. * ‘Tiryag evainam nirmimite.’ I am in doubt as to whether
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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
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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.
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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,’
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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,’
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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) thep. 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.’
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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
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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 thep. 220 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.
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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
“p. 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).
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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).
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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) Qp. 226 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.
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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.
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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
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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.
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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.
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.
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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.
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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.
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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.
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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.
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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
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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.
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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.
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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).’
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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 |’