, foe-killing voice; and
by his snorting and roaring the Asuras and Rakshas
were continually being crushed. Thereupon the
Asuras said to one another: ‘ Evil, alas! this bull
inflicts upon us! how can we possibly destroy him ?’
Now Kilata and Akuli were the two priests
(brahman) of the Asuras.
15. These two said, ‘God-fearing, they say, is
Manu: let us two then ascertain!’ They then went
to him and said: ‘Manu! we will sacrifice for thee!’
He said: ‘Wherewith?’ They said: ‘With this
bull!’ He said: ‘So be it!’ On his (the bull's)
being killed the voice went from him.
16. It entered into Man4vt, the wife of Manu;
and when they heard her speak, the Asuras and
Rakshas were continually being crushed. Thereupon the Asuras said to one another: ‘ Hereby
even greater evil is inflicted on us, for the human
voice speaks more!’ Kiléta and Akuli then said:
‘God-fearing, they say, is Manu: let us then ascertain!’ They went to him and said: ‘Manu! we
will sacrifice for thee!’ He said: ‘Wherewith ?’
Thereupon the Asuras said to one another: ‘ Hereby
even greater evil is inflicted on us, for the human
voice speaks more!’ Kiléta and Akuli then said:
‘God-fearing, they say, is Manu: let us then ascertain!’ They went to him and said: ‘Manu! we
will sacrifice for thee!’ He said: ‘Wherewith ?’
(vih4ra) of the fires ; he strikes with the wedge (samy4, a stick of
khadira wood, usually some six or eight inches long, used for
placing under the lower grindstone on the north side, so as to
make it incline towards east) twice the lower and once the upper
grindstone. Schol. on Katy. Sr. II, 4, 15.
1 This bull of Manu has been compared by Dr. Kuhn (Zeitschrift fiir Vergl. Sprachf. IV, 91 seq.) with the Minotaur of the
Greeks. Cf. also J. Muir, Original Sanskrit Texts, vol. i. p. 188
seq.; and Professor Weber's Translation of the first Adhy4ya, Ind.
Streifen, I, p. 50.
30 SATAPATHA-BRAHMANA.
They said: ‘With this thy wife!’ He said: ‘So
be it!’ And on her being killed that voice went
from her.
17. It entered into the sacrifice itself, into the
sacrificial vessels; and thence those two (Asura
priests) were unable to expel it. This same Asurakilling, foe-killing voice sounds forth (from the millstones when they are beaten with the wedge). And
for whomsoever that knows this, they produce this
discordant noise on the present occasion, his enemies
are rendered very miserable.
18. He beats the mill-stones with the wedge,
with the text (V4g. S. I, 16 a): ‘A honey-tongued
cock (kukku/¢a ') art thou (O wedge)!’ For honeytongued indeed was he (the bull) for the gods,
and poison-tongued for the Asuras: hence he
thereby says: ‘What thou wert for the gods, that
be thou for us!’ He adds: ‘Sap and strength do
thou call hither! with thy help may we conquer in
every battle!’ In these words there is nothing that
is obscure.
19. Thereupon? he (the Adhvaryu) takes the
winnowing basket, with the text (Vag. S. I, 14b):
‘ Rain-grown art thou!’ For rain-grown it is indeed,
whether it be made of reeds or of cane or of rushes,
since it is the rain that makes these grow.
1 Mahfdhara offers the following etymological derivation of this
word: 1. from kva kva, ‘ where? where?’ [‘ He who, wishing to
kill the Asuras, roams about everywhere, crying ‘where, where
are the Asuras?’]; 2. from kuk, ‘a hideous noise,’ and ku/, ‘to
spread;’ or 3. one who, in order to frighten the Asuras, utters
a sound resembling that of the bird called kukku/a (cock). Professor Weber translates it by ‘ Brtiller’ (roarer, crier).
* Viz. when the rice has been husked (by the Havishkr#t in the
mortar). Schol. on Katy. Sr. II, 4, 16.
r
I KANDA, I ADHYAYA, 4 BRAHMANA, 22. 31
Professor Weber translates it by ‘ Brtiller’ (roarer, crier).
* Viz. when the rice has been husked (by the Havishkr#t in the
mortar). Schol. on Katy. Sr. II, 4, 16.
r
I KANDA, I ADHYAYA, 4 BRAHMANA, 22. 31
20. He then pours out the (threshed) rice (from
the mortar into the winnowing basket), with the text
(Vag. S. I, 16): ‘ May the rain-grown acknowledge
(receive) thee!’ For rain-grown also are these
(grains), whether they be rice or barley, since it is
the rain that makes them grow. By these words he
establishes an understanding between them and the
winnowing basket, in the hope ‘that they will not
injure each other.’
21. He now winnows (the rice), with the text
(Vag. S. I, 16d): ‘Cleared off is the Rakshas!
cleared off are the evil-doers!’ The husks (which
have fallen on the ground) he throws away ', with
the text (Vag. S. I, 16 e), ‘Expelled is the Rakshas!’
for those evil spirits, the Rakshas, he thereby expels.
22. He then separates (the husked grains from
the unhusked), with the text (Vag. S. I, 16 f): ‘May
the wind separate you!’ For it is that wind (which
is produced by the winnowing) which here purifies
(or blows, pavate); and it is the wind that separates
everything here (on earth) that undergoes separation:
therefore it also separates here those (two kinds of
grain) from each other. Now when they are undergoing this process, and whilst he is separating? (the
husked, so as to drop them into a pot),—
‘ He puts them into the central one of the potsherds for the
Agni cake, and throws them on the utkara, or heap of rubbish
(cf. p. 25, note 1). Schol. on Katy. Sr. II, 4, 19. Before he proceeds with his work, he has to touch water; cf. p. 2, note 2.
* He separates them whilst holding the mouth of the winnowing
basket sideways or horizontally, and makes the husked ones fall
into the pot. Schol. on Katy. Sr. II, 4,20. According to the Paddhati, he now puts the unhusked once more into the mortar and
threshes them again, and then pouring them back into the basket,
repeats the same process.
32 SATAPATHA-BRAHMANA,
23. He addresses (those in the pot) thus (Vag. S.
I, 16g): ‘May the divine Savitrz, the goldenhanded, receive you with a flawless! hand!’ By this
he says: ‘May they be well received!’ He then
cleans them thrice *?; for threefold is the sacrifice.
24. Here now some clean them with the formula:
‘For the gods get clean! for the gods get clean!’
But let him not do so: for this oblation is intended
for some particular deity; and if he were to say,
‘For the gods get clean!’ he would make it one
intended for all the deities, and would thereby raise
a quarrel among the deities. Let him therefore do
the cleaning silently!
SEconp ADHYAYA. First BRAHMANA.
1. Now the one (viz. the Agntdhra) puts the
potsherds on (the Garhapatya fire); the other (viz.
the Adhvaryu) the two mill-stones (on the black
antelope skin): these two acts are done simultaneously. The reason why they are done simultaneously (is this) :
SEconp ADHYAYA. First BRAHMANA.
1. Now the one (viz. the Agntdhra) puts the
potsherds on (the Garhapatya fire); the other (viz.
the Adhvaryu) the two mill-stones (on the black
antelope skin): these two acts are done simultaneously. The reason why they are done simultaneously (is this) :
2. The head of this sacrifice is (represented by)
the rice-cake*: for those potsherds (kap4la), no
doubt, are to this (rice-cake) what the skull bones
(kap4la) are to the head, and the ground rice is
1 Viz. with the fingers joined together so as not to allow any
grains to fall to the ground. Mahfdh.
3 By removing the minute husks and grains (kaa) he makes the
husked grains (tazdula) free from dust and shiny (this is apparently
done by repeated winnowings). Schol, on Katy. Sr. II, 4, 22.
* This idea was no doubt suggested by the derivation of the
word purod&s (rice-cake), from puras, ‘before, in front, at the
head,’ and d4s, ‘to offer’ (see I, 6, 2, 5); the double meaning of
kap4la (shell or cup and skull) being made use of to complete
the simile.
I KANDA, 2 ADHYAYA, I BRAHMANA, 5. 33
nothing else than the brain. Now this (combination
of skull and brain) certainly forms one limb: ‘Let
us put that (which is) one together! Let us make it
one!’ thus they think; and therefore the two acts
are done simultaneously.
3. He who puts the potsherds on (the fire), takes
the shovelling-stick (upavesha), with the text (Vag.
S. I, 17a): ‘Bold (dhvzshd¢i) art thou!’ For since
with it he, as it were, attacks the fire boldly, therefore it is called dhvzsh¢i'. And since with it he
touches (the coals) at the sacrifice, since with it he
attends to (upa-vish) this (Garhapatya fire), therefore it is called upavesha.
4. With it he shifts the coals to the fore-part?
(of the khara or hearth-mound), with the text (Vag.
S. I,17b): ‘O fire! cast off the fire that eateth
raw flesh! drive away the corpse-eating one!’ For
the raw flesh-eating (fire) is the one with which men
cook what they eat; and the corpse-eating one is
that on which they burn (the dead) man: these two
he thereby expels from it (the G4rhapatya).
5. He now pulls toward himself* one coal, with
the text (Vag. S. I, 17¢): ‘ Bring hither that (fire)
which maketh offerings to the gods!’ He thinks:
‘On that (fire), which makes offerings to the gods, we
1 The upavesha, or dhr#sh/i, is made of fresh varama or
palasa wood, a cubit (aratni) or span (vitasti) long; one of its ends
having the shape of a hand (hast4krvti), to serve as a coal shovel;
cf. Mahfdh. and Schol. on Katy. I, 3, 36; II, 4,26. Dhriésh/i is
apparently derived from the root dhr/sh, ‘ to be bold.’
* The burning coals have been hitherto lying on the western
side of the G&rhapatya hearth, and as this side, which has been
well heated by this time, will be used for the potsherds to be put on,
he shifts the coals to the eastern or fore-part of the hearth.
* Viz. to the centre of the cooking-place.
{12] D
34 SATAPATHA-BRAHMANA.
* Viz. to the centre of the cooking-place.
{12] D
34 SATAPATHA-BRAHMANA.
will cook the oblations! on that one we will perform
the sacrifice!’ and for this. reason he pulls (one of
the coals) toward himself.
6. On it he places the central potsherd?, For
1 In Y4giika Deva’s commentary on Katy. II, 4, 37, full explanations are given regarding the manner of arranging the potsherds
(kap4las) on which the sacrificial cakes are spread, and which
vary in number and shape. The Adhvaryu is first to describe
a circle, the diameter of which is six angulas (an angula or
thumb’s breadth = about ? inch). This circle he then divides into
three parts by drawing across, from west to east, two parallel lines
at a distance of two angulas from one another, so as to make the
two outer (or southern and northern) segments of equal size. The
middle division he then covers with three equal square potsherds
(measuring two anhgulas on each side), by laying down first the
central one, then the one behind or west of it, and lastly the front
or eastern one. He then lays down another (the fourth) south of
the first or central one; after which he divides the still remaining
potsherds equally between the southern and the northern segments,
or, in case of that number being uneven, assigns the odd potsherd
to the southern division. Thus, in the present case, where in the
first place a cake on eight potsherds is to be offered to Agni;
after laying down the three intermediate ones and the fourth, or
central one of the southern division, he dgides the remaining four
equally between the southern and northern segments, beginning,
in laying them down, in the south-east corner, and moving around
from right to left, so as to end in the north-east. Similarly in the
case of the cake on eleven potsherds for Agnfshomau, after
laying down the first four potsherds, he assigns four of the remaining seven to the southern, and three to the northern division.
Thus with cakes requiring an uneven number of potsherds, the
number of those of the southern division exceeds that of the northern one by two; and in the case of an even number, by one
only. 'This is the rule applying to cakes requiring at least six
potsherds. When one potsherd only is required, it is to be of the
size of a hand; when two, they are to form a circle divided into
two equal parts by a line drawn from south to north; when three,
the circle is divided into three sections from south to north; when
four or five, it is divided into two halves from west to east; and in
the one case three potsherds are placed in the southern and one
(of half-moon shape) in the northern half; in the other case three
in the northern and two in the southern division, The potsherds,
I KANDA, 2 ADHYAYA, I BRAHMANA, 7. 35
35
the gods, when they were performing sacrifice, were
in fear of a disturbance from the Asuras and
Rakshas. They were afraid lest those evil spirits,
the Rakshas, might rise from below them. Now
Agni (fire) is the repeller of the Rakshas, and for
this reason he thus places (the potsherd) on it.
The reason why it is just this (coal) and no other
(on which the potsherd is put) is, that this one,
having been consecrated by the (above) sacrificial
formula, is sacrificially pure: that is why he places
the central potsherd on it.
7. He puts it on, with the text (Vag. S. I, 17d):
‘Thou art firm; make thou the earth firm!’ For
under the form of the earth he renders this same
(sacrifice) firm; by it he chases away the spiteful
enemy. He adds: ‘Thee, devoted to the brahman, devoted to the kshatra, devoted to the
(sacrificer’s) kinsmen, I put on for the destruction of
the enemy!’ Manifold, indeed, are the prayers for
blessing in the sacrificial texts (yagus): by this one
he prays for the priestly and military orders, those
two towers of strength (vtrye, energies)?. ‘Thee,
devoted to the (sacrificer’s) kinsmen,’ he says, because kinsmen mean wealth, and wealth he thereby
prays for. When he says, ‘I put thee on for the
destruction of the enemy, whether or not he wishes
to exorcise, let him say, ‘for the destruction of so
though mostly irregular in shape, must always exactly fit one
another, so as not to leave any space between. This is effected by
rubbing the edges. The cake itself is to be of the shape of a
tortoise; the convex shield, or carapace, of the latter consisting of
plates arranged in a somewhat similar way as the potsherds of most
cakes, viz. in a central (dorsal) and two lateral sets.
1 For special prayers for the two highest castes, in the Vagas.
Samh., cf. Weber, Ind. Stud. X, 27.
D2
36 SATAPATHA-BRAHMANA.
and so!’ The moment it (the potsherd) has been
put down (and while it is still being touched) with
the (fore-)finger of his left hand,—
8. He seizes a (second) coal, lest the evil spirits,
the Rakshas, should in the meantime rush in here.
For the Brahman is the repeller of the Rakshas!:
hence, the moment it (the potsherd) has been put
down (and while it is still being touched) with the
finger of his left hand,—
9. He pushes the coal on it, with the text (Vag.
S. I, 18a): ‘Accept, O Agni, this holy work (brahman) # !? He says this, lest the evil spirits, the
Rakshas, should rush in here before; for Agni is
the repeller of the Rakshas: this is the reason why
he pushes it on (the potsherd).
10. He then puts on that (potsherd) which is
(to stand) behind (or west of the first or central
one), with the text (V4g. S. I, 18 b): ‘A support art
thou! make firm the aérial region!’ Under the
form of the atmosphere he makes this (sacrifice)
firm; by this he chases away the spiteful enemy. He
adds : ‘Thee, devoted to the brahman, devoted to
the kshatra, devoted to the (sacrificer’s) kinsmen,
I put on for the destruction of the enemy !’
make firm the aérial region!’ Under the
form of the atmosphere he makes this (sacrifice)
firm; by this he chases away the spiteful enemy. He
adds : ‘Thee, devoted to the brahman, devoted to
the kshatra, devoted to the (sacrificer’s) kinsmen,
I put on for the destruction of the enemy !’
11. He then puts on that one which is (to stand)
before (i. e. east of the first potsherd), with the text
(Vag. S. I, 18c): ‘A stay art thou! do thou make
firm the sky!’ Under the form of the sky he makes
this same (sacrifice) firm; by it he chases away the
spiteful enemy. He adds: ‘ Thee, devoted to the
brahman, devoted to the kshatra, devoted to the
kinsmen, I put on for the destruction of the enemy!’
1 Cf. I, 1, 4, 6.
® Mahfdhara admits the alternative interpretation, ‘Receive (me)
the priest!’
I KANDA, 2 ADHYAYA, I BRAHMANA, 13. 37
‘12. He now puts on the one that is (to stand) on
the right (i.e. south of the first), with the text (Vag. S.
I, 18d): ‘For all the regions I put thee on!’ What
fourth (world) there is or is not beyond these (three)
worlds, by that indeed he thereby chases away the
spiteful enemy. Uncertain, no doubt, is what fourth
(world) there is or is not beyond these (three)
worlds, and uncertain also are all those regions ; for
this reason he says, ‘For all the regions I put thee
on!’ The remaining potsherds he puts on’ either
silently, or with the text (Vag. S. I, 18 e): ‘ Layerforming are ye! heap-forming are ye!’
13. He then covers them over with (hot) coals,
whilst muttering the text (Vag. S. I, 18f): ‘May
- ye be heated with the heat of the Bhvzgus and
S. I, 18 e): ‘ Layerforming are ye! heap-forming are ye!’
13. He then covers them over with (hot) coals,
whilst muttering the text (Vag. S. I, 18f): ‘May
- ye be heated with the heat of the Bhvzgus and
1 Viz. dividing them in the manner explained at p. 34, note 1,
and beginning (south)-east, and moving around from left to right
(i.e. following the course of the sun). Mr. Ralph Griffith (Translation of the Ramayan, I, p. 90) has compared this Hindu rite of
pradakshiza or dakshinatkaranza with the Gaelic deasil, as
described in the following passage of Sir W. Scott’s The Two
Drovers : ‘“ But it is little I would care for the food that nourishes
me, or the fire that warms me, or for God’s blessed sun itself, if
aught but weel should happen to the grandson of my father. So
let me walk the deasil round you, that you may go safe out into
the far foreign land, and come safe home.” Robin Oig stopped,
half embarrassed, half laughing, and signing to those near that he
only complied with the old woman to soothe her humour. In the
meantime she traced around him, with wavering steps, the propitiation, which some have thought has been derived from the
Druidical mythology. It consists, as is well known, in the person,
who makes the deasil, walking three times round the person who
is the object of the ceremony, taking care to move according to
the course of the sun.’ Cf. note at p.45. Note also the etymological connection between dakshiza and deiseil (Old Ir. dessel,
from dess, Gael. deas, south or right side). For the corresponding
rite (dextratio) at the Roman marriage ceremonies see Rossbach,
Romische Ehe, pp. 315, 316; Weber, Ind. Stud. V, p. 221.
38 SATAPATHA-BRAHMANA.
Angiras'! for it is indeed the brightest light, that
of the Bhvzgus and Angiras. He covers them with
the view that ‘they shall be well heated.’
14. Now he? who puts the two mill-stones on
(the black antelope skin), (in the first place) takes
up the black antelope skin, with the text (Vag. S. I,
19): ‘ Bliss-bestowing art thou!’ He shakes it, with
the text (ib.): ‘Shaken off is the Rakshas, shaken
off are the enemies!’ the import and application of
which is the same (as above, I, 1, 4, 4). He spreads
it (on the ground) with the neck-part turned towards
west, whilst muttering the text (ib.): ‘The skin of
Aditi (the inviolate or boundless earth) art thou!
May Aditi acknowledge (receive) thee!’ the import (of
this formula) being the same (as before, I, 1, 4, 5).
15. He then puts the lower mill-stone on it,
with the text (V4g. S. I, 19): ‘A rock-bowl art thou!
May the skin of Aditi acknowledge thee!’ for it is
a bowl (dhishav4) and a rock too; and by saying,
‘May the skin of Aditi acknowledge thee,’ he establishes an understanding between it and the black
antelope skin, so that ‘they will not hurt each other.’
This one (the lower mill-stone) represents the earth.
16. He now puts upon (the west side of) it the
wedge * with its point turned towards north, whilst
16. He now puts upon (the west side of) it the
wedge * with its point turned towards north, whilst
1 The old families of the Bhrigus and Angiras are frequently
mentioned together, and often also in conjunction with the Atharvans: it is indeed to these three families that the native authorities attribute the texts and ritual of the Atharva-veda, or fourth
Veda, which is generally referred to in the later Vedic writings
under the designation Atharvfagirasas. It is probable that
the Bhrigu-Angiras in the above formula of the Vagas. Samhitd are intended as equivalent to the latter term. Cf. Weber,
Omina et Portenta, p. 346.
* Viz. the Adhvaryu; cf. I, 2, 1, 1.
5 According to the corresponding rule of K&ty4yana (II, 5, 4)
I KANDA, 2 ADHYAYA, I BRAHMANA, 18. 39
muttering the text (Vag. S. I, 19): ‘ The stay of
the sky art thou!’ that is to say, it represents the
atmosphere; for by means of the atmospheric
region those two, the sky and the earth, are firmly
kept asunder; and for this reason he says, ‘The
stay of the sky art thou!’
17. He then puts the upper mill-stone on (the
lower one), with the text (Vag. S. I, 19): ‘A rockborn bowl art thou! May the rock acknowledge
thee!’ For this one being smaller is, as it were, the
daughter (of the lower mill-stone)!; for this reason
he calls it ‘rock-born.’ ‘May the rock acknowledge thee!’ he says, because one of the same kin
acknowledges (receives the other): thereby he establishes an understanding between those two millstones, thinking ‘they will not hurt one another!’
This one, as it were, represents the sky; (or) the
two mill-stones are, as it were, the two jaws, and
the wedge is the tongue: that is why he beats
(the mill-stones) with the wedge ?, for it is with the
tongue that one speaks.
18. He now pours the rice on (the lower stone),
with the text (Vag. S. I, 20): ‘Grain (dhanyam)
art thou! do thou gratify (dhi)* the gods!’ for it is
and to his commentators (and Mahfdhara on Vag. S. I, 19) and
the Black Yagur-veda, he does not lay the wedge on the lower millstone, but inserts it under the west or back-part of the stone, so as
to make the latter incline towards east and to steady it.
1 In the Gobhilfya Grzhya-stra II, 1, 16 the upper stone is similarly
called ‘the son or child’ of the lower one [dr?‘shatputra], which the
editor, Xandrak4nta, interprets as ‘drzshad and its son;’ or optionally, ‘the son of the drshad.’ Cf. Weber, Ind. Stud. V, p. 305 note.
® See I, 1, 4, 13.
® Mahidhara derives dhanya from the root dhi; and apparently allows to it here the double meaning ‘ corn or grain,’ and
‘that which satisfies or pleases.’
40 SATAPATHA-BRAHMANA.
grain; and it is with the intention ‘that it may
gratify the gods’ that the rice-oblation is taken.
® Mahidhara derives dhanya from the root dhi; and apparently allows to it here the double meaning ‘ corn or grain,’ and
‘that which satisfies or pleases.’
40 SATAPATHA-BRAHMANA.
grain; and it is with the intention ‘that it may
gratify the gods’ that the rice-oblation is taken.
19. He then grinds it, with the text (V4g. S. I,
20): ‘For out-breathing (I grind) thee! for in-breathing thee! for through-breathing (pervading vital
air)! thee! May I impart a long duration to the
life (of the sacrificer)?!’ He pours it (the ground
rice on the skin), with the text (ib.): ‘May the
divine Savityz, the golden-handed, receive thee with
a flawless hand?!’ ‘ For his (the sacrificer’s) eye
(I look at) thee‘!’
20. The reason why he thus grinds it, is that
the sacrificial food of the gods is living, is amvzta
(ambrosia, or not dead) for the immortals. Now
with the mortar and pestle, and with the two millstones they kill this rice-offering (haviryag#a).
21. When he now says: ‘For out-breathing thee!
for in-breathing thee!’ he thereby again imparts
out-breathing and in-breathing (to it), and by saying
‘for through-breathing thee!’ he imparts throughbreathing (to it), By ‘may I impart a long duration
to the life !’ he bestows life on it. By ‘may the divine
Savitz, the golden-handed, receive thee with a flaw-
1 On the three kinds of breathing, see I, 1, 3, 2-3.
® According to K4ty4yana (II, 5, 7) and Mahidhara, this last
formula (‘ May I,’ &c.) should be joined to the one that follows,
and pronounced by the Adhvaryu whilst he pours the ground rice
on the skin. Mahifdhara interprets it thus: ‘I put thee, (O rice!
on the black antelope skin) for (increasing) the life (of the sacrificer) with a view to a long continuance (of the sacrificial work);’
or ‘I place thee along the long expanse (i.e. the skin) for thy
(the rice’s) long life!’
5 See I, 1, 4, 23.
‘ Thus, according to K&ty. or Mahidh., whilst he looks at the
ground rice on the skin.
I KANDA, 2 ADHYAYA, I BRAHMANA, 22. 41
less hand!’ he says: ‘ May they be well received!’
By ‘for the eye thee!’ he bestows eye-sight on it.
Now these (attributes) are those of a living being ;
and thus that sacrificial food for the gods is indeed
living, is amvzta (ambrosia, or not dead) for the immortals. This is the reason why he thus grinds (the
rice). (Whilst) they are grinding the (ground) grains’,
(and whilst) they are heating the potsherds,—
This is the reason why he thus grinds (the
rice). (Whilst) they are grinding the (ground) grains’,
(and whilst) they are heating the potsherds,—
22. Some one? pours clarified butter (into the
Agyasthalt, or butter-pot). Now whatever oblation,
in being taken, is announced to a (particular) deity,
that belongs to the respective deity, that he takes
with a special prayer; but in taking this oblation,
to wit, the butter, he does not announce it to
any particular deity, and therefore takes it with an
undefined formula, viz. with (V4g. S. I, 20): ‘Juice
of the great ones art thou!’ For ‘the great ones’
some (take to be) a name for the cows; and their
juice indeed it is: for this reason he says, ‘The
juice of the great ones art thou!’ And thus, moreover, is some of that (butter) taken with a sacrificial
formula: and for this reason also he says, ‘The juice
of the great ones art thou!’
‘ Pimshanti pish/4ni; the grinding of the ground or grinding
of flour (pish/a-peshama) is a common expression in later
Sanskrit for doing a useless work (‘carrying owls to Athens,’ or
‘coals to Newcastle’). In the present passage, however, the phrase
has to be understood, according to Sayama, as meaning ‘ whilst
they (the sacrificer’s people) carry on the work of grinding begun
by the Adhvaryu.’
* The Agnidhra or somebody else, according to Sfyana ; but
according to the Schol. on KAty. II, 5, 9, it is done by the sacrificer
himself, who thereupon prepares the veda or bunch of sacrificial
grass, tied in the middle, and cut straight at each end, and used
for sweeping, &c. Cf. Katy. I, 3, 21-22; II, 5, 9.
42 SATAPATHA-BRAHMANA.
SeconD BRAHMANA.
1. He pours (the ground rice) into that which
contains the strainers—viz. into a dish (p4trt) on
which he has laid the two strainers—with the text
(Vag. S. I, 21): ‘At the impulse of the divine Savitrz I pour thee out, with the arms of the Asvins, with
the hands of Pdshan!’ The import of this formula
is the same (as before, I, 1, 2, 17).
2. He now sits down somewhere inside the altar
(vedi)!. Then some one (viz. the Agntdhra) comes
with the kneading-water? and brings it to him. He
(the Adhvaryu) receives it through the strainers,
with the text (V4g. S. I, 21): ‘Let the waters
mingle with the plants!’ for thereby the water unites
with the plants, viz. with the ground rice,—‘ The
plants with the sap!’ for the plants thereby unite
with the sap; viz. that ground rice with the water,
for water is their sap,—‘ The shining (or wealthy
ones) with the moving!’ for the shining ones are the
waters, and the moving ones are the plants, and
these two are thereby mixed together,—‘ Let the
sweet mingle with the sweet!’ whereby he says, ‘let
the savoury be mixed with the savoury!’
3. He then mixes (the two) together, with the
text (Vag. S. I, 22): ‘For generation I unite thee!’
for, in order that it (the dough or the sacrificial cake
prepared from it) may bring offspring to the sacri-
He then mixes (the two) together, with the
text (Vag. S. I, 22): ‘For generation I unite thee!’
for, in order that it (the dough or the sacrificial cake
prepared from it) may bring offspring to the sacri-
1 ¢He sits down (with the dish) either behind the cooking fire,
or inside the altar,’ Katy. II, 5, 11. According to Mahadeva, the
former alternative is the one favoured by the Kamvas.
2 According to K&ty. II, 5, 1, the kneading-water (or mixingwater, upasarganf) has been put on the (Gfrhapatya) fire (by
the Agnfdh) at the time of, or previously to, the spreading of
the black antelope skin.
I KANDA, 2 ADHYAYA, 2 BRAHMANA, 6. 43
ficer, for his prosperity, for food, and so on,—for
these reasons he mixes them together. And he also
mixes them together with the intention of placing
it (the dough) on (the fire): hence, in order that it
(the sacrificial cake) may be produced over the fire,
for that purpose also he mixes them together.
4. He now divides it into two halves, if there be
two oblations : at the full-moon sacrifice there really
are two oblations. He then touches them,—where
(by so doing) he would not again mix (the two)
together,— with the (respective) formulas (Vag.
S. I, 22): ‘This to Agni!’ ‘This to Agni-Soma!’
Separately indeed they take that sacrificial food
(from the cart) in the first place; then they thresh
it together, then they grind it together, then he
again divides it: for this reason he thus touches
(them separately). The one (the Adhvaryu) now
- places the cake over (the fire), the other (the Agntdhra) puts the clarified butter on:
5. These two acts are done simultaneously. The
reason why these two acts are done simultaneously
is that one half of the body of the sacrifice no doubt
is that butter, and the other half is this rice-offering.
‘That half and this half, these two let us now take
to the fire!’ thus (they think): for this reason those
two acts are done simultaneously, and thus this body
of the sacrifice is joined together.
6. That one (the Agntdhra) puts the butter on,
with the text (V4g. S. I, 22): ‘For sap—thee!’ When
he says ‘for sap thee!’ he says it for the sake of
rain; therefore he takes it off again, with the text
(Vag. S. I, 30): ‘For juice—thee!’ What juice is
1 See'l, 1, 2, 17 seq., especially p. 17, note 2.
44 SATAPATHA-BRAHMANA.
derived (by the plants) from the rain, for that he
says this.
7. Now he (the Adhvaryu) puts on (adhi-vvzg)
the cake, with the text (V4g. S. I, 22): ‘ Heat (ora
hot vessel, gharma) art thou!’ whereby he makes it
(a means of) sacrifice, and puts it on in the same
way as if he were putting the (pravargya) cauldron
(gharma)! on,—‘ Life-sustaining (visv4yus)!’ he
adds, whereby he obtains life (for the sacrificer).
S. I, 22): ‘ Heat (ora
hot vessel, gharma) art thou!’ whereby he makes it
(a means of) sacrifice, and puts it on in the same
way as if he were putting the (pravargya) cauldron
(gharma)! on,—‘ Life-sustaining (visv4yus)!’ he
adds, whereby he obtains life (for the sacrificer).
8. He spreads it (over the respective potsherds),
with the text (Vag. S. I, 22): ‘Spread widely, thou
wide-spreading one!’ whereby he causes it to spread.
He adds: ‘May thy Lord of Sacrifice spread widely
(prosper)!’ Lord of Sacrifice, namely, is the sacrificer: hence it is for the sacrificer that he thereby
prays for blessing.
9. Let him not make it too broad; for he would
make it a human (profane, common cake), if he were
to make it (too) broad. Unlucky for (or, excluded
from) the sacrifice indeed is that one, to wit, the
common (cake). ‘That I may not do anything that
1 Gharma, literally ‘heat,’ is also the technical term for a kind
of cauldron (also called mahfvira) used at the Pravargya ceremony, a preparatory rite of the Soma-sacrifice: the empty cauldron
is there put on the fire, and when thoroughly heated (whence its
name), fresh milk is poured into it. The technical phrase for
putting on the cauldron is pra-vrzg, from which pravargya is
derived; and the same verb, though with a different preposition
(viz. adhi-vrzg), being technically used for the putting on of
the sacrificial cake, this verbal coincidence has probably suggested
this connection of the two ceremonies, there being a constant
tendency to establish some kind of relation between ordinary
offerings and the Soma-sacrifice, as the most solemn one; cf. III,
4, 4,1; X, 2, 5, 3 seq.; Ait. Br. I, 18 seq. Previously to the
spreading of the cake, the cinders are swept off from the potsherds
with the grass-brush (veda), Hilleb. p. 41, note 7.
1 KANDA, 2 ADHYAYA, 2 BRAHMANA, 13. 45
is unlucky at the sacrifice, thus (he thinks, and)
for that reason he should not make it too broad.
10. And some now say: ‘He should make it of
the size of a horse’s hoof!’ But who knows how
large is a horse’s hoof? Let him make it of such
a size as in his own mind he does not think would
be too broad.
11. He then touches it over with water, either
once or three times: for whatever in this (riceoffering) they either injure or tear asunder in the
threshing or grinding of it, that—water being (a means
of ) expiation (or purification)—he thereby expiates
with water, that is, with (the means of) expiation ;
that he thereby makes good: for this reason he
touches it over with water.
12. He touches it over, with the text (V4g. S. I,
22): ‘May the fire not injure thy skin!’ for on the
fire he is now going to heat it: ‘May that (fire) not
injure thy skin!’ this is what he thereby says.
13. He now carries fire round it'. By this he
encloses it with an unbroken fence, lest the evil
He touches it over, with the text (V4g. S. I,
22): ‘May the fire not injure thy skin!’ for on the
fire he is now going to heat it: ‘May that (fire) not
injure thy skin!’ this is what he thereby says.
13. He now carries fire round it'. By this he
encloses it with an unbroken fence, lest the evil
1 The paryagnikarazam consists in performing pradakshin4 (see p. 37, note 1) on an object whilst holding a fire-brand
or burning coal ; or (according to the Paddhati) in moving one’s
hand, which holds the burning coal, round the oblation, fram
left to right. According to K4ty. II, 5, 22, the Adhvaryu does so
on the present occasion, whilst muttering the formula, ‘Removed
is the Rakshas! removed are the enemies!’ (Taitt. S. I, 1, 8, 1.)
This practice of paryagnikarazam may be compared with the
carrying of fire round houses, fields, boats, &c., on the last night
of the year, a custom which, according to Mr. A. Mitchell (The
Past in the Present, p. 145), still prevails in some parts of Scotland, and which he thinks is probably a survival of some form of
fire-worship, and intended to secure fertility and general prosperity.
The obvious meaning of the ceremony would seem to be the
warding off of the dark and mischievous powers of nature.
46 SATAPATHA-BRAHMANA.
spirits, the Rakshas, should seize upon it; for Agni
(fire) is the repeller of the Rakshas: this is the
reason why he carries fire round it.
14. He bakes?! it, with the text (Vag. S. I, 22):
‘Let the divine (or God) Savitz? bake thee!’ for it
is not a man that bakes it, but a god it is: therefore
it is the God Savitr2 that bakes it*. He adds: ‘In
the highest heaven!’ He means to say ‘among the
gods,’ when he says ‘in the highest heaven. He
touches it: ‘I will ascertain whether it is done!’
thus (he thinks, and) for that reason he touches it.
15. He touches it, with the text (Vay. S. I, 23):
‘Be not afraid! shrink not!’ He thereby says: ‘Do
not thou be afraid, do not thou shrink, because I, a
man, touch ‘thee that art not human!’
16. When it is done, he covers it over (with hot
ashes): ‘Lest the evil spirits, the Rakshas, should
espy it,’ thus (he thinks); and ‘Lest it should lie,
as it were, naked and despoiled!’ thus also (he
thinks) :—that is the reason why he covers it over.
17. He covers it over, with the text (V4g. S. I,
23): ‘May the sacrifice not be liable to languish,
nor the sacrificer’s race liable to languish!’ ‘That
the sacrifice or the sacrificer may not languish after
this, when I cover this over, thus (he thinks, and)
for this reason he covers it over in this manner
(i.e. with the above text).
1 On the upper side it is baked by burning straw put on or held
over it, whereby it takes a crust (tva4, ‘skin’). Schol. on Katy.
Il, 5, 23.
* With the name of no other God the epithet deva (‘ shining,’
‘God’) is so frequently used as with that of Savitr¢: hence,
according to the author’s reasoning, it is he that must be intended,
whenever a god not otherwise specified is alluded to.
Schol. on Katy.
Il, 5, 23.
* With the name of no other God the epithet deva (‘ shining,’
‘God’) is so frequently used as with that of Savitr¢: hence,
according to the author’s reasoning, it is he that must be intended,
whenever a god not otherwise specified is alluded to.
I KANDA, 2 ADHYAYA, 3 BRAHMANA, 2. 47
18. He then pours out for the Aptya deities the
water with which the dish has been rinsed and
that in which he has washed his fingers!, The
reason why he pours it out for the Aptyas (is this) :
TuirD BRAHMANA.
Tue PREPARATION OF THE ALTAR.
“1, Fourfold, namely, was Agni (fire) at first. Now
that Agni whom they at first chose for the office
of Hotz priest passed away. He also whom they
chose the second time passed away. He also whom
they chose the third time passed away*. Thereupon the one who still constitutes the fire in our own
time, concealed himself from fear. He entered into
the waters. Him the gods discovered and brought
forcibly away from the waters. He spat upon the
waters, saying, ‘Bespitten are ye who are an unsafe
place of refuge, from whom they take me away
against my will!’ Thence sprung the Aptya deities,
Trita, Dvita, and Ekata.
2. They roamed about with Indra, even as nowadays a Brahman follows in the train of a king.
When he slew Visvardpa, the three-headed son of
Tvash/¢rz, they also knew of his going to be killed ;
and straightway Trita slew him. Indra, assuredly,
was free from that (sin), for he is a god’
1 The washing of the fingers and the dish, and has taken place
after the putting on and touching over of the cake, and before the
paryagnikarazam is performed.
3 In I, 3, 3, 13-16, the three former Agnis (or the three brothers
of Agni, acc. to Mahfdh., Vag. S. II, 2) are said to have fled from
fear of the thunderbolt, in the shape of the vasha# formula.
* Cf. I, 6, 3, rseq. In the Taitt. Samh. II, 5, 1, 1, Visvarfipa,
the Tv4sh/éra, is said to have been a sister's son of the Asuras, and
48 SATAPATHA-BRAHMANA,
3. And the people thereupon said: ‘ Let those be
guilty of the sin who knew about his going to be
killed!’ ‘How?’ they asked. ‘The sacrifice shall
wipe it off upon (shall transfer it to) them !’ they said.
Hence the sacrifice thereby wipes off upon them
(the guilt or impurity incurred in the preparation of
the offering), when they pour out for them the water
with which the dish has been rinsed, and that in
which he (the Adhvaryu) has washed his fingers.
4. And the Aptyas then said: ‘ Let us make this
pass on beyond us!’ ‘On whom?’ they asked.
‘On him who shall make an offering without a
dakshiza (gift to the officiating priests)!’ they said.
Hence one must not make an offering without a dakshiz4; for the sacrifice wipes (the guilt) off upon
the Aptyas, and the Aptyas wipe it off upon him
who makes an offering without a dakshiva. |
5. Thereupon the gods ordained this to be the
Hence one must not make an offering without a dakshiz4; for the sacrifice wipes (the guilt) off upon
the Aptyas, and the Aptyas wipe it off upon him
who makes an offering without a dakshiva. |
5. Thereupon the gods ordained this to be the
house-priest (purohita) to the gods, and to have been killed by
Indra, because he had secretly contrived to let the oblations
go to the Asuras, instead of to the gods. Thus by killing him,
Indra (or Trita, according to our version of the legend) became
guilty of that most hideous crime, the brahmahaty4, or killing
of a Bréhmama. Trita, the Aptya (i.e. probably ‘ sprung
from, or belonging to the ap, or waters of the atmosphere’),
seems to have been a prominent figure of the early Indo-
Iranian mythology, the prototype, in many respects, of Indra, the
favourite god of the Vedic hymns. The notion of wishing evil and
misfortune away to Trita, or far, far away, is a familiar one to the
Vedic bards. The name Traitana also occurs once in Rig-veda
(I, 18, 5), though in a rather dark passage. On the connection
between Trita (? Traitana) and the Iranian Thraetona (Feridfn),
son of Athvya, see E. Burnouf, Journ. Asiat. V, 120; R. Roth,
Zeitschr. d. Deutsch. Morg. Ges. II, p. 216 seq. Dvita (the second)
and Ekata are no doubt later abstractions suggested by the
etymology of the name Trita (the third), although the former,
Dvita, occurs already in the Vedic hymns,
I KANDA, 2 ADHYAYA, 3 BRAHMANA, 5. 49
dakshizaé at the new- and full-moon sacrifices, to
wit, the Anv4h4rya mess of rice}, ‘lest the oblation should be without a dakshiz4.’ That (rinsing
water) he pours out (for each Aptya) separately : thus
he avoids a quarrel among them. He makes it hot
(previously)*: thus it becomes boiled (drinkable) for
them. He pours it out with the formulas, ‘ For
Trita thee!’ ‘For Dvita thee!’ ‘For Ekata thee!’
—Now it is as an animal sacrifice that this sacrificial cake is offered’.
1 The Anvah4rya consists of boiled rice prepared from the
rice-grains that remain after the sacrificial cakes have been prepared. It is put on the Dakshina fire by the Adhvaryu for
cooking after covering over the cakes and pouring out the water.
Katy. I, 5, 27. Sayaza explains the term as ‘that which takes
away (anv4-hrz) from the sacrificer the guilt incurred by mistakes
during the sacrifice ;’ but the St. Petersburg Dictionary offers the
more probable explanation of it as ‘ that which serves to supplement (anva-hrz) the sacrifice.’
Katy. I, 5, 27. Sayaza explains the term as ‘that which takes
away (anv4-hrz) from the sacrificer the guilt incurred by mistakes
during the sacrifice ;’ but the St. Petersburg Dictionary offers the
more probable explanation of it as ‘ that which serves to supplement (anva-hrz) the sacrifice.’
* According to Sayama ‘he makes the poured-out water hot
with a coal.’ Katydyana (II, 5, 26) and his commentators, on the
other hand, supply the following particulars: ‘ Having heated (with
straw lighted in the Gfrhapatya) the water which has been used
for washing the dish and hands, he pours it out for the Aptyas
(from east to west into three lines drawn with the wooden sword
from west to east, north of the sacrificial ground) in such a manner
that it does not flow together, with the formulas, “ For Trita thee !”
&c., respectively.’
5 That is to say, the sacrificial cake is a substitute or symbol
(pratim 4) for the animal sacrifice (as this it would seem was originally a substitute for the human sacrifice) by which the sacrificer
redeems himself from the gods. Cf. Sat. Br. XI, 1, 8, 3; Taitt. Br.
Ill, 2, 8,8. The initiation (dfksh4) of the sacrificer constitutes
his consecration as the victim at the animal sacrifice (Sat. Br. XI,
4,1, 3; Ait. Br. Il, 3; 9; 11; Taitt. Br. II, 2,82; T.S.VI, 1, 11,
6; Kaush. Br. X, 3; XI, 8), or as the sacrificial food at the haviryagha (Sat. Br. III, 3, 4,21; Taitt. Br. III, 2, 8, 9), or as the horse
at the horse-sacrifice (Taitt. Br. III, 9, £7, 4-5), &c. See, also,
Taitt. S. VII, 2,10, 4; Kash. 34, 11, where it is said that one must
[12] E
50 SATAPATHA-BRAHMANA.
6. At first, namely, the gods offered up a man as
the victim’. When he was offered up, the sacrificial
essence went out of him. It entered into the horse.
They offered up the horse. When it was offered
up, the sacrificial essence went out of it. It entered
into the ox. They offered up the ox. When it was
offered up, the sacrificial essence went out of it. It
entered into the sheep. They offered up the sheep.
When it was offered up, the sacrificial essence went
out of it. It entered into the goat. They offered
up the goat. When it was offered up, the sacrificial
essence went out of it.
7. It entered into this earth. They searched for
it, by digging. They found it (in the shape of) those
two (substances), the rice and barley : therefore even
now they obtain those two by digging; and as much
not perform the dvadas4ha for any one, since in having to eat of
the victim, the cake, &c., one would eat the sacrificer’s own flesh,
&c. Cf. Weber, Ind. Streifen, I, p.'73. In accordance with these
notions it would seem that man originally sacrificed his equal, as
the best substitute for his own self; and that, as advancing civilisation rendered human sacrifices distasteful, the human victim was
supplied by domestic animals, ennobled by constant contact with
man ; and finally by various materials of human diet.
? On this legend and the one in the Ait. Br. II, 8, but slightly
differing from ours, see Max Miller’s History of Ancient Sanskrit
Literature, p. 420; A. Weber’s Ind. Streifen, I, p. 55; Haug’s
Transl. of the Ait. Br. p.go; J. Muir’s Original Sanskrit Texts, IV,
p- 289 note. Professor Max Miller remarks: ‘The drift of this
story is most likely that in former times all these victims had been
offered. We know it for certain in the case of horses and oxen,
though afterwards these sacrifices were discontinued. As to sheep
and goats, they were considered proper victims to a still later time.
When vegetable offerings took the place of bloody victims, it was
clearly the wish of the author of our passage to show that, for
certain sacrifices, these rice-cakes were as efficient as the flesh of
animals.’ Cf. also II, 1,-4, 3
I KANDA, 2 ADHYAYA, 3 BRAHMANA, 9. 51
efficacy as all those sacrificed animal victims would
have for him, so much efficacy has this oblation (of rice
&c.) for him who knows this. And thus there is in this
oblation also that completeness which they call ‘the
fivefold animal sacrifice.’
8. When it (the rice-cake) still consists of ricemeal, it is the hair’. When he pours water on it, it
becomes skin?. When he mixes it, it becomes flesh :
for then it becomes consistent; and consistent also
is the flesh. When it is baked, it becomes bone: for
then it becomes somewhat hard; and hard is the bone.
And when he is about to take it off (the fire) and
sprinkles it with butter, he changes it into marrow.
This is the completeness which they call ‘the fivefold animal sacrifice.’
9. The man (purusha) whom they had offered up
became a mock-man (kim-purusha’). Those two,
the horse and the ox, which they had sacrificed,
* According to Sayama, because, like the hair of the victim, the
particles of the ground rice are minute and numerous. According
to Ait. Br. II, 9, on the other hand, the awn or beard of the rice
represents the hair; the husks the skin; the minute particles of
chaff removed by the final winnowings, the blood ; the ground rice
the flesh ; and ‘whatever other substantial part is in the rice’ are
the bones of the victim.
* « Because it becomes as flexible as skin,’ S&yana.
* It is doubtful what particular kind of being the term kimpurusha (depraved man) is here intended to denote. The authors
of the St. Petersburg Dictionary, whom Professor Weber follows
(Ind. Stud. IX, 246), take it (probably correctly) to denote
‘amonkey.’ Professor Haug, on the other hand, in his translation of the corresponding passage in the Ait. Br. II, 8, thinks ‘the
author very likely meant a dwarf, whilst Professor Max Miller
(History of Ancient Sanskrit Literature, p. 420) translates it by
‘a savage.’ Perhaps one of the species of apes which particularly
resemble man, is intended by it. Cf. Weber, Omina et Portenta,
P- 356.
E 2
52 SATAPATHA-BRAHMANA.
420) translates it by
‘a savage.’ Perhaps one of the species of apes which particularly
resemble man, is intended by it. Cf. Weber, Omina et Portenta,
P- 356.
E 2
52 SATAPATHA-BRAHMANA.
became a bos gaurus and a gayal (bos gavaeus)
respectively. The sheep which they had sacrificed,
became a camel. The goat which they had sacrificed, became a sarabha!. For this reason one should
not eat (the flesh) of these animals, for these animals
are deprived of the sacrificial essence (are impure).
FourtH BRAHMANWA.
1, When Indra hurled the thunderbolt at V7ztra,
that hurled one became fourfold. Of (three parts
of) it the wooden sword (sphya) represents one-third
or thereabouts, the sacrificial post one-third or thereabouts, and the chariot one-third or thereabouts. That
piece, moreover, with which he struck him, was broken
off (srz); and on falling down it became an arrow
(sara): hence the designation arrow, because it was
broken off. And in this way the thunderbolt became
fourfold.
2. In consequence of this, the priests make use of
two (of these pieces) at the sacrifice, and men of the
military caste (ra4ganyabandhu) also make use of
two of them in battle: viz. the priests make use of the
sacrificial post and the wooden sword, and the men of
the military caste of the chariot and the arrow.
3. Now when he takes up the wooden sword?, he
raises that thunderbolt against the wicked, spiteful
enemy, even as Indra at that time raised the thunderbolt against V7ztra: that is the reason why he takes
the wooden sword.
4. He takes it, with the text (Vag. S. I, 24): ‘At
the impulse of the divine Savityz, I take thee with
' A fabulous kind of deer with eight legs, which was supposed
to kill elephants and lions.
* See note on I, 1, 2, 8.
I KANDA, 2 ADHYAYA, 4 BRAHMANA, 7. 53
the arms of the Asvins, with the hands of Pashan;
thee that performs sacred rites to the gods!’ Savitvz,
namely, is the impeller of the gods: thus he thereby
takes that (wooden sword) as one impelled by Savitvz.
‘With the arms of the Asvins, he says, because the
Asvins are the two Adhvaryu priests (of the gods) :
with their arms he therefore takes it, not with his own.
Pdshan is distributer of portions (to the gods): with
his hands he therefore takes it, not with his own; for
it is the thunderbolt, and no man can hold that: he
thus takes it with (the assistance of) the gods.
5. ‘I take (thee) that performs sacred rites to the
gods,’ he says, because a sacred rite means a sacrifice:
‘that performs sacrifices to the gods,’ he thereby says.
After taking it in his left hand and touching it with
his right, he murmurs—by what he murmurs he
makes it sharp,—
5. ‘I take (thee) that performs sacred rites to the
gods,’ he says, because a sacred rite means a sacrifice:
‘that performs sacrifices to the gods,’ he thereby says.
After taking it in his left hand and touching it with
his right, he murmurs—by what he murmurs he
makes it sharp,—
6. He murmurs (V4yg. S. I, 24): ‘ Thou art Indra’s
right arm!’ for Indra’s right arm no doubt is the most
powerful one, and for that reason he says: ‘ Thou art
Indra’s right arm!’ ‘The thousand-spiked, hundrededged !’ he adds, for a thousand spikes and a hundred
edges had that thunderbolt which he hurled at V7ttra:
he thereby makes it to be that (thunderbolt).
7. ‘The sharp-edged Vayu (wind) art thou!’ he
adds; for that indeed is the sharpest edge, to wit,
that (wind) which here blows: for that one sweeps
right across these worlds. He thereby makes it sharp.
When he (further) says: ‘ The killer of the enemy !’
let him, whether he wishes to exorcise or not, say:
‘The killer of so and so!’ When it has been sharpened, he must not touch either himself or the earth
with it: ‘Lest I should hurt either myself or the earth
with that sharp thunderbolt, thus he thinks, and for
54 SATAPATHA-BRAHMANA.
that reason he does not touch either himself or the
earth with it.
8. The gods and the Asuras, both of them sprung
from Prag4pati’, were contending for superiority. The
gods vanquished the Asuras; and yet these afterwards harassed them again.
9. The gods then said: ‘We do, no doubt, vanquish the Asuras, but nevertheless they afterwards
again harass us. How then can we vanquish them
so that we need not fight them again ?’
10. Agni then said: ‘ By fleeing northwards they
escape from us.’ By fleeing northwards they had
indeed escaped from them.
11. Agni said: ‘I will go round to the northern
side, and you will then shut them in from here?; and
whilst shutting them in, we will put them down by
these (three) worlds; and from what fourth world
there is beyond these (three) they will not be able
to rise again.’
12, Agni thereupon went round to the northern
side; and they (the other gods) shut them in from
here; and whilst shutting them in, they put them down
with these (three) worlds; and from what fourth world
! Prag&pati is called the father of the gods and Asuras, I, 5, 3, 2;
and they are represented as entering on his inheritance, I, 7, 2, 22;
IX, 5,1,12. Not only the gods and Asuras, but also the men derive
their origin from Prag@pati, XIV, 8, 2,1. He has created all
beings, I, 6, 3, 35; Ait. Br. ITI, 36.
3 T.e. ‘from the sacrificial ground,’ Sayama. It seems doubtful to
me whether it does not rather mean ‘ you will then shut them in, or
block them up, within that place,’ that is to say, north of the altar,
where the utkara, or heap of rubbish, lies. The four worlds by
which he puts down the enemies are represented by the loose soil
which is dug up by the sphya being flung four separate times at
the grass-bush lying on the altar (vedi), and which is then thrown
on the utkara.
The four worlds by
which he puts down the enemies are represented by the loose soil
which is dug up by the sphya being flung four separate times at
the grass-bush lying on the altar (vedi), and which is then thrown
on the utkara.
1 KANDA, 2 ADHYAYA, 4 BRAHMANA, I5. 55
there is beyond these (three) they did not rise again.
Now this same (expulsion of the Asuras) is virtually
the same act as the flinging away of the grass-bush?.
13. The Agntdhra goes round to the north, for he
is virtually the same person as Agni himself. The
Adhvaryu then shuts them in from here; and whilst
shutting them in, he puts them down by means of
these (three) worlds; and from what fourth world
there is beyond these (three) they do not rise again.
Thus now also they do not rise again, for by the
same means by which the gods kept them off, the
priests now also keep them off during the sacrifice.
14. And whoever has evil designs upon the sacrificer and hates him, him he thereby puts down by
means of these (three) worlds, and what fourth world
there is beyond these. And in putting him down
with these (three) worlds, and what fourth world
there is beyond these, he flings everything away
from this (earth), for on it all these worlds rest: for
what would he fling away, if he were to fling (the
gtass-bush) away with the words, ‘The air I throw
away, the heaven I throw away!’ therefore he flings
everything away from this (earth)*.
15. Thereupon, after putting the grass-bush between?, he flings (the wooden sword at it). ‘Lest I
1 The ceremony called stambayagus (-harazam) consists in
‘the throwing away of the grass-bush after cutting it by the (flinging
of the) wooden sword, with the simultaneous reciting of Yagustexts’ [yagurmantrako darbhah stambayaguh, takka stambarfipam
sphyena bhittvotkaradese haret, Say., Taitt. S. I, 1, 9).
2 Thig passage, in which the author seems to argue against
some other ritualistic authority, is not quite clear to me. The Taitt.
Br. has, ‘from the atmosphere he drives him away (by the second
throw), from the sky he drives him away (by the third throw).
3 That is, between himself, or the wooden sword, and the altar.
According to KAty. II, 6,15, he lays the grass-bush down on the
56 SATAPATHA-BRAHMANA,
should injure the earth with this sharp thunderbolt!’
thus (he thinks, and) for that reason he flings after
putting the grass-bush between.
3 That is, between himself, or the wooden sword, and the altar.
According to KAty. II, 6,15, he lays the grass-bush down on the
56 SATAPATHA-BRAHMANA,
should injure the earth with this sharp thunderbolt!’
thus (he thinks, and) for that reason he flings after
putting the grass-bush between.
16. He flings it, with the text (Vag. S.I, 25): ‘O
earth, that affordest the place for making offerings
to the gods! may I not injure the root of thy plant!’
He thereby makes her, as it were, with roots remaining in her’. Whilst he takes up (the earth dug up
by the sword), he thus addresses her: ‘May I not
injure the roots of thy plants !’—And in further saying, ‘Go to the fold, the abode of the cows!’ when
he is about to throw it away (on the heap of rubbish),
he causes it not to forsake him; for that which is
within the fold? does not forsake him: for that reason he says, ‘Go to the fold, the abode of the cows!’—
He further says (whilst looking at the hole in the
ground): ‘May the sky rain on thee!’ Wherever,
in digging into her, they wound and injure her—
water being (a means of) expiation—that he thereby
expiates by the water which is (a means of) expiation;
that he thereby makes good by means of the water :
that is the reason why he says: ‘ May the sky rain
on thee !’—‘Tie him down, O divine Savitz, to the
furthest end of the earth!’ he says (whilst throwing
on the heap of rubbish the soil dug up); he thus
altar with its top pointing northwards, with the text: ‘The armour
of the earth art thou!’
1 S4yana explains it by uttaramfl4m iva karoti; ‘prithivim
uparibhag4vasthitamflayukt4m iva’ (?‘ with the roots remaining in
its (the earth’s) upper part, or surface’), Cf. also Sdy. on Taitt. S.
I, 1, 9 (p. 155).
* The Taitt. Br. (III, 2, 9, 3) identifies the fold (pen, stable) with
the metres (? which enclose the altar in the shape of the first set
of lines), cf. Sat. Br. I, 2, 5,6 seq. This identification rests on the
double meaning of go (in gosthanam) as ‘ cow’ and ‘ metre,’
1 KANDA, 2 ADHYAYA, 4 BRAHMANA, 18. 57
says to the divine Savitvz: ‘Tie him down to blind
darkness!’ when he says ‘to the furthest end of the
earth,—‘ With a hundred fetters!’ by this he means
to say, ‘so that he cannot free himself.—‘ Him who
hates us and whom we hate, do not release from
there!’ Whether or not he wishes to exorcise, let
him say: ‘So and so... do not release from there!’
17. He then throws (the wooden sword) a second
time, with the text (V4g. S. I, 26): ‘May I drive
Araru away from the earth, the place of offerings!’
Araru}, namely, was an Asura and Rakshas. Him
the gods drove away from this (earth), and in the
same way he (the Adhvaryu) thereby drives him
away from this (earth). He adds (whilst repeating
the several corresponding acts): ‘Go to the fold,
the abode of the cows! May the sky rain on thee!
Tie him down, O divine Savitz, to the furthest end
of the earth, with a hundred fetters, him who hates
us and whom we hate, do not release him from
there !’
He adds (whilst repeating
the several corresponding acts): ‘Go to the fold,
the abode of the cows! May the sky rain on thee!
Tie him down, O divine Savitz, to the furthest end
of the earth, with a hundred fetters, him who hates
us and whom we hate, do not release him from
there !’
18. The Agntdhra presses it down (on the heap
of rubbish), with the text (Vag. S. I, 26): ‘O Araru!
thou shalt not fly up to heaven!’ For when the gods
drove away Araru, the Asura-Rakshas, he wished to
fly up to heaven. Agni pressed him down, saying,
‘O Araru, thou shalt not fly up to heaven!’ and he
did not fly up to heaven. In the same way the
1 Of this demon we have no further particulars except that in
Rig-veda X, 99, 10, he is said to have four feet; see also Taitt. Br. III,
2,9, 4.8eq. Perhaps there is some connection between Araru and
the Arurmaghas in Ait. Br. VII, 28, and the Arunmukhas in Kaushft.
Up. 3, 1; both of them enemies of Indra. Cf. M. Haug’s and
Max Miller's translations of these works; and Weber, Ind. Stud.
I, 411.
58 SATAPATHA-BRAHMANA.
Adhvaryu thereby cuts him off from this world, and
the Agntdhra from the side of heaven. That is the
reason why he does this.
19. He then throws (the wooden sword) a third
time, with the text (Vg. S. I, 26): ‘Let thy drop
not spring up to the sky!’ Her (the earth’s) drop
no doubt is that moisture of hers upon which the
creatures subsist. ‘Let this thine (moisture) not fly
away to the sky!’ he thereby says.—He adds (whilst
again repeating the several acts): ‘Go to the fold,
the abode of the cows! May the sky rain on thee!
Tie him down, O divine Savitvz, to the furthest end
of the earth, with a hundred fetters, him who hates
us and whom we hate, do not release him from
there!’
20. Three times he throws it, with the sacrificial
formula (Yagus); for three are these worlds, and
with these worlds he thereby puts him (the evil
spirit) down. And what these worlds are, that
in truth is the Yagus: for that reason he throws it
thrice with the sacrificial formula.
21. Silently (he throws) a fourth time*, What
fourth world there may or may not be beyond these
(three), by that one he thereby drives away the
spiteful enemy. For uncertain indeed is what fourth
world there may or may not be beyond these (three);
and uncertain also is what (is done) silently: for that
reason (he throws) silently a fourth time.
2 In the corresponding passage of the Black Yagus (Taitt. Br.
III, 2, 9, 5 seq.) the Adhvaryu is represented as driving the enemy
away from the four worlds by throwing the sword four times.
* When, together with the dug-out soil, he throws the grass-bush
on the heap of rubbish. Katy. II, 6, 24.
I KANDA, 2 ADHYAYA, 5 BRAHMAMA, 5. 59
Firth BRAHMANA.
1. The gods and the Asuras, both of them sprung
from PragApati, were contending for superiority. Then
the gods were worsted, and the Asuras thought: ‘ To
us alone assuredly belongs this world!’
Katy. II, 6, 24.
I KANDA, 2 ADHYAYA, 5 BRAHMAMA, 5. 59
Firth BRAHMANA.
1. The gods and the Asuras, both of them sprung
from PragApati, were contending for superiority. Then
the gods were worsted, and the Asuras thought: ‘ To
us alone assuredly belongs this world!’
2. They thereupon said: ‘Well then, let us divide
this world between us; and having divided it, let
us subsist thereon!’ They accordingly set about
dividing it with ox-hides from west to east.
3. The gods then heard of this, and said: ‘The
Asuras are actually dividing this earth: come, let us
go to where the Asuras are dividing it. For what
would become of us, if we were to get no share in it ?’
Placing Vishzu, (in the shape of) this very sacrifice,
at their head, they went (to the Asuras).
4. They then said: ‘Let us share in this earth
along with yourselves! Let a part of it be ours!’
The Asuras replied rather grudgingly: ‘As much as
this Vishzu lies upon, and no more, we give you!’
5. Now Vishau was a dwarf’. The gods, however,
1 This legend is given in Muir’s Original Sanskrit Texts, IV, p.122,
where it is pointed out that we have here the germ of the Dwarf
Incarnation of Vishnu ; and in A. Kuhn’s treatise, ‘Ueber Entwicklungsstufen der Mythenbildung,’ p. 128, where the following remarks are made on the story: ‘Here also we meet with the same
struggle between light and darkness: the gods of light are
vanquished and obtain from the Asuras, who divide the earth between themselves, only as much room as is covered by Vishxu,
who measures the atmosphere with his three steps. He represents
(though I cannot prove it in this place) the sun-light, which, on
shrinking into dwarf’s size in the evening, is the only means of
preservation that is left to the gods, who cover him with metres,
i.e. with sacred hymns (probably in order to defend him from the
powers of darkness), and in the end kindle Agni in the east—the
dawn—and thereby once more obtain possession of the earth.’
Compare also the corresponding legend in Taitt. Br. III, 2, 9, 7,
60 SATAPATHA-BRAHMANA.
were not offended at this, but said: ‘Much indeed
they gave us, who gave us what is equal in size
to the sacrifice.’
6. Having then laid him down eastwards, they
enclosed him on all (three) sides with the metres,
saying (Vag. S. I, 27), on the south side, ‘With the
Gayatri metre I enclose thee!’ on the west side:
‘With the Trish¢ubh metre I enclose thee!’ on the
north side: ‘With the Gagatt metre I enclose thee?!’
Having then laid him down eastwards, they
enclosed him on all (three) sides with the metres,
saying (Vag. S. I, 27), on the south side, ‘With the
Gayatri metre I enclose thee!’ on the west side:
‘With the Trish¢ubh metre I enclose thee!’ on the
north side: ‘With the Gagatt metre I enclose thee?!’
7. Having thus enclosed him on all (three) sides,
and having placed Agni (the fire) on the east side,
they went on worshipping and toiling with it (or
him, i.e. Vishuvu, the sacrifice). By it they obtained
(sam-vid) this entire earth; and because they obtained
by it this entire (earth), therefore it (the sacrificial
ground) is called vedi (the altar). For this reason
they say, ‘As great as the altar is, so great is the
earth ;’ for by it (the altar) they obtained this entire
(earth). And, verily, he who so understands this,
wrests likewise this entire (earth) from his rivals,
excludes his rivals from sharing in it.
8. Thereupon this Vishzu became tired; but being
enclosed on all (three) sides by the metres, with the
where the gods are granted by the Asuras as much as they can
enclose ; and by the Vasus being placed in the south, the Rudras in
the west, the Adityas in the north, and Agni in the east, they obtain:
the whole of the earth.
1 In the actual performance of the sacrifice this represents the
pfrva-parigraha, or first enclosing of the altar by a single line
being drawn with the wooden sword on each of the three sides (viz.
S.W. to S.E.; S.W. to N.W.; N.W. to N. E.) whilst muttering the
respective texts. Before doing so he has, however, to ask and
receive the permission of the Brahman, mutatis mutandis, in the
usual way (cf. p. 7 note): the same forms have to be gone through at
the marking of the second and third enclosures. K4ty. II, 6, 25 seq.
On the ritualistic application of the metres, see note on I, 3, 2, 9.
I KANDA, 2 ADHYAYA, 5 BRAHMANA, TI. 61
fire on the east, there was no (means of) escaping:
he then hid himself among the roots of plants.
9. The gods said: ‘What has become of Vishu ?
What has become of the sacrifice?’ They said:
‘On all (three) sides he is enclosed by the metres,
with Agni to the east, there is no (way of) escaping :
search for him in this very place!’ By slightly
digging they accordingly searched for him. They
discovered him at a depth of three inches (or thumb’s
breadths): therefore the altar should be three inches
deep; and therefore also P4#4i' made the altar for
the Soma-sacrifice three inches deep.
10. This, however, one must not do. Among
the roots of the plants he (Vishzu) hid himself:
therefore let him (the Adhvaryu) bid (the Agntdhra)
to cut out the roots of the plants. And since they
found (anu-vid) Vishzu in that place, therefore it is
called vedi (altar).
10. This, however, one must not do. Among
the roots of the plants he (Vishzu) hid himself:
therefore let him (the Adhvaryu) bid (the Agntdhra)
to cut out the roots of the plants. And since they
found (anu-vid) Vishzu in that place, therefore it is
called vedi (altar).
11. When they had found him, they enclosed him
with a second enclosure, saying (Vag. S. I, 27), ‘Of
good soil art thou, and auspicious art thou!’ on the
south side; for when they had thus obtained this
earth they made it of good soil and auspicious ;—
‘Pleasant art thou, and soft to sit upon!’ they said
on the west side, for when they had thus obtained
this earth, they made it pleasant and soft to sit
upon ;—‘ Abounding in food and drink art thou!’ they
said on the north side, for when they had thus
obtained this earth, they made it abounding in food
and drink.
1 This teacher is mentioned again, Sat. Br. I, 1, 4, 27, along
with two others, viz. Asuri and Madhuki, but nothing further is
known of him. According to the Black Yagus the altar is made
four (not three) angulas deep.
62 SATAPATHA-BRAHMAWNA.
12. Threefold? he draws round the first line of
enclosure, threefold the second: hence sixfold (the
two); for six seasons there are in the year, and the
year, as PragApati (Lord of Creation), is the sacrifice 2.
As large as the sacrifice, as wide as its extent is,
so wide does he thereby enclose it.
13. With six sacred words* he draws around the
first line of enclosure, with six the second: thus
(together) twelvefold, for twelve no doubt are the
months of the year; and the year, as Pragdpati, is
the sacrifice. As large as the sacrifice, as wide as its
extent is, so wide does he thereby enclose it.
14. ‘Let it (the altar) measure a fathom‘ across
on the west side,’ they say: that, namely, is the
size of a man, and it (the altar) should be of (the)
man’s size. ‘Three cubits long (should be) the
1 Viz. each enclosing line consists of three divisions corresponding to the three sides (S., W., N.) of the altar.
* Prag&pati (Lord of Creation) is here, as elsewhere, identified
with the year (probably as the representative of the eternal process
of regeneration) and consequently with the annual cycle of sacrificial performance, or the sacrifice itself. Cf. Sat. Br. I, 5, 2, 16;
X, “4s 3) I.
* According to Sf&yana, because each of the three mantras,
‘gayatrena (traishfubhena, gdgatena resp.) tva Ahandasa pari
grihnimi,’ consists of two parts, the first ending with tv, the
second with grzhz4mi, which makes together six. Similarly with
the second triad of mantras. In the former case the Taittiriya
text (Taitt. S. I, 1, 9, 3), ‘The Vasus may enclose thee with
the GAyatrf metre, the Rudras with the Trish/ubh metre, the
Adityas with the Gagatf metre!’ would furnish a more natural
explanation of the six sacred words.
Similarly with
the second triad of mantras. In the former case the Taittiriya
text (Taitt. S. I, 1, 9, 3), ‘The Vasus may enclose thee with
the GAyatrf metre, the Rudras with the Trish/ubh metre, the
Adityas with the Gagatf metre!’ would furnish a more natural
explanation of the six sacred words.
‘ Vydma, the space between the extreme ends of the outstretched arms. It is doubtful whether it is here intended for a
fixed measure, or whether it is a relative one, depending on the
size of the respective sacrificer. The size of a man was supposed
to be equal to the extent of his outstretched arms.
1 KANDA, 2 ADHYAYA, 5 BRAHMANA, 17. 63
“easterly line?,” for threefold is the sacrifice,’ (so
they say, but) in this there is no (fixed) measure:
let him make it as long as he thinks fit in his
own mind! \
15. The two shoulders (of the altar) he carries
along both sides of the (Ahavantya) fire. For the
altar (vedi, fem.) is female and the fire (agni, masc.)
is male; and the woman lies embracing the man:
thereby a copulation productive of offspring is
obtained. For this reason he carries the two
shoulders (of the altar) along both sides of the fire.
16. It (the altar) should be broader on the west
side, contracted in the middle, and broad again on
the east side; for thus shaped they praise a woman:
‘broad about the hips, somewhat narrower between
the shoulders, and contracted in the middle (or, about
the waist).’ Thereby he makes it (the altar) pleasing
to the gods.
17. It should be sloping towards east, for the
east is the quarter of the gods; and also sloping
towards north, for the north is the quarter of men.
To the south side he sweeps the rubbish (loose soil),
for that is the quarter of the deceased ancestors.
If it (the altar) were sloping towards south, the
sacrificer would speedily go to yonder world; and
thus (by making the altar in the prescribed way)
the sacrificer lives for a long time: for this reason
he sweeps the loose soil to the south side. Let
1 Te. a line drawn from the middle of the western side through
the centre of the altar to the Ahavantya fire. The same line prolongated from the western side of the altar westwards to the Garhapatya would measure eight (eleven or twelve) steps (prakrama or
vikrama, of two feet or pada each) from fire to fire. See I, 7,
3» 23-25.
64 SATAPATHA-BRAHMANA.
him then cover it (the altar) over with (fresh) rubbish:
for rubbish means cattle, and well-stocked with cattle
he thereby makes it’.
See I, 7,
3» 23-25.
64 SATAPATHA-BRAHMANA.
him then cover it (the altar) over with (fresh) rubbish:
for rubbish means cattle, and well-stocked with cattle
he thereby makes it’.
18. He (the Agntdhra) smooths it down (from east
to west). The gods, namely, when they were preparing for the contest, said to one another: ‘Come,
let us remove to the moon for safety what imperishable place of worship there is on this earth;
so that if the Asuras, on vanquishing us, should drive
us away from here, we may afterwards, by praising
and mortifying, prevail again!’ They accordingly
removed to the moon what imperishable place of
worship there was on this earth. That now is the
black (spots) in the moon: hence they say, ‘In the
moon is the place of worship for this earth.’ It is
in this place of worship also that his sacrifice is
performed: for that reason he smooths (the altar)
down 2. ;
19. He smooths it down, with the text (Vag. S. I,
28): ‘Before the bloody (battle) with its rushings hither and thither’, O mighty one!’ the
bloody one no doubt is the battle, for in battle
1 Purfsha, rubbish; ‘sandy or gravel-like soil,’ Say. on Taitt.
Br. III, 2, 9, 12; purfsha also means ‘feces, manure,’ in which
sense it is probably taken symbolically for ‘cattle.’ The Taitt. Br.
better: ‘well supplied with cattle he thereby makes him (the
sacrificér).’
* 1 By stroking along the altar he shifts it to the moon.
* The interpretation of pura krfirasya visripaf here given
by the author, and also by Mahidhara on Vag. S. I, 28, is more than
doubtful. Sayaza on Taitt. S. I, 1, 9 is probably more correct in
taking pura visr:pa& (abl. or gerund) krfirasya to mean ‘before
the sneaking away of the cruel enemy (Araru, lying fettered on the
heap of rubbish)’—he supplies: ‘thou, O altar, containest merely
the divine oblations, but since his removal thou containest everything.’ Cf. also Weber, Ind. Streifen, II, p. 463.
I KANDA,.2 ADHYAYA, 5 BRAHMANA, 21. 65
bloody deeds are done, and slain lie man and horse;
and before that battle they removed it (the altar
to the moon); therefore he says, ‘ Before the bloody
(battle) with its rushings hither and thither, O mighty
one!’—‘lifting up the life-bestowing earth,’ for
after lifting up what was living on this earth, they
removed it to the moon; therefore he says, ‘lifting
up the life-bestowing earth;’—‘ which they raised
to the moon by prayers,’ ‘which they placed
in the moon by worship, he thereby says,—‘that
(earth) the wise still point out and worship,
to that they accordingly address their worship; and
the offering of him also who so understands this, is
performed in that place of worship.
20. He now says (to the Agntdhra; V4g. S. I, 28),
‘Put the sprinkling-water down (on the altar)!’ That
thunderbolt, the wooden sword, and the priest (brahmaza) have hitherto defended that sacrifice. Now
the water also is a thunderbolt: that thunderbolt
he thereby lays down for its defence. While the
sprinkling-water is being held close above the wooden
sword, he takes up the latter. If he were to set the
sprinkling-water down, wh le the wooden sword is
still lying, the two thunderbolts would come into collision with each other; but in this way the two
thunderbolts do not come into collision with each
other: for that reason he takes up the wooden
sword, while the sprinkling-water is being held close
above it.
21. He pronounces this (entire) speech :—‘ Put
the sprinkling-water down (on the altar)! put fuel
and barhis (sacrificial grass) beside it! wipe the
ladles! gird the (sacrificer’s) wife! come hither with
the clarified butter!’ This is a direction (given to
{12] F
66 SATAPATHA-BRAHMANA.
the Agntdhra); he (the Adhvaryu) may pronounce it,
if he choose; or, if he so choose, he may omit it:
for he (the Agnidhra) himself knows that this work
has now to be done.
22. He then flings the wooden sword northwards
(on the heap of rubbish). If he wishes to exorcise’,
(he does so), with the text, ‘I fling thee as a thunderbolt for so and so!’ and as a thunderbolt the wooden
sword accordingly strikes down (the enemy).
23. He then washes his hands*; for what there
was bloody (or injured) on it (the altar) that he
thereby removes from it: that is why he washes
his hands.
24. Now those who made offerings in former
times, touched (the altar and oblations) at this
particular time, while they were sacrificing. They
became more sinful. Those who washed (their
hands) became righteous. Then unbelief took hold
of men: ‘Those who sacrifice become more sinful,
and those who sacrifice not become righteous,’ they
said. No sacrificial food then came to the gods from
this world: for the gods subsist on what is offered
up from this world *.
25. The gods thereupon said to Brzhaspati Angirasa, ‘Verily, unbelief has come upon men; ordain
thou the sacrifice to them!’ Brzhaspati Angirasa
then went and said, ‘How comes it that you do not
sacrifice ?? They replied,‘From a desire for what
1 Otherwise he uses the text (V4g. S. I, 28): ‘A killer of the
enemy art thou!’ Katy, II, 6, 42.
* He does so (on the utkara) and then lays down the wooden
sword west of the prawft water. Katy. II, 6, 43.
* Men, on the other hand, subsist on what is bestowed on them
from yonder world. Taitt. S. III, 2, 9, 7; Taitt. Br. Il, 2, 7, 3.
I KANDA, 3 ADHYAYA, I BRAHMANA, I. 67
should we sacrifice, since those who sacrifice become
more sinful, and those who sacrifice not become
righteous ?’
II, 6, 43.
* Men, on the other hand, subsist on what is bestowed on them
from yonder world. Taitt. S. III, 2, 9, 7; Taitt. Br. Il, 2, 7, 3.
I KANDA, 3 ADHYAYA, I BRAHMANA, I. 67
should we sacrifice, since those who sacrifice become
more sinful, and those who sacrifice not become
righteous ?’
26. Brthaspati Angirasa then said, ‘What we
have heard of as produced! for the gods that is
this sacrifice, that is to say, the cooked oblations
and the prepared altar; therewith you have performed while touching: that is why you have
become more sinful. Sacrifice therefore without
touching, for thus you will become righteous!’ How
long ?’ they asked. ‘Till the spreading o* the sacrificial grass (on the altar),’ he said. By the sacrificial
grass, namely, it (the altar) becomes appeased. If,
therefore, before the spreading of the sacrificial grass
anything were to fall on it, let him only remove
it at the time when he spreads the sacrificial grass ;
for when they spread the sacrificial grass, then they
also step on it with the foot. He who knowing this
sacrifices without touching, becomes indeed righteous:
let him therefore sacrifice, without touching (the altar
and oblations).
Tuirp ApnuyAya. First BRAHMANA.
1. He (the Agntdhra) now brushes the spoons #
(with the grass-ends). The reason why he brushes
1 Parishitam, which SAyama interprets by parigr¢hftam,
‘hedged round’ [? ‘set apart’]. The Kava MS. reads parishutam.
* Besides the Agnihotra-havan!, or milk ladle used at the
morning and evening oblations (see p. 11, note 2; and II, 3, 1,17),
three different srué or offering-spoons are used, viz. the guhf,
upabhr/t, and dhruva. They are made each of a different kind of
wood, of an arm’s length (or, according to others, a cubit long), with
a bowl of the shape and size of the hand, and a hole cut through the
bark and front side of the bowl and fitted with a spout some eight
or nine inches long, and shaped like a goose’s bill. The sruva or
dipping-spoon, on the other hand, chiefly used for ladling the clarified
F 2
68 SATAPATHA-BRAHMANA,
the spoons is that the course! pursued among the
gods is in accordance with that pursued among
men. Now, when the serving up of food is at
hand among men,—
2. They rinse the vessels, and having rinsed them,
they serve up the food with them: in the same way
is treated the sacrifice to the gods, that is to say, the
cooked oblations and the prepared altar; and those
vessels of theirs, the sacrificial spoons.
3. Now, when he brushes (the spoons), he in reality
rinses them, thinking, ‘with these rinsed ones I will
proceed.’ He thereby rinses them with two substances for the gods, and with one for men; viz.
with water and the brahman (spirit of worship) for
the gods,—for the water is (represented by) the sacrificial grass*, and the brahman (by) the sacrificial
formula ;—and with one for men, that is with water
alone: and thus this takes place separately’.
4. He, in the first place, takes the dipping-spoon
4. He, in the first place, takes the dipping-spoon
butter (or milk) from the butter vessel into the offering-spoons, is
of khadira wood (Acacia Catechu), a cubit long, with a round bowl
measuring a thumb’s joint across, and without a spout. In our
text the term srué is used both in the general sense of ‘spoon’
and in the narrower one of ‘ offering-spoon,’ as distinguished from
the sruva or ‘dipping-spoon.’
1 The brushing of the spoons is here compared with the rinsing
of vessels preparatory to their being used for serving up the food.
At the same time, we shall see further on (I, 8, 3, 26—27) that the
two principal offering-spoons, the guhfi and upabhr‘t, are looked
upon as yoke-fellows, they being the two horses that are supposed
to convey the sacrifice (and consequently the sacrificer himself) to
the world of the gods; hence this process of cleaning also corresponds to the rubbing down of the horses preparatory to the setting
out of the sacrificer on his progress to the world of the gods.
* See I, 1, 3, 5.
* It is doubtful to me whether this last passage merely refers to
the several spoons, or whether it refers to the symbolical meaning
I KANDA, 3 ADHYAYA, I BRAHMANA, 6. 69
(sruva, masc.) and makes it hot (on the Garhapatya
fire), with either of the texts (V4g.S. I, 29), ‘Scorched
is the Rakshas, scorched are the enemies!’ or, ‘Burnt
out is the Rakshas, burnt out are the enemies!’
5. For when the gods were performing sacrifice
they were afraid of a disturbance on the part of
the Asuras and Rakshas. Hence by this means
he, from the very opening of the sacrifice, expels
from here the evil spirits, the Rakshas}.
6. He brushes it thus inside with the (grass-)tops
(cut off from the grass in tying the veda), with the
text (Vag. S. I, 29),‘Not sharp? art thou, (but yet)
a destroyer of the enemies!’ he says this in order
that it may unceasingly destroy the enemies of the
sacrificer. Further, ‘Thee, the food-abounding
(masc.), I cleanse for the kindling of food#!’—
‘thee that art suitable for the sacrifice, I cleanse for
the sacrifice,’ he thereby says. In the same way he
brushes all the spoons, saying, ‘Thee, the foodabounding (fem.)...,’ in the case of the offering-spoon
(srué, fem.). The pr4sitraharaza‘ (he brushes)
silently.
of the wiping with sacrificial grass and the accompanying formula.
In the latter case it might mean: ‘and thus that (act) becomes
different (i.e. has a different significance).’
1 Cf. 1,1, 2, 3, and note.
* A-nisita, ‘not sharpened,’ from s4 (so), ‘to sharpen’ (thus
also Mahidh.). If, however, anuparata, ‘unceasing,’ in the text is
intended by the author to explain anisita, he would seem to
identify the root s& with s4 (so), ‘to bring to an end, to finish.’
The spoon is sharpened by the wiping, cf. Taitt. Br. III, 3, 1, 1.
If, however, anuparata, ‘unceasing,’ in the text is
intended by the author to explain anisita, he would seem to
identify the root s& with s4 (so), ‘to bring to an end, to finish.’
The spoon is sharpened by the wiping, cf. Taitt. Br. III, 3, 1, 1.
* Vagedhy4yai, ‘for the lighting (brightening) of the sacrifice
(by means of the butter which is poured into the fire), the sacrifice
being the food of the gods,’ Mahfdh. The St. Petersburg
Dictionary suggests vagety4yai, ‘thee, the courser, I wipe for the
race!’ Cf. p. 68, note 1.
‘The prasitraharaza is a pan of khadira wood, either
70 SATAPATHA-BRAHMANA,
7. Inside he brushes with the (grass-)tops thus
(viz. from the handle to the top, or in a forward,
eastward direction from himself); outside with the
lower (grass-)ends thus (viz. in the opposite or
backward direction, towards himself)?: for thus (viz.
in the former way) goes the out-breathing, and thus
(in the opposite way) the in-breathing. Thereby he
obtains out-breathing and in-breathing (for the sacrificer): hence these hairs (on the upper side of the
elbow) point that way, and these (on the lower side)
point that way *%.
8. Each time he has brushed and heated (a spoon),
he hands it (to the Adhvaryu). Just as, after having
rinsed (the eating vessels) while touching them, one
would finally rinse them without touching them, so
here: for this reason he hands over each (spoon)
after heating it®.
square or round (? oval, of the shape of a cow’s ear, Say.; of the
shape of a mirror, Katy.), used for holding the Brahman’s portion
(prasitra) of the sacrificial cake. According to KAty. II, 6, 49,
the sr’tavad4nam (cake-cutter) and (purod4sa-)p4trf (cakedish) also have to be cleaned on this occasion.
1 While brushing the spoons he stands east of the Ahavantya
fire-house, looking toward east. The way of brushing, prescribed
by the Black Yagus (Taitt. Br. III, 3, 1, 3-4; comm. on Taitt. S.
I, 1, 10), seems to be more complicated.
* Viz. the former (‘aratner uparibh4gasya lom4ni’), according
to Sayama, point in a forward direction (away from the body), and
the latter (‘prsh‘habhagasya lom4ni’) in a backward direction.
The Taitt. Br. III, 3, 1, 4 has ‘on the elbow (aratnau) the hairs
above (point) forward, those below backward,’ which Sdyana (Taitt.
S.I, 1, 1, 10) explains by ‘the short hairs above the wrist (? manibandh4éd firdhvam) are forward-pointed (préamukha), but those
below are backward-pointed (pratyamé).’
* That is to say, the heating of the spoons corresponds to the
usual final rinsing of household vessels with water without touching
them. Sayama.
1 KAWDA, 3 ADHYAYA, I BRAHMANA, 12. 71
manibandh4éd firdhvam) are forward-pointed (préamukha), but those
below are backward-pointed (pratyamé).’
* That is to say, the heating of the spoons corresponds to the
usual final rinsing of household vessels with water without touching
them. Sayama.
1 KAWDA, 3 ADHYAYA, I BRAHMANA, 12. 71
g. The dipping-spoon (sruva, masc.) he brushes
first, and then the other spoons (srué, fem.). The
offering-spoon (sru&), namely, is female, and the
dipping-spoon is male, so that, although in this way
several women meet together, the one that is, as it
were, the only male youth among them, goes there
first, and the others after him. This is the reason
why he brushes the dipping-spoon first, and afterwards the other (offering-)spoons.
10. Let him brush them so as not to spatter
anything towards the fire, as he would thereby
bespatter him, to whom he will be bringing food,
with the slops of the vessels: therefore let him
brush them so as not to spatter anything towards
the fire, that is to say, after stepping outside (the
Ahavantya fire-house) towards the east.
11. Here now some throw the grass-ends used for
cleaning the spoons into the (Ahavantya) fire. ‘To
the veda (grass-bunch) they assuredly belonged, and
the spoons have been cleaned with them: hence it
is something that belongs to the sacrifice, and (we
throw it into the fire) in order that it should not
become excluded from the sacrifice,’ thus (they argue).
Let him, however, not do so, since he would thereby
make him to whom he will offer food, drink the
slops of the vessels’. Let him therefore throw them
away (on the heap of rubbish).
12. He (the Agntdhra) then girds the wife (of the
1 The Black Yagus (Taitt. Br. III, 3, 2, 1) prescribes that the
grass-ends, after the brushing, should be thrown into the fire, and not
on the heap of rubbish, as some do; or at all events they should
not be thrown on the utkara, without their having been previously
washed with water, as they would otherwise bring ill-luck to the
cattle.
72 SATAPATHA-BRAHMANA.
sacrificer). She, the wife, truly is the hinder
part of the sacrifice. ‘May the sacrifice go on
increasing before me!’ thus (she thinks while) he
girds her, thinking, ‘may she sit thus girt by my
sacrifice !’
13. He girds her with a cord (yoktra): for with
a cord (yoktra) they yoke the draught-animal
(yogya). Impure indeed is that part of woman
which is below the navel; and therewith she will
be facing the sacrificial butter: that part of her
he thereby conceals with the cord, and only with
the pure upper part of her body she then faces the
sacrificial butter. This is the reason why he girds
the wife *.
14. He girds her over the garment. Now the
garment represents the plants, and (the cord represents) Varuza’s noose® (raggu): hence he thereby
places the plants between (her and the noose), and
This is the reason why he girds
the wife *.
14. He girds her over the garment. Now the
garment represents the plants, and (the cord represents) Varuza’s noose® (raggu): hence he thereby
places the plants between (her and the noose), and
1 The mistress of the house is seated south-west of the Garhapatya fire [with bent (or raised) knees and her face turned towards
north-east]. The Agntdhra then girds her round the waist, outside
the garment, with a triple cord of reed-grass (muviga). Kéty. II,
4,1; and Sayama on our passage.
* According to Taitt. Br. III, 3, 3, 2-3 the symbolical meaning
of this act is, that it represents the vratopanayana, or initiation
of the wife into the sacred rite, The girding of the wife would thus
possess a significance similar to that of the ordinary upanayana,
or investiture of the youth with the sacred cord.
5 The noose (pasa) is one of the chief attributes of God
Varuna, the symbol of his supreme power and his abhorrence of
sin. Thus we read in Atharva-veda IV, 16, 4 seq.: ‘And if one were
to flee far beyond the sky, one would not escape from king Varuna.
From heaven his spies issue forth to this (world), and with their
thousand eyes survey the earth. King Varuza sees all that happens
between heaven and earth and beyond them: the very twinklings
of the eyes of men are numbered by him... . May all those baleful nooses of thine, O Varuma, that are thrown sevenfold and three-
I KANDA, 3 ADHYAYA, I BRAHMANA, 17. 73
thus that noose of Varuaa does not injure her. This
is the reason why he girds her over the garment.
15. He girds her, with the text (V4g. S. I, 30),
‘A zone art thou for Aditi!’ Aditi, indeed, is this
earth. She is the wife of the gods, and that one
is his (the sacrificer’s) wife. It is for the latter,
accordingly, that he makes it a zone instead of a
noose (or string). A zone means a girdle, and he
thereby makes it this for her.
16. Let him not make a knot!, for the knot is
Varuza’s (attribute); and Varuza would lay hold
on the (sacrificer’s) wife, if he were to make a knot.
For this reason he does not make a knot.
17. He twists it through upwards *, with the text
(Vag. S. I, 30), ‘The pervader * of Vishzu art thou!’
Let her not sit to the west of the sacrifice, with her
face towards the east. For Aditi is this earth‘, she
is the wife of the gods, and she indeed sits on the
west of the sacrifice of the gods, with her face turned
fold, ensnare him who speaks untruth, and pass by him who speaks
the truth !’
1 Taitt. Br. IIT, 3, 3, 4, on the contrary, prescribes a knot
(granthim grathn&ti), as the symbol which is to secure all
blessings for her.
® He winds the cord round her waist from left to right (pradakshizam), and having fixed the southern end by twice twisting round
the northern one, he draws the southern end through the encircling
cord upwards (so as to hang down, uparish/4l lambayet, Sayama.
Katy. II, 7, 1, &c., Scholl.).
® He winds the cord round her waist from left to right (pradakshizam), and having fixed the southern end by twice twisting round
the northern one, he draws the southern end through the encircling
cord upwards (so as to hang down, uparish/4l lambayet, Sayama.
Katy. II, 7, 1, &c., Scholl.).
5 Veshya=vy4paka, Mahfdh.; ‘perhaps a headband,’ St.
Petersb. Dict. It is apparently an etymological play on the name
of Vishau (? the all-pervading sun). The formula, according
to Mahfdhara, is addressed to the southern end of the cord which
is drawn through the girdle (? the pervading ray of Vishsm).
* Aditi is the earth and therefore the altar, which represents the
earth : hence Aditi, in the shape of the altar, looks towards the east.
74 SATAPATHA-BRAHMANA.
towards the east: and this lady would, therefore,
raise herself to her (Aditi), and would speedily go
to yonder world. And thus (viz. by sitting in the
prescribed way) she lives for a long time, thus she
propitiates her (Aditi), and thus the latter harms her
not. For this reason let her sit somewhat to the
south.
18. She looks down upon the sacrificial butter’;
for assuredly that wife is a woman, and the butter
(represents) seed: hence a productive union is
thereby brought about. For this reason she looks
towards the butter.
19. She looks, with the text (Vg. S. I, 30), ‘With
an unimpaired eye I look on thee;’ whereby
she says, ‘with an uninjured eye I look on thee. —
‘Agni’s tongue art thou!’ for when they offer up
that (butter) in the fire, then Agni’s tongues, as it
were, issue forth: therefore she says, ‘Agni’s tongue
art thou!’—‘A good caller? of the gods,’ whereby
she says, ‘well for the gods ;’—‘be thou for every
dainty (or, sacrificial site, dhAman), for every
prayer of mine!’ whereby she says, ‘for every
sacrifice of mine be thou (a good caller)!’
20. Having then taken up the butter (from the
1 He takes the pot containing the clarified butter from the fire,
with the text (Vag. S. I, 30): ‘For juice thee!’ [see I, 2, 2, 6,]
puts it down on the ground before the sacrificer’s wife and bids her
look down on it. Katy. II, 7, 4.
* Suhf4. The K4ava recension and Taitt. S. I, 1, 10, 3 have
subh4@&, ‘well-being, good,’ which reading seems also to be presupposed by our author’s explanation ‘well (or good) for the gods.’
The Black Yagus assigns this entire mantra to the Adhvaryu, when
he has taken the butter from the Ahavantya, and puts it down north
of the altar. In other respects also it differs considerably from the
order followed by our author.
I KANDA, 3 ADHYAYA, I BRAHMANA, 21. 75
In other respects also it differs considerably from the
order followed by our author.
I KANDA, 3 ADHYAYA, I BRAHMANA, 21. 75
ground), he (the Agntdhra) carries it eastwards. In
the case of one whose Ahavantya fire is used for the
cooking, he (now in the first place) puts it on the
Ahavantya, thinking, ‘My oblation shall be entirely
cooked on the Ahavantya?!’ The reason why he
first puts it thereon (viz. on the GAarhapatya) is,
because he will have to make the wife look at it:
for it would not be proper, if he were to take it (from
the Ahavantya) to the west in the midst of the performance, for the purpose of making the wife look
at it; and if he were not to let the wife look at it
at all, he would thereby exclude her from the sacrifice. And in this way, then, he does not exclude
the (sacrificer’s) wife from the sacrifice: therefore
he does not take it eastwards till after melting it
close by the wife (on the Garhapatya), and making
her look at it. In the case of one who (through
death or from other causes) has not his wife with
him, he puts it from the very beginning on the Ahavaniya. He then takes it again from thence and
puts it down within the altar.
21. Here now they say,—‘ He must not place it
within the altar; for from that (butter) they make
the oblation to the wives of the gods?: he therefore
excludes the wives of the gods from the company (of
1 According to the ritual of the Black Yagus, the butter, after
the sacrificer’s wife has looked at it, is again heated on the GArhapatya fire, in order to remove the impurity which has thereby been
imparted to it.
3 The patnisamy4gas are four oblations of butter to Soma,
Tvashiri, the wives of the gods, and Agni Grshapati respectively,
made at the end of these sacrifices. See I, 9, 2,1. It would
seem that, according to the ritual of the Black Yagus, the butter is
not put on the altar, but on a line drawn with the wooden sword
north of the altar. See p. 74, note 2,
76 SATAPATHA-BRAHMANA.
their husbands)?, and thereby his (the sacrificer’s)
wife becomes dissatisfied with her own husband.’
Yagaavalkya, however, said in reference to this point,
‘Let it be so as it has been prescribed for the wife !
who would care whether his wife may consort with
other men??’ ‘As the altar is (part of the) sacrifice,
and the butter is (part of the) sacrifice, I will build
up the sacrifice from out of the sacrifice!’ thus
thinking, let him place it within the altar.
22. The two strainers are lying in the sprinkling
water. He takes them from thence and purifies
(ut-pf) the butter with them. Now one of them is
related to the wind (that blows) upwards (utpavana)*, so that he thereby makes it (the butter)
sacrificially pure.
23. He clarifies it, with the text (V4g. S. I, 31),
‘By the impulse of Savitzz I purify thee with a
flawless purifier (strainer), with the rays of the sun!’
The meaning (of this formula) is the same (as before).
23. He clarifies it, with the text (V4g. S. I, 31),
‘By the impulse of Savitzz I purify thee with a
flawless purifier (strainer), with the rays of the sun!’
The meaning (of this formula) is the same (as before).
24. He then purifies the sprinkling water with the
strainers covered with butter, with the text (Vay. S.
1 Avasabhasé karoti=avagataganasamiha’ karoti, Say.; the
gods are supposed to be assembled around the altar (cf. I, 3, 3,
8): hence by placing the butter, from which the oblations to the
wives of the gods are to be made, within the altar, the Adhvaryu
would separate the wives from their husbands.
* T am not quite certain as to whether this last scornful remark
is really to be assigned to Yagfiavalkya. The K4ézva text has,—
YAgiiavalkya, however, said, ‘Let him place it within the altar !’
thus he said. ‘Let it be so as it has been prescribed for the wife,’
thus (thinking) let him place it, whether or not she consort with
other men. ;
5 Probably the same as ud-4na (breathing upwards or inspiration), which one of the strainers is said to represent in I, 1, 3, 2.
See also I, 1, 3, 6; Taitt. Br. III, 3, 4, 4. The St. Petersburg
Dictionary proposes the meaning ‘an implement for cleaning’ for
utpavana in this passage.
I KANDA, 3 ADHYAYA, I BRAHMANA, 26. 77
I, 31), ‘By the impulse of Savitzz I purify you (O
waters) with a flawless purifier, with the rays of the
sun!’ The meaning is the same (as before).
25. The reason why he purifies the sprinkling
water with the strainers covered with butter is, that
he thereby puts milk into the water, and that the milk
thereby (becomes) beneficial? in the water, for, when
it rains, plants are thereby produced ; and on eating
the plants and drinking the water, vital fluid (serum)
results therefrom: and thus (he does this) in order
to supply the vital fluid (of the sacrificer).
26. He then looks down on the butter. Here now
some make the sacrificer look down. YAg#avalkya,
however, said in reference to this point,—‘ Why do not
(the sacrificers) themselves become (act as) Adhvaryu
priests ? and why do not they (the sacrificers) themselves recite when far higher blessings are prayed
for?? How can these (people) possibly have faith
in this?? Whatever blessing the officiating priests
invoke during the sacrifice that is for the benefit of
the sacrificer alone.’ The Adhvaryu should accordingly look down on it.’
1 A play on the word hitam, which means both ‘put, placed,’
and ‘beneficial, salutary.’
Whatever blessing the officiating priests
invoke during the sacrifice that is for the benefit of
the sacrificer alone.’ The Adhvaryu should accordingly look down on it.’
1 A play on the word hitam, which means both ‘put, placed,’
and ‘beneficial, salutary.’
3 The K4nva text has as follows,—Here now some make the
sacrificer eye it, arguing, ‘whatever blessing (resides therein) that
he should himself pray for.’ Y4Agviavalkya, however, said in reference to this point, ‘Why then does not he himself become
Adhvaryu? and why does he not recite (the solemn prayers of the
Hotr? priest), and that when they pray for higher blessing? Whatever blessing the priests invoke at the sacrifice, that they invoke for
the sacrificer alone ;’ thus he said. The Adhvaryu, therefore,
should look down on it.
* Tesh4m sikhindm atraivavekshanam yagam4nenaiva kartavyam
iti kasm4t karan4t sraddh4 gAté, evam tam sraddham prahasya, Say.
The Kaava text omits this derisive remark.
78 SATAPATHA-BRAHMANA.
27. He looks down on it. The eye assuredly is
the truth, for the eye is indeed the truth. If, therefore, two persons were to come disputing with each
other and saying, ‘I have seen it!’ ‘I have heard
it!” we should believe him who said, ‘I have seen
it!’ and not the other: hence he thereby causes it
(the butter) to increase by means of the truth.
28. He looks down on it, with the text (Vag. S. I,
31), ‘Lustrous art thou! resplendent art thou! immortal (or, ambrosia) art thou!’ That prayer is
indeed true, for that (butter) is lustrous, it is
resplendent, it is immortal: hence he thereby causes
it to increase by that (prayer) which is true.
SEcoND BRAHMANA.
1. Now the sacrifice is the man. The sacrifice is
the man for the reason that the man spreads (performs) it; and that in being spread it is made of
exactly the same extent as the man?: this is the
reason why the sacrifice is the man.
2. The guha (spoon) further belongs to that (manshaped sacrifice) and so does the upabhvzt; and the
dhruv4? represents its trunk. Now it is from the
1 The sacrifice is the representation of the sacrificer himself;
and hence its dimensions are to be those of a man, viz. the altar
(vedi) on its western side is to measure a fathom, or space between
the extreme ends of the outstretched arms (? of the sacrificer),
which is supposed to be equal to the size of a man; see I, 2, 5, 14.
Originally these measurements were no doubt relative to the size of
the sacrificer; but it is doubtful whether this was still the case at
the time of our author.
* For a description of these spoons, see p. 67, note 2. The guha
is supposed to represent the right, and the upabhr‘t the left arm,
and the dhruvé the trunk.
I KANDA, 3 ADHYAYA, 2 BRAHMANA, 8, 79
trunk that all these limbs proceed, and for this reason the entire sacrifice proceeds from the dhruvaé.
67, note 2. The guha
is supposed to represent the right, and the upabhr‘t the left arm,
and the dhruvé the trunk.
I KANDA, 3 ADHYAYA, 2 BRAHMANA, 8, 79
trunk that all these limbs proceed, and for this reason the entire sacrifice proceeds from the dhruvaé.
3. The dipping-spoon (sruva, masc.) is no other
than the breath. This breath passes through (or,
goes to) all the limbs, and for that reason the dippingspoon goes to all the offering-spoons (srué, fem.).
4. That guhd further is to him no other than
yonder sky, and the upabhvzt this atmosphere, and
the dhruvaé this same (earth). Now it is from this
(earth) that all the worlds originate: and from the
dhruvé, therefore, the whole sacrifice proceeds.
5. The dipping-spoon then is no other than that
blowing one (the wind); it is this that sweeps across
all these worlds: and for that reason the sruva
goes to all the offering-spoons.
6. Now when this sacrifice is being performed, it
is performed for the gods, the seasons, and the metres
(or sacred texts). To the gods belongs what sacrificial
food there is, to wit, king Soma and the sacrificial
cake: all this he takes, while announcing it with the
formula, ‘1 take thee, agreeable to so and so!’ for
thus it becomes theirs.
7. And whatever oblations of butter are taken,
they are taken for the seasons and the metres. Every
one of them he takes in the form of butter without
announcing it (to any particular deity). In the guht
he takes of it four times (with the sruva from the
pot), in the upabhvzt eight times?.
8. Now when he takes of it four times (with the
sruva) in the guhd, he takes it for the seasons, since
1 He takes butter in the guhft and upabhrs't by four or eight
ladlings with the dipping-spoon. As we learn further on, the
quantity taken in the guhA, by ladling four times, should exceed
that in the upabhrit, although the latter requires eight ladlings.
Cf. Katy. II, 7, 13.
80 SATAPATHA-BRAHMANA. :
he takes it for the fore-offerings’, and the fore-offerings are the seasons: all this he takes in the form of
butter without making any announcement, in order
to avoid sameness; for if he were to take it with
the formulas ‘For Spring (I take) thee!’ ‘For
Summer—thee!’ he would commit (the fault of) a
repetition?: he therefore takes it in the form of
butter without making any announcement.
g. When, on the other hand, he takes eight times
(with the sruva) in the upabh7zt, he takes it for the
metres’, since it is for the after-offerings! that he
takes it; and the after-offerings are the metres: all
this he takes in the form of butter without making
any announcement, in order to avoid sameness; for
were he to take it with the formulas ‘For the Gayatri—thee!’ ‘For the Trishtubh—thee!’ he would
commit a repetition: he therefore takes it in the
form of butter without making any announcement.
10. Again, when he takes four times(with the sruva)
10. Again, when he takes four times(with the sruva)
1 On the pray 4gas, or oblations of clarified butter introductory
to, and the anuy4gas, oblations of the same material made subsequently to, the chief sacrifice, see I, 5, 3, 1 seq., and I, 8, 2, 1 seq.
2 Repetition of one and the same sacrificial act on the same day
is to be avoided, as far as possible. The repetition in the present
case would consist in his announcing the butter-oblations to the
several deities in the same way as he has done in regard to the riceportions. See I, 1, 2, 17-18.
5 On the frequent symbolical employment of the metres in the
ritual, as the embodiment of supreme harmony and the efficacy of
prayer, see Weber, Ind. Stud. VIII, 8 seq. The three principal Vedic
metres are the gayatri (three times eight syllables), the trish/ubh
(four times eleven syllables), and the gagat? (four times twelve
syllables); and three anuy 4gas there are at these sacrifices, viz. to
the barhis or sacrificial grass, to Narfsamsa and Agni Svishfakrit respectively. In the present instance (see par. 16) the trishfubh and gagati metres are taken together as one, and as a fourth
is added the anush/ubh (four times eight syllables).
I KANDA, 3 ADHYAYA, 2 BRAHMANA, 14. 81
in the dhruvéA, he takes it for the whole sacrifice, and
all this he takes in the form of butter without making any announcement. To whom indeed should he
announce it, since he cuts it off for all the deities ?
He therefore takes it in the form of butter without
making any announcement.
11. Now the sacrificer stands behind the guha,
and he who means evil to him stands behind
the upabhvzt. The eater stands behind the guha,
and what (or, he who) is to be eaten stands behind
the upabhrzt. And the guh4, indeed, is the eater,
and the upabhz?zt is that which is to be eaten. In
the guhd he takes four times (with the sruva), and
in the upabhzzt eight times.
12. Now when he takes four times (butter) in the
guht, he thereby makes the eater more limited,
smaller; and when he takes eight times in the
upabhvzt, he makes that which is to be eaten more
unlimited, more abundant: for a flourishing condition indeed exists where the eater is smaller and
that which is to be eaten more abundant.
13. In taking four times in the guh4, he takes
(altogether) more butter, and in taking eight times
in the upabhz?t he takes less butter.
14. For when, in taking four .times (butter with
the sruva) in the guh4, he takes more butter, he
thereby, in making the eater more limited, smaller,
imparts vigour and strength to him. And when, in
taking eight times in the upabhzzt, he takes less
butter, he thereby, in making that which (or, him
who) is to be eaten more unlimited, more abundant,
makes it (or, him) vigourless and weaker. And thus
a king who has established himself among a numberless people, subdues them even from a single dwelling,
[12] G
82 SATAPATHA-BRAHMANA.
And thus
a king who has established himself among a numberless people, subdues them even from a single dwelling,
[12] G
82 SATAPATHA-BRAHMANA.
and takes possession of whatever he likes': with that
very same energy (the Adhvaryu acts) when he takes
a greater quantity of butter in the guhQ. Now what
he takes in the guhf, that he offers with the guha;
and what he takes in the upabhrzt, that also he
offers with the guha.
15. And in reference to this point they say:
‘Wherefore then is he to take it in the upabhr¢t, if
he does not offer it with the upabhvzt?’ Now, ifhe
were to offer it with the upa bhret, those subjects-(of
the king) would assuredly become separated from
him, nor would there be either an eater or what is
to be eaten. When, on the other hand, he pours
(the butter) together and thus offers it with the
guhd, thereby the people pay tribute to the Kshatriya. Hence by what he takes in the upabhrzt,
the Vaisya (man of the people), under the rule of
the Kshatriya, becomes possessed of cattle; and
when he pours (the butter) together and offers it
with the guh4d, thereby the Kshatriya, whenever
he likes, says, ‘ Hallo Vaisya, just bring to me what
thou hast stored away!’ Thus he both subdues him
and obtains possession of anything he wishes by
dint of this very energy.
16. These butter-portions, then, are taken for the
metres. Now what he takes in the guhd (by ladling)
four times (with the sruva), that he takes for the
gdyatr!; and what he takes in the upabhrzt (by
ladling) eight times, that he takes for the trish/ubh
and gagati; and what he takes in the dhruva (by
1 Tasmfd uta ragip4ram visam pravasy4py ekavesmanaiva
(‘by one who has a single dwelling, i.e. by himself, Sayama)
ginati tvad yathé tvat kamayate tatha sakate. The MS. of the
K4nva text has: ‘Tasm&t kshatriyo rfagotép4rad visam pravas4ya
ginati tvad yatha tva(t) kamayate tat karoti.’
I KANDA, 3 ADHYAYA, 3 BRAHMAMA, I. 83
ladling) four times, that he takes for the anush¢ubh.
For the anush¢ubh is speech, and from speech all
this (universe) springs: hence it is from the dhruvA
that the whole sacrifice originates. The anush‘ubh
also is this (earth), and from it all this (universe)
originates: hence it is from the dhruva4 that the
whole sacrifice originates.
17. He takes (butter with the sruva), with the
text (V4g. S. I, 31), ‘Verily, thou art the favourite
resort (or, dainty) of the gods!’ He thereby makes
that butter the most favourite resort of the gods: for
this reason he says, ‘verily, thou art the favourite
resort of the gods!’—‘ An unassailable means of
worship!’ the butter is indeed a thunderbolt: therefore he says, ‘an unassailable means of worship!’
18. Once he puts (butter with the sruva) into tht
guhd with this formula, three times silently. With
the same formula he puts (butter) once into the
upabhzzt, seven times silently. With the same formula he puts once (butter) into the dhruvaA, three
times silently. Now, as to this, they say, ‘Thrice he
should take with the formula in each case, for threefold is the sacrifice.’ Nevertheless (it is done) only
once with each (spoon), for it is just in this way that
the taking thrice (with a formula) is accomplished.
THIRD BRAHMANA.
1. The Adhvaryu takes the sprinkling-water, and
sprinkles in the first place the fire-wood', with the
1 The fire-wood had been brought by the Agntdhra and laid down
on the altar. The Adhvaryu now unties and sprinkles it. [Before
doing so he has, as usual, to ask and obtain the permission of the
Brahman. The same is the case in regard to the barhis, but not
in regard to the altar.] Katy. II, 7, 19.
G 2
84 . SATAPATHA-BRAHMANA,
text (Vag. S. II, 1), ‘A black deer, living in the
den, art thou!; I sprinkle thee, agreeable to Agni!’
He thereby makes it sacrificially pure for Agni.
2. He then sprinkles the altar, with the text (Vag.
S. II, 1), ‘Thou art the altar; I sprinkle thee, agreeable to the barhis (sacrificial-grass covering)!’ He
thereby makes it sacrificially pure for the grass
covering.
3. He (the Agntdhra) then hands the sacrificial grass? to him (the Adhvaryu). The latter
puts it down (on the altar) with the knot turned
to the east, and sprinkles it, with the text (Vag. S.
II, 1), ‘Barhis art thou! I sprinkle thee, agreeable to the spoons!’ He thereby makes Jt sacrificially pure for the spoons.
4. Thereupon he pours the sprinkling-water
1? Akhare-shéAa; it probably has a double meaning in this
place, viz. ‘that which dwells in a den (4khara)’ and ‘that which
has its place on the hearth (khara).’
4. Thereupon he pours the sprinkling-water
1? Akhare-shéAa; it probably has a double meaning in this
place, viz. ‘that which dwells in a den (4khara)’ and ‘that which
has its place on the hearth (khara).’
* At the beginning of the sacrifice the Adhvaryu makes of the
load of Darbha or sacred grass, which has been brought to the
sacrificial compound, seven mush/is or bunches, each of which
is tied together with a stalk of grass, just as the Baresma (Barsom)
of the Parsis. The several names of these seven bunches are, 1.
Yagam4namushii, the bunch kept by the sacrificer himself in his
hand as long as the sacrifice lasts. 2. Three bunches from the
Barhis, or the covering of the Vedi on which the sacrificial vessels
are put. These are unloosened and spread all over the Vedi. 3.
Prastara. This bunch, which must remain tied, is put over the
Darbha of the Vedi. 4. Paribhoganf. From this bunch the
Adhvaryu takes a handful out for each priest, and the sacrificer and
his wife, which they then use for their seat. 5. The Veda. This
bunch is made double in its first part; the latter part is cut off
and has to remain on the Vedi; it is called parivasana. The
Veda itself is always wandering from one priest to the other, and
is given to the sacrificer and his wife. It is handed over to the
latter only when one of the priests makes her recite a mantra.’
Haug’s translation of the Ait. Br. p. 79.
I KANDA, 3 ADHYAYA, 3 BRAHMANA, 7. 85
which is left on the roots of the (grass) plants, with
the text (Vag. S. II, 2), ‘A moistening art thou for
Aditi!’ Aditi, indeed, is this earth; hence it is for
the latter that he thus moistens the roots of the
plants: thereby these plants become root-moistened ;
and even if their tops are dry, their roots at least
remain moist.
5. Having thereupon untied the knot, he takes
the prastara bunch from the front (of the barhis),
with the text (V4g. S. II, 2), ‘Vishzu’s crest art
thou!’ Vishzu, namely, is the sacrifice, and this
(the prastara) is his top-knot or crest: this he
thereby makes it at this sacrifice. From the front
he takes it, because this top-knot also is (worn) on
the front (of the head): for this reason he takes
it from the front. ,
6. He then undoes the band (of the barhis). ‘ His
(the sacrificer’s) wife is sure to bring forth without
difficulty?” thinking thus he undoes the band. He
puts it down on the right hip (of the altar); for this
represents his (the sacrificer’s) waist-band, and it is
on the right side that the waist-band is (tied): this
is the reason why he puts it down on the right hip.
He again covers it over (with sacrificial grass) ; for
the waist-band also is covered (by the upper garment): for this reason he again covers it.
7. He now spreads the barhis (on the altar).
For the prastara is the top-knot; and this other
He again covers it over (with sacrificial grass) ; for
the waist-band also is covered (by the upper garment): for this reason he again covers it.
7. He now spreads the barhis (on the altar).
For the prastara is the top-knot; and this other
1 Because, according to Sdyana, it lies on the front, or eastern
side of the altar, near the Ahavantya fire, and men also wear their topknot (in the form of a ball or lump) on the fore-part of their head.
The prastara he hands to the Brahman-priest. Ka4ty. II, 7, 22.
* Prak/:ptam; SAyawa takes it in the sense of ‘a completely
formed (child).’
86 SATAPATHA-BRAHMANA.
sacrificial grass is for this (sacrifice) what other hair
there is below that (top-knot, viz. the beard, &c.):—
that (hair) he thereby puts on it, and for this reason
he spreads the barhis.
8. Now the altar (vedi, fem.) is a woman, and
around her sit the gods and those priests who have
studied and teach revealed lore!; and as they thus
sit around her, he makes her not naked: hence it
is in order to avoid nudity (on her or the altar’s
part) that he spreads the barhis.
9. As large as the altar is, so large is the earth ;
and the plants (are represented by) the barhis;
so that he thereby furnishes the earth with plants ;
and those plants are firmly established in this earth :
for this reason he spreads the barhis.
10. Here now they say, ‘Let him strew abundantly;
for where the plants are most abundant on her, there
the means of subsistence are most amply afforded
by her: let him therefore strew abundantly!’ It is
in favour of him (the sacrificer) who procures (the
sacrificial grass), then, (that this is done.) He strews
it threefold?, for threefold is the sacrifice. Or he
may also spread it whilst lifting up (the tops)*; for
1 ‘Around her on the south sit the gods and those man-gods
(manushyadev4A), the priests who have studied and teach revealed
lore.’ Kanva recension.
2 Viz. in three layers, one beside the other, each consisting of
one handful of grass. He first spreads a layer on the east side
from the southern to the northern shoulder of the altar, with the
tops of the blades turned towards the east ; then a second one west
of it, so as to cover the roots of the first with the tops of the
second layer; and in the same way a third one on the west side of
the altar. If he thinks fit, he may make more than three layers,
but their number should be uneven. Kéty. II, 7, 22-26 (schol.).
3 That is to say, he is to begin on the west side, and in laying
down the successive layers, he is to lift up (with a stick or some
I KANDA, 3 ADHYAYA, 3 BRAHMAMNA, 13. 87
it has been said by the seer (V4g.S. VII, 32), ‘They
spread the barhis continuously.’ He spreads it
with the roots below (the tops); for it is with their
roots below that those plants are firmly established
in this earth: for this reason he spreads it with the
roots below.
87
it has been said by the seer (V4g.S. VII, 32), ‘They
spread the barhis continuously.’ He spreads it
with the roots below (the tops); for it is with their
roots below that those plants are firmly established
in this earth: for this reason he spreads it with the
roots below.
11. He spreads it, with the text (V4g. S. IT, 2),
‘I spread thee, soft as wool, pleasant to sit upon
for the gods !’—when he says ‘thee, soft as wool,’ he
thereby means to say ‘agreeable to the gods;’ and
by ‘pleasant to sit upon for the gods,’ he means to
say ‘forming a good seat for the gods.’
12. He now trims the fire. The Ahavantya,
doubtless, is the head of the sacrifice, for the head
is the fore-part?: that fore-part of the sacrifice he
thereby trims. He trims it while holding the
prastara (which he has received back from the
Brahman) close over it; for the prastara is the
top-knot, and it is this which he thereby puts on
it: for this reason he trims (the fire) while holding
the prastara close over it.
13. He then lays the (three) enclosing-sticks
(paridhi) around (the fire). The reason why he
lays the enclosing-sticks around (is this). When
at first the gods chose Agni for the office of Hotz,
he said: ‘Verily, I am not equal to this, that I
should be your Hotv#, and that I should carry your
oblation. Already you have chosen three before,
other object) the heads of the preceding layer and push the roots of
the succeeding one under them. Ib. 24 (schol.).
1 He takes one stick from the fuel and gets the fire ready (for
the oblations, either by throwing the stick into it, or by stirring it
with the stick). Ib. 29.
® The Ahavanfya is at the foremost or eastern end of the sacrificial ground.
88 SATAPATHA-BRAHMANA.
and they have passed away. Restore them to me:
then I shall be equal to this, that I should be your .
Hot? and that I should carry your oblation!’ They
said, ‘So be it!’ and they restored to him those
(three former Agnis) : they are these enclosing-sticks.
14. He then said, ‘The thunderbolt, (in the shape
of) the vashaé-call*, has struck these down: I am
afraid of that thunderbolt, the vashaé-call. Lest
that thunderbolt, the vashaécall, should strike me
down, enclose me by those (three Agnis, or paridhis); and thus that thunderbolt, the vasha¢-call,
will not strike me down.’ They said, ‘So be it!’
and they enclosed him with those (three sticks), and
that thunderbolt, the vashaécall, did not strike him
down. When he encloses Agni with those (sticks)
he buckles armour on him.
15. They (the other three Agnis) then said, ‘If
you join us with the sacrifice in this wise, then let
us also have a share in the sacrifice !’
16. The gods said: ‘So be it! What shall fall outside the enclosure, that is offered unto you; and
what they shall offer just upon you, that will sate
1 See I, 2, 3,1.
The gods said: ‘So be it! What shall fall outside the enclosure, that is offered unto you; and
what they shall offer just upon you, that will sate
1 See I, 2, 3,1.
* The call ‘vasha/’ (or vausha/), apparently signifying ‘may
he (Agni) carry it (the oblation) up!’ (from vah, to bear, carry), is
pronounced by the Hotr? at the end of the y4gy4s or offering
prayers (see note on I, 5, 1,16). Professor Weber has somewhere
proposed to derive it from vaksh, to grow, increase, hence ‘may it
prosper, or agree, with you!’ Different, but quite fanciful, interpretations of vasha/ are given Sat. Br. I, 5, 2,18; Ait. Br. 3, 6.
As to the awful solemnity of this formula, and the danger arising
from a careless use of it, see Ait. Br. 3, 8, on which Haug remarks,
‘Up to the present day the Shrotriyas or sacrificial priests never
dare to pronounce this formula save at the time of sacrificing.
They say that if they would do so at any other time, they would be
cursed by the gods.’
1 KANDA, 3 ADHYAYA, 3 BRAHMANA, I9. 89
you ; and what they shall offer up in the fire that will
sate you!’ Thus what they offer up in the fire, that
satisfies them (the Agnis); and what they offer up
just upon them (the enclosing-sticks, or Agnis), that
satisfies them; and what is spilled outside the enclosure, that is offered to them!: hence no sin attaches
to what (butter) is spilt; for into this earth they entered (when they, the Agnis, passed away), and whatever is spilt here,—all that remains indeed in her.
17. That which is spilt he touches, with the
formulas (V4g. S. II, 2), ‘To the Lord of the Earth—
svéha!’ ‘To the Lord of the World—svaha!’ ‘To
the Lord of Beings—svaha!’ These, indeed, are the
names of those Agnis,—to wit, Lord of the Earth,
Lord of the World, and Lord of Beings. Thus in
like manner as that (oblation) which is accompanied
by ‘Vasha2’ is offered up (to the particular deity to
which it is announced), so is this (offered up) on his
(the sacrificer’s) part to those Agnis.
18. Here now some people take the sticks they
lay around from the fire-wood; but let him not do so,
for unsuitable for laying around are those which they
take from the fire-wood, since the fire-wood is prepared for the purpose of being put upon (the fire); but
what other (kind of sticks) they bring to him, called
‘enclosing-sticks (paridhis),’ they are indeed suitable
for his purpose: let them therefore bring others.
19. Indeed, they should be of Palasa wood
1 The K4nva text has as follows:—They said, ‘So be it! what
shall fall outside the enclosure that shall be yours! and what they
shall offer just upon you that shall sate you!’ for what they offer
just upon them that does indeed sate them (en4n); and what they
offer up in the fire that is theirs (esh4m, ?the gods’); and what
falls outside the enclosure by that he shall incur no guilt, &c.
90 SATAPATHA-BRAHMANA.
90 SATAPATHA-BRAHMANA.
(Butea Frondosa); for the Paldsa tree, doubtless, is
the Brahman}, and Agni also is the Brahman: for
this reason the Agnis should be of Paldsa wood.
20. Should he be unable to procure them of Pal4sa wood, they may be of Vikankata wood (Flacourtia Sapida); and if he be unable to procure any
of Vikankata, they may be of Karshmarya wood
(Gmelina Arborea); and if he be unable to procure
any of Karshmarya wood, they may be of Vilva
(Aegle Marmelos), or of Khadira (Acacia Catechu),
or of Udumbara wood (Ficus Glomerata). These,
doubtless, are the trees that are suitable for sacrificial
purposes, and from these trees they (the enclosingsticks) are therefore (taken).
FourtH BRAHMANA.
1. They should be green (fresh); for that is (what
constitutes) their living element, by that they are
vigorous, by that possessed of strength: for this
reason -they should be green.
2. The middle stick he lays down first (on the
west side of the fire), with the text (V4g. S. II, 3),
‘May the Gandharva Visvavasu? lay thee around
1 The Brahman, or supreme spirit (? or, sacred writ), is more
than once identified with the Palasa tree in the Satapatha Br., as in
V, 2, 4,18; VI, 6, 3,7; XII, 7, 2,15; and with the leaf of that
tree (palasasya palasam) in II, 6, 2, 8. [? Cf. Rig-veda X, 31, 7,
‘Which was the wood, which was the tree, out of which they
fashioned heaven and earth?’ and Taitt. Br. II, 8, 9, 6, ‘ Brahma
was the wood, Brahma was that tree out of which they fashioned
heaven and earth ;’ also Ath.-veda X, 7, 38, ‘The gods form part
of the divine essence (Skambha-Brahma) as branches of a tree.’]
* The genius VisvAvasu is already mentioned in Rig-veda X,
85, 21 seq., and X, 139, 4, where Grassmann identifies him with
the rainbow (cf. Roth, Nirukta notes, p. 145). See also Sat. Br.
III, 2, 4, 2; XIV, 9, 4, 18.
I KANDA, 3 ADHYAYA, 4 BRAHMANA, 6. gI
for the security of the All! Thou art a fence to
the sacrificer, thou (art) Agni, invoked and worthy
of invocation !’
3. He then lays down the southern one, with the
text (ib.), ‘Thou art Indra’s arm for the security
of the All! Thou art a fence to the sacrificer; thou
Agni, invoked and worthy of invocation!’
4. He then lays down the northern one, with the
text (ib.), ‘May Mitra-Varumza lay thee around in
the north with firm law for the security of the All!
Thou art a fence to the sacrificer, thou Agni, invoked
and worthy of invocation!’ They are indeed Agnis,
and for that reason he says, ‘Agni, invoked and
worthy of invocation!’
5. Thereupon he puts on (the fire) a samidh
(kindling-stick). He first touches with it the middle
enclosing-stick : thereby he first kindles those (three
Agnis). After that he puts it on the fire: thereby
he kindles the visible fire.
Thereupon he puts on (the fire) a samidh
(kindling-stick). He first touches with it the middle
enclosing-stick : thereby he first kindles those (three
Agnis). After that he puts it on the fire: thereby
he kindles the visible fire.
6. He puts it on’, with the gayatrt stanza (Vag.
S. II, 4), ‘Thee, O Sage, who callest (the gods) to the
feast, we will kindle so as to shine brilliantly; thee,
O Agni, mighty at the sacrifice!’ He thereby kindles
the gayatri?; the g4yatrt, when kindled, kindles the
other metres; and the metres, when kindled, carry
the sacrifice to the gods.
1 According to Sayama, the two sticks or pieces of wood are put
on the fire in a manner similar to that in which the two 4gh4aras
or sprinklings of clarified butter are made (see I, 4, 4-5); viz. the
first in the direction north-west to south-east, and the second from
south-west to north-east.
* The gAyatrt is the first of the three principal metres, cf. p. 80,
note 3. It consists of three octo-syllabic padas, of which Rig-veda
I, 164, 25 says,—‘ The g4yatra, they say, has three flames (or firebrands, samidh): therefore it excelled in grandeur and power.’
92 SATAPATHA-BRAHMANA.
7. By the second kindling-stick (samidh), which
he now puts on, he kindles the spring; the spring,
when kindled, kindles the other seasons; and the
seasons, when kindled, cause living beings to be produced and the plants to ripen. He puts it on, with
the formula (V4g. S. II, 5),‘A kindler (samidh) art
thou!’ for the spring is indeed a kindler.
8. When he has put it on, he murmurs (ib.), ‘May
the sun guard thee from the east against any imprecation!’ for the enclosing-sticks serve for protection on all (the other three) sides; and thereby
he makes the sun the protector on the east side,
fearing ‘lest the evil spirits, the Rakshas, should rush
in from the east:’ for the sun is the repeller of the
evil spirits, the Rakshas.
9. By that third kindling-stick, then, which he puts
on at the after-offerings', he kindles the officiating
priest (brahmaza); and he, the priest, when kindled,
carries the sacrifice to the gods.
10. He now returns to the altar covered (with
sacrificial grass). Having taken two stalks of grass,
he lays them down across (the barhis or grass
covering, with the tops to the north), with the
formula (V4g. S. II, 5), ‘Savitvz’s arms? are yel’
The prastara bunch is indeed the top-knot (of the
sacrifice); and he now lays down these two crosswise as its eye-brows: thereby these two (represent)
the transverse eye-brows. The prastara, further,
1 See I, 8, 2, 3.
* Baha, ‘the two arms,’ is apparently taken here by our author
both in its natural sense and as the arms of the bow or arch, formed
by the eye-brows. The barhis, or grass covering of the altar, was,
as we saw (I, 3, 3, 7), identified with the beard and other hair of the
body.
I KANDA, 3 ADHYAYA, 4 BRAHMANA, 14. 93
The barhis, or grass covering of the altar, was,
as we saw (I, 3, 3, 7), identified with the beard and other hair of the
body.
I KANDA, 3 ADHYAYA, 4 BRAHMANA, 14. 93
(represents) the kshatra (or military class); and
the other barhis the vis (or, the common Aryan
people) ;—(and the two stalks he puts down between
them) for the sake of separating (vidhvzti) the
kshatra and the vis: for this reason he lays
them down crosswise; and for this reason these two
(stalks) are called vidhrcti.
11. On them he spreads the prastara, with the
formula (Vag. S. II, 5), ‘I spread thee, soft as wool,
pleasant to sit upon for the gods!’ When he says
‘thee, soft as wool, he means to say ‘agreeable to
the gods ;’ and by ‘pleasant to sit upon for the gods’
he means to say ‘forming a good seat for the gods.’
12, He presses it down (with his left hand), with
the text (ib.), ‘May the Vasus, the Rudras, the
Adityas sit on thee!’ These three, that is, the
Vasus, the Rudras, and the Adityas, namely, are
(classes of) gods; and these, he means to say, are
to sit down on it. While it is still being held down
with his left hand, —
13. He seizes the guhf with his right, fearing
‘lest the evil spirits, the Rakshas, should enter there
in the meantime;’ for the officiating priest (brahmaza) is the repeller of the Rakshas: therefore,
while it (the prastara) is still being held down with
his left hand,—
14. He seizes the guhd, with the text (Vag. S.
II, 6), ‘ Fond of butter art thou, Guhf by name!’ for
fond of butter indeed it is, and Guha by name ;—‘ Sit
down here with the favourite resort’ (or dainty) on the
favourite seat!’ The upabhv7zt (he takes), with the
formula (ib.), ‘Fond of butter art thou, Upabhvzt
1 Viz. the butter, which is the dear resort, or home, of the gods;
see I, 3, 2,17. Possibly, however, dh&man may here mean ‘dainty.’
94 SATAPATHA-BRAHMANA.
by name!’ for fond of butter indeed it is, and Upabhvzt by name ;—‘ Sit down here with the favourite
resort on the favourite seat!’ The dhruva (he takes)
with ‘Fond of butter art thou, Dhruvé by name!’
for fond of butter indeed it is, and Dhruva by
‘name ;—‘ Sit down here with the favourite resort
on the favourite seat!’ What other sacrificial food
there is, (he puts down on the prastara), with the
formula, ‘With the favourite resort sit down on the
favourite seat!’
15. He lays the guhf down on (the prastara),
and the other spoons down below, (viz. on the
barhis, north of the guhf, and so as not to touch
it or one another); for the guhd assuredly is the
kshatra, and the other spoons (srué&) are the
vis: he thereby makes the kshatra superior to
the vis. Hence the people here serve, from a
lower position, the Kshatriya seated above them:
for this reason he places the guhd upon (the prastara) and the other spoons down below it.
Hence the people here serve, from a
lower position, the Kshatriya seated above them:
for this reason he places the guhd upon (the prastara) and the other spoons down below it.
16. He touches the offerings, with the text (Vag.
S. II, 6), ‘Safely they have sat down,’ for safely
indeed they sat down;—‘in the lap (yoni) of divine
truth!’ for the sacrifice is indeed the lap of divine
truth, and in the sacrifice they sat down ;—‘ Protect
these, O Vishzu! protect the sacrifice! protect the
lord of sacrifice!’ thereby he refers to the sacrificer ;
—‘ Protect me, the leader of the sacrifice!’ thereby
he does not exclude himself either from the sacrifice.
Vishzu, assuredly, is the sacrifice: hence it is to the
sacrifice that he makes all that over for protection.
This is the reason why he says, ‘ Protect these,
O Vishzu!’
I KANDA, 3 ADHYAYA, 5 BRAHMANA, 3. 95
Firty BrAuMAwWa,
Tue Kinpiinc oF THE Fire, THE PRAVARA, AND THE Two
Lipations (AcHARA) oF Burrer.
1, With the fire-wood (idhma, lighting material)
the Adhvaryu lights (indh) the fire: hence it is
called fire-wood. And with the kindling verses
(samidhent) the Hotvz kindles (sam-indh, to make
blaze): hence they are called kindling verses.
2. He (the Adhvaryu’) says (to the Hotr7): ‘ Recite to the fire as it is being kindled!’ for it is to the
fire, when it is being kindled, that he recites.
3. Here now some people say, ‘O Hotar, recite
to the fire as it is being kindled!’ But let him
not say so; for that (priest) is not a Hotvz as yet;
only when he (the sacrificer) elects him *, does he
1 The Adhvaryu, in the first place, prepares a seat for the Hotr#,
either west of the altar or north of its left hip; and covers it with
dry Kusa grass. [He then calls,‘O Hotrs, come!’] The Hotry,
having rinsed his mouth north-east of the Ahavantya, with his face
to the east, turns round from left to right and betakes himself to the
sacrificial ground, always keeping his right foot before the left. He
finally takes up his position so as to have the heel of the right foot
in a line with the north hip of the altar, and the toes on the barhis;
whilst he keeps the hands on a level with the heart, spread open
and joined together, and looks towards the junction of the earth
and sky. The Adhvaryu then takes a samidh (kindling-stick) and
calls on him as above. The Hotr? now mutters the formulas
‘Adoration to the teacher! Adoration to the observer! Adoration
to the promulgator!’ &c. (Asv. Srautas I, 2,1). The sacrificer then
takes the wooden sword and says, ‘Recite for me, as it were,
stretching along (i. e. continuously)!’ whereupon the Hotr:, having
asked and received the permission of the Brahman, proceeds to
recite the kindling verses. Katy. III, 1, 1 seq. ; Asv. I, 1, 4 seq.
* This does not take place until the pravara or invitation
addressed to Agni, the Hotr? of the gods, to assist in calling the
96 SATAPATHA-BRAHMANA.
become a Hotvz. Let him therefore say, ‘ Recite to
the fire as it is being kindled!’
Katy. III, 1, 1 seq. ; Asv. I, 1, 4 seq.
* This does not take place until the pravara or invitation
addressed to Agni, the Hotr? of the gods, to assist in calling the
96 SATAPATHA-BRAHMANA.
become a Hotvz. Let him therefore say, ‘ Recite to
the fire as it is being kindled!’
4. He recites (verses) addressed to Agni: he
accordingly kindles it (the fire) with the aid of its
own deity. In the gd4yatri metre (are the verses
which) he recites; for the gayatri is Agni’s metre:
by means of its own metre he thereby kindles it. The
gayatr! is vigour, the gayatrt is the brahman! (the
priestly order): with vigour he thereby kindles it.
5. Eleven (verses) he recites; for of eleven syllables consists the trish¢ubh metre. The g4ayatrt is
the brahman and the trish¢ubh is the kshatra
(or military order)". With the aid 0’ these two
energies he thus kindles it: for this reason he recites
eleven (verses).
6. Thrice he recites the first verse, and thrice the
last one; for of threefold beginning are sacrifices,
and of threefold termination: therefore he recites
thrice the first and the last (verses).
7. Fifteen simidhent verses result (from this repetition of the first and last of the eleven verses). The
fifteen-versed chant’, doubtless, is the thunderbolt,
gods to the sacrifice, cf. Sdyaza and Sat. Br. I, 5,1, 1 seq. According to some authorities, however, the choosing of the Hotrz seems
to take place at this particular time, or even before, at the time of
the agnyanvadhana,; cf. Hillebrandt, p. 73.
1 The géyatrf (though it is not the most frequent metre)
is considered as the first, as it is the shortest, of Vedic metres.
The hymns addressed to Agni are mostly in the g4yatri metre.
2 The hymns celebrating the heroic deeds of Indra and his
associates, the wind-gods, are almost entirely composed in the
trishfubh, the most frequent of Vedic metres,
® The pafikadasa-stoma, or form of recitation in fifteen
verses at the Soma-sacrifice, is sacred to Indra (Nirukta 7, ro), the
wielder of the thunderbolt,
I KANDA, 3 ADHYAYA, 5 BRAHMANA, IO. 97
and the thunderbolt means strength; so that he
thereby converts the sdmidhents into strength:
hence, if he should hate any one, he may crush him
with his great toes! at the time when those (verses)
are recited. By saying, ‘I here crush so and so!’
he crushes him with that thunderbolt.
8. Fifteen nights indeed there are in a halfmoon; and growing by half-moons the year passes:
hence he thereby obtains the nights.
9. Now in the fifteen gdyatri verses there are
indeed three hundred and sixty syllables?; and
three hundred and sixty days there are in a year:
hence he thereby obtains the days, he thereby obtains
the year.
10. For an ish¢i (which is performed in order to
obtain the fulfilment of a special wish)* let him recite
seventeen sAmidhent verses; for in a low voice he
sacrifices to the deity to which he offers an ish#i.
10. For an ish¢i (which is performed in order to
obtain the fulfilment of a special wish)* let him recite
seventeen sAmidhent verses; for in a low voice he
sacrifices to the deity to which he offers an ish#i.
1 Or, with his thumbs (angush/A4bhy4m). The K4mva text has
‘padyabhyam angush/Aadbhyam;’ but Katy. III, 1, 7 has ‘angush/habhyam padyabhy4m va,’ which would seem to leave a choice
between the thumbs and the great toes; the commentator, however, takes v4 in a restrictive sense. The sacrificer is to press
down the earth with his great toes (or thumbs) each time when a
kindling verse is recited.
2 The g4yatri verse consists of three times eight syllables,
and 24 x 15=360. In the place of the last samidhentf (called
paridhaniy4), however, the Vasish/has have a trish/ubh stanza
(4X11 syllables), so that the above computation of syllables does
not hold good in their case. One might be inclined to infer from
this that the trish¢ubh was the more original, a gayatrf being
substituted later to yield the above symbolical number of syllables.
Cf. Taitt. S. II, 5, 7 seq.; Taitt. Br. IIT, 5, 3.
* The kAamyesh/is, and ish/is generally, are performed with certain modifications, on the model of the new and full-moon sacrifice,
of which they are therefore said to be vikrztis or modifications,
[12] H
98 SATAPATHA-BRAHMANA.
Twelve months, namely, there are in a year, and
five seasons!: this (makes) the seventeenfold Pragapati. For verily Pragdpati is all: hence for
what wish he performs the ish¢i, that wish he
thus accomplishes by means of the All. In a
low voice he sacrifices to the deity; for what is
spoken in a low voice is undefined (indistinct),
and undefined is the ‘All:’ hence for whatever wish
he performs the ish¢i, that wish he thus accomplishes by means of the All. This is the practice
in regard to an ishdéi.
11. Some people say: ‘ Let him recite twenty-one
sAmidhent verses also at the full and new-moon
sacrifice. Twelve, doubtless, are the months of the
year, five the seasons, and three these worlds:
this (makes) twenty; and the twenty-first is this
very (sun) that here shines: he is the resort, he the
stay; thereby he (the sacrificer) obtains this resort,
this stay. He may therefore recite twenty-one.
12. Let him recite them only for one of established
prosperity (gatasrt), who would not wish to become
either better or worse. For, what he for whom
they recite is like, like that he will either be or
worse *, for whom, that knows this, they recite
1 In other passages, and in later times generally, six seasons,
comprising two months each, are counted, but the transitional
season between winter and spring, sisira, is not unfrequently, as
in our passage, combined with the winter season (hemanta), or
partially with that and the spring (vasanta). On the identification
of PragApati with the year, cf. note on I, 2, 5, 12.
On the identification
of PragApati with the year, cf. note on I, 2, 5, 12.
* The condition of one who is gatasrt cannot be improved, but
only impaired. The construction of this paragraph is somewhat
doubtful to me. It runs thus: T4 haité gatasrer evanubry4d ya
ikkhen na sreyant sym na p4piy4n iti yAdrisfya haiva sate
*nvahus t&drii va haiva bhavati papty4n v4 yasyaivam vidusha et
I KANDA, 3 ADHYAYA, 5 BRAHMANA, I4. 99°
those (twenty-one verses). This, however, is mere
speculation, for those (twenty-one verses) are not
recited},
13. Thrice he should recite the first and thrice
the last (verse), without drawing breath; for three
are these worlds, so that he thereby spreads (santan) these worlds, gains these worlds. Also three
breaths there are in man: this recitation thereby
causes him (the sacrificer) to be extended (santata),
not cut short (by death).
14. He (the Hotvz) should endeavour to recite
' thus (uninterruptedly) as long as his strength lasts.
If, on the other hand, he were to take breath in
the middle (of the verse), it would be a slight on
this very (sacrifice)*: by reciting this (holy) com-
anvahu& so esha mimamsaiva na tv evaité anfifyante. SAyana
seems to take it thus:—‘ He should recite them only fora gatasrf.
A householder who desires neither an improvement nor a lowering
of his position, is just such a one or whom the Hotris recite the
sAmidhenis in the appointed (niyatena) way. Further, for
whomsoever, that thus knows the irregular ? aniyata, not regulated)
way of recitation, they recite those twenty-one sAmidhents, he
becomes either worse or better. What is set forth in the words
from “A householder who desires neither an improvement” &c.
is mere speculation; the recitation is not to be performed in this
way.’ The corresponding paragraph of the Kamva recension is
much briefer and clearer:—Tad etad gatasrir eva kurvita na ha
sreyan na paptyan bhavati yasyaivam anvahu/ saisha mim4msaiva
na tv anffyante, ‘only a gatasri, however, should do this; for
neither better nor worse becomes he for whom they recite thus.
This is indeed speculation, but they (the twenty-one samidhents)
are not recited.’
1 In the Taitt. S. II, 5, 10, the number of verses (effected by the
repetition) is given as varying, according to the special object
in view, between fifteen and forty-eight.
2 ? Or, it would be an act of neglect on his, the sacrificer’s, part :
by (the Hotrz) reciting without fetching breath, that act, that neglect
would be avoided.
H 2
100 SATAPATHA-BRAHMANA.
position without taking breath, that slight will be
avoided.
2 ? Or, it would be an act of neglect on his, the sacrificer’s, part :
by (the Hotrz) reciting without fetching breath, that act, that neglect
would be avoided.
H 2
100 SATAPATHA-BRAHMANA.
position without taking breath, that slight will be
avoided.
15. If, however, he do not care to undertake this,
he may also recite one (verse) at a time without
drawing breath: he thereby spreads those worlds
one by one, gains those worlds one by one. The
reason why he takes breath, is that the g4yatrt is indeed breath ; and that by reciting a complete gayatrt
verse, he accordingly bestows complete breathing
(on the sacrificer): let him therefore recite one
(verse) at a time without breathing.
16. He recites them ina continuous, uninterrupted
way: thereby he makes the days and nights of the
year continuous, and in a continuous, uninterrupted
way revolve those days and nights of the year.
And in this way he gives no access to the spiteful
enemy; but access he.would indeed give, if he were
to recite them discontinuously: he therefore recites
in a continuous, uninterrupted way.
Fourtu ApuyAya. First BRAHMANA.
1. He recites after uttering (the syllable) ‘Hin!’
Sacrifice, they say, is not (performed) without the
S4man; and neither is the SAman chanted without
‘Hin’ having been uttered. By his uttering ‘Hin!’
the peculiar nature (rdpam) of the word ‘Hin’ is
produced (in the sacrifice); and by the sacred syllable (om) it assumes the nature of the Sdman. By
uttering ‘Om! Om!!’ this his entire sacrifice becomes
endowed with the SAman.
1 That is, by uttering ‘Om!’ after each verse. The recitation of
the first verse is preceded by the mystic words ‘Hin bhfr bhuva’ svar
om!’ Asv.S.I, 2,3. Both syllables ‘hia’ and ‘om’ are essential
elements in the recitation of Saman hymns, See II, 2, 4, 11 seq.
I KANDA, 4 ADHYAYA, I BRAHMANA, 5. TO!
2. And (another reason) why he utters ‘ Hin!’ is
this. The word ‘Hin’ means breath, for the word
‘Hin’ does indeed mean breath: he cannot therefore pronounce the word ‘Hin,’ when he closes his
nostrils. The z& (verse) he recites with his voice.
Now, voice and breath are a pair, so that a productive union of the sAmidhents is thereby effected
at the outset: for this reason he recites, after uttering ‘ Hin!’
3. He utters the word ‘Hin’ in a low voice.
Were he, on the contrary, to pronounce ‘Hin’ aloud,
he would make ‘voice’ of both the one and the other :
for this reason he utters the word ‘Hin’ in a low
voice.
4. He recites with ‘4 (hither)!’ and ‘pra (forth or
thither)'!’ He thereby joins a gdyatrt verse directed hitherward to one directed away from here:
the one which tends from hence carries the sacrifice to the gods, and the one which tends hitherward
pleases the men. For this reason he recites with
‘A’ and ‘pra.’
For this reason he recites with
‘A’ and ‘pra.’
5. And (another reason) why he recites with ‘4’
and ‘pra,’ is this. ‘Pra (forth)’ clearly means outbreathing, and ‘4 (hither)’ means in-breathing: hence
he thereby obtains out-breathing and in-breathing
(for the sacrificer). For this reason he recites with
‘4’ and ‘pra.’
1 The particles pra and 4 were apparently used in phrases
wishing one a safe journey and return (cf. Ait. Br. 3, 26, with
Haug’s note). The first simidhent begins, ‘ pr4 vo vag4 abhidyavahk’ (forth go your viands, heavenward) ; and the second, ‘4gna
@ y&hi vit4ye’ (come hither, Agni, to the feast!). It is from
these verses that the above symbolical explanation is derived.
Cf. Taitt. S. Il, 5, 7, 3 [pra4inam reto dhiyate—pratisiA# pragd
gayante].
102 SATAPATHA-BRAHMANA.
6. Yet (other reasons) why he recites with ‘ hither
(4)’ and ‘thither (pra),’ are these. ‘Thither’ the
seed is cast, and ‘hither’ birth takes place. ‘ Thither’
the cattle disperse (for grazing), ‘hither’ they return.
Indeed, everything here (moves) ‘hither’ and ‘thither:’
for this reason he recites with ‘4’ and ‘pra.’
7. He recites?, ‘Forth go your viands, heaven-
1 The following is a connected translation (as literal as possible,
if not elegant) of the eleven sAmidhents, or kindling verses, in
the same octosyllabic metre as the original. The first and eleventh
verses are recited three times; and when at the end of each verse
the Hotr7 pronounces the syllable om, the Adhvaryu throws a stick
(samidh) into the fire,—up to the eighth verse, at the end of which
the tenth stick is thrown in. At the end of the ninth verse five of
the remaining six sticks are thrown into the fire. The throwing
of the first stick is accompanied by the sacrificer pronouncing the
dedicatory formula (ty4ga), ‘For Agni this, not for me!’
1. Forth go your viands, heavenward,
In havis rich; with buttered (spoon)
He nears the gods, wishful of bliss.
2. Come hither, Agni, to the feast;
Invokéd for the offering-gift,
As Hotr? on the barhis sit!
3. With samidhs thee, O Angiras,
With butter we exhilarate:
Shine forth, O youngest, brilliantly !
4. Agni, do thou obtain for us
That region wide and glorious,
That great and mighty one, O God!
5. Praiseworthy he, adorable,
Visjble through the veil of gloom,
Agni, the mighty one, is lit.
6. The mighty Agni is lit up,
Yea, as a horse that bears the gods:
With offerings him they glorify.
y. O mighty one! we mighty men
Do kindle thee, the mighty one,—
O Agni, thee that brightly shines,
I KANDA, 4 ADHYAYA, I BRAHMANA, 9. 103
ward !’—hereby, then, the ‘thither’ is (realised). And
(in the second verse), ‘Come hither, Agni, to expand?!’—by this, on the other hand, the ‘hither’
is (realised).
we mighty men
Do kindle thee, the mighty one,—
O Agni, thee that brightly shines,
I KANDA, 4 ADHYAYA, I BRAHMANA, 9. 103
ward !’—hereby, then, the ‘thither’ is (realised). And
(in the second verse), ‘Come hither, Agni, to expand?!’—by this, on the other hand, the ‘hither’
is (realised).
8. Now, in reference to this point, some people
say, ‘Both these (texts) surely result in a “thither *.”’
This, however, is beyond the ordinary understanding: the text, ‘forth go your viands, heavenward!’ is
clearly (directed) away from (the sacrificer); and the
text, ‘Come hither, Agni, to expand!’ is (directed)
towards (him).
9. He recites (the first kindling verse), ‘Forth go
your viands, heavenward!’ this, then, tends in a forward direction. ‘Viands’ (vaga)* he says, because
viands mean food: hence food is obtained (for the
sacrificer) by this recitation. ‘ Heavenward’ he says,
because those that tend heavenward are the half-
8. Agni we choose as messenger,
As Hotr? the all-knowing,—him,
Performing well this sacrifice.
9. He who is kindled at the cult,
Agni, the bright, the laudable,
The flaming-locked, him we adore.
to. O Agni, worshipped, thou art lit:
Adore, good worshipper, the gods!
Oblation-bearer, sure, art thou.
11. Make offerings! do reverence ! —
Him, Agni, while the cult proceeds,
For your oblation-bearer choose !
1 See further on, par. 22 seq.
* Inasmuch as Agni, whilst coming to the sacrifice, goes away
from the gods. SAy.
* In the Taitt. S. II, 5, 7, 3-4 also vaga is in the first place
rendered by ‘food,’ while afterwards it is identified with the
months (i.e. the coursers? gamanastla, Say.); as abhidyavah
(in the sense of ‘ shining in both directions,’ i. e. in the form of the
waxing and waning moon, S4y.) is referred to the half-moons.
104 SATAPATHA-BRAHMANA.
moons: it is, therefore, the half-moons which he
obtains by this recitation. ‘In havis rich’ he
further says, because those that are rich in havis
(milk, butter) are the cattle ; it is cattle, therefore, that
he thereby obtains through the recitation.
10. ‘With buttered (spoon)—’ he adds. Now
MAathava, the (king of) Videgha}, carried Agni
Vaisvanara in his mouth. The Azshi Gotama Rahdgama was his family priest. When addressed (by
the latter), he made no answer to him, fearing lest
Agni might fall from his mouth.
11. He (the priest) began to invoke the latter with
Now
MAathava, the (king of) Videgha}, carried Agni
Vaisvanara in his mouth. The Azshi Gotama Rahdgama was his family priest. When addressed (by
the latter), he made no answer to him, fearing lest
Agni might fall from his mouth.
11. He (the priest) began to invoke the latter with
1 To this important legend attention was first drawn by Professor
Weber, Ind. Stud. I, 170 seq. (cf. also Ind. Streifen, I, p. 13;
J. Muir, Sanskrit Texts, II, p. 402). It was pointed out by Weber
that this legend distinguishes three successive stages of the eastward migration of the Brahmanical Hindus. In the first place the
settlements of the Aryans had already been extended from the
Pafigab (where they were settled in the times of the hymns of the
Rig-veda) as far as the Sarasvatt. They thence pushed forward,
led by the Videgha Mathava and his priest, according to our
legend, as far east as the river Sadanfr4 (that is, ‘she that is
always filled with water’), which, according to SAyama, is another
name for the Karatoy4 (the modern Kurattee, on which Bograh
lies), which formed the eastern boundary of the Videhas ; or more
probably the Gandakf (the modern Gunduck, a noble river which
falls into the Ganges opposite Patna, and) which formed the boundary between the Kosalas and the Videhas (cf. par.17). It would
appear from our legend, that for some time the Aryans did not venture to cross this river; but at the time of the author the country
to the east of it had long been occupied by them. Sdyana takes the
hero of the legend to be Videgha, the Madhava or son of Madhu;
but: Videgha, an older form of Videha, is more probably intended
here (as Weber takes it) for the name of that people and country
(corresponding to the modern Tirhut). The Agni Vaisvanara (or
Agni who is common to all men) of our legend Professor Weber
considers a personification of Brahmanical worship and civilisation
and the destructive effects of their extension.
I KANDA, 4 ADHYAYA, I BRAHMANA, 16. 105
verses of the Rig-veda, ‘We kindle thee at the
sacrifice, O wise Agni, thee the radiant, the mighty
caller to the sacrificial feast (Rig-veda V, 26, 3)!—
O Videgha !’
12. He (the king) did not answer. (The priest
went on), ‘Upwards, O Agni, dart thy brilliant,
shining rays, thy flames, thy beams (Rig-veda VIII,
44, 16)!—O Videgha-a-a!’
13. Stillhe didnot answer. (The priest continued),
‘ Thee, O butter-sprinkled one, we invoke! (Rig-veda
V, 26, 2);’ so much he uttered, when at the very
mentioning of butter, Agni Vaisvanara flashed forth
from the (king’s) mouth: he was unable to hold him
back; he issued from his mouth, and fell down on
this earth.
(The priest continued),
‘ Thee, O butter-sprinkled one, we invoke! (Rig-veda
V, 26, 2);’ so much he uttered, when at the very
mentioning of butter, Agni Vaisvanara flashed forth
from the (king’s) mouth: he was unable to hold him
back; he issued from his mouth, and fell down on
this earth.
14. Mathava, the Videgha, was at that time on
the (river) Sarasvatt!. He (Agni) thence went burning along this earth towards the east; and Gotama
Rahdgaza and the Videgha MAthava followed after
him as he was burning along. He burnt over (dried
up) all these rivers. Now that (river), which is called
‘ Sadantr4,’ flows from the northern (Him4laya) mountain: that one he did not burn over. That one the
Brahmans did not cross in former times, thinking, ‘ it
has not been burnt over by Agni Vaisvanara.’
15. Now-a-days, however, there are many Brdahmans to the east of it. At that time it (the land
east of the Sadanira) was very uncultivated, very
marshy, because it had not been tasted by Agni
Vaisvanara.
16. Now-a-days, however, it is very cultivated, for
the Brahmans have caused (Agni) to taste it through
Or, according to Sayama, he was then in the Sarasvatf, plunged
into the river in order to quench the heat produced by Agni.
106 SATAPATHA-BRAHMANA,
sacrifices. Even in late summer that (river), as it
were, rages along’: so cold is it, not having been
burnt over by Agni Vaisvanara.
17. Mathava, the Videgha, then said (to Agni),
‘Where am I to abide?’ ‘To the east of this (river)
be thy abode!’ said he. Even now this (river) forms
the boundary of the Kosalas and Videhas ; for these
are the Mathavas (or descendants of MAthava).
18. Gotama R&hfgawa then said (to Mathava),
‘Why didst thou not answer when addressed by us?’
He replied, ‘Agni Vaisvanara was in my mouth;
I did not reply, lest he should escape from my
mouth.’
19. ‘How then did this happen ?’—‘ At the moment
when thou didst utter the words, “ (Thee), O buttersprinkled one, we invoke!” just then, at the mention
of butter, Agni Vaisvanara flashed forth from my
mouth; I was unable to hold him back, he issued
from my mouth.’
20. That (word) in the sAmidhents, therefore,
which contains butter (ghvzta) is especially suitable
for kindling (sam-indh); and by it he accordingly
kindles him (Agni, the fire) and bestows vigour on
this (sacrificer).
21. Now that (word) is ghv7t4zy4, ‘with the
buttered (spoon).—‘ He nears? the gods, wishful
of bliss.’ Wishful of bliss, truly, is the sacrificer,
since he wishes to approach the gods, to go to®
1 That is to say, it is not affected by the heat of the summer, as the
other rivers, but rushes along as rapidly and as well-filled as ever.
2 Gigdti is taken by Sayava in the sense of ‘he sings, praises.’
Our author, on the other hand, seems to interpret it by ‘he
conquers (gi) ;’ see, however, next note.
5 The text has, ‘Sa hi devin gigfshati sa hi devan gig4msati.’
The Kava recension has the same reading, except that it omits ‘hi’
I KANDA, 4 ADHYAYA, I BRAHMANA, 24. 107
5 The text has, ‘Sa hi devin gigfshati sa hi devan gig4msati.’
The Kava recension has the same reading, except that it omits ‘hi’
I KANDA, 4 ADHYAYA, I BRAHMANA, 24. 107
the gods: therefore he says, ‘he nears the gods,
wishful of bliss.’ This (verse), which is addressed
to Agni, is undefined (vague); and undefined, doubtless, is the ‘All:’ he thus commences (this holy
work) with the All.
22. [He recites the second samidhent]: ‘Come
hither, Agni, to expand!’—‘To expand’ he says,
because at the beginning these worlds were wellnigh contiguous to one another: at that time one
could touch the sky thus’.
23. The gods desired, ‘How could these worlds
of ours become farther apart from one another?
How could there be more space for us?’ They
breathed through them (the worlds) with these
three syllables (forming the word) ‘vitaye?, and
these worlds became far apart from one another;
and there was then ampler space for the gods:
ample space, therefore, he will have for whom,
knowing this, they recite this (verse) containing (the
word) ‘vitaye.’
24. He proceeds, ‘Invoked for the giver of oblations!’ ‘The giver of oblations’,’ of course, is the
in both cases. Instead of gigamsati, however, some MSS., as well
as Sayama, read gighAmsati (‘he wishes to conquer, or beat, the
gods’), probably an old corruption, easily accounted for by the
circumstance that gigishati is the regular desiderative of gi, ‘to
conquer,’ though it also occurs in some passages as the desiderative
of g4, ‘to go.’ Sayama, however, though he reads gigh4msati,
here allows to the root han (with Naigh. 2, 14) the meaning of ‘to
go.’ Cf. Weber, Omina und Portenta, p. 406, note 4.
1 Viz. by stretching the arms upwards. SfAyaza.
1 That is, vi-itaye, ‘for going asunder,’ a fanciful analysis of
the word viti; the correct rendering is ‘ for the meal or food,’ ‘ for
the feast.’
* Havyadati, the correct meaning of the word is ‘the giving
of oblations.’
108 SATAPATHA-BRAHMAWNA.
sacrificer : hence ‘invoked for the sacrificer’ is what
he thereby means to say.—‘ As Hotz on the barhis
sit!’ Agni, indeed, is the Hotvz, and the barhis
(the covering of sacrificial grass on the altar) is this
world: hence he thereby establishes Agni (the fire)
in this world, as this fire is established (or, beneficial,
hita) in this world. This (verse), then, is recited with
reference to this world (the earth): through it this
world is conquered by him for whom, knowing this,
they recite this (verse).
25. [He recites the third sA4midhent]: ‘ With
samidhs thee, O Angiras !’—with samidhs (kindlingsticks), indeed, the Angiras kindled him. ‘O Angiras!’ he says, for Agni is indeed Angiras!.—‘ With
butter we exhilarate!’ This (viz. ghvztena, ‘with
butter’) is a word which is especially suitable for the
kindling of Agni: by it he kindles him, and bestows
vigour on this (sacrificer).
‘O Angiras!’ he says, for Agni is indeed Angiras!.—‘ With
butter we exhilarate!’ This (viz. ghvztena, ‘with
butter’) is a word which is especially suitable for the
kindling of Agni: by it he kindles him, and bestows
vigour on this (sacrificer).
26. ‘Shine forth, O youngest, brilliantly!’ he
adds; for brilliantly he shines, when kindled; and
‘O youngest!’ he says, because he is really the
youngest Agni?: therefore he says, ‘O youngest!’
This (verse) is recited with reference to yonder
world, to wit, the aérial world; hence this (verse),
which is addressed to Agni, is undefined, for undefined is yonder world: that world he thereby gains,
for whom, knowing this, they recite this verse.
27. [He recites the fourth sAmidhenf]: ‘Agni,
do thou obtain for us that (region) wide and
1 Rig-veda I, 31, 1, he is called the first of the Angiras.
? The fire which has just been kindled is frequently called the
youngest (yavish‘ha). Sayama takes it as ‘the ever young.’ See
also the legend regarding the three Agnis who preceded the present
Agni in the office of divine Hotr#, I, 2, 3,13 3, 3, 13-
I KANDA, 4 ADHYAYA, I BRAHMANA, 30. 109
glorious!’ For wide, indeed, is yonder (region)
wherein the gods (dwell), and glorious is that
(region) wherein the gods (dwell). When he says,
‘Do thou obtain for us',’ he means to say, ‘make
us go to it!’
28, ‘That great and mighty one, O God!’ For
great, indeed, is yonder (region) wherein the gods
(dwell), and mighty? is that wherein the gods
(dwell). This (verse), then, is recited with reference
to yonder world: that heavenly world he thereby
gains, for whom, knowing this, they recite this
(verse).
29. He recites (the fifth samidhent): ‘ Praiseworthy he, adorable, for worthy of praise he is,
and worthy of adoration ;—‘ visible through the veil
of gloom, for when kindled he is seen right
through the gloom ;—‘ Agni, the mighty one (bull),
is lit,’ for he is indeed lit up, the mighty one.
[He recites the sixth simidhent]: ‘The mighty
Agni is lit up,’ for he is indeed lit up.
30. ‘Yea’, as a horse that bears the gods,’ for
having become a horse he does indeed carry the
sacrifice to the gods: the (word) ‘na’ which occurs
in this verse has the meaning of ‘om’ (verily); hence
he says, ‘ Yea, as a horse that bears to the gods.’
1 Vivasasi, Sayama explains it by prakasaya, ‘illuminate it;’
but cf. Saiyava on Rig-veda VI, 16, asman akkha abhigamaya,
‘make it (dhanam) come to us.’
* Suvirya is taken by our author as an adjective, co-ordinate with
the others; but it is evidently a noun (‘abundance of heroes’ or
‘manliness, manly power,’ St. Petersburg Dictionary) qualified by
the adjectives.
* Na is taken by our author as a particle of asseveration ; though
in reality it is a particle of comparison. In later Sanskrit na is
only used as particle of negation.
IIO SATAPATHA-BRAHMAWA.
31. ‘With offerings him they glorify,’ for with
offerings men indeed glorify him; therefore he says,
‘with offerings him they glorify.’
In later Sanskrit na is
only used as particle of negation.
IIO SATAPATHA-BRAHMAWA.
31. ‘With offerings him they glorify,’ for with
offerings men indeed glorify him; therefore he says,
‘with offerings him they glorify.’
32. [He recites the seventh sAmidhent]: ‘O
mighty one!! we mighty men do kindle thee, the
mighty one!’ for they indeed kindle him;—‘O Agni,
thee that brightly shines!’ for he indeed shone
brightly when he was kindled.
33. He recites this tristich which contains the
word (vvzshan), ‘mighty.’ All these kindling
verses, it is true, are addressed to Agni; Indra,
however, is the deity of sacrifice, Indra is the
mighty (hero); hence these his (the sacrificer’s)
kindling verses thereby become possessed of Indra:
this is the reason why he recites the tristich containing the word ‘ mighty.’
34. He recites [the eighth sAmidhent]: ‘Agni
we choose as messenger!’ Now the gods and
the Asuras, both of them sprang from Pragdpati,
were contending for superiority. When they were
thus contending, the g4yatri stood between them.
That gayatri was the same as this earth, and this
earth indeed lay between them?. Now both of
them knew that whichever she would side with,
they would be victorious and the others would be
defeated. Both parties then invited her secretly
to come to them. Agni acted as messenger
for the gods; and an Asura-Rakshas, named Sa-
1 Vrishan, ‘the male, the vigorous one, the bull ;’ cf. Max Miller,
Translation of Rig-veda Sanhita, I, p. 121 seq.
2 <On the top of Mount Meru lies the city of Amardvati, wherein
the gods dwell; and beneath Meru lies Irdvati, the city of the
Asuras: between these two lies the earth.’ Sayama.
1 KANDA, 4 ADHYAYA, I BRAHMANA, 36. III
harakshas!, for the Asuras. She then followed
Agni: he therefore recites, ‘Agni we choose for
messenger, because he was the messenger of the
gods.—‘ As Hotzz the all-knowing, him!’
35. Here now some people recite, ‘He who is
the Hotz? of the all-knowing?;’ lest (in saying ‘for
Hotvz, the all-knowing, him’) one should say to
oneself ‘enough (i.e. have done)!’ This, however,
he should not do; for by (doing) so they do at
the sacrifice what is human; and what is human,
is inauspicious at a sacrifice. Therefore, lest he
should do what is inauspicious at the sacrifice,
he should recite, just as it is recited by the 7k,
‘for Hotv?, the all-knowing, him!’ [He continues],
‘Performing well this sacrifice!’ for he, Agni,
is indeed a good performer of the sacrifice: for
this reason he says, ‘ performing well this sacrifice.’
She (gayatri, or the earth) sided with the gods,
and the gods thereupon were victorious and the
Asuras were defeated: and verily he for whom,
knowing this, they recite this (verse), is himself
victorious and his adversaries are defeated.
36. He therefore recites this, the eighth (s4midhent). This, indeed, is peculiarly a gdAyatrt
verse, since it is of eight syllables that the gayatrt
(metre) consists: for this reason he recites the
eighth (sAmidhen)).
36. He therefore recites this, the eighth (s4midhent). This, indeed, is peculiarly a gdAyatrt
verse, since it is of eight syllables that the gayatrt
(metre) consists: for this reason he recites the
eighth (sAmidhen)).
1 Cf. the corresponding passage in Taitt. S. II, 5, 11, 8, where
Daivya is given as the name of the messenger of the Asuras.
* That is to say, instead of ‘Hotdram visvavedasam,’ they
recite ‘Hot4 yo visvavedasa;’ for the reason that Hotaram
(accusative of hotr:’) might be understood to be ‘hot4 aram,’
aram, ‘enough,’ being a particle implying a prohibition. Our
author, however, promptly sets his face against this application of
human reasoning to an inspired text.
II2 SATAPATHA-BRAHMANA.
37. Here now some people place the two (dhayyAs)
additional kindling verses before (the eighth s4midhent), arguing, ‘The two dh4yy4s! mean food:
this edible food we place in front (or, in the mouth,
mukhataA). But let him not do this: for with
him who inserts the additional verses before (the
eighth), the latter (the eighth) is clearly out of its
place’, since in that case it (and the succeeding
verse) become the tenth and eleventh verses. With
him, on the other hand, for whom they recite this
as the eighth (kindling verse), it is indeed in its
proper place: let him therefore insert the two additional verses after (the ninth).
38. [He recites the ninth kindling verse]: ‘He
who is kindled at the cult’—the cult (adhvara),
doubtless, is the sacrifice: ‘he who is kindled at the
sacrifice’ he thereby says ;—‘ Agni, the bright, the
laudable,’ for he is both bright and laudable ;—‘ the
flaming-locked, him we adore!’ for when he is
kindled, his locks, as it were, flame. Previously to
(the beginning of the tenth verse), ‘O Agni, worshipped, thou art lit!’ let him (the Adhvaryu) put on
1 Whenever thirteen kindling verses are recited instead of
eleven (or counting the repetitions of the first and last verses,
seventeen instead of fifteen), the two verses Rig-veda III, 27, 5 and 6
are inserted according to our author after the ninth, and according
to others before the eighth, sdmidhent. They are called dhayy4,
probably derived from dha, ‘to put, add,’ whilst those ritualists whose
practice is here rejected apparently connect the word with the
root dh4 (dhe), ‘to suck.’
* According to Sayama, because it no longer occupies the eighth
place for which it is specially appropriate on account of its being,
according to our author, ‘peculiarly a gayatrt (eight-syllabled)
verse.’ This reasoning is far from satisfactory, since the two
dhayy4s (Rig-veda III, 27, 5 and 6) are also gayatri verses,
I KANDA, 4 ADHYAYA, I BRAHMANA, 40.13
all the kindling-sticks with the exception of the
one stick (which is to be put on at the afterofferings'); for it is now that the Hotzz completes
(the kindling); and what then is left of the kindlingsticks, other than the one stick, that is left (unused altogether); and what is left (unused) of the
sacrifice, that is left for his (the sacrificer’s) spiteful
enemy: let him, therefore, previously to this (verse),
put on all the samidhs, save one.
39. [He continues]: ‘Adore, good worshipper,
the gods!’ worship (adhvara) doubtless means
sacrifice : ‘adore the gods, good sacrificer’ he thereby
says ;—‘ Oblation-bearer, sure, art thou!’ for he,
Agni, is indeed the bearer of oblations: for this
reason he says ‘oblation-bearer, sure, art thou.’
[He recites the last sAmidhent]: ‘Make offerings! do reverence! Him, Agni, while the cult proceeds, for your oblation-bearer choose!’ by this (verse)
he urges them on: ‘make offerings and worship!
do this for (the accomplishment) of whatever desire
you kindled him!’ this is what he thereby means to
say. ‘Him, Agni, while the cult proceeds,’ he says,
because cult means sacrifice : hence he thereby says,
‘him, Agni, whilst the sacrifice proceeds ;——‘ for your
oblation-bearer choose!’ for he, Agni, is indeed the
oblation-bearer, and for this reason he says ‘for
your oblation-bearer choose (him)!’
40. This tristich, containing (the word) ‘cult
(adhvara), he thus recites. For once when the
gads were engaged in sacrificing, their rivals, the
Asuras, wished to injure (dhurv, dhvar) them;
but, though desirous of injuring them, they were
1 See I, 8, 2, 3.
[12] I
114 SATAPATHA-BRAHMANA.
unable to injure them and were foiled: for this reason the sacrifice is called adhvara (‘not damaged,
uninterrupted’); and for whomsoever, that knows
this, they recite this tristich containing (the word)
adhvara (‘cult, sacrifice’), his rival, though desirous
of injuring him, is foiled; and he (the sacrificer),
moreover, gains as much as one gains by offering a
Soma-sacrifice }.
Sreconp BRAHMANA.
1. Now in former times the gods appointed Agni
to the chief (office), namely, that of Hotvz; and
having appointed him to the chief (office) saying ‘do
thou carry this our oblation!’ they cheered him up,
saying, ‘Surely, thou art vigorous; surely, thou art
equal to this!’ thereby endowing him with vigour,
even as in our own days, when they appoint any one
from among their kinsmen to the chief (office), they
cheer him up saying ‘surely, thou art vigorous;
surely, thou art equal to this!’ thereby endowing him
with vigour. By what, therefore, he recites after this, he eulogizes him, puts vigour into him*.
_ 2. ‘O Agni, thou art great! O priest (brahmamza),
O Bharata!’ for Agni, indeed, is the brahman
1 Saumya adhvara is the common designation of the solemn
Soma-sacrifice; hence, our author argues, the word a dhvara is here
used for sacrifice (yagiia) with a view to insure to this offering
the efficacy of a Soma-sacrifice.
O priest (brahmamza),
O Bharata!’ for Agni, indeed, is the brahman
1 Saumya adhvara is the common designation of the solemn
Soma-sacrifice; hence, our author argues, the word a dhvara is here
used for sacrifice (yagiia) with a view to insure to this offering
the efficacy of a Soma-sacrifice.
* The invocations he now proceeds to recite, on the termination
of the s4midhenis or kindling verses, belong to the class of
formulas called nigada. In the present case, they consist of the
pravara mantra—or formula by which Agni is invited to assist
the sacrificer as Hotr# or Invoker on the present occasion, as he
has of old assisted his ancestors (cf. the following note)—and of
short detached formulas called nivid. Sayama on Taitt. S. II, 5, 8.
I KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 115
(sacerdotium) : therefore he says ‘O Brahmaaa !’—
‘O Bharata’ he says, because he (Agni) bears (bhar)
the oblation to the gods: therefore they say ‘ Agni
is bharata (the bearer).’ Or, he, being the breath,
sustains (bhar) these creatures: therefore he says
‘O BhArata (sustainer) !’
3. He now calls on (Agni as) the ancestral (Hotrz
priest)!. He thereby introduces him both to the
ishis and to the gods (as if he were to say), ‘Of
great vigour is he who has obtained the sacrifice!’
This is the reason why he calls on (Agni as) the
ancestral (Hotz).
4. He calls from the remote end (of the sacri-
1 Arsheyam pravrinite, literally ‘he chooses the ancestral’
(rishi). I take ‘arsheyam’ as a masculine adjective qualifying a
supplied ‘(Agnim)hot4ram.’ In this way the formula is explained
by Sayama on I, 5, 1, 9 (rishinm sambandhinam adhvaryur hotéram
vrinite), and this seems to me the most natural interpretation. It
is true, however, that, as the formula (‘he chooses the ancestral’)
became stereotyped, its exact import became forgotten, and 4rsheya
was generally taken as a neuter, either adjective (viz. ‘namadheyam,’
‘apatyam’) or noun (ancestral lineage). Agni is invoked as the
one who has of old officiated as the Hotr? of the sacrificer’s
ancestors, three or five ancestral names being usually mentioned :
thus, in the case of a sacrificer belonging to the G&amadagna Vatsa
family, claiming Bhrigu, Xyavana, Apnavana, Aurva,and Gamadagni
as its founders, Agni is invoked, on the present occasion, as
‘Bhargava Ayavana Apnavana Aurva G4madagna!’ (Asval.
Sr. 12,10, 6; Sayava on Taitt. S. II, 5,8). If the sacrificer belongs to the Kshatriya or Vaisya castes, the priest substitutes for
the sacrificer’s ancestors those of his family priest (purohita)
or his spiritual guide (guru); and in the case of kings the same
course was adopted, or the names of their royal rishi ancestors
(ragarshi) were chosen. As to the second pravara, or the
election of the human Hotrz, for the present sacrifice, see I, 5, 1, 1.
Cf. Max Miller, History of Ancient Sanskrit Literature, p. 386 seq.;
A. Weber, Ind. Stud. IX, 321 seq.; X, 78 seq.; M. Haug, Aitar. Br.,
Translation, p. 479.
I 2
116 SATAPATHA-BRAHMANA.
As to the second pravara, or the
election of the human Hotrz, for the present sacrifice, see I, 5, 1, 1.
Cf. Max Miller, History of Ancient Sanskrit Literature, p. 386 seq.;
A. Weber, Ind. Stud. IX, 321 seq.; X, 78 seq.; M. Haug, Aitar. Br.,
Translation, p. 479.
I 2
116 SATAPATHA-BRAHMANA.
ficer’s ancestral line) downwards; for it is from the
remote end downwards that a race is propagated.
He (the Hotrz) also thereby propitiates the lord of
seniority for him (the Sacrificer); for here among
men the father comes first, then the son, and then
the grandson: this is the reason why he calls from
the remote end downwards.
5. Having named (him as) the ancestral one, he
says, ‘(thou wert) kindled by the gods, kindled by
Manu ;’ for in olden times the gods did kindle him:
for this reason he says ‘kindled by the gods;’ and
‘kindled by Manu’ he says, because in olden times
Manu did kindle him: for this reason he says
‘kindled by Manu.’
6. He continues, ‘ Praised by the zshis (wert
thou) ;’ for in olden times the Azshis did praise him:
for this reason he says ‘ praised by the Azshis.’
7. Further, ‘Gladdened by bards (vipra);’ for
those bards, the Azshis, indeed gladdened him: for
this reason he says ‘ gladdened by bards.’
8. Further, ‘Celebrated by sages (kavi);’ for
those sages, the /zshis, indeed celebrated him: this
is why he says ‘celebrated by sages.’
g. Further, ‘Sharpened by the brahman (the Veda
or vedic formulas),’ for he is indeed sharpened by
the brahman ;—‘the receiver of butter-offerings,’ for
he is indeed the receiver of butter-offerings.
10. Further, ‘The leader of oblations (yag#a), the
carrier of (Soma-)sacrifices (adhvara),’ for through
him they lead forward all oblations, both the domestic
oblations and the others: this is why he says ‘the
leader of oblations.’
11. ‘The carrier (rathi) of sacrifices ;’ for being
a cart (as it were) he conveys the sacrifice to the
I KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 117
gods: this is the reason why he says ‘the carrier
of sacrifices.’
12. Further, ‘The unsurpassed Hotvz, the surpassing bearer of oblations;’ for him the Rakshas
do not surpass (tar): for this reason he says ‘the
unsurpassed -(atirta) Hotvz’ ‘The surpassing
(tQrzi, rather ‘swift’) bearer of oblations,’ for he
overcomes (tar) every evil: therefore he says ‘the
surpassing bearer of oblations?.’
13. Further, ‘The mouth-vessel*, the offeringspoon of the gods;’ for he, Agni, is indeed the vessel
of the gods: therefore they make offerings in Agni
to all the gods, he being the vessel of the gods. And,
verily, whosoever knows this, obtains the vessel of
him whose vessel he desires to obtain’.
14. Further, ‘The cup from which the gods
drink ;’ for from him, being (as it were) a cup,
the gods drink (the Soma-libations): for this reason
he says ‘the cup from which the gods drink.’
And,
verily, whosoever knows this, obtains the vessel of
him whose vessel he desires to obtain’.
14. Further, ‘The cup from which the gods
drink ;’ for from him, being (as it were) a cup,
the gods drink (the Soma-libations): for this reason
he says ‘the cup from which the gods drink.’
15. Further, ‘Thou, O Agni! dost encompass
the gods, as the felly the spokes;’ ‘in the same
way in which the felly on all sides encompasses
the spokes, so dost thou on all sides encompass
the gods,’ this is what he thereby says.
16. ‘ Bring hither the gods for the sacrificer!’ this
he says in order that he (Agni) may bring the gods
' At this point of the recitation a pause is made, during which
(as already partly during the preceding recitation) the Adhvaryu
and Agnidhra engage in the acts detailed in I, 4, 4,13 seq. Cf.
Hillebrandt, Neu und Vollm. p. 81.
3 As-patram: the fire is, as it were, the vessel into which the
sacrificial food is thrown and from which it is eaten by the gods.
5 ? Sdyana supplies ‘food:’ he obtains the vessel of that food of
which he wishes to obtain the vessel.
118 SATAPATHA-BRAHMANA,
to this sacrifice!.—‘ Bring Agni hither, O Agni!’ this
he says in order that he may bring Agni to the
butter-portion intended for Agni. Bring Soma
hither!’ this he says in order that he may bring
Soma to the butter-portion intended for Soma.—
‘Bring Agni hither!’ this he says in order that
he (Agni) may bring Agni hither to that indispensable* cake which is offered to Agni on both
occasions (at the new and the full-moon sacrifices).
17. And (in the same way) according to the
respective deities*, He then continues, ‘ Bring
hither the butter-drinking gods!’ this he says in
order that he may bring hither the pray4gas and
anuyagas (fore and after-offerings), for the praydgas
and anuy4gas (represent) indeed the butter-drinking
gods.—‘ Bring Agni hither for the Hotvéship!’ this
he says in order that he may bring Agni hither for
the office of Hotvz—‘ Your own greatness bring
hither!’ this he says in order that he (Agni) may
1 Here begins what is called the devatandm 4vahanam, or
invitation (lit. bringing) of the deities to the oblations. Whilst
the Hotr? recites these formulas, the Adhvaryu performs what is
set forth in I, 4, 5, 2 seq.
* Azyuta, lit. ‘not fallen,’ i.e. immutable, invariable. For the
legendary explanation of this epithet of Agni and his oblation,
see I, 6, 1,6; 2, 5-6.
bringing) of the deities to the oblations. Whilst
the Hotr? recites these formulas, the Adhvaryu performs what is
set forth in I, 4, 5, 2 seq.
* Azyuta, lit. ‘not fallen,’ i.e. immutable, invariable. For the
legendary explanation of this epithet of Agni and his oblation,
see I, 6, 1,6; 2, 5-6.
* The three preceding invocations are used alike at the new and
full-moon sacrifices, but the subsequent ones differ according to
the oblations that are made, viz. a rice-cake to Indra-Agni (or an
oblation of mixed milk and butter to Indra) at the new-moon
ceremony; and to Agni-Soma at the full-moon sacrifice. Previously to these an upamsuy4ga or ‘low-voiced oblation’ is made by
some to Agni-Soma at the full moon, and one to Vishwu (or to
Agni-Soma) at the new-moon sacrifice; according to others also
one to PragApati,—the names of the gods being whispered in the
respective formulas.
I KANDA, 4 ADHYAYA, 2 BRAHMANA, 19. =‘ 119
bring hither his own greatness; his own greatness,
in truth, is his voice: hence he says it in order that
he may bring hither his voice'.—‘ Bring thou hither
(the gods), O G&tavedas*, and offer up a good
offering!’ what deities he bids him bring hither,
with regard to those (deities) he thereby says
‘bring them hither!’ When he says, ‘offer up a
good offering!’ he means to say, ‘sacrifice in the
proper order!’
18. He recites (the invitatory prayer) while standing, since it is yonder (sky) which he thereby
recites; for, indeed, the invitatory prayer (signifies)
yonder (sky), and by it he recites that which is
yonder (sky). This is the reason why he recites
standing.
19. The offering-prayer® he pronounces while
sitting, since the offering-prayer (represents) this
(earth): hence no one pronounces the offeringprayer while standing; for the offering-prayer is
1 Sayava on Taitt. S. II, 5, 9 explains the formula ‘Bring
hither the own greatness’ by ‘ bring hither whatever greatness or
power is peculiar to each of the havis-eating gods, and he remarks
expressly that it is not to be referred to Agni, as our author certainly
appears to do. Cf. I, 7, 3, 13.
3 G&tavedas probably means ‘he who knoweth (all) beings,’
but it is more generally explained by ‘he who possesseth riches
(or wisdom),’ not to mention other interpretations. Acording to
Haug, Ait. Br. vol. ii. p. 224, the proper meaning of the term is
‘having possession of all that is born, i. e. pervading it.’ He further
mentions that the Azshis are quite familiar with the idea of the fire
being an all-pervading power; and that by G4tavedas the
‘animal fire’ is particularly to be understood. Our present formula
‘4 ka vaha gatavedah suyagé ka yaga’ somewhat differs from the
corresponding formula of the Taitt. S. II, 5, 9, 5, ‘& 4agne devén
vaha suyaga ka yaga gatavedah.’
* For the anuvaky4 or invitatory prayer, and the yagy4 or
offering-prayer, see p. 135 note.
°
120 SATAPATHA-BRAHMANA.
S. II, 5, 9, 5, ‘& 4agne devén
vaha suyaga ka yaga gatavedah.’
* For the anuvaky4 or invitatory prayer, and the yagy4 or
offering-prayer, see p. 135 note.
°
120 SATAPATHA-BRAHMANA.
this earth, and by it he pronounces that which is
this (earth). This is the reason why he pronounces
the offering-prayer while sitting.
~Tuirp BrRAHMANA.
1. The fire that has been kindled by means of the
kindling verses, assuredly, blazes more brightly than
any other fire; for, indeed, it is unassailable, unapproachable.
2. And in like manner as the fire blazes when
kindled by means of the kindling verses, so also
blazes the priest (brdhmaza) that knows and recites the kindling verses; for, indeed, he is unassailable, unapproachable.
3. He recites, ‘Pra vah!;’ for the (word) praza
contains the syllable pra (‘ forwards ;’ or, is directed
forwards): hence it is the prdza (out-breathing)
which he kindles by this (the first sAmidhent). [He
further recites the second verse], ‘Come hither,
Agni, to expand!’ the backward breathing (apéna)*, doubtless, is of this nature: the backward
breathing he accordingly kindles with this (verse).
Further (in the third verse), ‘Shine forth, O.
youngest, brilliantly!’ the high-flaming one’, indeed,
is the upward breathing (ud4na): the upward
1 The first two words of the first sAmidhenf, cf. p. ror note.
A mystic meaning is obtained for them by our author combining them and identifying the form obtained with the adjective
pravant, meaning both ‘ containing the syllable pra’ and ‘directed
forwards,’ both of which meanings apply to the breathing-forth or
expiration (praza, cf.I, 1, 3, 2).
* Bahir nirgatasya vayor 4tmabhimukhf vrittir hy apana/, udanavayur dehasyotkshepazad adhikategoyuktak. SAyana.
* The author apparently takes brchakkhoka(h) as a compound.
I KANDA, 4 ADHYAYA, 3 BRAHMANA, 8. 121
breathing he accordingly kindles with this (the
third verse).
4. Further, ‘Sa nak pvzthu sravayyam!’, the
‘far-hearing one,’ indeed, is the ear, for it is with
the ear that one hears here far or widely: the ear
he accordingly kindles with this (the fourth verse).
5. Further, ‘Praiseworthy he, adorable;’ the
praiseworthy? one, doubtless, is the voice; for it is
the voice which praises everything here; by the
voice everything is praised here: he accordingly
kindles the voice with this (the fifth verse).
6. Further, ‘Yea, as a horse that bears (to) the
gods;’ that which conveys to the gods is indeed
the mind, for it is the mind which chiefly conveys
the wise man (to the gods): the mind he accordingly
kindles with this (the sixth verse).
7. Further, ‘O Agni, thee, that brightly shines !’
the eye, assuredly, shines: the eye he accordingly
kindles by this (the seventh verse).
7. Further, ‘O Agni, thee, that brightly shines !’
the eye, assuredly, shines: the eye he accordingly
kindles by this (the seventh verse).
8. Further, ‘Agni we choose for messenger,—
what central breath there is (in the body), that he
kindles with this (the eighth verse): that one indeed
is the internal motive force of the breathings ;
from it (two) others tend upwards, and from it (two)
others tend downwards, for it is indeed the internal
motive force. And whosoever knows that internal
motive force of the breathings, him they regard as
the internal motive force.'
1 *That (region) wide and glorious’ (do thou obtain for us) ;
but the author takes przthu srav4yyam as ‘that widely hearing
one’ or ‘the wide hearing.’ Sayana, on Taitt. S. II, 5, 8, interprets it
by ‘that (holy work) which is extended and worthy of being heard
by the gods.’
2 He apparently takes fdenya in an active sense.
122 SATAPATHA-BRAHMANA.
9. Further, ‘The flaming-locked, him we adore!’
the flaming-locked, doubtless, is the sisna, for it is
that organ which chiefly burns (torments) him who
is endowed with it: the sisna he accordingly kindles
by this (the ninth verse).
10. Further, ‘O Agni, worshipped, thou art lit!’
what downward breathing there is that he kindles
with this (the tenth verse); ‘make offerings, do reverence!’ with this (the eleventh verse) he kindles
the entire body from the nails to the hair.
11. And if any one were to curse this one (the
Hotvz) at the (recitation of the) first kindling verse,
then he (the Hotvz) should say to him, ‘Thereby
thou hast put thine own out-breathing into the fire:
by that out-breathing of thine shalt thou undergo
suffering !’ for this is what would take place.
12. If any one were to curse him at the second
(verse), he should say to him, ‘Thereby thou hast
put thine own in-breathing into the fire: by that inbreathing of thine shalt thou undergo suffering !’ for
this is what would take place.
13. If any one were to curse him at the third
(verse), he should say to him, ‘Thereby thou hast
put thine own up-breathing into the fire: by that
up-breathing of thine shalt thou undergo suffering!’
for this is what would take place.
14. If any one were to curse him at the fourth
(verse), he should say to him, ‘Thereby thou hast
put thine own ear into the fire: by that ear of thine
shalt thou undergo suffering, thou shalt become
deaf!’ for this is what would take place.
15. If any one were to curse him at the fifth
(verse), he should say to him, ‘Thereby thou hast
put thine own voice into the fire: by that voice of
I KAWDA, 4 ADHYAYA, 3 BRAHMANA, 21. 123
thine shalt thou undergo suffering, thou shalt become
dumb!’ for this is what would take place.
15. If any one were to curse him at the fifth
(verse), he should say to him, ‘Thereby thou hast
put thine own voice into the fire: by that voice of
I KAWDA, 4 ADHYAYA, 3 BRAHMANA, 21. 123
thine shalt thou undergo suffering, thou shalt become
dumb!’ for this is what would take place.
16. If any one were to curse him at the sixth
(verse), he should say to him, ‘Thereby thou hast
put thine own mind into the fire: by that mind
of thine shalt thou undergo suffering, thou shalt
move about as one possessed with the (demon)
“mind-stealer,” as one deranged in mind!’ for this
is what would take place.
17. If any one were to curse him at the
seventh (verse), he should say to him, ‘Thereby
thou hast put thine own eye into the fire: by
that eye of thine shalt thou undergo suffering,
thou shalt become blind!’ for this is what would
take place.
18. If any one were to curse him at the eighth
(verse), he should say to him, ‘Thereby thou hast
put thine own central breath into the fire: by that
central breath of thine shalt thou undergo suffering, thou shalt expire and die!’ for this is what
would take place.
19. If any one were to curse him at the ninth
(verse), he should say to him, ‘Thereby thou hast
put thine own organ into the fire: by that organ of
thine shalt thou undergo suffering, thou shalt become
emasculate!’ for this is what would take place.
20. If any one were to curse him at the tenth
(verse), he should say to him, ‘Thereby thou hast
put thine own down-breathing into the fire: by that
down-breathing of thine shalt thou undergo suffering, thou shalt die from constipation!’ for this is
what would take place.
21. If any one were to curse him at the eleventh
(verse), he should say to him, ‘Thereby thou hast
124 SATAPATHA-BRAHMANA.
put thine entire body into the fire: with that entire
body of thine shalt thou undergo suffering, thou
shalt swiftly pass to yonder world!’ for this is what
would take place.
22. For in like manner as one undergoes suffering
on approaching the fire that has been kindled by
means of the kindling verses, so also does one
undergo suffering for cursing a priest (brahmama)
who knows and recites the kindling verses.
Fourtu BrAHMANA.
1. That same fire, then, they have kindled,
(thinking), ‘In it, when kindled, we will sacrifice
to the gods.’ In it, indeed, he makes these two
first oblations! to Mind and Speech (or, Voice); for
mind and speech, when yoked together, convey the
sacrifice to the gods.
2. Now, what is performed (with formulas, pronounced) in a low voice, by that the mind conveys
the sacrifice to the gods; and what is performed
(with formulas) distinctly uttered by speech, by that
the speech conveys the sacrifice to the gods. And
thus takes place here a twofold performance, whereby
Now, what is performed (with formulas, pronounced) in a low voice, by that the mind conveys
the sacrifice to the gods; and what is performed
(with formulas) distinctly uttered by speech, by that
the speech conveys the sacrifice to the gods. And
thus takes place here a twofold performance, whereby
1 Viz. the two 4gh4ras, or pourings (libations) of butter. The
first libation, which belongs to Pragpati, is made by the Adhvaryu,
while seated north of the fire, immediately after the commencement
of the pravara, in a continuous line from west to east, on the
north part of the fire. The second libation (cf. note on I, 4, 5, 3)
is made by the Adhvaryu while standing on the south side, in the
same way on the southern part of the fire. According to some
authorities of the Black Yagus ritual (quoted by Hillebrandt, Neu
und Vollm. pp. 80, 86) the sacrificer pronounces the anumantrazas,
‘For Pragapati is this, not for me: thou art the mind of Pragapati!’ and ‘Indra’s voice (speech) art thou: enter into me with
the voice, with Indra’s power |’ over the two libations respectively.
I KANDA, 4 ADHYAYA, 4 BRAHMAMA, 8. 125
he gratifies these two, thinking, ‘gratified and pleased,
these two shall convey the sacrifice to the gods.’
3. With the dipping-spoon (sruva, m.) he makes
that libation (of clarified butter) which he makes
for the mind; for the mind (manas, n.!) is male,
and male is the sruva.
4. With the offering-spoon (srué, f.) he makes
that libation which he makes for speech (v4é, f.);
for speech is female, and female is the srué.
5. Silently (without a formula) and even without
‘svaha (hail)!’ he makes that libation which he
makes for the mind; for undefined (or indistinct) is
the mind, and undefined is what takes place silently.
6. With a mantra he makes that libation which
he makes for speech; for distinct is speech, and
distinct is the formula. ‘
7. Sitting he makes that libation which he makes
for the mind, and standing that which he makes
for speech. Mind and speech, when yoked together,
assuredly convey the sacrifice to the gods. But
when one of two yoke-fellows is smaller (than the
other) they give him a shoulder-piece?. Now speech
is indeed smaller than mind; for mind is by far
the more unlimited, and speech is by far the more
limited (of the two); hence he thereby (by standing) gives a shoulder-piece to speech, and as wellmatched yoke-fellows these two now convey the
sacrifice to the gods: for speech, therefore, he
sprinkles while standing.
8. Now the gods, when they were performing
sacrifice, were afraid of a disturbance on the part
1 Upavaha(m.; upavahas, n., Kava rec.), explained by Sayana
as a piece of wood inserted under the yoke (and on the neck of an
ox) in order to make it level with the height of the yoke-fellow.
126 SATAPATHA-BRAHMANA.
126 SATAPATHA-BRAHMANA.
of the Asuras and Rakshas. They, therefore, stood
up erect against them on the south side (of the
sacrificial ground); for strength is, as it were, erect ;
hence he makes the (second) libation while standing to the south (of the fire). When he makes a
libation on each side (of the fire, north and south),
this (pair), mind and speech, though indeed joined
together, become separate: for one of the two
libations is the head of the sacrifice and the other
is its root.
9. With the dipping-spoon (sruva) he makes that
libation which is the root of the sacrifice, and with
the offering-spoon (sru#) that which is the head
of the sacrifice.
10. Silently he makes that libation which is the
root of the sacrifice; for silent, as it were, is this
root (of trees &c.), and in it the voice does not
sound.
11, With a formula he makes that libation which
is the head of the sacrifice; for the formula is speech,
and from the head this speech sounds.
12. Sitting he makes that libation which is the
root of the sacrifice; for seated, as it were, is this
root. Standing he makes that libation which is the
head of the sacrifice ; for this head stands, as it were.
13. When he has made the first libation with the
dipping-spoon, he says, ‘Agnidh, sweep (touch over)
the fire'!’ In like manner as one would lay the
yoke on (the shoulders of the team), so also he
makes that first libation; for after laying on the
yoke they fasten (the team to it).
14. He (the Agntdhra) then sweeps (the fire with
1 See I, 4, 2, 12, with note.
I KANDA, 4 ADHYAYA, 5 BRAHMANA, I. 127
the band of the fire-wood): he thereby harnesses it,
thinking, ‘Now that it has been harnessed, may
it convey the sacrifice to the gods!’ for this reason
he sweeps it. While sweeping it he moves around,
since in harnessing they move around the team. He
sweeps thrice each time (i.e. thrice along each of the
three enclosing-sticks): threefold is the sacrifice.
15. He sweeps (once), with the text (Vag. S. II, 7),
‘O Agni, food-gainer ! I cleanse thee, the food-gainer,
who art about to hasten to the food!’ Whereby
he says, ‘I cleanse thee who art going to convey
the sacrifice (to the gods), thee fit for the sacrifice!’
He then sweeps thrice over (the fire) silently: for just
as, after harnessing (the animal), one urges it on,
saying, ‘Go on! pull!’ so does he thereby strike
it with the lash’, thinking, ‘Go on and convey the
sacrifice to the gods!’ That is why he (sweeps)
thrice over it silently; and in like manner as this
act is performed between (the two sprinklings of
butter), so this mind and speech, though forming
one, thereby become, as it were, se
FirtH BrRAHMANA
1. When he (the Adhvaryu) is about. to riiake the”
second libation with the offering-spoon (srué), “he
(twice) lays his joined hands (a%gali) on the ground
before the two offering-spoons (guhQ and upabhyrzt), with the formulas (V4g. S. I1,7b), ‘Adoration
to the gods!’ ‘Svadh4 to the fathers!’ Thereby
he propitiates the gods and the fathers, now that
1 The sweeping of the fire is performed with the straw-band with
which the fire-wood was tied together (KAty. III, 1, 13), and which
is here compared with the lash of a whip.
128 SATAPATHA-BRAHMANA.
he is about to perform the duties of the sacrificial
priest. With the formula, ‘May ye two be easy
to manage for me!’ he takes the two offeringspoons: he thereby means to say, ‘May ye two be
easy to handle for me; may I be able to handle
you !’—He further says (V4g. S. II, 8), ‘ May I this
day offer up the butter to the gods unspilt!’ whereby
he means to say, ‘May I to-day perform an undisturbed sacrifice to the gods!’
2. And again, ‘May I not sin against thee with
my foot, O Vishzu!’ Vishzu, indeed, is the sacrifice: it is the latter therefore that he propitiates by
saying, ‘may I not sin against thee!’ Further, ‘May
I step into thy wealth-abounding shade, O Agni!’
whereby he says, ‘may I step into thy auspicious
shade, O Agni?!’
3. Further, ‘Thou art the abode of Vishzu!’
Vishzu, indeed, is the sacrifice, and near to this he
now stands: this is why he says, ‘thou art the abode
of Vishvu!’—‘ Here Indra performed his heroic
deed ?;’ for it was while standing in this place that
Indra drove off towards the south the evil spirits, the
Rakshas: for this reason he says, ‘here Indra performed his heroic deed.’—‘ Erect stood the cult;’ cult,
' While he pronounces this formula (and while the Hotr7' recites
the formula of invitation to the gods, cf. note on I, 4, 2, 16) the
Adhvaryu steps to the south side of the altar (and Ahavantya
fire) and in so doing must take care always to keep the left foot
before the right (K4ty. III, 1, 16, 18) and not to touch the top of
the prastara, ib. 17, schol. In returning (par. 5) to his former
position he has to keep the right foot before the left.
? With this and the succeeding formulas, the Adhvaryu makes
the second libation (cf. note on I, 4, 4,1). Before the butter is
poured into the fire the sacrificer pronounces the dedicatory formula,
‘Om! for Indra this, not for me!’
I KANDA, 4 ADHYAYA, 5 BRAHMANA, 5. 129
namely, means sacrifice, hence he thereby says
‘erect stood the sacrifice.’
note on I, 4, 4,1). Before the butter is
poured into the fire the sacrificer pronounces the dedicatory formula,
‘Om! for Indra this, not for me!’
I KANDA, 4 ADHYAYA, 5 BRAHMANA, 5. 129
namely, means sacrifice, hence he thereby says
‘erect stood the sacrifice.’
4. Further (Vag. S. II, 9): ‘O Agni, take thou
upon thyself the office of Hotrz, take thou upon
thyself the part of messenger!’ for Agni is both
Hotrz and messenger to the gods: hence he thereby
says, ‘know thou! both (offices) which thou art
(holding) for the gods!’—‘ May earth and heaven
guard thee! Guard thou earth and heaven!’ there
is nothing obscure in this.—'Indra, by this butteroblation, may be the maker of good offering
(svish¢akrzt) for the gods! Svaha!’ Indra, indeed,
is the deity of sacrifice; therefore he says ‘Indra,
by this butter-oblation. ..’ ‘It is for speech that he
makes this sprinkling, and Indra is speech’ so say
some; and for this reason also he says ‘Indra,
by this butter-oblation. . .’
5. Having then returned (to his former position
behind the altar), without letting the two offeringspoons touch each other, he mixes (some of the butter
left in the guhf) with (that in) the dhruvé. Now
the second libation (which he has just offered)
is the head of the sacrifice, and the dhruva4 is its
body?: hence he thereby replaces the head on the
body. And the second libation, moreover, is the
head of the sacrifice, and the head (siras) represents
excellence (sri), for the head does indeed represent
excellence: hence, of one who is the most excellent
(sresh¢ha) of a community, people say that he is
‘the head of that community.’
1 Ve4, inthe formula, our author refers to vid, ‘to know,’ instead
of to vi, ‘to strive after, undertake.’
® Cf. I, 3, 2, 2, and Taitt. S. II, g, 11, 7-8. The second libation (dgh4ra) has just been made with the guha.
(12] K
130 SATAPATHA-BRAHMANA.
6. The sacrificer, assuredly, stands behind the
dhruv4, and he who means evil to him stands
behind the upabhvzt'. Hence if he were to mix
(the butter remaining in the guhd) with (that in)
the upabhrzt, he would bestow excellence on
him who means evil to the sacrificer; but in this
way he bestows that excellence on the sacrificer
himself: for this reason he mixes (the butter in
the guh4) with (that in) the dhruvé.
7. He mixes it, with the text (Vag. S. II, 9h),
‘Light with light!’ for light (lustre), indeed, is
the butter in the one (spoon) and light also is that
in the other. Thereby these two lights unite
with each other, and for this reason he mixes (the
butter) in this manner.
8. Now a dispute once took place between Mind
and Speech as to? which was the better of the two.
Both Mind and Speech said, ‘I am excellent!’
g. Mind said, ‘Surely I am better than thou, for
thou dost not speak anything that is not understood
by me; and since thou art only an imitator of what
is done by me and a follower in my wake, I am surely
better than thou!’
Both Mind and Speech said, ‘I am excellent!’
g. Mind said, ‘Surely I am better than thou, for
thou dost not speak anything that is not understood
by me; and since thou art only an imitator of what
is done by me and a follower in my wake, I am surely
better than thou!’
10. Speech said, ‘Surely I am better than thou, for
what thou knowest I make known, I communicate.’
1 The same idea has been expressed above, I, 3, 2, 11.
* Cf. Taitt. S. II, 5, 11,4: ‘Mind and Speech (or Voice) were
contending against one another.’ ‘I will carry the oblation to the
gods |’ said Speech. ‘TI (will carry it) to the gods !’ said the Mind.
They went to Pragfpati to question him. Prag&pati said (to
Speech), ‘Thou art the handmaid (dati) of the mind, for what
one thinks in one’s mind that one speaks with one’s speech.’
[Speech replied], ‘ Then indeed they shall not offer to thee with
speech!’ For this reason they offer to Pragdpati with the mind ; for
Prag4pati, as it were, is the mind, &c.
”
I KANDA, 5 ADHYAYA, 1 BRAHMANA, I. 131
11. They went to appeal to Pragdpati for his
decision. He, Pragdpati,, decided in favour of
Mind, saying (to Speech), ‘Mind is indeed better
than thou, for thou art an imitator of its deeds and
a follower in its wake ; and inferior, surely, is he who
imitates his better’s deeds and follows in his wake.’
12. Then Speech (v4, fem.) being thus gainsaid,
was dismayed and miscarried. She, Speech, then said
to Pragdpati, ‘May I never be thy oblation-bearer,
I whom thou hast gainsaid!’ Hence whatever at
the sacrifice is performed for Pragdpati, that is performed in a low voice; for speech would not act as
oblation-bearer for PragApati.
13. That germ (retas) the gods then brought
away in a skin or in some (vessel), They asked:
‘Is it here (atra)?’ and therefore it developed
into Atri. For the same reason one becomes guilty
by (intercourse) with a woman who has just miscarried (4treyt); for it is from that woman, from
the goddess Speech, that these (germs) originate’.
Firth ApuyAya, First BrRAHMANA.
1. He (the Adhvaryu) now utters his call for the
Pravara (choosing of the Hotvz)?. The reason why
he utters his call, is that the (Adhvaryu’s) call is
1 «Tasmad apy 4treyya yoshitainasvy etasyai hi yosh4yai vaso
devatéy& ete sambhfita4,’ [ete laukika# sarve garbh4A sambhiitad,
Say.]—The K4ava text has, ‘Tasm4d api striydtreyyainasvity hur
etasy4 hi sa yosh4y4 devat4y4 vaéah sambhfta iti’ [‘—for it is from
that woman, from the goddess Speech, that he (Atri) originated’).
* The Hotr?, on concluding the invitation of the gods, sits down
with raised knees in the same place where he has been standing
(see p. 95, note 1), parts the sacrificial grass of the altar, and
measures a span on the earth, with the text (Asv. I, 3, 22), ‘Aditi
is his mother, do not cut him off from the air. With the aid of
K 2
132 SATAPATHA-BRAHMANA.
95, note 1), parts the sacrificial grass of the altar, and
measures a span on the earth, with the text (Asv. I, 3, 22), ‘Aditi
is his mother, do not cut him off from the air. With the aid of
K 2
132 SATAPATHA-BRAHMANA.
the sacrifice: ‘having bespoke the sacrifice, I will
choose the Hotvz, thus (he thinks, and) for this
reason he utters his call for the Pravara.
2. He utters his call after taking the fuel-band;
for if the Adhvaryu were to utter his call without
taking hold of the sacrifice, he would either be
unsteady or meet with some other ailment.
3. Here now some utter the call after taking
sacrificial grass (barhis) from the covered altar, or
they utter the call after cutting off and taking a
chip of fire-wood, arguing, ‘this, surely, is something
belonging to the sacrifice ; after taking hold of this,
the sacrifice, we will utter the call.’ Let him, however, not do this; for that also wherewith the firewood was tied together and wherewith they sweep
the fire! is, doubtless, something belonging to the
sacrifice; and thus indeed he utters his call after
taking hold of the sacrifice: for this reason let him
utter the call after taking the fuel-band.
4. Having uttered the call, he in the first place
chooses him who is the Hotz? of the gods, that is,
Agni. Thereby he propitiates both Agni and the
gods : for by first choosing Agni, he propitiates Agni ;
Agni, the god, the deity; with the threefold chant, with the
rathantara-sdman, with the gayatri metre, with the agnish/oma
sacrifice, with the vasha/-call, the thunderbolt,—I here kill
him who hates us, and whom we hate!’ The Adhvaryu
having thereupon walked round the Hotr7 from left to right, steps
behind the utkara (heap of rubbish) with his face to the east and
the fuel-band in his hand, and calls on (€sravayati) the Agnidhra,
with O srdvaya (or Om sravaya, i.e. 4 sravaya; or simply
sravaya;’ cf. Sdyana on Taitt. S. I, 6,11). The Agnidhra
(whilst standing north of the Adhvaryu, with his face to the south,
and taking the wooden sword and the fuel-band from the Adhvaryu)
responds (praty4sravayati) by ‘astu sraushadé’
1 See p. 127, note 1.
1 KANDA, 5 ADHYAYA, I BRAHMANA, IO. = 1133
and by first choosing him who is the Hotz of the
gods, he propitiates the gods.
5. He says, ‘Agni, the god, the divine Hotzz—,’
for Agni is indeed the Hotvz of the gods, therefore.
he says ‘Agni, the god, the divine Hotvz:’ thereby
he propitiates both Agni and the gods; for by his
first mentioning Agni he propitiates Agni; and by
his first mentioning him who is the Hotvz of the
gods, he propitiates the gods.
6. ‘May he worship, knowing the gods’, he the
thoughtful one,—for he, Agni, indeed, knows the
gods well: hence he thereby says ‘may he who
knows them well worship (them) in due form !’
6. ‘May he worship, knowing the gods’, he the
thoughtful one,—for he, Agni, indeed, knows the
gods well: hence he thereby says ‘may he who
knows them well worship (them) in due form !’
7. ‘Like as Manu (did), like as Bharata ;;—Manu,
indeed, worshipped with sacrifice in olden times,
and doing as he did these descendants of his now.
sacrifice: therefore he says ‘like as Manu.’ Or, say
they, (it means) ‘at the sacrifice of Manu,’ and therefore he says ‘as (he did) with Manu.’
8. ‘Like as (with) Bharata,—for, say they, he
bears (bhar) the oblation to the gods, hence Bha~
rata (the bearer) is Agni; or, say they, he, having
become the breath, supports (bhar) these creatures,
and therefore he says ‘like as Bharata.’
9. He then chooses (Agni as) the ancestral (Hotr2).
He thus introduces him both to the (ancestral) vzshis
and to the gods (as if he were saying), ‘he is of
mighty strength who obtained the sacrifice !’ for this
reason he chooses (him as) the ancestral one.
10. He chooses from the remote end (of the sacrificer’s ancestral line)? downwards; for it is from the
* Thus our author. It should rather be ‘May (he) worship
the gods, he the wise, the considerate one.’
* Cf. p. 11g, note 1.
134 SATAPATHA-BRAHMANA.
remote end downwards that a race is propagated.
Thereby he also propitiates the lord of seniority ;
for here among men the father comes first, then the
son, and then the grandson: this is the reason why
he chooses from the remote end downwards.
11. Having named the ancestral, he says, ‘ Like
as Brahman ;’—for Agni is the Brahman (the Veda,
or the sacerdotium), and therefore he says ‘like as
Brahman ;’—‘ may he bring (the gods) hither!’ what
deities he bids him bring hither, those he refers to
in saying ‘may he bring (them) hither.’
12. ‘The Brahmamas (priests) are the guardians
of this sacrifice;’ for guardians of the sacrifice,
indeed, are those Brahmamzas who are versed in
the sacred writ, because they spread it, they originate it: these he thereby propitiates; and for this
reason he says, ‘the Brahmavas are the guardians
of the sacrifice.’
13. ‘N. N. is the man,’ thereby he chooses this
man for his Hotsz; heretofore he was not a Hotvz,
but now he is a Hotrz.
14. The chosen Hotvz mutters,—has recourse to
the deities: in order that he may give the vasha/call to the gods in its proper order, that he may
convey the oblation to the gods in its proper order,
that he may not stumble, he has thus recourse to
the deities.
15. He mutters on this occasion’, ‘Thee, O
divine Savitz, they now choose,—thereby he has
recourse to Savitvz for his impulsion (prasava), for
Savitzz is the impeller (prasavitvz) of the gods ;—
‘(thee who art) Agni, for the Hotv7ship,’ thereby he
1 Except the beginning, these formulas are entirely different
from those given by Asv. S. I, 3, 23-24.
I KANDA, 5 ADHYAYA, I BRAHMANA, 19. 135
S. I, 3, 23-24.
I KANDA, 5 ADHYAYA, I BRAHMANA, 19. 135
propitiates both Agni and the gods; for by first
naming Agni, he propitiates Agni; and by first
naming him who is the Hotr? of the gods, he propitiates the gods.
16. ‘ Together with father Vaisvanara,—for the
father Vaisvanara (‘common to all men’), doubtless,
is the year, is Pragdpati (lord of creatures); hence
he thereby propitiates the year and thus Pragdpati.—
‘O Agni! O Pfshan! O Brthaspati! speak forth
and offer up sacrifice (pra-yag) !’—he (the Hotz),
namely, will have to recite the anuvAkyA4s and the
yagyas'; he therefore now propitiates those gods :
‘do ye recite, do ye offer!’ thus (he thereby says).
17. ‘ May we partake of the bounty of the Vasus, of
the wide sway of the Rudras! may we be beloved of
the Adityas for the sake of (aditi) security from injury,
free from obstruction !’—these, to wit, the Vasus, Rudras, and Adityas, namely, are three (classes of) gods:
‘may we enjoy their protection’ he thereby says.
18. ‘May I this day utter speech that is agreeable
to the gods;’—by this he means to say ‘may I this day
recite what is agreeable to the gods,’ for auspicious it
is when one recites what is agreeable to the gods.
19. ‘Agreeable to the Brahmans,’—by this he
means to say ‘ may I this day recite what is agreeable
to the Brahmanas (priests);’ for auspicious it is when
one recites what is agreeable to the Brahmazas.
1 The yAgyas (offering-prayers) are the prayers which the
Hotri pronounces when the offerings are poured into the fire (this
being done simultaneously with, or immediately after, the vaushaJ,
‘may he carry it, with which the yagy4 ends, is pronounced). At
the chief oblations the offering-prayer is preceded by an anuvaky4&
or puro’nuvaky4 (invitatory prayer) by which the gods are invited
to come to the offering, and which ends with ‘om,’
136 SATAPATHA-BRAHMANA.
20. ‘Agreeable to Nardsamsa},’— man (nara),
namely, is a creature: hence he says this for all the
creatures ; thereby it is auspicious, and whether or
not he knows (forms of speech that are agreeable),
they are uttered (and received with applause), ‘ well
he has recited! well he has recited !’—‘ What at the
Hotvz choice may escape the crooked eye this day,
that may Agni bring back here, he, the knower of
beings (gAtavedas), the nimble one (vigarshazi)!’
—by this he means to say, ‘even as those (three)
Agnis, whom they first chose for the Hotzzship,
passed away?, (but thou, the fourth Agni, wast then
obtained,) so do thou make good for me whatever
mistake may have been committed at my election!’
and it is accordingly made good for him.
21. He now touches the Adhvaryu and the Agntdhra; for the Adhvaryu is the mind, and the Hotz
is speech: thus he thereby brings mind and speech
together.
22. At the same time he mutters?, ‘ From anguish
may the six spaces protect me, fire, earth, water,
wind, day, and night*!’—‘ may these deities protect .
22. At the same time he mutters?, ‘ From anguish
may the six spaces protect me, fire, earth, water,
wind, day, and night*!’—‘ may these deities protect .
* Narasamsa [‘ the hope or desire (Asams&) of man (nara)’]is a
mystical form of Agni, invoked chiefly in the Apri- hymns at animal
sacrifices. ‘ Yatha sarve’pi nara 4 sarvatak samsanti tathavidhdya.’
Sayava.
* See the legend I, 2, 3, 1 seq.
* This and the succeeding formulas also are entirely different
from those given in Asv. S. 1, 3, 27 seq. The Sankhay. S. I, 6
(Hillebrandt, Neu und Vollm. p. g1) seems to coincide, to some
extent, with those given by our author.
‘ The six spaces or wide expanses (urvi) are several times
referred to in Vedic texts, but the conception seems to have
been very vague. They are generally supposed to include the
space above, the space below, and the four quarters. In Rigveda VI, 47, 3-6 it is stated that they have been measured out
I KANDA, 5 ADHYAYA, I BRAIIMANA, 25. 137
me from disease!’ thus he thereby says; for he
whom these deities protect from disease, will not
stumble (or fail).
23. He steps beside the Hotvz’s seat, takes one
stalk of (reed) grass from the Hotrz’s seat and casts
it outside (the sacrificial ground), with the formula,
‘Ejected is the wealth-clutcher (parAvasu, lit. “ offwealth”) !’ Formerly, namely, the Hotv7 of the Asuras
was one Pardvasu by name: him he thereby ejects
from the Hotvz’s seat.
24. He then sits down on the Hotvz’s seat, with
the formula, ‘I here sit down on the seat of the
wealth-bestower (arvAvasu, lit. “hither-wealth”) !’
for one Arvavasu by name was the Hotr? of the
gods’, and on his seat he accordingly sits down.
25. At the same time he mutters, ‘O All-maker,
thou art the protector of lives! do not ye two (fires)
scorch me away (from this)?, injure me not! this
by Indra, and that outside of them there is no being (bhuvanam); and they are then enumerated thus: the expanse of the
earth, the height (varshman, ?highest point or sphere) of
the sky (div), the sap (piyfisha) in the three elevations [?i.e.
flowing, animating moisture, as rain, rivers, sap, &c.], the atmosphere, the ocean (? arzas, ? of light, air), and the sky (div). The
enumeration of six objects in Atharva-veda II, 12, 1 seems to refer
to the same conception: heaven and earth (dy4v4prvrthivi), the
wide atmospheric region, the genius (fem.) of the field (kshetrasya
patnt), the far-strider (Sun, Light), the wide atmospheric region
(uru-antariksham as before; cf. the double enumeration of div
in the Ark passage); and what has the Wind for its guardian
(vatagopa). Cf. Weber, Ind. Stud. XIII, p. 164. Sankh. Grshyasitra I, 6, 4 gives heaven and earth, day and night, water and
plants (St. Petersburg Dictionary s.v.).
1 According to the Kaushit. Br. VI, 10, Arvavasu was the Brahman of the gods. Weber, Ind. Stud. II, 306.
Cf. Weber, Ind. Stud. XIII, p. 164. Sankh. Grshyasitra I, 6, 4 gives heaven and earth, day and night, water and
plants (St. Petersburg Dictionary s.v.).
1 According to the Kaushit. Br. VI, 10, Arvavasu was the Brahman of the gods. Weber, Ind. Stud. II, 306.
* The Hotrz’s seat stands north of the north-west corner of the
altar, the Ahavaniya and the G&rhapatya fires being about equidistant from it towards south-east and south-west respectively.
138 SATAPATHA-BRAHMANA.
is your sphere ;’ with this he moves slightly northwards: by this (mantra, he indicates that) he sits
midway between the Ahavantya and the GAarhapatya,
and thus he propitiates these two ; and in accordance
with what he says, ‘do not scorch me away from
this! injure me not!’ they do not injure him.
26. He then mutters whilst looking at the (Ahavantya) fire, ‘All ye gods, instruct me, how and what
I am to mind while seated here as the chosen Hot?!
declare my share (of the sacrificial duties), how and
by what road I am to convey the oblation to you !’"—
for as one says to those for whom food has been
cooked, ‘order me how I am to bring it you, how I
am to serve it up for you!’ in like manner he is
desirous of directions regarding the gods, and for
this reason he mutters thus, ‘instruct me how I
may utter the Vashaf-call for you in its proper
order, how I may bring you the oblation in its
proper order!’
SECOND BRAHMANA.
Tue Fore-oFFERincs (PrayAcas).
1. [The Hotvz continues], ‘May Agni, the priest
(hotrz), know (undertake) Agni’s priestly duty (hautram), —thereby he says ‘may Agni, as Hotvz, know
this!’ ‘Agni’s priestly duty’ he says, because it is
his duty that he must know ;—‘ that means of salvation!,— the means of salvation, assuredly, is the
sacrifice: ‘may he know the sacrifice’ is what he
thereby says.—‘ Favourable to thee, O Sacrificer, is
1 Pr&vitram, literally ‘that which promotes, protects’ (‘ unser
Hort’). Sayaza on Taitt. S. II, 5, 9, 5 explains it by ‘ prakrishfam avitram phalad4naripam asmadrakshanam yasmin hom&nush/A4ne tad idam prvitram.’ For this and the succeeding formulas,
see Asy. I, 4, 10-11.
1 KAWDA, 5 ADHYAYA, 2 BRAHMANA, 4. 139
the deity!’ by this he says ‘favourable is the deity
to thee, O Sacrificer, whose Hotz? is Agni?! !’—
‘Take up? the spoon, O Adhvaryu, full of butter!’
thereby he urges on the Adhvaryu. The reason
why he mentions one (spoon) only (is this).
2. The Sacrificer, doubtless, stands behind the
guhd, and he, who means evil to him, stands
behind the upabhvzt; and if he were to speak of
two (spoons), he would cause the spiteful enemy
to countervail the Sacrificer. Behind the guhd
stands the eater, and behind the upabhvzt the
one to be eaten; and if he were to speak of two
(spoons), he would make the one to be eaten
countervail the eater. For these reasons he speaks
of one (spoon) only.
Behind the guhd
stands the eater, and behind the upabhvzt the
one to be eaten; and if he were to speak of two
(spoons), he would make the one to be eaten
countervail the eater. For these reasons he speaks
of one (spoon) only.
3. [He continues], ‘—(the spoon which is) devoted to the gods, possessed of all boons,’ he
praises, he magnifies it when he says ‘devoted
to the gods, possessed of all boons.’—‘ Let us praise
the gods, the praiseworthy! let us adore the adorable! let us worship the worshipful!’ that is, ‘let
us praise those gods who are praiseworthy! let us
adore those who are adorable! let us worship those
who are worthy of worship!’ the praiseworthy, to
wit, are the men, the adorable the fathers, and the
worshipful the gods.
4. For, indeed, the creatures that are not allowed to
take part in the sacrifice are forlorn ; and therefore
1 Asv. I, 4, 10, and Sankh. I, 6 give as belonging to the text of
the mantra: yo agnim hot4ram avrith4A, ‘thou who hast chosen
Agni for thy Hotr?;’ the same reading is mentioned in Taitt.
* Thus Sayama (asyasva=haste dhfraya); ‘schdpfe ein (ladle in),’
St. Petersburg Dictionary; ‘pour into the fire,’ Hillebrandt, p. 93.
140 SATAPATHA-BRAHMANA.
he makes those creatures here on earth that are not
forlorn, take part in the sacrifice: behind the men
are the beasts, and behind the gods are the birds,
the plants, and the trees; and thus all that here
exists is made to take part in the sacrifice.
5. These same (preceding formulas) are nine
utterances; for nine, in number, are those breaths
(or vital airs) in man’, and these he thereby puts
into him (the sacrificer): for this reason there are
nine utterances.
6. The sacrifice fled away from the gods. The
gods called out after it, ‘Listen (4-sru) to us?*!
come back to us!’ It replied, ‘So be it!’ and
returned to the gods; and with what had thus
returned to them, the gods worshipped; and by
worshipping with it they became the gods they
now are.
7. Now when he (the Adhvaryu) calls (on the
Agntdhra), he thereby calls after the sacrifice, ‘Listen
to us! come back to us!’ and when he (the Agntdhra) responds, then the sacrifice comes back, saying
‘so be it!’ and with it, thus passing over to them,
as with seed’, the priests carry on the tradition, imperceptibly to the sacrificer; for even as people
hand on from one to the other a full vessel‘, in
1 See p. 20, note r.
4 The legend is intended to explain the origin and symbolical
meaning of the call (Asravama) of the Adhvaryu (viz. O srdvayal
‘make listen !’) and the response (praty4sravana) of the Agnidhra
(viz. astu srausha/!).
* The sacrifice is the seed (viga) that produces heaven as its
fruit. Sayama.
‘ T.e. ‘even as they pass on from hand to hand a pail (gha/a)
filled with water when a tub is to be filled inside the house.’
Sayama.
I KANDA, 5 ADHYAYA, 2 BRAHMANA, 12. 141
astu srausha/!).
* The sacrifice is the seed (viga) that produces heaven as its
fruit. Sayama.
‘ T.e. ‘even as they pass on from hand to hand a pail (gha/a)
filled with water when a tub is to be filled inside the house.’
Sayama.
I KANDA, 5 ADHYAYA, 2 BRAHMANA, 12. 141
the same way they (the priests) hand down that
(sacrifice) from one to the other. They hand it
down by means of speech, for the sacrifice is speech
(prayer), and speech is seed: therefore they keep up
the tradition by means of it.
8. After he has said (to the Hotz), ‘ Recite!’ the
Adhvaryu must utter nothing improper (worldly) ;
neither must the Hotvz utter anything improper.
The Adhvaryu! utters his call: thereby the sacrifice passes on to the Agnidhra.
g. The Agnidhra must utter nothing improper
until his response. The Agnidhra responds: thereby
the sacrifice passes back to the Adhvaryu.
10. The Adhvaryu must utter nothing improper
until he pronounces (the word) ‘yaga (recite the
offering-prayer) :’ in saying ‘yaga’ the Adhvaryu
hands the sacrifice on to the Hotzz.
11. The Hotrz must utter nothing improper
until his vashaé-call. By the vasha¢-call he pours
it (the sacrifice) into the fire, as seed into the womb;
for the fire is indeed the womb of the sacrifice, from —
thence it is brought forth. So now at the havissacrifice. And at the Soma-cult,—
12. When he has drawn (the Soma), the Adhvaryu
must not utter anything improper until his summons
1 As soon as the Hotri has pronounced the formula ‘O Adhvaryu,
take up the spoon full of butter!’ (par. 2 above), the Adhvaryu
takes the two offering-spoons (guhf and upabhrit) and steps
back (from the west side along the north side of the altar and the
west side of the fire) to the south side of the altar and the fire (the
yagati-sthdna), and (with his face to north-east) utters his call, and
(having been responded to by the Agnidhra) calls on the Hotr? :
‘samidho yaga (pronounce the offering-prayer to the kindlingsticks)!’ Katy. III, 2, 16.
142 SATAPATHA-BRAHMANA.
(for the chanting of the stotra’): with the call ‘draw
near!’ the Adhvaryu hands the sacrifice on to the
Udgatres (chanters).
13- The Udgatzzs must not utter anything improper until the last (stotra-verse): ‘this is the last
one,’ thus thinking, the Udgatvzs hand on the sacrifice to the Hotrz.
14. The Hotvz must utter nothing improper until
the vasha¢-call. With the vasha/-call he pours it
(the sacrifice) into the fire, as seed into the womb;
for the fire is indeed the womb of the sacrifice, since
from thence it is brought forth.
15. If he whom the sacrifice approaches were to
utter anything improper, he would waste the sacrifice, even as he might waste (water by spilling from)
a full vessel. And where the officiating priests thus
practice sacrifice with a perfect mutual understanding
between them, there everything works regularly and
no hitch occurs: therefore it is in this way that the
sacrifice must be nursed. .
And where the officiating priests thus
practice sacrifice with a perfect mutual understanding
between them, there everything works regularly and
no hitch occurs: therefore it is in this way that the
sacrifice must be nursed. .
16. Now there are here five utterances, viz. (1)
‘Bid (him, Agni, or them) hear!’ (2) ‘Yea, may he
(or, one) hear!’ (3) ‘ Pronounce the prayer to the
kindling-sticks!’ (4) ‘We who pronounce the prayer
..- (5) ‘May he bear (the sacrifice to the gods)*!’
fivefold is the sacrifice, fivefold the animal victim,
five are the seasons of the year: this is the one
measure of the sacrifice, this its consummation.
1 See IV, 2, 5, 7-8.
2 (1) OsrAvaya (for 4 sravaya), the Adhvaryu’s call; (2) astu
srausha/, the Agnidhra’s response; (3) (samidho) yaga, the
Adhvaryu’s summons to the Hotri; (4) ye yagamahe, the beginning of the Hotr#’s y4gy4, or offering-prayer (see p. 135 note);
(5) vaushaJ, concluding formula of the yagy4.
I KANDA, 5 ADHYAYA, 2 BRAHMANA, 20. 143
17. These (five formulas) consist of seventeen
syllables ;— seventeenfold, indeed, is Pragdpati, and
Pragdpati is the sacrifice: this is the one measure
of the sacrifice, this its consummation.
18. With ‘O sravaya'!’ the gods sent forth the
east wind; with ‘Astu srausha?¢?!’ they caused
the clouds to flow together ; with ‘ Yaga (pronounce
the yagy4)!’ (they sent forth) the lightning ; with ‘Ye
yagadmahe (we who pray),’ the thunder; with the
vasha¢é-call they caused it to rain’,
19. Should he (the sacrificer) be desirous of rain,
or should he perform a special offering®, or even at
the new- and full-moon sacrifice itself, he may say,
‘Verily, I am desirous of rain!’—and he may also
say to the Adhvaryu, ‘Ponder thou in thy mind
the east wind and the lightning !’—to the Agnidhra,
‘Ponder thou the clouds in thy mind!’—to the
Hotvz, ‘Ponder thou in thy mind the thunder
and rain!’—to the Brahman, ‘Ponder thou all
these in thy mind!’—for where the officiating priests
thus practice sacrifice with a perfect mutual understanding between them, there it will indeed rain.
20. With ‘O sravaya!’ the gods called the shining
one (vir4g, viz. cow); with ‘Astu sraushad#!’ they
untied the calf and let it go to her; with ‘Yagal’
they raised (its head to the udder of the cow)‘; with
1 For 4sravaya (cf. p. 131, note 2), i.e. ‘bid (him, Agni, or
them) hear!’ but the author here makes srAvaya the causative of
stu (sru), ‘to flow ;’ hence 4 srdvaya, ‘make flow;’ and astu
stausha/ [properly ‘Yea, may he (or one) hear !"] he makes ‘ Yea,
may it flow!’ .
* A fanciful etymology of vasha/# from root vr#'sh, ‘to rain;’ for
the true derivation of the word, see p. 88, note 2.
* T.e. an offering made with a view to the obtainment of some
special wish (kamyeshf).
* Thus (or ‘they led it up to the udder of the cow’) SAyana
144 SATAPATHA-BRAHMANA.
* A fanciful etymology of vasha/# from root vr#'sh, ‘to rain;’ for
the true derivation of the word, see p. 88, note 2.
* T.e. an offering made with a view to the obtainment of some
special wish (kamyeshf).
* Thus (or ‘they led it up to the udder of the cow’) SAyana
144 SATAPATHA-BRAHMANA.
‘Ye yagamahe!’ they sat down by her (for milking); with the vasha¢-call they milked her. The
shining one, doubtless, is this (earth), and of her this
is the milking: and for him who knows this to be
the milking of the shining one, this shining (earth-
‘ cow) thus milks out all his desires.
Tuirp BRAHMANA.
1. The fore-offerings (pray4ga), assuredly, are
the seasons: hence there are five of them, for there
are five seasons.
2. The gods and the Asuras, both of them sprang
from Pragdpati, were once contending for this sacrifice, (which is) their father Prag4pati, the year:
‘Ours it (he) shall be!’ ‘Ours it (he) shall be!’
they said.
3. Then the gods went on praising and toiling.
They saw these fore-offerings and worshipped with
them. By means of them they gained (pra-gi) the
seasons, the year; they deprived their rivals of the
seasons, of the year: hence (the fore-offerings are)
victories (pragaya), for, assuredly, pragaya is the
very same term as pray4ga (fore-offering)!. And
in the same way this one (the sacrificer) wins by
means of them the seasons, the year; deprives his
rivals of the seasons, of the year. This is the
reason why he performs the fore-offerings.
4. The sacrificial food at these offerings consists of
explains udanayan. In his commentary on Taitt. S. I, 6, 11 he
interprets the analogous udanaishit by ‘he raises (or brings) the
milk-pail ;’ where the St. Petersburg Dictionary apparently takes
it in the sense of ‘he led the calf away from the cow.’
1 In reality prayaga (from yag, ‘to sacrifice’) has, of course,
nothing to do with pragaya (from gi, ‘to conquer’).
I KANDA, 5 ADHYAYA, 3 BRAHMANA, 7. 145
clarified butter. Now the butter, indeed, is a thunderbolt, and with that thunderbolt, the butter, the gods
gained the seasons, the year, and deprived their rivals
of the seasons, of the year. And with that thunderbolt, the butter, he now, in the same way, gains the
seasons, the year, and deprives his enemies of the
seasons, of the year. For this reason clarified butter
forms the sacrificial food at these (offerings).
5. Now this butter is the year’s own liquor:
hence the gods gained it (the year) by means of its
own liquor; and in the same way he also now gains
it by means of its own liquor. This is the reason
why clarified butter forms the sacrificial food at
these (fore-offerings).
5. Now this butter is the year’s own liquor:
hence the gods gained it (the year) by means of its
own liquor; and in the same way he also now gains
it by means of its own liquor. This is the reason
why clarified butter forms the sacrificial food at
these (fore-offerings).
6. Let him (the Adhvaryu) not move from that
same spot where he may be standing when he calls
for the fore-offerings. A battle, it is true, is witnessed whenever any one performs the fore-offerings,
and whichever of the two combatants is worsted,
that one, no doubt, retreats; and he who obtains
the victory, advances still nearer: he (the Adhvaryu)
might therefore (feel inclined to) step nearer and
nearer (to the fire), and offer the oblations (while
moving) nearer and nearer’.
7. This, however, he should not do; he should
not move from that same spot where he may be
standing when he calls for the fore-offerings. Let
1 Though the author does not state expressly that this change
of position in performing the five fore-offerings is advocated by
some other ritualists, he apparently argues in this passage against an
_ actually adopted theory and practice, which the Satras also mention
as optional. In the case of the Adhvaryu changing his position,
he is at each successive fore-offering to pour the butter on a part of
the fire east of the preceding one. Kéty. III, 2, 18-21.
[12] L
146 SATAPATHA-BRAHMANA,
him rather offer the (five) oblations in that part (of
the fire) where he thinks there is the fiercest blaze ;
for only by being offered in blazing (fire), oblations
are successful.
8. He (the Adhvaryu), having called (on, and
having been responded to by, the Agnidhra), says
(to the Hotvz), ‘Pronounce the offering-prayer
(y4gy4) to the Samidhs (kindling-sticks) !’ Thereby
he kindles the spring; the spring, when kindled,
kindles the other seasons; the seasons, when
kindled, generate the creatures and ripen the
plants. In the same (formula) he also implies the
(four) remaining seasons, and in order to avoid
sameness, he introduces the others by merely saying
each time, ‘Pronounce the offering-prayer!’ For
were he to say, ‘Pronounce the offering-prayer to
Tantinapat!’ ‘Pronounce the offering-prayer to the
Ids!’ and so on, he would commit (the fault of)
repetition: hence he introduces the remaining (seasons or fore-offerings) by merely saying each time,
‘ Pronounce the offering-prayer'!’
9. He (the Hotz) now pronounces the offeringprayer (y4gy4) to the Samidhs. The samidh
(kindler), doubtless, is the spring. The gods, at
that time, appropriated the spring, and deprived
their rivals of the spring; and now this one (the
He (the Hotz) now pronounces the offeringprayer (y4gy4) to the Samidhs. The samidh
(kindler), doubtless, is the spring. The gods, at
that time, appropriated the spring, and deprived
their rivals of the spring; and now this one (the
? On the necessity of avoiding sameness of ritualistic practices
cf. note on I, 3, 2, 8. The five fore-offerings (pray4ga, here
identified with the five seasons) are addressed respectively to the
kindling-sticks (samidh), to Tanfinap4t (or Narasamsa, both
mystical forms of Agni), to the Ids (personifications of the forms
of devotional feeling), to the sacrificial grass-covering of the altar
(barhis), and to Agni and Soma (or other deities). Since, in introducing the first fore-offering, the Adhvaryu has mentioned its
recipient, he is not to do so in the case of the remaining four.
I KANDA, 5 ADHYAYA, 3 BRAHMANA, 12. 147
sacrificer) also appropriates the spring, and deprives
his rivals of the spring: this is the reason why he
pronounces the offering-prayer to the Samidhs.
1o. After that he pronounces the offering-prayer
to Tanfinap4t. Tandnapat, doubtless, is the summer; for the summer burns the bodies (tanfin
tapati) of these creatures. The gods, at that time,
appropriated the summer, and deprived their rivals
of the summer; and now this one also appropriates
the summer, and deprives his rivals of the summer:
this is the reason why he pronounces the offeringprayer to Tandnapat.
11. He then pronounces the offering-prayer to the
Ids. The Ids (praises), doubtless, are the rains;
they are the rains, inasmuch as the vile, crawling
(vermin)? which shrink during the summer and
winter, then (in the rainy season) move about in
quest of food, as it were, praising (id) the rains:
therefore the Ids are the rains. The gods, at that
time, appropriated the rains, and deprived their
rivals of the rains; and now this one also appropriates the rains, and deprives his rivals of the
rains: this is the reason why he pronounces the
offering-prayer to the Ids.
12. He then pronounces the offering-prayer to the
Barhis (covering of sacrificial grass on the altar).
The barhis, doubtless, is the autumn; the barhis
is the autumn, inasmuch as these plants which
shrink during the summer and winter grow by
the rains, and in autumn lie spread open after the
fashion of barhis: for this reason the barhis is the
autumn. The gods, at that time, appropriated the
autumn, and deprived their rivals of the autumn;
1 Such as lizards, alligators. Sayama.
L 2
148 SATAPATHA-BRAHMANA.
and now this one also appropriates the autumn, and
deprives his rivals of the autumn: this is why he
pronounces the prayer to the barhis.
The gods, at that time, appropriated the
autumn, and deprived their rivals of the autumn;
1 Such as lizards, alligators. Sayama.
L 2
148 SATAPATHA-BRAHMANA.
and now this one also appropriates the autumn, and
deprives his rivals of the autumn: this is why he
pronounces the prayer to the barhis.
13. He then pronounces the offering-prayer with
‘Svaha! Sv4ha?!’ The SvaAh4-call, namely, marks
the end of the sacrifice, and the end of the year is
the winter, since the winter is on the other (remoter)
side of the spring. By the end (of the sacrifice)
the gods, at that time, appropriated the end (of the
year); by the end they deprived their rivals of the end;
and by the end this one also now appropriates the
end; by the end he deprives his rivals of the end:
this is why he pronounces the offering-prayers with
‘Sva4h4! Sv4ha!’
14. Now the spring, assuredly, comes into life
again out of the winter, for out of the one the other
is born again: therefore he who knows this, is
indeed born again in this world.
15. In order to avoid sameness he prays (alternately) with ‘may they accept!’ and ‘may he (or it)
accept*!’ for he. would commit (the fault) of repe-
1 See further on, par. 22. As to Svah4! marking the conclusion of the sacrifice, see the Samish/ayagus I, 9, 2, 25-28.
* The first offering-prayer (to the logs) is ‘ yé yagamahe samidha, samidho agna 4gyasya vyantf vausha/!’ i.e. ‘ we who pronounce the offering-prayer to the Samidhs,—the Samidhs, O Agni,
may acceptthe butter! vausha/!’ Similarly at the other fore-offerings;
but at the second and fourth, where the object of worship is a single
one (viz. Tanfnapat and the Barhis respectively), ‘ may he (or it) accept (vetu)!’ has to be substituted for ‘ may they accept (vyantu) !’
The difference of number in these verbal forms is symbolically
explained as implying a distinction of sex, for the reason that there
may be more wives to one man, but only one husband to a woman.
The elliptic expression ye yag4mahe is thus explained by Séyana
on Taitt. S. 1, 6,11: ‘All we Hotr7 priests that are urged on by the
Adhvaryu calling “Recite (thou)!” we do recite, we do pronounce
1 KANDA, 5 ADHYAYA, 3 BRAHMANA, 18. 149
tition, if he were to pray with ‘may they accept!’
each time, or with ‘may he accept!’ each time. By
‘may they accept!’ doubtless, females (are implied);
and by ‘may he accept!’ a male (is implied): thereby
a productive union is effected, and for this reason he
prays (alternately) with ‘may they accept!’ and ‘may
he (or it) accept!’
16. Now at the fourth fore-offering, to the
barhis, he pours (butter) together (into the guht?).
The barhis, namely, represents descendants, and
the butter seed: hence seed is thereby infused into
the descendants, and by that infused seed descendants are generated again and again. For this reason
he pours together (butter) at the fourth fore-offering,
that to the barhis.
The barhis, namely, represents descendants, and
the butter seed: hence seed is thereby infused into
the descendants, and by that infused seed descendants are generated again and again. For this reason
he pours together (butter) at the fourth fore-offering,
that to the barhis.
17. Now, a battle, as it were, is going on here
when any one performs the fore-offerings; and whichever of the two combatants a friend (an ally) joins,
he obtains the victory: hence a friend thereby joins
the guha from out of the upabhvzt, and by him
it (or he) obtains the victory. This is why he pours
together (butter) at the fourth fore-offering, that to
the barhis.
18. The sacrificer, doubtless, (stands) behind the
guhd, and he who means evil to him, (stands)
the yagy4.’ This introductory part of the offering-formula is called
4gur, ‘acclamation, assent’ (Asv. I, 5, 4); it is alluded to in Mahabh&r. Vanap. 12480 (cf. Muir, O. S.T. I, p. 135), and apparently
by Paz. VIII, 2, 88 (cf. Haug, Ait. Br. II, p. 133 n.).
1 In making the oblation, the Adhvaryu holds the guhfi over the
upabhrit and pours some of the butter from the guhfi over the
spout of the upabhr?t into the fire. At the third pray4ga he
empties all the butter remaining in the guhfi into the fire, and thereupon, for the fourth oblation, replenishes the empty spoon with half
the contents of the upabhr?t, after which he proceeds as before.
150 SATAPATHA-BRAHMANA.
behind the upabhvzt: hence he thereby makes the
spiteful enemy pay tribute to the sacrificer. The
consumer, doubtless, (stands) behind the guhf, and
the one to be consumed behind the upabhvzt:
hence he thereby makes the one that is to be consumed pay tribute to the consumer. This is the
reason why he pours (butter) together at the fourth
fore-offering, that to the barhis.
19. He pours (the butter) together without (the
two spoons) touching (each other). If he were to
touch (the one spoon with the other) he would touch
the sacrificer with his spiteful enemy, he would touch
the consumer with the one to be consumed: for
this reason he pours (the butter) together without
touching.
20. He holds the guhfi over (the upabhr7t).
Thereby he keeps the sacrificer above his spiteful
enemy, he keeps the consumer above the one to
be consumed: for this reason he holds the guha
over (the upabhvr7t).
21. The gods once said, ‘Well then, now that
the battle has been won, let us establish the entire
sacrifice on a firm basis; and should the Asuras and
Rakshas (again) trouble us, our sacrifice will then
be firmly established!’
22, At the last fore-offering they established the
entire sacrifice by means of the Sv4h4 (‘hail!’). With
‘Svaha Agni!’ they established the butter-portion
for Agni; with ‘Svah4 Soma!’ they established
the butter-portion for Soma; and with (the second)
‘Svah4 Agni!’ they established that indispensable
sacrificial cake which there is on both occasions
(i.e. at the new and full-moon sacrifices).
23. And so with the (other) deities respec-
at the new and full-moon sacrifices).
23. And so with the (other) deities respec-
I KANDA, 5 ADHYAYA, 3 BRAHMANA, 25. I51
tively!. With ‘Svah4 the butter-drinking gods!’ they
established the fore-offerings and the after-offerings
(anuy4gas), for the fore-offerings and after-offerings,
doubtless, represent the butter-drinking gods. With
the formula ‘May Agni graciously accept of the
butter!’ they established Agni as Svish¢akrzt
(‘maker of good offering’), for Agni is indeed the
maker of good offering. And till this day that
sacrifice stands as firm as the gods established it.
This is the reason why at the last fore-offering he
prays with ‘Svah4! Svaha!’ according to the number
of oblations (there are at the chief sacrifice). After
he (the sacrificer) has won his battle, he establishes
the entire sacrifice on a firm basis, so that, if after this
he should violate the proper order of the sacrifice,
he need not heed it; for he will know that his sacrifice is firmly established. Now what with exclaiming
‘Vashat, with offering, and with calling out ‘Svah4,’
this same sacrifice was well-nigh exhausted.
24. The gods were anxious as to how they might
replenish it, how they might again render it efficient
and practise (worshipping) with it, when efficient.
25. Now what was left in the guh4i of the butter
wherewith they had established the sacrifice, with
that they sprinkled the havis (dishes, or kinds,
of sacrificial food) one after another, and thereby
replenished them and again rendered them efficient,
because the butter is indeed efficient. Hence after
offering the last fore-offering, he sprinkles the havis
one after another, and thereby replenishes them and
again renders them efficient, because the butter is
indeed efficient?. Hence also from whatever sacrificial
1 Cf. p. 118, note 3. The words ‘Svaha Agnim’ &c. are preceded by ‘ye yag&mahe,’ see before, p. 148, note 2.
2 After the Adhvaryu has performed the last fore-offering, he
152 SATAPATHA-BRAHMANA.
food he (afterwards at the principal oblations) cuts
off (a portion for a deity), that he again sprinkles
(with butter), that he replenishes and renders efficient
for the (Svish¢ak vzt) maker of good offering. But
when he cuts off the portion for the maker of good
offering, then he does not again sprinkle (the sacrificial food out of which the portion has been cut),
since after that he will not make any other oblation
in the fire from the sacrificial food’.
FourtH BRAHMANA.
But
when he cuts off the portion for the maker of good
offering, then he does not again sprinkle (the sacrificial food out of which the portion has been cut),
since after that he will not make any other oblation
in the fire from the sacrificial food’.
FourtH BRAHMANA.
1. He (accordingly) pronounces the offering-prayer
to the Samidhs (kindling-sticks). The Samidhs
(kindlers), doubtless, are the breaths (vital airs), and
he thereby kindles the breaths; for this man (the
sacrificer) is kindled (animated) by his breaths:
hence if he (the sacrificer) be burning (with fever,
&c.), he (the Adhvaryu) will say, ‘Stroke (thyself)!’
If he be hot, then one may feel confident, for then
he is kindled; and if he be cold, then one need
hope no longer. Thus he thereby puts the breaths
into him: this is the reason why he pronounces the
prayer to the Samidhs.
2. He then pronounces the offering-prayer to
Tandnapat. Taninapat, doubtless, is seed; hence
he thereby casts seed: this is why he pronounces
the prayer to Tantnapat.
steps back behind the altar and sitting down beside the dishes of
sacrificial food, anoints, with the butter remaining in the guhd,
first the (butter in the) dhruv4, then the several sacrificial; dishes,
and finally the (butter in the) upabhrit. Katy. III, 3, 9.
1 What remains of the dish of sacrificial food, after the oblation
toAgni Svish/akrit (I, 7, 3,1 seq.) has been made, is eaten by the
priests and the sacrificer, and in their case the several portions are
basted with butter, as they are cut off, but not the dish of food from
which the portions have been taken.
I KANDA, 5 ADHYAYA, 4 BRAHMANA, 6. = 153
3. He then pronounces the offering-prayer to the
Ids. The Ids, doubtless, are offspring; when the
seed thus cast springs into life, then it moves about
in quest of food, as it were, praising (td). Hence
he thereby makes him (the sacrificer) propagate
offspring: this is the reason why he pronounces the
prayer to the Ids.
4. He then pronounces the offering-prayer to the
Barhis. The barhis, doubtless, means abundance,
hence he thereby produces an abundance: this is
why he pronounces the prayer to the barhis.
5. He then pronounces the offering-prayer with
‘Sv4ha4! Sv4ha!’ The Svah4-call, indeed, is what
the winter is among the seasons; for the winter
subjects these creatures to its will: hence in winter
the plants wither, and the leaves fall off the trees;
the birds retire more and more, and fly lower and
lower ; and the wicked man has his hair, as it were,
falling off!; for the winter: subjects these creatures
to its will. And, verily, he who knows this, makes
that locality wherein he lives, his own, for his own
happiness and supply of food.
And, verily, he who knows this, makes
that locality wherein he lives, his own, for his own
happiness and supply of food.
6. The gods and the Asuras, both of them sprung
from Prag4pati, were once contending for superiority.
With staves and bows neither party were able to
overcome the other. Neither of them having gained
the victory, they (the Asuras) said, ‘Well then, let
us try to overcome one another by speech, by sacred
writ (brahman)! He who cannot follow up our
uttered speech by (making up) a pair, shall be
defeated and lose everything, and the other party
1 The KAnva recension has, ‘the beasts retire more and more,
and the birds fly lower and lower; and the vile-caste man (p4pavarnzah purushaA) has his hair, as it were, falling off.’
154 SATAPATHA-BRAHMANA.
shall win everything!’ The gods replied, ‘So be
it!’ The gods said to Indra, ‘Speak thou!’
7. Indra said, ‘One (eka, m., unus) for me!’
The others then said, ‘One (ekA, f., una) for us!’
and thus found that (desired) pair, for eka (unus)
and eka (una) make a pair.
8. Indra said, ‘Two (dvau, m., duo) for me!’
The others then said, ‘Two (dve, f., duae) for
us!’ and thus found that pair, for dvau (duo) and
dve (duae) make a pair.
9. Indra said, ‘Three (traya#, m.) for me!’
The others then said, ‘Three (tisra4, f.) for us!’
and thus found that pair, for traya# and tisrak
make a pair.
10. Indra said, ‘Four (4atvarah, m.) for me!’
The others then said, ‘Four (£atasra4, f.) for
us!’ and thus found that pair, for Aatvarad and
Ratasrahk make a pair.
11. Indra said, ‘Five (pa#a, m. f., quinque)
for me! Then the others found no pair, for after
that (numeral four) there is no pair, for then both
(masculine and feminine) are paz#a. Thereupon
the Asuras were defeated and lost everything, and
the gods won everything from the Asuras, and
stripped their rivals, the Asuras, of everything.
12. For this reason let him (the sacrificer) say},
when the first fore-offering has been performed,
‘One (eka) for me!’ and ‘ One (ek4) for him whom
1 Viz. as anumantrana, or after-call, supplementary prayer,
pronounced immediately after the oblation has been poured into
the fire. According to Katy. III, 3, 5, a second anumantraza has
to be added each time, consisting of a single word, viz. ‘brilliant,’
‘respectable,’ ‘famous,’ ‘holy,’ ‘an eater of food’ [suppl. ‘may I
become’] respectively. Differently the Black Yagus; cf. Hillebrandt, p. 96, note 6.
I KANDA, 6 ADHYAYA, I BRAHMANA, 4. 155
we hate!’ And if he should not hate any one, let
him say, ‘who hates us and whom we hate!’
13. With the second fore-offering, ‘Two (dvau)
for me!’ and ‘ Two (dve) for him who hates us and
whom we hate!’
14. With the third fore-offering, ‘Three (traya“)
for me!’ and ‘ Three (tisraZ) for him who hates us
and whom we hate!’
15. With the fourth fore-offering, ‘Four (Aatvarah) for me!’ and ‘Four (£atasraf) for him who
hates us and whom we hate!’
With the third fore-offering, ‘Three (traya“)
for me!’ and ‘ Three (tisraZ) for him who hates us
and whom we hate!’
15. With the fourth fore-offering, ‘Four (Aatvarah) for me!’ and ‘Four (£atasraf) for him who
hates us and whom we hate!’
16. With the fifth fore-offering, ‘Five (pa#éa)
for me!’ and ‘ Nothing for him who hates us and
whom we hate!’ For, there being ‘five’ to ‘five, he
(the enemy) is defeated, and whoever knows this,
appropriates to himself everything that belongs to
that (enemy of his), strips his enemies of everything.
Sixty ApuyAya. First BRAHMANA.
1. Now the Seasons were desirous to have a share
in the sacrifice among the gods, and said, ‘ Let us
share in the sacrifice! Do not exclude us from the
sacrifice! Let us have a share in the sacrifice!’
2. The gods, however, did not approve of this.
The gods not approving, the Seasons went to the
Asuras, the malignant, spiteful enemies of the gods.
3. Those (Asuras) then throve in such a manner
that they (the gods) heard of it; for even while
the foremost (of the Asuras) were still ploughing
and sowing, those behind them were already engaged in reaping and threshing: indeed even without
tilling the plants ripened forthwith for them.
4. This now caused anxiety to the gods: ‘That
owing to that (desertion of the Seasons), enemy
156 SATAPATHA-BRAHMANA.
(viz. the Asuras) seeks to injure enemy (viz. us) is
of little consequence ; but this indeed goes too far: try
to find out how henceforth this may be different?!’
5. They then said, ‘Let us invite the Seasons !’—
‘How ?’—‘ Let us offer prayer to them first of all
at the sacrifice!’ ;
6. Agni then said, ‘But whereas hitherto you
used to offer prayer to me in the first place, what
is now to become of me?’ ‘We will not remove
you from your place!’ said they. And since, in
inviting the Seasons, they did not remove Agni from
his place, for that reason Agni is immutable?; and
verily, he who knows that Agni to be immutable,
does not move from the place where he bides.
7. The gods said to Agni, ‘Go and invite them
hither!’ Agni went to them and said, ‘O Seasons, I
have obtained for you a share in the sacrifice among
the gods.’ They said, ‘In what form hast thou
obtained it for us?’ He replied, ‘They will offer
prayer to you first at the sacrifice.’
8. The Seasons said to Agni, ‘We will let thee
share along with us in the sacrifice who hast obtained
for us a share in the sacrifice among the gods!’
And because Agni has been allowed a share along
with the Seasons (the offering-prayers are): ‘The
Samidhs, O Agni, (may accept the butter)?.. .!’
+ «Kantya in nv ato dvishan dvishate ’ratiyati kim v etévanmftram upaganita yathedam ito ’nyathdsad iti. The KAnva MS.
has, ‘tad u vai devin4m atath4sa kantya in nu tato dvishan dvishate
’ratiyed atha kim tévanm4tram. Te hokus katham idam ito no
‘nyath4 sy4d iti.’
.!’
+ «Kantya in nv ato dvishan dvishate ’ratiyati kim v etévanmftram upaganita yathedam ito ’nyathdsad iti. The KAnva MS.
has, ‘tad u vai devin4m atath4sa kantya in nu tato dvishan dvishate
’ratiyed atha kim tévanm4tram. Te hokus katham idam ito no
‘nyath4 sy4d iti.’
* Azyuta, literally ‘not fallen,’ hence invariable, indispensable
is an epithet frequently applied to Agni’s sacrificial cake; cf. I,
4, 2,16; I, 6, 2, 5.
® See p. 148, note 2.
I KANDA, 6 ADHYAYA, I BRAHMANA, II. 157
‘Tandinapat, O Agni...!’ ‘The Ids,O Agni...!’
‘The Barhis,O Agni...!’ ‘Svahé Agni!’ And verily,
whosoever knows that Agni is thus allowed to share
(in the sacrifice) along with the Seasons, he is allowed
to participate in whatever auspicious rite is performed
by one who professes to be equal (in that knowledge)
to him ;—for him, being possessed of Agni, the Seasons, themselves possessed of Agni, ripen the plants
and everything here.
g. Now, as to this point, some raise the objection, ‘But since they invite the fore-offerings
last of all (at the two libations of butter)’, why do
they offer prayer to them first of all ?’—Because
they established them last of all in the sacrifice ?;
and because they said, ‘we will offer prayer to you
first :’ for that reason they invite them last, and offer
prayer to them first.
10. By the fourth fore-offering the gods, assuredly,
obtained the sacrifice, and by the fifth they firmly
established it; and by what part of the sacrifice
after that remained unaccomplished they gained the
world of heaven.
11. In going to heaven they were afraid of an
attack from the Asuras and Rakshas. They placed
Agni at their head, as the Rakshas-killer, the repeller of the Rakshas; they placed Agni in their
midst, as the Rakshas-killer, the repeller of the
Rakshas; they placed Agni in their rear, as the
Rakshas-killer, the repeller of the Rakshas.
1 In the devatan4m 4vahanam or invitation of the deities,
the last formula, addressed to the butter-drinking deities, is supposed to refer to the fore- and after-offerings. Cf. I, 4, 2, 16-17.
* See I, 5, 3, 23.
158 SATAPATHA-BRAHMANA.
12. And if the Asuras and Rakshas wished to
attack them in front, Agni repelled them, as the
Rakshas-killer, the repeller of the Rakshas; if they
wished to attack in the centre, Agni repelled them,
as the Rakshas-killer, the repeller of the Rakshas ;
and if they wished to attack in the rear, Agni repelled them, as the Rakshas-killer, the repeller of
the Rakshas: being thus guarded on all sides by
Agnis, they reached the world of heaven.
13. And in the same way this one now obtains
the sacrifice by means of the fourth fore-offering,
and by means of the fifth he establishes it; and
by what part of the sacrifice after that remains unaccomplished, he gains the world of heaven.
13. And in the same way this one now obtains
the sacrifice by means of the fourth fore-offering,
and by means of the fifth he establishes it; and
by what part of the sacrifice after that remains unaccomplished, he gains the world of heaven.
14. Now when he pronounces the offering-prayer
over Agni’s butter-portion, he thereby places Agni
in front, as the Rakshas-killer, the repeller of the
Rakshas ; and when Agni’s sacrificial cake is (offered),
he thereby places Agni in the midst, as the Rakshaskiller, the repeller of the Rakshas; and when he
pronounces the offering-prayer to Agni Svish/Zakrzt (the maker of good offering), he thereby places
Agni in the rear, as the Rakshas-killer, the repeller
of the Rakshas.
15. And if the Asuras and Rakshas try to attack
him (the sacrificer) in front, Agni repels them, as
the Rakshas-killer, the repeller of the Rakshas; if
they try to attack him in the centre, Agni repels
them, as the Rakshas-killer, the repeller of the Rakshas; and if they try to attack him from behind,
Agni repels them, as the Rakshas-killer, the repeller
of the Rakshas: being thus guarded on every side
by Agnis, he gains the world of heaven.
16. And if any one were to imprecate evil on him
I KANDA, 6 ADHYAYA, I BRAHMANA, 20. 159
previously to (or, in the fore-part of) the (chief) sacrifice, let him be thus spoken to, ‘Thou shalt suffer
some disease of the face! thou shalt become either
blind or deaf!’ for these, in truth, are diseases of
the face: and thus it would indeed fare with him.
17. If any one were to imprecate evil on him
in the middle of the sacrifice, let him be thus spoken
to, ‘Thou shalt be without offspring, without cattle!’
for offspring and cattle, indeed, constitute the centre
(i.e. the substantial possession of man): and thus it
would indeed fare with him.
18. If any one were to imprecate evil on him
after the completion of the (chief) sacrifice, let him
be thus spoken to, ‘Unstable and poor, thou shalt
swiftly go to yonder world!’ for thus it would
indeed fare with him. One should not therefore
utter imprecations: for whosoever thus understands
this has the advantage.
19. He who gains by means of the fore-offerings,
assuredly, gains the year’, But he alone gains it
who knows its doors; for what were he to do with
a house who cannot find his way inside? Even as
those (fore-offerings) are (the doors) of this (sacrifice),
so is the spring a door, and so is the winter a door,
of that (year), This same year he enters, as the world
of heaven; for, assuredly, the year is all, and the All
(universe) is imperishable: his thereby becomes
imperishable merit, the imperishable world.
Tue Two Butter-portions (AGYABHAGA) To AGNI AND Soma.
20. Here now some say, ‘To what deity belong
the butter-portions?’ Let him reply, ‘To Pragapati;’
’ See I, 5, 3, 3-
160 SATAPATHA-BRAHMANA.
Tue Two Butter-portions (AGYABHAGA) To AGNI AND Soma.
20. Here now some say, ‘To what deity belong
the butter-portions?’ Let him reply, ‘To Pragapati;’
’ See I, 5, 3, 3-
160 SATAPATHA-BRAHMANA.
for, assuredly, Pragdpati is undefined! (mysterious);
and undefined are the butter-portions, because
they have the sacrificer for their deity; for the
sacrificer is Pragdpati at his own sacrifice, since
it is by his order that the priests spread and
produce it.
21. Having basted the havis with butter and
made two cuttings from it, he pours some of the
butter thereon: thus the oblation is offered combined
with butter, and thereby indeed it is offered combined
with the sacrificer; and for one who knows this,—
whether he has a sacrifice performed for him while
he is far away, or while he is near,—the sacrifice
is performed in the same way as it would be performed if he were near; and he who knows this,
even though he do much evil, is not shut out from
the sacrifice.
SEconD BRAHMANA.
1. Verily, by means of the sacrifice the gods made
that conquest (of the world of heaven). When they
had conquered, they said, ‘How may this (celestial
region) be made unattainable by men?’ They then
sipped the sap of the sacrifice, as bees would suck out
honey; and having drained the sacrifice and effaced
the traces of it with the (sacrificial) post’, they
1 Because he (?as lord of creatures) represents all the deities,
and one cannot say ‘he is such or such a one,’ Sayama. Cf. also
I, 1,1, 12.
? Yipena yop4yitva, literally ‘having made it level by means
of the yfilpa,’=yfipendékhadya, ‘having covered it over with the
yQpa, Sayama (cf. also on Rig-veda I, 104, 4). For other versions of the same myth, cf. Ait. Br. II, 1 [‘they debarred them
(ayopayan, viz. the men and Rishis from the sacrificial knowledge) by means of the yfipa, Haug]; Taitt. S. VI, 3, 4,73
>
1 KANDA, 6 ADHYAYA, 2 BRAHMANA, 4. 161
concealed themselves: and because they effaced
(ay opayan, viz. the sacrifice) with it, therefore it is
called yfpa (sacrificial post). Now this was heard
by the 2shis :
. ‘Verily, by means of the sacrifice the gods
gained this conquest. When they had conquered,
they said, “How may this (celestial region) be
made unattainable by men?” They then sipped
the sap of the sacrifice, as bees would suck out
honey ; and having drained the sacrifice and effaced
the traces of it with the (sacrificial) post, they concealed themselves.’ They (the Ashis) thereupon
set about searching for it.
3. They went on praising and toiling ; for by
(religious) toil, the gods indeed gained what they
wished to gain, and (so did) the Azshis. Now
whether it be that the gods caused it (the sacrifice)
to attract (or, peep forth to) them, or whether they
took to it of their own accord, they said, ‘Come,
let us go to the place whence the gods obtained
possession of the world of heaven!’ They went about
saying (to one another), ‘What attracts? What attracts??’ and came upon the sacrificial cake which had
become a tortoise and was creeping about. Then
they all thought, ‘This surely must be the sacrifice!’
4. They said, ‘Stand still for the Asvins! stand
still for Sarasvatt! stand still for Indra!’ still it
5, 3,1. The legend is intended to supply, by means of a fanciful
etymology, a symbolical meaning for the yfipa or sacrificial post
to which the victim is tied.
1 Kim prarokate=‘what thinkest thou?’ Sfyaza. The primary
meaning of pra-ru& is ‘to shine forth.’ Here it has apparently
to be taken in the double sense of ‘to peep forth, to appear,’ and
‘to please.’ The German ‘einleuchten’ (St. Petersburg Dictionary)
approaches more nearly to the original.
{12] M
162 SATAPATHA-BRAHMANA.
crept on ;—‘ Stand still for Agni!’ at this it stopped.
Having then enveloped it in fire (Agni), knowing,
as they did, that it had stopped for Agni, they offered
it up entirely, for it was an oblation to the gods.
Then the sacrifice pleased them!; they produced
it, they spread it. And this same sacrifice is taught
by the former to the later; the father (teaches it)
to his son when he is a student (brahma&é4rin).
5. Now that (cake), which caused the sacrifice to
attract (or, appear to) them, first (puras) bestowed
(d4s) it upon them: hence it is (called) purod4sa,
for purod4sa, doubtless, is the same as purod4sa®.
This same cake on eight potsherds for Agni is indispensable on both occasions (at the new and fullmoon ceremonies).
6. That (cake for Agni) does not constitute the
(special) sacrificial food (havis) either at the fullmoon, or at the new-moon, sacrifice; since the one
for Agni and Soma constitutes the havis at the
full-moon, and the Sann4yya® at the new-moon
sacrifice. That one (for Agni) constitutes rather the
regular (or, corresponding) sacrifice on both occasions, and because of its fearing lest it should become
detached from the sacrifice, it is offered up at the
beginning of both the full-moon and the new-moon
sacrifice: this is the reason why it is offered at this
particular time.
1 Or ‘appeared to them, shone forth to them,’ prfrofata; see
preceding note.
* In the compound purodasa or purod4s the original dental
d has been changed to the lingual d, apparently through the
influence of the preceding r.
5 See I, 6, 4, 9. One would expect the Sannayya (to Indra) or
the cake to Indra-Agni. The full-moon offering is sacred to Agni-
Soma; and the new-moon offering to Indra-Agni; see I, 8, 3, 1 seq.
1 KANDA, 6 ADHYAYA, 2 BRAHMANA, I2. 163
5 See I, 6, 4, 9. One would expect the Sannayya (to Indra) or
the cake to Indra-Agni. The full-moon offering is sacred to Agni-
Soma; and the new-moon offering to Indra-Agni; see I, 8, 3, 1 seq.
1 KANDA, 6 ADHYAYA, 2 BRAHMANA, I2. 163
7. And if any one (householder) were to resort
to him (the Adhvaryu) and say,‘ Perform an ish/i for
me!’ let him perform it. Whatever desire the Azshis
entertained when they performed that sacrifice, that
desire of theirs was accomplished; and accordingly
whatever desire he (the sacrificer) entertains in
having this sacrifice performed, that desire of his is
accomplished. For whatever deity sacrificial food
is taken, to that deity they offer it up in the fire
(Agni) ;—and if he is about to offer it up in the
fire, why should he announce it to another deity ?
To Agni alone therefore (it is announced).
8. Agni (the fire), assuredly, represents all the
deities, since it is in the fire that they make offering
to all deities: to Agni alone therefore (he should
announce it), since he thereby has recourse to all the
deities.
g. Agni, assuredly, is the safest! among the gods:
let him then have recourse to him whom he considers the safest among the gods, and therefore
(announce the sacrifice) to Agni.
10. Agni, assuredly, is the most tender-hearted
of gods: let him then have recourse to him whom
he considers the most tender-hearted of gods, and
therefore (announce the sacrifice) to Agni.
11. Agni, assuredly, is the nearest of the gods: let
him then have recourse to him whom he considers
as the nearest of those to be approached, and therefore (let him announce the sacrifice) to Agni.
12. If (beside the full-moon sacrifice) he perform
an ish¢i(with a view to the accomplishment of some
1 Addhatam4m, adv., literally ‘ most surely ;’ according to Sayaza
=atisayena pratyakshaphaladam, ‘ pre-eminently a giver of perceptible benefits.’
M 2
164 SATAPATHA-BRAHMANA.
special desire)!, let him recite seventeen kindling
verses; (and in that case) he utters the offeringprayer (yA4gy4) in a low voice, for this is the characteristic form of an ish¢i; the yagy4 and the
anuv&kyaA should contain the word ‘head?;’ the two
butter-portions should be offered to the Vvztra-slayer
(Indra); and the two samy4gy4s® should be in the
virag metre.
Turrp BRAHMANA.
1. Tvashérz had a three-headed, six-eyed son.
He had three mouths; and because he was thus
shaped, his name was Visvardpa (‘ All-shape’).
2. One of his mouths was Soma-drinking, one
spirit-drinking, and one for other kinds of food.
Indra hated him and cut off those heads of his.
3. Now from the one which was Soma-drinking,
a hazel-cock (francoline partridge) sprang forth ;
whence the latter is of brownish colour, for king
Soma is brown.
4. From the one which was spirit-drinking, further,
a sparrow sprang; whence the latter talks as if
stammering, for he who has drunk spirits, talks as if
he stammered.
4. From the one which was spirit-drinking, further,
a sparrow sprang; whence the latter talks as if
stammering, for he who has drunk spirits, talks as if
he stammered.
5. Then from the one which served for other
kinds of food, a partridge sprang; whence the latter
1 See I, 3, 5, 10.
3 For these verses, the first of which begins ‘ Agni is the head of
the sky,’ see Vg. S. XIII, 14 and 15.
8 That is, the yAgy4 (offering-prayer) and puro’nuvakya
(invitatory prayer) at the Svish‘akr7t, or oblation to Agni, as
the maker of good offering, at the end of the chief oblations. The
two virdg formulas are Rig-veda VII, 1, 3 (Vag. XVII, 76; Taitt.
S. IV, 6, 5, 4) preddho agne didihi, and Rig-veda VII, 1, 18
(Taitt. S. IV, 3, 13, 6)imo agne. Cf. Ait. Br. I, 5.
1 KANDA, 6 ADHYAYA, 3 BRAHMANA, 8. 165
is much variegated in colour: on its wings, namely,
butter-drops, as it were, have dropped in one place
and honey- (or mead-) drops in another, for suchlike, as it were, was the food which he consumed
with that (mouth).
6. Tvash¢rz was furious: ‘ Has he indeed slain my
son ?’ he exclaimed. He brought Soma-juice from
which Indra was excluded; and just as the Somajuice on being produced had Indra excluded from it
(apendra), so it remained (when it was offered up).
7. Indra thought with himself, ‘They are now
excluding me from Soma!’ and though uninvited, he
consumed what pure (Soma) there was in the tub,
even as the stronger (consumes) that of a weaker.
That (Soma), however, injured him; it flowed in
all directions from (the openings of) his vital airs ;
from his mouth alone it did not flow, but from all
the other (openings of the) vital airs it flowed;
hence (was instituted) at that time the ish/i, called
Sautramazt: on the occasion of that (ceremony)
it is explained how the gods healed him!.
8. Tvash¢vz was furious, and exclaimed, ‘Has he
indeed consumed my Soma uninvited?’ However,
he himself desecrated the sacrifice, for what pure
(Soma) there was left in the tub he let flow (into
the fire), saying, ‘Grow thou, having Indra for
thy foe#!’ The moment it reached the fire, it
,| See V, 5, 4, 2 seq., where the whole legend is repeated; and
Taitt. S. II, 4,12, 1. One of the objects of the Sautrimast is the
expiation of an immoderate consumption of Soma by a priest.
2 According to Taitt. S. II, 4, 12, 1, also the fault committed by
Tvash/r# consisted in his faulty accentuation of the compound
indrasatru in the formula. What he intended to say was that
Agni, on drinking the Soma, should grow strong so as to be ‘the
foe (slayer) of Indra,’ and the compound should therefore have
been accented on the second member, viz. indras4tru (the foe of
—_—
166 SATAPATHA-BRAHMANA.,
developed (into human shape), or, as some. say, it
so developed whilst on its way (to the fire). It became possessed of! Agni and Soma, of all sciences,
all glory, all nourishment, all prosperity.
indras4tru (the foe of
—_—
166 SATAPATHA-BRAHMANA.,
developed (into human shape), or, as some. say, it
so developed whilst on its way (to the fire). It became possessed of! Agni and Soma, of all sciences,
all glory, all nourishment, all prosperity.
g. And since it so developed whilst rolling onwards
| (vvzt), it became Vrztra; and since he sprang forth.
' footless, therefore he was a serpent. ‘Danu and
- Dandyd received him like mother and father’,
whence they call him D4nava.
10, And because he (Tvash¢vz) said, ‘Grow thou,
having Indra for thy foe!’ therefore Indra slew him
(Vrvitra). Had he said, ‘Grow thou, the foe (slayer)
of Indra!’ he (Vvztra) would certainly have forthwith
slain Indra.
11. And because he (Tvashérz) said, ‘Grow thou!’
therefore he (V7ztra) grew an arrow’s range sideways
and an arrow’s range forward: he forced back both
the western ocean and the eastern one; and in proportion as he extended did he devour the food.
12. In the fore-noon the gods offered him food, at
mid-day the men, and in the after-noon the Fathers.
13. Now while Indra was thus moving on (in
pursuit of Vvztra), he addressed Agni and Soma,
‘Ye belong to me and I belong to you! That one
is nothing to you: why then do ye support that
Dasyu against me ? Come over to me!’
Indra); but by accenting it on the first member, {ndrasatru, he
made it ‘having Indra for his foe (slayer).’ According to the
version of the Taitt. S., Agni, the fire, on the Soma being poured
into it, rose up (spirted) as if to execute Tvashérz’s wish; but
immediately relapsed into its former state of inertness on hearing
the mis-pronounced word.
1 Abhisambabhfva, ‘he grew by consuming,’ &c. Sayama.
7 The Kava text has, ‘Danu and Danavi received him as
mother and father.’
I KANDA, 6 ADHYAYA, 3 BRAHMANA, 17. 167
14. They replied, ‘What is to be our reward in
that case?’ He offered them that Agni-Soma cake
on eleven potsherds: this is the reason why there
is a cake on eleven potsherds for Agni and Soma.
15. They went over to him, and after them went
forth! all the gods, all the sciences, all glory, all
nourishment, all prosperity: thus by offering that
(cake to Agni and Soma) Indra became what Indra
now is. Such then is the significance of the fullmoon offering ; and he who, knowing this, performs
the full-moon offering in this wise, attains to the
same state of prosperity, becomes thus endowed with
glory, becomes such a consumer of food (as V7ztra).
16. Now Vrttra, on being struck, lay contracted
like a leather bottle drained of its contents, like a
skin bag with the barley-meal shaken out. Indra
rushed at him, meaning to slay him.
16. Now Vrttra, on being struck, lay contracted
like a leather bottle drained of its contents, like a
skin bag with the barley-meal shaken out. Indra
rushed at him, meaning to slay him.
17. He said, ‘Do not hurl (thy thunderbolt) at
me! thou art now what I (was before). Only cut
me in twain; but do not let me be annihilated!’
He (Indra) said, ‘Thou shalt be my food!’ He
replied, ‘So be it!’ He accordingly cut him in twain;
_ and from that (part) of his which was of the Soma
nature ?, he made the moon, and that which was
demoniacal (asurya) he made enter these creatures
as their belly; hence people say*: ‘Vvctra was
then a consumer of food, and Vitra is so now.’
For even now, whenever that one (the moon) waxes
fuller, it fills itself out of this world*; and when-
‘
1 Preyuh, ‘the gods &c. that were in Vritra’s mouth went out,’
Sayana; see preceding page, note 1.
2 Yat saumyam nyaktam 4sa’ [‘yat saumyo nyanga 4sa,’
Kaava rec.], ‘what was imbued with Soma,’ ‘what had Soma
inherent in it.’ Cf. ‘yat somasya nyaktam 4sa,’ I, 7, 1, 1.
* «People say so when anybody eats much food.’ Sayana.
* See I, 6, 4, 15.
168 SATAPATHA-BRAHMANA.
ever these creatures crave for food, they pay tribute
to this Vvztra, the belly. Whosoever knows that
Vritra as a consumer of food, becomes himself a
consumer of food.
18, Those deities then said, ‘Ye, Agni and Soma,
whom we have followed hither, take the best part
(of the sacrificial food): do let us share along with
you in what ye have!’
19. They both said, ‘What (share) shall then be
ours?’ They replied, ‘For whatever deity they
shall take out sacrificial food, they shall in the
first place offer to you some clarified butter!’
Whenever, therefore, they take out sacrificial food
for any deity, they in the first place offer two butterportions to Agni and Soma. This does not take
place at the Soma-sacrifice, nor at the animal offering;
for they said, ‘for whatever deity they take out...1’
20. Agni then said, ‘In me they shall sacrifice
| for all of you, and thus I give you a share in me!’
| For this reason they sacrifice in Agni (the fire) to
all the gods; and for this reason they say that Agni
is all the deities.
21. Soma then said, ‘Me they shall offer up to
‘all of you, and thus I give you a share in me!’ For
this reason they offer up Soma to all the gods; and
hence they say that Soma is all the deities.
22. And further, since all the gods were abiding
in Indra, for that reason they say that Indra is
all the deities, that the gods have Indra for their
. chief (sresh¢ha). Thus the gods came in a three-
1 The nirvapanam, or taking out (literally throwing out) of
(handfuls of) havis from the receptacle and putting it into the
winnowing basket (or other vessels), does not apply to these two
kinds of sacrifices. Cf. I, 1, 2, 5 seq.
I KANDA, 6 ADHYAYA, 3 BRAHMANA, 26. 169
fold way to consist of one deity; and he who
knows this becomes individually the chief of his
own (people).
Cf. I, 1, 2, 5 seq.
I KANDA, 6 ADHYAYA, 3 BRAHMANA, 26. 169
fold way to consist of one deity; and he who
knows this becomes individually the chief of his
own (people).
23. Twofold, verily, is this, there is no third: to
wit, the moist and the dry; and what is dry, that
relates to Agni; and what is moist, that relates to
Soma. But (it may be objected) if this is twofold
only, why then this manifold performance :—the two
butter-portions for Agni and Soma, the low-voiced
offering to Agni and Soma, and the rice-cake for
Agni and Soma,—when by means of any one of
these he obtains all, why then this manifold performance ? [The answer to this objection is that]
so manifold is the power, the generative force of
Agni and Soma. f ;
24. The sun, indeed, relates to Agni, and the
moon to Soma; the day relates to Agni, and the
night to Soma; the waxing half-moon relates to Agni,
and the waning one to Soma.
25. ‘By means of the two butter-portions he
obtains the sun and the moon; by means of the lowvoiced offering he obtains the day and the night;
and by means of the rice-cake he obtains the two
half-moons,’ thus say some.
26. Asuri, on the other hand, said: ‘By means
of the two butter-portions he gains any two (of those
objects'); by means of the low-voiced offering he
obtains any (other) two; and by means of the ricecake he obtains any (other) two: “all has been
obtained, all has been conquered by me! with that
All I will slay Vvtra! with the All I will slay the
1 ©Yatame va yatame va dve &pnoti.’ Sayava supplies vastun},
‘objects.’ The K&zva recension, on the other hand, reads, ‘Yatame
va yatame v4 dve devate Apnoti.’
ee
170 SATAPATHA-BRAHMANA.
spiteful enemy!” thus he thinks, and for that reason
there is this manifold performance.’
27. On this point it has also been remarked:
‘Why this sameness (of performance)? By what
is introduced between the butter(-offering) to Agni
and Soma and the rice-cake to Agni and Soma, a
repetition of performance (is committed)'.’ Sameness (of performance), nevertheless, is avoided in
this way: the one (viz. the low-voiced offering) consists of butter, and the other of a rice-cake, hence
the one is different from the other. Moreover, after
reciting a Azk-verse as anuvaky4, he pronounces
the yagy4 with the word ‘pleased’ (in the case of
the butter-portions to Agni and Soma); and after
reciting a Azk-verse as anuvaky4, he pronounces
the yAgy4 in the form of a Aik-verse (in the case
of the low-voiced offering to Agni and Soma), hence
the one is (again) different from the other? Sameness of performance is also avoided in this way: in
a low voice (he utters the formulas when) he offers
of the butter, and with a loud voice of the cake;
and what is (uttered) in a low voice, that is the
manner of Pragapati: hence he recites for that (low-
Sameness of performance is also avoided in this way: in
a low voice (he utters the formulas when) he offers
of the butter, and with a loud voice of the cake;
and what is (uttered) in a low voice, that is the
manner of Pragapati: hence he recites for that (low-
* See p. 80, note 2. The objection here raised is, that the lowvoiced offering, which is intermediate between the two above-mentioned oblations to Agni-Soma, is made to the same two deities.
* When the two butter-portions to Agni and Soma are offered
the Hotr? recites the verses Rig-veda VI, 16, 34 (Vag. S. 33, 9),
and Rig-veda I, 95, 5 (Vag. S. 19, 42) respectively, as anuvakyAs,
or invitatory prayers, each of which is followed by the yagy4 (offering-formula): ‘We who pronounce the offering-prayer to Agni (or
Soma respectively),—may Agni (Soma) pleased (gush4zaf)
accept of the butter-oblation! Vausha/!’ At the low-voiced offering (up&msuy4ga) to Agni-Soma, on the other hand, he first
utters (in a low voice) as anuvaky4 the verse Rig-veda I, 93, 2,
and thereupon as yagy4 Rig-veda I, 93, 6.
I KANDA, 6 ADHYAYA, 3 BRAHMANA, 30. 171
voiced offering) an anush/ubh-verse as the invitatory formula (anuvaky4), for the anushéubh represents speech, and Pragdpati also is speech.
28. By means of that low-voiced offering the
gods stealing near slew, with that thunderbolt, the
vasha¢é-call, whichever they wished of the Asuras ;
and so does this one, after stealing near by means
of that low-voiced offering, slay with that thunderbolt, the vasha¢-call, the wicked, spiteful enemy’.
This is why he performs the low-voiced offering.
29. Having recited (at the butter-portions) a Azkverse as the anuvdkyé, he recites the yAgy4 with
the word ‘pleased :’ in consequence of this, creatures
are brought forth here with teeth on one side (in one
jaw); for the Azk means bone and the tooth also is
bone, so that he thereby produces bone on one side.
30. Having recited (at the low-voiced offering) a
Aik-verse as the anuvaky4, he recites as the yagy4
a (second) Azk-verse: in consequence of this, creatures
with teeth on both sides are brought forth here; for
the Azk means bone and the tooth also is bone, so
that he thereby produces bone on both sides. These
creatures, indeed, are of two kinds, viz. such as have
teeth on one side only, and such as have teeth on
both sides?; and verily he who sacrifices, knowing
1 The two prayers of the low-voiced offering are muttered in a
low voice ; but the ‘V4usha/!’ at the end of the offering-prayer (as
the ‘Om!’ at the end of the invitatory prayer) is uttered aloud.
Hence the above symbolical explanation.
Hence the above symbolical explanation.
2 The same distinction is made in Rig-veda X, 90, 10, where it
is stated that from the Purusha sprang the horse and what other
animals with two rows of teeth (viz. the ass and mule, according to
S4yana) on the one hand, and cows, goats, and sheep on the
other. In Taitt. II, 2, 6, 3, also the horse is mentioned along with
man as belonging to the former class of living beings. Cf. also
Taitt.V,1, 2,6; Ath.-vedaV, 19, 2; 31, 3; Weber, Ind. Stud. X, 58.
172 SATAPATHA-BRAHMANA.
thus the generative power of Agni and Soma,
becomes rich in offspring and cattle.
31. When he (the sacrificer) is about to enter upon
the fast of the full-moon ceremony, he may not be
entirely sated. He therefore now compresses (that
part of) his belly which relates to the Asuras; and
next morning, by means of the oblations, that which
relates to the gods. Now the practice regarding the
full-moon ceremony is as follows:
32. One may (enter on the) fast at the very time
(of full moon), thinking, ‘ Now I will slay Vyvztra,
now I will slay the spiteful enemy !’
33- One may also fast only on the following day.
Now he who (enters on the) fast at the very time (of
full moon), gets, as it were, into collision? (with some
one); and when two come into collision with one
another, it is indeed doubtful which of the two will
get the better of the other. He, on the other hand,
who prefers to fast on the second day (only), is as one
who crushes from behind a retreating (enemy) before
he is able to resist the attack : striking in one direction’, in fact, is he who thus Keeps the fast on the
second day only.
34. Let him therefore enter on the fast at the very
time (of full moon). He who keeps the fast on the
following day only is as one who finally crushes one
struck down by some one else; he only does what
has been done before by some one else, he only
1 Sam-kramate, literally ‘comes together with, meets (somebody).’ This symbolical explanation was probably suggested by the
circumstance that the full moon marks the junction (sandhi) of
the two pakshas or half months; whereas the new moon (am4vasy4, ‘dwelling together’) marks the point of least distance
between sun and moon.
® Anyatoghatin, ? thus St. Petersburg Dictionary.
I KANDA, 6 ADHYAYA, 3 BRAHMANA, 38. 173
follows another’s lead; let him therefore enter on
the fast at the very time (of full moon).
35- After Pragdpati had created the living beings,
his joints (parvan) were relaxed. Now Prag&pati,
doubtless, is the year, and his joints are the two
junctions of day and night (i.e. the twilights), the
full moon and new moon, and the beginnings of
the seasons.
35- After Pragdpati had created the living beings,
his joints (parvan) were relaxed. Now Prag&pati,
doubtless, is the year, and his joints are the two
junctions of day and night (i.e. the twilights), the
full moon and new moon, and the beginnings of
the seasons.
36. He was unable to rise with his relaxed joints;
and the gods healed him by means of these havisofferings: by means of the Agnihotra they healed
that joint (which consists of) the two junctions of
day and night, joined that together; by means of
the full-moon and the new-moon sacrifice they
healed that joint (which consists of) the full and
new moon, joined that together; and by means of
the (three) Aaturm4syas (seasonal offerings) they
healed that joint (which consists of) the beginnings
of the seasons, joined that together.
37. With his joints thus repaired he betook himself to this food,—to the food which is here (offered)
to Pragapati; and he who, knowing this, enters upon
the fast at the very time (of full moon), heals Pragapati’s joint at the proper time, and Pragdpati
favours him. Thus he who, knowing this, enters
upon the fast at the very time (of full moon) becomes a consumer of food: let him therefore enter
on the fast at the very time (of full moon).
38. These two butter-portions (to Agni and Soma),
truly, are the eyes of the sacrifice; he, therefore,
offers them in front (of, or before, the havis), for
these eyes are in the front (ofthe head). Hence he
thereby places the eyes in the front; and for this
reason these eyes are in the front (of the head).
174 SATAPATHA-BRAHMANA.
39. Some people offer Agni’s butter-portion in
the north-eastern part (of the fire), and Soma’s
butter-portion in the south-eastern part, thinking,
‘Thereby we place the eyes in the front (of the
head).’ This, however, is rather unintelligible; for
the several dishes of sacrificial food (havis) represent the body of the sacrifice; when therefore he
offers in front of (or before) the havis, he thereby
places the eyes in the front. Let him rather make
the offerings (in that part of the fire) where he
thinks the fiercest blaze is; for only by being
offered in blazing (fire) are oblations successful!
40. Having recited (at the butter-portions) a Azkverse as anuvaky4 (invitatory formula), he recites
by way of yagy4 (offering-prayer) the (formula containing the word) ‘pleased ;’ thereby these boneless
eyes are set in what is bone. If, on the other
hand, after reciting a Azk-verse as anuvakyd, he
Having recited (at the butter-portions) a Azkverse as anuvaky4 (invitatory formula), he recites
by way of yagy4 (offering-prayer) the (formula containing the word) ‘pleased ;’ thereby these boneless
eyes are set in what is bone. If, on the other
hand, after reciting a Azk-verse as anuvakyd, he
1 Katy. III, 3, 20-22 admits either mode of offering the butterportions. These oblations are effected in the following way:—The
Adhvaryu, having called on the Hotr?' to recite the anuvaky4, takes
with the dipping-spoon (sruva) butter from the dhruva and puts it
into the guhQ; he then draws some with the sruva from the butterpot and replenishes the dhruva with it [according to the K4zvas,
with the text ‘May the dhruva fatten with the havis-butter, sacrifice
after sacrifice, for those who go to the gods,—the udder of Sfry4
in the lap of Aditi: may the earth flow abundantly at this sacrifice !’].
The same process is then repeated three (additional) times (with a
Gamadagni four times): hence the offering is said to consist of four
(or five) cuttings. The Hotr? then recites the anuvaky4 (see note
on I, 6, 3, 27), which is followed by the Adhvaryu’s call ‘om
stavaya’ and the Agnidhra’s response ‘astu srausha/.’ Thereupon
the Hotr#, having been called upon by the Adhvaryu to give the
offering-prayer to Agni (or Soma), recites the respective yAgy 4, at
the concluding vausha/ of which the oblation is poured into the
fire, (whilst the sacrificer utters the usual dedicatory formula, ‘ This
for Agni (Soma), not for me !’)
1 KAnpDA, 6 ADHYAYA, 4 BRAHMANA, 2. 175
were to use a Azk-verse as the yagy4, he would
make it bone instead of eye.
41. Those two (qualities), truly, are related to the
natures of Agni and Soma: that which is white is
related to Agni, and that which is black is related
to Soma. If, however (it were asserted), on the
contrary, that what is black is related to Agni, and
what is white is related to Soma,—[the answer would
be:—] what sees is of the nature of Agni, for dry, as
it were, are the eyes of one who looks, and that
which is dry relates to Agni ;—and what sleeps is of
the nature of Soma, for moist, as it were, are the
eyes of one who is asleep, and moist also is Soma.
And, verily, he who thus knows those two butterportions to be eyes, remains endowed with eye-sight
till old age in this world, and starts in yonder world
possessed of eye-sight.
FourtTH BrAHMANA.
SpectaL Preciminary Rites or THE NEw-MOON SACRIFICE.
1. When Indra had hurled the thunderbolt at
Vritra, thinking himself to be the weaker, and
fearing lest he had not brought him down, he concealed himself and went to the farthest distances’.
Now the gods knew that Vvztra had been slain and
that Indra had concealed himself.
2. Agni of the deities, Hirazyastipa? of the
Rishis, and the Brzhatt of the metres, set about
searching for him. Agni discovered him and stayed
1 Para pardvatah, literally ‘to the most distant distances,’
‘zu den fernsten Fernen.’
2. Agni of the deities, Hirazyastipa? of the
Rishis, and the Brzhatt of the metres, set about
searching for him. Agni discovered him and stayed
1 Para pardvatah, literally ‘to the most distant distances,’
‘zu den fernsten Fernen.’
* Hiranyastdpa, of the family of the Angiras, is'the reputed
author (or seer) of the hymns Rig-veda I, 31-35; IX, 4; 69. Of
these, I, 32 and 33, which celebrate the exploits of Indra, seem to
have been especially prized.
176 SATAPATHA-BRAHMANA.
with him (as a guest) that (day and) night. He
(Indra), namely, is the Vasu! of the gods, for he
is their hero.
3. The gods said, ‘Our Vasu, who has gone to
live away from us, is this day dwelling together
(am4 vas, viz. with Agni*);’ and as one would cook
a dish of rice or a goat in common for two relatives
or friends who have come to stay with him,—for
such-like is human (fare), as the sacrificial food
(havis) is that of the gods,—in like manner they
offered to those two together that sacrificial food,
the rice-cake on twelve potsherds for Indra and Agni.
This is the reason why there is a rice-cake on twelve
potsherds for Indra and Agni.
4. Indra said,‘ When I had hurled the thunderbolt at Vvtra, I was terrified, and (in consequence
of this fright) I am much emaciated. This (cake)
does not satiate me: prepare for me what will satiate
me!’ The gods replied, ‘So be it!’
5. The gods said, ‘Nothing but Soma will satiate
him: let us prepare Soma for him!’ They prepared
Soma for him. Now this king Soma, the food of
the gods, is no other than the moon*. When he
1 That is, as would seem, the benefactor, or the treasure (dhanarapa, SAyana) of the gods. Indra is the chief of the Vasus. Indra
being so beneficent and important a personage, it was, according
to SAyana, worth Agni’s while to stay with him. Possibly also
a play on the word Vasu, and vas, ‘to dwell,’ is intended here.
2 Thus Sayana ; but it probably means, ‘he is staying at a home,
or at home (am4) to-day.’
® The identification of the Soma (plant and juice) with the
moon already occurs in some of the hymns of the Rig-veda, all of
which, however, probably belong to the later ones. According to
the St. Petersburg Dictionary, the identification was probably suggested by the circumstance that indu, ‘drop, spark,’ applies both
to the Soma and the moon. Rig-veda X, 85, 3 says that ‘of that
Soma which the priests know, no one ever eats.’
I KANDA, 6 ADHYAYA, 4 BRAHMANA, 8, 177
(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
‘(f.). He is indeed a treasure for the gods, he is
their food. And since during that night he here
dwells together! (am4 vas), therefore that (night
of new moon) is called amAvdsy4 (the dwelling
together, or at home).
He is indeed a treasure for the gods, he is
their food. And since during that night he here
dwells together! (am4 vas), therefore that (night
of new moon) is called amAvdsy4 (the dwelling
together, or at home).
6. They prepared it? (Soma for Indra), after
having it collected, part by part, by the cows: in
eating plants (they collected it) from the plants, and
in drinking water (they collected it) from the waters.
Having prepared and coagulated it, and made it
strong (pungent), they gave it to him’.
7. He said,‘ This does indeed satiate me, but it
does not agree with me*: devise some means by
which it may agree with me!’ They made it agree
with him by means of boiled (milk).
8. Now although this (mixture of sweet and sour
milk) is, indeed, one and the same substance—it
being milk (payas) and belonging to Indra—they,
1 Viz. with the waters and plants (or, he stays at home).
2 It should be borne in mind that Soma is masculine in Sanskrit.
* In Taitt. S. II, 5, 3, 2 seq. the corresponding story is applied
directly to the Sdnndyya. In consequence of the struggle with
Vritra, Indra lost his energy, which fell to the earth and produced
plants and shrubs. He thereupon complained to Pragipati, who
bade the cattle collect (sam-nji) it again by browsing the plants and
shrubs. It was then milked out from them, and as the milk did not
agree with Indra, it was boiled, and as it still did not satisfy Indra,
it was mixed with sour milk.
« Na mayi srayate, literally ‘it does not stay in me’=na tish/Aati,
na satmyam bhagate, Sayama. The author here (as in I, 8, 1, 17)
connects, or confounds, the verb sri with sr4, ‘to cook, make
done,’—hence, ‘it does not boil in me;’ the milk being warm, or,
as it were, boiled, when it comes from the cow, see II, 2, 4, 15.
Hence also boiled milk is mixed with the Soma.
[12] N
178 SATAPATHA-BRAHMANA.
nevertheless, declare it to be (two) different (substances). Since he said ‘it satiates (dhi) me,’ therefore it is sour milk (dadhi); and since they made
it agree (sri) with him with boiled milk (or, by
boiling), therefore it is (fresh) boiled milk (s7zta)1.
g. In the same way as the Soma stalk becomes
strong? (by being touched or sprinkled with water),
so he (Indra) became strong (by the Soma being
mixed with boiled milk) and overcame that evil, the
jaundice’. Such is likewise the significance of the
new-moon ceremony (and the SAnn4yya, or libation
of sweet and sour milk offered to Indra thereat);
and verily he who, knowing this, mixes (sweet and
sour milk at the new-moon sacrifice) in like manner
increases in offspring and cattle, and overcomes
evil: let him therefore mix together (sweet and
sour milk)‘,
* The author here endeavours to establish some connection
between the Sannfyya (or offering of sweet and sour milk to
Indra, which may take the place of the second sacrificial cake
offered, at the new-moon sacrifice, to Indra and Agni) and the
Soma libations. Sdyana refers to the passage Taitt. Br. I, 4, 7,
6-7, where it is stated that for the morning libation the Soma is to
be mixed with boiled milk, for the mid-day libation with sour milk,
and for the third (or evening) libation with sour milk that is partly
changed into butter (nftamisra).
* Apy4yeta. On the strengthening or increasing (A4py4yanam)
of the Soma-plant by sprinkling it with water before the juice is
extracted, see III, 4, 3,12 seq. SAyama seems to take the passage
thus: ‘In the same way as the Soma would make strong (? or
become strong), so also the sinn4yyam destroys that evil, the
jaundice, in those who drink it.’
* By the admixture of milk the Soma-juice loses its brownish
colour, and is therefore apparently considered to produce the same
effect in those who drink the mixture.
‘ The preparation of the sann4yya, as it is now practised by
priests in Western India, is thus described by Haug (Ait. Br. II, p.
1 KANDA, 6 ADHYAYA, 4 BRAHMANA, II. = 1.79
10. In reference to this point they say, ‘One
who has not performed the Soma-sacrifice!, must
not offer the SAnn4yya; for, indeed, the Sannayya
is (of the same significance as) a Soma libation, and
the latter is not permitted to one who is not a Somasacrificer: hence he who has not performed the
Soma-sacrifice, must not offer the SAnndayya.’
11. He may nevertheless offer the SAnnayya;
for have we not heard within this place? that he
(Indra) said,‘ Do ye now offer Soma to me, and then
ye will prepare for me that invigorating draught
(Apydyana, viz. the SAnndyya)!’ ‘This does not
satiate me, prepare for me what will satiate me!’
That invigorating draught they indeed prepared for
that he
(Indra) said,‘ Do ye now offer Soma to me, and then
ye will prepare for me that invigorating draught
(Apydyana, viz. the SAnndyya)!’ ‘This does not
satiate me, prepare for me what will satiate me!’
That invigorating draught they indeed prepared for
443): ‘The Adhvaryu takes the milk from three cows called Gang 4,
Yamuné, and Sarasvatf, on the morning and evening, and gives
it to the Agntdhra. Half the milk is first drawn from the udder of
each of the three cows under the recital of mantras; then the same
is done silently. The milk is taken from these cows on the evening
of the new-moon day, and on the morning of the following day,
the so-called Pratipad (the first day of the month). The milk
drawn on the evening is made hot, and lime-juice poured over it to
make it sour; whereupon it is hung up. The fresh milk of the
following morning is then mixed with it, and both are sacrificed
along with the Purodésa. Only he who has already performed the
Agnish/oma is allowed to sacrifice the Sannayya at the Darsapfirzima
ishf. (Oral information.)’ In Vag. S. I, 4 (Sat. Br. I, 7, 1,17;
KAty. IV, 2, 25, 26) the names of the three cows are given as
VisvAayu, Visvakarman, and Visvadh4yus, unless these are
intended merely for epithets or mystic names. Cf. p. 188 note;
Weber, Ind. Stud. IX, 232. Instead of the lime-juice, mentioned
by Haug as used for rennet, Katy. IV, 2, 33 prescribes that the
milk remaining from the Agnihotra of the preceding evening, and
since become sour, should be used.
1 Thus Taitt. S. I, 5, 5, 1.
* AtrAntarena; atra vishaye antaresa madhye, Sayana; ? within
this our range of hearing ; or, in the course of the present ceremony.
N 2
180 SATAPATHA-BRAHMANA.
him, and therefore even one who has not performed
the Soma-sacrifice, may offer the SAnn4yya.
12. The full-moon oblation, assuredly, belongs to
the Vvitra-slayer, for by means of it Indra slew
Vritra; and this new-moon oblation also represents
the slaying of Vvitra, since they prepared that invigorating draught for him who had slain V7tra.
13. An offering in honour of the Vv¢tra-slayer,
then, is the full-moon sacrifice. Vyvztra, 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) completely
destroys him by means of that (new-moon sacrifice),
and leaves nothing remaining of him. And, verily,
he who knows this, overcomes all evil and leaves
nothing remaining of evil.
And, verily,
he who knows this, overcomes all evil and leaves
nothing remaining of evil.
14. Here now some people enter upon the fast
when they (still) see (the moon, on the fourteenth
day of the half-month), thinking, ‘To-morrow he
will not rise: already, then, there is unfailing food
for the gods in yonder heaven?, and to this we will
offer them more from hence (to-morrow) !’— He,
indeed, is in a prosperous state with whom, while
the old food is still unfailing, fresh food is accruing;
for such a one has indeed abundant food. However, he is not now offering Soma, but he is offering
milk (i.e. the SAnndyya), and that (milk) becomes
king Soma? (in yonder world) :
1 See I, 6, 3, 17.
® Viz. in the form of Soma, i.e. the moon, still shining in the
heavens during the night preceding the new moon.
* Who, as we saw, resides in the plants and waters at the time of
new moon and consequently in the milk used for the Sannayya.
If, however, one were to enter upon the fast (and hence on the
I KANDA, 6 ADHYAYA, 4 BRAHMANA, 18. 181
15. But as they (the cows), previously (to the
new moon), eat mere plants (not imbued with the
moon or Soma), and drink mere water, and yield
mere milk,—so that (milk which they offer on the
day before new moon, is not imbued with Soma, is
ordinary milk). For king Soma, the food of the
gods, indeed, is no other than the moon. When he
is not seen that night either in the east or in the
west, then he visits this world, and here enters into
the waters and plants. Having then collected him
from the water and plants, he (the performer of the
S4nn4yya) causes him to be reproduced from out
of the libations; and he (Soma, the moon), being
reproduced from the libations, becomes visible in the
western sky.
16. Now it is only when that food of the gods
is unfailing that it comes back (to men): for him,
therefore, who knows this, there is unfailing food in
this, and imperishable righteousness in yonder, world.
17. Thus during that night (of new moon) food
moves away from the gods and comes to this world.
Now the gods were desirous as to how that (food)
might (be made to) come back to them; how it
might not perish away from them. For this they
put their trust in those who prepare the libation
of sweet and sour milk (s4nn4yya), thinking,
‘when they have prepared it, they will offer it to us.’
And, verily, in him, who knows this, both his own kin
and strangers put their trust; for in him, who attains
to the highest rank, people indeed put their trust.
18. Now the one that burns there (viz. the sun)
sacrifice) previously to the new moon, he would be offering mere
milk, not imbued with, and not liable to change into, Soma, and
therefore unfit for the gods.
182 SATAPATHA-BRAHMANA,
18. Now the one that burns there (viz. the sun)
sacrifice) previously to the new moon, he would be offering mere
milk, not imbued with, and not liable to change into, Soma, and
therefore unfit for the gods.
182 SATAPATHA-BRAHMANA,
is, assuredly, no other than Indra, and that moon is
no other than Vrztra. But the former is of a nature
hostile to the latter, and for this reason, though this
one (the moon, Vrztra) had previously (to the night
of new moon) risen at a great distance from him
(the sun, Indra), he now swims towards him and
enters into his open mouth.
19. Having swallowed him, he (the sun) rises;
and that (other) one is not seen either in the east
or in the west. And, verily, he who knows this,
swallows his spiteful enemy, and of him they say,
‘ He alone exists, his enemies exist not!
20. Having sucked him empty, he throws him
out ; and the latter, thus sucked out, is seen in the
western sky, and again increases ; he again increases
to serve that (sun) as food: and verily if the spiteful
enemy of one who knows this, thrives either by
trade or in any other way, he thrives again and
again in order to serve him as food.
21. Now some people offer (the SAnndyya) to
(Indra under the name of) ‘ Mahendra’ (the great
Indra), arguing, ‘Before the slaying of Vvztra he
was Indra, it is true; but after slaying V7ttra he
became Mahendra, even as (a rAgan, or king,
becomes) a Mah4r4ga after obtaining the victory: hence (the SAnndyya should be offered) to
Mahendra.’ Let him, nevertheless, offer it to
‘Indra;’ for Indra he was before the slaying of
Vritra, and Indra he is after slaying V7ztra: therefore let him offer it to ‘Indra?’
* With this explanation of the disappearance of the moon may
be compared the later notion of the sun and moon being swallowed by the demon R4hu, at the time of the eclipses.
* Katy. IV, 2, 10 leaves it optional whether the libation of mixed
I KANDA, 7 ADHYAYA, I BRAHMANA, I. 183
SreventH ApuyAya. First BrRAHMANA.
1. He (the Adhvaryu) drives the calves away
(from the cows) with a parza branch!. The reason
why he drives the calves away with a parza branch
is this. When the GéAyatrt flew towards Soma
(the moon), a footless archer aiming at her while
she was carrying him off, severed one of the
feathers (parza) either of the GAyatrt or of king
Soma’; and on falling down it became a parva
(paldsa) tree; whence its name parza. ‘ May that
When the GéAyatrt flew towards Soma
(the moon), a footless archer aiming at her while
she was carrying him off, severed one of the
feathers (parza) either of the GAyatrt or of king
Soma’; and on falling down it became a parva
(paldsa) tree; whence its name parza. ‘ May that
sweet and sour milk is to be offered to Indra or to Mahendra.
According to IV, 5, 25, however, such option seems to be permitted only so far as the first performance is concerned, after
which one is apparently bound to go on offering during the rest of
one’s life to whichever deity one has chosen at the beginning.
Taitt. S. II, 5, 4, 4, lays it down as the rule that only a gatasrf
(one who has reached the highest grade of prosperity), viz. a
brahmana versed in the three Vedas (susruvan=vedatrayabhig#ia, Sayama), the head of a village (gramanf), and araganya,
can make offering to Mahendra, since he is their special deity.
Others, however, may do the same, after offering the sannayyam
to Indra for a whole year, and on the expiration of it a rice-cake on
eight potsherds to Agni, as the Keeper of Vows.
1 Parma=palasa, Butea Frondosa.
3 Géyatryai v4 somasya v4=‘ both of G. and of S.,’ Sayama.
Ap4d ast4, ‘a footless shooter,’ is a doubtful reading and perhaps
an old corruption; Sayama reads ap&dhasta (? adhastat); cf.
Weber, various readings, p. 133. The K&ava MS. reads, ‘ devebhyas tasy4 4harantya avadastabhy4yatya parzam prakikheda.’ According to Rig-veda IV, 27, 3, it was the archer Krisinu, who hit
the falcon when it was carrying off the Soma from heaven, and
brought down one of its feathers. On the whole myth, see
A. Kuhn, Herabkunft des Feuers und des Gdttertranks, p. 137 seq.
Cf. Taitt. S. III, 5, 7,1; Taitt. Br. I, 1, 3, 10, ‘Soma was in the
third heaven from here; G4yatrf fetched him away; one of his
feathers was cut off, it became a parva (palasa) tree.’ Similarly
Taitt. Br. I, 2, 1, 6; see also Sat. Br. I, 8, 2, ro.
184 SATAPATHA-BRAHMANA,
which then was of the Soma nature! be here with
us now!’ so he thinks, and for this reason he drives
away the calves with a parza branch.
2. That (branch) he cuts off*, with the formula
(Vag. S. I, 1 a, b), ‘For sap (I cut) thee! for pith
thee !’—‘ for rain thee’ he means to say, when he
says ‘for sap thee;’ and when he says ‘for pith
thee’ he means to say ‘for that food-essence which
springs from the rain.’
3. They then let the calves join their mothers.
He thereupon touches (each) calf (in order to drive
it away from the cow), with the formula (V4g. S. I,
1c), ‘The winds are ye!’—for, indeed, it is this
wind that here blows’, it is this (wind) that makes
swell all the rain that falls here; it is it that
makes those (cows). swell; and for this reason he
says ‘the winds are ye!’ Some people add here the
formula‘, ‘Going near are ye!’ but let him not say
this, because thereby another (an enemy) approaches
(the sacrificer).
swell; and for this reason he
says ‘the winds are ye!’ Some people add here the
formula‘, ‘Going near are ye!’ but let him not say
this, because thereby another (an enemy) approaches
(the sacrificer).
4. After separating one of the mothers from her
calf, he touches her, with the text (V4g. S. I, 1 d),
‘May the divine Savitvz animate you—’ for Savitrz,
indeed, is the impeller (prasavitrz) of the gods:
1 «Somasya nyaktam,’ see p. 167, note 2.
2 This act as well as that of letting the calves join the cows, of —
course, precedes the driving away of the calves. These proceedings
take place on the day before the new moon, after the agnyanvadh4na.
According to K4ty., the sacrificer enters on the vow of abstinence,
after the branch has been cut. Previously to these rites, however,
the so-called Pinda-pitrzyagiia, or oblation of obsequial pixdas
(balls, dumplings) to the deceased ancestors, has to be performed ;
for which see II, 4, 2, 1 seq.
5 Pavate, ‘blows, purifies.’
* Thus Taitt. S. I, 1, 1,14.
I KANDA, 7 ADHYAYA, I BRAHMANA, 9. 185
‘may they, impelled by Savitz, prepare the sacrifice!’
so he thinks, and for this reason he says, ‘May the
divine Savitvz animate you!’ :
5. ‘—To the most glorious work!’ for assuredly
the sacrifice is the most glorious work: hence, when
he says ‘to the most glorious work!’ he means to
say ‘to the sacrifice.’
6. ‘ Make swell, ye invincible (or inviolable) ones,
the share for Indra!’ In like manner as then}, in
taking the sacrificial food (rice), he announces it to
the deity, so now also he announces that (libation
of milk) to the deity when he says ‘make swell, ye
invincible ones, the share for Indra!’
7. ‘Over you that are rich in offspring, over you
that are free from suffering and disease—;’ in this
there is nothing that is obscure ; ‘—no thief, no illwisher may lord it!’—he thereby means to say, ‘may
the evil spirits, the Rakshas, not lord it over you!’—
‘May ye be numerous and constant to this lord of
cattle !'—thereby he means to say ‘may ye be numerous with this sacrificer, and not abandon him.’
8. He then hides the branch on the front (eastern)
side either of the Ahavantya orthe Garhapatya house,
with the formula (Vag. S. I, 1 e), ‘ Protect the sacrificer's cattle!’ he thus makes over the sacrificer’s
cattle to it for protection by means of the Brahman
(sacred writ).
9. On it he fastens a strainer (pavitram)?%, with |
* Viz. on the occasion of his taking from the cart the rice for the
oblations, see I, 1, 2, 17-19.
2 See p.19, note 1. According to Karka this takes place
before the hiding of the branch, Scholl. on K4ty. IV, 2,15. According to Katy. IV, 2, 12,13, the upavesha (see I, 2, 1, 3) is cut at
this juncture—with the text, ‘Accomplishing (vesha) art thou’—
from the bottom part of the palasa branch on the remaining part
186 SATAPATHA-BRAHMANA.
on K4ty. IV, 2,15. According to Katy. IV, 2, 12,13, the upavesha (see I, 2, 1, 3) is cut at
this juncture—with the text, ‘Accomplishing (vesha) art thou’—
from the bottom part of the palasa branch on the remaining part
186 SATAPATHA-BRAHMANA.
the formula (V4g. S. I, 2 a), ‘Vasu’s means of
purification (ventilator, strainer, pavitram) art
thou!’ Vasu, indeed, is the sacrifice: for this reason
he says, ‘ Vasu’s means of purification art thou!’
10. That night he performs the Agnihotra with
rice-gruel (yavagd). That milk, namely, (which he
milks that night) has already been announced as
sacrificial food to a (special) deity ; hence, if he were
to make the offering with milk, he would offer to
one deity that which has been set apart as sacrificial
food for another deity: this is the reason why on
that night he performs the Agnihotra with rice-gruel.
As soon as they have performed the Agnihotra, the
pot is made ready. He (the Adhvaryu) thereupon
says, ‘Announce that she (the cow) has been let
loose to (the calf)!’ When he (or she, the milker?)
announces, ‘ She has been let loose !’—
11. He puts the pot on (the G4érhapatya hearth),
with the text (V4g. S. I, 2 b,c): ‘Thou art the
sky! thou art the earth !’—he praises and eulogises
her by thus saying, ‘thou art the sky! thou art
the earth !’—‘ Matarisvan’s cauldron (gharma) art
thou?!’ he thereby makes it (a means of) sacrifice,
and puts it on just as if he were putting on the
of which he thereupon fixes the strainer. When the sAnnayya
oblation is not made (and consequently no paldsa branch is used),
the upavesha is made of varana wood.
1 The milker may be anybody except a Sfdra, Taitt. Br. III,
2, 3,9; Katy. IV, 2, 22; Apast. I, 12, 15.
2 MaAtarisvan’s cauldron is identified in Taitt. Br. III, 2, 3, 2 with
the atmosphere. Métarisvan, though sometimes identified with the
wind, is more generally either a name of Agni, or the name of
a mythic personage who (Prometheus-like) is supposed to have
fetched the fire from heaven and brought it to the Bhrigus, who
communicated it to man. See Roth, Nir. p. 111; Kuhn, Herabkunft des Feuers und des Gottertranks, p. 5 seq.
1 KANDA, 7 ADHYAYA, I BRAHMANA, 14. 187
(pravargya-) cauldron (gharma)!.— All-holding
art thou! stand firm by the highest law! do not
waver !’—thereby he steadies it, renders it firm.—
‘May thy Lord of Sacrifice not waver !’—the Lord
of Sacrifice, doubtless, is the sacrificer, hence it is for
the sacrificer that he thereby prays for steadiness.
12. He then puts the strainer (on the pot). He
puts it down with the top turned eastwards, for
the east is the region of the gods; or with the top
turned northwards, for the north is the region of the
men; means of purification (pavitram) assuredly is
that (wind) which here blows, it sweeps across these
worlds: let him therefore put it down with the front
northwards*.
13. Just as then (i.e. at the Soma-sacrifice) they
clarify king Soma with a strainer, in like manner
he now clarifies (the milk); and since the strainer
wherewith on that occasion they clarify king Soma
has its fringe directed towards the north, therefore let
him now also put it down with the top northward.
14. He puts it down, with the text (V4g. S. I, 3 a),
‘Vasu’s means of purification (pavitram) art thou!’
—Vasu, indeed, is the sacrifice: for this reason he
says, ‘ Vasu’s means of purification art thou !’—‘flowing in a hundred streams, flowing in a thousand
streams !’— he praises and eulogises it when he says,
‘flowing in a hundred streams, flowing in a thousand
streams.’
1 See I, 2, 2, 7, and note. Compare also the interesting introduction to Dr. Garbe's edition and translation of Apastamba’s
aphorisms on the Pravargya ceremony, Zeitsch. der D. Morg. Ges.
XXXIV, p. 319 seq.
3 The direction from west to east is the chief one in all sacrificial
arrangements: hence that from south to north is the one that lies
across the former.
188 SATAPATHA-BRAHMANA.
15. He now maintains silence as long as the
milking of the three (cows) lasts, for the sacrifice,
doubtless, is speech: ‘May I perform the sacrifice
undisturbed !’ so he thinks.
16. When it (the milk of each of the three cows) is
poured (by the milker from the wooden pail through
the strainer into the pot), he (the Adhvaryu) consecrates it by (whispering each time) the formula
(Vag. S. I, 3 b), ‘May the divine Savitz purify thee
with Vasu’s means of purification, well cleansing and
flowing in a hundred streams!’ for just as then
(at the Soma-sacrifice) they clarify king Soma with
a strainer, so he thereby clarifies (the milk).
17. He then says (V4g. S. I, 3-4), ‘Which. didst
thou milk?’ ‘Such and such a one,’ (the milker
replies.) ‘This one is Visv4yu (containing all life),’
he (the Adhvaryu) says. He then? asks regarding
the second one, ‘Which didst thou milk?’ ‘Such
and such a one, is the reply. ‘ This one is Visvakarman (all-doing),’ he says. He then asks regarding the third, ‘Which didst thou milk?’ ‘Such
and such a one,’ is the reply. ‘This one is VisvadhAyas (all-sustaining),’ he says. The reason why he
thus asks is that he thereby bestows certain energies
on them. Three (cows) he milks, for three are these
worlds: he thereby renders them fit for these worlds.
He is now at liberty to speak.
1 That is, when the milk has been poured through the strainer
as before. The Taittiriya school make the mystic names (or
epithets) of the three cows Visvayu, Visvavyasas (all-embracing), and Visvakarman, cf. Taitt. S.I,1, 3; Taitt. Br. III, 2, 3, 7.
In the latter passage these names are, as here, identified with the
earth, atmosphere, and heavens respectively. The milker, in replying to the Adhvaryu, apparently calls the cows by their ordinary
names. Cf. p. 178, note 4.
I KANDA, 7 ADHYAYA, I BRAHMANA, 20. 189
Br. III, 2, 3, 7.
In the latter passage these names are, as here, identified with the
earth, atmosphere, and heavens respectively. The milker, in replying to the Adhvaryu, apparently calls the cows by their ordinary
names. Cf. p. 178, note 4.
I KANDA, 7 ADHYAYA, I BRAHMANA, 20. 189
18. After having the last (cow) milked, and having
poured a drop of water into the pail which he has
made the milker use, and stirred it, he pours it to
(the milk)!, thinking ‘what milk was left there, let
that also be here!’—(he does so) for the completeness of the sap; for when it rains here, then plants
spring up, and on the plants being eaten and the
water drunk, thence is this juice produced: and
therefore (the water is poured to the milk) for the
completeness of the sap. Having then taken it off
(the fire), he coagulates it*: he thereby makes it sharp
(pungent); for this reason he coagulates it, after
taking it off (the fire).
19. He coagulates it, with the formula (Vag. S. I,
4d), ‘With Soma I coagulate thee, the portion of
Indra!’ Just as on a former occasion®, when taking
sacrificial food for a deity, he announces it (to that
deity), in like manner he now announces it to the
deity, saying, ‘Thee, the portion of Indra!’ By
saying ‘with Soma I coagulate thee,’ he makes it
palatable to the gods.
20. He then covers it over by a vessel‘, with the
hollow part upwards and containing water, ‘lest
the evil spirits, the Rakshas, should touch it from
above ;’ for water, indeed, is a thunderbolt; hence
1 According to Taitt. S. 1, 1, 3, Katy. IV, 2, 32, &c., he, whilst
doing so, pronounces the text, ‘ Unite, ye that follow the eternal
law, ye waving ones (with the wave, K4ty.), ye sweetest,—[filling
the milk with honey, Katy.],—ye delightful ones, for the obtainment of wealth |’
* Viz. by adding to it the (sour) milk that is left from the
performance of the Agnihotra.
5 See I, 1, 2, 18.
* According to Taitt. Br. III, 2, 3, 11, it may be either a metal
or wooden vessel, but not an earthen one (Katy. IV, 2, 34).
190 SATAPATHA-BRAHMANA.
he thus drives away from it the evil spirits, the
Rakshas, with a thunderbolt: this is the reason
why he covers it over by a vessel with the hollow
part upwards and containing water.
21. He covers it over, with the formula (V4g.
S. I, 4 e), ‘O Vishzu, protect the oblation!’ for
Vishzu, indeed, is the sacrifice; hence he thereby
makes over this sacrificial food to the sacrifice for
protection: for this reason he says, ‘O Vishau,
protect the oblation!’
SEcoND BRAHMANA.
Tue Cur Orrerincs.
1. Verily, whoever exists, he, in being born, is
born as (owing) a debt to the gods, to the A’shis,
to the fathers, and to men}.
2. For, inasmuch as he is bound to sacrifice, for
that reason he is born as (owing) a debt to the gods:
hence when he sacrifices to them, when he makes
1. Verily, whoever exists, he, in being born, is
born as (owing) a debt to the gods, to the A’shis,
to the fathers, and to men}.
2. For, inasmuch as he is bound to sacrifice, for
that reason he is born as (owing) a debt to the gods:
hence when he sacrifices to them, when he makes
1 The wording of this passage is very ambiguous; so much
so indeed, that it could also be taken in the sense that ‘whoever
exists, is born as (one to whom) a debt (is owed) from the gods,’
&c.; cf. I, 1, 2,19: ‘Whichever deities are chosen (for the oblations), they consider it as a debt (due from them), that they are bound
to fulfil whatever wish he entertains while taking the oblation.’
But see Taitt. Br. VI, 3, 10, 5: ‘Verily, a Brahmana who is bom,
is born as owing a debt in respect to three things: in the shape
of sacred study (brahmaéarya) to the Ashis, in the shape of
sacrifice to the gods, and in the shape of offspring to the fathers.
Free from debt, verily, is he who has a son, who is a sacrificer, who
lives (for a time with a guru) as a religious student.’ Ath.-veda
VI, 117, 3 (Taitt. Br. III, 7, 9, 8): ‘May we be debtless in this,
debtless in the other, debtless in the third, world! What worlds
(paths, Taitt. Br.) there are trodden by the gods and trodden by the
fathers,—may we abide debtless on all (those) paths!’
1 KANDA, 7 ADHYAYA, 2 BRAHMANA, 7. 1g!
offerings to them, he does this (in discharge of his
debt) to them.
3. And further, inasmuch as he is bound to study
(the Veda), for that reason he is born as (owing) a
debt to the Azshis: hence it is to them that he does
this; for one who has studied (the Veda) they call
‘the Azshis’ treasure-warden.’
4. And further, inasmuch as he is bound to wish
for offspring, for that reason he is born as (owing) a
debt to the fathers: hence when there is (provided
by him) a continued, uninterrupted lineage, it is for
them that he does this.
5. And further, inasmuch as he is bound to practise
hospitality, for that reason he is born as (owing) a
debt to men: hence when he harbours them, when
he offers food to them, it is (in discharge of his debt)
to them that he does so. Whoever does all these
things, has discharged his duties: by him all is obtained, all is conquered.
6. And, accordingly, in that he is born as (owing)
a debt to the gods, in regard to that he satisfies
(ava-day) them by sacrificing; and when he makes
offerings in the fire, he thereby satisfies them in
regard to that (debt): hence whatever they offer
up in the fire, is called avadanam (sacrificial
portion)'.
7. Now this (oblation) consists of four cuttings ;
(the reason for this is, that) there is here first, the
invitatory prayer (anuvdky4), then the offeringprayer (ya4gy4), then the vasha¢é-call, and as the
fourth, the deity for which the sacrificial food is
1 The word is really derived from ava-d4 (do), ‘to cut off.’ The
Taitt. Br. gives the same fanciful etymological explanation of the
term as here.
192 SATAPATHA-BRAHMANA.
Br. gives the same fanciful etymological explanation of the
term as here.
192 SATAPATHA-BRAHMANA.
(destined): for in this way the deities are dependent
on the sacrificial portions, or the portions are dependent on the deities: hence what fifth cutting
there is (made by some), that is redundant, for—for
whom is he to cut it? For this reason it consists
_of four cuttings.
8. But a fivefold cutting also takes place -(with
some people): fivefold is the sacrifice, fivefold the
animal victim, and five seasons there are in the
year,—such is the perfection of the fivefold cutting;
and he, assuredly, will have abundant offspring and
cattle for whom, knowing this, the fivefold cutting
is made. The fourfold cutting, however, is the
approved (practice) among the Kuru-Paz#£alas,
and for this reason a fourfold cutting takes place
(with us *).
1 The four ‘ cuttings’ of which each oblation of rice-cake consists
are made in the following way: first, some clarified butter, ‘cut
out’ or drawn from the butter in the dhruv4-spoon by means of
the sruva (dipping-spoon) and poured into the guh {i (this is called
the upastaraaa or under-layer of butter); second and third, two
pieces of the size of a thumb’s joint, cut out from the centre and
the fore-part of the rice-cake and laid on that butter; and fourth,
some clarified butter poured on these pieces of cake (the technical
name of this basting of butter being abhigh4raza). The family
of the Gamadagnis, which is mentioned as always making five
cuttings (K4ty. I, 9, 3-4), take three pieces of cake instead of two,
viz. an additional one from the back (or west) part of the cake.
Yagfiika Deva on K4ty. quotes a couplet from some Smriti, in
which the Vatsas, the Vidas, and the Arsh/ishenas are mentioned beside the Gamadagnis, as paw&4vattinak or making
five cuttings. At the Upamsuy4ga (low-voiced offering),— which
is performed between the cake-oblation to Agni and that to Agni-
Soma at the full moon, and between the cake-oblation to Agni and
that to Indra-Agni (or the sAnn@y ya, or oblation of sweet and sour
milk, to Indra) at the new moon, and which consists entirely of
butter,—the four cuttings are effected in the same way as described
I KANDA, 7 ADHYAYA, 2 BRAHMANA, II. 193
9. Let him cut off only a moderate quantity; for
were he to cut off a large quantity, he would make
it human; and what is human is inauspicious at the
sacrifice. Let him therefore cut off only a moderate
quantity, lest he should do what is inauspicious at
the sacrifice.
193
9. Let him cut off only a moderate quantity; for
were he to cut off a large quantity, he would make
it human; and what is human is inauspicious at the
sacrifice. Let him therefore cut off only a moderate
quantity, lest he should do what is inauspicious at
the sacrifice.
10. Having made an under-layer of butter (in the
guhf-spoon) and cut off twice from the havis, he
then pours over it some butter. There are, indeed,
two (kinds of) oblations ; the oblation of Soma being
one, and the oblation of (or rather, with) butter
being the other. Now the one, viz. the Somaoblation, is (an oblation) by itself; and the other,
viz. the butter-oblation, is the same as the offering
of havis (rice, milk, &c.) and the animal offering’;
hence he thereby makes it (the cake) butter, and
therefore butter is on both sides of it. Butter,
doubtless, is palatable to the gods; hence he thereby
renders it palatable to the gods: for this reason
butter is on both sides of it.
11. The invitatory prayer (anuvaky4, f.), doubtless, is yonder (sky), and the offering-prayer (y4gy 4,
f.) is this (earth)—these two are females. With
each of these two the vashaé¢-call (vasha/k4ra,
m.) makes up a pair*. Now the vasha/, indeed,
page 174 note. At the sinn4yya, two (or three) sruva-fuls of both
the sweet and the sour milk take the place of the two (or three)
pieces of cake.
1 See page 26, note 1. The parts of the cakes or the sinn4yya,
from which cuttings have been made, he bastes, each once, with butter
taken with the sruva from the butter-pot; and whenever butter is
ladled with the sruva from the dhruva into the guhf, the former
is replenished from the butter-pot.
* Tayor mithunam asti vasha/k4ra eva, ‘to these two the vasha/call is the complement in forming a pair... On the vasha/
(vausha/) and the other two formulas, see note on J, 5, 2, 16.
[12] fe)
194 SATAPATHA-BRAHMANA.
is no other than that scorching one (the sun). When
he rises he approaches yonder (sky); and when he
sets he approaches this (earth): hence whatever is
brought forth here by these two, that they bring
forth through that male.
12. Having recited the invitatory prayer and pronounced the offering-prayer!, he afterwards (pas-
Aat) utters the vashaé¢ formula; for from behind
(pas#4t) the male approaches the female: hence,
after placing those two in front, he causes them to
be approached by that male, the vasha¢. For the
same reason let him make the offering either simultaneously with the vasha¢ or (immediately) after
the vasha¢ has been pronounced.
13. A vessel of the gods, doubtless, is that vashadé.
Even as, after ladling, one would mete out (food)
into a vessel, so here. If, on the other hand, he
were to make the offering before the vashaé, it
would be lost, as would be that (food) falling to
the ground: for this reason also let him make the
offering either simultaneously with the vasha¢ or
after it has been pronounced.
If, on the other hand, he
were to make the offering before the vashaé, it
would be lost, as would be that (food) falling to
the ground: for this reason also let him make the
offering either simultaneously with the vasha¢ or
after it has been pronounced.
14. As seed is poured into the womb, so here.
If, on the other hand, he were to make the offering
before the vashaé, it would be lost, as would be
the seed poured not into the womb: for this reason
also let him make the offering either simultaneously
with the vasha/ or after it has been pronounced.
15. The invitatory formula, doubtless, is yonder
(sky), and the offering-formula is this (earth). The
gayatri metre also is this (earth), and the trish¢ubh
1 The usual formalities, which have been detailed before (see
page 174 note), have, of course, to be gone through at each
oblation.
I KANDA, 7 ADHYAYA, 2 BRAHMANA, 16. = 195
is yonder (sky). He recites the gayatrt verse,
thereby reciting yonder (sky), for the invitatory
formula (anuvaky4) is yonder (sky). He recites
this (earth), for the g4yatrt verse (viz. the offeringformula) is this (earth).
16. He then presents the offering with a trishtubh verse’, thereby presenting it by means of this
1 In this passage the invitatory formula (anuvakya or puro-
_ nuvaky4), which is in the gayatri metre, is identified with the
sky, and the offering-formula (y4gy4),which is in the trish¢ubh
metre, with the earth. On the other hand, the g4yatrf also is the
earth (cf. I, 4,1, 34), and the trish/ubh the sky; so that, according to this mode of reasoning, there is not only an intimate connexion between the two metres, but actual identity. The g4Ayatri
verse, used as invitatory formula, on the occasion of the ricecake offering to Agni, is Rig-veda VIII, 44, 16 [agnir mardha divaé
kakut, ‘Agni, the head and summit of the sky,’ &c.]; with that to
Agni and Soma, at the full-moon sacrifice, Rig-veda I, 93, 3
[agnishomau savedasau, sahfitt vanatam girah, ‘O Agni and Soma,
of self-same wealth and invocation, accept this song!’ &c.]; and
to Indra and Agni, at the new-moon, Rig-veda VII, 94, 7 [indrégnt
avas4 gatam, ‘O Indra and Agni, come to us with favour!’ &c.];
or with the (optional) milk-offering (sann@yyam), at the new moon,
Rig-veda I, 8, 1 [endra sanasim rayim, ‘hither, O Indra, bring
abundant treasure!’ &c.], ifto Indra; or Rig-veda VIII, 6, 1 [mahan
indro ya ogas4 parganyo vrishAmén iva, ‘the Great Indra, who in
might is equal to the rainy thunder-cloud,’ &c.], if to Mahendra.
2? The trish/ubh verse, used as offering-formula with the
oblation of cake to Agni, both at the new and full moon, is Rig-veda
X, 8, 6 [bhuvo yagviasya ragasas 4a neté... agne ..., ‘be thou the
leader of the sacrifice and welkin,...O Agni!’ &c.]; with that to
Agni and Soma, at the full moon, Rig-veda I, 93, 5 [yuvam etani divi
rokanani...agnishomau..., ‘you, O Agni and Soma, (fixed)
those lights in the heaven,’ &c.]; with that to Indra and Agni, at the
new moon, Rig-veda VII, 93, 4 [girbhir viprah pramatim itkhamfina...indragnt..., ‘the bard, seeking your grace by songs...,
O Indra and Agni,’ &c.]; and with the milk-offering, at the same sacrifice, if to Indra, Rig-veda X, 180, 1 [pra sasdhishe puruhfta satrfin
.».indré ..., ‘thou, O Indra, the much-invoked, hast vanquished
the enemies!’ &c.]; or, if to Mahendra, Rig-veda X, 50, 4 [bhuvas
O02
196 SATAPATHA-BRAHMANA.
(earth), for the offering-formula (yAgy4) is this
(earth). Over yonder (sky) he places the vasha4é,
for yonder (sky) also is the trish¢ubh. Thereby
he makes those two (sky and earth) yoke-fellows ;
and as such they feed together; and after their
common meal all these creatures get food'.
17. Let him pronounce the invitatory formula lingering, as it were: the invitatory formula, namely,
is yonder (sky), and the brzhat(-sAman) also is
yonder (sky), since its form is that of the brzhat.
With the offering-formula let him, as it were, hurry
on fast: the offering-formula, doubtless, is this (earth),
and the rathantara(-s4man) also is this (earth),
since its form is that of the rathantara®. With the
invitatory formula he calls (the gods), and with the
tvam indra brahmanz4 mah4n, ‘mighty, O Indra, mayest thou be
through (our) prayer!’ &c.].
1 For the notion that there is rain (and consequently food) when
heaven and earth are on friendly terms with each other, see I, 8, 3,12.
The rain is the food of the earth; and the food, produced thereby,
in its turn furnishes food for the sky (or the gods) in the form of
oblations.
1 For the notion that there is rain (and consequently food) when
heaven and earth are on friendly terms with each other, see I, 8, 3,12.
The rain is the food of the earth; and the food, produced thereby,
in its turn furnishes food for the sky (or the gods) in the form of
oblations.
8 The brzhat-s4man (tvam id dhi havamahe, ‘on thee, indeed,
we call,’ &c., SAma-veda II, 159-160=Rig-veda VI, 46, 1-2) and
the rathantara-sAman (abhi tv4 sira nonumad, ‘to thee, O Hero,
we call,’ &c., Sima-veda II, 30-31=Rig-veda VII, 32, 22-23) are
two of the most highly prized Sama-hymns, which are especially
used in forming the so-called przsh/as, or combinations of two
hymns in such a way that one of them (being a mystic representation
of the embryo) is enclosed in the other, which is supposed to represent the womb. In these symbolical combinations the brzhat and
rathantara, which must never be used together, are often employed
as the enclosing chants, representative of the womb. They are
already mentioned in Rig-veda X,181. See also Sat. Br. IX, 1, 2,
36-37. Taitt. S. VII, 1, 1, 4, Prag4pati is said to have first created
from his mouth Agni together with the G4yatri, the Rathantarasiman, the Brahmama, and the goat; and then from his chest and arms
Indra, the Trish/ubh, the Brzhat-siman, the Raganya, and the ram.
I KANDA, 7 ADHYAYA, 2 BRAHMANA, 20. 197
offering-formula he presents (food to them): hence
the invitatory formula (anuvaky4) has some such
form as ‘I call,’ ‘We call, ‘Come hither!’ ‘Sit on
the barhis!’ for with it he calls. With the offeringformula (yagy4) he offers: hence the offeringformula has some such form as, ‘Accept the
sacrificial food!’ ‘ Relish the sacrificial food!’ ‘Accept the potation (Avvzsh4yasva)!’ ‘Eat! Drink!
There!’ for by it he offers that which (is indicated
by) ‘there!’
18. Let the invitatory formula be one that has
its distinctive indication (in the form of the name
of the respective deity) at the beginning (in front):
for the invitatory formula is yonder (sky); and that
(sky) yonder has the moon, the stars, and the sun
for its mark below?.
19. The offering-formula then should be one that
has its characteristic indication (further) back*; for
the offering-formula is this (earth), and this same
(earth) has plants, trees, waters, fire, and these creatures for its mark above.
20. Verily, that invitatory formula alone is
auspicious, in the first word of which he utters the
(name of the) deity; and that offering-formula alone
is auspicious in the last word of which he pronounces the vasha¢ upon the deity‘; for the (name
1 Literally, ‘forwards, thither (pra).’
* Avastallakshma, ‘the sign below or on this (the, to us,
nearest or front) side.’ See the formulas above, p. 195, note 1.
* Or upwards, on the upper side, uparish/allakshanam.
See the offering-formulas above, p. 195, note 2.
195, note 1.
* Or upwards, on the upper side, uparish/allakshanam.
See the offering-formulas above, p. 195, note 2.
* Vashazs, or rather vausha#[‘may he (Agni) carry it (to the
gods)!’], is pronounced after each y 4gy 4 or offering-formula, which
contains the name of the deity towards the end, or at least not at
the very beginning.
198 SATAPATHA-BRAHMANA.
of the) deity constitutes the vigour of the Azé
(verse): hence after thus enclosing it! on both sides
with vigour, he offers the sacrificial food to that
deity for which it is intended.
21. He pronounces (the syllable) vauk?; for,
assuredly, the vashaécall is speech; and speech
means seed: hence he thereby casts seed. ‘Sha?’
(he pronounces), because there are six seasons: he
thereby casts that seed into the seasons, and the seasons cause that seed so cast to spring up here as
creatures. This is the reason why he pronounces
the vashadé.
22. Now the gods and the Asuras, both of them
sprung from Prag4pati, entered upon their father
Pragdpati’s inheritance*, to wit, these two halfmoons. The gods entered upon the one which
waxes, and the Asuras on the one which wanes.
23. The gods were desirous as to how they
might appropriate also the one that had fallen to
the Asuras. They went on worshipping and toiling.
They saw this haviryagz#a, to wit, the new and
full-moon sacrifices, and performed them; and by performing them they likewise appropriated the one—
24. Which belonged to the Asuras. Now when
these two revolve, then the month is produced ; and
month (revolving) after month, the year (is produced). But the year, doubtless, means all; hence
the gods thereby appropriated all that belonged to
1 Viz. the invitatory and offering-formulas,
* The sacrificial call vausha/ (for vasha/, irregular aorist of
vah, ‘to bear,’ cf. p. 88, note 2) is here fancifully explained as
composed of vauk, for vak, ‘speech,’ + sha/, ‘six.’
3 Pragdpati, or Lord of Creatures, is here, as often (cf. I, 2, 5,
13), taken as representing the year, or Time.
I KANDA, 7 ADHYAYA, 3 BRAHMAMA, I. 199
the Asuras, they deprived their enemies, the Asuras,
of all. And in the same way he (the sacrificer) who
knows this appropriates all that belongs to his enemies, deprives his enemies of all.
25. That (half-moon) which belonged to the
gods is (called) yavan, for the gods possessed
themselves (yu, ‘to join’) of it; and that which belonged to the Asuras is ayavan, because the
Asuras did not possess themselves of it.
26. But they also say contrariwise :— That which
belonged to the gods is (called) ayavan, because the
Asuras did not get possession of it; and that which
belonged to the Asuras is yavan, because the gods
did get possession of it. The day is (called) sabda,
the night sagar4, the months yavya, the year sumeka': sveka (‘eminently one’), doubtless, is
the same as sumeka. And since the Hotvz is
concerned with these—to wit, the yavan and the
ayavan, which (according to some) is yavan—they
call (his office) yavihotram%
The day is (called) sabda,
the night sagar4, the months yavya, the year sumeka': sveka (‘eminently one’), doubtless, is
the same as sumeka. And since the Hotvz is
concerned with these—to wit, the yavan and the
ayavan, which (according to some) is yavan—they
call (his office) yavihotram%
Tuirp BRAHMANA,
OstatTion To AGNI SvisH7AkR/T, [AND THE BRAHMAN’S PORTIONS. |
1. Now by means of the sacrifice the gods ascended to heaven. But the god who rules over
1 Sumeka is taken by the St. Petersburg Dictionary to mean
‘firmly established ;’ by Grassmann, ‘bountiful,’ literally ‘wellshowering.’ Our author identifies it with su-eka. The words
sabdam (sabdam, K4nva rec., ? =the sounding one) and sagarda are obscure; yavya here apparently means, ‘ consisting of
the yavas or half-months.’
2 The term yAvihotram is obscure, and does not seem to
occur anywhere else. The Kava MS. reads yAmihotram (? =
gamihotram). Sdyana’s comment is corrupt in several places and
affords little help.
200 SATAPATHA-BRAHMANA,
the cattle was left behind here: hence they call him
VAstavya, for he was then left behind on the (sacrificial) site? (vastu).
2. The gods went on worshipping and toiling
with the same (sacrifice) by which they had ascended
to heaven. Now the god who rules over the cattle,
and who was left behind here,—
3. He saw (what occurred, and said), ‘I have been
left behind: they are excluding me from the sacrifice!’ He went up after them, and with his raised
(weapon)? rose up on the north—the time (when
this happened) was that of the (performance of the)
Svishéakrit.
4. The gods said, ‘Do not hurl!’ He said, ‘Do not
ye exclude me from the sacrifice! Set apart an oblation for me!’ They replied, ‘So be it!’ He withdrew (his weapon), and did not hurl it; nor did he
injure any one.
5. The gods said (to one another), ‘ Whatever
portions of sacrificial food have been taken out by
us, they have all been offered up. Try to discover
1 Or perhaps, ‘he was left behind with, or in, the remains (of the
sacrifice) ;’ vastu being evidently also taken in this sense by our
author, in par. 7.
? The text has dyatay4 merely, which, to become intelligible,
clearly requires some noun, which may have been lost here. Sdyana
is silent on this point. In Dr. Muir’s version of the legend, Original
Sanskrit Texts, IV, p. 202, the word is left untranslated. I am inclined to supply some such noun as heti, ‘ weapon ;’ cf. XII, 7, 3,
20, where this very word is used in connexion with Rudra: in later
times it is also specially applied to Agni’s weapon or flame (gihv4,
‘tongue’). It is not impossible, however, that we have to supply
tanva (‘with his raised body, or self’). To m4 vi srakshih (for
which the Kava recension reads ma ’sthaA), ‘do not hurl,’ and to
samvivarha (‘he drew back’), Sayama supplies yagftiam, ‘sacrifice:’
hence he apparently takes it thus,—‘do not scatter (the sacrifice),’—
“he kept (the sacrifice) together and did not injure it in any way.’
,
To m4 vi srakshih (for
which the Kava recension reads ma ’sthaA), ‘do not hurl,’ and to
samvivarha (‘he drew back’), Sayama supplies yagftiam, ‘sacrifice:’
hence he apparently takes it thus,—‘do not scatter (the sacrifice),’—
“he kept (the sacrifice) together and did not injure it in any way.’
,
I KANDA, 7 ADHYAYA, 3 BRAHMANA, 8. 201
some means by which we may set apart an oblation
for him!’
6. They said to the Adhvaryu priest, ‘Sprinkle the
sacrificial dishes (with butter) in proper succession ;
and replenish them for the sake of one (additional)
portion, and again render them fit for use ; and then
cut off one portion for each!’
7. The Adhvaryu accordingly sprinkled the sacrificial dishes in proper succession, and replenished
them for the sake of one (additional) portion, and
again rendered them fit for use, and cut off one
portion for each. This then is the reason why he
(Rudra) is called V4stavya!, for a remainder (vastu)
is that part of the sacrifice which (is left) after the
oblations have been made: hence, if sacrificial food
is offered to any deity, the Svish¢akvzt (Agni, ‘the
maker of good offering’) is afterwards invariably
offered a share of it; because the gods invariably
gave him a share after themselves.
8. That (offering) then is certainly made to
‘Agni,’ for, indeed, Agni is that god;—his are
these names: Sarva, as the eastern people call
him; Bhava, as the Bahtkas (call him); Pastinam
pati (‘lord of beasts,’ Pasupati), Rudra, Agni?*.
The name Agni, doubtless, is the most auspicious
1? On the identification of Agni with Rudra, see also VI, 1, 3, 7;
and Muir, Original Sanskrit Texts, IV, p. 339 seq.
2 Passages such as this and VI, 1, 3, 7 seq. are of considerable interest, as showing, on the one hand, the tendency towards
identifying and blending originally distinct and apparently local
Vedic gods, especially Rudra, with the person of Agni, the representative of the divine power on earth in the later Vedic triad ;
and, on the other hand, the origin of the conception of Siva, in the
pantheistic system of the post-Vedic period. On our passage, see
also Weber, Ind. Stud. II, p. 37; I, p. 189; Muir, Original Sanskrit
Texts, IV, p. 328.
202 SATAPATHA-BRAHMANA.
(sAnta), and the other names of his are inauspicious:
hence it is offered to (him under the name of) ‘Agni,’
and to (him as) the Svish¢akrzt.
g. They (the gods) said, ‘What we have offered
unto thee who art in yonder place’, do thou render
that well-offered (svish¢a) for us!’ He made it
well-offered for them; and this is the reason why
(it is offered) to (Agni as) the Svishéakvzt.
g. They (the gods) said, ‘What we have offered
unto thee who art in yonder place’, do thou render
that well-offered (svish¢a) for us!’ He made it
well-offered for them; and this is the reason why
(it is offered) to (Agni as) the Svishéakvzt.
1o. Having recited the invitatory formula’, he (the
Hotrz) enumerates (those deities) which (have received oblations at the fore-offerings, butter-portions,
&c.), as well as Agni Svish¢akrzt :—‘ May Agni
offer Agni’s favourite dainties!’ thereby he refers
to Agni’s butter-portion?,—‘ May he offer Soma’s
favourite dainties!’ thereby he refers to Soma’s
butter-portion.—‘ May he offer Agni’s favourite
dainties!’ thereby he refers to that indispensable
cake for Agni which is (offered) on both occasions
(at the new and full-moon sacrifices).
11. And so with the several deities. ‘May he
offer the favourite dainties of butter-drinking gods!’
thereby he refers to the fore-offerings (pray4ga)
and after-offerings (anuy4ga), for, assuredly, the
butter-drinking gods (represent) the fore-offerings
and after-offerings.—‘ May he offer Agni the Hotv7’s
1 That is, according to Sayama, on the Ahavantya fire-place.
2 The anuvaky4 for the Svishfakrit is Rig-veda X, 2,1:
piprihi devaii usato yavish/ha (‘gladden thou the longing gods, O
youngest !’) &c. Asv. S. I, 6, 2.
8 See I, 4, 2,16-17. These formulas (nigada) of enumeration
(ayad agnir agneh priya dhdmani, &c.—yakshad agner hotuh
priyé dhaméni, &c.) form part of the offering-formula. The yagya
proper, however, which they precede is Rig-veda VI, 15, 14, agne
yad adya viso adhvarasya hota’ [‘O Agni, Hotr? of the cult! when
this day (thou comest) to the men’], &c.
I KANDA, 7 ADHYAYA, 3 BRAHMANA, 14. = 203
favourite dainties!’ thereby he refers to Agni as
Hots? ; for after the gods had set apart this oblation for him, they still further propitiated him by this
(formula), and invited him to his favourite dainty?:
this is the reason why he thus enumerates.
12. Here now some make (the name of) the deity
precede the ‘may he offer (ay4¢)!’ thus— Of Agni
may he offer (the favourite dainties)!’ ‘Of Soma may
he offer!’ But let him not do this; for those who
make the deity precede the ‘may he offer!’ violate
the proper order at the sacrifice, since it is by pronouncing the ‘ may he offer,’ that he pronounces what
comes first here: let him therefore place the ‘may
he offer’ first.
13. [The Hotz continues to recite]: ‘May he
sacrifice to his own greatness!’ When, on that
occasion ?, he asks him (Agni) to bring hither the
deities, he also makes him bring hither his own
greatness; but before this no worship of any kind
has been offered to ‘his (Agni’s) own greatness :’ and
he therefore now gratifies him, and thus that (fire)
has been established so as to prevent failure on his
(the sacrificer’s) part. This is the reason why he
says ‘may he sacrifice to his own greatness.’
This is the reason why he
says ‘may he sacrifice to his own greatness.’
14. ‘ By sacrifice may he obtain for himself food
worthy of sacrifice?!’ the food, doubtless, is these
creatures: he thereby makes them eager to sacrifice,
and these creatures go on sacrificing, worshipping
and performing austerities.
1 Or, resort, abode, dh4man.
3 Viz. at the ‘devaténim 4vahanam,’ cf. I, 4, 2,17; p.118,n.1.
* « Ayagatim egy4 ishak. Mahidhara, on Vag. S. XXI, 47,
interprets it thus: ‘May these (isha) desirous (creatures), fit for
sacrifice, sacrifice properly!’ Similarly perhaps Sdyaza on our
passage.
204 SATAPATHA-BRAHMANA,
15. ‘May he, the knower of beings, (perform)*
the sacred cult; may he graciously accept the sacrificial food!’ Thereby he prays for success to this
sacrifice; for when the gods graciously accept the
sacrificial food, then he (the sacrificer) gains great
things?: for this reason he says ‘ may he graciously
accept the sacrificial food !’
16. The reason why on this occasion the invitatory and offering-formulas are made closely to
correspond to each other (avak/ptatama), is that the
svish¢akrzt (is equivalent to) the evening libation,
and the evening libation, doubtless, belongs to the
Visve Devas (the ‘All-gods’)*. ‘Gladden thou the
longing gods, O youngest!’ this much in the invitatory formula refers to the Visve Devak*. ‘O
Agni, Hotvz of the cult! when this day (thou comest)
to the men$;’ this much in the offering-formula
refers to the Visve Deva. And because such is the
form of these two (formulas), therefore they are of
1 Here krzzotu is omitted in the text, but cf. Vag. S. XXI, 47;
Taitt. Br. III, 5, 7, 6; Asv. S. 1, 6, 5. Dr. Hillebrandt, Altind.
Neu- und Vollmondsopfer, p. 118, construes it with the preceding
formula: ‘er mache darbringungswerth die Speisen; er, der Wesenkenner, nehme beim Opfer das havis an.’ (?)
? Mahat, ‘grosses.’
5 See Vag. S. XIX, 26. Here the author, as usual (cf. p. 5 note),
attempts to enhance the solemnity of the ceremony by identifying it
with the tr7tfya-savana, or evening libation at the Soma-sacrifice, both offerings constituting the final ceremonies in the main performance of the respective sacrifices. We shall, however, see (cf.
I, 8, 3, 25) that as at the evening libation the remains of the Soma
are offered up, so also are the remains of havis offered to the
visve devah at the conclusion of the present sacrifice. At IV,
4, 5,17 it is more especially the offering of rice-cake to Agni and
Varuna, at the evening libation, which is identified with the svishtakrit.
* See p. 202, note 2. 5 See p. 202, note 3.
I KANDA, 7 ADHYAYA, 3 BRAHMANA, 18. 205
the form of the evening libation; and this is why
the invitatory and offering-formulas on this occasion
are made closely to correspond to each other.
* See p. 202, note 2. 5 See p. 202, note 3.
I KANDA, 7 ADHYAYA, 3 BRAHMANA, 18. 205
the form of the evening libation; and this is why
the invitatory and offering-formulas on this occasion
are made closely to correspond to each other.
17. They are both trish¢ubh verses; for the
svish¢akrzt is, as it were, the residue (or site,
vAstu) of the sacrifice, and the residue (or, a vacant
site) is without energy’. Now the trish¢ubh means
manly power’, energy: hence he thereby imparts
manly power, energy to that residue, the svish¢akr7t.
This is why they are both trish¢ubh verses.
18. Or they are both anush¢ubh verses. The
anush¢ubh is residue (or site, vastu), and the svishtakrzt also is residue: hence he thereby puts a
residue to a residue®. And, verily, one who knows
this, and whose (invitatory and offering-formulas)
are two anushéubh verses, his homestead (v4stu)
is prosperous, and he himself prospers in regard
to progeny and cattle.
1 Aviryam; cf. II, 1, 2, 9, where the (sarfra) empty body (of
PragApati) is called a vastu ayagniyam aviryam. See also
above, I, 7, 3, 7, where we met with vastu in the sense of ‘remainder,
that which remains,’ as S4yaza also seems to take it here.
2 Indriyam, literally ‘Indra’s power.’ The trish¢ubh often
(e.g. Rig-veda X, 130, 5) appears specially related to Indra; and
the hymns addressed to him are almost entirely in this metre.
Taitt. S. VII, 1,1, 4 it is said to have been created by Pragapati
from his own chest and arms, immediately after Indra, and together
with the Brzhat-siman, the RA4ganya, and the ram; and that these
are therefore viryA4vant, having been created out of virya (i.e.
the seats of ‘manly power’).
> For this symbolical explanation see Taitt. S. VII, 1, 1,5, where
the anush/ubh is said to have been created by Pragdpati, by his
fourth and last creative act, from his feet, together with the Vairagasdman, the Sfdra, and the horse; the two last named being, therefore, styled ‘ bhitta-sankr4min (? subservient to creatures).’ I do not
find it stated anywhere, what anush/ubh verses may optionally be
taken for the anuvaky& and yagy4 of the svish/akrit.
206 SATAPATHA-BRAHMANA.
19. Now here Bhallabeya! made the invitatory formula (consist of) an anush¢ubh verse, and
the offering-formula of a trish¢ubh verse, thinking,
‘I thus obtain (the benefits of) both.’ He fell from
the cart, and in falling, broke his arm. He reflected:
‘This has befallen because of something or other
I have done.’ He then bethought himself of this:
-*(It has befallen) because of some violation, on
my part, of the proper course of the sacrifice.’ Hence
one must not violate the proper course (of sacrificial
performance); but let both (formulas) be verses of
the same metre, either both anushéubh verses, or
both trish¢ubh verses.
20. Hecuts(the portions for Agni Svishtakrzt)
from the north part (of the sacrificial dishes) *, and
offers them up on the north part (of the fire): for
this is the region of that god, and therefore he cuts
from the north part and offers on the north part.
From that side, indeed, he arose’, and there
they (the gods) appeased him: for this reason he
cuts from the north part, and offers on the north
part.
21. He offers on this side (in front), as it were, of
the other oblations. Following the other oblations
cattle are produced, and the Svish/akvzt represents
Rudra’s power: he would impose Rudra’s power on
1 That is, Indradyumna Bhillabeya, as the Kava recension
reads here and II, 1, 4, 6. Cf. X, 6, 1, 1.
2 He makes, as usual, an under-layer (upastarava) of butter in
the guhfi; cuts a piece from the north part of each of the two cakes
(or of the one cake and of both the sweet and the sour milk constituting the sAnndyya); and thereupon bastes the pieces twice (not
once) with butter.
® See above, par. 3. The same quarter is assigned to Rudra,
IX, 1,1,10. See also Weber, Ind. Stud. I, p. 225.
1 KANDA, 7 ADHYAYA, 3 BRAHMANA, 26. 207
the cattle if he were to bring it (the Svish¢akvct)
into contact with the other oblations; and his (the
sacrificer’s) household and cattle would be destroyed.
For this reason he offers on this side, as it were, of
the other oblations.
22. That (fire)—to wit, the Ahavantya—is, indeed,
that sacrifice by which the gods then ascended to
heaven; and that (other fire) which was left behind
here, is the G4rhapatya: hence they take out the
former from the G4rhapatya, (so as to be) before
(east) of it.
23- He may lay it (the Ahavaniya) down at the
distance of eight steps (from the GAarhapatya); for
of eight syllables, doubtless, consists the gdyatrt:
hence he thereby ascends to heaven by means of
the gayatrt.
24. Or he may lay it down at the distance of
eleven steps’; for of eleven syllables, indeed, consists
the trish¢ubh: hence he thereby ascends to heaven
by means of the trish¢ubh.
25. Or he may lay it down at the distance of
twelve steps; for of twelve syllables, indeed, consists
the gagati: hence he thereby ascends to heaven by
means of the gagatt. Here, however, there is no
(fixed) measure: let him,-therefore, lay it down where
in his own mind he may think proper’. If he takes
it ever so little east (of the Garhapatya), he ascends
to heaven by it.
26. Here now they say, ‘Let them cook the sacri-
1 The Baudhay. Sulvas. (66) lays it down as the rule that the
Brahmana has to construct his Ahavantya fire at the distance of
eight prakramas (step of two padas or feet each) to the east of the
Garhapatya, the Raganya at the distance of eleven, and the Vaisya
at the distance of twelve, steps. Thibaut, Pandit X, p. 22.
2 See I, 2, 5,14.
208 SATAPATHA-BRAHMANA.
Thibaut, Pandit X, p. 22.
2 See I, 2, 5,14.
208 SATAPATHA-BRAHMANA.
_ ficial dishes on the Ahavantya ; for thence, assuredly,
the gods ascended to heaven, and therewith they
went on worshipping and toiling: therein we will
cook the sacrificial dishes; therein we will perform
the sacrifice! For, as it were, a displacement! of
the sacrificial dishes would take place, if they were
to cook them on the Garhapatya. The Ahavantya
is the sacrifice: we will perform the sacrifice in the
sacrifice !’
27. However, they also do cook on the GArhapatya, arguing, ‘The former is indeed 4havantya
(i.e. “suitable for a burnt-offering”); but that one,
surely, is not (intended) for this,—viz. that they
should cook uncooked (food) on it ; but it is (intended)
for this,—viz. that they should offer up cooked (food)
on it.’ He may therefore do it on whichever (fire)
he pleases.
28. That sacrifice spake, ‘I dread nakedness.’
‘What is unnakedness for thee ?’ ‘Let them strew
(sacrificial grass) all round me!’ For this reason
they strew (sacrificial grass) all round the fire. ‘I
dread thirst.’ ‘How art thou to be satiated?’ ‘May
I satiate myself after the priest has been satisfied !’
Let him therefore, on the completion of the sacrifice,
order that the priest be satisfied; for then he satisfies
the sacrifice.
Fourty BrRAHMANA.
1. Pragdpati conceived a passion for his own
1 Apaskhala. Sdyana takes skhala to mean winnowing- (or
threshing-) floor (?khala): hence apaskhala would mean ‘the
leaping (of the husk, &c.) out of the winnowing-floor.” The KAava
MS. reads, ‘ apaskhala iva sa havish4m yad garhapatyah’ (? ‘the
Garhapatya is to the sacrificial food the outside of a winnowingfloor, as it were.’)
I KANDA, 7 ADHYAYA, 4 BRAHMANA, 4. 209
daughter,—either the Sky or the Dawn. ‘May I
pair with her!’ thus (thinking) he united with her.
2. This, assuredly, was a sin in the eyes of the
gods. ‘He who acts thus towards his own daughter,
our sister, [commits a sin],’ they thought.
3. The gods then said to this god who rules over
the beasts (Rudra)*, ‘This one, surely, commits
a sin who acts thus towards his own daughter, our
sister. Pierce him!’ Rudra, taking aim, pierced
him. Half of his seed fell to the ground. And
thus it came to pass.
4. Accordingly it has been said by the Avzshi®
with reference to that (incident), ‘When the father
embraced his daughter, uniting with her, he dropped
his seed on the earth.’ This (became) the chant
(uktha) called A4gnim4ruta‘; in (connection with)
For other versions of this legend about PragApati (Brahman)’s
illicit passion for his daughter, which, as Dr. Muir suggests, probably refers to some atmospheric phenomenon, see Ait. Br. III, 33,
and Tandya Br. VIII, 2,10; cf. Muir, Original Sanskrit Texts, IV,
p- 45; I, p.107. See also Sat. Br. II, 1, 2, 9, with note.
Muir suggests, probably refers to some atmospheric phenomenon, see Ait. Br. III, 33,
and Tandya Br. VIII, 2,10; cf. Muir, Original Sanskrit Texts, IV,
p- 45; I, p.107. See also Sat. Br. II, 1, 2, 9, with note.
3 The construction here is irregular. Perhaps this is part of the
speech of the gods, being a kind of indirect address to Rudra in
order to avoid naming the terrible god. Dr. Muir translates: ‘The
gods said, ‘‘ This god, who rules over the beasts, commits a transgression in that he acts thus to his own daughter, our sister: pierce
him through.”’ In the K4zva MS. some words seem to have been
omitted at this particular place. According to the Ait. Br., the gods
created a god Bhfitavat, composed of the most fearful forms of
theirs. After piercing the incarnation of Pragpati’s sin, he asked, and
obtained, the boon that he should henceforth be the ruler of cattle.
® Viz., Rig-veda X, 61, 7, where verses 5-7 contain the first
allusion to this legend.
‘ The 4gnim4ruta is one of the sAstras recited at the evening
libation of the Soma-sacrifice; and made up chiefly of a hymn
addressed to Agni Vaisvdnara and one to the Maruts; and
[following the stotriya and anurfipa prag&tha] a hymn to
GAtavedas; [and one to the Apas, followed by various detailed
{12] P
210 SATAPATHA-BRAHMANA,
this it is set forth how the gods caused that seed to
spring’. When the anger of the gods subsided,
they cured Pragapati and cut out that dart of this
(Rudra); for Pragapati, doubtless, is this sacrifice.
5. They said (to one another), ‘Think of some
means by which that (part of the sacrifice torn out
with the dart) may not be lost, and how it may be
but a small portion of the offering itself!’
6. They said, ‘Take it round to Bhaga (Savitvz,
the Patron), who sits on the south side (of the sacrificial ground): Bhaga will eat it by way of foreportion?, so that it may be as though it were
offered. They accordingly took it round to Bhaga,
who sat on the south side. Bhaga (Savitvz) looked
at it: it burnt out his eyes*. And thus it came to
pass. Hence they say, ‘Bhaga is blind.’
7. They said, ‘It has not yet become appeased
here: take it round to Pashan!’ They accordingly
verses or couplets]; viz., Rig-veda III, 3, ‘vaisvanaraya prithup4gase,’ &c., and I, 87,‘ pratvakshasah pratavaso,’ &c.; [Rig-veda I,
168, 1-2, stotriya ; VII, 16, 11-12, anurfipa]; and Rig-veda I, 143,
‘pratavyasim navyastm,’ &c. (and X, 9, ‘4po hi sh‘#4 mayobhuvas,’
&c.) respectively, at the Agnish‘oma (and first day of the dvadasaha).
See Asv, Sr. V, 20, 5; Ait. Br. III, 35; IV, 30.
(and X, 9, ‘4po hi sh‘#4 mayobhuvas,’
&c.) respectively, at the Agnish‘oma (and first day of the dvadasaha).
See Asv, Sr. V, 20, 5; Ait. Br. III, 35; IV, 30.
1 According to Ait. Br. III, 35, where this legend is also given
in connection with the 4gnim4ruta sAstra, Agni Vaisvanara, aided
by the Maruts, stirred (and heated) the seed; and out of it sprang
successively Aditya (the sun), Bhrigu, and the Adityas; whilst the
coals (ang4ra) remaining behind became the Abgiras, and Brzhaspati, and the coal dust, the burnt earth and ashes were changed into
various kinds of animals. According to Harisvamin it would seem
that our passage has to be understood to the effect that the composition of the A4gnim4ruta s4stra shows the order of beings which the
gods caused to spring forth from the seed. See also IV, 5,1, 8
2 See note on I, 7, 4, 18.
3 ‘Nirdadaha.’ The Kaushit. Br. VI, 10 (Ind. Stud. II, 306) and
Y4ska Nir. 12, 14 have nirgagh4na, ‘it knocked out his eyes.’ The
Kaushtt. Br. also makes them first take the prAsitra to Savitré, and
when it cut his hands, they gave him two golden ones.
I KAwDA, 7 ADHYAYA, 4 BRAHMAMNA, 9. 211
took it round to Pfshan. Pfshan tasted it: it
knocked out his teeth. And thus it came to pass.
Hence they say, ‘Pishan is toothless;’ and therefore, when they prepare a mess of boiled rice
(4aru)! for Pdshan, they prepare it from ground
rice, as is done for one toothless.
8. They said, ‘It has not yet become appeased
here: take it round to Brzhaspati*!’ They accordingly took it round to Brzhaspati. Byrzhaspati hasted
to Savitvz for his impulsion (influence, prasava ),
for assuredly Savitr¢ is the impeller (prasavit7z)
of the gods. ‘Impel (influence) this for me!’ he said.
Savitvz, as the impeller, accordingly impelled it for
him, and being thus impelled by Savitrz, it did not
injure him: and thus it was henceforth appeased.
This, then, is essentially the same as the fore-portion.
9. Now when he cuts off the fore-portion, he cuts
out what is injured in the sacrifice,—what belongs
‘to Rudra.. Thereupon he touches water: water is
(a means) of lustration, hence he lustrates by means
of water‘. He now cuts off piece by piece the id4°,
(which represents) cattle.
1 Karu, in the ordinary sense of the word, is a potful of rice (barley, &c.) grains boiled, or rather steamed (antarfishmapakva), so as to
remain whole, as in Indian curry. Cf. Weber, Ind. Stud. IX, p. 216.
* According to Kaushft. Br. VI, 10, they took it from Pfshan to
Indra, as the mightiest and strongest of the gods; and he appeased
it with prayer (brahman); whence the Brahman (in taking the pr4sitra) says, ‘Indra is Brahman.’ Weber, Ind. Stud. II, p. 307.
5 The consistent use of derivations from one and the same root
(pra-su) in this and similar passages is, of course, quite as artificial
in Sanskrit as must be any imitation of it in English.
Stud. II, p. 307.
5 The consistent use of derivations from one and the same root
(pra-su) in this and similar passages is, of course, quite as artificial
in Sanskrit as must be any imitation of it in English.
‘ He thereby averts the evil effects of the act which is connected
with Rudra, ‘the terrible god ;’ see p. 2, note 2, Besides, the ida
with which he now proceeds representing the cattle, he thereby
guards the cattle from the rudriya, cf. above I, 7, 3, 21.
5 See I, 8,1, 12, 13.
P2
212 SATAPATHA-BRAHMANA.
10, Let him cut off (for the fore-portion) ever so
small a piece!: thus the dart comes out; let him
therefore cut off ever so small a piece. He should
(according to some) put clarified butter on one side
only, either below or above: thus that which is hard
becomes soft and flows forth; and for this reason he
should put butter on one side only, either below or
above.
11. Having (nevertheless?) made an underlayer
of butter® and a double cutting from the oblation
(havis), he pours butter on the upper side of it; for
it is only in this way that this becomes part of the
sacrifice.
12. Let him not carry it (to the Brahman) along
the front (east) side (of the Ahavantya fire); (though)
some, it is true, do carry it along the front side.
For on the front side stand the cattle facing the
sacrificer: hence he would impose the power of
Rudra on the cattle, if he were to carry it along the
front side, and his (the sacrificer’s) household and
cattle would be overwhelmed. Let him therefore
cross over in this way (behind the paridhis); for thus
he does not impose Rudra’s power on the cattle and
he removes that (dart) sideways‘.
? According to Katy. III, 4, 7, the prasitra, or (Brahman’s) foreportion, is to be of the size of a barley-corn or a pippala (Ficus
Religiosa) berry.
2 There is no indication in the text of two different practices
being here referred to. The K4zva recension, however, puts in
here, ‘but let him not do so,’ which is evidently understood in our
text also.
* Viz. in the prAsitraharamza, or pan which is to receive the
Brahman’s portion. The hollow part of the vessel is to be either
of the shape of a (hand-)mirror, i. e. with a round bowl, or of that of
a kamasa or jug, i.e. with a square bowl (p. 7, note 1). Katy. I,
3, 40, 41. On the ‘underlayer’ of butter, see I, 7, 2, 8.
. * ‘Tiryag evainam nirmimite.’ I am in doubt as to whether
1 KANDA, 7 ADHYAYA, 4 BRAHMANA, 17. 9.213
13. He (the Brahman) receives! it, with the text
(Vag. S. II, 11 b, c), ‘At the impulse (prasava) of
the divine Savitvd I receive thee with the arms of
the Asvins, with the hands of Pfishan!’
. * ‘Tiryag evainam nirmimite.’ I am in doubt as to whether
1 KANDA, 7 ADHYAYA, 4 BRAHMANA, 17. 9.213
13. He (the Brahman) receives! it, with the text
(Vag. S. II, 11 b, c), ‘At the impulse (prasava) of
the divine Savitvd I receive thee with the arms of
the Asvins, with the hands of Pfishan!’
14. And in like manner as Bvzhaspati then hasted
to Savitvz for his impulsion,—for, assuredly, Savitz
is the impeller of the gods,—and said, ‘Impel this for
me!’ and Savitvz, the impeller, impelled it for him;
and, impelled by Savitzz, it did not injure him; so
now also this one (the Brahman) hastes to Savitz
for his impulsion,—for, assuredly, Savitvz is the
impeller of the gods,—and says ‘impel this for me!’
and Savitvz, the impeller, impels it for him; and, impelled by Savitrz, it does not injure him.
15. He eats? the fore-portion, with the text (VAg.
S. II, 11 d), ‘With Agni’s mouth I eat thee!’ for
Agni, assuredly, it does not injure in any way; and
so neither does it injure him (the Brahman).
16. He must not chew it with his teeth: ‘lest
this power of Rudra should injure my teeth!’ so
(he thinks), and therefore he must not chew it with
his teeth.
17. He then rinses his mouth with water;—water
is (a means of) purification: hence he purifies himself
with water, (that is, a means of) purification. After
he has rinsed the vessel §,—
enam (which is omitted in the Kamva text) really refers to Rudra’s
dart. Cf. par. 9g.
According to K4ty. II, 2, 15, he first looks at it, with the text
(Vag. S. p. 58): ‘With Mitra’s eye I look on thee!’
* According to Katy. II, 2, 17, he previously puts it down on the
shoulder of the altar, with the text (Vg. S. p. 58), ‘I put you down
on the navel of the earth, in the lap of Aditi!’ According to 19,
however, this is optional (except when the Brahman does not eat
the pr4sitra immediately).
* According to Katy. II, 2, 20, the Brahman, having rinsed the
214 SATAPATHA-BRAHMANA.
18, They bring him the Brahman’s portion!, The
Brahman, in truth, sits south of the sacrifice, as its
guardian. He sits facing that portion. As regards
the fore-portion, that they have already brought to
him and he has eaten it. In the Brahman’s portion
which they now bring to him, he obtains his own
share; and henceforth he watches what remains incomplete of the sacrifice: for this reason they bring
him the Brahman’s portion.
19. He (the Brahman) must maintain silence (from
the time he takes his seat on being elected)? up to
that speech (of the Adhvaryu), ‘ Brahman, shall I
step forward?’ Those (priests) who, in the midst of
the sacrifice, perform the id4, which represents the
domestic offerings (pakayag#a)*, tear the sacrifice
to pieces, injure it. Now the Brahman, assuredly,
is the best physician: hence the Brahman thereby
restores the sacrifice; but, if he were to sit there
talking, he would not restore it: he must therefore
maintain silence.
Now the Brahman, assuredly,
is the best physician: hence the Brahman thereby
restores the sacrifice; but, if he were to sit there
talking, he would not restore it: he must therefore
maintain silence.
20. If he should utter any human sound before
that time, let him there and then mutter some Azé
or Yagus-text addressed to Vishzu; for Vishzu is
vessel [or, according to the comment, the two prdsitraharana, one
of which is used as lid to the other], touches his navel, with the
text (Vag. S. p. 58), ‘May the deities there are in the waters purify
this! Enter the stomach of Indra, being offered with “ Hail!”
Mix not with my food! Settle down above my navel! In Indra’s
stomach I make thee settle!’
1 The Brahman’s regular portion (brahmabh4ga) of the sacrificial food is cut, like the prasitra or fore-portion (which apparently
he receives as the representative of Brzhaspati), from Agni’s cake.
3 See I, 1, 4, 9.
8 According to the scholiast, it represents the pakayagfa or
domestic (cooked) offerings, because at the latter, as in the id4, the
remains of the offerings are eaten.
1 KANDA, 7 ADHYAYA, 4 BRAHMANA, 22. 215,
the sacrifice, so that he thereby again obtains a hold
on the sacrifice: and this is the expiation of that
(breach of silence).
21. When he (the Adhvaryu) says, ‘ Brahman, shall
I step forward?’ the Brahman mutters thus (V4g.
S. II, 12), ‘This thy sacrifice, O divine Savitvz,
they have announced .. . ,—thereby he has recourse to Savitr? for his impulsion (prasava), for
he is the impeller (prasavityz) of the gods;—
‘to Brzhaspati, the Brahman,—for Bvzhaspati,
assuredly, is the Brahman of the gods: hence
he announces that (sacrifice) to him who is the
Brahman of the gods; and accordingly he says, ‘to
Brchaspati, the Brahman.’—‘ Therefore prosper the
sacrifice, prosper the lord of sacrifice, prosper me!’
In this there is nothing that requires explanation.
22. [He continues, Vag. S. II, 13]: ‘ May his mind
delight in the gushing (of the) butter’!’ By the
mind, assuredly, all this (universe) is obtained (or
pervaded, 4ptam): hence he thereby obtains this
All by the mind—‘ May Bvrzhaspati spread (carry
through) this sacrifice! May he restore the sacrifice
uninjured !’—he thereby restores what was torn
asunder.—‘ May all the gods rejoice here !’—‘all the
gods,’ doubtless, means the All: hence he thereby
restores (the sacrifice) hy means of the All. He
may add, ‘Step forward!’ if he choose; or, if he
choose, he may omit it.
1 ?*Mano gftir [gyotir, Kazva rec.] gushataém Agyasya.”’ Iam
inclined to read gfiter [cf. Ath.-veda XIX, 58, 1: ghretasya gfitiz
samana]. Mahfdhara interprets: ‘May the rushing (eager) mind
devote itself to the butter!’ Hillebrandt, Neu-und Vollmondsopfer,
Pp. 135, apparently proposes to combine manog ftir ‘des Geistes
Schnelligkeit.’ Perhaps gushat4m has to be taken in a transitive
sense: ‘May the gushing of the butter delight the mind,’
216 SATAPATHA-BRAHMANA.
Eicgutn ApuyAya. First BrAHMaAya.
Tue I’.
135, apparently proposes to combine manog ftir ‘des Geistes
Schnelligkeit.’ Perhaps gushat4m has to be taken in a transitive
sense: ‘May the gushing of the butter delight the mind,’
216 SATAPATHA-BRAHMANA.
Eicgutn ApuyAya. First BrAHMaAya.
Tue I’.
1. In the morning they brought to Manu! water
for washing, just as now also they (are wont to)
bring (water) for washing the hands. When he was
washing himself, a fish came into his hands.
2. It spake to him the word, ‘Rear me, I will
save thee!’ ‘Wherefrom wilt thou save me?’ ‘A
flood will carry away all these creatures?: from that
I will save thee!’ ‘How am I to rear thee?’
3. It said, ‘As long as we are small, there is
great destruction for us: fish devours fish. Thou
wilt first keep me in a jar. When I outgrow
that, thou wilt dig a pit and keep me in it. When I
outgrow that, thou wilt take me down to the sea,
for then I shall be beyond destruction.’
4. Itsoon became a ghasha (a large fish); for that
grows largest (of all fish)*. Thereupon it said, ‘In
such and such a year that flood will come. Thou
1 For other translations of this important legend of the deluge,
see A. Weber, Ind. Streifen, I, p. 9 (Ind. Stud. I, 161 seq.); Max
Miller, History of Ancient Sanskrit Literature, p. 425; J. Muir,
Original Sanskrit Texts, I, p.182. For the later versions of the
same legend, especially the one from the Mah4bh4rata (Vanaparvan
12747-12802), see Original Sanskrit Texts, I, p. 196 seq.
* According to the scholiast, ‘it will carry away all these creatures
that live in Bharatavarsha to some other country.’
5 2? Sasvad dha ghasha 4sa, sa hi gyesh/ham var dhate ’thetithim
samam tad augha d4ganta. ‘Bald war er ein Grossfisch (ghasha),
denn er wuchs gewaltig,’ Weber. ‘He became soon a large fish.
He said to Manu, “ When I am full-grown, in the same year the
flood will come,”’ Max Miller. ‘Straightway he became a large fish ;
for he waxes to the utmost,’ Muir. Perhaps gfasha is here
intended for the name of some fabulous horned fish (cf. sringi,
sringt). In the Black Yagur-veda (Taitt. S. I, 7, 1; II, 6, 7) the
1 KANDA, 8 ADHYAYA, I BRAHMANA, 6. 217
shalt then attend to me (i.e. to my advice) by preparing
a ship}; and when the flood has risen thou shalt enter
into the ship, and I will save thee from it.’
5. After he had reared it in this way, he took it
down to the sea. And in the same year which the
fish had indicated to him, he attended to (the advice
of the fish) by preparing a ship; and when the flood
had risen, he entered into the ship. The fish then
swam up to him, and to its horn he tied the rope of ~
the ship, and by that means he? passed swiftly up to
yonder northern mountain.
6. It then said, ‘I have saved thee. Fasten the
ship to a tree; but let not the water cut thee off%, .
whilst thou art on the mountain. As the water
The fish then
swam up to him, and to its horn he tied the rope of ~
the ship, and by that means he? passed swiftly up to
yonder northern mountain.
6. It then said, ‘I have saved thee. Fasten the
ship to a tree; but let not the water cut thee off%, .
whilst thou art on the mountain. As the water
ida is represented as a cow, produced by Mitra and Varuna (see
below, par. 24). Perhaps it was this version and the symbolical
representation of the ida as meaning cattle, which suggested the
notion of a horned fish, in adapting an older legend.
1 I adopt here, though not without hesitation, the interpretation proposed in the St. Petersb. Dict. (s.v. upa-4s), which the
separation of m4m from the verb favours. Professor Max Miiller
translates: ‘Build a ship then, and worship me.’ Dr. Muir: ‘Thou
shalt, therefore, construct a ship, and resort to me.’ The Mahébhdrata has: ‘When standing on the ship, thou shalt look out for
me: I shall be recognisable (by my being) furnished with a horn,’
which, after all, may furnish the correct explanation of our passage.
2 Or, ‘it, that is, either the ship, or the fish. That abhi-dudrava,
the reading of the K4ava school, is the right one, seems to follow
from the next paragraph. Professor Weber’s edition has ati-dudr4va, as read by his best MS., ‘it (or he) sailed across the mountain.’
The reading of the other MSS. adhi-dudrdva must be a clerical
error, most likely for abhi-dudrava. Professor Miller translates:
‘The fish carried him by it over the northern mountain.’ Dr. Muir:
‘By this means he passed over (or, he hastened to) this northern
mountain.’
5 Antaskhaitsit, ?‘cut thee asunder,’ Max Muller; ‘wash thee
away ;’ ‘fortspiilt,’ Weber; ‘abschneiden, intercludere,’ St. Petersb.
Dict. I adopt this last meaning,=‘leave thee stranded.’
218 SATAPATHA-BRAHMANA.
subsides, thou mayest gradually descend!’ Accordingly he gradually descended, and hence that
(slope) of the northern mountain is called ‘ Manu’s
descent?’ The flood then swept away all these
creatures, and Manu alone remained here.
7. Being desirous of offspring, he engaged in
worshipping and austerities. During this time he
also performed a pAka-sacrifice: he offered up in the
waters clarified butter, sour milk, whey, and curds.
Thence a woman was produced in a year: becoming
quite solid? she rose; clarified butter gathered in
her footprint. Mitra and Varuza met her.
8. They said to her, ‘Who art thou?’ ‘Manu’s
daughter,’ she replied. ‘Say (thou art) ours,’ they
said. ‘No, she said, ‘I am (the daughter) of
him who begat me.’ They desired to have a share
inher. She either agreed or did not agree®, but
passed by them. She came to Manu.
9. Manu said to her,‘ Who art thou?’ ‘Thy
daughter,’ she replied. ‘How, illustrious one, (art
thou) my daughter?’ he asked. She _ replied,
She either agreed or did not agree®, but
passed by them. She came to Manu.
9. Manu said to her,‘ Who art thou?’ ‘Thy
daughter,’ she replied. ‘How, illustrious one, (art
thou) my daughter?’ he asked. She _ replied,
1 According to the version of the Mah4bhfrata, ‘the peak of the
Himflaya to which the ship was tied, was afterwards called naubandhana, ‘the tying of the ship.’ Professor Weber also draws
attention to Ath.-veda XIX, 39, 8, where the term nAvaprabhramsana or ‘gliding down of the ship’ is used in connection with the
summit of the Himavat.
* Pibdam4n4-iva, as taken by the St. Petersb. Dict. The
meaning ‘dripping with fat, unctuous,’ offered by the commentator,
was probably suggested to him by what follows in the text; and by
the cow-version (p. 216, note 3), Taitt. Br. II, 6, 7, 1.
5 Or, as the commentator takes it,‘she both promised and did
not promise it;’ that is to say, she promised, inasmuch as she
(Id) is called maitravarunt? (belonging to, or the daughter of,
Mitra or Varuna; see XIV, 9, 4, 27), but refused, inasmuch as
Mitra and Varuma have no share in the id4 portions.
1 KAwpA, 8 ADHYAYA, I BRAHMANA, 13. 219
‘Those offerings (of) clarified butter, sour milk, whey,
and curds, which thou madest in the waters, with
them thou hast begotten me. I am the blessing
(benediction): make use of me at the sacrifice! If
thou wilt make use of me at the sacrifice, thou wilt
become rich in offspring and cattle. Whatever
blessing thou shalt invoke through me, all that shall
be granted to thee!’ He accordingly made use of
her (as the benediction) in the middle of the sacrifice; for what is intermediate between the foreofferings and the after-offerings, is the middle of
the sacrifice. .
10. With her he went on worshipping and performing austerities, wishing for offspring. Through
her he generated this race, which is this race of
Manu; and whatever blessing he invoked through
her, all that was granted to him.
11. Now this (daughter of Manu) is essentially
the same as the 1¢4; and whosoever, knowing this,
performs with (the) I@4', he propagates this race
which Manu generated; and whatever blessing he invokes through it (or her), all that is granted to him.
12. It (the id4) consists of a fivefold cutting ;
for the id&, doubtless, means cattle, and cattle consist of five parts?: for this reason it (the i@4) consists
of a fivefold cutting.
13. When he (the Adhvaryu) has cut off the id4
piece by piece’, and broken off the fore-part of the
’ Iday4 karati has the double meaning ‘lives with Id (the
woman)’ and ‘practices sacrificial rites with the ida-ceremony.’
3 See p. 16, note 1.
* The technical expression used for this fivefold cutting of the
ida is sam-ava-do, ‘to cut off completely (or together),’ or,
according to the St. Petersb. Dict., ‘to divide and collect the
220 SATAPATHA-BRAHMANA.
16, note 1.
* The technical expression used for this fivefold cutting of the
ida is sam-ava-do, ‘to cut off completely (or together),’ or,
according to the St. Petersb. Dict., ‘to divide and collect the
220 SATAPATHA-BRAHMANA.
cake (for the sacrificer’s portion), he puts it (the
latter) down (on the barhis) before the dhruvéspoon. Having then handed over the former (the
id4) to the Hotvz}, he passes by him towards the
south,
14. He anoints the Hotrz here? (with clarified
butter taken from the id4); and with it the Hotvz
anoints his lips, with the text, ‘Of thee, offered by the
lord of the mind, I eat for sap, for out-breathing!’
15. He then anoints the Hotvz here?; and with
it the Hotvz anoints his lips, with the text, ‘ Of thee,
offered by the lord of speech, I eat for strength, for
in-breathing 1’
16. At that time, namely, Manu’ became apprehensive (thinking), ‘ This (part) of my sacrifice—that
is, this id& representing the domestic offering—
is certainly the weakest: the Rakshas must not
pieces.’ The five cuttings of the id& consist of the upastaraza,
or underlayer of butter in the idAp4trt; of two cuttings of each
of the havis (or dishes of sacrificial food) from their southern
and central parts respectively ; and of two drippings (or bastings,
abhigh4rama) of butter, as in the case of the svishfakrit (see Katy.
III, 4, 6, and note on I, 7, 3, 20). According to some authorities,
the id& consists of four cuttings only (cf. Hillebrandt, Neu- und
Vollm. p. 122).
1 According to Katy. III, 4, 8, 9, he does so without quitting
his hold‘ of the id&; and he withdraws the latter from the Hotr‘,
when he anoints him.
2 A gesture here indicated the two middle joints (or, according
to Harisvamin, the intermediate links) of the Hotr?’s right fore-finger,
viz. first the lower joint, and afterwards (par. 15) the upper joint;
whereupon the Hotr? applies the respective joints to his lips and
smears the butter on them, cf. Asv. S. I, 7, 1; Katy. III, 4, 9;
Hillebrandt, op. cit., p.124. In Sat. Br. XII, 2, 4, 5 the fore-finger
is called annaditam4, or the finger ‘which eats most food;’ cf.
Weber, Pratigfasfitra, p. 97.
1 KAwpA, 8 ADHYAYA, I BRAHMANA, 18. = 22
injure my sacrifice at this place.’ Accordingly by
that (butter, taken from the id&, and smeared on
his lips) he promoted it (the id& to a safe place,
thinking), ‘Before the Rakshas (come)! before the
Rakshas (come) !’ And in like manner this one also
thereby promotes (the idA to a safe place, thinking),
‘Before the Rakshas (come)! before the Rakshas
(come)!’ And though he does not (at present) eat
(the id&) visibly, lest he should eat it before it is
invoked, he nevertheless promotes it (to a safe
place), when he smears the (butter) on his lips.
before the Rakshas
(come)!’ And though he does not (at present) eat
(the id&) visibly, lest he should eat it before it is
invoked, he nevertheless promotes it (to a safe
place), when he smears the (butter) on his lips.
17. He now cuts off piece by piece (the av4ntared4) in (or, into) the Hotvz’s hand. That which
is cut up piece by piece he thus makes visibly enter!
the Hotz; and through that which has entered (or
is cooked in) his own self, the Hotz invokes a
blessing on the sacrificer: for this reason he cuts it
off piece by piece in the Hotr2’s hand?
18. He now calls® (the id&) in a low voice. At
that time, namely, Manu became apprehensive (thinking), ‘This (part) of my sacrifice—that is, this id&
1 Endm hotari srayati, literally ‘he makes it enter into, remain in,
the Hotrz” The author, however, here, as in I, 6, 4, 7, mixes up the
verb sri with sr4, ‘to cook.’ The reason for this see p.177, note 4.
* This, according to Asv. Sr. I, 4, 3, and comm., is effected in
the following way: the Hotr? takes the id4 with his joined hands
(afigali) and makes it lie in his left hand; whereupon the Adhvaryu
cuts the (fivefold cut) avantareda from the id& into the Hotr?’s
right hand, the fingers of which point northwards; the five cuttings
apparently consist of the ‘underlayer’ of butter, two pieces cut
from the ida, and drippings of butter on them. Cf. Hillebrandt,
Op. cit., p. 125.
* During the invocation of the ida the Hotr? holds the butter
(as well as the avantared4), and the other priests (except the
Brahman) and the sacrificer touch the id4 (or, according to Karka,
the Hotrz). Katy. IIL, 4, 11. 12.
222 SATAPATHA-BRAHMAMA.
representing the domestic offerings—is certainly the
weakest: the Rakshas must not injure my sacrifice
at this place.’ He accordingly called it to him in
a low voice (thinking), ‘Before the Rakshas (come)!
before the Rakshas (come)!’ And in like manner
this one (the Hotrz) thereby calls it (thinking),
‘Before the Rakshas (come)! before the Rakshas
(come)!’
19. He calls thus (in a low voice)}, ‘ Hither is
called the Rathantara (chant), together with the
earth: may the Rathantara, together with the earth,
call me?! Hither is called the Vamadevya (chant),
together with the atmosphere: may the Vamadevya,
together with the atmosphere, call me! Hither is
called the Bvzhat (chant), together with the sky:
may the Brzhat, together with the sky, call me!’
In thus calling her (the Id@4) to him, he calls to him
both these (three) worlds and those chants*.
20. ‘Hither are called the cows‘, together with ‘the
' There are considerable differences between the text of the
Hotr?’s call to the idf as here given and that given in Asv. S.I, 1,7.
The text of the Black Yagur-veda (Taitt. Br. III, 5, 8; Taitt. S.
Il, 6, 7; I, 7, 1), on the other hand, only differs from ours in one
or two points. According to Asv. S.1, 5, 28, the calls are to be
uttered in the highest pitch (cf. Hillebrandt, Neu- und Vollmondsopfer, p. 126, note).
S.I, 1,7.
The text of the Black Yagur-veda (Taitt. Br. III, 5, 8; Taitt. S.
Il, 6, 7; I, 7, 1), on the other hand, only differs from ours in one
or two points. According to Asv. S.1, 5, 28, the calls are to be
uttered in the highest pitch (cf. Hillebrandt, Neu- und Vollmondsopfer, p. 126, note).
* Viz. the Hotrz, as the representative of the officiating priests.
Schol.
® On the rathantara and brzhat sAmans, see p. 196, note 2.
The vamadevya s4man is S&ma-veda II, 32-34: kay4 nas Aitra
4 bhuvad Qiti sad4vridhat sakh4, ‘with what favour will he assist
us, the wonderful, ever-gladdening, friend,’ &c. Cf. Haug, Ait.
Br. II, 246.
‘ For upahfita gavah, the Taitt. reads upahfité dhenuZ,
‘called hither is the cow.’ Asval. Sr. has upahfita gavah sahasirahR—
upahfita dhenu# saharshabha. Here and after the succeeding
calls we have apparently to supply the inverse formulas, ‘May
“
I KANDA, 8 ADHYAYA, I BRAHMANA, 24. 223
bull !’—the id&, assuredly, means cattle: hence it is
her he thereby calls in an indirect (mystic) way;
(and in saying), ‘together with the bull,’ he calls her
together with her mate.
21. ‘Hither is called (Id@4) by that (sacrifice) which
is performed by the seven Hotr?s!’—he thereby
calls her by the Soma-sacrifice performed by the
seven Hotrzs1.
22. ‘Hither is called I@4, the conquering !’—he
thereby calls her directly. ‘Conquering’ he says,
because she overcomes evil, and for that reason he
calls her ‘the conquering.’
. ‘Hither is called the friend, the food?!’— the
friend, the food, doubtless, means breath : hence
he thereby calls hither the breath. ‘Hither is called
the Hek#!’—he thereby calls hither the body (of
ida), he thereby calls hither the entire (id4).
24. He now intones (in a loud voice): ‘Id4 is
called hither! Hither (thither) is called Id4! May
I@4 also call us to her!’ In saying, ‘Id is called
the cows together with the bull call us,’ &c., as in Taitt. Br., they
being likewise omitted in Taitt. S. II, 6, 7.
1 The seven Hotr?s comprise the Hotr? with his assistants, the
Maitravaruza (or Prasdstri), and Ad&havaka ; and the chief assistants
of the Brahman, viz. the Brahman4kkhamsin, Agnidhra, Potr#, and
Nesh/rz. The GrAvastut, another assistant of the Hotr?, is often
added as eighth Hotr?. Cf. Haug, Ait. Br. II, p. 147. Instead of
upahft4 saptahotra in our text, the Kava text and the Black
Yagur-veda read upahfitas saptahotr44, ‘called hither are the
seven Hotriships ;’ Asval. Sr. upahdta divy4 sapta hot4raA,
‘called hither are the seven divine Hotrss.’
* Bhaksha, ‘the eating, enjoying ;’ perhaps the author here
takes it in the sense of ‘feeder,’ in that of ‘eater, quaffer ;’ SAyana,
on Taitt. S. II, 6, 7, 3, takes it as Soma-drink (somapftha).
® Apparently, like hikka (verb hikk), imitative of the internal
sound of the hiccough. The K4mva MS. has harik instead; and
the Black Yagus ho, which it identifies with the self (@tman).
224 SATAPATHA-BRAHMANA.
S. II, 6, 7, 3, takes it as Soma-drink (somapftha).
® Apparently, like hikka (verb hikk), imitative of the internal
sound of the hiccough. The K4mva MS. has harik instead; and
the Black Yagus ho, which it identifies with the self (@tman).
224 SATAPATHA-BRAHMANA.
hither,’ he, in a direct way, calls her, who is thereby
called hither, as being what she really was: a cow,
assuredly, she was, and a cow is four-footed; and
therefore he calls her four times}.
25. But in calling her four times, he calls her
in different ways, in order to avoid repetition (of
sacrificial performance) ; for, if he were to call, ‘Ida
is called hither! Id4 is called hither!’ or ‘ Hither
is called I@&! hither is called Id4!’ he would indeed
commit the (fault of) repetition. By saying, ‘Id4 is
called hither!’ he calls her hitherwards; and by
‘ Hither (or thither, lit. called to somebody) is called
Id@4!’ he calls her thitherwards. By saying, ‘May
Id4 also call us to her,’ he does not omit himself,
and, besides, it (the formula) is changed. By (the
second), ‘IdA is called hither!’ he again calls her
hitherwards ; so that he thereby (and by the second,
‘Hither is called I¢4, again) calls her hitherwards
and thitherwards.
26. ‘Manu’s daughter, the butter-pathed (ghvztapadt);’— Manu, indeed, begat her of old: for this
reason he says, ‘Manu’s daughter.’ ‘The butterpathed’ he says, because butter gathered in her footprint: therefore he calls her ‘ butter-pathed.’
27. And further, ‘She who belongs to Mitra and
Varuma ;’—this ‘Maitravaruza nature’ (is hers),
because she met Mitra and Varuza?.—' She, the
god-fashioned one, is called hither as the Brahman!3;’
! After ‘May Id4 also call us to her,’ he repeats ‘Id4 is called
hither! Called hither (thither) is Ida!’
* See I, 8, 1, 7-8, with note 3.
* Brahmé devakritopahfita ; the Black Yagur-veda and Asval. Sr.
read ‘brahma devakritam upahfttam.’ Cf. Taitt. S. I, 7, 1, 5,
brahma vai devan4m brzhaspatid.
1 KAwDA, 8 ADHYAYA, I BRAHMANA, 29. 225
for she, the god-fashioned one, is indeed called hither
as their Brahman.— Hither are called the divine
Adhvaryus, called hither the human!’—he thereby
calls both the divine Adhvaryus and those that
are human: the divine Adhvaryus indeed are the
calves! (vats44), and what others there are, are
the human ones.
28. ‘—They who are to prosper this sacrifice,
they who are to prosper the lord of sacrifice. Those
Br4hmazas, who have studied and teach the Veda,
assuredly prosper the sacrifice, since they spread
(perform) and produce it: these he thereby propitiates. And the calves also assuredly make the
lord of sacrifice prosper; for the lord of sacrifice
who possesses abundance of them, does indeed prosper; for this reason he says, ‘They who are to prosper
the lord of sacrifice.’
And the calves also assuredly make the
lord of sacrifice prosper; for the lord of sacrifice
who possesses abundance of them, does indeed prosper; for this reason he says, ‘They who are to prosper
the lord of sacrifice.’
29. ‘Hither are called the primeval, law-abiding»
divine (fem.) heaven and earth, whose sons are
gods.’ He thereby calls to him those two, heaven
and earth, within which all this (universe) is embraced.—‘ Hither is called this sacrificer:’ thereby
he calls the sacrificer to him. Why he does not
mention his name on this occasion, is that this is a
mysterious benediction on the ida. Were he, on
the contrary, to mention the name, he would do
what is human, and the human certainly is inaus-
Picious at the sacrifice: hence he does not mention
1 ? The commentator remarks: ‘He says, The divine Adhvaryus
assuredly are the calves,’ because, in his opinion, the sannayya
constitutes the sacrificial food which contains the Adhvaryus (havis—
adhvaryuvat). InI,1, 2,17 we met with the Asvins as the two
divine Adhvaryus.
(12) Q
226 SATAPATHA-BRAHMANA.
the name, lest he should do what is inauspicious at
the. sacrifice }.
30. ‘Hither (he is) called for future worship of
the gods;’ he thereby in a mysterious manner
invokes the blessing of life on this (sacrificer); for
as he sacrificed heretofore, so, while living, he will
sacrifice hereafter.
31. Moreover, he thereby in a mysterious manner
invokes the blessing of offspring for him; for whosoever has offspring,—while he, on his part, goes to
yonder world, his offspring sacrifice in this world:
hence future worship of the gods means offspring.
32. Moreover, he thereby in a mysterious manner
invokes the blessing of cattle for him; for whosoever
has cattle, will sacrifice hereafter, as he has sacrificed
heretofore.
33. ‘Hither (he is) called for more abundant havis-
*offering ;’ he thereby in a mysterious manner invokes
the blessing of life on him; for as he has sacrificed
heretofore, so while living will he hereafter again
and again make offerings.
34. Moreover, he thereby in a mysterious manner
invokes the blessing of offspring for this (sacrificer) ;
for whosoever possesses offspring,—though he, of
his own self, be one only, yet that offering is made
tenfold by his offspring: hence offspring means more
abundant offering.
35. Moreover, he thereby in a mysterious manner
invokes the blessing of cattle for him; for whosoever possesses cattle, will make offering again and
again, as he has sacrificed heretofore.
36. This then is the benediction (implied in these
formulas), ‘May I live, may I have offspring, may
1 With this and the following paragraphs cf. I, 9, 1, 12 seq.
I KANDA, 8 ADHYAYA, I BRAHMANA, 39. 227
I obtain prosperity!’ Now in praying for the
blessing of cattle, he prays for prosperity; for cattle
means prosperity: hence through these two benedictions everything is obtained; and therefore these
two benedictions are here pronounced.
I, 9, 1, 12 seq.
I KANDA, 8 ADHYAYA, I BRAHMANA, 39. 227
I obtain prosperity!’ Now in praying for the
blessing of cattle, he prays for prosperity; for cattle
means prosperity: hence through these two benedictions everything is obtained; and therefore these
two benedictions are here pronounced.
37. [He continues to call], ‘ Hither (he is) called
to this (sacrifice, for the prayer’), “May the gods
graciously accept this my offering (havis)!”’ he
thereby invokes complete success on the sacrifice;
for what offering the gods graciously accept, by that
one gains great things: for this reason he says, ‘may
they graciously accept *.’
38. They (the priests and sacrificer) eat it (the
idA), and do not offer it up in the fire; for assuredly
the id&A means cattle: hence they do not offer it
in the fire, lest they should throw the cattle into
the fire.
39. In the vital airs rather it is offered, partly
in the Hotvz, partly in the Sacrificer, partly in the
Adhvaryu. Now, when he has broken off the forepart of the (Agni) cake, he places it before the
dhruvd-spoon. But the dhruv4 represents the
sacrificer: hence this will be eaten by the sacrificer.
And if he does not now visibly eat it, lest he should
eat before the sacrifice is completed, it nevertheless
is now (symbolically) eaten by him. All of them
' See Sdyana’s comm. on Taitt. S. II, 6, 7, 6.
* Before this formula the Black Yagur-veda inserts, ‘ Called (he
is) to the heavenly abode!’ and after it as the final formula, ‘ All
that is dear to him (the sacrificer) is called! Called (he is) of (?by)
everything dear that is called!’ Taitt. Br. III, 5, 9, 3. For the
modifications of the concluding mantras in the case of the ida
being invoked for the mistress of the house (Sat. Br. I, 9, 2, 5), see
Taitt. Br. III, 5, 13.
Q 2
228 SATAPATHA-BRAHMANA,
eat (of the id4): ‘May it be offered for me in all!’
thus (he thinks). Five eat of it,—the id4 indeed
means cattle, and cattle are fivefold: hence five
eat of it.
40. Now when he (the Hotvz) intones (in a loud
voice)!, he (the Adhvaryu) divides the (Agni) cake
into four parts, and lays it on the barhis (the sacrificial grass covering the altar). Here it lies in place
of the fathers; for there are four intermediate
quarters, and the intermediate quarters represent
the fathers: for this reason he divides the cake into
four parts, and lays it on the barhis *.
1 Viz. ‘1d4 is called hither!’ see par. 24. According to Katy.
III, 4, 12, all (the other priests and the sacrificer, probably with
the exception of the Brahman) touch the id4 (or, according to
Karka, they touch the Hotr? who holds the ida) whilst the invocation of the idé takes place. The quartering of the cake, according
to ib. 13, is done with the text, ‘Make swell, O ruddy one! milk
me life; milk me offspring; milk me cattle; milk me brahmahood;
milk me kshatriyahood; milk me people! Fatten through the progeny, through the cattle of him who hates us, whom we hate!’
The quartering of the cake, according
to ib. 13, is done with the text, ‘Make swell, O ruddy one! milk
me life; milk me offspring; milk me cattle; milk me brahmahood;
milk me kshatriyahood; milk me people! Fatten through the progeny, through the cattle of him who hates us, whom we hate!’
2 According to K4ty. III, 4, 14, the Adhvaryu puts the four
parts on the barhis and assigns one to each priest. But according
to the commentary and to other Sfitras, it is the sacrificer who
allocates the portions by laying them down so as to correspond
with the four intermediate regions, commencing in the south-east
(or Agni’s) region, and saying, ‘This for the Brahman,’ ‘ This for the
Hotri,’‘ This for the Adhvaryu,’ ‘ This for the Agnidh.’ The sacrificer then shifts his Bréhmanical cord from the right to the left
shoulder, and while touching the four portions, and looking towards
the south (the region of the fathers), murmurs (Vag. S. II, 31), ‘ Here,
O fathers, regale yourselves! Like bulls come hither (avrishayadhvam) each to his own share!’ He then quits his hold of the
portions, and murmurs, ‘ The fathers have regaled themselves: like
bulls they came each to his own share!’ See Sat. Br.II, 4,2, 20 seq.;
Vag. S.p.57. [The Kazva text of the Brahmaza does not mention
the formulas here any more than does our author.] He then shifts
the cord back on his left shoulder, touches water, and hands the
portions to the priests for them to eat, KaAty. III, 4, 16-18,
I KAwDA, 8 ADHYAYA, I BRAHMANA, 43. 229
41. And when he recites, ‘ Hither are called heaven
and earth,’ he hands it (the shadavatta?) to the
Agntdhra. The Agnidhra eats (the two pieces),
with the respective texts (V4g. S. II, 10-11), ‘Hither
is called mother Earth; may mother Earth call me
to her! Agni (am I) by virtue of my Agnidhraship.
Hail!’ ‘Hither is called father Heaven; may father
Heaven call me to him! Agni (am I) by virtue of
my Agnidhraship. Hail!’ He, the Agntdhra, truly
is the representative of heaven and earth, and therefore he eats (the shadavatta) in this manner.
42. And when (the Hotvz) pronounces the benediction?, then (the sacrificer) mutters (V4g. S. II, 10a),
‘May Indra bestow on me that power of his! may
abundant riches accrue to us! may there be blessings
for us! may there be true blessings for us!’ For
indeed this is a receiving of blessings: hence what
blessings the priests on this occasion invoke on him,
those he thereby receives and makes his own.
43. [On the conclusion of the invocation and the
eating *] they cleanse themselves (with water poured)
may there be true blessings for us!’ For
indeed this is a receiving of blessings: hence what
blessings the priests on this occasion invoke on him,
those he thereby receives and makes his own.
43. [On the conclusion of the invocation and the
eating *] they cleanse themselves (with water poured)
1 Katy. Sr. III, 4, 19. There is some uncertainty as to the
particular time when the Adhvaryu cuts the shadavatta; cf.
Hillebrandt, p. 123. Mahidhara on Vag. S. II, 10 remarks: When
the Hotr7 pronounces the call to heaven and earth, then he (the
Adhvaryu), having put one piece of each of the two cakes in
(the two bowls of) the Shadavatta (vessel), gives it to the Agnfdh ;
and the latter eats it with the formulas ‘ Hither is called (the mother
Earth),’ &c. The ‘six cuttings’ of the Shadavatta consist of a piece
of the Agni cake with an ‘underlayer’ and a dripping of butter for
each of the two bowls of the Shadavatta dish.
2 That is, the formula ‘Hither is called the sacrificer,’ see par. 29.
5 The priests eat first their quarter of the cake and then, with the
sacrificer, their share of the id&. The Hotr# eats also the avantared4, with the text (Asv. S. I, 7, 8), ‘O Ida, accept graciously our
share!’ &c.
230 SATAPATHA-BRAHMANA,
through the two strainers (pavitra, ‘ purifier’). For
they have now performed the id4, which represents
the domestic offerings; and thinking, ‘Purified by
the purifiers we will now perform what part of the
sacrifice remains still unaccomplished,’ they cleanse
themselves with the strainers.
44. He (the Adhvaryu) then throws the two
strainers on the prastara!. The prastara, doubtless,
represents the sacrificer, and the two strainers the
out-breathing and in-breathing: hence he thereby
invokes out-breathing and in-breathing on the sacrificer; and for this reason he throws the strainers on
the prastara. ©
SEconD BRAHMANA.
Tue Arter-Orrerines (ANUYAGAS).
1. They now remove two burning samidhs (from
the Ahavantya fire). That fire, indeed, is now worn
out, (and therefore useless) for the after-offerings,
since it has been carrying the sacrifice to the gods:
‘Let us perform the after-offerings in such (fire) as
is not out-worn !’ thus they think, and for this reason
they remove those two burning samidhs (from the
fire).
2. Thereupon they again move them close (to the
fire). Thereby they cause the fire to increase again
and to be no longer out-worn: ‘Let us perform
what part of the sacrifice remains still unaccomplished in such (fire) as is not out-worn!’ so think
they, and for this reason they again move them
close (to the fire).
3. He (the Agntdhra) then puts on the kindling-
1 See I, 3, 2, 5 seq. The K4zva text omits this paragraph.
I KANDA, 8 ADHYAYA, 2 BRAHMANA, 5. 231
stick (which was reserved at the time of kindling)?.
He thereby kindles that (fire): ‘Let us perform in the
well-kindled (fire) what part of the sacrifice remains
unaccomplished!’ thus he thinks, and for this reason
he puts on the samidh.
I KANDA, 8 ADHYAYA, 2 BRAHMANA, 5. 231
stick (which was reserved at the time of kindling)?.
He thereby kindles that (fire): ‘Let us perform in the
well-kindled (fire) what part of the sacrifice remains
unaccomplished!’ thus he thinks, and for this reason
he puts on the samidh.
4. The Hotvz consecrates it (the kindling-stick),
with the formula (Vag. S. II, 14a), ‘This, O Agni,
is thy kindler; mayest thou grow and increase by
it; and may we also grow and increase!’ for even as
before he recited over the fire when it was being
kindled, so also now he recites. This is the Hotvz's
duty; but the sacrificer himself may pronounce the
consecratory formula, if he think that the Hotv7 does
not know it %,
5. He (the Agntdhra) then sweeps (the fire) together. He thereby harnesses it: ‘Thus harnessed,
may it convey (to the gods) what part of the sacrifice
still remains unaccomplished!’ thus he thinks, and
for this reason he sweeps it together. He sweeps
1 See I, 4,1, 38. The Adhvaryu takes the fresh stick (samidh),
asks the permission of the Brahman to step forward for the afterofferings; and orders the Agnidhra to put the stick on, and trim,
the fire. Whilst the Brahman mutters his formula (Vag. S. II,
12-13), ‘This thy sacrifice, O divine Savitrz, they proclaimed to
Brthaspati, the Brahman,’ &c. (see 1,7, 4, 21), the Agntdhra executes
the Adhvaryu’s orders. Katy. III, 5,1; II, 2, 21.
? That is to say (as would appear), if the Hotr7 follows a school
which does not recognise this particular ceremony as belonging to
the Hotr2’s ritual. Thus the Asval. Sr. makes no mention of it, and
hence a Hotr? belonging to the Sakala or Bashkala sikhas
would not undertake the recitation of this consecratory formula.
The Sankhay. Sr., on the other hand, does prescribe it (cf.
Hillebrandt, Neu- und Vollm. p. 135, note 4), and a Hotr? of the
Kaushftaki-s4kh4 would accordingly claim it as his privilege or
duty to consecrate the samidh. For a somewhat different view,
cf. Weber, Ind. Stud. X, 155; V, 408.
232 SATAPATHA-BRAHMANA.
once (with the band of the fire-wood along each
of the three enclosing-sticks); for thrice each time
they swept for the gods on the former occasion’:
‘Lest we should do it in the same way as for the
gods;’ thus he thinks, and accordingly he sweeps
once each time in order to avoid repetition (of sacrificial performance). Repetition he would undoubtedly
commit, if he were to sweep thrice the first time and
thrice the second: for this reason he sweeps once
(along each stick).
6. He sweeps (each time), with the formula (Vag.
S. II, 14b), ‘O Agni, food-gainer, I cleanse thee,
the food-gainer, who hast hastened to the food!’ On
the former occasion he said, ‘thee who art about
to hasten (to the food),’ for on that occasion he was
indeed about to hasten thither; now, however, he
says, ‘who hast hastened (to the food),’ for now he
has indeed hastened thither: for this reason he says
‘thee who hast hastened.’
7. He now makes the after-offerings. Whatever
gods he invokes by means of this sacrifice, and for
whichever of them this sacrifice is performed, to all
offering has now been made; and to all those to
whom offering has been made, he now, after that,
offers once more: hence the name ‘after-offerings.’
8. Now this is why he makes the after-offerings.
The after-offerings assuredly are the metres?, and
the metres are the cattle of the gods: hence as
cattle, when harnessed, here convey (burdens) for
men, so in like manner the metres, being harnessed,
' See I, 4,4, 14. While, on the former occasion, the Agntdhra
in sweeping moved round the fire, on the present occasion he
remains standing on the north side of it. Katy. III, 5, 4.
? See I, 3, 2, 8, 9.
1 KANDA, 8 ADHYAYA, 2 BRAHMANA, 12. 233
convey the sacrifice to the gods. Now the occasion
on which the metres gratified the gods, and for
which the gods, in their turn, then gratified the
metres, was when before this the metres, on being
harnessed, conveyed the sacrifice to the gods and
thereby gratified them.
9. And this again is why he makes the afterofferings. The after-offerings are the metres: hence
he thereby gratifies the metres, and for this reason
also he makes the after-offerings. By whatever
team, therefore, he has himself drawn, that (team)
he would thereby unyoke, saying, ‘Give it to drink,
feed it well!’ and thus his team is propitiated.
10. In the first place he makes offering to the
Barhis (sacrificial-grass covering). Though the
smallest metre, the gdyatri is yoked first of the
metres!; and this on account of its strength, since,
having become a falcon, it carried off the Soma from
heaven*. They consider it unseemly, however, that
the gdyatri, being the smallest metre, should be
yoked first of the metres; and the gods accordingly
arranged the metres here, at the after-offerings, so
as it ought to be, ‘lest there should be a confusion.’
11. In the first place, then, he offers to the
Barhis. The Barhis indeed is this world; the
Barhis is the plants: hence he thereby bestows
plants on this world, and these plants are firmly
rooted in this world. Now this entire universe
(gagat) is contained in this (metre), and therefore
the latter is (called) gagati: this is why they have
placed the gagati metre first.
12. In the second place he offers to Nardsamsa.
1 See, for instance, I, 3, 4, 6.
® For this myth, see I, 7, 1,1.
234 SATAPATHA-BRAHMANA.
Now, Nardsamsa is the air. Man (nara), namely,
means (human) being; and these same beings move
about in the air speaking aloud. And when he
(man) speaks, they say ‘he chants (sams);’ and
therefore Nardsamsa is the air’. But the trish¢ubh |
also is the air ?, and for this reason they have placed
the trish¢ubh second.
Man (nara), namely,
means (human) being; and these same beings move
about in the air speaking aloud. And when he
(man) speaks, they say ‘he chants (sams);’ and
therefore Nardsamsa is the air’. But the trish¢ubh |
also is the air ?, and for this reason they have placed
the trish¢ubh second.
13. Then Agni is the last (to whom offering is
made). Agni assuredly is the gAyatrt; and therefore they placed the gdyatrt last. In this way they
established the metres in complete and proper order ;
and hence no confusion here takes place.
14. The Adhvaryu® says (to the Hotr2), ‘ Pronounce the offering-prayer (yA4gy4) to the gods!’
and the Hotrz (begins his prayer) at all (the three
offerings) with ‘The divine....’ For the metres assuredly are the gods of the gods, since they are
their cattle, and cattle means a home, and a home
is a safe resting-place. The after-offerings, doubtless,
are the metres: therefore the Adhvaryu says, ‘ Pronounce the offering-prayer to the gods!’ and at all
of them the Hotv7 begins with ‘ The divine...
? That is, because man (nara) speaks, chants (samsati) in it.
* Either because both are in the middle (viz. the trish/ubh of the
three chief metres, and the air between heaven and earth), or because
they consist of eleven parts (viz. the trish/ubh of eleven syllables,
and the air having ten directions, Sat. Br. VI, 2, 2, 34; VIII, 4,
2, 13, with itself as the eleventh), or because they are both connected with Rudra. Comm.
* As on previous occasions, the Adhvaryu first calls on the
Agnidhra, ‘ Bid (Agni) hear (o sravaya)!’ and the latter responds
by ‘ Yea, may (he) hear (astu srausha/)!’ This is repeated before
each of the two other after-offerings. See I, 5, 2, 16.
‘ The drift of the argument of this paragraph is not quite clear to
me. The after-offerings have for their deities the metres, and hence
the latter are apparently called the deities of the deities, that is, of the
1 KANDA, 8 ADHYAYA, 2 BRAHMANA, 16. 235
15. [‘The divine Barhis (or Nardsamsa) may accept
(the offering)] for abundant obtainment of abundant
gift! [Vausha¢!]’ For a deity only the vasha¢-call
is pronounced, to a deity only offering is made;
but here at the after-offerings there is no (proper)
deity'. When he says ‘ The divine Barhis,’ in this
there is neither Agni, nor Indra, nor Soma; when
he says ‘The divine Nardsamsa,’ neither is there
in this anything whatever (of the nature of a god);
and what Agni there is (in the third offering-prayer),
he indeed is virtually the gAyatrt.
16. The reason, then, why he offers with the
formula ‘for abundant obtainment of abundant gift 2,’
16. The reason, then, why he offers with the
formula ‘for abundant obtainment of abundant gift 2,’
recipients of the offerings. The difference between the fore-offerings and after-offerings in regard to the offering-formula lies in this,
that at the first fore-offering the Adhvaryu, in calling on the Hotr?,
names the particular object of the offering, viz. ‘ Pronounce the offering-prayer to the samidhs!’ while for the remaining prayagas he
merely calls ‘ Pronounce the offering-prayer !’ and the Hotr? begins
all his prayers (after the introductory 4gur-formula) with the name
of the respective recipient of the oblation. At the after-offering, on
the other hand, the Adhvaryu calls each time, ‘Pronounce the
offering-prayer to the gods’ (or, according to Ké&ty. III, 5, 8,
optionally without ‘to the gods,’ the second and third times), and
the Hotr:’s prayers begin with ‘ The divine (Barhis, or Nar4samsa,
or Agni Svish/akrit)....’ See I, 5, 3, 8 seq.
1 Agni Svish/akrit, the recipient of the third after-offering, is, as
we saw, regarded as representing the gdyatri metre.
2 Vasuvane vasudheyasya (vetu); perhaps better, as Sayama,
on Taitt. S. II, 6, 9, takes it, ‘May he partake of the gift of wealth
for the (sacrificer’s) obtainment of wealth.’ ‘For the wealthdesirer of wealth-gift’=‘for the desirer of wealth-possession,’
St. Petersb. Dict. Our author apparently takes it in the sense of
‘for the obtainer of wealth and for the receiver of Wwealth;’ and
Mahidhara (Vag. S. XXII, 48; XXVIII, 12) interprets it ‘for the
giving (or obtainment) of wealth and for the depositing of treasure
(i.e. for burying a treasure in the sacrificer’s house !)’ Harisvamin
takes vasuvane as vocative; but the accent is against his view.
236 SATAPATHA-BRAHMANA.
is that Agni is the obtainer of wealth, and Indra is
the recipient of wealth; and Indra and Agni are
indeed the (joint) divinity of the metres: and in this
way it is for a deity that the vasha¢ is pronounced,
and to a deity that the offering is made.
17. After he has made the last after-offering, he
pours together (the butter which remains in the
upabhvzt with that which attaches to the guhd),
and offers it (by pouring it from the guhd in a line
from west to east into the fire). For doubtless these
are the after-offerings to the fore-offerings: hence
even as there, at the fore-offerings’, he makes the
spiteful enemy pay tribute to the sacrificer, and the
one to be consumed pay tribute to the consumer ;
so now he makes him pay tribute at the afterofferings.
Turrp BRAHMANA.
SOxravAka, SasyuvaKa, AND OFFERING oF REMAINS’.
1. He now separates the two spoons (guhf and
upabhezt), with the text (Vag. S. II, 15 a), ‘May
I be victorious after the victory of Agni and Soma!
with the impetus of the (sacrificial) food I urge
myself on.’ With his right hand he moves the guha
eastwards (from its usual place on the prastara-bunch
upon the altar), with the text (ib. b), ‘May Agni
and Soma drive him away who hates us, and whom
with the impetus of the (sacrificial) food I urge
myself on.’ With his right hand he moves the guha
eastwards (from its usual place on the prastara-bunch
upon the altar), with the text (ib. b), ‘May Agni
and Soma drive him away who hates us, and whom
1 See I, 5, 3, 18.
* The whole of the third. Brahmama is taken up with the duties
of the Adhvaryu and Agntdhra at the three ceremonies: paragraphs
I-19 with those at the sdktavaka; pars. 20-22 with those at the
samyuvaka; and pars. 23-27 with those at the offering of the
remains (samsrava) of butter. The duties of the Hotr? are then
detailed in the fourth Brahmaza.
1 KAwpDA, 8 ADHYAYA, 3 BRAHMANA, 4. 237
we hate! with the impetus of the (sacrificial) food
I drive him away. With his left hand he moves
the upabhyvzt westwards (from its place on the
barhis to outside the altar) :—Thus, if the sacrificer
himself (does it).
2. And if the Adhvaryu (does it, he says), ‘May
this sacrificer be victorious after the victory of Agni
and Soma! with the impetus of the food I urge
him on;’ and, ‘May Agni and Soma drive him away
whom this sacrificer hates, and who hates him! with
the impetus of the food I drive him away.’ Thus
he does at the full-moon sacrifice, because the fullmoon offering belongs to Agni and Soma.
3. At the new-moon sacrifice, on the other hand,
he uses the texts (ib. e, d), ‘May I be victorious after
the victory of Indra and Agni*! with the impetus
of the food I urge myself on;’ and, ‘May Indra and
Agni drive him away who hates us, and whom we
hate! with the impetus of the food I drive him
away :'—Thus, if the sacrificer himself does it.
4. And if the Adhvaryu (does it, he says), ‘May
this sacrificer be victorious after the victory of Indra
and Agni! with the impetus of the food I urge him
on;’ and, ‘May Indra and Agni drive him away
whom this sacrificer hates, and who hates him! with
the impetus of the food I drive him away.’ Thus
he says at the new-moon sacrifice, because the new-
1 In Taitt. Br. III, 3, 9 a different symbolical explanation is
given of the separation of the spoons: it is said there that by
shifting the guhQ eastwards, he drives away the enemies that have
been born; and by shifting the upabhrzt towards the west, he drives
away those that will be born hereafter; and the sacrificer then
stands firmly established in this world.
2 See p. 162, note 3.
238 SATAPATHA-BRAHMANA.
moon offering belongs to Indra and Agni. And in
this manner he separates (the spoons) according
to the respective deities. This is why he thus
separates them:
5. Behind the guhd stands the sacrificer, and
behind the upabhyvzt stands he who means evil to
him: hereby, then, he brings the sacrificer forward
to the front (or east), and the one who means evil
him he drives back (or towards the west). Behind
the guhdi stands the eater (enjoyer), and behind the
upabhvzt the one to be eaten (enjoyed): thus he
now brings the eater (enjoyer) to the front, and the
one to be eaten (enjoyed) he drives back.
Behind
the guhdi stands the eater (enjoyer), and behind the
upabhvzt the one to be eaten (enjoyed): thus he
now brings the eater (enjoyer) to the front, and the
one to be eaten (enjoyed) he drives back.
6. Thus the separation (of the eater and the
eaten) is effected in one and the same act; and hence
from one and the same man spring both the enjoyer
(the husband), and the one to be enjoyed (the wife):
for now kinsfolk{g4t y44) live sporting and rejoicing
together, saying, ‘In the fourth (or) third man (i.e.
generation) we unite.’ And this is so in accordance
with that (separation of the spoons).
1 This passage is of considerable importance, as showing that
the prohibition of intermarriage between near blood-relations,—so
rigidly enforced in later times, and already formulated in passages
such as Apast. Dharm. II, 5, 15, 16, ‘One must not give one’s
daughter to a man belonging to the same gotra. Nor to one related
(within six degrees) on the mother’s (or father’s) side.’ Gobh.
III, 4, 3-5, ‘One must take for one’s wife one who is not of the
same gotra, or one who is not sapi#da to one’s mother, —was not
as yet firmly established in our author's time. Harisvamin remarks
on our text, that the Kanvas allow intermarriage in such cases
from the third generation—(the Kaava text of the Sat. Br. reads,
‘In the third man we unite, in the fourth man we unite’)—and the
SaurAsh/ras from the fourth generation; and that the Dakshin&tyas allow marriage with daughters of the mother’s brother,
1 KAwDA, 8 ADHYAYA, 3 BRAHMANA, 10. 239
7. Thereupon (the Adhvaryu) anoints the enclosing-sticks (paridhi) with (the butter attaching
to) the guhd. With that (spoon) with which he has
made offering to the gods, with which he has concluded the sacrifice, he thus gratifies the enclosingsticks: this is why he anoints them with the guha.
8. He anoints them (successively)!, with the texts
(Vag. S. II, 16 a—c), ‘ For the Vasus thee!’ ‘ For the
Rudras thee!’ ‘ For the Adityas thee!’ For these—
to wit, the Vasus, Rudras, and Adityas—are three
(classes of) gods: ‘for them (I anoint) thee,’ he
thereby says. ‘
g. Thereupon, taking hold of the (middle) enclosing-stick, he calls (on the Agntdhra) to bid (them)
listen?: thus (i.e. by touching the paridhi) it is for
the enclosing-sticks that he calls for the sraushaz.
The sraushaé-call assuredly is the sacrifice : hence
he thereby expressly gladdens the enclosing-sticks
by means of the sacrifice: for this reason he calls
for the srausha/, while taking hold of the enclosingstick.
10. Having called for the srausha¢ (and been
responded to by the Agntdhra), he thus addresses (the
Hotrz), ‘The divine Hotzzs* are summoned—, the
divine Hotrzs, namely, are (represented by) these
and with sons of the father’s sister. See Weber, Ind. Stud. X, p. 75;
Max Miller, History of Ancient Sanskrit Literature, p. 387; Buhler,
Sacred Laws of the Aryas, I, p. 126.
See Weber, Ind. Stud. X, p. 75;
Max Miller, History of Ancient Sanskrit Literature, p. 387; Buhler,
Sacred Laws of the Aryas, I, p. 126.
1 Viz. in the order in which they were laid around, i.e. first the
middle one, then the southern, and lastly the northern one. Katy.
Il, 5, 24.
* The Adhvaryu calls on the Agnidhra with ‘Make listen (o sr4vaya); and the latter responds with ‘ Yea, may (one) listen! (astu
srausha/). See I, 5, 2, 18 seq.
* Sdyama on Taitt. S. I, 1, 13 explains this by ‘Impelled are the
divine Hotris by the highest Lord (paramesvara).’
240 ~ SATAPATHA-BRAHMANA,
enclosing-sticks, since these are Agnis (fires) }.
When he says, ‘the divine Hots are summoned
(ishita),’ he means to say, ‘the divine Hotrzs are
wished for (ish¢a).’ [He continues], ‘—for the proclamation of success ?,’—for on this the gods themselves are indeed intent, to wit, that they should
speak what is favourable (conducive to success,
s4dhu), that they should do what is favourable:
hence he says ‘for the proclamation of success.’—
‘The human one is called upon for the song of
praise (sktav4ka)3!' by these words he urges on
this human Hoty? to singing praises.
11. He now takes the prastara-bunch*. The
prastara assuredly is the sacrificer : hence whithersoever his sacrifice went, thither he thereby wishes
him good-speed®! Nowit is to the world of the gods
that his sacrifice went ; and to the world of the gods
accordingly he thereby takes the sacrificer.
* On the Agnis officiating as Hotri, see I, 2, 3, 1.
* Thus Sayama explains bhadravasydya on Taitt. S. I, 1, 13
(vol. i. p. 233). For the Hotr:’s formula itself, see Sat. Br.
I, 9, 1, 4.
5 According to Katy. III, 6, 1, and the other Sftras, the Adhvaryu
adds here siikt4 brfhi, ‘recite the praises (hymns)!’ which Sayana
on Taitt. Br. III, 6,15 combines with the preceding siktavak4ya,
and explains thus: ‘hot tvam sfktasya vako vakanam yasya
so ’yam devah siktavakak (?i.e. Agni, cf. Sat. Br. I, 9, 1, 4) tasmai
siktavakaya devaya sikt4 brahi, ida dy4vaprithivim anuvakokt&ni
sobhan4ni vaganani kathaya(!);’ but differently on Taitt. S. I, 1, 13,
‘idam dy4vaprithivi bhadram abhfd (Taitt. Br. III, 5, 10) ityadyanuvakas sOktam, tasya vako vasanam, tadartham m4nusho hota
preshitad ; ato heto’, he hotas tat siktam brihi.’
‘ The two stalks, called vidhrsti (separation), separating the
prastara-bunch from the barhis or grass-covering of the altar
(cf. I, 3, 4, 10), he puts back in the place whence they were taken.
Katy. III, 6, 4.
° Svaga, ? literally ‘self-go,’ i.e. ‘success to him |’
1 KANDA, 8 ADHYAYA, 3 BRAHMANA, 13-241
I, 3, 4, 10), he puts back in the place whence they were taken.
Katy. III, 6, 4.
° Svaga, ? literally ‘self-go,’ i.e. ‘success to him |’
1 KANDA, 8 ADHYAYA, 3 BRAHMANA, 13-241
12, Should he desire rain, let him take up (the
prastara), with this text (V4g. S. II, 16d), “Be ye
in harmony with each other, O heaven and earth!’
for when heaven and earth are in harmony with
each other, then indeed it rains!: for this reason he
says, ‘be ye in harmony with each other, O heaven
and earth !’"—‘ May Mitra and Varuza favour thee
with rain!’ whereby he says, ‘may he who rules over
the rain favour thee with rain!’ Now he that rules
over the rain is undoubtedly that blowing one (V4yu,
the wind); and he, it is true, blows as one only; but,
on entering into man, he becomes a forward and a
backward moving one; and they are these two, the
out-breathing and the in-breathing. And Mitra and
Varuma assuredly are the out-breathing and inbreathing; and hence he says by that (prayer),
‘may he who rules over the rain favour thee with
rain!’ Let him then take it up, with this text, for
then the rain will at all times be propitious. He
anoints it (the prastara) : thereby he makes him (the
sacrificer) an oblation, thinking, ‘May he, as an oblation, go to the world of the gods!’
13. He anoints the top (of the prastara with
the butter) in the guha, the middle part (with that)
in the upabhvzt, and the lower end (with that) in
the dhruv4; for the guhd is, as it were, the top, the
upabh7zt the middle, and the dhruva the root.
1 Cf, Ait. Ar. III, 1, 2, 2-4 (Max Miller, Up. I, p. 249): ‘ The
first half (of a samhit4 or combination of final and initial letters)
is the earth, the second half heaven, their uniting the rain, the uniter
Parganya. And so it is when he (Parganya) rains thus strongly,
without ceasing, day and night; then they say also (in ordinary
language), “‘Heaven and earth have come together.”’ See also
Sat. Br. I, 7, 2, 16.
({12] R
242 SATAPATHA-BRAHMANA.
14. He anoints (each time), with the text (V4y. S.
II, 16 e), ‘ May (the gods) eat, licking the anointed
bird!!) He thereby causes it (the prastara and
hence symbolically the sacrificer) to be a bird and
fly up from this world of men to the world of the
gods. He then draws it twice (towards the Ahavantya) alow (near the ground). The reason why
he must draw it alow (is this): the prastara is the
sacrificer ; and in this way he does not remove him
from this firm footing of his; and he, moreover,
secures rain for this locality.
15. He draws it along, with the text (Vag. S. II,
16 f), ‘Go to the spotted (mares) of the Maruts!’
He means to say, ‘Go to the world of the gods,’
when he says, ‘Go to the spotted (mares) of the
Maruts?!’—‘ Having become a spotted cow, go to
the sky and thence bring us rain hither!’ The
spotted cow, doubtless, is this (earth): whatever
rooted and rootless food is here on this (earth), by
that this (earth) is a spotted cow. ‘ Having become
‘ Having become
1 Vyantu vayo ’ktam rihanah. Mahidhara interprets it,
‘May the birds (i.e. the metres) go (?to heaven,—taking and)
licking the anointed (prastara).’ The Kanvas read, ‘vyantu vayo
ripto rihanaz.’ The Black Yagus (Taitt. S. I, 1, 13, 1) has ‘aktam
rihan4 viyantu vayah, pragim yonim m4 nirmréksham, 4py4yantém
fpa oshadhayah,’ which Sdéyana explains by ‘ May the birds having
licked the anointed (top) go their several ways,’ &c.; and the
Taitt. Br. III, 3, 9, 3 remarks to viyantu vayaA, ‘Having made
him birds, he makes him go to the heavenly world.’ According to
Sayama, the three above formulas are by Apastamba referred to the
three acts of anointing, whereas the others, he says, divide the first
formula into two, and use the second one (pragém, &c.) while the
lower part of the prastara is anointed. See, however, Hillebrandt,
Neu- und Vollm. p. 142, note 3.
2 The Black Yagus (Taitt. S. I, 1, 13) has,‘ The spotted (mares)
of the Maruts are ye (O plants)!’
I KANDA, 8 ADHYAYA, 3 BRAHMANA, 19. 243
this (earth), go thou to the sky!’ this is what he
thereby says. ‘Thence bring us rain hither!’ From
rain certainly spring vigour, sap, well-being: for this
reason he says, ‘ thence bring us rain hither !’
16. He then takes a single stalk from it. The
prastara-bunch is the sacrificer; and therefore, if he
were to throw the whole prastara (at once) into the
fire, the sacrificer would speedily go to yonder world.
In this way, however, the sacrificer will live long ; and
what the full measure of human life here on earth is,
for that he takes this (single stalk) therefrom.
17. Having held (the prastara) for a moment, he
throws it into the fire: whither his (the sacrificer’s)
one (part of) self (or, body)! went, thither he thereby
causes it to go?, But were he not to throw it into
the fire, he would cut off the sacrificer from (yonder)
world. In this way, however, he does not cut off
the sacrificer from (yonder) world.
18. He throws it (with its top) to the east, for the
east is the region of the gods; or to the north, for
the north is the region of man. With the fingers
only they should smooth it down, not with pieces of
wood; since it is with sticks that they pierce any
other corpse. Fearing, lest they should treat it in
the same way as any other corpse, they should
smooth it down with the fingers only, not with
pieces of wood. When the Hotz? recites the song
of praise,—
19. The Agntdhra says (to the Adhvaryu), ‘Throw
1 The itara 4tma in pars. 17 and 19 have to be taken correlatively.
3 That is to say, he makes sure that the sacrificer has really
obtained the object for which the sacrifice was undertaken,—the
right to go to the heavenly world after his death.
R 2
244 SATAPATHA-BRAHMANA.
17 and 19 have to be taken correlatively.
3 That is to say, he makes sure that the sacrificer has really
obtained the object for which the sacrifice was undertaken,—the
right to go to the heavenly world after his death.
R 2
244 SATAPATHA-BRAHMANA.
(the single stalk) after (the prastara)!’—‘ whither his
(the sacrificer’s) other self went, thither make it now
go,’ this is what he thereby says. [The Adhvaryu]
having thrown it silently after, touches himself’,
with the text (Vag. S. II, 16 f): ‘Guardian of the
eye art thou, O Agni; guard mine eye!’ In this
way also he does not throw himself into the fire
after (the prastara or sacrificer).
20. He (the Agntdhra) then says? (to the Adhvaryu), ‘Discourse together!’—he thereby says,
‘Make him (the sacrificer) discourse with the gods.’
[The Adhvaryu asks], ‘Has he gone (to the gods),
Agnidh ?’ whereby he says, ‘Has he really gone ?’—
‘He has gone!’ replies the other.—‘ Bid (the gods)
hear!’ by these words he (the Adhvaryu) means to
say, ‘Make him (the sacrificer) be heard, make him
be noticed by the gods!’—‘ May (one or they) hear
(sraushaé)!’ thereby he (the Agntdhra) means to
say, ‘They know him, they have recognised him.’
Thus the Adhvaryu and the Agntdhra lead the
sacrificer to the world of the gods.
21. He (the Adhvaryu) then says, ‘Good-speed to
the divine Hotrvzs*!’ The divine Hotvis assuredly
are these enclosing-sticks, since these are Agnis
(fires): it is to them that he thereby bids goodspeed, and therefore he says, ‘good-speed to the
1 He touches himself near the heart, or, according to Vaidyanatha,
he touches his eyes. After this he has, as usual, to touch the lustral
water. See p. 2, note 2.
* Here begins the samyuvika ; see p. 241, note I.
’ ‘Svagé dafvya hétribhyas. ’ The form daivy4 seems to ‘have
become fixed before hotrz, in consequence of its frequent use,
especially in the Aprt hymns, as nom. acc. dual dafvya hétar4;
and in the invocation of the Ida, as nom. plur. dafvy4 hétéraA.
1 KAwpDA, 8 ADHYAYA, 3 BRAHMANA, 25. 245
divine Hotv7s !’—‘ Success (svasti) to the human!’
thereby he desires that this human Hotr7 may not
fail.
22, He now throws the enclosing-sticks into the
fire. The middle enclosing-stick he throws first,
with the text (Vag. S. II, 17 a), ‘The stick which
thou laidst around thee, O divine Agni, when thou
wert concealed by the Pais, I bring thee for thy
pleasure; may it not prove faithless to thee !’—With
(ib. b), ‘Approach ye the place beloved of Agni!’
he throws the two others after it.
23. He then? seizes the guhd and the upabhvzt
at the same time. For on the former occasion?,
when he anoints (the prastara—sacrificer), he makes
him an oblation, thinking, ‘ May he, as an oblation, go
to the world of the gods!’ for this reason he seizes
the guh and the upabhr7t at the same time.
23. He then? seizes the guhd and the upabhvzt
at the same time. For on the former occasion?,
when he anoints (the prastara—sacrificer), he makes
him an oblation, thinking, ‘ May he, as an oblation, go
to the world of the gods!’ for this reason he seizes
the guh and the upabhr7t at the same time.
24. He seizes them for the Visve Dev44 (the Allgods). For, assuredly, when any sacrificial food is
taken without being announced to any one deity,
then all the gods think that they have a share in it.
Now when he takes that sacrificial food, the (residue
of ) butter, he does not announce it to any one deity ;
and hence he takes up (the two spoons) for the
Visve Deva, and thus makes that (residue of
butter) the vaisvadeva® at the haviryagia.
25. He seizes them, with the text (V4g. S. II, 18),
' Here begins the offering of the remains (samsrava) of butter ;
see p. 236, note 2.
? See par. 14 above.
* The author again connects the havis-offering with the more
solemn Soma-sacrifice; the third, or evening, libation of Soma
being supposed to belong to the Visve Devah; cf. Vig. S. XIX, 26;
Ait. Br. VI, 4.
246 SATAPATHA-BRAHMANA.
‘ The residue (of the butter) ye have for your share,
ye, mighty by (this) food!’ the residue, of course,
is that which remains ;—‘O ye gods, staying on the
prastara, and representing the enclosing-sticks};’
for both the prastara and the enclosing-sticks have
been thrown into the fire ;—‘AI1 of you, applauding
this speech,’ thereby he makes it the vaisvadeva
(belonging to the Visve Deva) ;—‘ Be seated on this
couch of grass (barhis) and enjoy yourselves!
Svah4! V4?!’ as one offers what has been consecrated by ‘vashazd, this (residue) thereby becomes
such for him (the sacrificer).
26. For whomsoever they take the sacrificial food
from a cart, for him they unyoke (the spoons, by
placing them) on the yoke of that cart, thinking,
‘Where we yoke, there we also unyoke $;’ for from the
same place where they yoke, they also unyoke. For
him, on the other hand, for whom they take it from
a jar, (they unyoke the spoons, by placing them) on
the wooden sword, thinking,‘ Where we yoke, there
we also unyoke;’ for from the same place where
they yoke, they also unyoke.
27. Yoke-fellows, indeed, are these two spoons
for the sacrifice : he yokes them when he starts * (or,
1 Paridhey 4A, literally ‘ye who are to be laid around;’ according
to Mahfdhara=paridhibhavas. The Kanva text has paridhayaA, ‘enclosing-sticks.’ The Black Yagus (Taitt. S.I, 1, 13, 2)
has ‘barhishadaA (sitting on the barhis)’ instead.
2 The original meaning of this sacrificial call, as of the apparently
allied vasha/, vausha/, appears to be, ‘May he (Agni) carry it
(the oblation to the deity)!’ Cf. p. 88, note 2..
5 See I, 1, 2, 8.
S.I, 1, 13, 2)
has ‘barhishadaA (sitting on the barhis)’ instead.
2 The original meaning of this sacrificial call, as of the apparently
allied vasha/, vausha/, appears to be, ‘May he (Agni) carry it
(the oblation to the deity)!’ Cf. p. 88, note 2..
5 See I, 1, 2, 8.
* This seems to refer to the time when he gets the spoons ready
for their sacred use. He then wipes them with sacrificial grass ;
that is, he, as it were, rubs down the horses before starting on
his journey to the world of the gods. See p. 68, note 1.
I KANDA, 9 ADHYAYA, I BRAHMANA, I. 247
first uses them). Now, were he only to release
(unyoke) either of them after putting it down, it
would fall down just as a draught animal? (would,
if made to lie down before being unyoked). At the
Svish¢akvzt these two undergo an unyoking: he
then lays them down, and so unyokes them. He
then yokes them again, at the after-offerings. Having
performed the after-offerings, he effects another unyoking: he lays them down, and so unyokes them.
Thereupon he yokes them again when he seizes
them both at the same time; and when he has
travelled over the way for which he has yoked
them, he unyokes them. After the sacrifice offspring
(is produced). Hence this man yokes (unites), and
then unyokes, and again yokes them; and when he
has travelled over the way for which he yoked them,
he finally unyokes them. He lays (the spoons)
down, with the text (Vag. S. II, 19 a), ‘Fond of
butter are ye; protect the two yoke-fellows! gracious
are ye: lead me to grace!’ whereby he says, ‘good
are ye: lead me to goodness!’
NintH ApuyAya. First BRAHMANA.
1. Now? when (the Adhvaryu) says, ‘The divine
Hotrzs are summoned for the proclamation of success,
1T adopt the interpretation of Harisvamin, who translates
avarkhet by adhak patet. The St. Petersb. Dict. apparently
proposes ‘he would unharness them, as he would unharness a
horse (or team).’ According to Harisvamin, the author here controverts the view of the Xarakas (farakasruti), who apparently
taught that the (symbolical) unharnessing of the spoons should
succeed their being laid down on the yoke; while our author
maintains that the unharnessing should precede the laying down.
* The author now proceeds to give in detail the formulas to
be recited by the Hotr? during the ceremonies treated in the preceding Brahmama (see p. 236, note 2); pars. 1-23 treating of the
sOktavaka; pars. 24-29 of the samyuvdka.
248 SATAPATHA-BRAHMANA.
the human one is called upon for the song of praise
(stkta-v4ka);’ and when the Hotvz thereupon recites,
he recites good words only’: he thereby invokes
a blessing on the sacrificer. It is indeed after the
sacrifice that he thus invokes a blessing. A twofold
reason there is for his invoking the blessing after
the sacrifice.
It is indeed after the
sacrifice that he thus invokes a blessing. A twofold
reason there is for his invoking the blessing after
the sacrifice.
2. He who sacrifices, assuredly, is the producer
of the sacrifice, since it is by his order that the
priests spread it, that they produce it. He (the
Hotrz) now invokes a blessing; and that blessing
invoked by him, the sacrifice, on its part, realises
for this (sacrificer), knowing as it does that he has
produced it. For this reason he invokes a blessing
after the sacrifice.
3. He who sacrifices, assuredly, pleases the gods.
Having pleased the gods by that sacrifice,—that is,
partly by Azk-verses, partly by Yagus-formulas, and
partly by oblations,—he obtains a share among them.
When he has obtained a share among them, then
(the Hotrz) invokes a blessing (on him); and that
blessing, invoked by him, the gods realise for this
(sacrificer), knowing as they do that he has pleased
them. For this reason also he invokes a blessing
after the sacrifice.
4. He intones ?,—‘ Successful this has turned out,
O heaven and earth—,’ for successful indeed it has
turned out, when one has completed the sacrifice. —
‘We have completed the song of praise, and the
1 SQktaiva tad &ha, which the commentator paraphrases by
sQiktany Aha. It is apparently intended as an explanation of the
term sfiktavaka. The word sikta here has exceptionally the
accent on the penultimate.
+ See p. 240, note 2. The formulas are given Taitt. Br. III, 5,
10; Asv. S.I, 9,1.
1 KANDA, 9 ADHYAYA, I BRAHMANA, 5. 249
utterance of worship’, for indeed these two, the
singing of praises and the utterance of worship,
form the sacrifice: and accordingly he thereby says,
‘We have accomplished the sacrifice, we have obtained possession of the sacrifice—‘ Thou, O Agni,
art the voice of praise at the listening? of heaven
and earth,’ he thereby says to Agni, ‘Thou art the
voice of praise, while heaven and earth listen. —‘ May
heaven and earth be propitious to thee, O sacrificer,
at this sacrifice!’ whereby he says, ‘May heaven
and earth abound in food for thee, O sacrificer, at
this sacrifice.’
5. ‘They, propitious to the cattle®, profuse in
gifts,’ he thereby says, ‘ May they both be propitious
to the cattle, and profuse in gifts. —' They, the fearless and inscrutable ‘;’ he thereby says, ‘Mayest thou
not be afraid of anybody ; may no one obtain before
thee this thy wealth!’
1 «Sfktavakam uta namovakam.’ Our author seems to refer
these terms to the Azk-verses and the Yagus-formulas used during
the sacrifice. SAyana, on Taitt. S. II, 6, 9, takes ‘namovaka’ in a
more restricted sense; viz. as referring to the formula ‘namo devebhyad.’ Both the Black Yagur-veda and Asv. S. add ‘ridhyasma
siktofyam,’ which has probably to be taken in the sense of ‘ May
we accomplish that which is expressed in the sfktas.’ [SAayama,
‘ May we succeed with the sikta yet to be pronounced.’]
as referring to the formula ‘namo devebhyad.’ Both the Black Yagur-veda and Asv. S. add ‘ridhyasma
siktofyam,’ which has probably to be taken in the sense of ‘ May
we accomplish that which is expressed in the sfktas.’ [SAayama,
‘ May we succeed with the sikta yet to be pronounced.’]
® For upasruti? the Black Yagur-veda has upasrito, which
Sayama explains, ‘Since thou art established in heaven and earth,
thou art able to recite the s{ikta.’
® Samgavi seems to be a corruption of Samgayi (propitious to
the household), which is the reading of the Black Yagur-veda and
Asv. S. (cf. Rig-veda IX, 97, 17).
* ? Apravede, according to SAéyava, on Taitt. S. I, 1, 13, in an
active sense, ‘they who do not tell of, do not betray, our faults’
(hence ‘verschwiegen,’ reticent, discreet, St. Petersb. Dict.) ‘Difficult to obtain,’ Harisvamin. Our author apparently takes it in the
sense of ‘not obtained before.’
250 SATAPATHA-BRAHMANA.
6. ‘They, of wide abode, the afforders of safety;’
he thereby says, ‘May they both be possessed of
wide abodes and exempt from danger.—‘ They,
the rain-skied, the water-pouring, he thereby says,
‘May they both be possessed of rain.’
7. ‘They, the genial and beneficent ;’ he thereby
says, ‘May they both be genial and beneficent.’—
‘They, the rich in sap and substance ;’ he thereby
says, ‘ May they both abound in moisture and afford
the means of subsistence.’
8. ‘They, of easy access and good abode;’
he thereby says, ‘May yonder (sky), which thou
approachest from below, afford thee easy access;
may this (earth) on which thou abidest (or movest)
afford thee good abode.’—‘ With their knowledge—,’
thereby he says, ‘Both of these approving—’
9. ‘Agni has graciously accepted this oblation,
he has grown in strength, he has acquired greater
power,’ he thereby refers to Agni’s butter-portion.—
‘Soma has graciously accepted this oblation, he has
grown in strength, he has acquired greater power,’
he thereby refers to Soma’s butter-portion.—‘ Agni
has graciously accepted this oblation, he has grown in
strength, he has acquired greater power,’ he thereby
refers to the indispensable cake which is (offered) on
both occasions (the new and full-moon sacrifice).
10. And in the same way according to the respective deities. ‘The butter-drinking gods have
graciously accepted the butter, they have grown in
strength, they have acquired greater power;’ thereby
he refers to the fore-offerings and after-offerings ; for
the butter-drinking gods truly are the fore-offerings
and after-offerings—‘Agni, by virtue of his Hotv7ship, has graciously accepted this oblation, he has
I KANDA, 9 ADHYAYA, I BRAHMANA, 13.251
grown in strength, he has acquired greater power ;’
thereby he refers to Agni, in virtue of his Hotvzship.
With ‘has graciously accepted’ he thus enumerates
those deities to whom offering has been made: in
saying ‘Such a one has graciously accepted the
oblation, such a one has graciously accepted the
oblation, he accordingly prays for the accomplishment of the sacrifice ; for whatever oblation the gods
graciously accept, by that he gains great things:
hence he says, ‘(he) has graciously accepted it.’
And ‘(he) has grown in strength’ he says, because
what the gods delight in, they make mountain high:
for this reason he says ‘(he) has increased.’
11. ‘(He) has acquired (lit. made for himself)
greater power’ he says; for assuredly the power
of the gods is the sacrifice: it is the latter therefore
which they make still greater; and for this reason he
says ‘(he) has acquired greater power.’
12. ‘May he prosper in this sacrifice which goes to
the gods!’ he thereby says, ‘ May he be successful in
this sacrifice which goes to the gods. —‘ Thus prays
this sacrificer, N. N.';’ here he gives the name, and
thereby makes him directly successful in his prayer.
13. ‘He prays for long life, what there (viz. at
the invocation of the id4)* was (called implicitly)
‘future worship of the gods,’ that is here (called).
expressly ‘long life.’
1 Asv. S. reads twice asau ‘N.N., N.N.;’ and the commentary
remarks that the Hotr? has here to pronounce both the ordinary
name of the sacrificer, and his nakshatra name (i.e. the mystic
name given him for the duration of the sacrifice, and derived from
the respective lunar mansion, or its tutelary deity). This practice
was probably not yet in vogue in the time of our author. Cf. Weber,
Nakshatra II, p. 316 seq.
® See I, 8,1, 30 seq.
252 SATAPATHA-BRAHMANA.
14. ‘He prays for abundant offspring, —what then
was ‘more abundant offering,’ that is here expressly
‘abundant offspring.’ He who proceeds in this way
will ensure dominion. He may, however, say, ‘He
prays for future worship of the gods,’ for thereby
(he ensures) long life, offspring, cattle 1.
15. ‘He prays for more abundant offering, thereby
(he prays for) that same object. ‘He prays for
dominion over his co-evals (or countrymen);’—his
co-evals, doubtless, are his vital airs, for he is born
along with his vital airs: hence he thereby prays
for vital airs,
16. ‘He prays for a heavenly abode ;’—he who
sacrifices assuredly sacrifices with the desire that
there may be for him also (a place) in the world of
the gods: he thereby confers on him a share in the
world of the gods*. ‘May he obtain, may he
accomplish what he prays for through this offering !’
he thereby says, ‘ May all, that he prays for through
this offering, be fulfilled to him!’
‘May he obtain, may he
accomplish what he prays for through this offering !’
he thereby says, ‘ May all, that he prays for through
this offering, be fulfilled to him!’
17. These five prayers for blessings he offers now,
and three (he offered) at the id4, these are eight.
Of eight syllables, truly, consists the gayatrf metre,
and the gayatrt means vigour: hence he thereby
imparts vigour to the prayers.
18. Let him not offer more than these; for if he
offered more, he would do what is in excess; and
what is in excess at the sacrifice, that remains over
1 The ritual of the Black Yagur-veda (Taitt. Br. III, 5, 10; Taitt.
S. II, 6, 9, 7) and the Asv. S. prescribe both these formulas. The
order of formulas also, as there given, differs somewhat from that
of our work.
? The Black Yagur-veda and Asv. S. insert here, ‘He prays for
all that is dear to him,’
I KANDA, 9 ADHYAYA, I BRAHMANA, 21. 253
for the benefit of his spiteful enemy: hence he
should not offer more (prayers) than these.
19. Even less,—seven (he may offer)—‘ May
the gods vouchsafe him that!’ he thereby says,
‘May the gods grant him that.’—‘ May the god
Agni solicit that from the gods, we men from Agni—,’
he thereby says, ‘May the god Agni solicit that
from the gods, and we will then solicit it for this
(sacrificer) from Agni—’
20. ‘—What was searched for and found ?;’ they
indeed searched for the sacrifice, and found it : therefore he says, ‘what was searched for and found.’—
And ‘may both heaven and earth guard this one
(enam) from anxiety!’ he thereby says, ‘may both
heaven and earth protect him from suffering.’
21. Here now some say, ‘And may both heaven
and earth guard me (m4°)...,’ arguing that in this
way the Hotsz does not exclude himself from the
benediction. Let him not, however, say this; for,
surely, the benediction at the sacrifice is for the
sacrificer: what then have the officiating priests to
do with it? Whatever blessing the officiating priests
invoke at the sacrifice, that is for the sacrificer only.
On the other hand, whoever says, ‘and may both
heaven and earth guard me.. .,’ does not establish
1 That is, if he chooses to omit the second formula mentioned in
par. 14.
2 <Ishéam ka vittam ka.’ This is also the reading of the Asv. S.
(?‘What was wished for and obtained’). The Kanva text reads
‘ishtam ka vittam Aabhfit.’ Our author seems here to refer to the
legend in I, 5, 2, 6 seq., or to that in I, 6, 2, r seq. The reading of
the Black Yagus, ish/am ha vitam ka, ‘what has been offered up and
accepted (eaten by the gods),’is probably the original and correct one.
3’ The Kaava recension, the Black Yagur-veda, and Asv. S. read
no, ‘us.’
254 SATAPATHA-BRAHMANA.
that blessing anywhere: let him therefore say, ‘and
may both heaven and earth guard this one. ...’
22. ‘Hither lies the course of any boon;’ he
thereby makes over to this (sacrificer) whatever is
excellent in the sacrifice: for this reason he says,
‘hither lies the course of any boon.’
that blessing anywhere: let him therefore say, ‘and
may both heaven and earth guard this one. ...’
22. ‘Hither lies the course of any boon;’ he
thereby makes over to this (sacrificer) whatever is
excellent in the sacrifice: for this reason he says,
‘hither lies the course of any boon.’
23. ‘And this adoration (shall be offered) to the
gods!’ having attained the completion of the sacrifice,
he thereby renders adoration to the gods: for this
reason he says, ‘and this adoration to the gods!’
24. Thereupon he pronounces the ‘All-hail and
blessing’ (sam-yos)'. Now it was Samyu BArhaspatya who perceived, in its true nature, the consummation of the sacrifice. He went to share in
the world of the gods. Thereupon that (knowledge)
was entirely lost to men. .
25. It then became known to the Avshis, that Samyu
Barhaspatya had perceived, in its true nature, the
consummation of the sacrifice, and had gone to share
in the world of the gods. By pronouncing the samyo4, they attained to that same consummation of the
sacrifice which Samyu Barhaspatya had perceived ;
and to that same consummation of the sacrifice,
which Samyu Barhaspatya had perceived, this (Hotv2)
1 See p. 247, note 2. The original meaning of the terms
sam yos, as they occur in the Rig-veda, is happily rendered by
Professor Max Miller (Translation of the Rig-veda, I, p. 182) by
‘health and wealth.” In the sacrificial ceremonial a deeper significance has come to be attached to this benedictory formula, for
which it is difficult to find an exact equivalent. The entire samyuvaka, as here given, forms part of a khila to the last book of the
Rik-Samhit&; cf. Max Miiller’s edition, vol. vi. p. 32; A. Weber,
Ind. Stud. IV, p. 431. The Black Yagus version of the legend
regarding Samyu Barhaspatya (Taitt. S. II, 6, 10) is quite different
from ours; they were both invented to explain sam yos.
I KANDA, 9 ADHYAYA, I BRAHMANA, 29. 255
attains by pronouncing the sam-yo&. For this
reason he pronounces the ‘All-hail and blessing.’
26. He intones, ‘We long for that All-hail and
blessing (sam-yod);’ whereby he says, ‘We long for
that consummation of the sacrifice which Samyu
Barhaspatya perceived.
27. ‘Success to the sacrifice, success to the lord
of sacrifice!’ he who wishes for the consummation
of the sacrifice, thereby wishes success to the sacrifice and success to the lord of sacrifice.—‘ Bliss
(svasti) to us, bliss to men!’ he thereby says,
‘May we enjoy bliss among the gods, bliss among
men !’—‘ May the means of salvation ascend on
high!’ he thereby says, ‘May this sacrifice secure
for us the world of the gods!’
28. ‘ All-hail, for us, to the two-footed, all-hail to
the four-footed!!’ for so far as the two-footed and
the four-footed (extend), so far does this universe (extend). Having now attained the consummation of
the sacrifice, he bids All-hail to this (sacrificer), and
for this reason he says, ‘All-hail, for us, to the twofooted, all-hail to the four-footed!’
Having now attained the consummation of
the sacrifice, he bids All-hail to this (sacrificer), and
for this reason he says, ‘All-hail, for us, to the twofooted, all-hail to the four-footed!’
29. He then touches (the earth) thus with this
(finger)? Non-human, verily, he becomes at the
1 This formula occurs almost identically in Rig-veda VI, 74, 1;
VII, 54,15; (IX, 69, 7.) Cf. Max Miller, Translation of the Rigveda, I, p. 180, where attention is drawn to a somewhat similar
phrase in the Umbric prayers of the Eugubian tables.
* In Katy. III, 6, 21 the touching of the altar is prescribed, with
the text Vag. S. II, 19b; the commentators differ as to whether
the sacrificer or the Adhvaryu is to do this. The Kaava Samhita
omits that formula, and hence assigns this touching to the Hotr#.
Harisvimin remarks that the Hotr touches the earth with the
little finger of his right hand, as stated in the Kava recension.
The latter reads ‘with the little finger.’ No mention is made in
the Asv. S. of this touching of the earth on the part of the Hotr7.
256 SATAPATHA-BRAHMANA.
time when he is chosen for the office of sacrificial
priest; and, this earth being a safe standing-place,
he thereby (viz. by touching the earth) stands
on this safe standing-place; and he thereby also
again becomes human: for this reason he thus
touches (the earth) with this (finger).
Seconp BRAHMANA.
Tue PatnisamyAcas.
1. Being about to perform the patntsamy4égas',
they betake themselves back to the G4rhapatya fire.
The Adhvaryu takes the guhf and sruva, the Hot7z
the veda, and the Agntdhra the butter-(melting) pot.
2. Here now the Adhvaryu, according to some,
passes the Ahavantya on the east side. Let him
not, however, do this; for were he to walk on that
side, he would be outside the sacrifice.
3. According to others, the Adhvaryu walks (so
as to pass) behind the (sacrificer’s) wife?. Let
him not, however, do this either; for verily the
Adhvaryu is the fore-part, and the wife is the hindpart of the sacrifice: hence, if he were to pass so,
it would be as if one were to put his head behind;
and he (the Adhvaryu) would be outside the sacrifice.
' The meaning of the term seems to be ‘offerings made (to some
deities) along with the wives (of the gods);’ the deities to whom the
four offerings are made, being Soma, Tvash/ri, the Devapatnyah (wives of the gods), and Agni Grshapati.
2 The lady of the house occupies a seat south-west of the
Gfrhapatya fire. See I, 3,1,12. The Adhvaryu now sits down
with raised knees (south of her, with his face to the north-east).
K4ty. III, 7,5. The Agntdhra sits down in the same way north of
the fire, with his face to the south, and the Hotr?' in the middle; cf.
Hillebrandt, Neu- und Vollm. p. 1g1.
I KANDA, 9 ADHYAYA, 2 BRAHMANA, 7. 257
K4ty. III, 7,5. The Agntdhra sits down in the same way north of
the fire, with his face to the south, and the Hotr?' in the middle; cf.
Hillebrandt, Neu- und Vollm. p. 1g1.
I KANDA, 9 ADHYAYA, 2 BRAHMANA, 7. 257
4. According to -others, the Adhvaryu passes
between the wife (and the G4rhapatya fire). Let
him not, however, do this either; for were he to
pass that way, he would cut off the wife from the
sacrifice. Along the east side of the Garhapatya
and the inner side of the Ahavantya (he passes) ;
for thus he is not outside the sacrifice; and as before, in walking forward (to the Ahavantya), he passed
along the inner side, so he now also takes that path.
5. They now perform the patnisamy4gas. From
the sacrifice offspring is assuredly produced; and
(that offspring) produced from the sacrifice is produced from union; and (the offspring) produced
from union is produced after (in consequence of) the
completion! of the sacrifice: hence one thereby (i.e.
by the patntsamzy4gas) causes that (offspring) to be
produced by means of a productive union after the
completion of the sacrifice. And so now also offspring is produced by means of a productive union
after the completion of the sacrifice. This is why
they now perform the patntsamyagas.
6. He makes offering to four deities. Four doubtless means a couple; for a couple means a pair
(dvandva, lit. two and two), and two and two indeed they are: thus a productive union is thereby
effected; and accordingly he makes offering to four
deities.
7. He makes (the offerings) of butter for sacrificial food. Butter indeed means seed: hence he
thereby scatters seed, and therefore makes them of
butter for sacrificial food.
1 Or, ‘is produced from the hind-part of the sacrifice,’ i.e. from
the sacrificer’s wife, seated behind the altar, see par. 3.
(12] Ss
258 SATAPATHA-BRAHMANA.
8. In a low voice they engage in this (performance)#. Secretly, doubtless, union takes place;
and secretly also (takes place) what (is spoken) in
a low voice: this is why they perform in a low
voice. ;
9. He first makes offering to Soma. Soma
indeed means seed; hence he thereby scatters seed:
this is why he makes offering to Soma.
10. He then makes offering to Tvash¢rz. Now,
it is Tvash¢vz who transforms seed which is scattered. Accordingly it is he who transforms the seed
now scattered?: this is why he makes offering to
Tvashérz.
11. He then makes offering to the wives of the
gods. In the wives, in the womb, the seed assuredly
is planted, and thence it is produced; hence he
thereby plants the seed in the wives, in the womb ;
and thence it is produced: for this reason he makes
offering to the wives of the gods.
12. When he offers to the wives of the gods, he
shuts (the fire) out from view on the eastern side ;
for, up to the time when they offer to the samish/ayagus, the deities continue waiting, thinking, ‘ This
12. When he offers to the wives of the gods, he
shuts (the fire) out from view on the eastern side ;
for, up to the time when they offer to the samish/ayagus, the deities continue waiting, thinking, ‘ This
1 The Adhvaryu calls on the Hotr?: ‘For Soma (Tvashér1, &c.
respectively)’ (in a low voice)—‘ recite!’ (aloud). The Hotz? then
recites the invitatory prayer (anuvaky4, for which see Asv. St.
I, 10, 5) in a low voice, except the concluding ‘om!’ which he pronounces aloud. The Adhvaryu now calls on the Agnidhra, who
responds with ‘Astu srausha/’ Thereupon the Adhvaryu calls on
the Hotr1, ‘For Soma,’ &c. (in a low voice),—‘ pronounce the
offering prayer!’ (aloud); and the Hotr‘ recites the y4gy4, in a low
voice, except the concluding ‘Vausha/,’ which is pronounced aloud,
and simultaneously with which the Adhvaryu pours the oblation
(consisting of four ladlings of butter from the butter-pot into the
guhfi, by means of the sruva) into the fire.
* He does so in his capacity of divine artificer and architect.
I KANDA, 9 ADHYAYA, 2 BRAHMANA, 15. 259
he must offer up to us!’ He thereby conceals (this
offering) from them; and accordingly Yag#avalkya
says, ‘Whenever human women here eat! (they do
so) apart from men.’
13. He then makes offering to Agni, the householder. Agni, indeed, is this world: hence it is for
this world that he thereby produces offspring and
that this offspring is produced : this is why he makes
offering to Agni, the householder.
14. This (ceremony) concludes with the id4*; for
here are neither enclosing-sticks nor the prastarabunch. For on that occasion when he wishes the
sacrificer good-speed (svag4)® by (offering) the prastara, good-speed is at the same time wished to this
consort also, since the wife comes (immediately) after
the husband. But were he to use a substitute for the
prastara-bunch, he would produce lassitude (in the
wife): for this reason this (ceremony) should conclude with the id4. Nevertheless a substitute for
the prastara is (optionally) made.
15. If he choose to use a substitute for the prastara, he thereby wishes the wife good-speed just as
1 Gighatsanti, ‘eat greedily, swallow their food.’ The K4zva
text does not mention YAgviavalkya, but merely says, ‘hence
women also here swallow their food apart from men.’
2 The id4-ceremony (I, 8, 1, 18) is repeated after the patntsamyagas, together with the Samyuv4ka and the offering of remains,
but with special reference to the mistress of the house. Since the
prastara-bunch and the enclosing-sticks have already been consumed by the fire, the Siktavaka is omitted on the present
occasion ; the Adhvaryu merely throwing a stalk of the reed-grass
of the veda into the fire, as a substitute for the stalk of the prastara
(representing the sacrificer).
> See I, 8, 3, rx seq.
260 SATAPATHA-BRAHMAMA.
he wishes the sacrificer good-speed by means of
the prastara.
> See I, 8, 3, rx seq.
260 SATAPATHA-BRAHMAMA.
he wishes the sacrificer good-speed by means of
the prastara.
16. If he choose to use «u substitute for the prastara, he plucks out one stalk from the veda, and
anoints its top in the guhd, its middle part in the
sruva, and its lower end in the butter-pan.
17. The Agntdhra then says, ‘ Throw (it) after"!
[The Adhvaryu] having thrown it silently after (the
prastara into the fire), touches himself, with the text
(Vag. S. II, 16 f), ‘Guardian of the eye art thou, O
Agni, guard mine eye!’ and in this way he avoids
throwing himself after (the prastara into the fire).
18. He (the Agntdhra) then says (to the Adhvaryu), ‘Discourse together!’ (The Adhvaryu says),
‘Has he gone (to the gods), Agnidh?’ ‘He has
gone!’ ‘Bid (the gods) hear!’ ‘May (one or they)
hear!’ ‘ Good-speed to the divine Hotzzs! Success
to the human!’ [Then the Adhvaryu to the Hotzz],
‘Pronounce the “ All-hail and blessing !”’
19. Thereupon? he (the Adhvaryu) seizes at the
same time the guhd and sruva. On the former
occasion® indeed, by anointing (the prastara), he
1 See I, 8, 3, 19 seq.
2 That is, after the Hotri has again recited the Samyuvaka, in
the same way as above, I, 9, 1, 26-29.
5 Viz. at the offering of the remains of butter (I, 8, 3, 23), of which
the present ceremony is the counterpart. Dr.Hillebrandt, Neu- und
Vollm. p. 160, (after a scholiast) calls this modification Pragraha- ~
homa (offered to Agni adabdhayu asitama). According to Katy.
III, 7,18; 19, this ceremony is followed by the performance, in the
Dakshiwa fire, of two(guhoti) oblations of butter, to Agni samvesapati
and Sarasvatt respectively (see the formulas Vag. S. II, 20 b, c);
and the pish/alepa-4huti to the Visve Dev44, being an offering of
the remnants of dough, left from the preparation of the sacrificial
cakes. These offerings would then be succeeded by the ceremonies
treated in par. 21 seq.
I KANDA, 9 ADHYAYA, 2 BRAHMANA, 23. 261
made (the sacrificer) an oblation, thus thinking,
‘May he go to the world of the gods as an oblation!’ For this reason he now seizes the guhfi and
sruva at the same time.
20. He seizes them for Agni, with the text
(Vag. S. II, 20 a), ‘O Agni, unimpaired in vigour,
far-reacher |’ because Agni is immortal, he says,
‘unimpaired in vigour;’ and because Agni is farthestreaching, he says, ‘ far-reacher'.’—‘ Guard me from
the thunderbolt! guard me from bonds! guard me
from defective sacrifice! guard me from noxious
food !’ he thereby says, ‘Protect me from all kinds
of injury !’—‘Make our nourishment free from
poison !’—nourishment means food : ‘make our food
wholesome, faultless!’ this is what he thereby says.—
‘In the lap, pleasant to sit in;’ he thereby says, ‘ in
thyself’—‘ Sv4h4! V4f!’ since one offers what has
been consecrated by ‘vashazZ,’ this (residue of butter)
thereby becomes such for him.
V4f!’ since one offers what has
been consecrated by ‘vashazZ,’ this (residue of butter)
thereby becomes such for him.
21. The mistress then unties the veda-bunch.
The altar (vedi) assuredly is female and the veda
is male. For union the veda was made: and accordingly when he touches (the altar) with it during
the sacrifice, a union productive of offspring is
thereby effected.
22. And (the reason) why it is the mistress who
unties the veda (is this): the mistress is female and
the veda is male; consequently a union productive
of offspring is thereby effected: this is why the
mistress unties the veda.
23. She unties it. Should she wish to do so
1 Harisvamin derives asitama and asish/fa from as, ‘to eat’
(instead of from as, ‘to reach, penetrate’), hence ‘the greatest
eater.” Mahfdhara gives both derivations.
262 SATAPATHA-BRAHMANA.
with a Yagus-text, let her do so with this one (V4g.
S. II, 21 a), ‘The Veda art thou: whereby thou,
O divine Veda, hast become Veda for the gods,
thereby mayest thou become Veda for me?!’
24. (The Hotv2) strews it (from the Garhapatya)
as far as (the east end of) the altar?; for the altar is
female and the veda is male; and from behind the
male approaches the female: from behind (i. e. west)
he accordingly causes it (the altar) to be approached
by that male, the veda. For this reason he strews
(the grass of the veda) as far as (the east end of)
the altar.
Conciupinc CEREMONIES.
25. He (the Adhvaryu) now makes the samish/éayagus-oblation, thinking, ‘In the east my sacrifice
shall be completed!’ Were he to perform the
samishéayagus-oblation first and then the patnitsamy4gas, that sacrifice of his would be completed
in the west (behind the sacrificer)*: hence he makes
1 According to Katy. III, 8, 2, the lady thereupon unties the
grass-cord with which she was girt (see I, 3, 1, 12), with the text,
‘I free myself from Varuma’s noose wherewith the gracious Savitr7
bound me; place me unscathed, together with my husband, in the
lap of eternal law, in the world of righteousness!’ Asv.I, 11, 3,
however, assigns this ceremony to the Hotr?; and no doubt rightly,
since it is not mentioned by our author, and the Vag. S. does not
give the formula. Thereby also the original form of the text (Rigveda X, 85, 24), ‘I free thee,’ &c., is preserved. Mahfdhara on
Vag. S. here takes ‘veda’ either in the sense of ‘the Veda (Ark,
&c.), or as ‘the knower.’ Perhaps it should rather be taken as
‘the obtainer.’
2 Thus 4 veded is explained by Harisvimin (according to
comm. on K4ty. III, 8, 3). Others take it in the sense of ‘up to
where the barhis begins.’
5 The patnisamy4gas were performed in the Garhapatya fire,
-and therefore west of the altar; and on their completion, the priests
betake themselves back to the Ahavantya.
I KANDA, 9 ADHYAYA, 2 BRAHMANA, 28. 263
the samish¢ayagus-oblation at this particular time,
thinking, ‘In the east my sacrifice shall be completed!’
I KANDA, 9 ADHYAYA, 2 BRAHMANA, 28. 263
the samish¢ayagus-oblation at this particular time,
thinking, ‘In the east my sacrifice shall be completed!’
26. Now as to why it is called samish¢ayagus’:
whatever deities he invites through this (new or
full-moon) sacrifice, and for whichever deities this
sacrifice is performed, all those are thereby ‘sacrificed to together’ (sam-ishfa); and because he
now makes a (butter) oblation? to all those deities,
who have been ‘sacrificed to together, therefore
this (oblation) is called samishéayagus.
27. And again as to why he performs the samish¢ayagus: whatever deities he invites through this
sacrifice, and for whichever deities this sacrifice is
performed, they continue waiting until the samishéayagus is performed, thinking, ‘This he must offer to
us!’ These same (deities) he thereby dismisses in
due form; and whatever be the practice in their
case in accordance with that he has, in thus performing it, produced the sacrifice, and having thus
produced it he now establishes it safely where there
is a safe basis for it: this is why he performs the
samish¢ayagus.
28. He makes the offering, with the text (Vag.
S. II, 21 b), ‘Ye path-finding gods,—for the gods
1 The real original meaning of the term would rather seem to
have been ‘the formula marking the completion of the sacrifice,’
it having afterwards come to be applied to the oblation (to the
wind-god) itself. Cf. par. 30 and Weber, Ind. Stud. IX, 232.
9 Or rather, ‘because to all those deities to whom an ish/i (or
yagati-offering, made by the Adhvaryu standing south of the altar;
and followed or accompanied by the vasha/-call) has been offered
in common, he now makes an 4huti (or guhoti-offering, made by
him whilst standing north of the altar, with the svaha-call).’
264 SATAPATHA-BRAHMANA.
are indeed the finders of the path!;—‘ Having found
the path—, thereby he says, ‘having found the sacrifice ;;—‘ Walk in the path!’ thereby he dismisses them
in due form ;—‘O divine Lord of mind, this sacrifice—Svaha!—give to the wind!’ for the sacrifice,
indeed, is that blowing one (the wind). Having
accordingly prepared this (special) sacrifice, he thereby
establishes it safely in that (chief, full or new-moon)
sacrifice, and thus unites sacrifice with sacrifice: for
this reason he says, ‘Sv4h4! give (it) to the wind!’
29. He then offers up the barhis. The barhis,
truly, is this world, and the barhis (consists of)
plants: hence he thereby bestows plants on this
world, and these plants are safely established in this
world : for this reason he offers up the barhis.
30. This offering he makes as an additional one,
since the samishéayagus is the end of the sacrifice,
and consequently what comes after the samishéayagus is additional ; and because, in performing the
samishéayagus, he offers to those (deities?), and thence
additional unlimited plants are here produced.
31. He offers it, with the text (V4g. S. II, 22),
‘May the barhis combine with the sacrificial food,
with the butter! May Indra combine with the
Adityas, the Vasus, the Maruts, and the Visve
Deva! May what (has been offered with) ‘Sv4ha’
go up to the heavenly ether ?!’
32. Having thereupon walked round (from the
1 Mahidhara refers g4tu-vidaA and vittv4 to vid, ‘to know.’
2 According to Harisvamin, he does so, since that offering is
made for the sake of dismissing (satisfying) the deities.
5 Mahidhara interprets, ‘May Indra—together with the Adityas,
the Vasus, the Maruts, and the Visve Devi#—anoint the barhis
thoroughly with the havis-like ghee,’ &c.
I KANDA, 9 ADHYAYA, 2 BRAHMANA, 35. 265
north side of the Ahavantya fire) to the south,
he pours the praztt4-water’ out (on the altar).
Now, when he spreads the sacrifice, he yokes it.
But were he not to pour out (the praztt4-water),
the sacrifice, being unyoked, would, in moving backward, injure the sacrificer. In this way, however,
the sacrifice does not injure the sacrificer; and for
this reason he pours out the pravit4-water, after
walking round to the south.
33. He pours it out, with the text (Vag. S. II, 23 a),
‘Who? unyokes thee ? He unyokes thee! For whom
does he unyoke thee? For him he unyokes thee!
For plenty!’ He thereby announces to the sacrificer the highest prosperity. He pours it out with
the same (vessel) with which he brings it forward;
for wherewith they yoke the team, therewith they
also unyoke it: with the yoke-tie they yoke it, and
with the yoke-tie they unyoke it. By means of a
potsherd he now throws the refusé from the cleaning
of the rice? right under the black antelope skin;
. with the text (Vag. S. IT, 23 b), ‘The Rakshas’ share
art thou!’
34. Now the gods and the Asuras, both of them
sprung from Pragapati, were contending about this
sacrifice, (that is, their) father Pragdpati, the year.
‘Ours it (he) shall be! ours it shall be,’ they said.
35. Thereupon the gods obtained possession of
the whole of the sacrifice, and dispossessed those
1 See p. g, note 1.
2 Or, Pragdpati..., see I, 1, 1, 13, with note.
® See I, 1, 4, 23-24. According to the Paddhati on Katy. III, 8,
the Adhvaryu holds the deer-skin with his left hand over the utkara,
or heap of rubbish, and pours the refuse under the skin on the
utkara.
266 SATAPATHA-BRAHMANA,
g, note 1.
2 Or, Pragdpati..., see I, 1, 1, 13, with note.
® See I, 1, 4, 23-24. According to the Paddhati on Katy. III, 8,
the Adhvaryu holds the deer-skin with his left hand over the utkara,
or heap of rubbish, and pours the refuse under the skin on the
utkara.
266 SATAPATHA-BRAHMANA,
(Asuras) of it by (giving them) what was the worst
part of the sacrifice, to wit, with the blood of the
victim (they dispossessed them) of the animal sacrifice, and with the refuse of the rice of the haviryagia. ‘May they be duly dispossessed of the
sacrifice, they thought; for he indeed is duly
dispossessed, who is dispossessed even while obtaining a (worthless) share. He, on the other hand, who
is dispossessed without any share whatever, hopes
for a while, and when it occurs to him, he says,
‘What share hast thou given me?’ Hence what
share the gods set apart for those (Asuras), that
same share he now makes over to them in pouring
(the refuse of the rice) right under the black antelope skin. He thereby casts it into blind darkness,
where there is no (sacrificial) fire. And in the same
way he casts the blood of the victim into blind
darkness, where there is no fire; thinking, ‘Thou
art the Rakshas’ share!’ For this reason they use
not the gore of the victim (for sacrificial purposes),
since it is the Rakshas’ share.
THIRD BRAHMANA.
1. The sacrifice being now complete, he (the
Adhvaryu) walks round (the fire) to the south, and
pours out a vessel (of water); for thus it is
(poured out) towards north: therefore he pours
it out after walking round to the south. He who
sacrifices, doubtless, sacrifices with a desire that he
also may obtain a place in the world of the gods.
That sacrifice of his then goes forth towards the
world of the gods: after it follows the fee which he
gives (to the priests), and holding on to the priests’
fee (follows) the sacrificer.
I KANDA, 9 ADHYAYA, 3 BRAHMANA, 6. 267
2. That same path leads either to the gods or to
the fathers. On both sides two flames are ever
burning: they scorch him who deserves to be
scorched, and allow him to pass who deserves to
pass *. Now, water is (a means of) lustration: hence
he thereby lustrates that path.
3. A full (vessel) he pours out, because full means
all: hence he thereby lustrates that (path) by means
of the All. He pours it out continuously, uninterruptedly: hence he thereby lustrates that (path) in
a continuous, uninterrupted manner.
4. And again why he pours out a vessel (of
water) is: where anything is done wrongly at the
sacrifice, there they tear or wound it; and—water
being (a means of) lustration—he lustrates it by that
(means of) lustration, water; he heals it with water.
5. A full (vessel) he pours out, because full means
all: hence he thereby heals it by means of the
All. Continuously, uninterruptedly he pours it out:
hence he thereby heals it in a continuous (lasting),
uninterrupted manner.
5. A full (vessel) he pours out, because full means
all: hence he thereby heals it by means of the
All. Continuously, uninterruptedly he pours it out:
hence he thereby heals it in a continuous (lasting),
uninterrupted manner.
6. He (the sacrificer) intercepts it with his open
hands held together, while reciting the text (V4g.
1 Cf. Mah4bh. XII, 525,‘Two paths are known, one leading to
the gods, and one leading to the fathers;’ and ib. XIII, 1082,
‘That sun is said to be the gate of the paths leading to the gods;
and that moon is said to be the gate of the paths leading to the
fathers.’ See also Khand. Up. V, 3. In Sat. Br. VI, 6, 2, 4 the
gate of the heavenly world is said to be situated in the northeast; whilst that of the world of the fathers, according to XIII,
8, 1, 5, lies in the south-east. Cf. Kaushit. Up. I, 2 seq. (Max
Miller, Up. I, p. 274), ‘ Verily, the moon is the door of the heavenly
world,’ &c.
2 According to Harisv4min, they scorch him who has not fulfilled his duties, and allow him to pass who has done so.
268 SATAPATHA-BRAHMANA, P
S. II, 24), ‘We have united with lustre, with vigour,
with the bodies!, with the happy spirit. May
Tvashévz, the dispenser of boons, grant us riches,
and make even what was injured in our body!’
What was torn, that he thereby heals.
7. He then touches his face (with the water in
his hands). The reason why he thus touches his face
is twofold : water means ambrosia, and with ambrosia
he accordingly touches himself; also he thereby
transfers to himself that sacred work (the sacrifice):
for these reasons he touches his face.
8. He now strides the (three) Vishau-strides. He
who sacrifices assuredly gratifies the gods. In
gratifying the gods by that sacrifice—partly by xz&s,
partly by yagus, partly by oblations—he acquires
a share among them; and having acquired a share
among them, he goes to them.
9. And again why he strides the Vishustrides, is: Vishzu, truly, is the sacrifice, by
striding (vi-kram) he obtained for the gods that
all-pervading power (vikr4nti) which now belongs
to them. By his first step he gained this same
(earth), by the second this aérial expanse, and by
his last (step) the sky. And this same pervading
power Vishzu, as the sacrifice, obtains by his strides
for him (the sacrificer): for this reason he strides
1 That is, with the departed persons, the fathers; or, more
probably, with new bodies(?), cf. the funereal hymns, Rig-veda X,
14-18; especially X, 15,14; 16, 5; 14,8. Perhaps, however, it
would be better to construe, ‘by (our) bodies we have united with
lustre and vigour ; by (our) mind with bliss.’ In IV, 6, 1, 1 it is said,
that the sacrificer is born in the next world with his entire body ;
similarly XI, 1, 8,6; XII, 8, 3,31. For further quotations regarding the views on future existence, see A. Weber, Ind. Streifen, I,
p. 20 seq.; J. Muir, Original Sanskrit Texts, V, p. 314 seq.
I KANDA, 9 ADHYAYA, 3 BRAHMAMNA, II. 269
For further quotations regarding the views on future existence, see A. Weber, Ind. Streifen, I,
p. 20 seq.; J. Muir, Original Sanskrit Texts, V, p. 314 seq.
I KANDA, 9 ADHYAYA, 3 BRAHMAMNA, II. 269
the Vishzu-strides. Now it is indeed from this
(earth) that most (beings) go (upwards).
10. Hence (he strides thrice) with the texts (Vag.
S. II, 25 a-c), ‘On the earth Vishzu strode by means
of the g4yatrt metre: excluded therefrom is he who
hates us, and whom we hate!’ ‘In the air Vishzu
strode by means of the trish‘ubh metre: excluded
therefrom is he who hates us, and whom we hate!’
‘In the sky Vishzu strode by means of the gagatti
metre: excluded therefrom is he who hates us, and
whom we hate!’ When one has thus ascended
these worlds, that is the goal, that the safe refuge:
the rays of him (the sun) who burns there, are
the righteous (departed)'; and what highest light
there is?, that is Pragdpati or the heavenly world.
Having then in this way ascended these worlds, he
reaches that goal, that safe refuge. Now he who
wishes to give instructions from hence, should come
hitherwards from above. Twofold is the reason
why he should come hitherwards from above:
11. By (or, from) the escape (of the enemies)
indeed the conquering gods formerly gained first
the sky, and then this aérial expanse; and there-
1 In VI, 5, 4,8 we shall meet with the statement, that ‘the stars
(nakshatra)are the lights of righteous men who go to the heavenly
world.’ In the same passage, however (as in others), the nakshatras (lunar mansions) are represented as divine female beings (with
unclipped wings; cf. Vag. S. XI, 61), with whom, in IX, 4,1, 9, the
moon is said to live together, as the Gandharvas with the Apsaras.
2 See par. 16 with note. The K4zva text reads, ‘yat param bhiti.’
* Apasaranatah; i.e. by allowing the enemies to escape, viz.
first from the sky to the air, and then from the air to the earth. It
also, however, has the meaning of ‘from escape ;’ that is, the gods
drove the enemies to the earth, whence there was no escape for
them.
270 SATAPATHA-BRAHMANA.
upon they drove their enemies away from this
(earth), whence there was no escape. And in like
manner he (the priest) also by the escape (of the
enemies) gains first the sky, and then this aérial
expanse ; and thereupon he drives his enemies away
from this (earth), whence there is no escape. This
earth indeed is a firm footing: hence he thereby
stands firm on this firm footing.
And in like
manner he (the priest) also by the escape (of the
enemies) gains first the sky, and then this aérial
expanse ; and thereupon he drives his enemies away
from this (earth), whence there is no escape. This
earth indeed is a firm footing: hence he thereby
stands firm on this firm footing.
12. And in this way also (he may stride)!: ‘In
the sky Vishzu strode by means of the gagatt
metre: excluded thereftom is he who hates us, and
whom we hate!’ ‘Inthe air Vishzu strode by means
of the trish¢ubh metre: excluded therefrom is he
who hates us, and whom we hate!’ ‘On the earth
Vishzu strode by means of the gdyatri metre:
excluded therefrom is he who hates us, and whom
we hate!’—With the texts (V4g. S. II, 25 d, e),
‘(Excluded) from this food! from this resort!’
(pratish¢#4, he looks down upon his portion and
the altar respectively.) For on this (earth) all
this food is safely established (pratish¢Zita): for
this reason he says, ‘From this food! from this
resort !’
13. He then looks towards the east. The east,
indeed, is the region of the gods: for this reason he
looks towards the east.
14. He looks, with the text (Vag. S. II, 25 f),
‘We have gone to the realm of light (svar). The
1 The sacrificer in making the strides of Vishzu, may begin
either with the stride on earth or with that in the sky (K4ty. III,
8, 11,12). He begins from the southern hip (or south-west corner)
of the altar, and makes three strides eastward with his right foot in
front, reciting one formula with each stride, along the south side of
the altar up to the Ahavantya fire.
I KANDA, 9 ADHYAYA, 3 BRAHMANA, 17. = 271
realm of light assuredly means the gods: hence he
thereby says, ‘We have gone to the gods.’—With
(ib. g), ‘We have united with splendour’ (he looks
on the Ahavantya fire): he thereby says, ‘We have
united with the gods.’
15. He then looks up to the sun, for that is the
final goal, that the safe resort. To that final goal,
to that resort he thereby goes: for this reason he
looks up to the sun.
16. He looks up, with the text (V4g.S. IT, 26a),
‘ Self-existent art thou, the best ray of light!’ The
sun is indeed the best ray of light?, and therefore he
says, ‘Self-existent art thou, the best ray of light.’
‘“ Light-bestowing art thou: give me light (varéas)!”
so say I, said Yag#avalkya, ‘for at this indeed the
Brahmaza should strive, that he be brahmavarfasin (illumed by the brahma, or sacred writ),’
Aupoditeya’, on the other hand, said, ‘ He indeed
will give me cows?: (therefore I say), “ Cow-giving
art thou, give me cows!”’ Thus whatever wish
he (the sacrificer) entertains (and expresses), that
wish is granted to him.
17. He then turns (from left to right), with the
text (V4g. S. II, 26b), ‘I move along the course of
17. He then turns (from left to right), with the
text (V4g. S. II, 26b), ‘I move along the course of
1 Seven rays of the sun are mentioned, Rig-veda I, 105, 9; II, 5,2;
Ath.-veda VII, 107,1. Mahidhara remarks that four of them lie in,
or point to, the four quarters; one pointing upwards and another
downwards ; and the seventh, and best, being the disc of the sun
itself, called Hiranyagarbha. This apparently is the param
bhAs, or most excellent light, which in par. 10 is identified with
Pragapati, or the heavenly world.
2 That is, Tumifiga Aupoditeya Vaiy4ghrapadya, as the Kanva
text reads; cf. Taitt. S.I, 7, 2, 1.
’ The heavenly rays of light are regarded as the heavenly cows,
Naigh. I, 5; Nir. II, 6.
272 SATAPATHA-BRAHMANA.
the sun;’ having reached that final goal, that safe
resort, he now moves along the course of that (sun)?.
18. Thereupon he steps to (upa-stha) the Garhapatya fire. Twofold is the reason why he steps
to the Garhapatya: the Garhapatya is a house, and
a house is a safe resort, hence he thereby stays
in a house, that is, in a safe resort. And, besides,
what full measure of human life there is for him
here, that he thereby attains (upa-sth4). This is
why he steps to the Gérhapatya fire.
' 19. He steps to it, with the text (Vg. S. II, 27a),
‘O householder Agni, may I become a good householder through thee, O Agni, the householder!
Mayest thou, O Agni, become a good householder
through me, the householder!’ there is nothing in
this requiring explanation.—‘ May our household
matters be unlike a cart with only one bullock,’ he
thereby says, ‘may our household matters be free
from calamities ;'"—‘for a hundred winters!’ he thereby
says, ‘may I live a hundred years.’ He need not,
however, say this; for man lives even longer than
a hundred years: hence he need not say this.
20. He then turns (from left to right), with the text
(Vag. S. II, 27b), ‘I move along the course of the
sun:’ having reached that final goal, that safe resort,
he now moves along the course of that (sun).
21. Now (in pronouncing the following text) he
? When he has executed the pradakshiza movement, he has
to repeat the movement in the opposite direction, in accordance
with the general rule, Katy. I, 8, 24. The same applies to par. 20.
Cn the sun-wise circumambulation, with and without fire, see p. 37
note, p. 45 note; also Martin, Western Isles, pp. 16-20, 85, 97,
116-119, 241, 277; Forbes Leslie, Early Races of Scotland,
index, s. v. deisiol.
I KANDA, 9 ADHYAYA, 3 BRAHMANA, 23. 273
inserts his son’s name: ‘ May this son (N, N.) carry
on this manly deed of mine?!’ Should he have no
son, let him insert his own name.
22. He then steps up to the Ahavantya fire.
Silently he steps to it, thinking, ‘In the east my
sacrifice shall be completed !’
273
inserts his son’s name: ‘ May this son (N, N.) carry
on this manly deed of mine?!’ Should he have no
son, let him insert his own name.
22. He then steps up to the Ahavantya fire.
Silently he steps to it, thinking, ‘In the east my
sacrifice shall be completed !’
23. Thereupon he divests himself of the vow,
with the text (Vag. S. II, 28 b), ‘ Now am I he that
I really am.’ For, in entering upon the vow, he
becomes, as it were, non-human; and as it would
not be becoming for him to say,‘I enter from truth
into untruth;’ and as, in fact, he now again becomes
man, let him therefore divest himself of the vow,
with the text, ‘Now am I he that I really am2’
1 The Médhyandina text of the Vag. S. does not give this
formula. The K4amva text of the Samhita has the following
(Weber’s edition, p. 59), ‘Woven art thou, a web art thou: weave
me along (? extend my life) at this sacrifice, at this holy deed, in
this food, in this world!’ ‘May my son weave on (continue) this
work, this manly deed of mine!’ Thus also Katy. III, 8, 25. The
K4nva text of the Brahmana, however, mentions only the formula
given above. According to Laug4kshi he names his favourite son ;
according to Sankhayana, his eldest son, or as many sons as he
has. See comm. on Katy. IV, 12, 11.
* See I,1,1,6. For another mode of divesting oneself of the
vow, see I, 1, 1, 3.
(ra) T
274 SATAPATHA-BRAHMANA.
SECOND KANDA.
THE AGNYADHANA, THE AGNIHOTRA, THE
PINDAPITRIYAGNA, THE AGRAYANVESH7I,
AND THE KATURMASYANI.
Il. THE AGNYADHANA or ESTABLISHMENT OF THE
SACRED FIRES.
First ApuyAya. First BRAHMANA.
Tue Agny-Adh4na (or Agny-4dheya), or ceremony of establishing a set of sacrificial fires, on the part of a young householder,
is, as a rule, performed on the first day of the waxing moon. Some
authorities also allow the performance to take place at full moon,
probably in order to enable the newly-married couple to enter on
their sacred duties with as little delay as possible. Moreover, special
benefits are supposed to accrue to the performer of the ceremony
from the conjunction of the new moon with certain lunar asterisms ;
though the author of our work, at any rate, does not seem greatly
to encourage this practice, but rather to urge the pious householder
to set up fires of his own, whenever he feels a longing for the
sacrifice.
The normal performance of the Agny4dhana, as that of the full
and new-moon offerings, requires two days; the first of which is
taken up with preliminary rites, while the second—that is, the first
day of the respective half-moon—is devoted to the chief ceremonies,
beginning with the production of the sacred fire by friction. (See
II, 1, 4, 8 seq.)
(See
II, 1, 4, 8 seq.)
After the sacrificer has chosen his four officiating priests—viz.
the Brahman, Hotr, Adhvaryu, and Agnidhra (or Agntdh)—he
proceeds, together with them, to erect the two sheds or ‘firehouses.’ In order to determine their exact sites, the Adhvaryu
first draws from west to east the so-called ‘easterly’ line (cf. I, 2, 5,
14), and on it marks, at 8, 11, or 12 prakramas or steps from each
other, the centres of the GArhapatya and Ahavantya fire-places,
the outlines of which he then traces, making each a square aratni or
cubit in area, the former circular, the latter square. The Dakshi-
II KANDA, I ADHYAYA, I BRAHMANA. 275
nagni or Anvaharya-paana, if it is required at all, is of the same
area, but of semicircular form, and lies south of the space between
the altar and the Garhapatya fire. The G&rhapatya fire-house is
constructed with its laths running either from west to east, or from
south to north, and a door on the south side; and so as to enclose
both the Garhapatya and Dakshiwa fires. The Ahavantya fire-house,
on the other hand, with its laths necessarily running from west to
east, and an entrance from the east, contains the Ahavaniya fire
and the altar (vedi) adjoining it on the west, and partly enclosing it
with its ‘shoulders’ on the north and south sides. The two houses
are also open to each other on the inner side; and sufficient space
is left on all sides for freely moving around the fires.
The Adhvaryu then procures a temporary fire,—either producing
it by friction, or obtaining it from certain specified sources in the
village,—and after the usual fivefold lustration of the G4rhapatya
fire-place (cf. p. 2), he lays down the fire thereon. Towards sunset
the sacrificer [while seated east of the Ahavantya house] invokes
the gods and manes with ‘ Gods, fathers ! fathers, gods! I sacrifice,
being who Iam; neither will I exclude him whose I am: mine own
shall be the offering, mine own the toiling, mine own the sacrifice!’
He then enters the Ahavantya house from the east, passes through
it to the Garhapatya, and sits down behind (west of) the fire; his
wife at the same time entering the Garhapatya house from the south
and seating herself south of him,—both facing the east. Thereupon
the Adhvaryu hands to the sacrificer two pieces of wood (arani),—if
possible, of asvattha, grown out of a sam? tree,—to be used next
morning for the production (or ‘churning’) of the sacred fire by
one of them (the upper arazi) being rapidly drilled in a hole in the
other (or lower arani). [The sacrificer and his wife then lay the
upper and lower sticks respectively on their laps ; whereupon certain
propitiatory ceremonies are performed by them, and honours are
paid to the priests and the sticks ; and the latter are finally deposited
on a seat.] In the house of the Garhapatya a he-goat may then be
tied up for the night, which, if it belong to the sacrificer, is to be presented by him to the Agnidhra on the completion of the sacrifice.
After sunset the Adhvaryu measures out four vessels of husked
rice grains—each containing three handfuls, which quantity is considered sufficient to furnish a meal for one man—on an ox-hide
died red [and spread out with the hairy side upwards and the neckpart to the east]. With this rice the (odana) A&tushprasya, or
‘(pap) to be eaten by the four (priests), is prepared on the provisional Garhapatya fire. When it is ready, the Adhvaryu makes a
hollow in the pap and pours clarified butter into it. He then takes
T 2
276 SATAPATHA-BRAH MANA.
three kindling-sticks (samidh), anoints them with some of that ghee,
and puts them on the fire one after another, with texts (cf. note on
II, 1, 4, 5). Thereupon the sacrificer [having paid due honours to
the priests by washing their feet and giving them perfumes and
wreaths, &c., and assigned to each his share] bids them eat.
During the night the sacrificer and his wife have to remain awake
and keep up the fire. When the night clears up, the Adhvaryu extinguishes the fire, or, if there is to be a Dakshin4gni, he takes it
southwards and keeps it in a safe place till that fire is made up. He
then draws with the wooden sword three lines across the fire-place
and proceeds with the preparation of the hearth-mounds in the way
set forth in the first Brahmavga of this Book.
1. Now when he equips (Agni, the fire) from
this and that quarter, that is the equipping (of the
fire) with its equipments!, In whatever (objects)
some of (the nature of) Agni is inherent, therewith
he equips (the fire); and in thus equipping it he
supplies it partly with splendour, partly with cattle,
partly with a mate.
2. In the first place he (the Adhvaryu) draws
(three) lines (with the wooden sword on the Garhapatya fire-place*). Whatever part of this earth
1 The verb here translated by ‘to equip,’ is sam-bhri, ‘to carry,
or bring, together, to collect;’ and then ‘to make the necessary
preparations, to prepare ;’ hence sambhéra, ‘ the preparation, outfit,’ the technical term for the objects employed in the preparation
of the fire-place, with the view of symbolically ensuring success to
the fire. In paragraphs 3 seq. the primary meaning ‘to bring
(together)’ has been used, except where it seemed desirable to
preserve its technical sense.
2 The three lines drawn across the fire-place form a necessary
part of its lustration; see p. 2. According to the Paddhati on
Katy. IV, 8, the Adhvaryu first makes the fivefold lustration of
the hearth, and thereupon again draws the mystic lines (? or draws
the outline of the fire-place, cf. Katy. IV, 8, 16) and proceeds
with the sambh4ras; viz. he sprinkles the lines with water, while
the sacrificer takes hold of him from behind; then puts down
a piece of gold, and on it throws salt soil and the mould of a molehill, with which he forms the hearth-mound (khara)—circular in
ll KANDA, I ADHYAYA, I BRAHMANA, 5. 277
he sprinkles the lines with water, while
the sacrificer takes hold of him from behind; then puts down
a piece of gold, and on it throws salt soil and the mould of a molehill, with which he forms the hearth-mound (khara)—circular in
ll KANDA, I ADHYAYA, I BRAHMANA, 5. 277
is either trodden or spit upon, that he thereby
removes from it; and he thus establishes his fire on
earth that is entirely proper for the sacrifice: this
is why he draws lines (across the fire-place).
3. He then sprinkles (the lines) with water.
When he thus sprinkles (the fire-place) with water,
that is the equipment (of the fire) with water. The
reason why he brings water is that water is food;
for water is indeed food: hence when water comes
to this world, food is produced here. Thus he
thereby supplies it (the fire) with food.
4. Water (ap, fem.), moreover, is female, and
fire (agni, masc.) is male; so that he thereby supplies the latter with a productive mate. And since
all this (universe) is pervaded (or obtained, 4pta)
by water, he sets up the fire, after he has obtained
it by means of water'. This is why he brings water.
5. He then brings (a piece of) gold. Now Agni
at one time cast his eyes on the waters?: ‘May
I pair with them,’ he thought. He came together
with them; and his seed became gold*. For this
reason the latter shines like fire, it being Agni’s
the case of the Garhapatya, square the Ahavantya, and semicircular
the Dakshiz4gni; but each equal in area to a square aratni or cubit.
Along the edge of the mound he then lays pebbles close to each other
[5° on the Garhapatya, 73 on the Ahavantya, and 22 on the Dakshinigni, according to the Schol. on Kfty. IV, 8, 16]. According to
some authorities, the piece of gold is laid on the top of the mound.
He thus prepares successively the Garhapatya, Ahavantya, and Dakshiva hearths; afterwards, if required, those of the Sabhya and
Avasathya fires, which are, like the GArhapatya, of circular form.
1 An etymological play on the word ap, 4pa4, ‘ water,’ and the
verb 4p, ‘to obtain, pervade.’
2 In the version of this myth given Taitt. Br. I, 1, 3, 8, the
waters courted by Agni are called Varuza’s wives.
’ Tah sambabhiiva tasu reta’ prasifizat tad hiranyam abhavat.
278 SATAPATHA-BRAHMANA.
seed. Hence it (gold) is found in water, for he
(Agni) poured it into the water. Hence also one
does not cleanse oneself with it!, nor does one
do anything else with it. Now there is splendour
(for the fire): for he thereby makes it to be
possessed of divine seed, bestows splendour on it;
and sets up a fire completely endowed with seed.
That is why he brings gold. ,
Hence also one
does not cleanse oneself with it!, nor does one
do anything else with it. Now there is splendour
(for the fire): for he thereby makes it to be
possessed of divine seed, bestows splendour on it;
and sets up a fire completely endowed with seed.
That is why he brings gold. ,
6. He then brings salt. Yonder sky assuredly
bestowed that (salt as) cattle on this earth: hence
they say that salt soil is suitable for cattle. That
(salt), therefore, means cattle; and thus he thereby
visibly supplies it (the fire) with cattle; and the
latter having come from yonder (sky) is securely
established on this earth. Moreover, that (salt) is
believed to be the savour (rasa) of those two, the
sky and the earth?: so that he thereby supplies it
(the fire) with the savour of those two, the sky and
the earth. That is why he brings salt.
7. He then brings (the earth of) a mole-hill
(Akhu-kartsha)*. The moles certainly know the
1 Sayama interprets enena na dh4vayati by ‘he does not clean
(his teeth) with it;’—the St. Petersb. Dict. by ‘he does not get
himself conveyed (driven) by it.’ The KAnva text has: Tasmad
enad apsv evdnuvindanty apsu punanty apsu hy enat prdsifiéan
nainena dhAvayanti na kim sana kurvanti.
2 Cf. Taitt. Br. I, 1, 3, 2: ‘The sky and the earth were (originally) close together. On being separated they said to each
other, “Let there be a common sacrificial essence (yagfiyam) for
us!” What sacrificial essence there was belonging to yonder sky,
that it bestowed on this earth, that became the salt (in the earth);
and what sacrificial essence there was belonging to this earth, that
it bestowed on yonder sky, that became the black (spots) in the
moon. When he throws salt (on the fire-place), let him think it
to be that (viz. the black in the moon): it is on the sacrificial essence
of the sky and the earth that he sets up his fire.’
* On the mythic connection of (the white, sharp teeth of) the
II KANDA, I ADHYAYA, I BRAHMANA, 9. 279 -
savour of this earth: hence, by entering deeper and
deeper into this earth, they (grow) very fat, knowing, as they do, its savour; and wherever they know
the savour of this earth to be, there they cast it up.
Hence he thereby supplies it (the fire) with the
savour of this earth: that is why he brings a molehill. Moreover, they say of one who has attained
prosperity (or splendour, srt) that he is purtshya;
and purtsha and karisha! doubtless mean one and
the same thing: it is, therefore, for his (Agni’s or
the sacrificer’s) attainment of splendour (srt) that
he brings a mole-hill.
8. He then brings pebbles. Now the gods and
the Asuras, both of them sprung from Pragdpati,
once contended for superiority. This earth was
then trembling like a lotus-leaf; for the wind was
tossing it hither and thither: now it came near the
gods, now it came near the Asuras. When it came
near the gods,—
g. They said, ‘Come, let us steady this restingplace; and when firm and steady, let us set up
This earth was
then trembling like a lotus-leaf; for the wind was
tossing it hither and thither: now it came near the
gods, now it came near the Asuras. When it came
near the gods,—
g. They said, ‘Come, let us steady this restingplace; and when firm and steady, let us set up
&khu (mole, mouse, rat), as of that of the boar, with the thunder
bolt, see Dr. A. Kuhn’s ingenious remarks, ‘ Herabkunft des Feuers
und des Gittertranks,’ p. 202. According to Taitt. Br. I, 1, 3, 3,
Agni at one time concealed himself from the gods, and having
become a mole, dug himself into the earth; so that the mole-hills
thrown up by him, have some of Agni’s nature attaching to them.
The Taittirtyas also put on the hearth the earth of an ant-hill, which
the Braéhmama (in the same way as our author does of the molehill) represents as the savour (or marrow, essence) of the earth.
1 The primary meaning of karfsha is ‘that which is scattered,
or strewn about,’ hence ‘refuse, rubbish’ (and 4k hu-karfsha, ‘molecast’). Its secondary meaning, as is that of purisha, is ‘manure’
(or perhaps also ‘soft, rich mould’), an article naturally valued by
an agricultural population. See I, 2, 5,17, where purisha is
taken symbolically to represent cattle.
280 SATAPATHA-BRAHMANA.
the two fires on it; whereupon we will exclude our
enemies from any share in it.’
10. Accordingly, in like manner as one would
stretch a skin by means of wooden pins, they
fastened down this resting-place; and it formed a
firm and steady resting-place. And when it was
firm and steady, they set up the two fires on it; and
thereupon they excluded their enemies from any
share in it!
11, And in like manner that one (the Adhvaryu)
now fastens down that resting-place by means of
pebbles ; and on it, when firm and steady, he sets
up the two fires; whereupon he excludes the (sacrificer’s) enemies from any share in it. This is the
reason why he brings pebbles.
12. These then are the five equipments?: for
fivefold is. the sacrifice, fivefold the animal victim;
and five seasons there are in the year.
1 The corresponding myth of Taitt. Br. I, 1, 3, 5, though very
different from ours, yet presents one or two points of resemblance.
According to it, nothing was to be seen in the beginning except
water and a lotus-leaf standing out above it. Pragdpati (being bent
on creating the firm ground) bethought himself that the lotus-stalk
must rest on something; and having assumed the form of a boar,
he dived and brought up some of the earth. This he spread out
(prath) on the lotus-leaf, whence originated the earth (prithivt),
which he then fastened down by means of pebbles. Hence the
latter are put on the hearth in order to afford a firm foundation
for the fire.
This he spread out
(prath) on the lotus-leaf, whence originated the earth (prithivt),
which he then fastened down by means of pebbles. Hence the
latter are put on the hearth in order to afford a firm foundation
for the fire.
* According to the authorities of the Black Yagur-veda there are
not five, but fourteen sambh4ras, seven of which are taken from
the earth, viz. sand, salt, a mole-hill, an ant-hill, mire from a driedup pool, pebbles, and gold; while the remaining seven consist of
pieces of wood from the asvattha, udumbara, pal4sa (? two pieces),
samf, and vikankata trees, and from some tree that has been struck
by lightning. The sprinkling of water about the fire-place is not
counted by them as a sambhéra, but as one of the usual acts of
lustration. Taitt. Br. I, 1, 3 seq.
II KANDA, I ADHYAYA, I BRAHMANA, 14. 281
13. Now, as to this, they say, ‘Six seasons there
are in the year. And in that case the very deficiency (ny fina) itself is rendered a productive union!,
since it is from the lower part (nyfina, i.e. of the
body) that offspring is here brought forth. Thus
also a progressive improvement? (is assured to the
sacrificer): for this reason there are five equipments.
And when (it is nevertheless insisted on that) there
are six seasons in the year, then Agni is the sixth
of them, and thus there is no deficiency.
14. Here also they say, ‘He should not equip it
even with a single equipment!’ For (they argue)
all those (objects) are on this earth, and hence, when
he establishes the fire on this earth, the latter of itself
obtains all those equipments : he need not, therefore,
equip it with a single equipment. But let him nevertheless bring (those objects) together; for when he
establishes the fire on this (earth), then it obtains all
the equipments ; and what (benefit) accrues from the
equipments being brought together, that also accrues
to it®, Let him for that reason bring (the objects)
together.
1 Or, a deficient pairing is effected (on account of the uneven
number). I do not quite understand Sayana’s interpretation of the
passage, the published text of the commentary being apparently
corrupt in one or two places. The Kava text reads: Tad 4hus
shad va ritavahk samvatsarasyeti yadi vai sha/ rztavak samvatsarasya
nyfinam u vai pragananam nyfinad v4 im4/ pragah pragayante, &c.
3 Literally, ‘a prevailing (or advancing) better-to-morrow,’ svahsTeyasam uttardvat.
> The drift of the author’s reasoning evidently is that it is safer,
by putting those objects on the fire-place, to make sure of the magic
benefits of those symbols being really secured to the fire, and
thereby to the sacrificer. The K4zva text of this paragraph, though
differently worded, yields the same sense; except that it refers to
282 SATAPATHA-BRAHMANA.
SEconD BRAHMANA.
The K4zva text of this paragraph, though
differently worded, yields the same sense; except that it refers to
282 SATAPATHA-BRAHMANA.
SEconD BRAHMANA.
1. He may set up the two fires! under the Krzttikas; for they, the Kvzttikds, are doubtless Agni’s
asterism, so that if he sets up his fires under Agni’s
asterism, (he will bring about) a correspondence
(between his fires and the asterism): for this reason
he may set up his fires under the Kvzttikas.
2. Moreover, the other lunar asterisms (consist
of) one, two, three or four (stars), so that the K7zttikas are the most numerous (of asterisms)?: hence
he thereby obtains an abundance. For this reason
he may set up his fires under the Kvvttikas.
3. And again, they do not move away from the
eastern quarter, whilst the other asterisms do move
from the eastern quarter. Thus his (two fires) are
established in the eastern quarter: for this reason
he may set up his fires under the Kvzttikas.
4. On the other hand (it is argued) why he should
not set up the fires under the Kvrzttikds. Originally, namely, the latter were the wives of the Bears
(vzksha) ; for the seven Azshis * were in former times
’ the sacrificer himself and to the wishes he entertains in collecting
the objects.
1 That is, the Garhapatya and Ahavantya, the two principal fires.
® Whilst the Krzttikas, or Pleiades, are supposed to consist of
seven (or, according to others, of six) stars, the remaining twentysix nakshatras or lunar mansions, according to our author, vary
between one and four stars. Hence the Krsttikds are also called
Bahulfs, ‘the numerous.’ In the later accounts, however, a larger
number of stars is attributed to several nakshatras. Cf. Weber,
Nakshatra, II, pp. 368, 381. The Kaava text has: ‘Other nakshatras are (i.e. consist of) four; and there is here an abundance, so
that he thereby obtains abundance.’
8 Saptarshi, or the seven Aishis, is the designation .of the
tl KANDA, I ADHYAYA, 2 BRAHMANA, 7. 283
called the Azkshas (bears). They were, however,
precluded from intercourse (with their husbands), for
the latter, the seven Aishis, rise in the north, and
they (the Krzttik4s) in the east. Now it is a misfortune for one to be precluded from intercourse
(with his wife): he should therefore not set up his
fires under the Kvzttik4s, lest he should thereby be
precluded from intercourse.
5. But he may nevertheless set up (his fire under
the Kvzttikas) ; for Agni doubtless is their mate, and
it is with Agni that they have intercourse: for this
reason he may set up (the fire under the KvzttikAs).
6. He may also set up his fires under (the asterism
of) Rohizi. For under Rohiai it was that Pragépati, when desirous of progeny (or creatures), set up
his fires. He created beings, and the creatures pro-
- duced by him remained invariable and constant’,
like (red) cows (rohizi): hence the cow-like nature
of Rohizi. Rich in cattle and offspring therefore he
becomes whosoever, knowing this, sets up his fires
under Rohiat.
He created beings, and the creatures pro-
- duced by him remained invariable and constant’,
like (red) cows (rohizi): hence the cow-like nature
of Rohizi. Rich in cattle and offspring therefore he
becomes whosoever, knowing this, sets up his fires
under Rohiat.
7. Under Rohizt, indeed, the cattle set up their
fires, thinking that they might attain to (ruh) the
desire (or love) of men. They did attain to the
constellation of Ursa Major, or the Wain. In the Rig-veda, rzkshah
(bears) occurs once (I, 24, 10), either in the same restricted sense,
or in that of stars generally.
1«T4 asya prag&h srish ekarfip4 upastabdh4s tasth rohiaya
iva.” The Kazva text reads: Tam im4’ prag4h srishf rohinya
ivopastabdh4s tasthur ekarfpa iva. Sayama interprets upastabdh4& (‘propped up, erect,’ established) by ‘pratibaddhagAtayah (of
continuous lineage), and ekarfipaA (‘uniform’) by ‘avikéhinnapravaha’ (of uninterrupted flow or succession).’ In Taitt. Br.
I, 1, 2, 2, it is stated that Pragdpati created Agni under (the asterism) Rohiat, and that the gods then set up that fire under the
same asterism.
284 SATAPATHA-BRAHMANA,
desire of men; and whatever desire the cattle then
obtained in regard to men, that same desire he obtains, in regard to cattle, whosoever, knowing this,
sets up his fire under Rohimt.
8. He may also set up his fires under (the asterism of) Mvzgastrsha. For Mvigasirsha, indeed, is
the head of Prag4pati'; and the head (siras) means
excellence (srt), for the head does indeed mean excellence: hence they say of him who is the most
excellent (sresh¢ha) of a community, that he is
the head.of that community. Excellence therefore
he attains whosoever, knowing this, sets up his fire
under Mvzgasirsha.
9. On the other hand (it is argued) why one should
not set up his fire under Mvzgastrsha*. The latter,
indeed, is Pragdpati’s body. Now, when they (the
gods) on that occasion pierced him* with what is called ‘the three-knotted arrow, he abandoned that
’ For the mythical allusions in this and the succeeding paragraphs, we have to compare Sat. Br. I, 7, 4,1; Ait. Br. III, 33.
According to the version of the myth given in the latter work,
PragApati transformed himself into a roe-buck (risya) and approached his own daughter (either the sky, or the dawn), who had
assumed the shape of a doe (rohit). Out of their most fearful
forms the gods then fashioned a divine being called Bhftavat
(i.e. Rudra), in order to punish Prag4pati for his incestuous deed.
The latter was accordingly pierced by Bhftavat’s arrow and bounded
up to the sky, where he became the constellation called Mriga
(i.e. Mrigasirsha), while his daughter became the asterism Rohit.
‘The arrow on the other hand, with which Prag&pati was pierced,
became the constellation called ‘the three-knotted arrow (perhaps
the girdle of Orion).’
2 The Black Yagus does not recommend this asterism for the
performance of agny4dheya.
‘The arrow on the other hand, with which Prag&pati was pierced,
became the constellation called ‘the three-knotted arrow (perhaps
the girdle of Orion).’
2 The Black Yagus does not recommend this asterism for the
performance of agny4dheya.
®* The Kava text reads, ‘When, on that occasion, that god
(viz. Rudra) pierced him with the three-knotted arrow.’
II KANDA, I ADHYAYA, 2 BRAHMANA, II. 285,
body, for the body is a mere relic (or dwelling,
vastu), unholy and sapless. He should therefore
not set up his fires under Mrzgasirsha.
10. But he may, nevertheless, set them up (under
Mrigasirsha). For, assuredly, the body of that god,
Pragapati, is neither a relic nor unholy': he may
therefore set up (his fires under Mvzgastrsha).
‘Under the Punarvasd he should perform the
Punarddheya%, thus (it is prescribed).
11. He may also set up his fires under the Phalgunts. They, the Phalgunts, are Indra’s asterism °,
" and even correspond to him in name; for indeed
Indra is also called Arguna, this being his mystic
name; and they (the Phalgunts) are also called Argunts.. Hence he overtly calls them Phalgunts, for
who dares to use his (the god’s) mystic name?
Moreover, the sacrificer himself is Indra, so that
he in that case sets up his fires under his own
asterism. Indra is the deity of the sacrifice; and
accordingly his Agny4dheya is thereby brought
1 Na va etasya devasya vastu nayagfiiyam na sariram asti.—
Na vai tasya vastu na niviryam ndyagmiyam asti, ‘for the relic of
that (god) is neither sapless nor impure.’ K4sva recension.
3 Te. the repetition of the A4dheya, or setting up of his fires,
a ceremony which has to be performed in the event of the 4dheya
having proved unsuccessful; that is, in case he should not have
prospered or even sustained losses. The direction has been inserted in this place on account of the position of Punarvas4, as
the fifth mansion, between Mrigasirsha, the third, and (Piirva and
Uttara) Phalgunts, the ninth and tenth mansions, in the original
order of the nakshatras.
* In Taitt. Br. I, 1, 2, 4, the Pf&rve Phalguni are assigned to
Aryaman, and the Uttare Phalguni to Bhaga. While, however,
both these asterisms are there recommended for the agnyadheya,
the Pfirve Phalguni are rejected as unsuitable further on, in
par. 8 (?a later addition).
286 SATAPATHA-BRAHMANA,
into relation with Indra. He may set up the fires
under the first (Pirva-phalgunts)—whereby an
advancing (successful) sacrifice accrues to him; or
he may set them up under the second (Uttaraphalgunts)—whereby a_ progressive (uttaravat)
improvement accrues to him.
12. Let him set up his fires under the asterism
Hasta’, whosoever should wish that (presents)
should be offered him: then indeed (that will take
place) forthwith; for whatever js offered with the
hand (hasta), that indeed is given to him.
12. Let him set up his fires under the asterism
Hasta’, whosoever should wish that (presents)
should be offered him: then indeed (that will take
place) forthwith; for whatever js offered with the
hand (hasta), that indeed is given to him.
13. He may also set up his fires under itr.
Now the gods and the Asuras, both of them sprung
from Pragdpati, were contending for superiority.
Both parties were desirous of rising to yonder world,
the sky. The Asuras then constructed the fire (altar)
called rauhiza (fit to ascend by), thinking, ‘Thereby
we shall ascend (4-ruh) to the sky *’
1 In the Taitt. Br. this asterism is not mentioned as suitable for
the agnyadheya. The Asv. S. II, 1, 10 omits both Hasta and
Kitr4; but permits the asterisms Visikhe and Uttare Prosh/sapade.
? In Taitt. Br. I, 1, 2, 4-6 this myth is related as follows:
‘There were Asuras, named K4lakafigas. They constructed a fire
(altar) with a view to (gaining) the world of heaven. They put,
every man of them, a brick to it. Indra, passing himself off for
a Brahman, put a brick on for himself, saying, “This one, Kitra
(the wonderful or bright one) by name, is for me!” They climbed
up to heaven; Indra, however, pulled out his brick, and they
tumbled down. And they who tumbled down, became spiders :
two of them flew up, and they became the two heavenly dogs.”’ On
this myth, Dr. A. Kuhn, ‘Uber entwicklungsstufen der mythenbildung,’ p. 129, remarks: ‘The myth given in Homer’s Od. xi,
305-325, of Otos and Ephialtes, who, in order to fight the immortal gods, piled Ossa on Olympos, and Pelion on Ossa, w’ otpavis
GpBaros etn, and who are destroyed by Apollon, shows an obvious
resemblance to these Indian myths; the more so, if we divest the
latter of their Brahmanical form, by which altar-bricks are sub-
II KANDA, I ADHYAYA, 2 BRAHMANA, 17. 287
14. Indra then considered’, ‘If they construct that
(fire-altar), they will certainly prevail over us.’ He
secured a brick and proceeded thither, passing himself off for a Brahman.
15. ‘Hark ye!’ he said, ‘I, too, will put on this
(brick) for myself!’ ‘Very well,’ they replied. He
put it on. That fire (altar) of theirs wanted but very
little to be completely built up,—
16. When he said, ‘I shall take back this (brick)
which belongs to me.’ He took hold of it and pulled
it out; and on its being pulled out, the fire-altar
fell down; and along with the falling fire-altar the
Asuras fell down. He then converted those bricks
into thunderbolts and clove the (Asuras’) necks.
17. Thereupon the gods assembled and said,
‘Wonderfully (Aitram) indeed it has fared with
us who have slain so many enemies!’ Hence
the wonderful nature (Aitr4tva)* of the asterism
stituted for mountains; and if we bear in mind that the later
versions of the myth, e. g. in the well-known passage of Ovid, put
the Gigantes in the place of the Aloades.’ See also Weber,
Nakshatra, IT, p. 372.
g. in the well-known passage of Ovid, put
the Gigantes in the place of the Aloades.’ See also Weber,
Nakshatra, IT, p. 372.
1 The Kanva text here proceeds thus: The gods then were
afraid and said, ‘If those (Asuras) complete (samAsyanti) that (firealtar), they will prevail over us.’ Then Indra having fastened a
brick with the lightning-band (4rke#a dimn§4) went thither passing
himself off for a Brahman. He said, ‘1, too, will put on this (brick)
for myself.’ They said, ‘On then (upa hi)!’ He put it on. That
(fire-altar) wanted but very little to be built up, when he said, ‘I
shall take this (brick) which is mine.’ ‘Take it then (4 hi)!’ they
said. Then seizing it (t{€m abhih4ya) he pulled it out. On its
being pulled out the fire-altar tumbled down. On the fire-altar
having tumbled down he made thunderbolts with those bricks and
smote those (Asuras). Then the gods prevailed and the Asuras
were worsted, &c.
* Or, perhaps, its identity with (Indra’s brick) Aitr4; cf. preceding note,
288 SATAPATHA-BRAHMANA.
Xitré; and verily wonderfully it fares with him, and
he slays his rivals, his spiteful enemy, whosoever,
knowing this, sets up his fires under Aitra. A
Kshatriya, therefore, should especially desire to
take advantage of this asterism; since such a one
is anxious to strike, to vanquish his enemies.
18. Originally these (nakshatras) were so many
different powers (kshatra), just as that sun yonder.
But as soon as he rose, he took from them (4-d4)
their energy, their power; therefore he (the sun) is
called Aditya, because he took from them their
energy, their power?.
19. The gods then said, ‘They who have been
powers, shall no longer (na) be powers (kshatra)?!’
Hence the powerlessness (na-kshatratvam) of the
nakshatras. For this reason also one need only
take the sun for one’s nakshatra (star), since he took
away from them their energy, their power. But if
he (the sacrificer) should nevertheless be desirous of
having a nakshatra (under which to set up his fires),
then assuredly that sun is a faultless nakshatra for
him ; and through that auspicious day (marked by the
rising and setting of the sun) he should endeavour
to obtain the benefits of whichever of those asterisms
he might desire. Let him therefore take the sun
alone for his nakshatra *,
' The Kanva text reads: TAni ha va eténi kshatrazi nAnaiva
tepur yathasau v4 sQryas fandram4 v4; tesh4m hodyann ev4dityak
kshatram viryam tegah pralulopa, tad vaisham Adade.
* This etymology of nakshatra is of course quite fanciful. For
Aufrecht’s probably correct derivation of the word from nak ta-tra,
‘night-protector,’ cf. Zeitschrift fiir verg]. Sprachf., VIII, pp. 71, 72.
See also Weber, Nakshatra, II, p. 268.
* The K4ava text reads: Tasmf&n na nakshatram Adriyeta
yadaivaisha kad@ kodiydd apy Adadhitaisha hi sarvai kshatrani;
II KANDA, I ADHYAYA, 3 BRAHMANA, 4. 286
Tuirp BRAHMANA.
Zeitschrift fiir verg]. Sprachf., VIII, pp. 71, 72.
See also Weber, Nakshatra, II, p. 268.
* The K4ava text reads: Tasmf&n na nakshatram Adriyeta
yadaivaisha kad@ kodiydd apy Adadhitaisha hi sarvai kshatrani;
II KANDA, I ADHYAYA, 3 BRAHMANA, 4. 286
Tuirp BRAHMANA.
1. The spring, the summer, and the rains, these
seasons (represent) the gods; and the autumn, the
winter, and the dewy season represent the fathers.
That half-moon which increases represents the gods,
and that which decreases represents the fathers. The
day represents the gods, and the night represents
the fathers. And, further, the forenoon represents
the gods, and the afternoon the fathers.
2. Those seasons, then, are the gods and the
fathers ; and whosoever, knowing this, invokes them
as the gods and fathers, with his invocation of the
gods the gods comply, and with his invocation of the
fathers the fathers comply. Him the gods favour
at his invocation of the gods, and him the fathers
favour at his invocation of the fathers, whosoever,
knowing this, invokes (the seasons) as the gods and
fathers.
3. Now when he (the sun) moves northwards, then
he is among the gods, then he guards the gods; and
when he moves southwards, then he is among the
fathers, then he guards the fathers".
4. When he (the sun) moves northwards, then one
may set up his fires;—the gods have the evil dis-
yadyu nakshatrakama’ sy4d upo Asita nakshatram ahdsya bhavati
no etasyanudayo ’sti tasm4d v apy upaina(m 4)sita, ‘he need
therefore not attend to any nakshatra; but may set up his fires at
any time when that (sun) rises, for he (the sun) is all the kshatras.
- Should he nevertheless be desirous of a nakshatra, let him approach (the sun) with veneration ; for then there is a nakshatra for
him, and that (sun) does not fail to rise: for this reason let him
approach (the sun) with veneration.’
' According to the K4zva text, it is the rising sun, that guards
the god-seasons and father-seasons respectively.
[12] U
290 SATAPATHA-BRAHMANA,
pelled from them (by the sun): he (the sacrificer)
therefore dispels the evil from himself ;—the gods
are immortal: he therefore, though there is for him
no prospect of immortality, attains the (full measure
of) life, whosoever sets up his fires during that time.
Whosoever, on the other hand, sets up his fires when
(the sun) moves southwards, he does not dispel the
evil from him,—since the fathers have not the evil
dispelled from them (by the sun). The fathers are
mortal: hence he dies before (he has attained the
full measure of) life, whosoever sets up his fires
during that time.
5. The spring is the priesthood, the summer the
nobility, and the rainy season the common people
(vis): a Brahman therefore should set up his fires
in spring, since the spring is the priesthood ; and a
Kshatriya should set them up in summer, since the
summer is the nobility; and a Vaisya should set
them up in the rainy season, since the rainy season
is the common people.
6. And whosoever! desires to become endowed
with holy lustre (brahmavarZasin), let him set up his
fires in spring,—for the spring is the priesthood,—and
he will certainly become endowed with holy lustre.
7. And whosoever desires to become a power
(kshatra)* in prosperity and renown, let him set up
his fires in summer,—for the summer is the nobility
(kshatra),—and he will certainly become a power
in prosperity and renown.
8. And whosoever may desire to be rich in pro-
1 T.e. whatsoever Brahman, as the K4nva text reads.
? Kshatram sriya yasas4 sy4m iti. The KAnva text reads: Kshatrasya pratima sy4m sriy4 yasaseti, ‘whosoever should wish to be
an image of the kshatra in wealth and glory.’
11 KANDA, I ADHYAYA, 4 BRAHMANA, 2. 291
geny and cattle, let him set up his fires in the rainy
season!,—for the rainy season is the common people,
and the people means food,—and he certainly becomes rich in progeny and cattle, whosoever, knowing
this, sets up his fires in the rainy season.
g. [In the opinion of others] both these (classes
of) seasons have the evil dispelled from them, for
the sun is the dispeller of their evil, and as soon as
he rises he dispels the evil from both these (classes
of seasons), He should therefore set up his fires at
any time, when he feels called upon to sacrifice ; and
should not put it off from one day to the morrow:
for who knows the morrow of man??
FourtH BrAHMANA.
1. On the day preceding his AgnyAdheya, he (the
sacrificer with his wife) should take his food in the
day-time. For the gods know the minds of man:
they are, therefore, aware that his Agnyddheya is to
take place on the morrow; and all the gods betake
themselvesto his house and stay (upa-vas) in his house;
whence this day is called upavasatha (fast-day)*,
2. Now, as it would be unbecoming for him to
take food before men (who are staying with him as
his guests) have eaten; how much more would it be
so, if he were to take food before the gods have eaten:
let him therefore take his food in the day-time. However, he may also, if he choose, take food at night,
? The Black Yagus recommends sarad, autumn, for the Agny4dheya in the case of a Vaisya.
® Ko hi manushyasya svo veda. The K&nva text has: Na vai
manushya/ svastanam veda (veda) ko hi (!) tasmai manushyo yak
svastanam vidyat, ‘in truth no man knows the morrow, for what
man, that knows the morrow, is there for him?’
5 See I, 1, 1, 7 seq. ;
U2
292 SATAPATHA-BRAHMANA.
since the observance of the vow is not necessary for
him who has not performed Agnyddheya. For so
long as he has not set up a (sacrificial) fire of his
own, he is merely a man, and may therefore, if he
choose, take food at night.
;
U2
292 SATAPATHA-BRAHMANA.
since the observance of the vow is not necessary for
him who has not performed Agnyddheya. For so
long as he has not set up a (sacrificial) fire of his
own, he is merely a man, and may therefore, if he
choose, take food at night.
3. Here now some tie up a he-goat’, arguing that
the goat is sacred to Agni and that (this is done) for
the completeness of the fire. But he need not do
this. Should he possess a he-goat, let him present
it to the Agntdhra on the next morning; for it is
thereby that he obtains the object he desires. He
need, therefore, take no notice of that (practice).
4. They? then cook a rice-pap sufficient for (the)
four (priests) to eat. ‘Hereby we gratify the metres,’
so they say, arguing that this is done in the same
way as if one were to order a team, which he is going
to use for driving, to be well fed. He need not, however, do this: for indeed that same wish (which he
entertains in so doing) he obtains by the very fact
that Brahmans, be they sacrificial priests or not, are
residing in his family (kula)*: he need, therefore, take
no notice of that (practice).
5. Having then made a hollow in it (the pap) for
! This practice is perhaps the remnant of a former animal offering. See I, 2, 3, 6, where the goat is mentioned as the last of the
animals meet for sacrifice.
* That is, as would seem, those ritualists who maintain that a
goat should be tied up for that night. The K4mva text reads, ‘ Here
some cook that night that 4atu#prasya rice-pap, saying (vadantaf),
“‘Hereby we gratify the metres.”’ According to the Paddhati on
Katy. IV, 8, the quotation ‘ Hereby we gratify the metres’ seems
to form the last of the formulas pronounced by the sacrificer, while
washing the feet of the priests and offering them food. .
* «The fulfilment of that wish he obtains through Brahmans,
whether officiating priests or not, staying in his house (kula) and
taking food there.’ K4zva text,
11 KANDA, I ADHYAYA, 4 BRAHMANA, 6. = 293
clarified butter to be poured in, and having poured
clarified butter into it, they anoint three sticks of
asvattha wood with this butter and put them on the
fire with the (three) Azk-verses containing the words
‘kindling-stick (samidh)’ and ‘ butter (ghvzta)!;’ arguing that thereby they obtain what has grown out of a
samt*, It is, however, only by (daily) putting (three
kindling-sticks) on the fire for a whole year previous
(to the Adh4na) that one obtains that object : let him
therefore take no notice of that (practice).
6. And on this point Bhallabeya remarked, ‘If
he were to cook that rice-pap, this would assuredly
6. And on this point Bhallabeya remarked, ‘If
he were to cook that rice-pap, this would assuredly
1 The three verses containing the words samidh and ghrita are
Vag. S. III,1, 3, 4. Taitt. Br. I, 2, 1, 9-10 has them in the order 1, 4,
3; and does not give the verse Vag. S. III, 2 (Rig-veda V, 5,1). As
neither version of our Brahmana makes any mention of this verse, it
may be doubted whether originally it formed part of the Samhita.
According to KAty. IV, 8, 5-6 he (? the Adhvaryu) is to put on (the
three kindling-sticks) with Vag. S. III, 1, &c., one verse with each
stick ; whereupon he, (the sacrificer, according to the commentary,)
is to mutter III, 4; and according to ib. 7 ‘the Adhvaryu optionally mutters the second.’ The Paddhati reconciles the different
statements thus: he takes the sticks, rises and puts the first on the
fire with III, 1; then sitting down he mutters III, 2; thereupon he
again rises and puts on the second with III, 3, and the third with
11I, 4. The commentator, however, alludes to differences of practice in different schools as to this point.
® The sacrificial fire, to be set up at the Adheya, should properly be
produced by means of two pieces of asvattha wood which has grown
out of a sami tree. Sayama remarks that the ritualists referred to in
our passage consider that the cooking of the rice-pap takes place, not
with the view of the latter being eaten by the priests, but merely to
afford an opportunity for putting the kindling-sticks on the fire, and
thereby securing to the sacrificer the benefits that would have accrued
to him from the above mode of ignition. This view, however, is not
countenanced by our author, who, on the contrary, favours the daily
cooking of a mess of rice-pap for the four priests for a twelve-month
preceding the Agny4dheya, as a substitute for the production of the
fire by friction. See Katy. IV, 8,11 (and Paddhati).
294 SATAPATHA-BRAHMANA.
be a mistake, just as if one were to do one thing,
while intending to do another; or if one were to
say one thing, while intending to say another; or
if one were to go one way, while intending to go
another. And, indeed, it is not proper that they
should either carry to the south, or extinguish, that
fire on which a kindling-stick is put, or an oblation
made, with a 7z& or a siman or a yagus. Now they
do indeed either take it to the south with the view of
its becoming the Anvah4ryapaéana (or Dakshinagni), or (if there is to be no Dakshiz4gni) they
extinguish it’.
7. Thereupon they? remain awake (during that
night). The gods are awake: so that he thereby
draws nigh to the gods, and sets up his fires as one
more godly, more subdued, more endowed with holy
fervour (tapas). He may, however, sleep, if he
choose, since the observance of the vow is not
necessary for him who has not performed Agnyédheya. For so long as he has not set up a
(sacrificial) fire of his own, he is a mere man; and
he may, therefore, sleep, if he choose.
He may, however, sleep, if he
choose, since the observance of the vow is not
necessary for him who has not performed Agnyédheya. For so long as he has not set up a
(sacrificial) fire of his own, he is a mere man; and
he may, therefore, sleep, if he choose.
8. Now some churn (the fire)* before sunrise and
1 His argument seems to be that, since the cooking of the ricepap involves the putting on of consecrated sticks with sacrificial
formulas, one is not to cook the pap because that same fire will
afterwards have to be extinguished or to be taken to the Dakshinagni hearth. The passage is, however, far from clear to me.
* Viz. the ritualists referred to; that is to say, they make the
sacrificer and his wife remain awake all night. Sayaza takes
gagrati to stand for gagarti, ‘he, the sacrificer, remains awake.’
The K4zva text, however, has, ‘Here now they say, he should
remain awake that night.’
% The production of the sacred fire by means of two sticks
(arazi) of the asvattha (Ficus Religiosa) is thus described by Stevenson, ‘ Translation of the Sma Veda,’ pref. p. vii: ‘The process by
which fire is obtained from wood is called churning, as it resembles
II KANDA, I ADHYAYA, 4 BRAHMANA, 9. = 295
take it eastwards (from the Garhapatya to the Ahavantya) after sunrise, arguing that thereby they secure
both the day and the night for the obtainment of
out-breathing and in-breathing, of mind and speech.
But let him not do so; for when they thus churn
(the fire) before sunrise, and take it eastwards after
sunrise, both his (fires) are in reality set up before
sunrise. By churning the Ahavantya after sunrise
he will obtain that (combination of blessings).
g. The gods, assuredly, are the day. The fathers
have not the evil dispelled from them (by the sun) ;
(and accordingly) he (the sacrificer) does not dispel
the evil (if he churns the fire before sunrise). The
fathers are mortal; and verily he who churns the
fire before the rising of the sun, dies before (he has
attained his full measure of) life. The gods have
the evil dispelled from them (by the sun): hence he
(the sacrificer) dispels the evil (from himself, if he
churn after sunrise). The gods are immortal ; and—
though there is for him no prospect of immortality
—he attains (the full measure of) life. The gods are
bliss, and bliss he obtains; the gods are glorious,
and glorious he will be, whosoever, knowing this,
churns (the fire) after the rising of the sun.
The gods are immortal ; and—
though there is for him no prospect of immortality
—he attains (the full measure of) life. The gods are
bliss, and bliss he obtains; the gods are glorious,
and glorious he will be, whosoever, knowing this,
churns (the fire) after the rising of the sun.
that by which butter in India is separated from milk. The New-
Hollanders obtain fire from a similar process. It consists in drilling one piece of arami wood into another by pulling a string tied
to it with a jerk with the one hand, while the other is slackened, and
so alternately till the wood takes fire. The fire is received on
cotton or flax held in the hand of an assistant Brahman.’ On the
mythological associations of the agni-manthana, especially with
the Teutonic need-fire and the myth of Prometheus; and those
of the asvattha tree, grown out of a sami, with the mountain-ash
‘ (roun-tree, rowan-tree, witch-elm, witchen, witch-hazel, witch-wood;
eber-esche), see A. Kuhn’s epoch-making essay, ‘Ueber die Herabkunft des Feuers und des Gdttertranks.’
296 SATAPATHA-BRAHMANA.
10. Here now they say, ‘If the fire is not set up with
either a 7zk-verse, or a sdman, or a yagus, wherewith
then is it set up?’ Verily, that (fire) is of the brahman: with the brahman it is set up. The brahman is speech: of that speech it is. The brahman
is the truth, and the truth consists in those same
(three) mystic utterances: hence his (fire) is established by means of -he truth.
11. Verily, with ‘bhGz (earth)!’ Pragdpati generated this (earth)!; with ‘bhuvaz (ether)!’ the ether;
with ‘svak (heaven)!’ the sky. As far as these
(three) worlds extend, so far extends this universe:
with the universe it (the fire) is accordingly established.
12. With ‘bh!’ Pragdpati generated the Brahman (priesthood) ; with ‘ bhuvaé!’ the Kshatra (nobility); with ‘sva#! the Vis (the common people). As
much as are the Brahman, the Kshatra, and the Vis,
so much is this universe: with the universe it (the
fire) is accordingly established.
13. With ‘bhdé!’ Pragdpati generated the Self;
with ‘bhuva%!’ the (human) race; with ‘svah!’ the
animals (pasu). As much as are the Self, the (human)
race, and the animals, so much is this universe: with
the universe it (the fire) is accordingly established.
14. ‘Bhar bhuva&!’ this much he utters while
laying down the Garhapatya fire; for if he were
to lay it down with all (three words), wherewith
should he lay down the Ahavantya ? Two syllables?
1 Compare XI, 1, 6, 3.
2 Viz. svah, pronounced su-vak. In laying down the G4rhapatya he utters the first two words, consisting of three syllables;
and in laying down the Ahavantya he pronounces all three words,
consisting of five syllables.
11 KANDA, I ADHYAYA, 4 BRAHMANA, 18. 297
1 Compare XI, 1, 6, 3.
2 Viz. svah, pronounced su-vak. In laying down the G4rhapatya he utters the first two words, consisting of three syllables;
and in laying down the Ahavantya he pronounces all three words,
consisting of five syllables.
11 KANDA, I ADHYAYA, 4 BRAHMANA, 18. 297
he leaves over, and thereby those (five syllables)
become of renewed efficacy; and with all the five
syllables—‘Bhar bhuvad svah’—he lays down the
Ahavantya. Thus result eight syllables ; for of eight
syllables consists the gayatri, and the gdyatri is
Agni’s metre: he thus establishes that (fire) by
means of its own metre.
15. Now when the gods were about to set up their
fires, the Asuras and Rakshas forbade them, saying,
‘The fire shall not be produced; ye shall not set up
your fires!’ and because they thus forbade (raksh)
them, they are called Rakshas.
16. The gods then perceived this thunderbolt, to
wit, the horse. They made it stand before them,
and in its safe and foeless shelter the fire was produced. For this reason let him (the Adhvaryu)
direct (the Agntdhra) to lead the horse to where he
is about to churn the fire. It stands in front of
him?!: he thus raises the thunderbolt, and in its safe
and foeless shelter the fire is produced.
17. Let it be one used as a leader?; for such a one
possesses unlimited strength. Should he be unable to
obtain a leader, it may be any kind of horse. Should
he be unable to obtain a horse, it may also be an ox,
since that (fire) is related (bandhu) to the ox’.
18. And when they carry that (fire) eastward‘,
1 The horse is to stand east of the GArhapatya fire-place, with
its head to the west, where, behind the khara, the Adhvaryu is
about to produce the fire.
8 Parvavah, ‘drawing in front,’ i.e. a young (newly-harnessed)
horse. The term may also mean ‘conveying eastwards,’ whence
it is probably used here ; cf. Taitt. Br. I, 1, 5, 6.
® See XIII, 8, 4, 6, where the ox is said to be sacred to Agni
(agneya), See also p. 292, note 1; and I, 2, 3, 6.
* The following particulars, not alluded to by our author, have
298 SATAPATHA-BRAHMANA.
they lead the horse in front of it; so that, in proceeding in front of it, it wards off from it the evil
spirits, the Rakshas; and they carry it (to the Ahavaniya) safely and unmolested by evil spirits.
19. Let them carry it (the fire) in such wise that
it turns back towards him (the sacrificer); for, assuredly, that fire is the (means of) sacrifice, and it is
in the direction of him (the sacrificer) that the sacrifice enters him, that the sacrifice readily inclines to
him. And, verily, from whomsoever it (the fire)
turns away, from him the sacrifice also turns away ;
and if any one were to curse him, saying, ‘May the
sacrifice turn away from him!’ then he would indeed
be liable to fare thus.
20. Moreover, that (fire) is the (sacrificer’s) breath :
let them therefore carry it in such wise that it turns
20. Moreover, that (fire) is the (sacrificer’s) breath :
let them therefore carry it in such wise that it turns
to be supplied here from Katy. IV, 8, 29 seq., and the commentaries: As soon as fire has been obtained from the two pieces of
wood, [it is placed in a pan and covered with dry, powdered gomaya; and] the sacrificer blows it with ‘Breath 1 bestow on the
immortal ;’ and the well-kindled flame he inhales with ‘The immortal I bestow on the breath’ (see II, 2, 2, 15). The fire is
then set ablaze with fire-wood and laid down on the newly-made
GArhapatya hearth-mound with ‘[Om!] Bhar bhuva/ svahl’ (Vag.
S. III, 5); and with ‘I lay thee down, O Lord of Vows (vratapati),
with the law (vrata) of N.N.?’—the gotra-name being inserted
in the case of the Bhrzgus and Angiras; and those of different
Rishis or gods and divine beings in that of others. At the sacrificer’s bidding the Brahman or Adhvaryu then chants the Rathantara-siman (cf. p. 196, note 2). Then follows the uddharaaa or
taking out fire from the Garhapatya for the Ahavantya. A bundle
of wood is lighted at the lower ends on the Garhapatya and placed
in a pan on an underlayer of clay. It is then carried eastwards in
such a way that the smoke is directed towards the sacrificer following it; the horse being led in front of the fire. At the starting of
the procession the Brahman, at the Adhvaryu’s call, chants the
Vamadevya-sdman,
II KANDA, I ADHYAYA, 4 BRAHMANA, 23. 299
back towards him; for it is in the direction of him
that the breath enters into him. And, verily, from
whomsoever it (the fire) turns away, from him the
breath also turns away; and if in that case any one
were to curse him, saying, ‘May the breath turn
away from him!’ then he would indeed be liable to
fare thus.
21. And, verily, the sacrifice is yonder blowing
(wind). Let them, therefore, carry it in such wise
that it! turns towards him; for it is in the direction of him that the sacrifice enters him, that the
sacrifice readily inclines to him. And from whomsoever it turns away, from him the sacrifice also
turns away; and if any one were to curse him, saying, ‘May the sacrifice turn away from him!’ then
he would indeed be liable to fare thus.
22. And, verily, that (fire) is the (sacrificer’s)
breath. Let them, therefore, carry it in such wise
that it turns towards him; for it is in the direction
of him that the breath enters into him. And from
whomsoever it (the fire) turns away; from him the
breath also turns away ; and if any one were to curse
him, saying, ‘May the breath turn away from him!’
he would indeed be liable to fare thus.
23. He(the Adhvaryu) then makes the horse step
on (the Ahavantya fire-place)?. When he has made
it step on it, he leads it out towards the east, makes
it turn round again (from left to right) and lets it
? Viz. the wind indicated by the backward-turned flame of the
fire, as it is carried eastwards to the Ahavantya.
When he has made
it step on it, he leads it out towards the east, makes
it turn round again (from left to right) and lets it
? Viz. the wind indicated by the backward-turned flame of the
fire, as it is carried eastwards to the Ahavantya.
3 The Adhvaryu sits down and makes the horse put its right
fore-foot on the recently prepared hearth-mound. Having then
led it eastwards and turned it round, he calls on the Brahman to
chant the Brthat-sman (see p. 196, note 2).
300 SATAPATHA-BRAHMANA.
stand there facing the west. The horse doubtless
represents strength: hence he makes it turn round
again in order that this strength shall not turn away
from him (the sacrificer).
24. He lays that (fire) down on the horse’s footprint!; for the horse represents strength, so that
he thereby lays it down on strength: for this reason
he lays it down on the horse’s foot-print.
25. In the first place he silently touches (the footprint with the burning fire-wood). He then lifts it
up and touches once more with it; and at the third
time he lays it down with (V4g. S. III, 5) ‘Earth!
ether! heaven!’ For there are three worlds indeed ;
so that he thereby obtains these (three) worlds. This
now is one (mode of laying down the fire).
26. Then there is this other. Silently he touches
(the foot-print with it) in the first place; he then
lifts it up, and at the second time lays it down
with ‘Earth! ether! heaven!’ For he who wants
to lift a load without having a firm footing on this
(earth), cannot lift it; nay, it crushes him.
27. Now, when he touches it silently he thereby
takes a firm footing on this resting-place; and
having obtained a firm footing on it, he lays down
(the fire): and thus he wavers not. Here now
Asuri, Pa#&i, and MAdhuki held it (the fire)
slightly to the back (or west of the fire-place)*. ‘ For,’
they argued, ‘everything else (that is on the hearth)
1 Taitt. Br. I, 1, 5, 9, on the contrary, forbids the fire to be laid
down on the horse’s foot-print, as the sacrificer’s cattle is thereby
surrendered to Rudra. Moreover, the horse is there made to step
beside, not upon, the hearth-mound.
* The KAmva text reads: Tad v Asuri# Pastir MAdhukir iti
dadhrire, ‘here now they held it thus.’ :
II KANDA, I ADHYAYA, 4 BRAHMANA, 29. 301
becomes, as it were, relaxed (on being touched by
the fire): he should therefore, after holding it up,
lay it down at the first (touching) with “Earth!
ether! heaven!” for thus no relaxation takes place.’
Let him then do this in whichever way he may
deem proper.
301
becomes, as it were, relaxed (on being touched by
the fire): he should therefore, after holding it up,
lay it down at the first (touching) with “Earth!
ether! heaven!” for thus no relaxation takes place.’
Let him then do this in whichever way he may
deem proper.
28. He (the sacrificer) then goes round to the
east side (of the fire), and taking hold of the top
part of the burning sticks he mutters (Vag. S. III,
5): ‘Like unto the sky in plenty, like unto the
earth in greatness!’ When he says, ‘ Like unto
the sky in plenty,’ he means to say, ‘Like as yonder
sky is plenteous with stars, so may I become plenteous!’ and when he says, ‘Like unto the earth in
greatness, he means to say, ‘As great as this earth is
so great may I become!’—‘On that back of thine,
O Earth, that art meet for the worship of the
gods’—for on her back he lays down that (fire)—
‘I lay down Agni, the eater of food, for the
obtainment of food.’ Agni is an eater of food:
‘May I become an eater of food,’ this is what he
thereby says. This is a prayer for blessing,—he
may mutter it, if he choose; or, if he choose, he
may omit it.
29. He stands worshipping by (the fire) while
muttering the (three) Azk-verses of the queen of
serpents (Vag. S. III, 6-8) 1,‘ Hither has come that
spotted bull and has settled down before the mether;
and before the father on going up to heaven.—She
moves along through the luminous spheres, breathing
forth from his breath: the mighty (bull) has illumined
1 These verses form the hymn Rig-veda X, 189, the authorship
of which is ascribed to the queen of serpents (either KadrQ, or the
earth, according to Mahidhara).
302 SATAPATHA-BRAHMANA,
the sky.—He rules over the thirty domains; and
song is bestowed on the winged one, yea, with the
light at the break of day!’ Thus he recites; and
whatever (benefit) has not been obtained by him
either through the equipments, or through the asterisms, or through the seasons, or through the
laying down of the fire, all that is thereby obtained
by him; and for this reason he stands worshipping
by (the fire), while muttering the verses of the queen
of serpents.
30. They say, however, that one need not stand
by (the fire) worshipping with the verses of the
queen of serpents. For the queen of serpents, they
argue, is this earth; and accordingly when he lays
down the fire on her, he thereby obtains all his
desires: hence he need not stand by (the fire) worshipping with the verses of the queen of serpents.
Seconp ApuyAya. First BRAHMANA.
Tue OBLaTIONs.
1. When he has taken out the Ahavantya fire ',
he performs the Full-offering*, The reason why
Seconp ApuyAya. First BRAHMANA.
Tue OBLaTIONs.
1. When he has taken out the Ahavantya fire ',
he performs the Full-offering*, The reason why
1 Previously to the performance of the full-offering, the other
fires (if there are any more) are laid down. An integral part of
the laying down of the Sabhya, or hall-fire, which seems to have
been kept up only by Kshatriyas, is a game of dice, played by the
priestg, with a cow, offered by the sacrificer, for the stake. On an
ox-hide, spread north of the sacrificial ground, they place a brass
vessel upside down, and on it throw four times five cowries (or,
if such are not to be. had, five sticks) with ‘Even I win, uneven
thou art won (or defeated) !’
2 The pfirz4huti, or ‘ full-offering,’ is an oblation of a spoonful of clarified butter. Kéty. IV, 10, 5, and comm., supply the following particulars, applying to all ordinary guhoti-offerings: He
puts butter into the butter-pot and places it on the Garhapatya to
11 KANDA, 2 ADHYAYA, I BRAHMANA, 4. 303
he performs the full-offering is that he thereby causes
that Agni to become an eater of food for his own
self; that he thereby offers food to him. Even as
(a mother or cow) would offer the breast to a
new-born child or calf, so does he thereby offer food
to him.
And having been appeased by that food, he
(Agni) waits patiently for the other oblations to be
cooked. If, on the other hand, that oblation were
not to be offered up in him, he would ere long burn
either the Adhvaryu or the sacrificer, for these two
pass nearest by him. This is the reason why he
makes this offering.
3. He offers it (with a) full (spoon) ; for the full
doubtless means the All (universe), so that he
thereby appeases him with the All. He offers it
with ‘Sv4h4!’ for the Svaha is undefined, and undefined also is the All, so that he thereby appeases
him by means of the All.
4. The first offering which Pragdpati made, he
made with ‘Svaha!’ Now that (offering) indeed is
virtually the same as this one; and hence he (the
sacrificer) also makes it with ‘Svah4!’ At this
(offering) he grants a boon (to the priests)!; but
melt. Having then wiped the dipping-spoon (sruva) and offeringspoon (guhf) with sacrificial grass in the manner described at I,
3, 1, 6 seq., and taken the butter-pot off the fire, and strained the
butter with the two stalks of darbha serving as strainers, he fills
the guhfi with the sruva. He now takes one stick, steps over to
the north side of the Ahavantya fire, strews grass around it, and
puts the stick on the fire. He then sits down with bent right knee,
and, while the sacrificer takes hold of him from behind, he pours
the spoonful of butter into the fire with ‘Svahal’ the sacrificer
pronouncing the dedicatory formula (ty4ga), ‘This to Agni!’
1 After the full-offering the sacrificer breaks the silence, imposed
on him, by the words, ‘I give a boon,’ K4ty. IV, 10, 6; presents,
304 SATAPATHA-BRAHMANA.
IV, 10, 6; presents,
304 SATAPATHA-BRAHMANA.
a boon (may mean) everything, so that he thereby
appeases him (Agni) with everything.
5. Here now they say, ‘When he has made this
offering, he need not attend to the subsequent oblations; for by this offering he obtains that wish for
which he takes out the subsequent oblations.’
6. He takes out (material for an oblation)! to
Agni Pavamana (the Blowing)*. Now the blowing one is the breath, so that he thereby puts breath
into him (the sacrificer). And this he puts into him
by means of this (offering) ; for breath means food,
and this offering also is food.
according to the commentary, being then made to the Adhvaryu
and the Brahman. This ceremony is succeeded by the silent performance of the Agnihotra.
1 The pfirm4huti, which marks the close of the Agnyadheya
proper, is followed by the Agnihotra, performed with the texts pronounced in a low voice. Not less than twelve days after the Agny4dheya (if at all)—the three fires being kept up during the interval—
the young householder has to get performed for him (on the model
of the new and full-moon offering, mutatis mutandis, there being
neither the uddharaza, or taking out of fire from the Garhapatya,
nor the choosing of a Brahman, &c.) the three ish¢is mentioned
above. At the first ishf, the special havis (sacrificial dish) consists of a rice-cake on eight potsherds for Agni Pavamana ;—at
the second of two such cakes for Agni Pavaka and Agni Sufi
respectively ;—at the third of a potful of boiled rice for Aditi. The
three havis of the first two ish/is being (according to Taitt. Br. I,
1, 6, 3) considered as representing the three bodies (tanu) of Agni;
these offerings are called tanfhavir-ish¢is. They are, however,
also called Pavam4nesh/is. At these the name of the recipient
(Agni Pavamana, &c.) has to be pronounced in a low voice in the
formulas used at the chief offering. The Taitt. Br. mentions, besides, the usual Indragni cake (of the new-moon sacrifice) which is
to be offered before the offering to Aditi.
3 Sayama, on Taitt. Br. I, 1, 5, 10, takes pavam4na as ‘pure’
or ‘purified by himself’ (svayam sriddha); pavaka as ‘ purifying
(others) ;’ and su4i as ‘shining,’
II KANDA, 2 ADHYAYA, I BRAHMANA, 12. 305
7. He then makes offering to Agni Pavaka (the
Purifying). Now the purifying one means food, so
that he thereby puts food into him (Agni, or the
sacrificer). And this he puts into him by means of
this (offering), for this offering is indeed food.
8. He then makes offering to Agni Sufi (the
Bright). Now brightness means vigour, so that he
thereby puts vigour into him. And this he puts
into him by means of this (offering); for when he
offers up that oblation in him (Agni), then that
vigour, that brightness of his blazes up.
8. He then makes offering to Agni Sufi (the
Bright). Now brightness means vigour, so that he
thereby puts vigour into him. And this he puts
into him by means of this (offering); for when he
offers up that oblation in him (Agni), then that
vigour, that brightness of his blazes up.
g. For this reason they say, ‘When he has made
that (full) offering, he need not attend to any further
oblations; for by this offering he obtains that wish
for which he takes out the subsequent oblations.’
But let him nevertheless take out the subsequent
oblations; for what invisible (blessing, or meaning)
there was in that (full-offering) that now becomes
thus (visible).
10. Now the reason why he makes offering to Agni
Pavamina, is that the blowing one is the breath.
When (the child) is born, then there is breath. And
as long as it is not born, it breathes in accord with
the mother’s breath; but when it is born, then he
thereby puts breath into ‘it.
11. And the reason why he makes offering to Agni
Pavaka, is that the purifying one means food: hence
he thereby puts food into (the child) when it is born.
12. And the reason why he makes offering to
Agni Sui, is that brightness means vigour. Now
when it (the child) grows by means of food, then
there is vigour; and hence, when he has made it grow
by means of food, he thereby puts into it that vigour,
that brightness. This is why (he offers) to Agni Sufi.
{12] x
306 SATAPATHA-BRAHMANA,
13. That other (practice) then is altogether erroneous}, For when Agni passed over from the gods
to men, he bethought him, ‘I must not pass over to
men with my whole body !’
14. He then laid down in these (three) worlds
those three. bodies of his. That ‘blowing (pavamana)’ form of his he laid down on this earth, that
‘purifying (pavaka)’ one in the ether, and that
‘bright (su&i)’ one in the sky. Now the Azshis
then existing became aware of this: ‘Agni has not
come to us with his whole body,’ they said. They
then prepared those oblations for him.
15. Now when he makes offering to Agni Pavamana, he thereby obtains that form of his (Agni’s)
which he laid down on this earth; and when he
makes offering to Agni Pavaka, he thereby obtains
that form of his which he laid down in the ether;
and when he makes offering to Agni Sui, he thereby
obtains that form of his which he laid down in the sky:
and thus he lays down the entire Agni unmutilated.
For this reason also he should take out the oblations
subsequent (to the full-offering).
16. The first oblation has a barhis (altar-covering
of sacrificial grass) to itself; the two following ones
have one barhis in common. Now the first oblation
represents this world, the second one that ether, and
the third one the sky. But this earth is compact;
and the ether and yonder sky are, as it were, trembling: and in order that these two may counterbalance that (earth), the (last) two (oblations) have
one barhis in common.
Now the first oblation
represents this world, the second one that ether, and
the third one the sky. But this earth is compact;
and the ether and yonder sky are, as it were, trembling: and in order that these two may counterbalance that (earth), the (last) two (oblations) have
one barhis in common.
1 Viz. the practice of performing the full-offering only, see par. 5.
The Kanva text reads: Tad va etat sam4nam eva sad viparyastam
iva,
11 KANDA, 2 ADHYAYA, I BRAHMANA, 20. 307
17. All these sacrificial cakes (for Agni) are on
eight potsherds; for of eight syllables consists the
(pada of the) gdyatri, and the g4yatri is Agni’s
metre!; with its own metre he accordingly establishes
that fire. In all, these potsherds amount to twentyfour; for of twenty-four syllables consists the gayatrt
(stanza), and the gdyatrt is Agni’s metre: with its
own metre he accordingly establishes that fire.
18. He then offers a potful of boiled rice to
Aditi. For he who performs those (preceding)
oblations moves away, as it were, from this world,
since he moves in the ascent of these worlds *.
19. Now when he offers a potful of boiled rice to
Aditi—Aditi being this earth, and this earth being
a firm resting-place,—he thereby again takes his
stand on this firm resting-place. This is why he
offers a potful of boiled rice to Aditi.
20. For her, they say, the two samy4gy4s® should
be vir4g verses; for the virag is this (earth); or
1 The K4ava text remarks that the anuvaky4s (invitatory
prayers) and yagy4s (offering prayers) at the three offerings of
cake are in the g4yatri metre; and such indeed is the case. The
anuvaky4s of the oblations to Agni Pavam4na, Agni Pavaka,
and Agni Sufi are Rig-veda IX, 66, 19; I, 12,10; and VIII, 44,
21 respectively: and the y4gy4s are IX, 66, 21; V, 26,1; and
VIII, 44, 17 respectively; all of which are g4yatrt stanzas. See
Asv. Sr. II, 1, 20-28. Cf. also I, 7, 2, 15, with note. At the
Svishéakr7t of these two ishéis also both formulas are in the gayatri
metre: the puro’nuvaky4s being Rig-veda III, 11, 2, and III,
11,6; and the yagy4s III, 11, 1, and I, 1, 1 respectively.
3 Pragyavata iva va esho ’smél lok&t...im4n hi lokén samé4rohann eti. The K4nva text has: ‘For he who takes out these
oblations makes his self, as it were, depart from this world of men
for the world of the gods, since he, as it were, moves rising upwards
(firdhva iva hi sam4rohann eti).’ Cf. paragraphs 14-16.
® For these (virag) samy 4gye, or invitatory and offering prayers
at the Svishfakrit, see p. 164, note 2.—Asv, Sr. IL, 1, 29.
x 2
308 SATAPATHA-BRAHMANA.
trish¢ubh verses, for the trish¢ubh is this (earth) ; or
gagatt verses, for the gagati is this (earth). Still,
however, they should be virdg verses.
164, note 2.—Asv, Sr. IL, 1, 29.
x 2
308 SATAPATHA-BRAHMANA.
trish¢ubh verses, for the trish¢ubh is this (earth) ; or
gagatt verses, for the gagati is this (earth). Still,
however, they should be virdg verses.
21. The priests’ fee for (offering to) her consists
of a cow; for this (earth) is, as it were, a cow: she
milks out for men all their desires. The cow is
a mother, and this (earth) also is a mother, for she
bears the men: for this reason the priests’ fee is
a cow. This is one mode (of performing those
offerings).
22. Then there is this other. He simply offers
a cake on eight potsherds to Agni, and thereby,
implicitly, to Agni Pavam4ana, Agni PAvaka, and
Agni Su#i; and immediately after he visibly sets
him up (as Agni). For this reason he offers (a
cake) to Agni’, and then a potful of boiled rice
to Aditi. The treatment of the potful of rice (in
that case) is the same (as before).
SrEconp BRAHMANA.
1. Now, in performing that sacrifice, they slay it;
and in pressing out the king (Soma), they slay him;
and in quieting and immolating the victim, they
slay it. The haviryag#a they slay with the mortar
and pestle, and with the twa mill-stones.
2. When slain, that sacrifice was no longer vigorous.
By means of dakshiz4s (gifts to the priests) the
gods again invigorated it: hence the name dakshix4,
because thereby they invigorated (dakshay) that
? According to the K4mva recension, the anuvaky4 and yagy4,
in that case, should consist of the verses containing the word mfirdhan (‘head’), viz. Vag. S. XIII, 14,15; cf. Sat. Br. I, 6, 2, 12.
Il KANDA, 2 ADHYAYA, 2 BRAHMANA, 6. 309
(sacrifice). Whatever, therefore, fails in this sacrifice when slain, that he now again invigorates by
means of gifts to the priests; whereupon the sacrifice becomes successful: for this reason he makes
gifts to the priests.
3. He may give six (cows)!; for six seasons, indeed,
there are in the year, and the sacrifice, Pragdpati,
is the year: thus as great as the sacrifice is, as
large as its extent is, by so many (gifts, dakshiz4s)
does he thereby invigorate it.
4. He may give twelve; for twelve months there
are in the year, and the sacrifice, Pragdpati, is the
year: thus as great as the sacrifice is, as large as
its extent is, by so many (gifts) does he thereby
invigorate it.
5. He may give twenty-four; for twenty-four
half-moons there are in the year, and the sacrifice,
Pragapati, is the year: thus as great as the sacrifice
is, as large as its extent is, by so many (gifts) does
he thereby invigorate it. Such is the measure of the
priests’ fees; but he may give more, according to
(the depth of) his faith, The reason why he gives
fees to the priests is this.
6. Verily, there are two kinds of gods; for,
indeed, the gods are the gods; and the Brahmans
who have studied and teach sacred lore are the
human gods. The sacrifice of these is divided into
two kinds: oblations constitute the sacrifice to the
gods; and gifts to the priests that to the human gods,
Verily, there are two kinds of gods; for,
indeed, the gods are the gods; and the Brahmans
who have studied and teach sacred lore are the
human gods. The sacrifice of these is divided into
two kinds: oblations constitute the sacrifice to the
gods; and gifts to the priests that to the human gods,
1 Viz. at the tanQhavir-ish/is together, or at least three cows
at each ishA if there are two ishfis. The greater the gift, the
greater the merit. According to the Paddhati on Katy. IV, 10, he
is also to entertain a hundred Brahmans at the end of the performance. See also Taitt. Br. I, 1, 7, 9-11.
310 SATAPATHA-BRAHMANA.,
the Brahmans who have studied and teach sacred
lore. With oblations one gratifies the gods, and
with gifts to the priests the human gods, the Brahmans who have studied and teach sacred lore. Both
these kinds of gods, when gratified, place him in a
state of bliss (sudh4)?.
7. Even as seed is poured into the womb, so the
officiating - priests place the sacrificer in the (heavenly) world?, when he now makes gifts to those
who, he hopes, will make him go thither. Such,
then, (is the manner) of gifts to priests.
8. Now the gods and the Asuras, both of them
sprung from Pragdpati, were contending with each
other. They were both soulless, for they were
mortal, and he who is mortal is soulless). Among
these two (classes of beings) who were mortal, Agni
alone was immortal; and it was through him, the
immortal, that they both lived. Now whichsoever
(of the gods) they (the Asuras) slew, he, indeed, was
so (slain).
9. Thereupon the gods were left inferior. They
went on praising and practising austerities, hoping
that they might be able to overcome their enemies,
the mortal Asuras. They beheld this immortal
Agnyddheya (consecrated fire).
10. They said, ‘Come, let us place that immortal
element in our innermost soul! When we have placed
that immortal element in our innermost soul, and
become immortal and unconquerable, we shall overcome our conquerable, mortal enemies.’
1 That is, ‘they convey him to the celestial world,’ as reads the
otherwise identical passage in IV, 3, 4, 4.
* The Kava text has ‘ svarge loke,’
II KANDA, 2 ADHYAYA, 2 BRAHMANA, 15. 311
11. They said,‘With both of us is this fire (Agni):
let us then treat openly with the Asuras’.’
12. They said, ‘We shall set up (or, establish
within ourselves, 4-dha) the two fires——what will
ye do then ?’
13. They replied, ‘Then we shall lay it down
(ni-dha), saying, Eat grass here! eat wood here! cook
pap here! cook meat here!’ Now that fire, which the
Asuras thus laid down, is this same (fire) wherewith
men prepare their food.
They replied, ‘Then we shall lay it down
(ni-dha), saying, Eat grass here! eat wood here! cook
pap here! cook meat here!’ Now that fire, which the
Asuras thus laid down, is this same (fire) wherewith
men prepare their food.
14. The gods then established that (fire) in their
innermost soul; and having established that immortal
element in their innermost soul, and become immortal and unconquerable, they overcame their
mortal, conquerable enemies. And so this one now
establishes that immortal element in his innermost
soul; and—though there is for him no hope of immortality—he obtains the full measure of life; for,
indeed, he becomes unconquerable, and his enemy,
though striving to conquer, conquers him not. And,
accordingly, when one who has established his fires
and one who has not established his fires, vie with
each other, he who has established his fires overcomes the other, for, verily, he thereby becomes
unconquerable, he thereby becomes immortal.
15. Now, when, on that occasion, they produce
that (fire) by churning, then he (the sacrificer)
breathes (blows) upon it, when produced; for fire
indeed is breath: he thereby produces the one thus
produced. He again draws in his breath: thereby he
establishes that (fire) in his innermost soul; and that
fire thus becomes established in his innermost soul?.
1 «Pra tv evasurebhyo bravdmeti.’—‘ Haritasurebhya’ pratiprabrav4meti,’ Kanva text. ? ‘Let us talk them out of it!’
§ See p. 297, note 4.
312 SATAPATHA-BRAHMANA,
16. Having kindled it, he makes it blaze, thinking,
‘Herein I will worship, herein I will perform the
sacred work!’ Thereby he makes blaze that fire
which has been established in his innermost soul.
17. ‘It (or some one) might come between,—it
might go away!’ so (fear some)!; but, surely, as
long as he lives no one comes between him and that
fire which has been established in his innermost soul:
let him, therefore, not heed this. And as to its
becoming extinguished :—surely, as long as he lives,
that fire which has been established in his innermost
soul, does not become extinct in him.
18. The (sacrificial) fires, assuredly, are those
breaths: the Ahavantya and GArhapatya are the
out-breathing and the in-breathing; and the Anvaharya-pa4ana is the through-breathing.
19. Now, attendance on (or, the worship of) that
consecrated fire (agny4dheya) means (speaking)
the truth. Whosoever speaks the truth, acts as if
he sprinkled that lighted fire with ghee; for even so
does he enkindle it: and ever the more increases his
own vital energy, and day by day does he become
better. And whosoever speaks the untruth, acts as
Whosoever speaks the truth, acts as if
he sprinkled that lighted fire with ghee; for even so
does he enkindle it: and ever the more increases his
own vital energy, and day by day does he become
better. And whosoever speaks the untruth, acts as
1 This paragraph is somewhat obscure. The K4mva recension
has the following more explicit paragraphs instead :—As to this,
there is a source of anxiety (gas) to some, fearing that ‘it (that
fire) might go out (anvagan).’ But let him not heed this, for,
assuredly, that fire of his, which has been established in his innermost soul, does not go out. ‘The carriage might pass through
(vyay4sit), the cart might pass through ;—it (or some one) may
come between (me and the fire)!’ such is another source of anxiety
to some; but let him not heed this either; for, assuredly, the carriage does not pass through, the cart does not pass through that
fire of his which has been established in his innermost soul. Cf.
XII, 4, 1, 2-3.
11 KANDA, 2 ADHYAYA, 3 BRAHMANA, I. = 313
if he sprinkled that lighted fire with water; for even
so does he enfeeble it : and ever the less becomes his
own vital energy, and day by day does he become
more wicked. Let him, therefore, speak nothing
but the truth.
20. Now the kinsmen spake unto Aruza Aupavesi, ‘Thou art advanced in years: establish
thou the two fires!’ He replied, ‘Speak ye not
thus! be thou a restrainer of speech?; for he who
has established the fires must not speak an untruth :
let him rather not speak at all, but let him not speak
an untruth. Worship, above all, is truthfulness.’
Tuirp BRAHMANA.
Tue PunarADHEYA OR RE-ESTABLISHMENT OF THE SACRED FiREs *.
1. Now Varuma established this (fire), being desirous of sovereignty. He obtained sovereignty ;
and, accordingly, whether one (who has established
the fires) knows (this) or not, they call him ‘king
Varuza.’ Soma (established the fire), being desirous
of glory. He became glorious, and, accordingly,
whether one obtains a hold on Soma, or whether
1 The Kazva text has: He said, ‘Speak ye not thus; be thou
a restrainer of speech !’—‘ Speak ye not,’ so (he said); for, having
established the two fires, one should not speak untruthfully (mrish4),
nor should he who utters speech speak untruthfully. He should,
therefore, strive to speak nothing but the truth.
2 If the householder who has set up his fires, finds, after a year
or more, that he does not prosper in his undertakings, or if he has
otherwise met with misfortunes, and thus his 4dheya has not proved
successful, he should set up his fires a second time. The old fires
have to be put out, either early in the day on which the performance is to take place, or from three nights to a whole year previous
to the ceremony. With the exceptions noticed in the sequel, the
performance is the same as that of the 4dhdna.
314 SATAPATHA-BRAHMANA.
The old fires
have to be put out, either early in the day on which the performance is to take place, or from three nights to a whole year previous
to the ceremony. With the exceptions noticed in the sequel, the
performance is the same as that of the 4dhdna.
314 SATAPATHA-BRAHMANA.
one does not, they both obtain (glory),—for it is
glory that people thereby get to see. Glorious
therefore he becomes, and sovereignty he obtains,
whosoever, knowing this, establishes a_ sacrificial
fire of his own.
2. Now once upon a time the gods deposited with
Agni all forms (rapa)?, both domestic and wild;
either because they were about to engage in battle,
or from a desire of free scope, or because they
thought that he (Agni) would protect them as the
best protector.
3. But Agni coveted them, and seizing them he
entered the seasons with them. ‘Let us go back
thither,’ said the gods, and betook themselves to
(the place where) Agni (was) concealed. They were
disheartened and said, ‘What is here to be done?
what counsel is there ?’
4. Then Tvash¢vz beheld that re-consecrated fire
(Punar-Adheya). He established it and thereby
gained an entrance to Agni’s beloved abode. He
(Agni) gave up to him both kinds of forms, domestic
and wild: hence they call them Tvashévz’s forms;
since it is from Tvashérz that all form proceeds*; but
all other creatures of whatever kind undergo it.
5. .t is for him (Tvash¢vz), then, that one must
re-establish the fire: for thus he enters Agni’s
* Compare the corresponding legend Taitt. S.I, 5, 1; according
to which the gods deposited their precious goods (vimam vasu)
with Agni; and Pfishan and Tvash/r?, on performing sacrifice to
Agni exclusively (the punarAdhyeya), became possessed of the
cattle, whence the latter are said to belong to Pfishan (paushza)
and to Tvashéri (tvash‘ra). Afterwards Manu and Dhftr? (here
identified with the year) also performed the ceremony. See also
Sat. Br. II, 3, 4, 1 seq.
® Or, since it is to Tvashéri' that all form belongs.
11 KANDA, 2 ADHYAYA, 3 BRAHMANA, 8. 315
beloved abode, and the latter gives up to him both
kinds of forms, domestic and wild. In that (fire)
those two kinds of forms are seen: such is the ascendancy (which one obtains by the punarddhyeya),—
people, indeed, envy him; thus he thrives, and a
conspicuous position (is obtained by him).
6. To Agni belongs this sacrifice. Agni is the
light, the burner of evil: he burns away the evil of
this (sacrificer); and the latter becomes a light of
prosperity and glory in this, and a light of bliss? in
yonder, world. ‘This, then, is the reason why he
should establish the fires (a second time).
To Agni belongs this sacrifice. Agni is the
light, the burner of evil: he burns away the evil of
this (sacrificer); and the latter becomes a light of
prosperity and glory in this, and a light of bliss? in
yonder, world. ‘This, then, is the reason why he
should establish the fires (a second time).
7. Let him establish the fires (the second time)
in the rainy season. The rains are all the seasons,
for the rains are indeed all the seasons: hence, in
counting over years, people say, ‘In such and such a
year (or rain, varsha) we did it; in such and such
a year (or rain) we did it. The rains, then, are one
of the forms of manifestation (rd pa) of all seasons? ;
and when people say, ‘To-day it is as if in summer,’
then that is in the rainy season; and when they
say, ‘To-day it is as if in spring,’ then that, too, is in
the rainy season. From the year (or rain, varsha),
indeed, (is named) the rainy season (varsh44).
8. There is, moreover, an occult form (through
which the rains manifest themselves in the seasons) %.
When it blows from the east, then that is the characteristic sign of spring ;—when it thunders, it is that of
1 Gyotir amutra puzyalokatva, lit. ‘a light by (way of) blissful
state.’ The KAmva text has the same reading.
2 This speculation is based on the identity of the words for year
(varsha; also ‘rain’) and the rains, or rainy season (varsh4A).
* The characteristics of the seasons here selected are supposed
to have a special connection with the rain and rainy season.
316 SATAPATHA-BRAHMANA.
summer ;—when it rains, it is that of the rainy season ;
when it lightens, it is that of autumn? ;—when it
ceases to rain, it is that of winter. The rains are
all the seasons. The seasons he (Agni) entered : from
out of the seasons, therefore, he now produces him.
g. But the sun also is all the seasons: when he
rises, then it is spring ;—when the cows are driven
together (for milking), then it is summer ;—when it
is mid-day, then is the rainy season ;—when it is
afternoon, then it is autumn ;—when he sets, then it
is winter. At mid-day (madhyandina), therefore,
he should establish his fires, for then that (sun) is
nearest to this world, and hence he produces that
(fire) from the nearest centre (madhya).
10. Verily, this man is affected with evil, as with
a shadow. But then (at mid-day) that (evil) of his
(like his shadow) is smallest, and shrinks, as it were,
beneath his foot: hence he thereby crushes that evil,
when it is smallest. For this reason also he should
establish his fires (the second time) at mid-day.
But then (at mid-day) that (evil) of his
(like his shadow) is smallest, and shrinks, as it were,
beneath his foot: hence he thereby crushes that evil,
when it is smallest. For this reason also he should
establish his fires (the second time) at mid-day.
11. He takes it out (from the Garhapatya) by
means of sacrificial grass. By means of fire-wood,
indeed, he takes it out the first time; and (were he
to take it out) with fire-wood the first time, and with
fire-wood the second time, he would commit a repetition, and raise a conflict. Now sacrificial grass means
water, and the rainy season also means water. He
(Agni) entered the seasons: with water he accordingly
produces him from out of the waters; this is why he
takes it (the fire) out by means of sacrificial grass.
12. Having prepared an (ordinary) rice cake on
1 During the autumn, or sultry season succeeding the rains,
there are frequent displays of sheet-lightning along the horizon at
night.
11 KANDA, 2 ADHYAYA, 3 BRAHMANA, 15. 317
two arka! leaves, he puts it in the place where he is
about to establish the Garhapatya fire, and thereon
lays down the Garhapatya.
13. Having prepared a (second) barley cake on
two arka leaves, he puts it in the place where he is
about to establish the Ahavantya fire, and thereon
lays down the Ahavantya. [Some do so] arguing,
‘Thereby we cover them with the first two fires;’
but let him not do so, for it is by the nights that
they come to be covered.
14. He then offers to Agni a sacrificial cake (purodasa) on five potsherds*. Its offering prayers and
invitatory prayers consist of pankti strophes of five
padas each*; for there are five seasons, and the
seasons he (Agni) entered: from the seasons he
accordingly produces him.
15. The whole (sacrifice) belongs to Agni; for
it was thereby that Tvash/vz entered Agni’s beloved
abode, and therefore the whole (sacrifice) belongs
to Agni‘.
1 Calotropis Gigantea. These cakes (apfipa, not purodasa) have
first to be cooked either on the Avasathya, or on a secular fire. Before
the cakes are then put on the Garhapatya and Ahavantya fire-places,
the latter have to be consecrated in the usual way (cf. p. 2); and,
after the putting on of the cakes, the fire-places are sprinkled by
the Adhvaryu, while the sacrificer holds on to him from behind.
Katy. IV, 11, 8, Schol.
3 Viz. he performs an ishfi with such a rice-cake for the havis,
as a substitute for the tanfilhavir-ish/is, offered after the fulloffering, at the Adhana. See II, 2, 1, 6, and note.
5 The pankti consists of five octosyllabic padas. The anuv4ky4 and y4gy4 at the chief offering are Rig-veda IV, ro, 2 and 4;
those of the svish/akrit, ib., verses 4 and 1.—Asv. II, 8, 14.
* The offering prayers of all libations and offerings at this ish/i
must therefore contain Agni’s name. At each of the fore-offerings
and after-offerings a different case-form of agni is added after
the respective objects of those offerings,—thus, ‘. . . samidho agne
318 SATAPATHA-BRAHMAMNA. .
* The offering prayers of all libations and offerings at this ish/i
must therefore contain Agni’s name. At each of the fore-offerings
and after-offerings a different case-form of agni is added after
the respective objects of those offerings,—thus, ‘. . . samidho agne
318 SATAPATHA-BRAHMAMNA. .
16. They perform it (with the formulas pronounced) in a low voice; for if one wishes to prepare anything specially for a relative or friend,
one must take care to keep it secret. Now the
other sacrifice belongs to all the deities, but this
belongs specially to Agni; and what is (kept) secret,
that is (spoken of) in a low voice: this is why
they perform it in a low voice.
17. The last after-offering he performs aloud;
for then he has completed his work, and every one
becomes aware of what has been done.
18. Having uttered his call (and having been
responded to by the Agntdhra)!, he says (to the
Hotvz), ‘Pronounce the offering-prayer to the
Samidhs (kindling-sticks) !’—the latter being one of
Agni’s mystic forms of manifestation (ripa); but
he may also say, ‘Pronounce the offering-prayer to
the fires !’—that being Agni’s real (exoteric) form?.
*gna 4gyasya vyantu,’‘tanfinapad agnim agna...,’ ‘ido agnindgne
..., &c. See par. 1g; also p. 148, n. 2; I, 5, 4,1 seq.; I, 8, 2,
1 seq. The two butter-portions otherwise offered to Agni or Soma
respectively (cf. I, 6, 1, 20 seq.) are in this case offered to Agni; the
anuvaky4s, according to Asv. II, 8, 4, being Rig-veda VIII, 44, 1,
and VI, 16, 16 respectively. See, however, paragraphs 21 seq.
1 Viz. the Adhvaryu calls, O sravaya, ‘cause (him or one) to
hear!’ and the Agnfdhra responds by Astu sraushay, ‘yea, may
he (or one) hear!’
® Here, at the first fore-offering, an option is apparently left
between the former, regular summons (see I, 5, 3, 8), and the
latter, modified so as to make it apply directly to Agni. Katy. IV,
11, 11 allows the same option for the first prayaga and anuy4ga.
For the latter, however, see further on, par. 24. The K4zva recension has as follows:—Now when the Adhvaryu, on stepping
over (to the south side) and uttering his call (for the Agnidhra)
to bid attention, says, ‘Pronounce the offering-prayer to the
Samidhs |’ then that, indeed, is one of Agni’s forms of manifestation (€4gneyam eva tad rfpam); but here let him say, as it were,
II KANDA, 2 ADHYAYA, 3 BRAHMANA, 21. 319
19. He (the Hotvz) recites!,‘... They (the
Samidhs), O Agni, may accept of the butter!
Vaughak?!’ ‘... He (TandnapAt) may accept the
fire of the butter! Vaughak!’ ‘... They (the Ids)
may, through Agni, accept of the butter! Vaugak !’
. It (the barhis), the fire, may accept of the
butter! Vaughak !’
He (the Hotvz) recites!,‘... They (the
Samidhs), O Agni, may accept of the butter!
Vaughak?!’ ‘... He (TandnapAt) may accept the
fire of the butter! Vaughak!’ ‘... They (the Ids)
may, through Agni, accept of the butter! Vaugak !’
. It (the barhis), the fire, may accept of the
butter! Vaughak !’
20. He then says’, ‘Svaha Agnim!’ with reference to Agni’s butter- portion; —‘Svaha Agnim
Pavamanam|!’ if they determine upon (offering to)
Agni, the blowing‘; or ‘Svaha Agnim Indumantam !’
if they determine upon Agni, the drop-abounding®$ ;—
‘Svah4 Agnim!’—‘Sv4hi, the butter-drinking Agnis!
May Agni graciously accept of the butter !’—this is
the offering-prayer he (the Hot?) pronounces.
21. He (the Adhvaryu) then says, with regard to
Agni’s (first) butter-portion, ‘Pronounce the invitatory
prayer to Agni!’ He (the Hotrz) recites*, ‘Awake
Agni with praise, enkindling the immortal, that he
may take our offerings to the gods!’ For, indeed,
when Agni is removed (from the hearth)’, he, as it
were, sleeps: he (the priest) now awakens, rouses
in a mystic way, ‘Pronounce the offering-prayer to the Agnis!’
(paroksham iva tv agnin yageti haiva tatra brfyat.)
1 See p. 317, note 4.
* A modification of the ordinary vaushad. The Kéanva text
has here and in par. 25, as usual, vaushal.
5 At the fifth fore-offering; see I, 5, 3, 22 seq.
‘ See II, 2, 1, 6, and note; also II, 2, 1, 22.
5 This points forward to the second butter-portion, which is
offered to Agni Pavamana or Agni Indumat, instead of Soma; the
first being offered to Agni simply. Kéty. IV, 11, 12.
* Rig-veda V, 14, 1. See, however, the formulas prescribed by
Asvalayana, Pp. 317, note 4.
™ The fire laid down at the Adheya is removed when the punaradheya is to be performed.
320 SATAPATHA-BRAHMANA.
him. For the offering-prayer he recites, ‘May
Agni graciously accept of the butter!’
22. And, if they determine upon (offering the
second butter-portion to) Agni Pavam4na, let him
then say, ‘Pronounce the invitatory prayer to Agni
Pavaména ; and he (the Hotz) recites (Rig-veda IX,
16, 19), ‘O Agni, thou breathest forth life; produce thou food and sap for us! drive far away
misfortune!’ For thus, indeed, it becomes of the
nature of Agni. PavamA4na (the one that becomes
purified) means the Soma; but this (Soma-element)
they eliminate from the butter-portion of Soma’.
For the offering-prayer he recites, ‘May Agni Pavamana graciously accept of the butter!’
PavamA4na (the one that becomes
purified) means the Soma; but this (Soma-element)
they eliminate from the butter-portion of Soma’.
For the offering-prayer he recites, ‘May Agni Pavamana graciously accept of the butter!’
23. If, on the other hand, they determine upon
(offering to) Agni Indumat, let him say, ‘Pronounce
the invitatory prayer to Agni Indumat!’ He (the
Hotrz) recites (Rig-veda VI, 16, 16), ‘Come hither, I
will gladly sing to thee yet other songs, O Agni!
mayest thou grow strong by these draughts (indu,
drop).’ Thus, indeed, it becomes of the nature of
Agni: the draught doubtless means Soma, but this
(Soma-element) they eliminate from the butterportion of Soma. For the offering-prayer he recites,
‘May Agni, the drop-abounding, graciously accept
of the butter!’ And thus he makes it all of the
nature of Agni.
24. He then says, as to the chief offering (havis),
‘Pronounce the invitatory prayer to Agni!’ ‘ Pronounce the offering-prayer to Agni!’ ‘Pronounce
the invitatory prayer to Agni Svish¢akrzt (the
maker of good offerings)!’ ‘ Pronounce the offering-
1 Viz. that second butter-portion which by right belongs to
Soma (see I, 6, 1, 20 seq.), but is here offered to Agni.
II KANDA, 2 ADHYAYA, 3 BRAHMANA, 27. 321
prayer to Agni Svishéakrvzt'!’ Then where (otherwise) he would say, ‘ Pronounce the offering-prayer
to the gods?!’ he now says, ‘ Pronounce the offeringprayer to the Agnis!’
25. He recites, ‘{The divine Barhis] may accept
(the offering) for Agni’s abundant obtainment of
abundant gift! Vaughak!’—‘[The divine Narésamsa] may accept (the offering) for abundant obtainment, in Agni, of abundant gift! Vaugsak !’—
‘The divine Agni Svishéakvzt....’ this third (afteroffering) is already in itself of the nature of Agni; and
thus he makes the after-offerings relate to Agni.
26. Those same case-forms (of agni)*, which he
recites in the offering-prayers, are six; namely, four
at the fore-offerings, and two at the after-offerings.
Now there are six seasons; and the seasons he
(Agni) entered: out of the seasons he accordingly
thereby produces him.
27. There are either twelve or thirteen syllables
(in these six case-forms)®. Now there are either
twelve or thirteen months in a year*; and the
1 For the formulas of the chief offering and Svish/akr#t, see
p- 317, note 3.
2 That is, at the after-offerings; see I, 8, 2,14. Cf. also p. 318,
note 2.
5 See I, 8, 2, 15. Here a different case-form of the word agni
(viz. agne# and agnau) is inserted in the offering-formulas of the
first two anuy4gas, immediately after the word indicating the object
of the offering; the formula of the third and last anuy4ga already
containing the nominative agnif’ in the same place.
« See p. 317, note 4.
5 The locative case agnau, inserted in the offering-prayer of the
second after-offering, is optionally made trisyllabic by being written
and pronounced agn4-u.
* For other allusions to intercalary months in the Vedic texts,
see Weber, Naxatra, II, p. 336.
(12) Y
« See p. 317, note 4.
5 The locative case agnau, inserted in the offering-prayer of the
second after-offering, is optionally made trisyllabic by being written
and pronounced agn4-u.
* For other allusions to intercalary months in the Vedic texts,
see Weber, Naxatra, II, p. 336.
(12) Y
322 _ SATAPATHA-BRAHMANA,
year, the seasons, he (Agni) entered: out of the
seasons he accordingly thereby produces him. In
order to avoid sameness, no two (of these forms)
are alike; but. (the fault of) sameness he would
undoubtedly commit, were any two of them alike.
The characteristic form of the fore-offerings is
(alternately), ‘May they accept,’ ‘May it (or he)
accept!;’ and that of the after-offerings is, ‘For
the abundant obtainment of abundant gift.’
. 28. The priests’ fee for this (sacrifice) consists of
gold%. This sacrifice belongs to Agni, and gold is
Agni’s seed*; this is why the priests’ fee consists
of-gold. Or it may be an ox; for the latter is of the
nature of Agni as far as its shoulder is concerned,
since its shoulder (by carrying the yoke) is as if burnt
by fire. Moreover, Agni is oblation-bearer to the
gods, and that (ox) bears (or draws, loads) for men;
this is why an ox may be given as the priests’ fee.
Fourtu BRAHMANA.
Il. THE AGNIHOTRA or MORNING AND EVENING
LIBATIONS; anv THE AGNY-UPASTHANA or
HOMAGE TO THE FIRES.
1. PragApati alone, indeed, existed here in the
beginning. He considered, ‘How may I be repro-
1 See I, 5, 3, 15-
2 See also II, 2, 4,15. In Taitt.S.I, 5, 12 (referred to Katy. XI,
2, 37) ‘white gold’ (ragatam hiranyam), i.e. silver, is expressly mentioned as unsuitable for the dakshin4. The reason adduced is
that, when the gods claimed back the goods deposited with Agni,
he wept, and the tears he shed became silver; and hence, if one
were to give silver as a dakshiza, there would be weeping in his
house before a year had passed.
® See II, 1, 1, 5.
11 KANDA, 2 ADHYAYA, 4 BRAHMANA, 5. 323
duced?’ He toiled and performed acts of penance.
He generated Agni from his mouth; and because
he generated him from his mouth, therefore Agni
is a consumer of food: and, verily, he who thus
knows Agni to be a consumer of food, becomes himself a consumer of food.
2. He thus generated him first (agre) of the gods ;
and therefore (he is called) Agni, for agni (they say)
is the same as agri. He, being generated, went forth
as the first (pdrva); for of him who goes first, they
say that he goes at the head (agre). Such, then, is
the origin and nature of that Agni.
3. PragApati then considered, ‘In that Agni I
have generated a food-eater for myself; but, indeed,
there is no other food here but myself, whom,
surely, he would not eat. At that time this earth
had, indeed, been rendered quite bald; there were
neither plants nor trees. This, then, weighed on his
mind.
At that time this earth
had, indeed, been rendered quite bald; there were
neither plants nor trees. This, then, weighed on his
mind.
4. Thereupon Agni turned towards him with open
mouth; and he(Prag4pati) being terrified, his owngreatness departed from him. Now his own greatness is
his speech: that speech of his departed from him.
He desired an offering in his own self, and rubbed
(his hands); and because he rubbed (his hands),
therefore both this and this (palm) are hairless.
He then obtained either a butter-offering or a milkoffering ;— but, indeed, they are both milk.
5. This (offering), however, did not satisfy him,
because it had hairs mixed with it. He poured it
away (into the fire); saying, ‘Drink, while burning
(osham dhaya)!’ From it plants sprang: hence
their name ‘plants (oshadhaya4).’ He rubbed (his
hands) a second time, and thereby obtained another
Y 2
324 SATAPATHA-BRAHMANA.
offering, either a butter-offering or a milk-offering ;—
but, indeed, they are both milk.
6. This (offering) then satisfied him. He hesitated: ‘Shall I offer it up? shall I not offer it up?’
he thought. His own greatness said to him, ‘Offer
it up!’ Pragdpati was aware that it was his own
(sva) greatness that had spoken (4ha) to him; and
offered it up with ‘Sv4ha!’ This is why offerings
are made with ‘Svah4!’ Thereupon that burning
one (viz. the sun) rose; and then that blowing
one (viz. the wind) sprang up; whereupon, indeed,
Agni turned away.
7. And Pragdpati, having performed offering, reproduced himself, and saved himself from Agni,
Death, as he was about to devour him. And,
verily, whosoever, knowing this, offers the Agnihotra, reproduces himself by offspring even as
Pragapati reproduced himself; and saves himself from
Agni, Death, when he is about to devour him.
8. And when he dies, and when they place him on
the fire, then he is born (again) out of the fire, and
the fire only consumes his body. Even as he is
born from his father and mother, so is he born from
the fire. But he who offers not the Agnihotra, verily,
he does not come into life at all: therefore the Agnihotra should by all means be offered.
g. And as to that same birth from out of doubt,—
when Pragapati doubted, he, while doubting, remained
steadfast on the better (side), insomuch that he reproduced himself and saved himself from Agni, Death,
when he was about to devour him: so he also who
knows that birth from out of doubt, when he doubts
about anything, still remains on the better (side).
10. Having offered, he rubbed (his hands). Thence
Il KANDA, 2 ADHYAYA, 4 BRAHMANA, 14. 325
a Vikankata! tree sprung forth; and therefore that
tree is suitable for the sacrifice, and proper for sacrificial vessels. Thereupon those (three) heroes among
the gods were born, viz. Agni, that blower (V4yu),
and Sfrya: and, verily, whosoever thus knows those
heroes among the gods, to him a hero is born.
tree sprung forth; and therefore that
tree is suitable for the sacrifice, and proper for sacrificial vessels. Thereupon those (three) heroes among
the gods were born, viz. Agni, that blower (V4yu),
and Sfrya: and, verily, whosoever thus knows those
heroes among the gods, to him a hero is born.
11, They then said, ‘We come after our father
Pragapati: let us then create what shall come after
us!’ Having enclosed (a piece of ground), they sang
praises with the gdyatrt stanza without the ‘Hin?:’
and that (with) which they enclosed was the ocean;
and this earth was the praising-ground (4st4va).
12. When they had sung praises, they went out
towards the east, saying, ‘We (will) go back thither !’
The gods came upon a cow which had sprung into
existence. Looking up at them, she uttered the
sound ‘hin.’ The gods perceived that this was the
‘Hin’ of the SAman (melodious sacrificial chant) ;
for heretofore (their song was) without the ‘ Hin.’
but after that it was the (real) Saman. And as this
same sound ‘Hin’ of the SAdman was in the cow,
therefore the latter affords the means of subsistence ;
and so does he afford the means of subsistence whosoever thus knows that ‘ Hin’ of the Saman in the cow.
13. They said, ‘Auspicious, indeed, is what we
have produced here, who have produced the cow:
for, truly, she is the sacrifice, and without her no
sacrifice is performed; she is also the food, for the
cow, indeed, is all food.’
14. This (word ‘go’), then, is a name of those
1 The sruva, or dipping-spoon, and the Agnihotra ladle, for
instance, are made of this wood; see p. 331, note 2.
2 On ‘hin’ as an essential element in the recitation of Simachants, see I, 4, 1, 1 seq.
326 SATAPATHA-BRAHMANA.
(cows), and so it is of the sacrifice: let him, therefore,
repeat! it, (as it were) saying, ‘Good, excellent!’ and,
verily, whosoever, knowing this, repeats it, (as it
were) saying, ‘Good, excellent!’ with him those
(cows) multiply, and the sacrifice will incline to him.
15. Now, Agni coveted her: ‘May I pair with
her, he thought. He united with her, and his seed
became that milk of hers: hence, while the cow is
raw, that milk in her is cooked (warm); for it is Agni’s
seed; and therefore also, whether it be in a black
or in a red (cow), it is ever white, and shining like
fire, it being Agni’s seed.' Hence it is warm when
first milked; for it is Agni’s seed.
16. They (the men) said, ‘Come, let us offer this
up!’—‘ To whom of us shall they first offer this ?’
(said those gods).—‘ To me!’ said Agni—‘ To me!’
said that blower (V4yu).—‘To mel!’ said Sdrya.
They did not come to an agreement; and not being
agreed, they said, ‘Let us go to our father Prag&pati ;
and to whichever of us he says it shall be offered
first, to him they shall first offer this.’ They went
to their father Pragdpati, and said, ‘To whom of
us shall they offer this first ?’
They did not come to an agreement; and not being
agreed, they said, ‘Let us go to our father Prag&pati ;
and to whichever of us he says it shall be offered
first, to him they shall first offer this.’ They went
to their father Pragdpati, and said, ‘To whom of
us shall they offer this first ?’
17. He replied, ‘To Agni: Agni will forthwith
cause his own seed to be reproduced, and so you
will be reproduced.’ ‘Then to thee,’ he said to
Sarya; ‘and what of the offered (milk) he then is
still possessed of, that shall belong to that blower
1 Pariharet [?‘let him avoid it (the term go in the sense of
sacrifice), thinking that it is too holy’]. Sayama merely remarks,
that both the cow and the sacrifice are here represented as
extremely auspicious (utkrishfam puzyam). Perhaps we have here
a play on the words upandma, ‘a by-name,’ and upanamuka,
‘inclining to (him).’ ‘Go’ (for go-sh/oma) is the designation of
one of the days of the Abhiplava at the Gavamayana,
Il KANDA, 3 ADHYAYA, I BRAHMANA, 3. 327
(Vayu)! And, accordingly, they in the same way
offer this (milk) to them till this day: in the
evening to Agni, and in the morning to Sfirya; and
what of the offered (milk) he then is still possessed
of, that, indeed, belongs to that blower.
18. By offering, those gods were produced in
the way in which they were produced, by it they
gained that victory which they did gain: Agni
conquered this world, Vayu the air, and Siarya the
sky. And whosoever, knowing this, offers the Agnihotra, he, indeed, is produced in the same way in
which they were then produced, he gains that same
victory which they then gained ;—indeed, he shares
the same world with them, whosoever, knowing this,
offers the Agnihotra. Therefore the Agnihotra
should certainly be performed.
Tuirp ApuyAva. First BrAHMANA.
1. The Agnihotra, doubtless, is the Sun. It is
because he rose in front (agre) of that offering’, that
the Agnihotra is the Sun.
2. When he offers in the evening after sunset,
he does so thinking, ‘I will offer, while he is here,
who is this (offering) ;’ and when he offers in the
morning before sunrise, he does so thinking, ‘I will
offer, while he is here, who is this (offering) :’ and
for this reason, they say, the Agnihotra is the Sun.
3. And when he sets, then he, as an embryo,
enters that womb, the fire; and along with him thus
becoming an embryo, all these creatures become
embryos; for, being coaxed, they lie down contented?.
1 Apparently an etymological play on the word agnihotra=
agre hotrasya, cf. II, 2, 4, 2.
# f/itA hi sere (serate, KAnva rec.) samgAn4nah.
328 SATAPATHA-BRAHMANA.
The reason, then, why the night envelops that (sun),
is that embryos also are, as it were, enveloped.
4. Now when he offers in the evening after sunset,
he offers for the good of that (sun) in the embryo
state, he benefits that embryo; and since he offers
for the good of that (sun) in the embryo state, therefore embryos here live without taking food.
4. Now when he offers in the evening after sunset,
he offers for the good of that (sun) in the embryo
state, he benefits that embryo; and since he offers
for the good of that (sun) in the embryo state, therefore embryos here live without taking food.
5. And when he offers in the morning before sunrise, then he produces that (sun-child) and, having
become a light, it rises shining. But, assuredly, it
would not rise, were he not to make that offering:
this is why he performs that offering.
6. Even as a snake frees itself from its skin, so
does it (the sun-child) free itself from the night, from
evil: and, verily, whosoever, knowing this, offers
the Agnihotra, he frees himself from all evil, even
as a snake frees itself from its skin; and after his
birth all these creatures are born; for they are set
free according to their inclination.
7. Then, as to his taking out the Ahavantya
(from the Garhapatya) before the setting of the sun;
—the rays, doubtless, are all those gods; and what
highest light there is, that, indeed, is either Pragapati or Indra. Now all the gods approach the house
of him who performs the Agnihotra: but whosesoever (offering) they approach before the fire has been
taken out, from that the gods turn away, and he
fails in it; and after the failure of that (offering)
from which the gods turn away, people say, that,
whether one knows it or not, the sun went down
on account of that (fire) not having been taken out.
8. And another reason why he takes out the
Ahavantya before the setting of the sun, is this.
In like manner as, when one’s better comes to visit
II KANDA, 3 ADHYAYA, I BRAHMANA, 12, 329
one, he would honour him by trimming his house,
so here: for whosesoever (offering) they approach,
after the fire has been taken out, his Ahavantya
(house) they enter, in his Ahavantya they repose.
9. Now when he offers in the evening after the
sun has set, he thereby offers to them after they have
entered his fire-house; and when he offers in the
morning before sunrise, he offers to them before
they go away. Therefore Asuri said, ‘The Agnihotra of those who offer after sunrise we regard as
useless’: it is as if one were to take food to an
empty dwelling.’
10. That which affords (the means of) subsistence
is of two kinds; namely, either rooted or rootless.
On both of these, which belong to the gods, men
subsist. Now cattle are rootless and plants are
rooted. From the rootless cattle eating the rooted
plants and drinking water, that juice is produced.
11. Now when he offers in the evening after sunset, he does so thinking, ‘I will offer to the gods
of this life-giving juice: we subsist on this which
belongs to them.’ And when he afterwards takes
his evening meal, he eats what remains of the
offering, and whereof oblative portions (bali) have
been distributed all round?; for he who performs the
Agnihotra eats only what remains of the offering.
12. And when he offers in the morning before
sunrise, he does so thinking, ‘I will offer to the gods
of this life-giving juice: we subsist on this which belongs to them.’ And when he afterwards takes his
meal in the day-time, he eats what remains of the
1 Vikssinna, ? lit. ‘cut off (from its recipient).’
* Bali is the technical term of the portions of the daily food
that have to be assigned to all creatures.
330 SATAPATHA-BRAHMANA.
offering, and whereof oblative portions have been
distributed all round ; for he who performs the Agnihotra eats only what remains of the offering.
13. Here now they say,—All other sacrifices come
to an end, but the Agnihotra does not come to an
end. Although that which lasts for twelve years
is indeed limited, this (Agnihotra) is nevertheless
unlimited, since, when one has offered in the evening,
he knows that he will offer in the morning; and
when one has offered in the morning, he knows that
he will again offer in the evening. Hence that
Agnihotra is unlimited, and in consequence of this
its unlimitedness, creatures are here born unlimited.
And, verily, he who thus knows the unlimitedness
of the Agnihotra, is himself born unlimited in prosperity and offspring.
14. Having milked! he puts that (milk) on (the
GArhapatya fire), because it has to be cooked.
Here now they say, ‘When it rises to the brim,
then we shall offer it!’ He must not however let
it rise to the brim, since he would burn it, if he
were to let it rise to the brim; and unproductive
indeed is burnt seed: he must not, therefore, let it
rise to the brim.
15. He should not offer it without having put it
on the fire; for since this is Agni’s seed, therefore
it is hot (svzta, ‘cooked’); and by putting it on the
1 For other ceremonies preceding those above, see I, 3, 3,
13 seq. According to K&ty. IV, 14, 1 he has the Agnihotra cow
—standing south of the sacrificial ground and facing the east or
north—milked by anybody except a Sidra. The vessel to be used
is of earthenware, and must have been made by an Arya. The
Adhvaryu then takes the vessel, and having entered the Ahavantya
house by the east door and passed over to the GArhapatya, puts
it there on coals previously shifted northwards from the fire.
II KANDA, 3 ADHYAYA, I BRAHMANA, 17. 331
fire, it is indeed heated: Jet him, therefore, offer (of
the milk) only after he has put it on the fire.
16. He illumines it (with a burning straw)? in
order that he may know when it is done. He
then pours some water to it (with the sruva), both
for the sake of appeasement, and in order to supplement the juice. For when it rains here, then plants
spring up; and in consequence of the plants being
eaten and the water drunk, this juice is produced:
hence it is in order to supplement the juice (that he
pours water to it); and therefore, if it should happen
to him to have to drink pure milk, let him have one
drop of water poured into it, both for the sake of
appeasement, and in order to supplement the juice.
17. Thereupon he ladles four times (milk with
the sruva into the Agnihotra ladle’), for in a fourfold way was that milk supplied*. He then takes
a kindling-stick (samidh), and hastes up (to the
Ahavantya, with the ladle) to make the libation on
the burning (stick)*. He offers the first libation
1 According to Katy. IV, 14, 5 the Adhvaryu illumines the milk
with a burning straw; pours some water to it with the sruva or
dipping-spoon ; then illumines it once more; and lifts up the pot
three several times, putting it down each time further north of the
fire. Thereupon he warms the two spoons; and wipes them with
his hand; and having warmed them once more, he says to the sacrificer, ‘I ladle!’ The latter, while standing, replies, ‘Om, ladle !’
* For the Agnihotra-havaaf, or offering-spoon (sru&), used
at the morning and evening libation, and made of Vikankata wood
(Flacourtia Sapida), see p. 67, note 2. In the case of those who
make five cuttings from the havis (paféavattin, cf. p. 192 note) he
takes five sruva-fuls. K4Aty. IV, 14, 10, Comm.
5 Viz. by the four teats of the udder. Comm.
‘ While holding a billet or kindling-stick (samidh) over the
(handle of) the milk-ladle, he [first holds the latter close over the
Garhapatya fire, and thereupon] takes it to the Ahavantya, keeping
332 SATAPATHA-BRAHMANA.
(parvahuti) without putting down (the spoon) beside (the fire, on the grass-bunch). For, were he to
put it down beside (the fire), it would be as if, in
taking food to somebody, one were to put it down
on one’s way thither. But when (he makes the libation) without previously putting it down, it is as
if, in taking food to somebody, one puts it down
only after taking it to him. The second (libation
he then makes) after putting it down: he thereby
makes these two (libations) of various vigour. Now
these two libations are mind and speech: hence he
thereby separates mind and speech from each other ;
and thus mind and speech, even while one and the
same (samA4na), are still distinct (n4n4).
18. Twice he offers in the fire, twice he wipes
(the spout of the spoon), twice he eats (of the milk),
and four times he ladles ';—these are ten (acts), for
18. Twice he offers in the fire, twice he wipes
(the spout of the spoon), twice he eats (of the milk),
and four times he ladles ';—these are ten (acts), for
it on a level with his mouth, except in the middle between the two
fires, where he lowers it for a moment to the level of his navel.
He then crouches down [bending his right knee, and looking eastwards, by the north-west corner of the Ahavantya], puts the billet
on [the centre of] the fire, and makes the first libation (pirv4huti) on the burning stick (see the formula, par. 30. The sacrificer, as usual, pronounces the dedicatory formula, viz. ‘This to
Agni!’ and, ‘This to SQrya!l’ respectively). Thereupon he lays
down the ladle on the kfréa [a grass-bunch, placed behind the
Ahavantya fire-place, to serve as a seat, and to wipe the hands on;
according to others, a flat piece of Varana wood], then takes it up
again and silently makes the second libation (uttarahuti) on the
north part of the fire. K4ty. IV, 14, ra-17 with Schol.
1 He ladles four sruva-fuls of milk into the Agnihotra ladle, and
makes in the Ahavantya fire two libations from this milk (so
as to leave the larger quantity in the ladle to be eaten). He then
wipes twice the spout of the ladle. [In each of the two other fires
he thereupon makes likewise two libations with the sruva, of one
spoonful each.] The milk left in the ladle he eats, on the completion
of the six libations, by twice taking it out with his ring-finger.
II KANDA, 3 ADHYAYA, I BRAHMANA, 21. 333
of ten syllables consists the virag stanza, and the
sacrifice is virag (shining): he thereby converts the
sacrifice into the virag.
19. Now what he offers up in the fire, that he
offers to the gods; and thereby the gods are (admitted to the sacrifice)’: And what he wipes off
(the spoons), that he offers to the fathers and plants;
and thereby the fathers and plants are (admitted).
And what he eats after offering, that he offers to
men; and thereby men are (admitted).
20. Verily, the creatures that are not allowed to
take part in the sacrifice are forlorn: to those creatures that are not forlorn he thus offers a share at
the opening of the sacrifice; and thus beasts (cattle)
are made to share in it along with (men), since
beasts are behind men*.
21. On this point Y4g#avalkya said, ‘It (the.
Agnihotra) must not be looked upon as a (havis-)
sacrifice, but as a domestic sacrifice (pakayag#a) ;
for while in any other (havis-)sacrifice he pours into
the fire all that he cuts off (from the sacrificial dish
and puts) into the offering spoon,—here, after offering and stepping outside*®, he sips water and licks
out (the milk); and this indeed (is a characteristic)
of the domestic offering.’ This then is the animal
* Tasmad devas santi; anvabhakt4s (‘allowed to share in the
sacrifice’) has probably to be supplied here from the next paragraph.
7 Instead of this paragraph, the K4mva text reads: ‘ Behind men
are beasts; behind the gods are birds, plants, trees, and whatever
else exists here. Thus he makes these creatures share in the
sacrifice, those that are not forlorn here.’ Compare I, 5, 2, 4.
® Utsripya is variously explained by the commentators here and
on Katy. IV, 14, 27, as ‘having gone out,’ or ‘having slowly moved
forward,’ or ‘ having risen,’ or ‘having poured out (the milk).’
334 SATAPATHA-BRAHMANA.
characteristic! of that (Agnihotra), for the domestic
offering pertains to beasts (or cattle).
22. Now the first of these libations, doubtless, is
the same as that which Pragdpati offered in the
beginning?; and as those (gods) thereupon continued
(to sacrifice) ?,—namely, Agni, that blower (Vayu),
and Sfrya,—so this second libation is offered.
23. What first libation (pirv4huti) is made,
that is the deity of the Agnihotra‘, and to that
(deity) it is accordingly offered; and what second
one (uttar4huti) is made, that indeed is equivalent
to the Svish¢akvzt (Agni, the maker of good offering); whence he offers it on the north part (of the
fire), since that is the region of the Svish¢akrzt®.
Moreover, this second libation is made in order to
effect a pairing, for a couple forms a productive pair.
24. These two libations, then, form a duad: the
past and the future, the born and the to-be-born, the
actual® and the hope, the to-day and the morrow,—
(these are) after the manner of that duad.
25. The past is the self, for certain is that which
is past, and certain also is that which is a self. The
future, on the other hand, is progeny; for uncertain is
that which is to be, and uncertain also is progeny.
26. The born is the self, for certain is that which
is born, and certain also is the self. The to-be-born,
1 Pasavyam ripam,—that is to say, its relation to the pasu or
animal sacrifice; and hence also to the id4 at the haviryagia ;
cf. I, 7, 4, 19.
* See II, 2, 4, 4 seq. 5 See II, 2, 4, 18.
‘ That is to say, it represents the chief offering at the havir-
' yagfia, which is followed by the (oblation to Agni) Svish/akrit.
See I, 7, 2, 1 seq.
5 See I, 7, 3, 20.
* Agatam, ‘what has arrived or come to pass,’ ‘the accomplished.’
11 KANDA, 3 ADHYAYA, I BRAHMANA, 3I. 335
on the other hand, is progeny ; for uncertain is what
is to be born, and uncertain also is progeny.
27. The actual is the self, for certain is what is actual,
and certain also is the self. And hope is progeny,
for uncertain is hope, and uncertain also is progeny.
28. The to-day is the self, for certain is what is
to-day, and certain also is the self. The morrow
is progeny, for uncertain is the morrow, and uncertain also is progeny.
And hope is progeny,
for uncertain is hope, and uncertain also is progeny.
28. The to-day is the self, for certain is what is
to-day, and certain also is the self. The morrow
is progeny, for uncertain is the morrow, and uncertain also is progeny.
29. Now that first libation is offered on account
of the self: he offers it with a sacred text, for certain
is the sacred text, and certain also is the self. And
that second one is offered on account of progeny:
he offers it silently, for uncertain is what (is done)
silently, and uncertain also is progeny.
30. [In the evening] he offers (the first libation),
with the text (Vag. S. III, 9, 10), ‘Agni is the light,
the light is Agni, Svah4!’ and in the morning with,
‘Sdrya (the sun) is the light, the light is Sdrya,
Svaha!’ Thus offering is made with the truth ; for,
truly, when the sun goes down, then Agni (fire) is
the light, and when the sun rises, then Sdrya is the
light; and whatever is offered with the truth, that,
indeed, goes to the gods.
31. Here now Takshan recited for Aruzi}, who
wished to obtain holy lustre (brahmavaréasa, inspired nature), ‘Agni is lustre, light is lustre ;’—
‘Sdrya is lustre, light is lustre.’ Holy lustre, therefore, he obtains whosoever, knowing this, thus offers
the Agnihotra.
1 The KAnva text has,—Here now Daksha said to Aruni, ‘For
one wishing to obtain brahmavarfasa one should offer with this
text, “Agni is lustre, light is lustre ;”—“ Sfrya is lustre, light is
lustre :” a brahmavaréasin, then, he becomes for whomsoever they
so sacrifice.’
336 SATAPATHA-BRAHMANA.
32. That (other text), however, has the characteristic form of generation. In saying, ‘Agni is the light,
the light is Agni, Svaha!’ he encloses that seed, the
light, on both sides with the deity; and the seed, thus
enclosed on both sides, is brought forth: thus enclosing it on both sides he causes it to be brought forth.
33. And when, in the morning, he says, ‘Sfrya
is the light, the light is Sdrya, Svaha!’ he encloses
that seed, the light, on both sides with the deity, and
the seed, thus enclosed on both sides, is brought
forth: thus enclosing it on both sides he causes it to
be brought forth; and this, indeed, is the characteristic form of generation.
34. But Givala Kailaki said?, ‘Aruni merely causes
conception to take place, not birth: let him therefore offer with that (text, in par. 32) in the evening.
35. ‘Then, in the morning, by the text, “The light
is Sdrya, Sdrya is the light,” he places that seed, the
light, outside by means of the deity; and the seed
thus brought outside he causes to be born.’
32) in the evening.
35. ‘Then, in the morning, by the text, “The light
is Sdrya, Sdrya is the light,” he places that seed, the
light, outside by means of the deity; and the seed
thus brought outside he causes to be born.’
36. They also say, ‘In the evening he offers Sdrya
in Agni, and in the morning he offers Agni in Sarya?,’
Such, indeed, is the case with those who offer after
sunrise ; for when the sun sets then Agni is the light,
and when the sun rises then Sfrya is the light.
Here no offence is committed on his (the sacrificer’s)
part; but an offence is indeed committed where
offering is not made distinctly to that deity (viz. Agni
or Sfrya resp.), which is the deity of the Agnihotra.
1 I have made Givala’s speech extend to the end of par. 35, as is
done, no doubt correctly, in the Kanva text.
* The Kanva has,—Now they say, ‘In the evening they offer
Agni in SQrya, and in the morning they offer Sdrya in Agni.’
But see the formulas (par. 30), where ‘light’ is to be taken as Sfirya
and Agni respectively.
11 KANDA, 3 ADHYAYA, I BRAHMANA, 39. 337
He says}, ‘Agni is the light, the light is Agni, Svaha!’
and not, ‘To Agni Sv4hal’ and in the morning,
‘Sfrya is the light, the light is Sfrya, Svaha!’ and
not, ‘To Sdrya Svaha!’
37. He may also offer (in the evening) with this
text (V4g. S. III, 10), ‘Along with the divine Savitrvi—, whereby it (the sacrifice) becomes possessed of
Savitvz for his impulsion ; ‘—along with the Night,
wedded to Indra—,’ whereby he effects a union
with the night, and makes it (the sacrifice) possessed
of Indra, for Indra is the deity of the sacrifice ;
‘—may Agni graciously accept! Svaha!’ whereby he
offers to Agni in a direct manner.
38. And in the morning’ with, ‘Along with the
divine Savityz—,’ whereby it becomes possessed
of Savitz? for his impulsion; ‘—along with the
Dawn, wedded to Indra, or ‘along with the Day
....—, whereby he effects a union either with
the day or the dawn?, and makes it (the sacrifice)
possessed of Indra; for Indra is the deity of sacrifice; ‘—may Sdrya graciously accept! Sv4ha!’
whereby he offers to Sfrya directly: hence he may
offer in this way.
39. They then spake, ‘Who shall offer this unto
us ?’—‘ The priest (brahmaza) !’—‘ Priest, offer this
unto us!’—‘ What is to be my share then ?’—‘ The
residue of the Agnihotra!’ Now what he leaves in
' Here the Kaava text begins a new paragraph. The author's
object seems to be to show that those who offer the Agnihotra
after sunrise, commit a mistake in not offering to Sarya unmistakably; for while before sunrise, Sfrya is still reposing in Agni,
and the oblation, in being poured into the fire, is consequently
made to Sfirya directly, those offering after sunrise should rather
use the formula ‘ To Sfirya Svaha!’ Cf. paragraph 9.
* Instead of ‘ahn4m voshas4m v4,’ I adopt ‘ahna voshas4 vay
from the K4nva reading ‘ ushas4 vahné va.’
[12] © Z
338 SATAPATHA-BRAHMANA.
paragraph 9.
* Instead of ‘ahn4m voshas4m v4,’ I adopt ‘ahna voshas4 vay
from the K4nva reading ‘ ushas4 vahné va.’
[12] © Z
338 SATAPATHA-BRAHMANA.
the ladle, that is the residue of the Agnihotra;
and what remains in the pot, is as (the rice for
oblations which) one takes out from the enclosed
part (of the cart)’. And if any one is to drink it,
at least none but a Brahman must drink it*: for
it is put on the fire (and thereby consecrated), and
hence none but a Brahman must drink it.
SECOND BRAHMANA.
1. Verily, in him that exists %, these deities reside,
to wit, Indra, king Yama, Nada the Naishadha‘
(king), Anasnat S4ngamana, and Asat Pamsava.
2. Now Indra, in truth, is the same as the Ahavantya; and king Yama is the same as the Garhapatya; and Nada Naishadha is the same as the
Anvahéryapagana (Dakshiva fire); and because
day by day they take that (fire) to the south, therefore indeed they say that day by day Nada Naishadha carries king Yama (further) south.
3. And again what fire there is in the hall
(sabh4), that is the same as Anasnat Sangamana :
Anasvat (not eating) it is for the reason that people
1 Yatha parizaho nirvaped evam tat. The Kanva text has:
Yath& (yaya MS.) koshé#a parizaho v4 nirmimitaivam tat.
2 Or, ‘anybody may drink it, but none but a Brahman may
drink it’ According to the Schol. on Katy. IV, 14, 11, the milk
which is left in the pot may be drunk by a Brahman, but by no
one else; not even in his own house is a Kshatriya or Vaisya
allowed to drink it.
* The commentator takes it, ‘in whatever (sacrificer) exists.’ The
(Oxf. MS. of the) Kanva text has nothing corresponding to the
second and third Brahmazas.
* The printed text has Naishidha. See Weber, Ind. Stud. I,
Pp. 225 seq.
5 Here Yama is apparently taken as (the god of) death and
destruction, caused, as Professor Weber suggests, by the warlike
expeditions of Nada, king of Nishadha, in the south,
11 KANDA, 3 ADHYAYA, 2 BRAHMANA, 6. = 339
approach it before they eat. And that (place) where
they throw the ashes they remove (from the fireplaces) is the same as Asat Pamsava. And whosoever
knows this, thus gains all those worlds, traverses all
those worlds, thinking, ‘In me those gods reside.’
4. Now as to rendering homage to (upasth4na,
lit. standing near) these (fires). When in the evening and morning (after the Agnihotra) he stands
by the Ahavantya, and sits down by it, that is the
homage rendered to that (fire), And when, on
stepping back to the G4arhapatya, he either sits or
lies down, that is the homage rendered to that
(fire). And when, in walking (out of the sacrificial
ground), he remembers the Anvaharyapaéana, and
thus, in his mind, tarries near it, that is the homage
rendered to that (fire).
And when, in walking (out of the sacrificial
ground), he remembers the Anvaharyapaéana, and
thus, in his mind, tarries near it, that is the homage
rendered to that (fire).
5. And again, before taking food in the morning,
having sat down for a moment in the hall, he may
also, if he like, walk round (the Sabhya or hall-fire),
—and this is the homage rendered to that (fire).
And when he steps near where lie the ashes removed
(from the fire-places) that is the homage rendered
to that (fire). And thus homage has been rendered
to those deities of his.
6. Now the G&arhapatya (householder’s fire) has
the sacrificer for its deity; and the Anvéharyapaéana
(southern fire) has his foe for its deity: hence they
should not take over that (southern fire) every day
(from the Garhapatya); and he indeed has no enemies,
for whomsoever, knowing this, they do not take it
over every day. Indeed, it is the Anvaharyapagana}.
1 That is, the fire on which the Anv&héarya mess of rice, the
priests’ Dakshiz4 at the new and full-moon sacrifice, is cooked.
See I, 2, 3, 53 p- 49, note 1.
Z2
340 SATAPATHA-BRAHMANA.
7. Let them only take it over on the fast-day (of
the new and full-moon sacrifice), when they are about
to sacrifice on this (the Ahavantya fire): thus that
(southern) one is taken over in order to prevent
failure on his (the sacrificer’s) part.
8. Or they may also take it over to a new dwelling; and let them then cook on it food (other than
meat) for the priests to eat. And should he not be
able to procure anything to cook, let him order the
milk of a cow to be put thereon and let the priests be
asked to drink it. And his enemies will indeed fare
ill, for whomsoever, knowing this, they do so: let
him, therefore, endeavour by all means to do so.
g. Now when it is first kindled, and there is as
yet nothing but smoke, then indeed that (fire)is Rudra.
And if any one(Kshatriya) desires to consume food (belonging to others),—even as Rudra seeks after these
creatures, now with distrust, now with violence, now
in striking them down,—let him offer then: and,
assuredly, he who, knowing this, offers then (when
the fire has just been lighted), obtains that food.
1o. And when it burns rather brightly, then
indeed that (fire) is Varuza. And if any one desires to consume food,—even as Varuza seeks after
these creatures, now, as. it were, seizing on them,
now with violence, now in striking them down,—let
him offer then: and, assuredly, he who, knowing this,
offers then, obtains that food.
11. And when it is in full blaze, and the smoke
whirls upwards with the utmost speed, then indeed
that (fire) is Indra. And if any one wishes to
be like Indra in splendour and glory, let him
offer then: and, assuredly, he who, knowing this,
offers then, obtains that food (object).
II KANDA, 3 ADHYAYA, 2 BRAHMANA, 17. 341
And if any one wishes to
be like Indra in splendour and glory, let him
offer then: and, assuredly, he who, knowing this,
offers then, obtains that food (object).
II KANDA, 3 ADHYAYA, 2 BRAHMANA, 17. 341
12. And when the flame of the waning (fire) gets
lower and lower, and (burns) as it were sideways,
then, indeed, that (fire) is Mitra. And if any one
desires to consume food here through the kindness
(maitra, of others)—as one of whom they say,
‘Truly, this Brahman is everybody’s friend, he
harms not any one,—let him offer (the Agnihotra)
then: and, assuredly, he who, knowing this, offers
then (when the fire gets low), obtains that food.
13. And when the coals are glowing intensely,
then, indeed, that (fire) is the Brahman. And if
anybody wishes to become endowed with holy lustre
(brahmavaréasin), let him offer then: and, assuredly, he who, knowing this, offers then, obtains
that food (object).
14. Let him endeavour to adhere to some one of
these (gods or fires) for a year, whether he (the householder) himself offer (the Agnihotra) or some one
else offer for him. If, on the other hand, he offers
now in this way, now in another, it is just as if, in
digging for water or some other food, one were to
leave off in the midst of it. But if he offers
uniformly, it is just as if, in digging for water or
some other food, one lays it open forthwith.
15. Indeed, these offerings are, as it were, the
spades for (the digging up of) food; and, assuredly,
whosoever, knowing this, offers the Agnihotra, procures food.
16. Now the first libation (pdrv4huti) represents the
gods, and the second (uttarahuti) represents the men,
and what remains in the ladle represents cattle.
17. Only a little he offers for the first libation,
somewhat more for the second, and still more he
leaves in the ladle.
342 SATAPATHA-BRAHMANA,
18. The reason why he offers only a little for the
first libation, is that the gods are fewer than men;
and why he offers somewhat more for the second
libation, is that men are more numerous than the
gods; and why he leaves still more in the ladle, is
that cattle are more numerous than men. And,
verily, whosoever, knowing this, offers the Agnihotra,
his cattle will be more numerous than those (human
beings) that have to be supported by him: for he,
indeed, is in a prosperous condition whose cattle are
more numerous than those (human beings) dependent
on his support.
Tuirp BRAHMANA.
1. Now when Pragdpati, in creating living beings,
created Agni, the latter, as soon as born, sought to
burn everything here: and so everybody tried to
get out of his way?.. The creatures then existing
sought to crush him. Being unable to endure
this, he went to man.
2. He said, ‘I cannot endure this: come, let me
enter into thee! Having reproduced me, maintain
me; and as thou wilt reproduce and maintain me in
this world, even so will I reproduce and maintain
thee in yonder world!’ He (man) replied, ‘So be it.’
And having reproduced him, he maintained him.
2. He said, ‘I cannot endure this: come, let me
enter into thee! Having reproduced me, maintain
me; and as thou wilt reproduce and maintain me in
this world, even so will I reproduce and maintain
thee in yonder world!’ He (man) replied, ‘So be it.’
And having reproduced him, he maintained him.
3. Now when he establishes the two fires, he
reproduces that (Agni); and having reproduced him,
he maintains him; and as he reproduces and maintains him in this world, even so does he (Agni)
reproduce and maintain him in yonder world.
4. One must not, therefore, remove it (the sacrificial fire from the hearth) prematurely, for too
1 Ity Abilam 4sa, i. e. ‘there was a (general rush) to a hole,’ (or
perhaps ‘to the outlet.’)
11 KANDA, 3 ADHYAYA, 3 BRAHMANA, 8. 343
soon it languishes for him; and as it languishes for
him too soon in this world, even so does it languish
for him too soon in yonder world: one must not,
therefore, remove it prematurely.
5. And when he dies, and they place him on the
(funeral) fire, then he is reproduced from out of the
fire; and he (Agni) who heretofore was his son’,
now becomes his father.
6. Hence it has been said by the Azshis (Rigveda I, 89, 9),‘A hundred autumns (may there be)
before us, O gods, during which ye complete the
life-time of our bodies, during which sons become
fathers! do not cut us off, midway, from reaching
the full term of life!’ for he (Agni) who is the son,
now in his turn becomes the father: this, then, is
why one must establish the fires.
7. Now yonder burning (sun) doubtless is no
other than Death; and because he is Death, therefore the creatures that are on this side of him die.
But those that are on the other side of him are the
gods, and they are therefore immortal. It is by the
rays (or reins, thongs, rasmi) of that (sun) that all
these creatures are attached to the vital airs (breaths
or life), and therefore the rays extend down to the
vital airs.
8. And the breath of whomsoever he (the sun)
wishes he takes and rises, and that one dies. And
whosoever goes to yonder world not having escaped
that Death, him he causes to die again and again in
yonder world, even as, in this world, one regards not
him that is fettered, but puts him to death whenever
one wishes.
1 Viz. inasmuch as the householder, by the Adhana, produces,
. generates Agni.
344 SATAPATHA-BRAHMANA.
9. Now when, in the evening after sunset, he
offers two libations, then he firmly plants himself on
that Death with those fore-feet of his; and when,
in the morning before sunrise, he offers two libations,
then he plants himself on that Death with those
hind-feet of his. And when he (the sun) rises,
then, in rising, he takes him up and thus he (the
sacrificer) escapes that Death. This, then, is the
release from death in the Agnihotra: and, verily,
he who knows that release from death in the Agnihotra, is freed from death again and again.
And when he (the sun) rises,
then, in rising, he takes him up and thus he (the
sacrificer) escapes that Death. This, then, is the
release from death in the Agnihotra: and, verily,
he who knows that release from death in the Agnihotra, is freed from death again and again.
10. What the arrow-head is to the arrow, that
the Agnihotra is to sacrifices. For whither the
head of the arrow flies, thither the whole arrow
flies: and so are all his works of sacrifice freed by
this (Agnihotra) from that Death.
11. Now day and night, revolving, destroy (the
fruit of) man’s righteousness in yonder world. But
day and night are on this side (of the sun) from him
(after he has gone up to heaven); and so day and
night do not destroy (the fruit of) his righteousness.
12. And as, while standing inside a chariot, one
would look down from above on the revolving
chariot-wheels, even so does he look down from on
high upon day and night: and, verily, day and night
destroy not the reward of him who thus knows
that release from day and night.
13. [The sacrificer] having gone round the Ahavantya, (after entering) from the east?, passes
1 According to K&ty. IV, 13, 12 [and Schol.], the householder
[after taking out the fires and performing his regular twilight
adoration (sandhy4), that is, muttering the SAvitri, Rig-veda
III, 62, ro (see Sat. Br. II, 3, 4, 39), when the sun has half disappeared or until it becomes visible; cf. Asval. Grthyas. XX, 3, 7]
passes between the Garhapatya and Dakshiva fires, or south of them,
11 KANDA, 3 ADHYAYA, 3 BRAHMANA, 16. 345
between (it and) the Garhapatya (to his seat), For
the gods do not know (this) man!; but when he now
passes by them between (the fires), they know him,
and think, ‘This is he that now offers to us.’
Moreover, Agni (the fire) is the repeller of evil;
and these two, the Ahavantya and Garhapatya, repel
the evil from him who passes between them; and
the evil being repelled from him, he becomes a very
light in splendour and glory.
14. On the north side is the door of the Agnihotra?: thus (he approaches it) as he would enter
(a house) by a door. If, on the other hand, he were
to sit down after approaching from the south, it would
be as if he walked outside.
15. The Agnihotra, truly, is the ship (that sails)
heavenwards. The Ahavantya and Gérhapatya are
the two sides® of that same heavenward-bound
ship; and that milk-offerer is its steersman.
16. Now when he walks up towards the east,
then he steers that (ship) eastwards towards the
[enters the Ahavantya house by the east door], circumambulates
the fire from right to left (apadakshizam), and sits down in his
place (south of the Ahavantya fire and altar). The same circumambulation is performed by the wife, who thereupon sits down
in her place, south-west of the Garhapatya.
1 Or, ‘the gods are not aware of (this) man’ (na vai devé manushyam viduk). The gods are supposed to be assembled around
the altar; see I, 3, 3, 8.
The same circumambulation is performed by the wife, who thereupon sits down
in her place, south-west of the Garhapatya.
1 Or, ‘the gods are not aware of (this) man’ (na vai devé manushyam viduk). The gods are supposed to be assembled around
the altar; see I, 3, 3, 8.
* I do not understand this, there being no door on the north
side of the Ahavantya fire-house. According to the commentator
this passage is directed against those who make the sacrificer betake
himself to the Ahavantya from (or along) the south; and he
quotes the words ‘ dakshizena v4’ from Katyayana, apparently IV,
13, 12, where it is said that the sacrificer, in going to the Ahavantya,
has to pass between the two western fires, ‘ or south of them.’
* ‘Naumande’ ? according to the commentator =bhitti (the
two walls or sides). The Petersb. Dict. proposes ‘the two rudders
(or oars).’
346 SATAPATHA-BRAHMANA,
heavenly world, and he gains the heavenly world by
it. When ascended from the north it makes him
reach the heavenly world; but if one were to sit
down in it after entering from the south, it would
be as if he tried to enter it after it has put off and |
he were left behind and remained outside.
17. And again, the stick which he puts on the
fire (corresponds to) a brick, and the formula wherewith he offers is the Yagus-text wherewith he puts
on that brick!; and when the brick is put on, then
a libation is made: hence those same libations of
the Agnihotra are offered on his pile of bricks’.
18. The fire, assuredly, is PragApati, and Pragépati is the year. Year after year, therefore, is his
Agnihotra consummated with the piled-up fire-altar ;
and year after year does he obtain the piled-up firealtar, whosoever, knowing this, offers the Agnihotra.
19. Seven hundred and twenty eighties of Azkverses (he should recite at the Agnihotra in the
course of a year). When he offers the Agnihotra
in the morning and evening, then there are two
libations: hence those libations of his, in the course
of a year, amount to—
20. Seven hundred and twenty. Thus, indeed,
his Agnihotra is accomplished, year after year, with
the great chant*; and year after year does he obtain
1 Viz. at the Agnifayana, or piling up of the brick-altars at
the Soma-sacrifice. As to the putting on of the stick, see II, 3, 1,
17. The K&nva text of the Vag. S. (but not that of the Brahm.)
gives the formula ‘ Agnigyotisham (Sfiryagyotisham, in the morning) tva vayumatim,’ &c. See Katy. IV, 14,13; 15, 9.
? After the completion of the fifth, and last, layer of the brickaltar, oblations of various materials are made thereon; especially
the Satarudriyahoma, consisting of 425 single oblations; Sat.
Br IX, 1,1, 1 seq., 2, 1, 1 seq.
* The mahad (or, brzhad) uktha or great chant, which marks
II KANDA, 3 ADHYAYA, 4 BRAHMANA, 4. 347
the great chant, whosoever, knowing this, offers the
Agnihotra.
FourtH BRAHMANA.
Br IX, 1,1, 1 seq., 2, 1, 1 seq.
* The mahad (or, brzhad) uktha or great chant, which marks
II KANDA, 3 ADHYAYA, 4 BRAHMANA, 4. 347
the great chant, whosoever, knowing this, offers the
Agnihotra.
FourtH BRAHMANA.
1. Once ona time the gods deposited with Agni
all their beasts, both domestic and wild; either because they were about to engage in battle or from a
desire of free scope, or because they thought that he
(Agni) would protect them as the best protector.
2. Now Agni coveted them, and seizing them he
entered the night with them. ‘Let us go back
thither,’ said the gods, and betook themselves to
where Agni was concealed. Now they knew that he
had entered there, that he had entered the night;
and when the night returned in the evening, they
approached him and said, ‘Give us our beasts! give
us back our beasts!’ Agni then gave them back
their beasts.
3. For this then let him respectfully approach
the two fires: the fires are givers, and thereby he
supplicates them. Let him approach them in the
evening, for in the evening the gods approached
(Agni). And whosoever, knowing this, approaches
(the two fires), to him, indeed, they grant cattle.
4. Then as to why he should not approach them.
Now in the beginning, both the gods and men were
together here. And whatever did not belong to the
men, for that they importuned the gods, saying,
‘ This is not ours: let it be ours!’ Being indignant
the conclusion of the Agnifayana, consists of 3x80 trikas
(strophes of three verses each), or together 720 verses. On the
frequent use of number 80 in the fire-ritual, see Weber, Ind. Stud,
XIII, p. 167.
348 SATAPATHA-BRAHMANA.
at this importunity, the gods then disappeared.
Hence (it may be argued) one should not approach
(the fires), fearing lest he should offend them, lest
he should become hateful to them.
5. Then as to why he should nevertheless approach (the fires). The sacrifice, assuredly, belongs
to the gods, and the prayer for blessing to the
sacrificer. Now the (Agnihotra) libation, doubtless,
is the same as the sacrifice; and what he does?
in now approaching (the fires), that indeed is the
sacrificer’s prayer for blessing.
6. And again, why he should not approach (the
fires). Whosoever follows either a Brahman or
Kshatriya, praising him, thinking, ‘He will give
me gifts, he will build me a house,’ to him, if he
strives to please him both in speech and deed, that
(master of his) will think himself bound to give
gifts. Whosoever, on the other hand, says, ‘What
art thou to me, that givest me nothing?’ him that
(master) is likely to hate, to become disgusted with.
Hence one should not approach (the fire); for by
kindling and offering in it, he already supplicates it,
and he should not therefore approach (and importune
it again).
Hence one should not approach (the fire); for by
kindling and offering in it, he already supplicates it,
and he should not therefore approach (and importune
it again).
7. And again, why he should nevertheless approach (the fires). He alone that asks finds a giver;
and the master, moreover, knows nothing of his
dependent. But when the latter says, ‘1 am thy
dependent: support me!’ then he does know him,
and feels himself bound to support him. Let him
therefore approach (the fires). This then is the
1 The Kanva text has: ‘And when he approaches (the fires),
that (represents) the sacrificer’s wish for blessing: what there is here
for him, that indeed he thereby makes his own (4tmani kurute).’
Il KANDA, 3 ADHYAYA, 4 BRAHMANA, II. 349
whole (argument) as to why one should approach
(the fires).
8. Now that (fire) being Pragdpatii—when the
Agnihotra is offered, he casts the seed of all that
he rules over, of all that is after his manner: and
by approaching (the fire) one imitates (him in) all
this, one reproduces all this 1.
9. He begins to pray? with the verse (Vag. S.
III, 11) containing the word ‘upon (upa).’ Now
the word ‘upon’ means this (earth), and that in
a twofold way: for whatever is produced here,
that is produced upon (upa-gan) this (earth); and
whatever decays, that is buried (upa-vap’) in this
(earth): hence there is here imperishable, everincreasing abundance, and with that imperishable
abundance he begins.
10. He prays, ‘Entering upon the worship—,’
worship (adhvara) doubtless means sacrifice: ‘entering upon the sacrifice’ is what he means to say.
‘—Let us offer prayer to Agni—,’ for he is indeed
about to offer prayer to him; ‘—to him who hears
us even from afar!’ thereby he means to say, ‘Although thou art afar from us, yet do thou hear this
our (prayer), do thou so far think well of it!’
11. [He continues, Vag. S. III, 12], Agni, the head,
1 Or, ‘this All’ (idam sarvam). The Kénva text has bham4nan, ‘abundance,’ instead.
2 The mode of approaching and worshipping the fires (agnyupasth4na) detailed in pars. 9-41 is ascribed to Vatsaprt (author
of Rig-veda IX, 68; X, 45 and 46), and therefore termed vatsapraupasth4na. It is, however, also called mahopasth4na (or dirghopasth4na), or great (long) worship, as distinguished from the
so-called kshullakopasthana (or lagh@pasth4na), or little
(short) worship, described in II, 4, 1, and ascribed to Asuri.
5 Or ‘upa-kiryate,’ according to the Kazva text.
350 SATAPATHA~BRAHMANA.
the summit of the sky; he, the lord of the earth,
animates the seeds of the waters.’ He thereby follows (and praises) him :—even as a supplicant would
speak politely, ‘Surely thou art the descendant of
so and so! surely thou art able to do this!’ so (he
does) by this (verse).
the summit of the sky; he, the lord of the earth,
animates the seeds of the waters.’ He thereby follows (and praises) him :—even as a supplicant would
speak politely, ‘Surely thou art the descendant of
so and so! surely thou art able to do this!’ so (he
does) by this (verse).
12. Thereupon the verse to Indra and Agni (V4g.
S. III, 13), ‘You two, O Indra and Agni, I will
invoke; you two I will delight together with kindly
office; you two, the givers of strength and wealth,
—you two I invoke for the obtainment of strength!’
Indra, doubtless, is the same as that burning (sun);
when he sets, then he enters the Ahavantya;—hence
he now approaches these two that are thus united,
thinking, ‘May the two, united, grant me favours:’
this is why the Indra-Agni (verse is muttered).
13. [He continues, ib. 14 seq.], ‘ This is thy natural
womb, whence born thou shonest forth: knowing
this, arise, O Agni, and increase our substance !’—
substance, doubtless, means affluence: ‘grant to us
ever-increasing affluence!’ is what he thereby says.
14. ‘First was he founded by the founders here,
the best offering priest, worthy of praise at the
sacrifices; he whom Apnavana and the Bh7zgus
kindled’, shining brightly in the wood, and spreading
from house to house :’—even as a supplicant would
speak politely, ‘Surely thou art the descendant of so
and so! surely thou art able to do this!’ so in this
(verse). And what he (Agni) really is, as such he
speaks of him when he says ‘spreading from house
to house,’ for he does indeed spread from house
to house.
1 Or, as Grassmann, in his translation of the ArksamhitA, takes it,
‘he whom the active Bhrzgus kindled.’
11 KAWDA, 3 ADHYAYA, 4 BRAHMANA, 20. 351
15. ‘In accordance with his old (pratna) splendour, the dauntless have milked the shining juice
from the wise one that giveth a hundredfold.’ The
richest of gifts, indeed, is the hundredfold gift; and
in order to obtain that (giver) he says, ‘the wise
one that giveth a hundredfold.’
16. This is a hymn of six verses collected (from
the Azk); the first of them containing (the word)
‘upon,’ and the last containing. (the word) ‘old’
(pratna). And this we recited, because she (the
earth) is the one that contains the (word) ‘upon ;’
and that which is ‘old’ doubtless is yonder (sky), for
as many gods as there were ‘of old,’ in the beginning,
so many gods there are now, and hence the ‘old’
means yonder (sky). Now within these two (worlds)
all desires are contained; and these two are in accord
with each other for his (the sacrificer’s) benefit, and
concede all his wishes. ,
17. Thrice he mutters the first (verse) and thrice
the last; for of threefold beginning are sacrifices,
and of threefold termination: therefore he mutters
thrice the first and the last (verses). _
18. Now, in offering the Agnihotra, whatever mistake one commits, either in word or deed, thereby
he injures either his own body, or his life, or his
vigour, or his offspring.
_
18. Now, in offering the Agnihotra, whatever mistake one commits, either in word or deed, thereby
he injures either his own body, or his life, or his
vigour, or his offspring.
19. Accordingly (he mutters the texts, Vag. S.
III, 17), ‘ Thou, O Agni, art the protector of bodies :
protect my body! Thou, O Agni, art the giver of
life: give me life! Thou, O Agni, art the giver of
vigour: give me vigour! O Agni, what defect
there is in my body, supply that for me!’
20. And whatever mistake he commits, in offering
the Agnihotra, either in word or deed, thereby he
352 SATAPATHA-BRAHMANA.
injures either his own body, or his life, or his vigour,
or his offspring: ‘make that up for me!’ he thereby
says; and accordingly that (defect) is again made
up for him.
21. [He continues, Vag. S. III, 18], ‘Kindled, we
enkindle thee, the brilliant one, a hundred winters—;’
he thereby says, ‘may we live a hundred years;’
and ‘so long we enkindle thee, the great one,’ he
says, when he says ‘we enkindle thee, the brilliant
one.’ ‘—We, the vigorous—thee, the invigorating;
we, the strong—thee, the giver of strength—;’
whereby he says, ‘may we be vigorous, mayest thou
be invigorating! may we be strong, mayest thou be
a giver of strength!’ ‘—We, the uninjured—thee,
the uninjurable injurer of enemies !’ whereby he says,
‘by thine aid may we render our enemies utterly
miserable !’
22. ‘O thou, rich in lights, may I safely reach
thine end!’ this he mutters thrice. She that is
rich in lights (Aitravasu) doubtless is the night,
since the latter, as it were, rests (vas) after gathering
together the lights (Aitra): hence (at night) one
does not see cfearly (itram) from afar.
23. Now it was by means of this same (text) that
the Azshis reached safely the end of the night; and
because of it the evil spirits, the Rakshas, did not
find them: by it, therefore, he also now reaches
safely the end of the night; and because of it the
evil spirits, the Rakshas, find him not—This much
he mutters while standing.
24. Thereupon, while seated, (he mutters, Vag.
S. III, 19 seq.), ‘Thou, O Agni, hast attained to
Sarya’s lustre—;’ this he says, because, in setting,.
the sun enters the Ahavantya; ‘—to the praise
11 KANDA, 3 ADHYAYA, 4 BRAHMANA, 27. 353
of the Azshis—;’ this he says, because he himself now approaches (and worships, praises, the
fire); ‘—to the favourite abode (or dainty) ;’ his
(Agni’s) favourite abode doubtless are the offerings :
‘to offerings’ he thereby says. ‘—May I attain to
long life, to lustre, to offspring, to increase of wealth!’
whereby he says, ‘Even as thou didst attain to
those (qualities), so may I attain to long life,
lustre, offspring, affluence,—that is to say, to
prosperity.’
‘—May I attain to
long life, to lustre, to offspring, to increase of wealth!’
whereby he says, ‘Even as thou didst attain to
those (qualities), so may I attain to long life,
lustre, offspring, affluence,—that is to say, to
prosperity.’
25. He then approaches the cow’, with the text
(Vag. S. III, 20), ‘Food ye are: may I enjoy your
food! wealth ye are: may I enjoy your wealth !’—
whereby he means to say, ‘whatever energies are
yours, whatever riches are yours, may I enjoy them.’
—‘Strength ye are: may I enjoy your strength!’
whereby he says, ‘sap ye are: may I enjoy your
sap!’— ‘Affluence ye are: may I enjoy your
affluence!’ whereby he says, ‘abundance ye are: may
I enjoy your abundance!’
26. ‘Ye prosperous ones, disport yourselvés—;’
cattle are prosperous: therefore he says, ‘ye prosperous ones, disport yourselves— ;’ ‘—in this seat,
in this fold, in this place, in this homestead: remain
here, go not from hence!’ this he. says with reference
to himself,—‘ go not away from me!’
27. He then touches the cow, with the text (Vag.
S. III, 22 a), ‘Motley thou art, of all shapes ;’—
for cattle are indeed of all shapes: therefore he calls
her all-shaped; ‘—come to me with sap and possession of cattle!’ when he says ‘ with sap,’ he means
1 Viz. the Agnihotra cow, which has supplied the milk for the
morning and evening libation; or any cow, if other material than
milk be used.
[12] Aa
354 SATAPATHA-BRAHMANA.
to say ‘with juice;’ and when he says ‘with possession of cattle,’ he means to say ‘ with abundance.’
28. He then steps up to the Garhapatya, and
renders homage to it, with the text (ib. 22 b),
‘Thee, O Agni, illuminer of the night?, we approach day by day with prayer, paying homage
unto thee. He thus renders homage to it in order
that it may not injure him.
29. [He continues, ib. 23 seq.], ‘Thee that rulest
over the sacrifices, the brilliant guardian of the
sacred rite, thriving in thine own house ;’—whereby
he means to say, ‘thine own house is this (house) of
mine: make it ever more flourishing for us!’
30. ‘O Agni, be thou accessible unto us, even as
a father is to his son! lead us unto well-being !’—
whereby he says, ‘As a father is easy of access to
his son, and the latter in no wise injures him, so
be thou easy of access to us, and may we in no
wise injure thee!’ ;
31. Then the dvipad4 verses (Vag. S. III, 25, 26),
‘O Agni, be ever nigh unto us, a kindly guardian
and protector! as wealthy Agni, famed for wealth,
come hither and bestow on us glorious riches! Thee,
the most bright and resplendent, we now approach
for happiness to our friends: be with us, hear our
call, and keep us safe from every evil-doer !’
32. Now when he approaches the Ahavantya, he
prays for cattle: he therefore approaches it with
metres great and small, since cattle are of great and
small size. And when he approaches the GArha-
Now when he approaches the Ahavantya, he
prays for cattle: he therefore approaches it with
metres great and small, since cattle are of great and
small size. And when he approaches the GArha-
1 Dosh4vastar, ‘the illuminer of the dusk;’ or perhaps, as
Professor Ludwig proposes, ‘We approach thee, day by day, at
dusk and dawn (in the evening and morning), with prayer.’
11 KANDA, 3 ADHYAYA, 4 BRAHMANA, 37. 355
patya, he prays for men: hence the first tristich is in
the gdyatrt metre, since the g4yatri is Agni’s metre,
and he thus approaches him with his own metre.
33. Thereupon (he mutters) the dvipada (twofooted) verses. The dvipad4, doubtless, is man’s
metre, since man is two-footed, and men are therewith prayed’ for: and as he now prays for men,
therefore (he uses) dvipad& verses. And whosoever, knowing this, approaches (the two fires), becomes possessed both of cattle and men.
34. He then goes (again) to the cow, with the
text (Vag. S. III, 27),‘O Ida, come hither! O Aditi,
come hither!’ for both I¢4 and Aditi are cows. He
touches her with, ‘Come hither, ye much-desired!’
—for men’s wishes are fixed on them, and hence he
says, ‘come hither, ye much-desired ;—‘ Let there be
for me the fulfilment of wishes from you!’ whereby
he says, ‘may I be dear to you!’
35. Thereupon, while standing between the Ahavantya and Garhapatya and looking eastward at the
(former) fire, he mutters (V4g. S. III, 28-30), ‘O
Lord of prayer, make him sweet-voiced, the offerer
of Soma, Kakshivat, Usig’s son!—Be he with us,
he the opulent, the killer of woe, the bestower of
wealth, the increaser of prosperity, he the nimble !—
Let not the curse of the evil-doer ‘reach us, nor the
guile of the mortal : preserve us, O Lord of prayer!’
36. Now when he approaches the Ahavantya, he
approaches the sky; and when (he approaches) the
G&rhapatya, (he approaches) the earth. Hereby
now (he approaches) the ether, that being Brvzhaspati’s region ; and that region he thereby approaches:
this is why he mutters the prayer to Bvzhaspati.
37. [He continues, V4g. S. III, 31-33], ‘May the
Aa2
356 SATAPATHA-BRAHMANA.
mighty, the heavenly, the unassailable favour of the
three, Mitra, Aryaman, and Varuza, be (with us)!
For the wicked enemy lords it not over them (that
are protected by these gods), neither at home nor on
dangerous paths: for those sons of Aditi bestow
undying light on the mortal that he may live !’—In
.this (prayer) he says, ‘nor on dangerous paths ;’ for
dangerous indeed are the paths that lie between
heaven and earth: those he now walks, and therefore
he says, ‘nor on dangerous paths.’
38. Then follows a verse to Indra (Vag. S. III,
34); for Indra is the deity of the sacrifice, and with
Indra therefore he now connects the fire-worship:
‘At no time, O Indra, art thou barren; and never
dost thou fail the worshipper—;’ the worshipper,
doubtless, is the sacrificer: ‘never dost thou harm
the sacrificer,’ this is what he thereby says: ‘—but
more and evermore is thy gift increased, O mighty
god!’ thereby he says, ‘do thou make us ever more
prosperous here!’
39. Then follows a verse to Savitvz} (Vg. S. III,
35),—for Savitrz is the impeller (prasavitrz) of the
gods; and thus all his (the sacrificer’s) wishes are
fulfilled, impelled as they are by Savitrz.—(He mutters), ‘May we obtain the glorious light of the divine
Savitrz, who, we’ trust, may inspire our prayers !’
40. Thereupon a verse to Agni (Vag. S. ITI, 36),—
whereby he finally makes himself over to Agni
for protection: ‘May thine unapproachable chariot,
wherewith thou protectest the worshippers, encircle
us on every side!’ The worshippers, doubtless, are
1 Or, the SAvitrf, that is, the sacred prayer to Savitr#, the sun,
also called G4yatri, Rig-veda III, 62,10. Cf. p. 344, note 1.
Il KANDA, 4 ADHYAYA, I BRAHMANA, 3. 357
the sacrificers; and what unassailable chariot he
(Agni) possesses, therewith he protects the sacrificers. Hence he thereby means to say, ‘what
unassailable chariot thou possessest, wherewith thou
protectest the sacrificers, therewith do thou guard
us on every side.’ This (verse) he mutters thrice.
41. He then pronounces his son’s name!: ‘May
this son (N. N.) carry on this manly deed of mine!’
Should he have no son, let him insert his own name.
Fourtu ApuyAva. First BRAHMANA.
1. Now after the performance of the Agnihotra
he (optionally?) approaches the fires with (V4g. S.
III, 37), ‘Earth! ether! sky!’ In saying ‘ Earth!
ether! sky!’ he renders his speech auspicious by
means of the truth, and with that (speech) thus
rendered propitious he invokes a blessing :—‘ May
I be well supplied with offspring !’ whereby he prays
for offspring ; ‘—well supplied with men!’ whereby
he prays for men (heroes); ‘—well supplied with
viands!’ whereby he prays for prosperity.
2. That long (form of) fire-worship is a prayer
for blessing, and so is this (short) one a prayer for
blessing: hence even with this much he obtains all,
and he may therefore worship the fires with it.
‘Therewith, indeed, we perform,’ so spake Asuri.
3. Now, when he is about to set out on a
journey *, he approaches first the Garhapatya, and
thereupon the Ahavantya.
See I, 9, 3, 21.
* For this shorter form of worshipping the fires, see p. 349, note 2.
* That is, a journey which wili compel him to pass the night
beyond the village boundary.
358 SATAPATHA-BRAHMANA.
See I, 9, 3, 21.
* For this shorter form of worshipping the fires, see p. 349, note 2.
* That is, a journey which wili compel him to pass the night
beyond the village boundary.
358 SATAPATHA-BRAHMANA.
4. The G&rhapatya he approaches with the text
(Vag. S. III, 37 b seq.), ‘Thou, that art friendly to
man, protect my offspring!’ He (Agni G4arhapatya),
truly, is the guardian of offspring; and therefore he
now makes over to him his offspring for protection.
5. He then approaches the Ahavantya, with ‘ Thou,
that art worthy of praise, protect my cattle!’ He
(Agni), truly, is the guardian of cattle, and therefore he
now makes over to him his cattle for protection}.
6. Thereupon he walks or drives off ; and having
got as far as what he considers to be the boundary®,
he breaks silence. And when he returns from his
journey he maintains silence from the moment he
sees what he considers to be the boundary. And
even though there be a king inside (one’s house),
one must not go to him (or any other person before
one has rendered homage to the fires).
7. He first approaches the Ahavantya fire, and
thereupon the Garhapatya. The Garhapatya doubtless is a house (grzh4Z), and a house is a safe restingplace: so that he thereby (finally*) establishes himself
in a house, that is, in a safe resting-place.
8. He approaches the Ahavantya fire, with the
text (Vag. S. III, 38 seq.),‘We have approached
(thee), the all-knowing, the most liberal dispenser of
1 The Vag. S. gives also the formulas with which the Dakshinagni should be approached, after the other two fires, by the householder, both in starting on, and returning from, his journey. See
Katy. IV, 12, 13; 18. The K4sva text does not allude to the
Dakshina fire any more than ours.
* According to the Paddhati on K&ty. IV, 1a, he has to maintain
silence as long as he can see the roof of one of his fire-houses; but
according to the Sankhayana sékha he has to do so only as long
as he can see one of the fires.
* The K4nva text reads ‘antatah.’
11 KANDA, 4 ADHYAYA, I BRAHMANA, II. 359
goods: O Agni, sovereign lord, bestow on us lustre
and strength!’ Having then sat down he sweeps
the blades of grass? (into the fire).
9. Thereupon he approaches the Gédrhapatya,
with the text, ‘He, Agni Garhapatya, is the lord of
the house, the most liberal dispenser of goods to
our offspring: O Agni, lord of the house, bestow on
us lustre and strength!’ Having then sat down, he
sweeps off the blades of grass. In this way (householders) mostly approach the fires with muttered
prayer.
10. However, one may also approach the fires
silently—and that for this reason :—If in the place
(where one lives), a Brahman or noble—in short,
a better man—resides, one dares not say to him,
‘I am going on a journey, take care of this (property) of mine*!’ Now in this (sacrificial ground)
one’s betters indeed reside, viz. the divine Agnis:
who, then, would dare to say to them, ‘I am going
on a journey, take ye care of this (property) of
mine!’
the divine Agnis:
who, then, would dare to say to them, ‘I am going
on a journey, take ye care of this (property) of
mine!’
The gods assuredly see through the mind of
man: that (Agni) Garhapatya therefore knows that
he (the householder) now approaches in order to give
1 According to Katy. IV, 12, 18-19 he [after performing ablutions, and lustrating the Ahavantya and Dakshina fire-places, and
taking out these fires from the Garhapatya] approaches the Ahavaniya, while holding pieces of fire-wood in his hand, and mutters
the formula given above. He then sits down and silently puts on the
fire a piece of wood and the grass that has fallen around the fire.
According to the Kava text he mutters the second half of the
formula (‘O Agni,’ &c.) while sweeping the grass (into the fire).
2 In Taitt. Br. I, 1, 10, 6, a householder who is about to start on
a journey is apparently recommended to entrust his house to a
Brahman, who may’be staying in it.
360 SATAPATHA-BRAHMANA,
himself up to him. Silently he approaches the Ahavantya fire: that (Agni) Ahavantya knows that he
now approaches in order to give himself up to him.
12. Thereupon he walks or drives off; and having
got as far as what he considers the boundary line,
he releases his speech. And when he returns from
the journey, he maintains silence from the moment
he sees what he considers to be the boundary. And
even though there be a king inside (one’s house), one
must not go to him.
13. He first approaches the Ahavantya, and thereupon the Garhapatya. Silently he approaches the
Ahavantya; and silently he sits down and sweeps
away the grass-blades. Silently he approaches the
G4rhapatya; and silently he sits down and sweeps
away the grass-blades.
14. Then as to the observances in regard to
(the entering of) his house. Now when a householder comes home from a journey, his house
trembles greatly for fear of him, thinking, ‘What
will he say here? what will he do here ?’ It is therefore for fear of him that speaks or does anything
on this occasion that the house trembles and is
liable to crush his family; but him who neither
speaks nor does anything, his house receives with
confidence, thinking, ‘He has not spoken here, he
has not done anything here!’ And should he be
ever so angry at anything on this occasion, let him
rather do on the next day whatever he might wish
to say or do. This then is the observance in regard
to the house}.
1 The KAmva text here adds the formulas Vag. S. III, 41-43,
lines x and 2, wherewith he approaches (upatish/fate) the house.
See Katy. IV, 12, 22. According to Katy. ib. 23, he then enters
II KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 361
SEconD BRAHMANA.
Il. THE PIVDAPITRIYAGMNA or OBLATION OF OBSE-
QUIAL CAKES TO THE FATHERS.
S. III, 41-43,
lines x and 2, wherewith he approaches (upatish/fate) the house.
See Katy. IV, 12, 22. According to Katy. ib. 23, he then enters
II KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 361
SEconD BRAHMANA.
Il. THE PIVDAPITRIYAGMNA or OBLATION OF OBSE-
QUIAL CAKES TO THE FATHERS.
1. Now the living beings once approached Pragépati—beings doubtless mean creatures—and said,
‘Ordain unto us in what manner we are to live!’
Thereupon the gods, being properly invested with
the sacrificial cord! and bending the right knee,
approached him. To them he said, ‘The sacrifice
(shall be) your food; immortality your sap; and the
sun your light!’
2. Then the fathers approached, wearing the
cord on the right shoulder, and bending the left
knee. To them he said, ‘Your eating (shall be)
monthly; your cordial (svadh4) your swiftness of
thought; and the moon your light!’
3. Then the men approached him, clothed and
bending their bodies. To them he said, ‘ Your eating
(shall be) in the evening and in the morning; your
offspring your death ; and the fire (Agni) your light !’
4. Then the beasts approached him. To them he
granted their own choice, saying, ‘Whensoever ye
shall find anything, whether in season or out of season,
the house with the formula Vag. S. III, 43, line 3, ‘For safety, for
peace I resort to thee: be there kindliness, happiness, all-hail, and
blessing!’ Thereupon, according to the Schol., he is to proceed
in accordance with the rules laid down in the Grrhya-sftras; cf.
Parask. G. I, 18; Asv. G. I, 15, 9.
1 Yagnopavitin, ‘ sacrificially invested,’ i.e. wearing the sacrificial
cord in the ordinary way, on the left shoulder and under the right
arm. In any performance connected with the deceased ancestors,
the cord has to be shifted from the left to the right shoulder and
under the left arm (pradinopavitin, lit. ‘eastward invested’).
362 SATAPATHA-BRAHMANA.
ye shall eat it!’ Hence whenever they find anything,
whether in season or out of season, they eat it.
5. Thereupon—so they say—the Asuras also
straightway! approached him. To them he gave
darkness (tamas) and illusion (m4y4): for there is
indeed what is called the illusion of the Asuras.
Those creatures, it is true, have perished; but creatures still subsist here in the very manner which
Pragapati ordained unto them.
6. Neither the gods, nor the fathers, nor beasts
transgress (this ordinance); some of the men alone
transgress it. Hence whatever man grows fat, he
grows fat in unrighteousness, since he totters and
is unable to walk because of his having grown fat
by doing wrong. One should therefore eat only in
the evening and morning; and whosoever, knowing
this, eats only in the evening and morning, reaches
the full measure of life; and whatever he speaks,
that is (true); because he observes that divine truth.
For, verily, that is Brahmanic lustre (tegas), when
one knows to keep His (Pragapati’s) law.
For, verily, that is Brahmanic lustre (tegas), when
one knows to keep His (Pragapati’s) law.
7. Now that (lustre) indeed belongs to him who
presents (food) to the fathers once a month. When
that (moon) is not seen either in the east or in the
west, then he presents (food) to them; for that moon
doubtless is king Soma, the food of the gods. Now
during that night (of new moon) it fails them, and
when it fails, he presents (food to them), and thereby
establishes concord (between the gods and fathers).
But were he to present (food) to them when it
is not failing, he would indeed cause a quarrel
between the gods and fathers: hence he presents
1 Sasvat=‘ repeatedly,’ Comm.; sasvad api, ‘endlich auch (at
last also),’ St. Petersb. Dict.
II KANDA, 4 ADHYAYA, 2 BRAHMANA, II. 363
(food) to them when that (moon) is not seen either
in the east or in the west.
8. He presents it in the afternoon. The forenoon, doubtless, belongs to the gods; the mid-day
to men; and the afternoon to the fathers: therefore he presents (food to the fathers) in the afternoon.
g. While seated behind the Gérhapatya, with his
face turned toward the south}, and the sacrificial
cord on his right shoulder, he takes that (material
for the offering from the cart)% Thereupon he
rises from thence and threshes (the rice) while
standing north of the Dakshiza fire and facing the
south. Only once he cleans (the rice)*; for it is
once for all that the fathers have passed away, and
therefore he cleans it only once.
10. He then boils it. While it stands on the
(Dakshima) fire, he pours some clarified butter on it ;
—for the gods they pour the offering into the fire ;
for’men they take (the food) off the fire; and for
the fathers they do in this very manner : hence, they
pour the ghee on it while it stands on the fire.
11. After removing it (from the fire) he offers to
the gods two libations in the fire. For, in establishing his sacrificial fires, and in performing the
new and full-moon sacrifice, that (householder) resorts
to the gods. Here, however, he is engaged in a
1 Dakshindsinak; the Commentator interprets it by ‘sitting south
of the cart.’
* The K4anva text has,—etam karum grrhniti, ‘he takes that pot,
or potful, (of rice)’ Doubtless, he is to take from the cart the quantity of rice sufficient for the offerings and put it in the pot (aru).
According to K4ty. IV, 1, 5-7 he is to take the but-partly-filled
pot, or a spoonful (or, according to the Schol., rather less than a
spoonful).
* Compare the detailed account in I, 1, 4, 1 seq.
364 SATAPATHA-BRAHMANA.
sacrifice to the fathers: hence he thereby propitiates
the gods, and being permitted by the gods, he presents that (food) to the fathers. This is why, on
removing (the rice), he offers to the gods two libations in the fire.
364 SATAPATHA-BRAHMANA.
sacrifice to the fathers: hence he thereby propitiates
the gods, and being permitted by the gods, he presents that (food) to the fathers. This is why, on
removing (the rice), he offers to the gods two libations in the fire.
12. He offers both to Agni and Soma. To Agni
he offers, because Agni is allowed a share in every
(offering); and to Soma he offers, because Soma is
sacred to the fathers. This is why he offers. both
to Agni and Soma.
13. He offers? with the formulas (V4y. S. II, 29
a, b),‘To Agni, the bearer of what is meet for
the wise, svah4!’ ‘To Soma, accompanied by the
fathers, svah4?!’ He then puts the pot-ladle on
the fire—that being in lieu of the Svish¢akszt +.
Thereupon he draws (with the wooden sword) one
line (furrow) south of the Dakshiza fire °—that
1 According to Taitt. Br. I, 3, 10, 3, some make a third oblation,
viz. as Sdyana states, to Yama (the chief of the fathers), with the
formula, ‘To Yama, accompanied by the Angiras and fathers,
svadha! nama!’ see note 3.
2 The commentary on Katy. IV, 1, 7 supplies the following particulars :—Having removed the pot off the Dakshivza fire on the
south side, the Adhvaryu takes it, along the east, to the north side
of the fire. He then shifts the sacrificial cord to his left shoulder (as
he is about to offer to gods), puts three sticks on the fire, and
sitting down with his face towards the east offers some boiled rice
with the pot-ladle (mekshaza).
5 The Taittiriyas use svadh4! nama! instead of svih4!
They also offer first to Soma, with ‘To Soma, drank by the
fathers’ (but cf. Taitt. Br. I, 6, 9, 5), and then to (Yama, and
finally to) Agni. Taitt. Br. I, 3, 10, 2-3.
* See I, 7, 3, 1 seq.
5 Or west (gaghanena) of the fire [from north to south], according
to the KAzva text; optionally, according to Katy. IV,1, 8. Katy.
also gives the text ‘Expelled are the Asuras, the Rakshas, seated
on the altar’ (Vag. S. II, 29 c) to be muttered during the act.
11 KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 365
being in lieu of the altar: only one line he draws,
because the fathers have passed away once for all.
14. He then lays down a firebrand at the farther
(south) end (of the line). For were he to present
that (food) to the fathers, without having laid down
a firebrand, the Asuras and Rakshas would certainly
tamper with it. And thus the Asuras and Rakshas
do not tamper with that (food) of the fathers: this
is why he lays down the firebrand at the farther end
(of the line).
15. He lays it down, with the text (V4yg. S. II,
30), ‘Whatsoever Asuras roam about at will’, assuming various shapes*,—be they large-bodied or
small-bodied — may Agni expel them from this
world!’ Agni is the repeller of the Rakshas, and
therefore he lays (the firebrand) down in this way.
15. He lays it down, with the text (V4yg. S. II,
30), ‘Whatsoever Asuras roam about at will’, assuming various shapes*,—be they large-bodied or
small-bodied — may Agni expel them from this
world!’ Agni is the repeller of the Rakshas, and
therefore he lays (the firebrand) down in this way.
16. He then takes the water-pitcher and makes
(the fathers) wash (their hands)‘, merely® saying,
‘N. N., wash thyself!’ (naming) the sacrificer’s father; ‘N. N., wash thyself!’ (naming) his grandfather; ‘N. N., wash thyself!’ (naming) his greatgrandfather. As one would pour out water (for a
guest) when he is about to take food, so in this case.
1 Or, as the Commentator takes svadhayé, ‘ (attracted) by the
svadh4 (offering to the fathers).’
2 That is,according to the Schol.,assuming the shapes of deceased
ancestors.
* This explanation of the words parapuraé and nipura4, proposed by the Scholiast, is doubtful.
‘ The Adhvaryu (having again shifted the sacrificial cord to his
right shoulder) pours water through the “ fathers’ space” (pitr7tirtha, i.e. the space between the thumb and fore-finger), from
right to left, into the line, at its beginning, centre, and end. Katy.
IV, 1, 10, and Schol.
® See paragraph 19.
366 SATAPATHA-BRAHMANA.
17. Now those (stalks of sacrificial grass) are
severed with one stroke, and cut off near the root;
—the top belongs to the gods, the middle part to
men, and the root-part to the fathers: therefore
they are cut off near the root. And with one stroke
they are severed, because the fathers have passed
away once for all.
18. He spreads them (along the line) with their
tops towards the south. Thereon he presents [to
the fathers the three (round) cakes of rice]. He
presents them thus?;—for to the gods they offer
thus; for men they ladle out (the food in any way
they please)*; and in the case of the fathers they
do in this very way: therefore he presents (the
cakes to them) thus.
19. With, ‘N. N., this for thee!’ he presents
(one cake) to the sacrificer’s father. Some add,
‘and for those who come after thee!’ but let him
not say this, since he himself is one of those to
whom (it would be offered) in common‘: let him
1 According to the Paddhati on Katy. the first ball is to be of
the size of a fresh 4malaka, or fruit of the Emblic Myrobalan, and
each of the two others is to be larger than the preceding one.
* Here the teacher indicated by gesture the part of the hand
sacred to the fathers (see p. 365, note 4); and then in the same
way that dedicated to the gods, viz. the tip of the fingers.
5 The K4ava recension reads here also ‘thus they take out (the
food) for men ;’ the part of the hand dedicated to man being, according to the commentary on Katy. IV, 1, ro, the part about the
little finger (kanish/Aikapradesa).
the tip of the fingers.
5 The K4ava recension reads here also ‘thus they take out (the
food) for men ;’ the part of the hand dedicated to man being, according to the commentary on Katy. IV, 1, ro, the part about the
little finger (kanish/Aikapradesa).
‘ Svayam vai tesh4m saha yesham saha. According to the commentary, the author apparently means to say, that if he were to add,
‘and those who come after thee (i.e. after his father),’ he would
include the sacrificer himself, and the latter would consequently
offer the pizda to himself. The form of the presentation-formula
rejected by our author is the one adopted in Asval. Sr. II, 6, 15,
except that ‘atra’ is added there (‘who here come after thee’).
II KANDA, 4 ADHYAYA, 2 BRAHMANA, 23. 367
therefore merely say, ‘N. N., this for thee!’ as to the
sacrificer’s father; ‘N. N., this for thee!’ as to his
grandfather; and ‘N. N., this for thee!’ as to his
great-grandfather. He presents (the food) in an
order (directed) away from the present time, because it is away from hence that the fathers have
once for all departed.
20. He then mutters (V4g. S. II, 31 a), ‘ Here,
O fathers, regale yourselves: like bulls come hither,
each to his own share!’ whereby he says, ‘ Eat ye
each his own share!’
21. He then turns round (to the left), so as to face
the opposite (north) side: for the fathers are far
away from men; and thereby he also is far away
(from the fathers). ‘Let him remain (standing with
bated breath) until his breath fail, say some, ‘for
thus far extends the vital energy.’ However’,
having remained so for a moment—
22. He again turns round (to the right) and
mutters (Vag. S. II, 31 b), ‘The fathers have regaled themselves: like bulls they have come each
to his own share ;’ whereby he means to say, ‘ They
have eaten each his own share.’
23. Thereupon he takes the water-pitcher and
makes them wash themselves*, merely saying,
The K4nva text mentions and rejects the two alternative readings,
‘ye 4a tvam anvafttah’ and ‘yams a tvam anvan asi’ (‘and those
whom thou followest’). In Taitt. Br. I, 3, 10, no presentationformula is mentioned at all.
’ The Kanva recension has tad u instead of sa vai.
* “Formerly the gods and men and fathers (deva-manushy4%
pitarad) drank visibly together, but now they do so invisibly.’ Sat.
Br. III, 6, 2, 26.
3 Viz. by pouring water on the obsequial cakes. According to
Asval. Sr. II, 4, 5, and other treatises, he also puts down some
368 SATAPATHA-BRAHMANA.
* “Formerly the gods and men and fathers (deva-manushy4%
pitarad) drank visibly together, but now they do so invisibly.’ Sat.
Br. III, 6, 2, 26.
3 Viz. by pouring water on the obsequial cakes. According to
Asval. Sr. II, 4, 5, and other treatises, he also puts down some
368 SATAPATHA-BRAHMANA.
‘N. N., wash thyself!!’ (naming) the sacrificer’s
father; ‘N. N., wash thyself!’ (naming) his grandfather; ‘N. N., wash thyself!’ (naming) his greatgrandfather. Even as one would pour out (water
for a guest) when he has taken his meal, so here.
24. He then pulls down the tuck ? (of the sacrificer’s garment) and performs obeisance. The tuck
is sacred to the fathers (pitrzdevaty4): therefore he
performs obeisance to them after pulling down the
tuck. Now obeisance means worship (or sacrifice):
hence he thereby renders them worthy of worship.
Six times he performs obeisance; for there are
six seasons, and the fathers are the seasons: for
this reason he performs obeisance six times. He
mutters (Vag. S. II, 32 g), ‘Give us houses, O
fathers!’ for the fathers are the guardians (tsate)
of houses; and this is the prayer for blessing at this
sacrificial performance. After the cakes have been
put back (in the dish containing the remains of
boiled rice) he (the sacrificer) smells at (the rice);
this (smelling) being the sacrificer’s share. The
ointment, oil, or butter on the pindas, saying, ‘ (Father), N. N., anoint
thyself!’ &c.; see Donner, Pindap., p. 25.
1 See paragraph 19.
? Nivim udvrshya=paridhantyasya vasaso das4 tim udvrthya
visramsya, Sdyana. According to Mahadeva, he (who presents the
pindas, viz. either the Adhvaryu or the sacrificer) has previously
to put on a garment with a tuck (nivimat paridh4nam), i.e. with
the dasa, or unwoven edge of the upper garment, tucked up
under the waistband. This he is to pull out. K4aty4yana
has the following rules: IV, 1,15, Having made (them) wash
themselves as before, and having loosened (visramsya) the tuck,
he makes obeisance with ‘adoration to your vigour, O fathers!’
&c. (Vag. S. II, 32 a-f). [According to the Comm., he adds the
formula, ‘Give us houses, O fathers! we will give to you of what
is (ours). Vag.S. II, 32, 9.] 16, With ‘Put on this your garment,
O fathers!’ (Vag. S. II, 32 h), he throws three threads (pieces of
11 KANDA, 4 ADHYAYA, 3 BRAHMANA. 369
’ (stalks of sacrificial grass) cut with one stroke he puts
on the fire; and he also again throws away the firebrand?
Tuirp BRAHMANA.
IV. THE AGRAYAWESH71 or OFFERING OF
FIRST-FRUITS.
S. II, 32 h), he throws three threads (pieces of
11 KANDA, 4 ADHYAYA, 3 BRAHMANA. 369
’ (stalks of sacrificial grass) cut with one stroke he puts
on the fire; and he also again throws away the firebrand?
Tuirp BRAHMANA.
IV. THE AGRAYAWESH71 or OFFERING OF
FIRST-FRUITS.
This sacrifice is performed in spring and autumn—generally at new
or full moon—at the commencement of the harvest. The oblations,
which, as a rule, are prepared from new grain (viz. barley in spring,
and rice in autumn), consist of—r. a sacrificial cake contained on
twelve potsherds for Indra and Agni; 2. a aru (mess of boiled
grains) for the Visve Devas, prepared with water or milk; and 3. a
cake on one potsherd for heaven and earth. Kéty. 1V, 6 and
comm. According to the Paddhati, the offering of first-fruits takes
place after the new-moon offering, and before the full-moon offering. At the beginning of the harvest of Panicum Frumentaceum
(syam4ka), in the rainy season or in autumn; and at that of bamboo
yarn), one on each cake. 17, Or, woollen fringe [or, wool or fringe
(das&), according to others]. 18, Or, hairs of the sacrificer (pulled out
from the chest near the heart), if he is advanced in years. 19, He
pours [the water, left in the pitcher, on the cakes] with ‘Ye (O
waters) are a refreshing draught, ye, that bring sap, immortal ghee
and milk and foaming mead: gladden my fathers!’ (V4g. S. II,
34-) 20, [The Adhvaryu] having laid (the cakes on the dish) the
sacrificer smells at them. 21, The firebrand and the once-cut
stalks of grass (he throws) into the fire. 22, The wife, if desirous
of a son, eats the middle cake with, ‘ Bestow offspring on me, O
fathers, a boy crowned with lotuses ; that there may be a man here!’
(Vag. S. II, 33.) [According to the comment, the other two cakes
are thrown into the water or fire ; or eaten by a priest.] For other
variations, see Donner, Pindapitriyagfia. The K4amva recension,
on the whole, agrees with our text.
* The Kava text has as follows: ‘Therefore he says, Give us
houses, O fathers!’ He then smells at the pot (ukh4) : that is the
sacrificer’s share. They again put down the cakes together (with
the rice in the pot! samavadadhati). The once-severed (stalks of
grass) they put on the fire. The firebrand he again shifts to (the
fire; apy-argati),
[12] Bb
370 _ SATAPATHA-BRAHMANA,
in summer, offerings of first-fruits are also made to Soma in the
form of a potful of boiled syamaka or bamboo grains respectively.
1. Now Kahoda Kaushitaki spake, ‘ This sap
(of the plants) truly belongs to those two, heaven
and earth: having offered of this sap to the gods,
we will eat it.’ ‘That is why the offering of firstfruits is performed.’
1. Now Kahoda Kaushitaki spake, ‘ This sap
(of the plants) truly belongs to those two, heaven
and earth: having offered of this sap to the gods,
we will eat it.’ ‘That is why the offering of firstfruits is performed.’
2. And Y4gé#avalkya also spake:—The gods
and the Asuras, both of them sprung from Pragépati,
once contended for superiority. The Asuras then
defiled, partly by magic, partly with poison, both
kinds of plants—those on which men and beasts
subsist—hoping that in this way they might overcome the gods. In consequence of this neither did
men eat food, nor did beasts graze; and from want
of food these creatures well-nigh perished’.
3. Now the gods heard as to how these creatures
were perishing from want of food. They spake unto
one another, ‘Come, let us rid them? of this !’—‘ By
what means ?’—‘ By means of the sacrifice.’ By means
of the sacrifice the gods then accomplished all that
they wanted to accomplish®; and so did the Azshis.
4. They then said, ‘To which of us shall this
belong?’ They did not agree (each of them exclaiming), ‘Mine (it shall be)!’ Not having come
to an agreement, they said, ‘Let us run a race
for this (sacrifice): whichever of us beats (the
others), his it shall be!’ ‘So be it!’ they said,
and they ran a race.
1 The K4nva text has: TA eté ubhayya’ pragd anasanena not
parababhivus.
® Viz. the plants, according to the reading of the Kanva text:
Hant4s4m oshadhinam krity4m tvad visham tvad apahandmeti.
* The Kanva text reads kalpyam instead of kalpam.
Il KANDA, 4 ADHYAYA, 3 BRAHMANA, 8, 371
5. Indra and Agni won, and hence that Indra-
Agni cake on twelve potsherds'; Indra and Agni
having won a share in it. And where Indra and
Agni were standing when they had won, thither
all the gods followed them.
6. Now, Indra and Agni are the Kshatra
(nobility), and all the gods (or, the All-gods) are
‘the Vis (common Aryan people); and wherever
the Kshatra conquers, there the Vis is allowed to
share. Thus they (Indra and Agni) allowed the
Visve Devas (the All-gods) a share (in the offering); and hence that pap of boiled (rice or barley)
grain (offered) to the All-gods.
7. ‘Let him prepare it from old (grain)? say
some; ‘for Indra and Agni are the Kshatra (and
he should therefore use old grain for the Vaisvadeva pap) lest he (the sacrificer) should exalt (the
Vis) to the level of the Kshatra.’ Nevertheless let
both (the cake and £aru) consist of new (grain) ;
for (by the very fact that) the one is a cake and
the other a pap, the nobility is not equalled (by the
people): hence they should both consist of new
(grain).
8. The All-gods spake, ‘ This sap (of the rice and
barley plants) truly belongs to those two, heaven
and earth: let us, then, allow those two a share in
it!’ They accordingly assigned that share to them,
to wit, the cake on one potsherd offered to heaven
8. The All-gods spake, ‘ This sap (of the rice and
barley plants) truly belongs to those two, heaven
and earth: let us, then, allow those two a share in
it!’ They accordingly assigned that share to them,
to wit, the cake on one potsherd offered to heaven
' The MS. of the Kaava recension has: Tasm4d esha aindragno
dasakap4lah purolaso bhavati. The commentary on K&ty. IV, 6,
1, on the other hand, makes it a cake on eleven potsherds.
? Or, he may do so. Katy. IV, 6, 7 leaves the option between
new and old grain.
Bb2
372 SATAPATHA-BRAHMANA.
and earth!. This is why there is a cake on one
potsherd (kap4la) for heaven and earth. Now this
(earth) is, doubtless, the cup (depository, kapala) of
that (sap)?; and she indeed is one only: hence (the
cake) consists of one potsherd.
' g. An offence (is thereby committed) by him;
since, for whatever deity sacrificial food may be
taken out, the Svishéakvct (Agni, the maker of good
offering) is invariably allowed a share in it after (the
respective deity). But that (cake) he offers entire,
and he does not cut off a portion for the Svish¢akrzt :
this is an offence, and consequently (that cake),
when offered, turns upside down.
10. Hence they say, ‘That (cake) contained on
one potsherd has turned upside down: it will throw
the kingdom into disorder.’ No offence (is, however, committed) by him, for the Ahavantya is
the support of oblations; and if, after reaching the
Ahavantya, (the cake) were to turn upside down
ten times, he need not heed it. And if others ask
as to who would care to incur (the result of) such a
combination (of errors), let him offer nothing but
butter; for clarified butter is manifestly the sap of
1 This is a ‘low-voiced’ oblation, the invitatory and offering
prayers thereat (with the exception of the concluding ‘ Vausha?’
and ‘Om’) being pronounced in a low tone. See p.171, note 1;
Pp. 192, note 1.
4 The K4zva text has : ‘ The reason why it consists of one kapala
is that this earth is a kapala, and that she is one only.’
* The KAnva recension has as follows:—As to this they say,
‘It should not be a one-cup cake, (because) therein a neglect is
(involved).’ Even so (idam nu): for whatever deity they take out
sacrificial food, the Svishfakrit is invariably made to share in it
after (the respective deity). That (cake) they offer whole : this is
consequently a neglect. Moreover, it turns round (pary4bhavati).
As to this they say, ‘ That (cake) has turned upside down,’ &c.
II KANDA, 4 ADHYAYA, 3 BRAHMANA, 13. 373
those two, heaven and earth, so that he thereby
manifestly gladdens those two with their own sap or
essence: hence he need offer nothing but butter.
11. By performing that same sacrifice, the gods
removed the magic spell as well as the poison from
both kinds of plants,—those on which men and
beasts subsist; and henceforward the men ate food
and the cattle grazed. .
11. By performing that same sacrifice, the gods
removed the magic spell as well as the poison from
both kinds of plants,—those on which men and
beasts subsist; and henceforward the men ate food
and the cattle grazed. .
12. Now when he performs that sacrifice, he does
so either for the reason that no one will then defile
(the plants) either by magic or poison; or because
the gods did so. And whatever share the gods
assigned (to themselves), that share he thereby
makes over to them. Moreover, he thereby renders wholesome and faultless both kinds of plants,—
those on which men and beasts subsist; and these
creatures subsist on those wholesome and faultless
(plants) of his: this is why he performs that sacrifice.
13. The priests’ fee for this (sacrifice) consists of
the first-born calf (of the season); for that is, as
it were, the first-fruits (of the cattle). If he has
already performed the new and full-moon offerings,
let him first perform those offerings!, and thereupon the present (offering of first-fruits). If, on the
other hand, he has not yet performed (the new and
full-moon offerings), let them cook a £atushprasya?
pap on the southern fire, and let the priests eat it.
1 I do not know how to account for the va. Sdyaza seems to
take the passage thus :—‘If he be a Soma-sacrificer, or if he be
performing the Darsapfirmamasa, [let him first perform that sacrifice,
and] let him then perform the present one.’ The Oxford MS. of
the Kazva text has:—Etat tasya karma ya fgano va sydd darsapirszamfsabhyam va yagetatha yo ’nigdno ’nvaharyapasana evaudanam Aatushprasyam pafet tam brahmanebhya upanidadhyat.
* See II, 1, 4, 4 seq.
374 SATAPATHA-BRAHMANA.
14. Verily, there are two kinds of gods: for the
gods themselves, assuredly, are gods; and those
priests who have studied, and teach Vedic lore, are
the human gods. And in like manner as that is
offered whereon the Vasha¢ has been pronounced,
so is that (offering of first-fruits consecrated by
the feeding of the priests). Let him also, at this
(sacrifice), give as much as is in his power, for no
offering, they say, should be without a dakshiza.
At the Agnihotra (performed at the time of the
Agrayanesh/i) let him not offer (milk obtained from
the eating of new corn)!; for were he to offer such
at the Agnihotra, he would cause a conflict (between
the deities of the two offerings), The Agrayana is
one thing, and the Agnihotra is another: let him,
therefore, not offer (new material) at the Agnihotra.
FourtH BRAHMANA.
Tue DA&xsndAyava SacrIFICE.
This peculiar modification of the new and full-moon sacrifice
seems to have been originated and generally to have been practised
among the Dakshayazas, a royal family which was evidently still
flourishing at the time of our author”.
Here also two days were, as a rule, required for the performance,
both at full and new moon; but while, at the ordinary sacrifice,
Here also two days were, as a rule, required for the performance,
both at full and new moon; but while, at the ordinary sacrifice,
1 Katy. has the rules IV, 6, rr: ‘In the case of one, who only
performs the Agnihotra (and no longer the Darsap(rnamésa), the
evening and moming Agnihotra-oblation (at the time of the Agrayana) is performed with new (corn). 12, ‘Or with the milk of
(a cow) which has been fed with such (new corn).’ The Kava
text has: ‘Now at the Agnihotra also some offer (milk obtained
from new corn), but let him not do so; for he would raise a quarrel
were he to offer (such milk).’
® See Weber, Ind. Stud. I, P. 223; IV, p. 358; Ludwig, Rigveda III, p. 195.
11 KANDA, 4 ADHYAYA, 4 BRAHMANA, 2. 375
the first day was completely taken up with the preliminary ceremonies, the Dakshayanas spread the special offerings over both
days, making each time two separate ishéis of them. The special
havis, or sacrificial dishes, were, at the ordinary full-moon sacrifice, a rice-cake (to Agni, and another) to Agni and Soma; and at
the new-moon sacrifice, a cake (to Agni, and another) to Indra
and Agni, or, as an alternative, a dish of curds (sannayya) prepared of sweet and sour milk, offered to Indra (or Mahendra).
The Daksh4yamas, on the other hand, offered the Agni-Soma and
Indra-Agni cakes in the fore-noon of the first day, that of full
and new moon respectively. The afternoons of the same days
were then taken up with preliminary rites, such as the eating of
fast-day food, the cutting of a palasa branch, driving away of the
calves from the cows, &c. The second day’s performance commences (after the Agnihotra) with the election of the Brahman.
The chief oblations of the day are (a cake to Agni, and) sour
and sweet milk, offered separately to Indra at full moon ; and mixed
(as sinnayya or payasy4) to Mitra and Varusa at new moon.
At full moon some authorities add a special ishéi to Indra
Vimridh (‘the Averter of evil’). The new-moon performance concludes with libations of whey to the divine coursers (the horses of
the gods); and, optionally, with an ish/i to Aditya.
The performance of the D&kshayama.sacrifice was held to be
obligatory only for a period of fifteen years (see XI, 1, 2, 13),
whereas the ordinary new and full-moon: offerings had to be
performed for double that period from the setting up of the sacred
fires. Nay, even the daily performance of it with certain modifications, for a whole year, was supposed to acquit the householder
of any further obligation in this respect ; his sacrificial duties being
henceforth limited to the performance of the Agnihotra, or morning and evening libations. The daily performance of the Dakshayana is so regulated that an afternoon and following forenoon are
alternately assigned to the two days’ ceremonies of the ordinary
fortnightly Dakshayana sacrifice.
The daily performance of the Dakshayana is so regulated that an afternoon and following forenoon are
alternately assigned to the two days’ ceremonies of the ordinary
fortnightly Dakshayana sacrifice.
1. In the beginning Prag4pati, being desirous of
offspring, sacrificed with this sacrifice: ‘May I
abound in offspring and cattle; may I obtain prosperity; may I become glorious; may I become an
eater of food!’ so he thought.
2. Now he was indeed Daksha; and because
376 SATAPATHA-BRAHMANA.
he sacrificed in the beginning with this sacrifice, it
is called Dakshdyaza-sacrifice. Some, however,
call it the Vasish¢ha-sacrifice; for he (Pragdpati)
is indeed vasish¢ha (the best)', and after him
they call it. He sacrificed with that sacrifice; and
what race, what prosperity of Pragdpati was then
produced through his performing that sacrifice,
that same race he procreates, that same prosperity
he obtains, whosoever, knowing this, performs that
sacrifice: let him therefore perform that sacrifice.
3. Now that same sacrifice was afterwards performed by Prattdarsa Svaikna; and he indeed
was an authority? to those who emulated him.
An authority, therefore, he will become, whosoever,
knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
4. Him Suplan S4ragaya approached for the
sake of sanctity; and accordingly he was taught
that sacrifice and another®; and having learnt it he
went back to the Svzzigayas. Now they knew that
he was coming to them after studying the sacrifice
for their sake. They said, ‘Verily, with the gods
(saha devaiz) he has come to us who has come
after studying the sacrifice:’ thus he (was called)
Sahadeva Sar#gaya; and even now the saying
is, ‘Lo, Suplan has taken another name!’ He performed that sacrifice ; and what race and prosperity
of the Svz#igayas was then produced through his
performing that sacrifice, that same race he procreates, that same prosperity he obtains, whoso-
1 The Kanva text has :—Sa u va ekena n4mnéi vasish/has, ‘and
with one of his names he (Prag4pati) is indeed (called) Vasishzha.’
* Vivakanam; vivadanam, KAnva recension.
®° Viz, the Sautr4manfi-sacrifice, according to XII, 8, 2, 3.
II KANDA, 4 ADHYAYA, 4 BRAHMANA, 8. 377
ever, knowing this, performs that sacrifice: let him,
therefore, perform that sacrifice.
5. That same sacrifice was afterwards performed
by Devabh4ga Srautarsha. He was Purohita
both to the Kurus and the Svziigayas. Nowa very
high position (is held by him) who is the Purohita
of one kingdom: how much higher, then, is the
position (of one) who (is the Purohita) of two (kingdoms). A very high position accordingly he obtains,
whosoever, knowing this, performs that sacrifice: let
him, therefore, perform that sacrifice.
A very high position accordingly he obtains,
whosoever, knowing this, performs that sacrifice: let
him, therefore, perform that sacrifice.
6. That same sacrifice was afterwards performed
by Daksha PA4rvati; and even to this day these
(descendants of his) the DakshAyazas are possessed
of the royal dignity: royal dignity he, therefore, here
obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice—Day
by day there is one cake': thereby Fortune (srt) is
(wedded) to him without a rival wife and undisturbed. He offers on two days of the full moon
and on two of the new moon: for two means a
pair, so that a productive pair is thereby obtained.
7. Now when, at full moon, he offers a (cake)
to Agni and Soma on the first day,—these are two
deities, and two means a pair: hence a productive
pair is thereby obtained.
8. And on the morrow there are Agni’s cake and
Indra’s Sann4yya’,—these are two deities, and two
means a pair, so that a productive pair is thereby
obtained.
? Viz. on the first day of the full moon a cake to Agni-Soma;
on that of new moon a cake to Indra-Agni; and on the second
day of either ceremony the (ordinary) cake to Agni.
* Or, ‘Now, as to the reason why’ (yad) here and in the sequel.
5 See I, 6, 4, 9 seq.
378 SATAPATHA-BRAHMANA.
9. Again when, at new moon, he offers a (cake)
to Indra and Agni on the first day,—these are two
deities, and two means a pair, so that a productive
pair is thereby obtained.
10. Then on the morrow there are Agni’s cake
and Mitra and Varuza’s curds. Now Agni’s cake
(is offered), for the sole purpose that it may not
forsake the sacrifice’. Then those two, Mitra and
Varuma, are two deities, and two means a pair:
hence a productive pair is thereby obtained; and thus
is (produced) that form (of the sacrifice) whereby he
becomes many, whereby he is reproduced. —
11. And when, at full moon, he offers the Agni-
Soma (cake) on the first day, then this is for him
that victim which they slaughter for Agni and Soma
on the fast-day (of the Soma-sacrifice) *.
12. And on the morrow there are Agni’s cake
and Indra’s Sanndyya. Now Agni’s cake is for him
what the morning libation is (at the Soma-sacrifice),
for the morning libation is indeed sacred to Agni;
and the Sanndyya is for him the mid-day libation,
for the mid-day libation is indeed sacred to Indra.
13. And again when, at new moon, he offers the
Indra-Agni (cake) on the first day, that is for him
the same as the third (or evening) libation; for the
third libation is sacred to the All-gods, and Indra
and Agni truly are all the gods®.
14. And on the morrow there are Agni’s cake
and Mitra and Varuza’s curds. Now Agni’s cake
is (offered) for the sole purpose that it should not
1 See I, 6, 2, 6, with note.
* On the upavasatha (fast-day, or day of preparation) preceding
the Soma-sacrifice a he-goat is sacrificed to Agni and Soma.
* Compare II, 4, 3, 5 seq.
11 KANDA, 4 ADHYAYA, 4 BRAHMANA, 15. 379
Now Agni’s cake
is (offered) for the sole purpose that it should not
1 See I, 6, 2, 6, with note.
* On the upavasatha (fast-day, or day of preparation) preceding
the Soma-sacrifice a he-goat is sacrificed to Agni and Soma.
* Compare II, 4, 3, 5 seq.
11 KANDA, 4 ADHYAYA, 4 BRAHMANA, 15. 379
forsake the sacrifice; and that dish of curds
(payasyA) is to him the same as that barren cow,
the andbandhyéA, which has to be slaughtered for
Mitra and Varuza (at the Soma-sacrifice)': thus
by performing the full and new-moon offering one
gains as much as is gained by performing a
Soma-sacrifice; and that (offering) is indeed a
great sacrifice.
15. And again when, at full moon, he offers the
Agni-Soma (cake) on the first day,—it was by that
(offering) that Indra slew Vrztra?; it was thereby
he gained that supreme authority which he now
wields*; and so does he (the sacrificer) thereby
slay his wicked spiteful enemy and gain the
superiority. And as to his mixing (sweet and sour
milk),—the S4nn4yya is (the oblation) of the new
moon (am4-vdsy4)*, and the new moon® means
being far away: to him who had slain Vvctra this
was forthwith (offered), and him they regaled with
that draught. He therefore who, knowing this,
prepares the Sanndyya at full moon, forthwith
1 In connection with the so-called udayanty4 ish/#i, or concluding offering, of the Soma-sacrifice, a barren cow, called an(bandhy 4 (literally, ‘to be bound afterwards’), is offered to Mitra
and Varuza. In default of such a cow, an ox, or even a dish of
curds (payasya) serves the same purpose. See K4ty. Sr. X, 9,
12-15; Sat. Br. IV, 5, 2, 1 seq.
2 See I, 6, 4, 12.
’§ Thus the frequently-occurring phrase ‘vyagayata y4syeyam
vigitis tam’ (literally, ‘he conquered that conquest which is now
theirs’) has been translated throughout.
* On the derivation of am4-vasy4 (‘dwelling at home, or together’), see I, 6, 4, 3 seq.
5 Or, ‘the dwelling at home,’ or ‘(Indra’s) dwelling together
(with Agni) means (Indra, the Vritra-slayer) being far away.’
380 SATAPATHA-BRAHMANA.
drives away evil. Now that moon doubtless is king
Soma, the food of the gods: they extract it on
the first day, intending to consume it on the next
day; consequently when that (moon) wanes, it is
being consumed by them.
16. And when, at full moon, he offers the Agni-
Soma (cake) on the first day, he thereby (as it were)
extracts that (Soma); and, when extracted, he adds
that juice to it, and makes it strong by means of
that juice’, Whosoever, then, knowing this, prepares the Sanndyya at full moon, renders his offering
palatable to the gods, and his offering is palatable
to the gods.
17. And again as to why, at new moon, he offers
the Indra-Agni (cake) on the first day. Indra and
Agni doubtless are the deities of the new and full
moon: it is to these, therefore, that he offers directly
and expressly; and directly to the new and full
moon is offering made by him who thus knows
this,
Indra and
Agni doubtless are the deities of the new and full
moon: it is to these, therefore, that he offers directly
and expressly; and directly to the new and full
moon is offering made by him who thus knows
this,
18. And on the morrow there is Agni’s cake and
Mitra and Varuma’s curds. Now Agni’s cake is
(offered) for the sole purpose that it may not forsake the sacrifice. Mitra and Varuza, on the other
hand, are the two half-moons: the waxing one is
Varuma, and the waning one is Mitra. During that
night (of new moon) these two meet, and when
they are thus together he pleases them with that
(cake-offering): and, verily, all is pleased with him,
all is obtained by him who thus knows this.
19. In that same night Mitra implants seed in
Varuza, and when it (the moon) wanes, then it is
1 See I, 6, 4, 6 seq.
II KANDA, 4 ADHYAYA, 4 BRAHMANA, 21. 381
produced from that seed. Now as to why that
oblation of curds (payasy4) to Mitra and Varuza
is here exactly analogous (to the Sann4yya offered
at new moon)!.
20. The new moon doubtless is entitled to the
Sanndyya: it is prepared both then and at full
moon. Now were he also here (at the full-moon
offering) to mix together (the sweet and sour milk),
he would commit a repetition and cause a quarrel
(between the respective gods)*. Having collected
that (Soma or moon) from the waters and plants,
he causes him to be born from out of the oblations;
and on being born from the oblations, he is visible
in the western (sky).
21. It is through union that he produces him:
the curds (payasy4, fem.) are female, and the whey
is seed. Now what is produced by union is (produced) properly: hence he thereby produces him
by a productive union; and therefore there is an
offering of curds.
' Or, to the offering of sour and sweet milk at full moon; see
next note. The K4mva text has: ‘Now as to why the oblation
of curds is here made exactly analogous (at the full and newmoon ceremonies).’ Perhaps it may also refer to the exact correspondence of the offering of curds to Mitra and Varuma at new
moon and at the Soma-sacrifice.
* At the new-moon offering of the Daksh4yava, the sinndyya
or payasyé4 offered to Mitra and Varuna is prepared in the ordinary way (as at the new-moon ceremony), by fresh (boiled or unboiled) milk being added to the sour milk of the preceding night’s
milking. At the full-moon offering, on the other hand, the sour
and sweet milk remain separate, and constitute two different havis,
or sacrificial dishes, dedicated to Indra. The terms san-nf (‘to
bring together’) and sann4yya are here likewise applied to the
offering of the separate substances. ,
382 SATAPATHA-BRAHMANA.
22. He then offers the whey! to the (divine)
Coursers. Now the Coursers are the seasons, and
the whey is seed: and thus the seed is cast properly,
and the seasons bring forth the seed so cast in the
form of these creatures. This is why he offers the
whey to the Coursers.
22. He then offers the whey! to the (divine)
Coursers. Now the Coursers are the seasons, and
the whey is seed: and thus the seed is cast properly,
and the seasons bring forth the seed so cast in the
form of these creatures. This is why he offers the
whey to the Coursers.
23. He offers, as it were, behind the sacrifice:
for it is from behind that the male approaches and
impregnates the female. He first offers in the east.
With ‘O Agni, accept ...!’ he repeats the Vasha‘,
—this is in lieu of the Svishéakrit ; and (the latter)*
he offers in the east.
24. He then sprinkles (the whey) in the several
quarters, with the texts (Vag. S. VI, 19 b-g), ‘ The
quarters!—The fore-quarters (pra-dis)!—The byquarters (4-dis)!—The intermediate quarters (vi-dis)!
The upper quarters (ud-dis)!—To the quarters,—
Svah43!’ Five are the quarters, and five the
1 Before the oblations of curds are made, the whey is poured off
into a vessel (then optionally sprinkled with butter), and placed on
the utkara, or heap of rubbish. After the stalk of grass has been
thrown into the fire (see I, 8, 3,19), or after the dismissal of the
spoons (I, 8, 3, 27), the Adhvaryu takes the whey and sprinkles
the barhis (the grass covering on the altar) with it He then pours
the remaining whey into the guhfi spoon and calls on the Hotr? to
recite the invitatory prayer to the Coursers. Thereupon he betakes
himself with the spoon to the north of the fire, calls on the Hotr?
for the offering-formula, and at the two concluding Vashaés pours
some of the whey into the east part of the fire. He then sits down
and sprinkles the whey on the fire according to the several quarters,
beginning in the east, and moving around from left to right (pradakshizam), with the respective texts, Vag. S. VI, 19 b-e; after
which he makes two more libations in the centre and east part of
the fire, with VI, 19 f and g.
* The Kazva text has tadu instead of sa vai. On the oblation
to Agni as ‘the maker of good offering,’ see I, 7, 3, 1 seq.
5 Sv4hé is uttered after each formula,—*The quarters, Svah4 !’ &c.
Il KANDA, 5 ADHYAYA, I BRAHMANA, 383
seasons: he thus effects a union between the quarters and the seasons’.
25. Five partake of that (whey remaining in the
spoon),—viz, the Hotz, the Adhvaryu, the Brahman,
the Agntdhra, and the Sacrificer; for five are the
seasons, so that the characteristic nature of the
seasons is thereby obtained; and the seed that is
cast is firmly implanted in the seasons. The sacrificer partakes of it first, thinking, ‘May I first obtain
seed!’ But also last (he partakes of it)®, thinking,
‘May seed remain in me last of all!’ By saying,
‘Invited,—invite thou’! they make it (the whey to
resemble) the Soma.
Firtu ApuyAya. First BrA
V. THE XATURMASYANI or SEASONAL SACRIFICES.
A. Tue VatsvapDEva.
The three seasonal or four-monthly sacrifices are performed at
the parvans, or commencement of the three seasons (spring, rainy
1 Ritin evaitad digbhir mithun4n karoti, Kasva recension.
Firtu ApuyAya. First BrA
V. THE XATURMASYANI or SEASONAL SACRIFICES.
A. Tue VatsvapDEva.
The three seasonal or four-monthly sacrifices are performed at
the parvans, or commencement of the three seasons (spring, rainy
1 Ritin evaitad digbhir mithun4n karoti, Kasva recension.
* The author does not express himself quite clearly. The sacrificer is to partake of the whey before the priests and also (or, as
an alternative) after them. According to Katy. IV, 4, 26-27, the
sacrificer is to eat either last of all, or firstand last. The Kava text
has: Prathamo yagam4no bhakshayati prathamo retah parigrzhnamity athottamo mayy uttamam retah pratitish/4d_ iti,—accordingly
he is to eat first and last.
’ Each of them, in his respective order, takes the spoon, calls
on the others in the same order with ‘O sacrificer (Hotr#, Adhvaryu, &c.) invite!’ Their permission having been given by ‘ Invited
(thou art)!’ he then takes some of the whey, with one of the
texts: ‘I eat thee, the courser (or whey, vaginam) of the seasons,
the coursers!’ ‘1, the courser (or, mighty one) eat, invited, of the
invited, to the whey.’ ‘May I be a racer in the race!’ Katy. 1V, 4,
13-15.
384 SATAPATHA-BRAHMANA.
season, and autumn), viz. the Vaisvadeva generally on the full
moon of Phalguna; the Varunapragh4s4A on that of Ash4dha;
and the SAkamedh4A& on that of K4rttika. As a fourth Katurmiasya, ritual authorities add the Sundsirfya, though they are at
variance as to the exact time of its performance ; and neither is its
true significance clearly indicated. It apparently marks merely the
conclusion of the seasonal offerings (which, as a rule, are only performed once, cf. IT, 6, 3, 12 seq.); but while the author of the Satapatha allows it to be performed at any time (within four months)
after the Sakamedh4z, other ritualists hold that its performance should
take place on the fifth full moon after the Skamedhaé, or, in other
words, exactly a year after the Vaisvadeva. See Weber, Nakshatra,
II, p. 334 seq.
1. Verily, in the beginning, Pragdpati alone existed here. He thought within himself, ‘How
can I be propagated?’ He toiled and practised
austerities. He created living beings% The
living beings created by him passed away: they
are those birds. Now man is the nearest to Pragapati; and man is two-footed: hence birds are
two-footed.
2. Pragapati thought within himself, ‘Even as
formerly I was alone, so also am I now alone.’ He
created a second (race of beings); they also passed
away: they are those small crawling reptiles other
than snakes. He created a third (race), they say ;
they also passed away: they are those snakes.
Yagaavalkya, on his part, declared them to be of
two kinds only; but of three kinds they are according to the zk.
3. While praising and practising austerities, Praga-
1 Or, Pragdpati alone was this (universe). Cf. Muir, Original
Sanskrit Texts, p. 70.
* By prag44, or (living) beings, mammalia—especially man
and domestic animals—seem to be understood.
3. While praising and practising austerities, Praga-
1 Or, Pragdpati alone was this (universe). Cf. Muir, Original
Sanskrit Texts, p. 70.
* By prag44, or (living) beings, mammalia—especially man
and domestic animals—seem to be understood.
II KANDA, 5 ADHYAYA, I BRAHMANA, 6. 385
pati thought within himself,‘ How comes it that the
living beings created by me pass away?’ He then
became aware that his creatures passed away from
want of food. He made the breasts in the fore-part
of (their) body? teem with milk. He then created
living beings; and by resorting to the breasts, the
beings created by him thenceforward continued to
exist: they are these (creatures) which have not
passed away.
4. Hence it has been said by the Azshi?,—‘ Three
generations have passed beyond, —this is said regarding those that passed away;—‘Others settled
down around the light (arka, the sun)’—the light
doubtless is the fire: those creatures which did not
pass away, settled down around the fire; it is with
regard to them that this is said.
5. ‘The great one (neut.)* remained within the
worlds ’—it is with regard to Pragdpati that this is
said.—‘' The blower (or, purifier) entered the regions’
—the regions doubtless are the quarters, and these
were indeed entered by that blowing wind: it is with
regard to them that this verse was uttered. And in
like manner as Pragpati created these living beings,
so they are propagated: for whenever the breasts of
woman and the udder of cattle swell, then whatever
is born is born; and by resorting to the breasts these
(beings) continue to exist.
6. Now that milk is indeed food; for in the
beginning Prag4pati produced it for food. But that
1 Atmana evagre; the K4nva text has atmany evagre.
§ Rig-veda VIII, go, 14.
* Or perhaps better, as Ludwig takes it, ‘On high he took his
place within the worlds.’
{r2] cc
386 SATAPATHA-BRAHMANA.
food also means living beings (progeny), since it is
by food that they exist: by resorting to the breasts
of those who have milk, they continue to exist. And
those who have no milk are nursed by the former as
soon as they are born; and thus they exist by means
of food, and hence food means progeny.
7. He who is desirous of offspring, sacrifices with
that oblation, and thereby makes himself the sacrifice, which is Pragdpati'.
8. In the first place? there is a cake for Agni
on eight potsherds. Agni indeed is the root, the
progenitor of the deities; he is PragApati (‘lord
of creatures’): hence there is a cake for Agni.
9. Then follows a potful of boiled rice (Aaru) for
Soma. Soma doubtless is seed, and that in Agni,
the progenitor; he (Agni) casts the seed Soma: thus
there is at the outset a productive union.
10. Then follows a cake on twelve or eight
potsherds? for Savitvz. Savitrz indeed is the impeller (pra-savitrz) of the gods; he is PragApati,
the intermediate* progenitor: hence the cake to
Savitvz.
10. Then follows a cake on twelve or eight
potsherds? for Savitvz. Savitrz indeed is the impeller (pra-savitrz) of the gods; he is PragApati,
the intermediate* progenitor: hence the cake to
Savitvz.
11. Then follows a potful of boiled rice for Sarasvatt; and another for Pishan. Sarasvatt doubtless
is a woman, and Pishan is a man: thus there is
again a productive union. Through that twofold productive union Prag4pati created the living beings,—
2?Or, Pragapati, the real, the existent, ‘ Prag&patim bhftam.’
* Instead of the preliminary Anvarambhamtya-ishA (see p. 7), a
special ishA may be performed on this occasion, with a cake on
twelve potsherds to Agni Vaisvanara, and a potful of boiled rice
(4aru) to Parganya, for oblations. Katy. V, 1, 2-4.
* According to Taitt. S. I, 8, 2, it is one on twelve potsherds.
* Madhyataé, lit. ‘from the middle.’
II KANDA, 5 ADHYAYA, I BRAHMANA, 14. 387
through the one (he created) the upright, and through
the other those looking to the ground. This is why
there are these five oblations'.
12, After that (follows), as a foundation for the
curds, a cake on seven potsherds for the Maruts.
The Maruts indeed are the people (visa%), the people
of the gods. They roamed about here entirely unimpeded. Having approached Pragdpati, when he was
sacrificing, they said,‘ We shall destroy those creatures of thine which thou art about to create by
means of this offering ?.’
13. PragApati reflected, ‘My former creatures have
passed away; and if those (Maruts) destroy these
(creatures), then nothing will be left.’ He accordingly set aside for them that share, the Maruts’ cake
on seven potsherds; and that is this same cake on
seven potsherds for the Maruts. The reason why
it is one of seven potsherds, is that the host of the
Maruts is (distributed in troops) of seven each*.
This is why there is a cake on seven potsherds for
the Maruts.
14. Let him offer it to the ‘self-strong’ (Maruts) ;
since they gained that share for themselves. [If],
however, they (the priests) do not find an invitatory
and an offering prayer (addressed) to the ‘selfstrong’ (Maruts)‘, let it be (offered) simply to the
* While the five preceding oblations are common to all the
seasonal offerings (K4ty. V, 1, 15), the succeeding ones are peculiar
to the Vaisvadeva.
® The Kamva text adds, ‘if thou wilt not assign a share to us.’
* In Rig-veda VIII, 96, 8, the Maruts are said to be sixty-three
in number, divided into nine troops of seven each.
‘4 The K4nva text has: Tad uta y4gyinuvakye svatavatyau na
vindanti; yadi yagyanuvakye svatavatyau na vinded api marutyav
eva syatém.
cc2
388 SATAPATHA-BRAHMANA.
Maruts. It is offered for the safety of creatures:
hence it is offered to the Maruts.
‘4 The K4nva text has: Tad uta y4gyinuvakye svatavatyau na
vindanti; yadi yagyanuvakye svatavatyau na vinded api marutyav
eva syatém.
cc2
388 SATAPATHA-BRAHMANA.
Maruts. It is offered for the safety of creatures:
hence it is offered to the Maruts.
15. Thereupon follows the oblation of curds
(payasy4). Now it is on milk that the creatures
subsist, it was by means of milk that they were preserved: hence he now offers to them that by which
they were preserved, and whereon they subsist ; and
the beings whom he creates by means of the foregoing offerings, subsist on that milk, on that oblation
of curds.
16. Therein a union takes place: the curdled
milk (payasy4, fem.) is female, and the whey is seed.
From that union the infinite All was gradually
generated ; and since the infinite All was gradually
generated from that union, therefore it (the offering
of curds) belongs to the All-gods.
17. Then follows a cake on one potsherd for
Heaven and Earth. Now when Pragdpati had
created the living beings by those offerings, he enclosed them within heaven and earth; and so they
are now enclosed within heaven and earth. And in
like manner he, who by means of those oblations
creates living beings, thereby encloses them within
heaven and earth: this is why there is a cake on
one potsherd for Heaven and Earth.
18. Now as to the course of proceeding. They
do not raise an uttara-vedi’ in order that it (the
sacred work) may be unobstructed, that it may be
entire, that it may be (worthy) of the All-gods.—
The barhis is tied up in three (bunches), and then
1 The uttara-vedi, or northern (or upper) altar, is not required
at the performance of the Vaisvadeva, but at that of the VarumapraghasaZ ; see II, 5, 2, 5 seq.
II KANDA, 5 ADHYAYA, I BRAHMANA, 19. 389
again in one?; for such is the characteristic form of
generation, since father and mother are a productive (pair), and what is born forms a third element:
hence that which is threefold is again (made) one.
Thereto flowering shoots (of sacrificial grass) are
tied: these he uses for the prastara?; for this is a
productive union, and productive indeed are flowering shoots: this is why he takes flowering shoots
for the prastara.
19. On putting the sacrificial dishes in their place,
they churn the fire®. For it was after Agni was
born that Pragdpati’s offspring was born; and so for
this (sacrificer) also offspring is born after Agni (the
fire) has been produced : this is why they churn the
fire, after they have deposited the sacrificial dishes
in their place.
1 Three bunches of sacrificial grass are tied together with one
band. Katy. V, 1, 25.
2 For the prastara, or bunch of grass representing the sacrificer,
see I, 3, 3, 5 seq.; I, 8, 3, 11 seq.
1 Three bunches of sacrificial grass are tied together with one
band. Katy. V, 1, 25.
2 For the prastara, or bunch of grass representing the sacrificer,
see I, 3, 3, 5 seq.; I, 8, 3, 11 seq.
3 Katy. V, 1, 27 seq. supplies the following details:—With the
text (Vag. V, 2 a, &c.), ‘Agni’s birth-place art thou,’ the Adhvaryu
takes up a piece of wood and puts it on the altar.. With ‘the two
testicles are ye’ he lays on it two stalks of sacrificial grass. With
‘Urvast thou art’ he places the lower arazi (see p. 294, note 3) thereon.
With ‘Ayus (old age, or the son of Pur@ravas and Urvast) thou art’
he touches the butter in the pot with the upper arani; and with
‘ Purfravas thou art’ he puts it down on the lower arani. He then
calls on the Hotr? to recite ‘to the fire being churned out.’ With
the three formulas ‘with the g4yatrf (trish/ubh, gagatf) metre I churn
thee!’ he churns thrice from left to right, and then alternately both
ways until fire is produced. He then calls on the Hotr*' to recite ‘to
the born fire’ (S4nkh. III, 13, 21); and in carrying the fire towards
the Ahavantya he makes him recite ‘to (the fire) being carried forward.’ With the text V, 3, he throws it down on the Ahavantya
hearth; and (having put a kindling-stick on it) he makes two libations of butter thereon with V, 4.
390 SATAPATIIA-BRAHMANA.
20. [At the Vaisvadeva-offering] there are nine
fore-offerings and nine after-offerings'. Now the
virag metre consists of ten syllables: hence he obtains both times an inferior (incomplete) virag for
the sake of production, because it was from that
inferior (lower) source of production? that Pragapati
twice produced creatures—both the upright and
those looking to the ground. This is why (the
Vaisvadeva) has nine fore-offerings and nine afterofferings.
21. There are three Samish/ayagus’; for this
(offering) is decidedly greater than an (ordinary)
havir-yagiia‘, since it has nine fore-offerings and
nine after-offerings. However, there may also be
only a single Samish/ayagus, since this is a haviryagiia. The priest's fee for it (consists of) the firstborn calf (of the season).
22. And what race, what prosperity accrued to
Pragdpati from his offering this sacrifice, that same
race he produces, that same prosperity he attains
1 The same number of pray4gas and anuy4gas are prescribed for
the Varunapragh4s4A (see II, 5, 2, 30 and 41, with notes) and for the
Mahdhavis of the SAkamedhas. KAty.V, 2, 8.
? Or rather, from that productive nyfina (womb, lit. defective,
lower); see II, 1, 1, 13.
® See I, 9, 2,25 seq. The formula used, if there be only one
Samishéayagus, is the same as at the Darsapfirnamasa, viz. II, 21 b
(VIII, 21). If there are three, they are offered to the wind (vata),
the sacrifice, and the lord of sacrifice respectively; the formulas
Vag. S. VIII, 22 a b being used with the second and third. Katy.
V, 2,9. For the Varuzapragh4s&’ and Sakamedh4s three Samish/ayagus are prescribed, and for the Sun4sirfya only one.
S. VIII, 22 a b being used with the second and third. Katy.
V, 2,9. For the Varuzapragh4s&’ and Sakamedh4s three Samish/ayagus are prescribed, and for the Sun4sirfya only one.
‘ Viz. such as the new and full-moon sacrifice, which serves as
the model sacrifice, and at which there are only five fore-offerings
and three after-offerings. See I, 5, 3, 1 seq.; I, 8, 2, 7 seq.
ll KANDA, 5 ADHYAYA, 2 BRAHMANA, 4. 391
whosoever, knowing this, offers this sacrifice: let
him therefore perform this sacrifice.
SEconp BRAHMANA.
B. Tue VaRuUNAPRAGHASA OFFERINGS.
1. Now it was by means of the Vaisvadeva that
Pragdpati produced living beings. The beings produced by him ate (ghas) Varuza’s barley corn; for
originally the barley belonged to Varuza. And from
their eating Varuza’s barley corn the name Varumapragh4s4d (is derived).
2. Varuza seized them; and on being seized by
Varuza, they became rent all over’; and they lay
and sat them down breathing in and breathing out.
The out-breathing and in-breathing forsook them
not, but all the other deities? forsook them; and
owing to these two, the creatures did not perish.
3. Pragdpati healed them by means of that oblation: both the creatures that were born and those
that were unborn he delivered from Varuza’s noose;
and his creatures were born without disease and
blemish.
4. Now when this (sacrificer) performs these
offerings in the fourth month (after the Vaisvadeva),
he does so either because thus Varuza does not
seize his offspring, or because the gods performed
(the same offering); and both the children that have
been born to him and those that are yet unborn he
thereby delivers from Varuza’s noose, and his children are born without disease and blemish. This is.
why he performs these offerings in the fourth month.
? Paridiraa, i.e. swollen, dropsical.
? In the St. Petersb. Dict. devata is here taken as ‘organ of sense.’
392 SATAPATHA-BRAHMANA.
5. At this (sacrifice) there are two altars and two
fires}, The reason why there are two altars and two
why he performs these offerings in the fourth month.
? Paridiraa, i.e. swollen, dropsical.
? In the St. Petersb. Dict. devata is here taken as ‘organ of sense.’
392 SATAPATHA-BRAHMANA.
5. At this (sacrifice) there are two altars and two
fires}, The reason why there are two altars and two
1 For the performance of the Varuzapragh4s4& the Adhvaryu
and his assistant, the Pratiprasth4tr:, have to prepare,—to the east
of the Ahavantya, and at the distance of at least three steps (prakrama) from it,—two altars, separate from each other by about
a span (of thumb and fore-finger), one south of the other. The
northern one, belonging to the Adhvaryu, is to measure between
four and five cubits along the west side, and between three and
four cubits along the east side; the two sides being between six
and eight cubits distant from each other. The southern altar,
reserved for the Pratiprasthatr7, is to be of the usual size of the
altar at the haviryag#a. The ceremonies, detailed in I, 2, Brahmanas 4 and 5, have to be performed also on the present occasion.
In the middle of the east side of the northern altar a stake is fixed
in the ground. On the north side of the northern altar, and contiguous with it, a pit (Aatvala), 14 cubits (the length of the wedge)
square, is dug, so as to be separated on the west from the utkara
(heap of rubbish) by a narrow passage. With the mould dug up
from the pit, the so-called uttara-vedi (upper or north altar) is
raised on the northern altar, either of the same dimensions as the
pit (14 cubits square) or one third of the area of the northern altar,
and so that the stake marks the middle of its east side. In the
centre of this mound he makes a hollow (or ‘navel’), a span square ;
and the whole mound is then bestrewed with fine gravel. The texts
used while tracing the sides of the pit, thrice throwing the wooden
sword within the marked-off space, and raising the uttara-vedi, are
given V4g.S.V, 9-10. During the night the uttara-vedi remains
covered with udumbara or plaksha branches or with sacrificial
grass. Next morning the two fires for the newly-constructed fireplaces are taken from the Ahavaniya, either by dividing the latter
into two equal parts, or by means of two bundles of firewood
(threefold bound, see p. 389, note 1), lighted at it, and carried
eastwards in a pan covered with sand or mould. While the fires,
together with the lustral water and a spoonful of ghee, taken from
the pot by five ladlings with the sruva, are taken eastward, the Hotr?
thrice recites the verse ‘Pra devyam deva,’ &c.; and the Pratiprasthatr?' draws, with the wooden sword, a line from the Ahavaniya to
the south-west corner (or ‘right hip’) of the northern altar, or to
the uttara-vedi. The Adhvaryu, standing between the two altars,
then besprinkles the uttara-vedi with water, while muttering the
" II KANDA, 5 ADHYAYA, 2 BRAIIMANA, 8. 393
The Adhvaryu, standing between the two altars,
then besprinkles the uttara-vedi with water, while muttering the
" II KANDA, 5 ADHYAYA, 2 BRAIIMANA, 8. 393
fires, is that thereby one frees the creatures from
Varuza’s noose both ways,—on the one side (he
frees) the upright, and on the other those looking
to the ground: this is why there are two altars and
two fires.
6. On the northern (uttara) altar he raises the
uttara-vedi (upper or north altar), not on the
southern one. Varuza, doubtless, is the nobility,
and the Maruts are the people: he thus makes the
nobility superior (uttara) to the people; and hence
people here serve the Kshatriya, placed above them.
This is why he raises the uttara-vedi on the northern,
not on the southern altar.
7. In the first place there are those five oblations’, For by means of thosé five oblations Pragépati produced the creatures, with them he freed the
creatures both ways from Varuza’s noose,—on the
one side (he freed) the upright, and on the other
those that tend to the ground: this is why there are
those five oblations.
8. Then follows a cake on twelve potsherds for
Indra and Agni. Indra and Agni indeed are the
out-breathing and in-breathing: thus this is like
texts Vag.S.V, 11; whereupon he pours out on it crosswise the
spoonful of clarified butter, with the texts V, 12; and lays, with
the mantras V, 13, three enclosing-sticks (paridhi) of pitadaru wood
round the ‘navel’ (see I, 3, 4,2 seq.), and puts bdellium, fragrant
reed-grass, and the front-hair of a ram on the ‘ navel’ as a foundation
(sambhara, see II, 1, 1, 1 seq.) for the fire, which is then laid down
thereon. On a hearth-mound (khara), a cubit square, formed on
the southern altar, the Pratiprasthatr also lays down his fire, after
performing the usual fivefold lustration (see p. 2). Thereupon the
prazita-water is brought forward in the way set forth at I, 1,1, 12 seq.
Katy. V, 3, 9-4, 21. For a different mode of transferring the fire
to the special fire-places, see p. 396, note 1.
1 See II, 5, 1, 11, with note.
394 SATAPATHA-BRAHMANA.
doing a good turn to one who has done him a
good turn; for it is owing to these two that his
creatures! did not perish. Hence he now restores
his creatures by means of the out-breathing and inbreathing, bestows out-breathing and in-breathing
on them: this is why there is a cake on twelve potsherds for Indra and Agni.
9. On both (fires) there is an oblation of curds.
It is on milk that the creatures subsist and by means
of milk that they were preserved: hence it is with
that by which they were preserved and whereon
they subsist, that he delivers them both ways from
Varuza’s noose,—on the one side (he delivers) the
upright and on the other those looking to the
ground. This is why there is an oblation of curds
on both (fires).
This is why there is an oblation of curds
on both (fires).
10. The northern one is offered to Varuza, since
it was Varuza who seized his (Pragdpati’s) creatures:
hence he thereby directly delivers them from Varuza’s noose. The southern one is offered to the
Maruts. It is for the sake of diversity that it is.
offered to the Maruts ; for a repetition he would undoubtedly commit, were he to offer both to Varuza.
Moreover, it was from the south that the Maruts
intended to slay his (Prag4pati’s) creatures, and with
that share he propitiated them: for this reason the
southern (oblation of curds) belongs to the Maruts.
11. Upon both (dishes of curds) he scatters
kartra-fruits?; for with kartra-fruits Pragdpati
1 That is, his offspring and cattle.
* The fruit of Capparis Aphylla. According to Sayama, on Taitt.
I, 8, 3, it is karfra-shoots—which he says resemble the Soma-creeper
(somavalli)—that are so used; but he also mentions that some
authorities take karira to mean the fruit. According to a sfitra he
Il KANDA, 5 ADHYAYA, 2 BRAHMANA, 16. 395
bestowed happiness (ka) on the creatures, and so
does he (the sacrificer) thereby bestow happiness on
the creatures.
12. Upon both of them he also scatters samtleaves; for with sami-leaves Pragdpati bestowed
bliss (sam) on the creatures, and so does he now
thereby bestow bliss on the creatures.
13- Then follows a cake on one potsherd for Ka
(PragApati) ; for by that cake on one potsherd to Ka
PragApati indeed bestowed happiness (ka) on the
creatures, and so does he (the sacrificer) now bestow
happiness on the creatures by that one-cup cake:
this is why there is a cake on one potsherd for Ka.
14. And on the first day, after husking and
slightly roasting barley on the DakshizAgni, they
prepare therewith as many dishes of karambha!? as
there are members of the (sacrificer’s) family,
exceeded by one.
15. At the same time they also prepare a ram
and a ewe; and if he be able to procure wool other
than from edaka sheep, let him wash it and stick it
on both the ram and the ewe; but should he not be
able to procure wool other than from edaka sheep,
tufts of kusa grass may also be (used).
16, The reason why there are a ram and a ewe
is that the ram manifestly is Varuza’s victim, so that
he thereby manifestly delivers the creatures from
Varuna's noose. They are made of barley, because
it was when they (the creatures) had eaten barley that
Varuma seized them. A pair they form, so that he
quotes, above a hundred sami-leaves and above a thousand kartfras
should be strewn over the two dishes of curds. Cf. Taitt. Br. I,
6, 5,5-
1 A kind of porridge prepared with roasted barley, coarsely
ground, and sour curds.
396 SATAPATHA-BRAHMANA.
delivers the creatures from Varuza’s noose through
conjugal union.
17. The ewe he places on the southern, and the
ram on the northern dish of curds; for in this way
alone a proper union is effected, since the woman
lies on the left (or north) side of the man.
396 SATAPATHA-BRAHMANA.
delivers the creatures from Varuza’s noose through
conjugal union.
17. The ewe he places on the southern, and the
ram on the northern dish of curds; for in this way
alone a proper union is effected, since the woman
lies on the left (or north) side of the man.
18. The Adhvaryu places all the (other) sacrificial
dishes upon the northern altar; and the Pratiprasthatrz places on the southern altar that dish of
curds (belonging to the Maruts).
19. Having thus placed the sacrificial dishes, he
churns the fire; and having churned it and placed it
on (the hearth)’, he offers thereon. The Adhvaryu
in the first place says (to the Hotvz)?, ‘ Recite to the
fire that is being kindled!’ Both (the Adhvaryu and
the Pratiprasthatvz) then put firewood on (the fire)
and both reserve one kindling-stick each ; and they
both pour out the first libation (Agh4ra). Thereupon the Adhvaryu says, ‘Agntdh, trim the fire!’
Although the summons is given, the trimming does
not take place (immediately)*.
20. Thereupon the Pratiprasthatz2 returns (to
where the sacrificer’s wife is seated). When he is
about to lead the wife away, he asks her, ‘ With
* The author here apparently alludes to a different way of transferring the fire to the new fire-places from that detailed by Katyayana (see p. 392, note 1). The same mode seems to be referred to
by the Paddhati on Katy. V, 4(p. 467). According to this mode
(called samfropaza, or mounting of the fire), the old fires are
‘taken up’ by means of the two aravis being lighted, or rather
heated, at them, and then ‘churned out’ and placed on the newlyprepared hearth-mounds.
* For the detailed course of procedure, see I, 3, 5, 1 seq.
8 Asamsrishfam eva bhavati sampreshitam. The K4nva recension reads, asamsrish/a evagnir bhavati sampreshita#. Cf. par. 30.
11 KANDA, 5 ADHYAYA, 2 BRAHMANA, 22. 397
whom holdest thou intercourse?’ Now when a
woman who belongs to one (man) carries on intercourse with another, she undoubtedly commits (a sin)
against Varuma. He therefore thus asks her, lest
she should sacrifice with a secret pang in her mind;
for when confessed the sin becomes less, since it
becomes truth; this is why he thus asks her. And
whatever (connection) she confesses? not, that indeed
- will turn out injurious to her relatives.
21. He then makes her say the text (III, 44),
‘We invoke the Maruts, the voracious consumers of
enemies, delighting in their porridge.’ This (verse)
is (of like import) as the invitatory prayer: she
therewith invites them to these dishes *.
22. Of these (dishes) there is one for each descendant; as many (children) as there are in the
(sacrificer’s) family, so many (dishes) there are, exceeded by one. There being one for each descendant,
he thereby delivers from Varuza’s noose one by
one the children born to him; and there being an
additional one, he thereby delivers from Varuza’s
There being one for each descendant,
he thereby delivers from Varuza’s noose one by
one the children born to him; and there being an
additional one, he thereby delivers from Varuza’s
’ According to Katy. V, 5, 7-9, she is either to give the total
number or the names of her lovers, or to hold up as many stalks
of grass. [If she have none, she is to reply, ‘with no one else.’
Comm.]—‘ He makes the wife speak (confess): (thereby) he renders
her pure, and then he leads her to penance. Were she not to reveal
(the name of) a paramour she has, she would harm a dear relative.
Let her declare “ N. N. is my paramour,” by thus declaring (any one)
she causes him to be seized by Varua.’ Taitt. Br. I, 6, 5, 2.
® According to the Black Yagus, the Pratiprasth4tr: mutters this
formula, while leading the mistress to the place of offering. The
sacrificer then recites as the invitatory prayer the verse given in
par. 28 (Vag. S. III, 46); while the offering-prayer (Vay. S. III, 45)
and the text III, 47 (par. 29) are muttered by both the husband and
wife. Taitt. I, 6, 5, 3 argues against the practice of the wife being
made to pronounce the anuvaky4.
398 SATAPATHA-BRAHMANA.
noose those children of his that are as yet unborn:
this is why there are (the same number of dishes)
exceeded by one.
23. (In the form of) dishes they are, because it
is from dishes that food is eaten; and of barley
they are prepared, because it was when they (the
creatures) had eaten the barley corn that Varuza
seized them. From the winnowing basket she
offers, because food is prepared by means of the
winnowing basket. The wife offers (together with
her husband): thus he delivers his offspring from
Varuza’s noose through conjugal union.
24. She offers previously to the sacrifice, previously to the oblations, since the people do not
eat offerings, and the Maruts are the people. Now
when Prag&pati’s creatures, being seized by Varuza,
became rent all over, and sat and lay them down,
breathing in and breathing out, then the Maruts
destroyed their sin; and so do the Maruts now
destroy the sin of his (the sacrificer’s) offspring.
This is why she offers previously to the sacrifice,
previously to the oblations.
25. He’ offers in the southern fire, with the text
(III, 45), ‘Whatever (sin we have committed) in
the village and forest,’—for both in the village and
in the forest sin is committed ;—‘ whatever in society
and in our own self,—by ‘whatever (we have committed) in society, he means to say ‘against man;’
and by ‘whatever in our own self’ (indriya), he
means to say ‘against the gods ;’—‘ whatever sin
1 According to Katy. V, 5,11, either the mistress alone offers,
or she together with her husband. In the latter case, the offeringformula (as well as the dedicatory formula, ‘This to the Maruts’)
is pronounced by both.
II KANDA, 5 ADHYAYA, 2 BRAHMANA, 29. 399
V, 5,11, either the mistress alone offers,
or she together with her husband. In the latter case, the offeringformula (as well as the dedicatory formula, ‘This to the Maruts’)
is pronounced by both.
II KANDA, 5 ADHYAYA, 2 BRAHMANA, 29. 399
we have here committed, that we expiate by offering,
Svaha !’—whereby he says ‘ whatsoever sin we have
committed, from all that we rid ourselves.’
26. Thereupon he mutters the (verse) addressed
to Indra and referring to the Maruts—Now when
the Maruts destroyed the sin of PragApati’s creatures, he thought within himself, ‘I hope they will
not destroy my creatures.’
27. He muttered that (verse) addressed to Indra
and referring to the Maruts. Indra indeed is the
nobility, and the Maruts are the people; and the
nobility are the controllers of the people: ‘They
shall be controlled, he thought; and therefore (that
verse, Vag. S. III, 46) is addressed to Indra.
28. ‘Let there not, O Indra, be (fight) for us here
in battles with the gods, since there is a share for
thee in the sacrifice, O fiery one!—for thee, the
mighty showerer of gifts, whose Maruts the song
of the offerer stream-like celebrates.’
29. He then makes her say the text (Vag. S. ITI,
47), ‘The men skilled in the work have done the
work, —those skilled in the work have indeed done
the work ;—‘ with pleasing song;—for with song
they have done it. ‘Having done the work for the
gods ;’—for the gods indeed they have done the
work ;—‘ go home, ye companions !’—they are now
together with her while she is led thither from another place: hence she says, ‘ye companions’ (sa#4bhd, ‘ being together’). ‘Go home,’ she says, because
that wife doubtless is the hind part of the sacrifice,
and he has just now made her take her seat to the east
of the sacrifice. ‘Home’ doubtless means the house,
and the house is a resting-place: hence he thereby
makes her rest in that resting-place, the house.
400 SATAPATHA-BRAHMANA.
30. Having led her back (to her seat) the Pratiprasthatvz returns (to his place by the side of
the southern altar). They now trim the fire. When
the fire has been trimmed, both (the Adhvaryu and
Pratiprasth4tvz) make the second libation (of butter).
Thereupon the Adhvaryu, having called (on the
Agntdhra) for the ‘Srausha¢, chooses the Hotr#.
The chosen Hotvz then seats himself on the
Hotr2’s seat beside the northern altar; and having
seated himself, he urges (the Adhvaryu and Pratiprasthatv7) to proceed. Being thus urged to proceed,
they both take up the spoons and step across (to
the south side of the fires). After stepping across
and calling for the ‘Srausha¢,’ the Adhvaryu says
(to the Hotrz), ‘Pronounce the offering-prayer on
the kindling-sticks!’ and ‘Pronounce the offeringprayer!’ at each (subsequent fore-offering). Pouring
(the butter in the spoons) together (into the guhf)
at the fourth?, they both proceed with the nine
fore-offerings®.
31. Thereupon the Adhvaryu says (to the Hotz),
Pouring
(the butter in the spoons) together (into the guhf)
at the fourth?, they both proceed with the nine
fore-offerings®.
31. Thereupon the Adhvaryu says (to the Hotz),
1 The Kanva text has more correctly, ‘He trims both fires;’
since it is the Agntdhra who has to trim both the northern and
southern fires. See par. rg.
2 The recipients of the first four fore-offerings are the same as
at the normal haviryagiia (cf. p. 146 note), viz. 1. the kindling-sticks
(samidhs); 2. TanQnap4at (or Nardsamsa); 3. the Ids; 4. the
Barhis. The remaining ones are—g. the doors (of heaven);
6. dawn and night; 7. the two divine Hotris; 8. the three goddesses (Sarasvati, Ida, and Bharati); 9. all the deities to whom
offering is made during the sacrifice (see I, 5, 3, 22 seq.). The
objects of the first eight offerings are identical with those of the
first eight verses of the Apri hymns.
5 Or, ‘at every fourth (fore-offering)?’ According to the Paddhati on Katy. V, 5, the butter is poured together at the fourth and
seventh prayagas. See also I, 5, 3, 16.
11 KANDA, 5 ADHYAYA, 2 BRAHMANA, 35. 401
‘Pronounce the invitatory prayer to Agni!’ referring
to Agni’s butter-portion'. Both (the Adhvaryu and
Pratiprasthatvz) having taken four ‘cuttings’ of
butter, they step across (to the north side of their
respective fires). Having stepped across and called
for the ‘Sraushaé,’ the Adhvaryu says (to the
Hotz), ‘ Pronounce the offering-formula to Agni!’
After the ‘Vasha¢’ has been uttered, they both
pour out the oblation.
32. The Adhvaryu then says, ‘Pronounce (the
invitatory prayer) to Soma!’ referring to Soma’s
butter-portion. Both having taken four cuttings
of butter, they step across. Having stepped across
and called for the ‘Srausha¢,’ the Adhvaryu says
(to the Hotvz), ‘Pronounce the offering-prayer to
Soma!’ After the ‘Vasha?’ has been uttered, they
both pour out the oblation.
33. Thus whatever has to be done by speech, that
the Adhvaryu does, and not the Pratiprasthat7z. Now
as to why the Adhvaryu alone calls for the ‘ Sraushaz.’
Here indeed when the ‘ Vashaz’ is pronounced,—
34. The PratiprasthAtzz is merely the imitator of
what is done (by the Adhvaryu). For Varuza is the
nobility, and the Maruts are the people: hence he
thereby makes the people the imitators, the followers
of the nobility. But were the Pratiprasthaty7 also
to call for the ‘SraushaZ, he would doubtless make
the people equal in power to the nobility: for this
reason the Pratiprasthatz? does not call for the
‘ Sraushaz.’
35. The PratiprasthAtz sits down, after taking the
two offering-spoons in his hand. The Adhvaryu then
? See I, 6, 1, 20 seq.
(12] pd
402 SATAPATHA-BRAHMANA,
proceeds with those oblations,—viz. Agni’s cake
on eight potsherds, Soma’s pap, Savitvz’s cake on
twelve or eight potsherds, Sarasvati’s pap, Pdishan’s
pap, and Indra and Agni’s cake on twelve potsherds.
The Adhvaryu then
? See I, 6, 1, 20 seq.
(12] pd
402 SATAPATHA-BRAHMANA,
proceeds with those oblations,—viz. Agni’s cake
on eight potsherds, Soma’s pap, Savitvz’s cake on
twelve or eight potsherds, Sarasvati’s pap, Pdishan’s
pap, and Indra and Agni’s cake on twelve potsherds.
36. Thereupon, being about to proceed with
those two oblations of curds, (the Adhvaryu and
Pratiprasthétsz) exchange (the ram and ewe): the
ram which was on the Maruts’ (dish of curds) he
(the Adhvaryu) places on that of Varuza; and the
ewe which was on Varuma’s (dish of curds) he (the
Pratiprasthatv2) places on that of the Maruts. Now
the reason why they make this exchange, is this,—
Varuna is the nobility, and the male represents
energy: hence they thereby bestow energy on the
nobility. The female, on the other hand, is without
energy ; and the Maruts are the people: hence they
thereby cause the people to be without energy.
This is why they make this exchange.
37. The Adhvaryu now says (to the Hotvr), ‘ Pronounce the invitatory prayer to Varuzal’ He then
pours an ‘under-layer’ of butter (into the guhf),
takes two cuttings from Varuma’s curds, and with
either of the two cuttings puts the ram (in the
spoon). He then pours butter thereon, replenishes
(the place whence) the two cuttings (have been
made), and steps across (to the south side of the
fire). After stepping across and calling for the
‘ Srausha/,’ he says (to the Hotvz), ‘Pronounce the
offering-prayer to Varuza!’ and, on the ‘ Vasha?’
being uttered, he pours out the oblation.
38. Thereupon the Adhvaryu takes both spoons
in his left hand; and taking hold of the Pratiprasthatvz’s garment, says (to the Hotvz), ‘ Pronounce the invitatory prayer to the Maruts!’ The
II KANDA, 5 ADHYAYA, 2 BRAHMANA, 41. 403
Pratiprasth4ty2 then makes an ‘under-layer’ of butter
(in his guhd), and two cuttings from the curds of
the Maruts, and with either of the two cuttings puts
the ewe (in the spoon) He then pours butter
thereon, replenishes (the place of) the two cuttings,
and steps across (to the south of the fire). The
Adhvaryu, having called for the ‘SraushaZ,’ says (to
the Hotvz), ‘Pronounce the offering-prayer to the
Maruts!’ and on the ‘ Vasha?’ being uttered, (the
Pratiprasthat7z) he pours out the oblation.
39. The Adhvaryu then proceeds with the cake
on eleven potsherds for Ka; and having made that
offering, he says, ‘Pronounce the invitatory prayer
to Agni Svishéakvzt (“the maker of good offering”)!’
The Adhvaryu then takes cuttings from all (his)
oblations, one from each; and the Pratiprasthatr2
also takes one cutting from that oblation of curds
(to the Maruts). They then pour twice butter upon
(the portions), and step across (to the south side of
the fires). On stepping across and calling for the
‘SraushaZ,’ the Adhvaryu says, ‘ Pronounce the offering-prayer to Agni Svish¢fakvzt; and after the (concluding) ‘ VashaZ,’ they both pour out the oblation.
They then pour twice butter upon
(the portions), and step across (to the south side of
the fires). On stepping across and calling for the
‘SraushaZ,’ the Adhvaryu says, ‘ Pronounce the offering-prayer to Agni Svish¢fakvzt; and after the (concluding) ‘ VashaZ,’ they both pour out the oblation.
40. The Adhvaryu now cuts off the fore-portion.
Having then cut off the 1¢4 piece by piece, he hands
it to the Pratiprasthatez; and the Pratiprasthatez
puts thereon two cuttings from the Maruts’ curds.
He (the Adhvaryu) then pours twice butter thereon.
After invoking (the Id4), they cleanse themselves’.
41. Thereupon the Adhvaryu says, ‘O Brahman,
shall I step forward?’ Having put on the (remain-
_ ing) kindling-stick 2, he says, ‘Agntdh, trim the fire!’
? See I, 8, 1, 18-43. ® See II, 5, 2, 19, and I, 8, 2, 3.
pd 2
404 SATAPATHA-BRAHMANA,
He, the Adhvaryu, then pours the clotted butter?
(in the przshad4gya-upabhvzt) into the two spoons
(the guhd and upabhvzt); and the Pratiprasthat-z
also, if he have any clotted butter, divides it into
two parts and pours it (into the two spoons); but
if there is no clotted butter, he divides the butter
in the upabhvzt in two parts and pours them out
separately. Then both step across (to the south
side of the fires). The Adhvaryu, having stepped
across and called for the ‘Srausha/,’ says (to the
Hotrz), ‘Pronounce the offering-formula to the
gods!’ and, ‘ Pronounce the offering-formula !’ at each
(subsequent after-offering). Thus they both perform
the nine after-offerings*, pouring together (the butter
from the spoons) at the (or at every) fourth afteroffering. The reason why there are nine foreofferings and nine after-offerings, is that he thereby
delivers the creatures both times from Varuza’s
noose,—by the former (he delivers) the upright and
by the latter those looking to the ground: for this
reason there are nine fore-offerings and nine afterofferings.
42. They both then separate the spoons’, after
laying them (on the altars). Having separated the
spoons, and anointed the enclosing-sticks ; and having thereupon taken hold of the (middle) enclosing-
1 Prishad-agya (lit. mottled butter) is clarified butter mixed
with sour milk.
* The recipients of the nine after-offerings are as follows: 1. The
divine Barhis; 2. the divine doors; 3. the divine dawn and night;
4. the two divine benefactresses (gosh/ri); 5. the two goddesses
of potent sacrifice (Argahuti); 6. the two divine Hotrzs; 7. the three
goddesses; 8. the divine Nardsamsa; 9. the divine Agni Svishfakrit. Cf. p. 400, note 2.
5 See I, 8, 3, 1 seq.
II KANDA, 5 ADHYAYA, 2 BRAHMANA, 45. 405
the two divine benefactresses (gosh/ri); 5. the two goddesses
of potent sacrifice (Argahuti); 6. the two divine Hotrzs; 7. the three
goddesses; 8. the divine Nardsamsa; 9. the divine Agni Svishfakrit. Cf. p. 400, note 2.
5 See I, 8, 3, 1 seq.
II KANDA, 5 ADHYAYA, 2 BRAHMANA, 45. 405
stick, and called for the (Agntdhra’s) ‘Srausha¢, the
Adhvaryu thus addresses (the Hotrz)',‘The divine
Hotzzs are summoned for the proclamation of success; the human is called upon for the song of
praise!’ The Hotr? then intones the song of praise
(stktav4ka). Thereupon both seize their prastarabunches and throw them (into the fires); both take
a single straw each therefrom and remain sitting
by (the fires); when the Hotz recites the song of
praise,—
43. The Agntdhra says, ‘Throw after!’ Both (the
Adhvaryu and Pratiprasthatvz) throw (the stalk) after
(the prastara) ; and both touch themselves.
44. He (the Agntdhra) then says’, ‘ Discourse
(with me)!’ [The Adhvaryu asks,] ‘Has he gone
(to the gods), Agnidh?’—‘He has gone!’—‘ Bid
(the gods) hear!’—‘ Yea, may (one) hear!’—‘ Goodspeed to the divine Hotvzs! Success to the human!’
—The Adhvaryu also (afterwards)® says (to the
Hotvz), ‘Pronounce the “ All-hail and blessing!’
They both throw the enclosing-sticks (into the fire) ;
and after taking up the spoons together, they both
place them on the wooden sword‘.
45. Thereupon the Adhvaryu returns (to the
G4rhapatya fire) and performs the Patntsamyagas®. The Pratiprasthatvz, in the meantime,
1 See I, 8, 3, 10 seq. 2 See I, 8, 3, 20 seq.
® In thus briefly recapitulating the chief points of the course of
sacrificial performance, the author’s object is merely to assign to
each officiating priest—especially to the Adhvaryu and his assistant, the Pratiprasthatr?— his special share of business. In the
actual performance, the pronunciation of the formula of ‘ All-hail
and blessing’ (see I, 9, 1, 26), of course, comes after the throwing
of the enclosing-sticks into the fire (see I, 8, 3, 22).
* See I, 8, 3, 26. 5 See I, 9, 2,1.
406 SATAPATHA-BRAHMANA.
remains waiting. After performing the Patntsasyagas, the Adhvaryu steps up (to the northern
fire).
46. He (the Adhvaryu) performs the three Samishfayagus (with the respective texts)!; the Pratiprasthatrz takes up his spoon (and performs those
oblations) silently—The same garments, worn by the
sacrificer and his wife at the Vaisvadeva, should be
put on also on this occasion. They now take (the
havis) mixed with the burnt scrapings of the Varuza
curds, and betake themselves to (the place of) the
expiatory bath (avabhrvztha). This (ablution) stands
in relation to Varuma, (being performed) with a view
to deliverance from Varuza’s power. No SAmanhymn is sung on this occasion, for at this (sacrifice)
nothing whatever is performed with a Sdman-hymn.
Having silently walked thither and entered (the
water), he (the Adhvaryu) immerses (the vessel
containing the scrapings).
No SAmanhymn is sung on this occasion, for at this (sacrifice)
nothing whatever is performed with a Sdman-hymn.
Having silently walked thither and entered (the
water), he (the Adhvaryu) immerses (the vessel
containing the scrapings).
47. With the text (V4g. S. III, 48), ‘O laving
bath, laving thou glidest along: with the help of
the gods may I wipe out the sin committed against
the gods, and with the help of mortals the sin
committed against mortals! Preserve me, O God,
from injury from the fiercely-howling (demon)!’
Those (garments worn while bathing)? he may give
1 See p. 390, note 3.
? Katy. V, 5, 30-33, and the scholiasts supply the following particulars: The sacrificer and his wife, accompanied by the priests,
are to repair to some quiet part of flowing water. The Adhvaryu
then takes the sacrificer by the arm and makes him enter the
water. Thereupon he himself enters, strews sacrificial grass on the
water, puts a stick on it, and thereon offers a spoonful of butter
to Agni. Then follow six oblations, viz. four fore-offerings,
performed in the usual way (the one to the Barhis being omitted) ;
11 KANDA, 5 ADHYAYA, 2 BRAHMANA, 48. 407
to whichever (priest) he chooses, since they are not
the garments of an initiated person. Even asa snake
casts its skin, so does he cast away all his sin.
48. Thereupon they shave (the sacrificer’s) hair
and beard; and take up the two fires!,—for only
after changing his place (to the ordinary sacrificial
ground) he performs that (other) sacrifice *, since it is
not proper that he should perform the Agnihotra on
the uttaravedi: for this reason he changes his place.
Having gone to the house? and ‘churned out’ the
fires, he performs the full-moon offering. These
seasonal offerings doubtless are detached sacrifices;
whereas the full-moon offering is a regular, established sacrifice: hence he finally establishes himself by means of that regular sacrifice ; and therefore
he changes his place (to the ordinary sacrificial
ground).
an oblation of butter to Varu#a, and another of the scrapings of
curds to Agni and Varuma. Other authorities offer ten oblations
instead of six, viz. four fore-offerings, two ‘ butter-portions’ to Agni
and Soma, the two oblations to Varuxa and Agni-Varuna, and two
after-offerings. The Adhvaryu then immerses the butter-pot, with
the text Vag. S. III, 48. Thereupon the sacrificer and his wife
bathe without diving, but wash each other’s back. They then come
out of the water and put on fresh clothes.
1 Viz. by lighting (or heating) at them two arawis or churningsticks, by means of which the fires are transferred to the old hearths.
According to the Paddhati, the remaining ceremonies of the ish,
from the offering of the Barhis (see I, 9, 2, 29) to the end, are
performed previously to the lifting of the fires.
According to the Paddhati, the remaining ceremonies of the ish,
from the offering of the Barhis (see I, 9, 2, 29) to the end, are
performed previously to the lifting of the fires.
2 Viz. the full-moon sacrifice, see II, 6, 2, 19, where, however,
agnau instead of agnf. The construction here is quite irregular.
The Kanva text has: kesasmasrfiiptvagni samarohayata udavasdya
hy etena yagate.
8 That is, to the ordinary sacrificial ground.
408 SATAPATHA-BRAHMANA,
Tuirp BRAHMANA.
C. Tue SAxamepHa OFFERINGS’.
1. Verily, by means of the Varuzapragh4s4h
Pragépati delivered the creatures from Varuma’s
noose; and those creatures of his were born without
disease and blemish. Now with these Sakamedha
offerings,—therewith indeed the gods slew Vrztra,
therewith they gained that supreme authority which
they now wield; and so does he now therewith slay
his wicked, spiteful enemy and gain the victory:
this is why he performs these offerings in the fourth
month (after the Varuzapragh4saz). He performs
them on two successive days.
2. On the first day he offers a cake on eight
potsherds to Agni Anikavat*% For it was after
1 The performance of the Sakamedha offerings requires two
days. In the first place—after the Ahavantya has been ‘taken out’
from the Garhapatya—both fires are taken up by means of (or
‘made to mount’) the two kindling-sticks, and transferred (by
‘churning out’) to another altar (the uttaravedi), On the first
day oblations are then made to Agni Anfkavat, the Marutah
Santapan4é and the:Maruto Grthamedhina&, these being
completed on the next morning by a Darvihoma to Indra, and
an oblation of cake to the MarutaA# Kridina’. Then follows the
Mahahavis, consisting—besides the five constant oblations—of
oblations to Indra-Agni, Mahendra, and Visvakarman. In the
afternoon takes place the Mahapitrzyagsia, or (Great) sacrifice
to the Manes (performed on a special altar and fire-place, south
of the DakshizAgni); which is succeeded by the Traiyambakahoma, or offering to Rudra Tryambaka, performed on a cross-way
somewhere north of the sacrificial ground.
* That is, Agni, the ‘sharp-pointed’ or ‘ sharp-edged ;’ an epithet apparently referring to the pointed flames or tongues of Agni.
The St. Petersburg Dict. takes it to mean ‘Agni, possessed of a
face.’ Perhaps it may mean, ‘Agni, constituting the front or van
of the army.’ In Sat. Br. III, 4, 4, 14, Agni is likened to the point
(anika) of the thunderbolt, Soma to its shaft (salya), and Vishau
II KANDA, 5 ADHYAYA, 3 BRAHMANA, 4. 409
shaping Agni into a sharp point', that the gods
rushed forward, intent on slaying Vrztra; and that
sharp point, Agni, swerved not. And so does he
(the Sacrificer) now rush forward, after shaping Agni
into a sharp point, intent on slaying his wicked,
spiteful enemy ; and that sharp point, Agni, swerves
not: this is why he sacrifices to Agni Antkavat.
And so does he
(the Sacrificer) now rush forward, after shaping Agni
into a sharp point, intent on slaying his wicked,
spiteful enemy ; and that sharp point, Agni, swerves
not: this is why he sacrifices to Agni Antkavat.
3. Thereupon, at midday, he offers a potful of
boiled grain (Aaru) to the Maruts, the Scorchers
(Santapan4Z), for at midday indeed the scorching
winds scorched Vv7tra; and thus scorched he lay
panting and gasping, being rent all over. And so
do the scorching winds scorch his (the Sacrificer’s)
wicked, spiteful enemy: hence (he sacrifices) to the
Maruts, the Scorchers.
4. Thereupon, (in the evening, he offers a potful of
boiled grain) to the Maruts, the Householders (G7zhamedhina). That pap he cooks after driving
to the part where the point is fixed on the shaft (kulmala).
Compare the corresponding passage in Taitt. Br. I, 6, 6: ‘The
gods and Asuras were contending. Agni spake, “My body is
anikavat (possessed of an army, acc. to Sayama): satisfy it and
you will overcome the Asuras!” The gods prepared a cake on
eight potsherds for Agni Anikavat. Agni Anikavat, being pleased
with his share, produced for himself four anikas; and thereby
the gods prevailed and the Asuras were defeated. . . . Now Agni
Anikavat is yonder sun: his rays are the anikas.’ Here antka
would rather seem to mean either ‘dart’ or ‘face.’ [In Taitt. Br.
I, 6, 2, 5, in the battle between the gods and Asuras, Agni is represented as the mukham of the gods, which Sayama takes to mean
the ‘van-guard’ or ‘the champion’ of the gods. Compare also
Sat. Br. IT, 6, 4,2; XI, 5,2, 4.] Acc. to the Black Yagus, the cake
to Agni Anfkavat is to be prepared (or offered) simultaneously
(sdkam) with the rising of the sun; whence is probably derived
the term ‘ Sakam-edha.’
1 I. e. into a sharp-pointed weapon ; or, perhaps, ‘after appointing Agni their leader.’ Cf. p. 449 note; and Sat. Br. V, 3, 1, 1.
410 SATAPATHA-BRAHMANA.
away the calves (from the cows) with the (paldsa-)
branch, and having (all the cows) milked into the
pot containing the strainers. Now, whenever (in
preparing the pap) they use (whole) rice-grains, then
that is a aru: this nourishment! the gods took
when they were about to slay Vztra on the morrow;
and so does he (the Sacrificer) now take that
nourishment, being about to slay his wicked, spiteful
enemy. The reason, then, why it is milk-pap, is that
milk is nourishment, and rice-grains are nourishment,
and that he thus puts into him (4tman) that twofold
nourishment. For this reason it is a rice-pap
(prepared) with milk.
5. The practice, in regard to this (pap, is as
follows). The same altar covered (with sacrificial
grass) which served for the (oblation to) the Maruts,
the Scorchers, is (now used)*, Near this covered
altar they lay down the enclosing-sticks and pieces
of wood. Having had (the cows) milked in the
same way (as before), he (the Adhvaryu) cooks the
pap; and having cooked it and basted it with butter,
he removes it from the fire.
Having had (the cows) milked in the
same way (as before), he (the Adhvaryu) cooks the
pap; and having cooked it and basted it with butter,
he removes it from the fire.
6. They then rinse either two plates or two
dishes, and put that (pap) thereon in two equal
! That is, strengthening food. Instead of medhas, the Kanva
recension has throughout medham (as once in our text).
2 At the preceding offering, that to the Maruta# Santapan44,
the ishA is either to be interrupted at the end of the Samish/ayagus
(see I, 9, 2, 25-28), or only the offering of the Barhis (I, 9, 2, 29-
31) is to be omitted. The concluding ceremonies are to be performed either on the same day, after the offering to the Maruto
Grzhamedhina4—which itself concludes with the Ida, and (acc.
to Taitt. Br. I, 6, 6, 6) has neither fore-offerings nor after-offerings—
or the following morning after the Darvihoma (see par.17). Katy.
V, 6, 3-5; 32-33.
11 KANDA, 5 ADHYAYA, 3 BRAHMANA, 9- 4It
parts. Having then made a hollow in each (pap), he
(the Adhvaryu) pours clarified butter therein, and
wipes both the dipping-spoon and the offeringspoon. Thereupon he takes the two dishes of pap,
and walks up (to the altar); and again, he takes
the dipping and offering spoons, and walks up; and
having touched’ the covered altar, and laid the
enclosing-sticks round (the fire)’, he puts on as
many pieces of firewood as he thinks fit. He then
deposits those two dishes of pap, and the dipping and
offering spoons, in their places (outside the altar).
The Hotvz sits down on the Hotz2’s seat. Taking the
dipping and offering spoons, he(the Adhvaryu)says,—
7. ‘Pronounce the invitatory prayer to Agni!’
with reference to Agni’s butter-portion. He then
takes four ‘cuttings’ of butter from the hollow
of the southern pap, and steps over (to the south
side of the fire). Having stepped over, and called
for the (Agnidhra’s) ‘ Srausha/,’ he says (to the Hotz),
‘ Pronounce the offering-prayer to Agni!’ and pours
out the oblation, as soon as the Vasha¢ has been
uttered.
8. He then says, ‘ Pronounce the invitatory prayer
to Soma!’ with reference to Soma’s butter-portion. He
then takes four cuttings of butter from the hollow of
the northern pap, and steps over. Having stepped
over and called for the ‘ Srausha¢,’ he says, ‘ Pronounce the offering-prayer to Soma!’ and pours out
the oblation, as soon as the Vashaé has been uttered.
g. He then says, ‘ Pronounce the invitatory prayer
1 According to Katy. V, 6,14, he is to do so either silently, or
with the text (V4g. 5S. II, 2) used in spreading the sacrificial grass
on the altar. See I, 3, 3, 11. :
? See I, 3, 3,133 3, 4.1 Seq.
412 SATAPATHA-BRAHMANA.
g. He then says, ‘ Pronounce the invitatory prayer
1 According to Katy. V, 6,14, he is to do so either silently, or
with the text (V4g. 5S. II, 2) used in spreading the sacrificial grass
on the altar. See I, 3, 3, 11. :
? See I, 3, 3,133 3, 4.1 Seq.
412 SATAPATHA-BRAHMANA.
to the Maruts, the Householders!’ He makes an
‘under-layer’ of butter (in the offering-spoon) from
the hollow of the southern pap, takes two cuttings
from the latter, pours some butter thereon, and steps
across. Having stepped across and called for the
‘ SraushaZ,’ he says, ‘Pronounce the offering-prayer to
the Maruts, the Householders!’ and pours out the
oblation as soon as the Vasha/¢ has been uttered.
10. He then says, ‘ Pronounce the invitatory prayer
to Agni Svishéakrzt!!’ He makes an under-layer of
butter from the hollow of the northern pap, takes two
cuttings from the latter, pours some butter thereon,
and steps across. Having stepped across and called
for the ‘ Srausha¢,’ he says, ‘ Pronounce the offeringprayer to Agni Svish¢akrzt!’ and pours out the
oblation as soon as the Vashaf has been uttered.
Thereupon he cuts off the Id4?, but no fore-portion*.
Having invoked (the Id4), they cleanse themselves.
This is one mode of performance.
11. Then there is this other. The same altar
covered (with sacrificial grass) which has served for
the Maruts, the Scorchers, is (used now). Near
this covered altar they lay down the enclosing-sticks
and pieces of firewood; and having had (the cows)
milked in the same way (as before) he cooks the ricepap. The butter he puts on so as to be no mere
accessory*. Having cooked (the pap) and basted
1 See I, 7, 3,1 seq. 2 See I, 8, 1, 1 seq.
5 See I, 7, 4, 6 seq.
“ Ned eva prativesam 4gyam adhisrayati. There seems to be
some mistake here. The commentary on Katy. V, 6, 6 has ‘tad
eva’ instead of ‘ned eva.’ Sayama says that the butter is put on
the DakshizAgni; but according to KAty. V, 6, 24, it is put on the
fire together with the pap. The Kamva text has, abhyardha agyam
II KANDA, 5 ADHYAYA, 3 BRAHMANA, 13. 413
it, and removed it (from the fire), he anoints it. He
then removes the butter in the pot (from the fire),
and wipes the dipping and offering spoons. Thereupon, taking the dish with the pap, he walks up (to
the altar); and again, taking the butter in the pot, he
walks up; and again, taking the dipping and offering
spoons, he walks up (to the altar). He then touches
that covered altar, lays the enclosing-sticks round
(the Ahavantya fire), and puts on as many pieces of
wood as he thinks fit. He then deposits successively !
(in their respective places) the dish with the pap,
the pot with butter, and the dipping and offering
spoons. The Hotvz sits down in the Hotrz’s seat.
Taking the dipping and offering spoons, he (the
Adhvaryu) says,—
He then deposits successively !
(in their respective places) the dish with the pap,
the pot with butter, and the dipping and offering
spoons. The Hotvz sits down in the Hotrz’s seat.
Taking the dipping and offering spoons, he (the
Adhvaryu) says,—
12. ‘Pronounce the invitatory prayer to Agni!’
with a view to (offering) Agni’s butter-portion. He
then takes four ‘cuttings’ of butter from the pot
and steps across (to the offering-place on the south
side of the fire). Having stepped across and called
for the (Agnidhra’s) Srausha/, he says (to the Hotr),
‘Pronounce the offering-prayer to Agni!’ and pours
out the oblation, as soon as the Vasha/ has been
uttered.
13. He then says, ‘Pronounce the invitatory
prayer to Soma!’ with a view to Soma’s butterportion. He then takes four cuttings of butter
from the pot, and steps across. Having stepped
sthflydm adhisrayati, ‘he puts on the butter in the pot on the
near side.’
1 In the original this is expressed by repetition of the verb, as
was the case in the last sentence but one, where the original construction is retained. The KAzva text has merely, ‘Having taken
(the pap) with the dish, he hastes up (udadravati).’
414 SATAPATHA-BRAHMANA.
across, and called for the Sraushaé, he says, ‘ Pronounce the offering-formula to Soma!’ and pours out
the oblation, as soon as the Vasha¢ has been uttered.
14. Thereupon he says, ‘Pronounce the invitatory prayer to the Maruts, the Householders!’ He
then makes an ‘under-layer’ of butter (in the guhd),
takes two cuttings from that pap, pours some butter
thereon, re-anoints (replenishes with butter the parts
of the sacrificial dish from which he has made)? the
two cuttings, and steps across (to the offering-place).
Having stepped across and called for the Srausha/,
he says, ‘ Pronounce the offering-prayer to the Maruts,
the Householders!’ and pours out the oblation, as
soon as the Vasha¢ has been uttered.
15. Thereupon he says, ‘Pronounce the invitatory
prayer to Agni Svish¢akv7t!’ He then makes an
under-layer of butter, takes one cutting from the
pap, pours twice butter thereon, without, however,
re-anointing the (place of the) cutting; and steps
across. Having stepped across, and called for the
Srausha¢, he says, ‘ Pronounce the offering-prayer
to Agni Svishéakvzt!’ and pours out the oblation,
as soon as the Vasha¢ has been uttered.
16. He then cuts off the Id4, but no fore-portion.
Having invoked (the Id4), they (the priests) eat it.
As many members of (the sacrificer’s) household as
are entitled to partake of the remains of sacrificial
16. He then cuts off the Id4, but no fore-portion.
Having invoked (the Id4), they (the priests) eat it.
As many members of (the sacrificer’s) household as
are entitled to partake of the remains of sacrificial
* «Pratyanakti’ is probably the same as ‘ pratyabhigh4rayati,’
generally applied to the basting of the avaddna-sth4na, or that
part of the havis from whence the cuttings have been made (K&ty.
I,9, 11; the ‘ replenishing’ of the havis in Sat. Br. I, 7, 3, 6 refers to
the same thing). See, however, K4ty. V, 6, 22, where it is ruled that
no pratyabhigh4rana is to take place at the present sacrifice, The
Kaava MS., on the other hand, reads, ‘he does not re-anoint the two
cuttings.’ Perhaps he is to anoint separately the two cut-off pieces.
Il KANDA, 5 ADHYAYA, 3 BRAHMANA, 17. 415
food! may eat (of the pap); or the officiating priests
may eat it; or, if there be abundant pap, other
Brahmans also may eat of it. The pot having then
been covered, before it is quite emptied, they put
it away in a safe place, for the ‘full-spoon ceremony.’
Thereupon they let the calves together with their
mothers; and thus the cattle take that nourishment.
That night he performs the Agnihotra with ricegruel. In the morning they milk a cow, which
suckles an adopted calf?, for the purpose of the
offering to the fathers.
17. Thereupon, in the morning, either after or
before the performance of the Agnihotra—whichever he pleases—he cuts out (the remaining
rice-pap) with the darvi-spoon® from the unemptied pot, with the text (V4g. S. III, 49), ‘ Full,
O spoon, fly away, well filled fly back to us!
1 That is, those who have been invested with the sacrificial cord.
According to Taitt. Br. I, 6, 7,1 the mistress of the house is not to
eat of it, but an additional (prativesa) pap is to be cooked specially
for her on the Dakshiza fire.
* «In the morning they tie up the (adopted) calf of a nivany&
(cow suckling a strange calf),’ KAzva text.
8 The Darvi-homa, or oblation of a darvi-spoonful of boiled
rice to Indra, the associate of the Maruts, may be considered as
part of the Grizhamedhty4 ishfi, being, as it were, an offering of
remains (or scrapings, nishk4sa, Taitt. Br. I, 6, 7, 3); cf. Katy. V,
6, 33. Like all Guhoti-offerings, the darvi-homa is performed by
the Adhvaryu while seated on the north side of the fire. According
to Taitt. Br. I, 6, 7, 3, it is to be offered in the G&rhapatya, but
according to K4ty.V, 6, 38 (comm.) in the Ahavanfya. If the
concluding ceremonies of the Santapanty4 ishf (from the offering
of the Barhis) have not already been performed on the previous
night, they have to be performed after the conclusion of the darvihoma. If, however, only the offering of the Barhis was then
omitted, the darvi-homa, if performed before the Agnihotra, is
followed immediately by that oblation.
416 SATAPATHA-BRAHMAWA.
If, however, only the offering of the Barhis was then
omitted, the darvi-homa, if performed before the Agnihotra, is
followed immediately by that oblation.
416 SATAPATHA-BRAHMAWA.
O thou (Indra), of a hundredfold powers, let us two
barter food and drink, like wares!’ In like manner
as an invitatory prayer (is used at offerings) so
does he by this (verse) invite him (Indra) to that
share.
18. Let him then tell (the Sacrificer) to make
a bull roar. ‘If it roars,’ say some, ‘then that
(sound) is the Vasha¢; let him offer after that
Vasha¢.’ And in this way indeed he calls Indra
in his own form to the slaying of Vvztra?; for the
bull is indeed Indra’s form: hence he thereby
calls Indra in his own form to the slaying of
Vritra. If it roars, then one may know that
Indra has come to his sacrifice, that his sacrifice
is with Indra. And should it not roar, let the priest,
seated on the south side (viz. the Brahman), say,
‘ Sacrifice !’—this, indeed, is Indra’s voice.
19. He offers with the text (V4g. S. III, 50),
‘Give unto me, (and) I give unto thee. Bestow
(gifts) on me, (and) I bestow on thee?! And mayest
thou give me guerdon, (and) I will give thee
guerdon! Svaha!’
20. He then offers a cake on seven potsherds
to the sportive (Kridina%) Maruts. For when
Indra went forward in order to slay Vvtra, the
sportive Maruts were sporting around him singing
his praises; and even so do they sport around
this (Sacrificer), singing his praises, now that he
is about to slay his wicked, spiteful enemy: this
1 On the symbolic connection of the seasonal offerings, especially the Sékamedh4/, with the slaying of Vritra, the evil spirit of
drought, see II, 6, 4, 1.
® According to Mahidhara, this first line is spoken by Indra to
his worshipper ; the second line containing the latter’s reply.
It KANDA, 5 ADHYAYA, 4 BRAHMANA, 2. 417
is why (he sacrifices) to the sportive Maruts '.
Thereupon (follows the performance) of the Great
Oblation (Mah4-havis): this (performance) is in
accordance with that of the great (seasonable)
oblation *.
Fourtu BRAHMANA.
1. Verily, by means of the Great Oblation the
gods slew Vrztra*; by means of it they gained that
supreme authority which they now wield; and so
does he (the Sacrificer) thereby now slay his wicked,
spiteful enemy, and gain the victory: this is why
he performs this sacrifice.
2. The mode of its performance (is as follows) :
They raise an uttara-vedi*; they use clotted
butter ®; and they churn the fire. There are nine
? Comp. Taitt. Br. I, 6, 7,4: When Indra had slain Vritra (with
the thunderbolt) he went to the farthest distances, thinking that he
had missed (his aim). He said, ‘ Who will know this’ [viz. whether
Vritra is really dead or not, comm.]? The Maruts said, ‘ We will
choose a boon, then we will know (find it out): let the first oblation be prepared for us! They sported (danced about) on him
(Vritra, and thereby found out that he was dead).
He said, ‘ Who will know this’ [viz. whether
Vritra is really dead or not, comm.]? The Maruts said, ‘ We will
choose a boon, then we will know (find it out): let the first oblation be prepared for us! They sported (danced about) on him
(Vritra, and thereby found out that he was dead).
* That is to say, the Mah4-havis, or Great Oblation, though
apparently only an integral part of the SAkamedhéaj, is in reality
its chief ceremony, and may therefore be considered as being itself
on a par with the other seasonal offerings; hence it requires the
five oblations common to all the KaturmAsyas; see II, 5, 1, 8-11.
The Black Yagus it seems does not use the term Mah4-havis, but
assigns more importance to the Mahi-pitr:yagvia (see II, 6, 1, 1 seq.).
See Apastamba’s Paribhash4s, 80, 81 (M. Miiller, Zeitschrift der
Deutschen Morg. Ges. IX), according to which the sacrifice to the
Manes belongs to the Mahayagfias.
5 See p. 416, note 1.
* See p. 392, note 1. The. southern altar is not required at
the present ceremony.
5 See p. 404, note 1.
[12] Ee
418 SATAPATHA-BRAHMANA.
fore-offerings and nine after-offerings’, and three
Samishéayagus. In the first place there are those
five oblations *.
3. Now as to why there is a cake on eight potsherds for Agni. With Agni, (shaped into) a sharp
point (tegas)’, indeed, they (the gods) slew him
(Vvztra); and Agni, that sharp point, swerved not :
hence there is (a cake) for Agni.
4. Then as to why there is a rice-pap for Soma.
With the aid of Soma, the king, indeed they slew
him, they who have Soma for their king: hence
there is a pap for Soma.
5. Then as to why there is a cake on twelve,
or eight‘, potsherds for Savitz. Savitz, indeed,
is the impeller (prasavitsz) of the gods; and impelled
by Savitz they slew him: hence there is (a cake)
for Savitrz.
6. Then as to why there is a rice-pap for
Sarasvati. Sarasvati in truth is Speech; and
Speech indeed it was that cheered them up, saying,
‘Strike! slay®!’ Hence there is a pap for Sarasvati.
7. Then as to why there is a rice-pap for
Pdshan. Pdshan doubtless is this earth *, and this
1 See II, 5, 2, 30 and 41.
* See IT, 5,1, 11, with note 9.
* See II, 5, 3, 2. This cake, again, is to be prepared (or offered)
simultaneously with the rising of the sun; see p. 409 note.
* According to Taitt. S. I, 8, 4 it is to be one on twelve
potsherds.
° The K4nva text has, ‘Attack (abhipadyasva)! strike! slay !’
* This identification of POshan with the earth is very strange,
the more so as, at II, 5, 1, 11, special stress is laid on the male
nature of Pishan. Perhaps it is in his character of bountiful
bestower of food and cattle, or as the tutelary god of travellers,
that he is so identified.
Il KANDA, 5 ADHYAYA, 4 BRAHMANA, II. 419
earth, indeed, gave him (Vvztra) up to slaughter ;
and they slew him, thus given up by her: hence
there is a rice-pap for Pdshan.
Il KANDA, 5 ADHYAYA, 4 BRAHMANA, II. 419
earth, indeed, gave him (Vvztra) up to slaughter ;
and they slew him, thus given up by her: hence
there is a rice-pap for Pdshan.
8. Then follows a cake on twelve potsherds
for Indra and Agni; for by means of that they
slew him, since Agni means fiery glow (tegas),
and Indra means manly power, and by means of
these two powers they did indeed slay him. Moreover, Agni is the priesthood, and Indra is the
nobility; having allied these two, having closely
united the priesthood with the nobility, they (the
gods) slew him by means of these two powers:
hence there is a cake on twelve potsherds for
Indra and Agni.
g. Then follows a rice-pap for Mahendra. For
before the slaying of Vvztra he was indeed Indra;
but after slaying Vvztra he became Mahendra (the
great Indra), even as (a king becomes) a mahdraga,
after obtaining the victory: hence there is a rice-pap
for Mahendra. And thereby indeed he renders him
great (strong) for the slaying of Vvztra: for this
reason also there is a rice-pap for Mahendra.
10. Then follows a cake on one potsherd for
Visvakarman. To the gods, indeed, on performing the Sakamedha-sacrifice and obtaining the victory
(over Vvztra), that sacred work (karman) was made
complete (visva), and all was conquered; and so
is that sacred work made complete, and all is conquered, by him who has performed the SAkamedhasacrifice and obtained the victory: hence there is a
cake on one potsherd for Visvakarman.
11. And, verily, by performing this sacrifice the
gods became what race, what prosperity of the gods
there now is; and that same race he propagates,
Ee 2
420 SATAPATHA-BRAHMANA.
that same prosperity he attains, whosoever, knowing
this, performs this sacrifice. Let him therefore
perform this sacrifice.
SixtH ApuyAya. First BRAHMANA.
1. Verily, by means of the Great Oblation the
gods slew Vvtra, and gained that supreme authority which they now wield. And by means of the
sacrifice to the fathers they then recalled to life
those of them that had been slain in this battle;
and they, indeed, were the fathers: hence the
name Pityzyagéa! (sacrifice to the Manes).
2. Now the spring, the summer, and the rainy
season,—they are those who vanquished (Vv‘tra) ;
and the autumn, the winter, and the dewy season,—
they are those whom they (the gods) recalled to
life *.
3. Now when he performs that sacrifice, he does
so, hoping that thus they (the Asuras) will not slay
any of his, or because the gods did so (perform it).
Moreover he thereby offers to those (fathers) the
share which the gods assigned to them; and thus
he gratifies those whom the gods recalled to life, and
leads his own fathers up to a better world; and
whatever injury or loss he suffers through his own
unrighteous conduct (or wrong sacrificial performance)* that is thereby made good to him: that is
why he performs this sacrifice (to the fathers).
1 This is generally called the Mah4pitrryagfa, as distinguished
from the ordinary monthly Pitr:'yag#a ofthe new-moon sacrifice ;
for which see II, 4, 2, 1 seq.
* See II, 1, 3, 1 seq.
* Instead of ‘ 4éaranena,’ the Kanva MS. has ‘daranéna(l).’ Cf.
S4yaza’s interpretation ‘ anudaramena anugamanena 4a,’
11 KAwDA, 6 ADHYAYA, I BRAHMANA, 8. = 421
4. He offers a cake on six potsherds to the
Pitarak Somavanta, or to Soma Pitvzmat!.
Six doubtless are the seasons, and the fathers are
the seasons: hence it is one of six potsherds.
5. Thereupon they parch barley-grain on the
Anvéharyapagana (or DakshivAgni) for the Pitaro
Barhishadak?. They then grind one half of it;
and (the other) half remains thus unground,—this
is the parched grain for the Barhis-seated fathers.
6. Then a porridge is (prepared) for the Pitaro
*gnishvatt4Z® (by the ground half of the parched
grain) being mixed with the milk of a cow suckling
an adopted calf, by stirring it once with a single
splinter. It is indeed once for all that the fathers
have departed, and hence it is stirred but once.
These are the oblations.
7. Now those (fathers) who have sacrificed with
Soma are the PitaraZ Somavantas; and _ those
who gain the world (of the gods) by means of
cooked (sacrificial food) offered by them are the
Pitaro BarhishadaZ; and they who (have offered)
neither the one nor the other, and whom Agni
consumes by burning, they are the Pitaro ’gnishvattak. These, then, are the fathers ‘. ,
8. He takes out [the rice for] that cake of six
potsherds, while seated behind the Garhapatya, and
looking southwards, with the sacrificial cord over
his right shoulder. From thence he rises and
1 That is, either to ‘the fathers, accompanied by Soma (or
possessed of Soma),’ or to ‘Soma, accompanied by the fathers.’
The Black Yagus assigns the oblation to Soma Pitrzmat.
2 That is, ‘the fathers seated on the barhis,’
5 That is, ‘the fathers consumed by the fire.’
‘ «These, then, are the three kinds of fathers,’ Kazva recension.
422 SATAPATHA-BRAHMANA.
threshes (the rice), while standing north of the
Dakshiwa-fire, with his face towards the south. He
cleans it but once!; since it is once for all that the
fathers have departed.
9. He places the two mill-stones on (the black
antelope skin, so as to be inclined) towards the
south?; and puts the six potsherds on the south
part of the Garhapatya hearth. The reason why
they keep the southern direction is because that
is the region of the fathers: this is why they keep
the southern direction. °
10. Thereupon he raises a square altar south
of the Dakshiz4gni®. He makes the corners point
towards the intermediate quarters. There are doubtless four intermediate quarters, and the fathers are
the intermediate quarters: this is why he makes the
corners point towards the intermediate quarters.
11. In the centre of this (altar) he lays down the
fire. From the east, indeed, the gods came westwards
to the men: hence one offers to them while standing
11. In the centre of this (altar) he lays down the
fire. From the east, indeed, the gods came westwards
to the men: hence one offers to them while standing
1 Not thrice, as at an ordinary ish/i; see I, 1, 4, 23.
* Not towards the east, as at the Darsapfirnamdsa; cf. p. 38,
note 3. At offerings to the Manes the south, as a rule, takes the
place of the east, the west that of the south, &c.
5 At the conclusion of the Aptya ceremony (cf. I, 2, 2, 18-3, 5)
he erects south of the (ordinary) Dakshina-fire a (quadrangular)
shed (see further on, paragraph 20) with a door on the north side.
Inside it he prepares a quadrangular altar (of the same size as at
the Darsapfrvamasa ; cf. I, 2, 5,14) with the corners towards the
intermediate quarters, in the centre of which he makes the (new)
Dakshizagni hearth. [According to Taitt. Br. I, 6, 8, 5-6 no
digging takes place in preparing the altar (which is to be square)
at the Pitrtyagfia.] When the Dakshina-fire is transferred to the
new fire-place, the Pramité-water (see p. 9, note) is carried after it,
followed by the Brahman and Sacrificer, and placed east (not north)
of the hearth, The laying down of the’fire is preceded by the
usual fivefold lustration of the hearth (see p. 2).
II KANDA, 6 ADHYAYA, I BRAHMANA, 12. 423
with his face towards the east. On all sides are the
fathers, for the fathers are the intermediate regions,
and the intermediate regions are indeed on all sides :
this is why he lays down the fire in the centre.
12. From thence he throws the grass-bush (stambayagus) eastwards'. Having thrown away the grassbush, he first encloses (the altar) thus (viz. on the
west side), then thus (viz. on the north side), then
thus (on the east side). Having enclosed it with
the first line of enclosure, he (the Adhvaryu) draws
(three) lines (across the altar)? and [the Agntdhra]
removes (from them the dust) which has to be
removed. In the same way he encloses it with the
second line of enclosure; and having enclosed it with
the second line of enclosure, and smoothed it down,
he says, ‘ Place the sprinkling water on (the altar)!’
They accordingly place the sprinkling water on (the
altar); and the firewood and barhis they lay down
beside it?. He (the Agntdhra) wipes the spoons.
He then walks up (to the altar) with the butter (and
1 Instead of northwards, as is done at the normal ish4; see I,
2, 4, 12 seq.
* After tracing the first line of enclosure, the Adhvaryu draws
three lines across the altar, either from west to east or from south
to north; and says to the Agnidhra, ‘Take thrice!’ The latter
then takes the dust from the lines and throws it on the utkara (the
heap of rubbish, formed north of the altar in preparing the latter),
and thereupon again obliterates them. According to Katy. II,
6, 29, the same ceremony may be performed at the Darsapfirnamfsa; but there no mention is made of it by our author (see I,
2, 5, 12).
According to Katy. II,
6, 29, the same ceremony may be performed at the Darsapfirnamfsa; but there no mention is made of it by our author (see I,
2, 5, 12).
5 Viz. the Agntdhra lays them down between the altar and the
pranitéh (see p. 422, note 3); the firewood behind (west of) the
sacrificial grass (barhis), and both with the tops towards the south,
The- wooden sword also has been previously put down by the
Adhvaryu close behind the pramftaA.
424 SATAPATHA-BRAHMANA.
puts it down thereon’, north of the sprinkling water).
He (the Adhvaryu) takes butter, while ‘ sacrificiallyinvested?’
13. Here now they say,‘ Let him take butter in
the upabhvzt (by) twice (ladling with the dipping
spoon); since there are two after-offerings® at this
(sacrifice).’ Let him, nevertheless, ladle eight times
into the upabhzzt: let him do so, lest he should
depart from the manner of the sacrifice. After
ladling out butter, and shifting his cord back to
the right shoulder,—
14. The Adhvaryu takes the lustral water, and
sprinkles first the firewood, and then the altar‘.
Thereupon they hand the sacrificial grass® to him,
and he puts it down (on the altar) with the knot
to the east. Having thereupon sprinkled it and
1 The lady of the house not being present at the sacrifice to the
Manes, neither the ceremony of girding (I, 3,1, 12 seq.), nor that
of her looking at the butter—while it is taken from the Garhapatya
fire, along the east side of the Ahavantya to the altar—takes place
on this occasion. According to the commentators on Katy. V, 8,
25 (Paddh. p. 519), however, the Adhvaryu has to look down on
the butter, with the same text (Vag. S. I, 30) which was used by
the sacrificer’s wife. For some details to be supplied here, see I,
3,1, 22-28.
* He has hitherto worn his sacrificial cord on the right shoulder
and under the left arm (‘ eastward-invested ’), and now shifts it so as
to be on the left shoulder and under the right arm (‘sacrificiallyinvested’), As to the taking or ladling of butter into the offeringspoons, see I, 3, 2, 1 seq.
5 See I, 3, 2, 9.
* See I, 3, 3, 1 seq.
5 The barhis, on this occasion, must have been cut close to the
root (upam@lam, II, 4, 2,17; Gpam@le ditam, KAava rec.). According to Taitt. Br. I, 6, 8, 6-7, on the other hand, it has apparently
to be torn up with the roots (yat parushi dinam tad devandm, yad
antaré tan manushy4z4m, yat samfilam tat pitrfn4m).
II KANDA, 6 ADHYAYA, I BRAHMANA, 16. 425
poured out (the lustral water on the lower ends
of the grass-stalks), and untied the knot, he (at
once) seizes the knot, not the prastara’;—it is once
for all that the fathers have departed: hence he
does not take the prastara.
II KANDA, 6 ADHYAYA, I BRAHMANA, 16. 425
poured out (the lustral water on the lower ends
of the grass-stalks), and untied the knot, he (at
once) seizes the knot, not the prastara’;—it is once
for all that the fathers have departed: hence he
does not take the prastara.
15. After undoing the band, he moves thrice?
round from right to left, spreading the sacrificial
grass all over (the altar); while spreading it all
over from right to left in three layers, he reserves
as much as may serve for the prastara-bunch. He
then moves again thrice round (the altar) from left
to right. The reason why he again moves thrice
round from left to right, is that, while the first time
he went away from here after those three ancestors
of his, he now comes back again from them to this,
his own world: that is why he again moves thrice
round from left to right.
16. He lays the enclosing-sticks along (the fire,
with their tops) towards the south®; and the prastara also he spreads (with the grass-tops) towards
the south; nor does he lay down the two vidhvttis
between (the barhis and the prastara). Once for
all the fathers have departed from hence: therefore
he lays no vidhvtis between.
' As he did on the former occasion, I, 3, 3, 5-
? According to Taitt. Br. I,.6, 8, 7, because the fathers abide in
the third world from here (tritiye va ito loke pitaraf).
* Viz. he is to lay down the enclosing-sticks along the north,
west, and east sides, the last two with their tops towards the south.
The third text (cf. I, 3, 4, 4) has, of course, to be changed to ‘ May
Mitra-Varuza lay thee around in the east,’ &c.; as has also the one
he mutters after putting the two sticks on the fire, to ‘ May the sun
guard thee from the south against any imprecation!’ (I, 3, 4, 8.)
According to Taitt. Br. I, 6, 8, 8-9, on the other hand, he is to lay
down only two enclosing-sticks (viz. the middle or western, and the
northern one, cf. Sayaza on Taitt. S. I, p. 72).
426 SATAPATHA-BRAHMANA.
17. Thereon he lays the guhd, and east of it (on
the barhis) the upabhvzt. Having then put down
the dhruva, the cake, the parched grain, and the porridge (each east of the preceding one), he touches
the oblations.
18. All of them having now become ‘ sacrificiallyinvested,’ the Sacrificer and Brahman (being) thus
(invested) walk round (from the east, along the
south) to the west side; and the Agnidhra (from
the west) to the east side (of the fire)’.
19. They perform this (sacrifice) in a low voice.
Secret, indeed, are the fathers, and secret also is
(what is spoken) in a low voice: hence they perform
(the offering) in a low voice.
20. They perform it in an enclosed place. Secret,
indeed, are the fathers, and secret also is that which
is enclosed: hence they perform in an enclosed place.
Secret, indeed, are the fathers, and secret also is
(what is spoken) in a low voice: hence they perform
(the offering) in a low voice.
20. They perform it in an enclosed place. Secret,
indeed, are the fathers, and secret also is that which
is enclosed: hence they perform in an enclosed place.
21. While putting firewood (on the fire), he then
says (to the Hotz), ‘ Recite to the fire, as it is being
kindled!’ Only (this) one kindling-verse the Hotzz
recites ?, (and that) thrice ;—the fathers have departed
once for all: hence the Hotz? recites thrice only
one kindling-verse.
22. He recites, ‘Loving we deposit thee (O
Agni), loving we enkindle thee: O loving one, bring
* Here he remains standing, while the Sacrificer and Brahman
sit down facing the east. °
* Instead of the ordinary eleven verses, the first and last of which
are recited thrice; see I, 3, 5,6. According to Taitt. Br. I, 6, 9,1,
the Adhvaryu summons the Hotr? with ‘ Recite to the fire, as it is
being kindled for the gods (and) fathers!’ The bunch of firewood,
with the exception of one stick, which is reserved for the afterofferings, is divided into three parts, one of which is thrown on the
fire at the same time when the syllable ‘om’ is pronounced by the
Hotr? at the end of the kindling-verse.
ll KANDA, 6 ADHYAYA, I BRAHMANA, 23. 427
hither the loving fathers to eat their oblation!’
Thereupon he says, ‘Bring Agni hither’! bring
Soma hither! bring hither the fathers, accompanied by Soma! bring hither the fathers, seated on
the barhis! bring hither the fathers, consumed by
Agni! bring hither the butter-drinking gods! bring
hither Agni for the Hotvzship! bring hither (thine)
own greatness?!’ Having thus called on (Agni) to
bring hither (the fathers and gods), he sits down.
23. Having then called* for the (Agntdhra’s)
‘ SraushaZ, he does not elect the Hot; for this
being a sacrifice to the Manes, he does not elect
the Hotzz4, lest he should consign the Hotz to
the Manes. He says, ‘ Hotrz, seat thyself!’ and
takes his seat. The Hotvz, having sat down on
the Hotvz’s seat, urges (the Adhvaryu) to proceed ;
and thus urged, the Adhvaryu takes the two spoons
and steps across to the west (of the fire); and
having stepped across and called for the ‘Sraushad,’
he says, ‘Pronounce the offering-prayer to the
kindling-sticks!’ He performs four fore-offerings®,
' The K4zva MS. reads, ‘ Bring Agni hither, O Agni!’ Before
this, Asval. II, 19, 7 inserts, ‘Bring hither the gods (and) fathers
for the sacrificer!’ See I, 4, 2, 16.
? According to the KAnva text he adds here the same formula
as at ordinary ishds (I, 4, 2, 17), ‘ Bring (them) hither, O Gatavedas,
and offer up a good offering!’ For the formulas ‘ Bring hither
Agni for the Hotr/ship ! bring hither thine own greatness!’ Asval.
II, 19, 8 apparently substitutes ‘ Bring hither Agni Kavyavéhana !’
cf. further on, par. 30.
’ ‘The Adhvaryu, having offered the two libations of butter, and
called for the Srausha/,’ K4ava recension.
bring hither thine own greatness!’ Asval.
II, 19, 8 apparently substitutes ‘ Bring hither Agni Kavyavéhana !’
cf. further on, par. 30.
’ ‘The Adhvaryu, having offered the two libations of butter, and
called for the Srausha/,’ K4ava recension.
* On the pravara, or election of the (divine and human) Hotry,
see I, 4, 2, 1 seq., 5,1,1 Seq. The call ‘Hotr?, seat thyself!’ here
takes the place of the formulas given I, 5, 1, 5 seq.
5 See I, 5, 3, 1 seq.
428 SATAPATHA-BRAHMANA.
omitting the one to the Barhis; for the barhis
means offspring, and he therefore performs the
four fore-offerings without the one to the barhis,
lest he should consign his offspring to the fathers.
Thereupon they proceed with the two butter-portions ; and having offered the two butter-portions,—
24. They all shift their sacrificial cord over to
the right shoulder, being now about to proceed with
those (chief) oblations. The Sacrificer and Brahman,
(being) thus (invested), step across (from the west)
to the east side, and the Agntdhra (from the east)
to the west side (of the fire). And furthermore,
the (Adhvaryu’s) call for the ‘Srausha?’ is ‘Om
svadh4!’ and the (Agnidhra’s) response is ‘ Astu
svadh4'!!’ and the Vashaté-call is ‘Svadha namak!’
25. As to this, Asuri said, ‘Let them call for
the Srausha¢ (by “O Sravaya”), and let them respond
with the “(Astu) Srausha/¢,” and let them pronounce
the “ Vasha/¢,” lest we should depart from the manner
of the sacrifice.’
26. [The Adhvaryu] then says, ‘ Pronounce the invitatory prayer to the fathers, accompanied by Soma!’
or ‘—to Soma, accompanied by the fathers !'"—Two
invitatory prayers he (the Hotr2) pronounces (at the
offerings), because it is with one that one moves the
gods, and with two the fathers, since the fathers have
departed once (for all)?: hence he pronounces two
invitatory prayers.
1 At the sacrifice to the Manes, the Agnfdhra, when uttering his
response, stands south of the Adhvaryu. See p. 132, note. The
first syllable of ‘svadha’ is protracted. According to the comm.
on Katy. V, 9, 12, the offering formulas also begin with ‘Yé svadhamahe,’ instead of ‘ Yé yagamahe’ (see I, 5, 2, 16 and note).
? I do not quite see the pertinency of the reason here alleged,
unless it be that the author means to say that once (by the first
II KANDA, 6 ADHYAYA, I BRAHMANA, 27. 429
V, 9, 12, the offering formulas also begin with ‘Yé svadhamahe,’ instead of ‘ Yé yagamahe’ (see I, 5, 2, 16 and note).
? I do not quite see the pertinency of the reason here alleged,
unless it be that the author means to say that once (by the first
II KANDA, 6 ADHYAYA, I BRAHMANA, 27. 429
27. [The Adhvaryu] makes an ‘under-layer’ of
butter (in the guhd or offering-spoon). He then
cuts a piece from the cake, and together therewith
some of the parched grain and the porridge’. This
he puts down at the same time (in the guhd); makes
two sprinklings of butter thereon; and re-anoints
(replenishes with butter, the parts of the sacrificial
dishes from which he has made) the cuttings. He
does not walk over (to the south side of the fire) ;
but having risen and stepped up (to the fire) on the
same side (where he was seated), and called (on the
Agnidhra) for the ‘ Sraushad, he says (to the Hotr2),
‘Pronounce the offering-prayer to the fathers, accompanied by Soma!’ and pours the oblation (into the
fire) as soon as the Vasha/? has been uttered.
act) the fathers have departed, and by a second act they return
hither. According to Asval. II, 19, 22, the two invitatory prayers
to the PitaraZ SomavantaA are Rig-v. X, 15,1; IX, 96,11; to
Soma Pitrzmat, Rig-v. I, 91,1; 20; to the Pitaro BarhishadaA,
Rig-v. X, 15, 4; 3; to the Pitaro gnishvattaA, Rig-v. X, 15, 11;
13; [to Yama X, 14, 4; 5.]|—-The offering-prayers being respectively,
Rig-v. X, 15,5; VIII, 48,13; X, 15, 2; X, 15,14; [X, 14, 1.]
Somewhat different the Black Yagus; viz. Soma Pitrzmat,
anuvaky4s Rig-v. I, 91,1; IX, 96,11; yagya VIII, 48, 13; Pitaro
Barhishada&, anuvakyds X, 15, 4; 3; yagya X, 15, 5; Pitaro
*gnishvattas, anuvaky4s X, 15, 11; 14 (ye ’gnishvattak, &c.!);
yAgya ‘vanyayai dugdhe,’ &c. [Then either upahoma with the
formulas X, 15,1; 2; IV, 2,16; or] an oblation to Agni Kavyavahana (anuvakyds, 1.‘ yad agne kavyavahana, 2, X,15,12; yagya
X, 14, 3) [and another to Yama Angirasvat Pitr¢mat (anuv.
X, 14,4; 5; yagya X, 14, 6).] Taitt.S.1, 8,5; I, 6, 12; Taitt.
Br. I, 6, 9.
1 From the centre of each sacrificial dish he makes one ‘cutting’
with the srztavadana, shaped like a cow’s ear. KéAty. V, 9, 2, and
Schol.
2 Or rather the ‘Svadh4 namad,’ cf. par. 24. The Adhvaryu
makes the oblation with his left hand, while looking towards the
south, Paddh. on Katy.V, 9.
430 SATAPATHA-BRAHMANA.
KéAty. V, 9, 2, and
Schol.
2 Or rather the ‘Svadh4 namad,’ cf. par. 24. The Adhvaryu
makes the oblation with his left hand, while looking towards the
south, Paddh. on Katy.V, 9.
430 SATAPATHA-BRAHMANA.
28. Thereupon he says, ‘ Pronounce the invitatory prayer to the fathers, seated on the barhis!’
He then makes an under-layer of butter, takes a
‘cutting’ from (the north part of) the parched grain,
and together therewith some of the porridge and
the cake; puts down all this at the same time (in
the guha) ; makes two sprinklings of butter thereon,
and re-anoints (the places of) the cuttings. He does
not walk across; but having stepped up (to the fire)
on the same side and called for the ‘ Srausha/,’ he
says, ‘ Pronounce the offering-prayer to the fathers,
seated on the barhis!’ and pours out the oblation
as soon as the Vasha¢ has been uttered.
29. Thereupon he says, ‘Pronounce the invitatory prayer to the fathers, consumed by the fire!’
He then makes an under-layer of butter, takes a cutting from (the south part of) the porridge, and therewith some of the cake and the parched grains; puts
down all this at the same time (in the guhQ); makes
two sprinklings of butter thereon, and re-anoints
(the places of) the cuttings. He does not walk
across; but having stepped up (to the fire) on the
same side, and called for the ‘Srausha¢,’ he says,
‘Pronounce the offering-prayer to the fathers, consumed by the fire!’ and pours out the oblation as
soon as the Vasha¢ has been uttered.
30. Thereupon he says, ‘Pronounce the invitatory prayer to Agni Kavyavdhana!’ that being
for (Agni as) the Svish¢akrzt (‘maker of good offering’). For to the gods indeed he is havyav4hana (‘bearer of oblations’), and to the fathers he
is kavyavAhana (‘the bearer of what is meet for
the wise’): hence he says, ‘Pronounce the invitatory prayer to Agni Kavyavdéhana |!’
11 KAwDA, 6 ADHYAYA, I BRAHMANA, 33. 431
31. He makes an under-layer of butter (in the
offering-spoon); then cuts a piece from (the front
part of) the cake, and therewith some of the parched
grain and the porridge; puts down all this at the
same time; and makes two sprinklings of butter
thereon. The (places from which he has made the)
cuttings he does not replenish with butter, nor does
he walk across; but having stepped up (to the fire)
on the same side (where he was seated), and called
for the ‘ Srausha¢, he says, ‘ Pronounce the offeringprayer to Agni Kavyavdhana!’ and pours out the
oblation, as soon as the Vashaé has been uttered.
32. Now the reason why he does not walk across
(to the ordinary place of offering), but pours out the
oblation after stepping up (to the fire) on the same
side, is that the fathers have departed once for all;
and the reason also, why he cuts but once from
each of the sacrificial dishes, is that the fathers
have departed once for all. And the reason why
in making the cuttings, he keeps them together, is
that the fathers are the seasons ;—he thus keeps
the seasons together, joins them to one another:
that is why in making the cuttings, he keeps them
together.
33. Here now some hand over that entire
(remaining) porridge to the Hotvz; and the Hotrz,
having invoked it?, smells it and hands it to the
? According to the comm. on Katy. V, 9, 13, ‘mantha’ is, in
that case, substituted for ‘id4’ in the invocation, see I, 8, 1, 19 seq.
The Kazva MS. has as follows: Thereupon, by way of ida, they
place that same porridge into the hand of the Hotz, The Hotri,
having invoked it, smells it. They hand it to the Agntdhra. The
Agntdhra smells it. They hand it to the Brahman. The Brahman
smells it. As to this Asuri said, ‘As from any other oblation they
cut off the “ida” and the fore-portion, so let them cut off and smell,
432 SATAPATHA-BRAHMANA.
Brahman. The Brahman smells it and hands
it to the Agntdhra; and the Agntdhra also smells
it. And so indeed they do this. But, as from any
other oblation they cut off the Id4 and the foreportion, so let them cut from this also; and having
invoked it (the Id4) they smell it, but do not eat it.
‘But,’ said Asuri, ‘we think that some should be
eaten, of whatever is offered up in the fire.’
34. Now he who is about to present (the obsequial cakes to the fathers),—either the Adhvaryu
or the Sacrificer,—takes the vessel of water and
walks thrice round (the altar) from right to left
sprinkling all about (the altar). He then, with the
text, ‘N.N., wash thyself!!? pours out water (in
the north-west corner of the altar) for the Sacrificer's father? to wash himself; and (in the southwest corner), with ‘N.N., wash thyself!’ for the
grandfather; and (in the south-east corner), with
‘N.N., wash thyself!’ for the great-grandfather.
but not eat: some indeed must be eaten of that of which offering
is made in the fire.’
to wash himself; and (in the southwest corner), with ‘N.N., wash thyself!’ for the
grandfather; and (in the south-east corner), with
‘N.N., wash thyself!’ for the great-grandfather.
but not eat: some indeed must be eaten of that of which offering
is made in the fire.’
1 See II, 4, 2, 16 seq. According to the comm. on Katy. V, 9,
17, some sprinkle three times round the altar for each of the three
ancestors. But according to the Paddhati, he sprinkles once round
the altar, beginning from the north-west corner ; then he sits down
and pours out water in that corner for the father. Thereupon,
after walking round in the opposite direction (from left to right) to
the south-west corner, he again sprinkles all round, and in the same
way pours out water in that corner for the grandfather ; and after
retracing his steps as far as the south-east corner, he performs the
same circumambulation, and pours out water in that corner for the
great-grandfather ; whereupon he again retraces his steps up to the
west of the altar.
2 In the case of a sacrificer whose father is still alive, these ceremonies are performed in honour of the father’s father, grandfather,
and great-grandfather.
11 KANDA, 6 ADHYAYA, I BRAHMANA, 37. 433
As one would pour out water for (a guest) who is
to take food with him, so in this case.
35. Thereupon he takes one ‘cutting’ from the
cake and puts it in his left hand; from the parched
grain also he takes one cutting and puts it in his
left hand; and from the porridge also he takes
one cutting and puts it in his left hand.
36. And in the corner (of the altar) opposite this
intermediate quarter (viz. the north-west), he then
presents (an obsequial cake’) to the Sacrificer’s
father, with the formula, ‘N.N., this for thee!’
And in the corner opposite this intermediate quarter
(the south-west), he presents one to the Sacrificer’s
grandfather, with ‘ N.N., this for thee!’ And in the
corner opposite this intermediate quarter (the southeast), he presents one to the Sacrificer’s great-grandfather, with ‘N.N., this for thee!’ And in the
corner opposite this intermediate quarter (the northeast), he cleanses (his hands), with the text (Vag. S.
IT, 31), ‘Here, O Fathers, regale yourselves! Like
bulls come hither, each to his own share!’ whereby
he means to say, ‘Eat ye each his share!’ And the
reason why he thus presents (food) to the Fathers
is that in this way he does not exclude his own
fathers from this sacrifice.
37. Thereupon they all, being sacrificially invested,
walk out (of the shed) on the north side, (pass along
the east side of, and) stand by the (north) side of,
the Ahavantya fire. For he who has established his
fires, and performs the New and Full-moon sacrifices, approaches the gods; but they have just been
1 He mixes the three pieces (about as much as a thumb’s joint
each) cut from the sacrificial dishes, and forms them into three
pindas or round cakes.
[12] - Ff
434 SATAPATHA-BRAHMANA.
[12] - Ff
434 SATAPATHA-BRAHMANA.
performing the sacrifice to the Manes, and therefore
they now propitiate the gods.
38. They stand by the Ahavantya fire (worshipping) with two (verses) addressed to Indra [viz.
Rig-veda I, 82, 2-3; V4g. S. III, 51-52], since the
Ahavantya is Indra. ‘The friends have eaten, and
regaled themselves, and have shaken off (the enemies)!; the self-shining bards have extolled (thee)
with their newest hymn: yoke, then, thy pair of bay
steeds, O Indra!— To thee, the splendid, we will
sing praises, O bountiful one! Thus praised, do thou
now issue forth, with well-filled car, agreeably to our
desire! yoke, then, thy pair of bay steeds, O Indra!’
39. Thereupon they return to the Gdrhapatya
and stand by it worshipping with the verses (Rigveda X, 57, 3-5; Vag. S. III, 53-55), ‘We invoke
the Mind with man-lauding strain*, and with the
hymns of the fathers——May the Mind come back
to us for (us to obtain) wisdom, vigour, and life, and
that we may long see the sun!—May the divine race
restore to us the Mind, O Fathers, that we may
abide with the living kind!’ They have indeed been
performing the sacrifice to the Manes; but now they
return to the (land of the) living: hence he says,
‘That we may abide with the living kind!’
40. Thereupon he who has presented (the obsequial cakes) again shifts his sacrificial cord to
the right shoulder and betakes himself (to the fire
in the shed), and mutters (V4g. S. II, 31), ‘The
1 ‘the friends have shaken off (their intoxication),’ Ludwig ;
‘— they showered down upon us Ccelightful gifts,’ Grassmann ; ‘ they
shook their dear (bodies),’ SAyana ; ‘—have trembled through their
precious (bodies),’ Wilson.
* The Rig-veda has ‘somena’ instead of ‘stomena.’
II KANDA, 6 ADHYAYA, I BRAHMANA, 42. 435
Fathers have regaled themselves: like bulls they
came each to his share:’ whereby he means to say,
‘they have eaten each his own share.’
41. He now takes the vessel of water and again,
while sprinkling, walks thrice round (the altar) from
left to right (sunwise). With ‘N. N., wash thyself!’
he pours out water (in the respective corner) for
the Sacrificer’s father to wash himself; with ‘N. N.,
wash thyself!’ for the grandfather; with ‘N.N.,
wash thyself!’ for the great-grandfather. As one
would pour out water for (a guest) who has taken
food with him, so in this case. And as to his again
walking thrice round from left to right, while sprinkling,—they think, ‘This holy work of ours shall be
accomplished sunwise?, and hence he walks thrice
round from left to right, while sprinkling.
And as to his again
walking thrice round from left to right, while sprinkling,—they think, ‘This holy work of ours shall be
accomplished sunwise?, and hence he walks thrice
round from left to right, while sprinkling.
42. He then pulls down the tuck (of the nether
garment)? and makes obeisance (to the Fathers). The
tuck, doubtless, is sacred to the Fathers : hence he
makes obeisance to them after pulling down the
tuck; and obeisance means worship: hence he thereby
recognises them as entitled to worship. Six times
he makes obeisance to them, since there are six
seasons, and the Fathers are the seasons: hence he
thereby establishes his sacrifice in the seasons,—that
is why he makes obeisance six times®. ‘Give houses
1 The K4zva text has, ‘The reason why he moves thrice round,
sprinkling from left to right, is that, after going after those three
ancestors of his, he thereby leaves them, and returns to this, his
own, world.’ See II, 6, 1, 15.
3 On the nfvi, or unwoven end of the waist-cloth (Hindi dhoti,
Mahr. dhotar), which had to be passed under and tucked up behind, at the beginning of the present ceremony, see p. 368, note 2.
Cf. Apast. Dharmas. I, 2, 6, 19.
® For the six formulas used for this purpose; see p. 368, note 2.
.Ff2
436 SATAPATHA-BRAIIMANA,
unto us, O Fathers!’ he (further) says, because the
Fathers are the guardians of houses ;—and this is
the prayer for blessing at this sacred performance.
43. Being now about to proceed with the afterofferings, they all invest themselves sacrificially (by
shifting the cord over to the left shoulder); and thus
(invested) the Sacrificer and Brahman walk round to
the west, and the Agntdhra to the east, side; and
the Hotvz sits down on the Hotvrz’s seat.
44. He (the Adhvaryu) then says, ‘ Brahman, I
shall step forward.’ Thereupon he puts the stick
(reserved at the time of kindling) on (the fire), and
says, ‘Agnidh, trim the fire!’ He then takes the
two spoons and crosses over to the west side. After
crossing over and calling for the ‘Srausha/¢,’ he says
(to the Hotrz), ‘Pronounce the offering-prayer to
the gods!’ He performs two after-offerings, omitting the one to the Barhis; for the Barhis means
offspring: hence he performs two after-offerings,
omitting the one to the Barhis, lest he should
consign his offspring to the Fathers.
45. He then separates the two spoons}, after
laying them down (in their respective places on the
altar); and having separated them, and anointed the
enclosing-sticks, he takes one enclosing-stick, calls
for the ‘Srausha¢,’ and says, ‘The divine Hotvzs are
summoned for the proclamation of success, the
human is called upon for the song of praise!’ The
Hots intones the ‘song of praise (siktavdka).’
The Adhvaryu, on the other hand, does not seize
the prastara-bunch, but watches while the Hotvz
recites the song of praise.
1 See I, 8, 3, 1 seq.
11 KANDA, 6 ADHYAYA, 2 BRAHMANA, 2. 437
1 See I, 8, 3, 1 seq.
11 KANDA, 6 ADHYAYA, 2 BRAHMANA, 2. 437
46. Thereupon the Agntdhra says, ‘Throw it
after'!’ He (the Adhvaryu) throws nothing after,
but silently touches himself.
47. He (the Agntdhra) then says, ‘ Discourse
together!’ [The Adhvaryu asks], ‘Has he gone (to
the gods), Agnidh ?? —‘He has gone!’—‘Bid (the
gods) hear !’—‘ May one (or, they) hear !’—‘ Goodspeed to the divine Hotvzs! Success to the human!—
Pronounce the All-hail and blessing!’ Thus saying,
he merely touches the enclosing-sticks, but does
not (now) throw them (into the fire). The Barhis
and enclosing-sticks he throws in afterwards ?.
48. And here some throw also the remaining
sacrificial food into the fire; but let him not do so;
for that (remaining havis) is the residue of an offering; and lest he should offer the residue of an
offering, let them (the priests) rather throw it into
the water or eat it.
SECOND BRAHMANWA,
1. Verily, by means of the Great Oblation the
gods slew Vrztra; by it they gained that supreme
authority which they now wield. Now whichever of
them were hit by (the Asuras’) arrows in that battle,
those same darts they extracted, those they pulled
out, by performing the Tryambaka-offerings.
2. And, accordingly, when he performs those offerings, he either does so hoping that thus no arrow
1 See I, 8, 3, 19 seq.
2 Viz. after the strewing of the Veda,—see I, 9, 2, 24, the formulas
being pronounced by the Hotr?' on this occasion,—at the time when
the Samishfayagus, which is here omitted, would have to be performed in an ordinary ishf.
438 SATAPATHA-BRAHMANA.
(misfortune) will hit any of his, or because the gods
did so. And thereby he delivers from Rudra’s
power both the descendants that are born unto him
and those that are unborn; and his offspring is
brought forth without disease and blemish. This is
why he performs these offerings.
3. They are (offered) to Rudra: Rudra’s, indeed,
is the dart; and hence (these offerings) belong to
Rudra. They consist of (cakes) on one potsherd:
‘To one deity they shall belong!’ so (he thinks, and)
therefore they consist of (cakes) on one potsherd.
4. There is one for each individual,—as many as
he has descendants,—exceeded by one. (There
being) one for each individual, he thereby delivers
from Rudra’s power the descendants that are born
unto him; and there being an additional one, he
thereby delivers from Rudra’s power the descendants that are not yet born to him: this is why
there are (as many cakes as there are descendants)
exceeded by one.
5. He takes out (the rice for) those (cakes), while
seated behind the Garhapatya, sacrificially invested
and facing the north. From thence he rises and
threshes (the rice), while standing with his face
towards the north. He places the two mill-stones on
(the black antelope skin, so as to incline) ‘towards
the north; and puts the potsherds on the north
side of the Garhapatya hearth. As to why they
keep the northern quarter,—that indeed is the
quarter of that god (Rudra), and hence they keep
the northern quarter.
6. They (the cakes) may be anointed (with ghee),—
for the havis is anointed!:—but let them rather be
? This refers to the so-called prazad4na, or ‘ bestowal of life
11 KANDA, 6 ADHYAYA, 2 BRAHMANA, 8. 439
unanointed ; for, indeed, Rudra would be hankering
after the (sacrificer’s) cattle, if he were to anoint (the
cakes): let them therefore be unanointed.
7. Having removed all (the cakes from the potsherds) into one dish, and taken a fire-brand from
the Dakshiza-fire, he walks aside towards the north
—for that is the region of that god—and offers.
He offers on a road,—for on roads that god roves;
he offers on a cross-road,—for the cross-road, indeed,
is known to be his (Rudra’s) favourite haunt}.
This is why he offers on a cross-road.
8. He offers with the central leaflet of a paldsaleaf. The paldsa-leaf, truly, is the Brahman (priesthood) ?: with the Brahman, therefore, he offers. He
takes a cutting from (the northern part of) all the
cakes; from the additional one alone he takes no
cutting.
(or soul),’ that is, the anointing of the sacrificial dishes with ghee,
previously to their being placed on the altar. The anointing takes
place with the text (Vag. S. ed. p. 35), ‘That life (or soul, praza) of
thine which has entered into the cattle, and becomes diffused through
the various forms of the gods,—endowed with (that) life (atmanvan)—for thou art laden with ghee—go to Agni,O Soma! and obtain bliss (svar) for the Sacrificer!’ Katy. II, 8,14. At the new
and full-moon sacrifice, this ceremony is not even alluded to in
our Braéhmaza, either in this or the K4uva recension. See I, 3, 4, 16.
The KAnva text reads, ‘They may be anointed,’ so they say, &c.
1! «He offers on a cross-road, for such is the halting-place (padbisa) of the Agnis,’ Taitt. Br. I, 6, 10, 3.
2 «The central leaflet of the palasa-leaf is the Brahman,’ Kaava
text. The leaf of the paldsa (Butea Frondosa) consists of three leaflets,—leathery, above shining and pretty smooth, and below slightly
hoary ; the central (or terminal) one being obovate and considerably larger than the lateral ones (which, according to Roxburgh,
Flora Ind., III, p. 244, are from 4 to 6 inches long, and from 3 to
44 broad). ‘Paldsasékhayd4m y4ni trivi parzdni tatra madhyamam
parmam prasastaya srugrdpam,’ Say. on Taitt. S. I, 8, 6.
440 SATAPATHA-BRAHMANA.
244, are from 4 to 6 inches long, and from 3 to
44 broad). ‘Paldsasékhayd4m y4ni trivi parzdni tatra madhyamam
parmam prasastaya srugrdpam,’ Say. on Taitt. S. I, 8, 6.
440 SATAPATHA-BRAHMANA.
9. He offers’, with the text (V4g. S. III, 57 a),
‘This is thy share, O Rudra! graciously accept it together with thy sister Ambika! Sv4h4!’ Ambik4?,
indeed, is the name of his (Rudra’s) sister ; and this
share belongs to him conjointly with her; and because that share belongs to him conjointly with a
woman (strt), therefore (these oblations) are called
Tryambak&&, Thereby, then, he delivers from
Rudra’s power the descendants that have been born
unto him.
10. Now as to that additional (cake),—he buries
it in a mole-hill*, with the text (Vag. S. III, 57),
‘This is thy share, O Rudra! the mole is thy
animal (victim). He thus assigns to him the
mole as the only animal‘, and he (Rudra) does
not therefore injure any other animal. Then
as to why he buries (the cake): concealed, indeed,
are embryos, and concealed also is what is buried,—
that is why he buries it. By this (offering) he
delivers from the power of Rudra those descendants
of his, that are not yet born.
1 He consecrates, by the usual fivefold lustration, some spot on
a cross-way, to the north of the sacrificial ground, and after laying
down the fire-brand taken from the Dakshindgni, he offers thereon,
using the central leaflet of a palésa-leaf as the offering-spoon.
2 In Taitt. Br. I, 6, 10, 4, this sister of Rudra is identified with
the autumn, wherewith the god is wont to kill (viz. by means of
catarrh, fever, &c., Sdy.). See also Weber, Ind. Stud. I, 183 ; Muir,
Original Sanskrit Texts, vol. iv. p. 321.
8 « Akhfitkara;’ ‘Akhukarisha,’ Kaava text. Possibly a mousehole, or the earth thrown up by a mouse, is meant. See p. 278,
note 3. Cf. Taitt. Br. I, 6, 10, 2: ‘N.N. is thy victim,’ thus saying,
let him indicate the one he (the Sacrificer) hates ; thereby he delivers
over to him (Rudra) the one he hates. If he hate no one, let him
say, ‘the mole (mouse) is thy victim.’
* «Thus he makes over to him only the mole as victim, and puts
it into his mouth,’ Kaava text.
11 KAwpA, 6 ADHYAYA, 2 BRAHMANA, 14. 441
11. Thereupon they return (to the fire) and mutter (V4g.S. ITI, 58, 59), ‘We have satisfied the claims
of Rudra, satisfied the divine Tryambaka, that he
may make us richer, that he may make us more prosperous, that he may render us steady in our purpose.
—Thou (O Rudra) art a remedy for the cow, a
remedy for the horse, a remedy for man; a blessing
for the ram and the ewe.’ This is the prayer for
blessing at this performance.
—Thou (O Rudra) art a remedy for the cow, a
remedy for the horse, a remedy for man; a blessing
for the ram and the ewe.’ This is the prayer for
blessing at this performance.
12. They then walk thrice round the altar not sunwise, beating their left thighs (with the right hand),
with the text (Vg. S. III, 60a), ‘We worship Tryambaka, the fragrant increaser of prosperity. Evenasa
gourd (is severed) from its stem, so may I be severed
from death, not from immortality!’ This is the
prayer for blessing at this performance: thereby they
invoke a blessing (upon the Sacrificer), for verily
blessed is he who shall be severed from death, not
from immortality. That is why he says, ‘May I be
severed from death, not from immortality.’
13. Let the maidens then also walk round,
thinking, ‘May we enjoy prosperity!’ That sister
of Rudra, named Ambika, indeed is the dispenser of
happiness: hence the maidens also should walk
round, thinking, ‘May we enjoy prosperity!’
14. The text (prescribed) for them is (V4g. S. ITI,
60 b), ‘We worship Tryambaka, the fragrant bestower of husbands. Even as a gourd (is severed)
from its stem, so may I be severed from this (world),
not from thence (yonder world)!’ By saying ‘from
this,’ she means to say ‘from my relatives ;’ and by
saying ‘not from thence,’ she means to say ‘not
from husbands,’ Husbands, doubtless, are the support of woman: hence she says ‘not from thence.’
442 SATAPATHA-BRAHMANA,
15. Then they (the Sacrificer and priests) again
walk round thrice sunwise, beating their right thighs,
with the same text. As to why they again walk
round thrice sunwise,—they think, ‘Sunwise this
sacred work of ours shall be accomplished, and
therefore they again walk thrice round sunwise.
16. The Sacrificer now takes those (remains of
the cakes) into his joined palms and throws them
upwards higher than a cow can reach!. Thereby
they cut out his (Rudra’s) darts from their
bodies. If they fail to catch them’, they touch
(those that have fallen to the ground). Thereby
they make them medicine, and hence, if they fail to
catch them, they touch them.
17. Having then packed them into two net-work
baskets and tied them to the two ends of either a
bamboo staff or the beam of a balance, he steps
’ ©Yathd gaur nodapnuyét.’ ‘Y4vad gaur nodapnuyat tavat,’
Kaava text. Sfyana takes go to mean ‘earth,’ and interprets, ‘in
such a way that the earth does not obtain it (i.e. that they do not
fall to the ground).’ Katy. prescribes, V, 10, 18, The Sacrificer,
with his joined open hands, throws the Rudra-cakes upwards as
high as not to be reachable by a cow (agofprapanam); 19, He
catches them ; 20, If they cannot be (caught), then touching (of
those that have fallen on the ground).
prescribes, V, 10, 18, The Sacrificer,
with his joined open hands, throws the Rudra-cakes upwards as
high as not to be reachable by a cow (agofprapanam); 19, He
catches them ; 20, If they cannot be (caught), then touching (of
those that have fallen on the ground).
* I adopt (not without reluctance) Sayava’s interpretation of
vilipsantad (= labdhum asaktéh), which seems to be that of
Katyayana also. The St. Petersburg Dict. takes it in the sense
of ‘(if they are) desirous of distributing them.’ Taitt. Br. I, 6, 10, 5
has merely ‘utkiranti bhagasya lipsante,’ ‘they throw (them) up,
(whereby) they desire to obtain prosperity.’ Apastamba, as quoted by
Say.on Taitt. S.I, 8,6, says, Having thrown up the cakes and caught
them again (pratilabhya), and having, with ‘We worship Tryambaka,’ put them into the Sacrificer’s joined palms; and having
taken them up separately (?ap4daya), with (or thinking) ‘We desire
to obtain you of (?from) Bhaga;’ let them put them together
(samavapeyu) thrice in this way.
11 KANDA, 6 ADHYAYA, 2 BRAHMANA, 19. 443
aside towards the north; and if he meets with
a tree or a stake or a bamboo or an ant-hill, he
fastens them thereon, with the text (V4g. S. ITT, 61),
‘These, O Rudra, are thy provisions; therewith
depart beyond the Migavats !’—(supplied) with provisions people indeed set out on a journey: hence
he thereby dismisses him supplied with provisions
whithersoever he is bound. Now in this case his
journey is beyond the Magavats: hence he says, ‘Depart beyond the Magavats!’—‘with thy bow unstrung
and muffled up—, whereby he means to say, ‘De- —
part propitious, not injuring us';’ ‘Clad in a skin, —
whereby he lulls him to sleep?; for while sleeping he
injures no one: hence he says, ‘ Clad in a skin.’
18. They then turn to the right about, and return
(to the uttaravedi) without looking back. Having
returned thither, they touch water; for they have
been performing a ceremony relating to Rudra’,
and water is (a means of) purification: with water,
that (means of) purification, they accordingly purify
themselves.
19. Thereupon he shaves his hair and beard, and
takes up the fire (of the uttaravedi),—for only after
changing his place (to the ordinary sacrificial ground)
he performs the (Full-moon) sacrifice on that fire,
since it is not proper that he should perform the
1 In the Vag. Samhita this forms part of the text, but it is clearly
a gloss taken from the Bradhmana. The Kamva recension of the
Braéhmana has ‘— pinak4vasa ity ahimsan nah sivah santo ’tfhity
evaitad 4ha,’ which has likewise found its way into the Samhita of
that school. On the M€gavats, see Muir, Orig. Sanskrit Texts,
vol. ii. p. 352.
2 According to Katy. V, 10, 22, he mutters the word ‘skin-clad’
while steadying the two baskets.
5 See p. 2, note 2.
444 SATAPATHA-BRAIIMANA.
On the M€gavats, see Muir, Orig. Sanskrit Texts,
vol. ii. p. 352.
2 According to Katy. V, 10, 22, he mutters the word ‘skin-clad’
while steadying the two baskets.
5 See p. 2, note 2.
444 SATAPATHA-BRAIIMANA.
Agnihotra on the uttaravedi: for this reason he
changes his place. Having gone to the house,
and ‘churned out’ the fires', he performs the Fullmoon offering. The Seasonal offerings, doubtless,
are detached sacrifices; whereas the Full-moon
offering is a regular, established sacrifice: hence
he finally establishes. himself by means of that
regular sacrifice, and therefore changes his place
(to the ordinary sacrificial ground).
TuHirD BRAHMANA.
1. Verily, imperishable is the righteousness of
him that offers the Seasonal sacrifices; for such a
one gains the year, and hence there is no cessation
for him. He gains it (the year) in three divisions,
he conquers it in three divisions. The year means
the whole, and the whole is imperishable (without
end): hence his righteousness is indeed imperishable. Moreover, he thereby becomes a Season,
and as such goes to the gods; but there is no
perishableness in the gods, and hence there is
imperishable righteousness for him. This, then, is
why he offers the Seasonal sacrifices.
2. Then as to why he should perform the Sun4strya offering. The prosperity (sri) that accrued to
the gods on performing the Sadkamedha offerings,
and gaining the victory (over Vvttra), is suna; and
the essence (rasa) that belonged to the year gained
by them is sira*, Now that same prosperity which
1 See II, 5, 2, 48.
3 The author identifies stra (plough) with s4ra, ‘essence, sap ;”
and takes suna, ploughshare (?), as identical with sunam, ‘ successfully, prosperously.’ See next page, note 3.
11 KANDA, 6 ADHYAYA, 3 BRAHMANA, 5. 445
accrued to the gods on performing the Sakamedha
offerings, and that same essence which belonged to
the year gained by them,—both these he takes
possession of and makes his own: that is why he
performs the Sunstrya.
3. The mode of its performance (is as follows):
They prepare no uttaravedi; they do not use clotted
butter; nor do they churn the fire’. There are five
fore-offerings, three after-offerings, and one Samishfayagus.
4. Then, in the first place, there are those five
(regular) oblations®*. By means of these oblations,
indeed, Pragdpati produced creatures ; with them he
delivered the creatures both ways from Varuza’s
noose; with them the gods slew V7ztra and gained
that victory which was gained by them. And so
does he, by means of them, obtain and make his
own, both that prosperity which accrued to the gods
from performing the Sakamedha offerings, and that
essence of the year which was gained bythem. This
is why those five oblations are (offered).
5. Then follows a Sundstrya® cake on twelve
And so
does he, by means of them, obtain and make his
own, both that prosperity which accrued to the gods
from performing the Sakamedha offerings, and that
essence of the year which was gained bythem. This
is why those five oblations are (offered).
5. Then follows a Sundstrya® cake on twelve
1 But see XI, 5, 2, 8, ‘At all four of these (Xaturmasya offerings)
they churn the fire.’ On account of this contradiction, the commentators, on K4ty. V, 11, 3, consider the churning of the fire as
optional. But, if the fires were produced by ‘churning,’ nine foreofferings and after-offerings would have to be performed, as at the
other Seasonal sacrifices, which is expressly forbidden in the above
passage. According to K4ty. himself, the Sun4strya is to be treated
like an ordinary ishfi, except that the barhis is to be tied together
in the way prescribed for the Seasonal offerings ; see II, 5, 1, 18.
* See II, 5,1, 8-11.
* That is, according to Katy. V, 11, 5, to Suna and Sfra,—probably the ploughshare and plough, considered as two tutelary
deities of agricultural pursuits (Rig-veda IV, 57, 5-8); but by Yaska
identified with Vayu and Aditya;—or, according to Taitt. S. I, 8,
446 SATAPATHA-BRAHMANA.
potsherds. The import of this Sun4strya oblation
is what we have stated before.
6. After that there is an (oblation of) milk! to
Vayu. Now it is to milk that living beings readily
take, when they are born: ‘May the creatures readily
take to me—now that I have gained the victory (by
means of the SAkamedha offerings)—for my prosperity, glory, and support!’ so he thinks, and hence
that (oblation of) milk.
7. Then as to why it is (offered) to Vayu. Now
V4yu, indeed, is yonder blowing (wind); it is he that
makes swell whatever rain falls here. But it is by
the rain that plants grow; and on the plants being
eaten and the water drunk, milk is produced out of
that water. Hence it is he (Vayu) that produces it;
and for this reason it is (offered) to Vayu.
8. Then follows a cake on one potsherd for
Strya. Now Sfrya, indeed, is yonder scorching
(sun); it is he that governs all this (world), now
by means of a good, now by a bad (king)?; he
assigns its place to everything here, now under a
good, now under a bad (king): ‘Now that I have
obtained the victory, may he, in his pleasure, govern
me through a good (king), may he assign to me a
place under a good (king)!’ thus he thinks; and for
this reason there is a cake on one potsherd for
Sarya.
g. The priests’ fee for this (oblation to Sfrya)
4,1, Taitt. Br. I, 7, 1, 1, to Indra SunAsfra (i.e. Indra, accompanied by Suna and Sfra, Say.).
1 According to Katy. V, 11, 6-10, the milk, in this case, is to be
offered quite fresh (and warm) from the cow, without having been
put on the fire. Rice-gruel may, however, be offered instead.
* Or, ‘now by good, now by bad (means).’
11 KANDA, 6 ADHYAYA, 3 BRAHMANA,I2. 447
1 According to Katy. V, 11, 6-10, the milk, in this case, is to be
offered quite fresh (and warm) from the cow, without having been
put on the fire. Rice-gruel may, however, be offered instead.
* Or, ‘now by good, now by bad (means).’
11 KANDA, 6 ADHYAYA, 3 BRAHMANA,I2. 447
is a white horse’; whereby it is made of the
characteristic form of yonder scorching (sun). If
he be unable to procure a white horse, it may be
a white bull; whereby it is likewise made of the
characteristic form of yonder scorching (sun).
10. He may offer the Sundsirya at the same time
when he performs the SAakamedha offerings. By offering (Seasonal sacrifices) three times in the year, he
indeed obtains the (whole) year: he may therefore
offer (the Sundsirya) at any time’.
11. Here now some wish to take possession of
the nights; and should he wish to take possession
of the nights, let him offer the Sundstrya (on the
day) when, previously to the full-moon of Ph4lguna,
(the new moon) becomes visible in yonder sky.
12. Let him then get consecrated (for the Somasacrifice), lest the PhAlguna full-moon again pass by
without his offering (Soma). For were the Phalguna
full-moon again to pass by without his having
1 According to Taitt. S.I, 8, 7, Taitt. Br. I, 7,1, 2, the Dakshind
consists of a plough yoked with twelve oxen.
* That is to say, he may perform the Sundsirya, either immediately after the Sakamedh44, or at any time within four months after
that sacrifice (comm. on Katy. V, 11, 3). Our author, however, evidently favours the views set forth in the succeeding paragraphs.
According to these, the householder who wishes to discontinue the
Seasonal offerings after the first round, and to become a Somasacrificer, is to perform the Sundsirya on the first day of the waxing
moon of PhAlguna, and then to undergo the diksh4, or rite of
consecration for the Soma-sacrifice (see III, 1, 2, 1 seq.), either
immediately or before the approaching full-moon, when he is to
perform the Agnish/oma (or an animal offering to Agni and Soma
or an Agneyt ish/i, Katy. V, 11,15). If, on the other hand, he intends to continue the AAturmasyas for another year (or more), he
is to perform the Sundsirya on the upavasatha, or day preceding
the full-moon.
448 SATAPATHA-BRAIIMANA.
offered (Soma), he would certainly have to begin
anew (to perform the Seasonal offerings): hence
the Phalguna full-moon should not again pass by
without his offering Soma. Such (is the rule) for
him who discontinues (the Seasonal offerings).
13. And in the case of one who recommences
(the Seasonal offerings),—let him perform the Sun4strya on the day preceding the Phalguna full-moon,
and on the following day the Vaisvadeva, and after
that the Full-moon offering. This, then, (is the rule)
for him who recommences (the Seasonal offerings).
And in the case of one who recommences
(the Seasonal offerings),—let him perform the Sun4strya on the day preceding the Phalguna full-moon,
and on the following day the Vaisvadeva, and after
that the Full-moon offering. This, then, (is the rule)
for him who recommences (the Seasonal offerings).
14. Then as to (the Sacrificer) shaving his head
all round'. Now yonder sun, indeed, faces every
quarter; it drinks up whatever (moisture) it dries
up here: hence this (Sacrificer) thereby faces every
quarter and becomes a consumer of food.
15. This fire also faces every quarter, since it
burns all they put into it from whatsoever quarter :
hence this (Sacrificer) thereby faces every quarter
and becomes a consumer of food.
16. This man, on the other hand, faces but one
quarter; but by shaving his head all round he
comes to face every quarter ; and whosoever, knowing
this, has his head shaved all round, becomes just
such a consumer of food as those two: let him
therefore have his head shaved all round.
17, And on this point Asuri said, ‘What in the
world has it to do with his face, even if he were to
shave off all the hair of his head! It is by offering
1 «Parivartayate’ (‘nivartayate, K4mva), lit. “he causes himself
to be turned round,’ is the technical expression for having one’s
head shaved all round (the sikh4, or lock of hair on the crown of
the head).
11 KANDA, 6 ADHYAYA, 4 BRAHMANA, 4. 449
thrice in the year that he comes to face all the quarters and becomes a consumer of food: let him therefore not trouble himself about shaving his head.’
FourtH BrRAHMANA.
1. Now when it is said, that the gods, by means
of the SAkamedha offerings, slew Vvetra and gained
that supreme authority which they now wield,—it
is rather by means of all the Seasonal sacrifices
that the gods slew Vvztra; it is by all of them
that they gained that supreme authority which
they now wield.
2. They spake, ‘With what king, with what
leader! shall we fight?’ Agni spake, ‘With me for
your king, with me for your leader!’ With Agni
for their king, with Agni for their leader, they
gained four months; and with the Brahman (sacerdotium) and the threefold science they encompassed
them.
3. They spake, ‘With what king, with what leader
shall we fight?’ Varuza spake, ‘With me for your
king, with me for your leader!’ With Varuza for
their king, with Varuva for their leader, they gained
other four months; and with the Brahman and the
threefold science they encompassed them.
4. They spake, ‘With what king, with what leader
shall we fight?’ Indra spake, ‘With me for your
king, with me for your leader!’ With Indra for their
king, with Indra for their leader, they gained other
four months; and with the Brahman and the threefold science they encompassed them.
' Anika (? ‘ van-guard’). cf. V, 3, 1, 1 ‘senay4/ senanir anfkam ;’
IT, 5, 3, 2.
[12] Gg
450 SATAPATHA-BRAHMANA.
' Anika (? ‘ van-guard’). cf. V, 3, 1, 1 ‘senay4/ senanir anfkam ;’
IT, 5, 3, 2.
[12] Gg
450 SATAPATHA-BRAHMANA.
5. And, accordingly, when he performs the Vaisvadeva, he thereby gains four months, with Agni for
his king, with Agni for his leader. Then (in shaving)
are used a porcupine’s quill spotted in three places,
and a copper razor; that three-spotted porcupine’s
quill resembles the threefold science, and the copper
razor resembles the Brahman; for the Brahman is
fire, and fire is of reddish (lohita) colour: hence a
copper (loha) razor is used. Therewith he has
(his head) shaved all round!; and thus he (the
Adhvaryu) encompasses him with the Brahman and
the threefold science.
6. And when he performs the Varuzapraghasa
offerings, he thereby gains other four months, with
Varuza for his king, with Varuza for his leader.
Then a three-spotted quill of a porcupine and a
copper razor are used, wherewith he has himself
shaved all round; and thus he (the priest) encompasses him with the Brahman and the threefold
science.
7. And when he performs the SAkamedha offerings, he thereby gains other four months, with Indra
for his king, with Indra for his leader. Then a
three-spotted quill of a porcupine and a copper
razor are used, wherewith he has himself shaved;
and thus he (the priest) encompasses him with the
Brahman and the threefold science.
8. And when he performs the Vaisvadeva, then
he becomes Agni, and attains to union with Agni
and to co-existence in his world. And when he
performs the Varuzapragh4sa offerings, then he
becomes Varuvza, and attains to union with Varuza
* See p. 448, note r.
I1 KANDA, 6 ADHYAYA, 4 BRAHMANA,9. = 451
and to co-existence in his world. And when he
performs the Sakamedha offerings, then he becomes
Indra, and attains to union with Indra and to coexistence in his world}.
9. And in whatever season he goes to yonder
world, that season passes him on to the next season, and that season again passes him on to the next
season,—he who performs the Seasonal sacrifices
reaches the highest place, the supreme goal.
Wherefore it is said, ‘They find not him that
offereth the Seasonal offerings, for verily he goeth
unto the highest place, to the supreme goal?’
' The K4zva text adds: And when he performs the Sunasiriya,
then he becomes Vayu, and attains to union with Vayu and to
co-existence in his world.
? The Kanva text has: In whatever season the performer of
Seasonal offerings goes to yonder world, that season passes him
on to the next season, and that next one to the next one,—him
the seasons, by transmission, make thus attain to the highest
station, to the highest world. Wherefore is it said, ‘They find not
him that offereth the Seasonal offerings, for he conquereth the
highest world, the highest conquest (paramam hy eva lokam
paramam gitim gayatiti).’
Gg 2
ADDITIONS AND CORRECTIONS.
Page 15, note 1. The pole of Indian carts is itself firmly bound with thongs.
P. 27, paragraph Io. Read,—Vag. S. I,15b; I, 15 ¢.
Page 15, note 1. The pole of Indian carts is itself firmly bound with thongs.
P. 27, paragraph Io. Read,—Vag. S. I,15b; I, 15 ¢.
P. 28, par.12, and note 2. The KAnva text has the correct order of castes:
‘tany etani fatvari vaka ehfti brdhmanasyAgahy adraveti raganyasya
ka vaisyasya kadhaveti sQdrasya.
P. 47, par. 1. The Taitt. S. (II, 6, 6) has a somewhat different version of this
legend :—Agni had three elder brothers. While carrying the oblations to
the gods, they perished. i was afraid,‘In like manner this one will
meet with destruction (Artim ari ti). He concealed himself. He entered
the waters. The gods wished to findhim. A fish betrayedhim. He cursed
it, ‘May (people) kill thee by whatever means they can devise (dhiya-dhiya),
who hast betrayed me!’ Hence they kill the fish by whatever means they
can devise, for he is accursed. They found him, and said to him, ‘Come
back to us and carry our oblation!’ He said, ‘I will ask a boon: whatever
ortion of the taken (ghee) shall fall outside the enclosing-sticks, before it
is offered, that shall be my brothers’ portion!’ Hence whatever portion of
the taken (ghee) falls outside the enclosing-sticks, that is their portion:
with that he satisfies them.
P. 47, par. 2. The KAnva text reads,—‘ They followed Indra even as now-a-days
also a Brahman follows a Kshatriya blessing him (Asamsam4no ’nufarati).’
P. 85, par. 6. Read,—for this represents the fringe (of the Sacrificer’s nether
garment), and it is on the right side that the fringe (is tucked in) .... for
the fringe also is covered (by being tucked in). Cf. below to p. 368.
. 118, line 18. Read,—‘ Thine’ instead of ‘ Your.’
164, par. a. Professor Delbriick, Syntaktische Forschungen II, p. 118, translates,‘ And from the mouth which had been drinking sur, the sparrow
sprang: hence the latter sings so merrily, for indeed he sings so merrily as
if it had drank sura.’ Differently, however, ibid. III, p. 64.
P.175, par. 1. Compare also the corresponding legend in Taitt. Br. I, 6,7, 4:—
Indra, having slain Vritra, went to the farthest distance, thinking ‘I have
committed a sin (aparddham,? I have missed him).’ He said,‘ Who will
find this out ?? The Maruts said, ‘ We will choose a boon, then we shall know:
let the first offering be made to us!’ They sported on him (Vritra), &c.
(According to Sayana, on Taitt. S. I, 8, 4, Indra flees from fear and says, within
the Marut’s hearing, ‘Is Vritra dead or not? Who will go near him and
find it out?’ &c.)
P. 183, par. 1. According to Sayana, on Taitt. Br. I, 1, 3, 10, it was the Somaplant (soma-vallf) that was carried off by Gayatri devata, and one of its leaves
(parna) was broken off, and on falling to the ground became a palasa tree. See
also Taitt.S.VI, 1,6; Sat. Br. III, 2, 4, 1 seq. ; Weber, Ind. Stud. II, 312 seq.
P. 184, note 4. Add,—Compare Max Miller, Hist. of Anc. Sansk. Lit., p. 352.
P. 206, par. 19. Correct,—‘ Bhallaveya’ (also II, 1, 4, 6).
See
also Taitt.S.VI, 1,6; Sat. Br. III, 2, 4, 1 seq. ; Weber, Ind. Stud. II, 312 seq.
P. 184, note 4. Add,—Compare Max Miller, Hist. of Anc. Sansk. Lit., p. 352.
P. 206, par. 19. Correct,—‘ Bhallaveya’ (also II, 1, 4, 6).
P, 288, note 2. On the etymology of nakshatra, see also Max Miiller, Rig-veda-
Samhita IV, p. Ixvi note.
P. 310, pars. 8-9. Correct,—‘ And whichever (of the Asuras) they (the gods)
slew, he indeed remained the same (viz. alive). In consequence of this the
gods were left inferior.’
P, 313, par. 20. The paragraph should have been rendered thus:—To Aruna
Aupavesi his kinsmen said,‘ Thou art advanced in years: establish thou the
fires!’ He replied,‘ Thereby ye tell me, “keep silence!" he who has established his fires must not speak an untruth, and only by not speaking at all
one speaks no untruth: to that extent the service (of the consecrated fire)
consists in truth.’ Similarly the K4nva text,—arunam haupavesim gfidtaya
fikuhk sthaviro va asy agnt adhatsveti—sa hovata tan maitad brittha vatam-
ama evaidhiti ma britheti na hy agnf 4dhfya mrishA vaden no vaka vadato
mrishodyam asti tasm4d u satyam eva vivadishet. See Delbriick, Syntaktische Forschungen III, p. 29.
P. 368, par. 24. Read,—He (the Sacrificer) then pulls down the tuck of his
(nether garment) and performs obeisance. Cf. p. 435, note 2.
ba-Bas]
TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS
OF THE SACRED Books OF THE East.
MISSIONARY ALPHABET.
CONSONANTS. - > | Sanskrit Zend. Pehlevi. | Persian. | Arabic. | Hebrew. | Chinese.
1 Class, | II Class. | ITI Class.
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TRANSLITERATION OF ORIENTAL ALPHABETS.
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Pehlevi.
Persian,
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19 Spiritus asperr .......
20
21
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29 Nawalig. 6.2548 ordre
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454
TRANSLITERATION OF ORIENTAL ALPHABETS
Dentales modificatae
(linguales, &c.)
88 Tenuis.........06.
39 ,, aspirata .......
40 Media ............
41 ,,
42 Nasalis............
44 »
45 ” diacritica . .
46 Spiritus asper .......
47 o» lenis.........
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52 Tenuissima........+..
53 Nasalis........-22.
54 Semivocalis ........-.
55 ”
56 Spiritus asper ........
57 » lenis........--
58 Anusvara.....2.25-2-
59 Visarga...
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FOR THE SACRED BOOKS OF THE EAST.
455
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VOWELS.
MISSIONARY ALPHABET.
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Sanskr
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3 » labialis .......
4 Gutturalis brevis... ....
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8 Dentalis brevis. .......
9 » longa........
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11 ” longa ...... .
12 Labialis brevis ........
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