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 |’
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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
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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)!’
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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
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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
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(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.
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‘ 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.
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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.
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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.’
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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.
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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,’
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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.’
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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.
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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.
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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.
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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.
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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
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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.
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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.
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he wishes the sacrificer good-speed by means of the prastara.
> See I, 8, 3, rx seq.
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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.
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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.
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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 makesp. 263 the samish¢ayagus-oblation at this particular time, thinking, ‘In the east my sacrifice shall be completed!’
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.
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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).’
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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.
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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.
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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.
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(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.
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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.
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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.
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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.
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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.
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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.
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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