S. III, 41-43, lines x and 2, wherewith he approaches (upatish/fate) the house. See Katy. IV, 12, 22. According to Katy. ib. 23, he then enters
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SEconD BRAHMANA.
Il. THE PIVDAPITRIYAGMNA or OBLATION OF OBSE- QUIAL CAKES TO THE FATHERS.
1. Now the living beings once approached Pragépati—beings doubtless mean creatures—and said, ‘Ordain unto us in what manner we are to live!’ Thereupon the gods, being properly invested with the sacrificial cord! and bending the right knee, approached him. To them he said, ‘The sacrifice (shall be) your food; immortality your sap; and the sun your light!’
2. Then the fathers approached, wearing the cord on the right shoulder, and bending the left knee. To them he said, ‘Your eating (shall be) monthly; your cordial (svadh4) your swiftness of thought; and the moon your light!’
3. Then the men approached him, clothed and bending their bodies. To them he said, ‘ Your eating (shall be) in the evening and in the morning; your offspring your death ; and the fire (Agni) your light !’
4. Then the beasts approached him. To them he granted their own choice, saying, ‘Whensoever ye shall find anything, whether in season or out of season, the house with the formula Vag. S. III, 43, line 3, ‘For safety, for peace I resort to thee: be there kindliness, happiness, all-hail, and blessing!’ Thereupon, according to the Schol., he is to proceed in accordance with the rules laid down in the Grrhya-sftras; cf. Parask. G. I, 18; Asv. G. I, 15, 9.
1 Yagnopavitin, ‘ sacrificially invested,’ i.e. wearing the sacrificial cord in the ordinary way, on the left shoulder and under the right arm. In any performance connected with the deceased ancestors, the cord has to be shifted from the left to the right shoulder and under the left arm (pradinopavitin, lit. ‘eastward invested’).
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ye shall eat it!’ Hence whenever they find anything, whether in season or out of season, they eat it.
5. Thereupon—so they say—the Asuras also straightway! approached him. To them he gave darkness (tamas) and illusion (m4y4): for there is indeed what is called the illusion of the Asuras. Those creatures, it is true, have perished; but creatures still subsist here in the very manner which Pragapati ordained unto them.
6. Neither the gods, nor the fathers, nor beasts transgress (this ordinance); some of the men alone transgress it. Hence whatever man grows fat, he grows fat in unrighteousness, since he totters and is unable to walk because of his having grown fat by doing wrong. One should therefore eat only in the evening and morning; and whosoever, knowing this, eats only in the evening and morning, reaches the full measure of life; and whatever he speaks, that is (true); because he observes that divine truth. For, verily, that is Brahmanic lustre (tegas), when one knows to keep His (Pragapati’s) law.
For, verily, that is Brahmanic lustre (tegas), when one knows to keep His (Pragapati’s) law.
7. Now that (lustre) indeed belongs to him who presents (food) to the fathers once a month. When that (moon) is not seen either in the east or in the west, then he presents (food) to them; for that moon doubtless is king Soma, the food of the gods. Now during that night (of new moon) it fails them, and when it fails, he presents (food to them), and thereby establishes concord (between the gods and fathers). But were he to present (food) to them when it is not failing, he would indeed cause a quarrel between the gods and fathers: hence he presents
1 Sasvat=‘ repeatedly,’ Comm.; sasvad api, ‘endlich auch (at last also),’ St. Petersb. Dict.
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(food) to them when that (moon) is not seen either in the east or in the west.
8. He presents it in the afternoon. The forenoon, doubtless, belongs to the gods; the mid-day to men; and the afternoon to the fathers: therefore he presents (food to the fathers) in the afternoon.
g. While seated behind the Gérhapatya, with his face turned toward the south}, and the sacrificial cord on his right shoulder, he takes that (material for the offering from the cart)% Thereupon he rises from thence and threshes (the rice) while standing north of the Dakshiza fire and facing the south. Only once he cleans (the rice)*; for it is once for all that the fathers have passed away, and therefore he cleans it only once.
10. He then boils it. While it stands on the (Dakshima) fire, he pours some clarified butter on it ; —for the gods they pour the offering into the fire ; for’men they take (the food) off the fire; and for the fathers they do in this very manner : hence, they pour the ghee on it while it stands on the fire.
11. After removing it (from the fire) he offers to the gods two libations in the fire. For, in establishing his sacrificial fires, and in performing the new and full-moon sacrifice, that (householder) resorts to the gods. Here, however, he is engaged in ap. 364 sacrifice to the fathers: hence he thereby propitiates the gods, and being permitted by the gods, he presents that (food) to the fathers. This is why, on removing (the rice), he offers to the gods two libations in the fire.
1 Dakshindsinak; the Commentator interprets it by ‘sitting south of the cart.’
* The K4anva text has,—etam karum grrhniti, ‘he takes that pot, or potful, (of rice)’ Doubtless, he is to take from the cart the quantity of rice sufficient for the offerings and put it in the pot (aru). According to K4ty. IV, 1, 5-7 he is to take the but-partly-filled pot, or a spoonful (or, according to the Schol., rather less than a spoonful).
* Compare the detailed account in I, 1, 4, 1 seq.
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sacrifice to the fathers: hence he thereby propitiates the gods, and being permitted by the gods, he presents that (food) to the fathers. This is why, on removing (the rice), he offers to the gods two libations in the fire.
12. He offers both to Agni and Soma. To Agni he offers, because Agni is allowed a share in every (offering); and to Soma he offers, because Soma is sacred to the fathers. This is why he offers. both to Agni and Soma.
13. He offers? with the formulas (V4y. S. II, 29 a, b),‘To Agni, the bearer of what is meet for the wise, svah4!’ ‘To Soma, accompanied by the fathers, svah4?!’ He then puts the pot-ladle on the fire—that being in lieu of the Svish¢akszt +. Thereupon he draws (with the wooden sword) one line (furrow) south of the Dakshiza fire °—that
1 According to Taitt. Br. I, 3, 10, 3, some make a third oblation, viz. as Sdyana states, to Yama (the chief of the fathers), with the formula, ‘To Yama, accompanied by the Angiras and fathers, svadha! nama!’ see note 3.
2 The commentary on Katy. IV, 1, 7 supplies the following particulars :—Having removed the pot off the Dakshivza fire on the south side, the Adhvaryu takes it, along the east, to the north side of the fire. He then shifts the sacrificial cord to his left shoulder (as he is about to offer to gods), puts three sticks on the fire, and sitting down with his face towards the east offers some boiled rice with the pot-ladle (mekshaza).
5 The Taittiriyas use svadh4! nama! instead of svih4! They also offer first to Soma, with ‘To Soma, drank by the fathers’ (but cf. Taitt. Br. I, 6, 9, 5), and then to (Yama, and finally to) Agni. Taitt. Br. I, 3, 10, 2-3.
* See I, 7, 3, 1 seq.
5 Or west (gaghanena) of the fire [from north to south], according to the KAzva text; optionally, according to Katy. IV,1, 8. Katy. also gives the text ‘Expelled are the Asuras, the Rakshas, seated on the altar’ (Vag. S. II, 29 c) to be muttered during the act.
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being in lieu of the altar: only one line he draws, because the fathers have passed away once for all.
14. He then lays down a firebrand at the farther (south) end (of the line). For were he to present that (food) to the fathers, without having laid down a firebrand, the Asuras and Rakshas would certainly tamper with it. And thus the Asuras and Rakshas do not tamper with that (food) of the fathers: this is why he lays down the firebrand at the farther end (of the line).
15. He lays it down, with the text (V4yg. S. II, 30), ‘Whatsoever Asuras roam about at will’, assuming various shapes*,—be they large-bodied or small-bodied — may Agni expel them from this world!’ Agni is the repeller of the Rakshas, and therefore he lays (the firebrand) down in this way.
15. He lays it down, with the text (V4yg. S. II, 30), ‘Whatsoever Asuras roam about at will’, assuming various shapes*,—be they large-bodied or small-bodied — may Agni expel them from this world!’ Agni is the repeller of the Rakshas, and therefore he lays (the firebrand) down in this way.
16. He then takes the water-pitcher and makes (the fathers) wash (their hands)‘, merely® saying, ‘N. N., wash thyself!’ (naming) the sacrificer’s father; ‘N. N., wash thyself!’ (naming) his grandfather; ‘N. N., wash thyself!’ (naming) his greatgrandfather. As one would pour out water (for a guest) when he is about to take food, so in this case.
1 Or, as the Commentator takes svadhayé, ‘ (attracted) by the svadh4 (offering to the fathers).’
2 That is,according to the Schol.,assuming the shapes of deceased ancestors.
* This explanation of the words parapuraé and nipura4, proposed by the Scholiast, is doubtful.
‘ The Adhvaryu (having again shifted the sacrificial cord to his right shoulder) pours water through the “ fathers’ space” (pitr7tirtha, i.e. the space between the thumb and fore-finger), from right to left, into the line, at its beginning, centre, and end. Katy. IV, 1, 10, and Schol.
® See paragraph 19.
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17. Now those (stalks of sacrificial grass) are severed with one stroke, and cut off near the root; —the top belongs to the gods, the middle part to men, and the root-part to the fathers: therefore they are cut off near the root. And with one stroke they are severed, because the fathers have passed away once for all.
18. He spreads them (along the line) with their tops towards the south. Thereon he presents [to the fathers the three (round) cakes of rice]. He presents them thus?;—for to the gods they offer thus; for men they ladle out (the food in any way they please)*; and in the case of the fathers they do in this very way: therefore he presents (the cakes to them) thus.
19. With, ‘N. N., this for thee!’ he presents (one cake) to the sacrificer’s father. Some add, ‘and for those who come after thee!’ but let him not say this, since he himself is one of those to whom (it would be offered) in common‘: let him
1 According to the Paddhati on Katy. the first ball is to be of the size of a fresh 4malaka, or fruit of the Emblic Myrobalan, and each of the two others is to be larger than the preceding one.
* Here the teacher indicated by gesture the part of the hand sacred to the fathers (see p. 365, note 4); and then in the same way that dedicated to the gods, viz. the tip of the fingers.
5 The K4ava recension reads here also ‘thus they take out (the food) for men ;’ the part of the hand dedicated to man being, according to the commentary on Katy. IV, 1, ro, the part about the little finger (kanish/Aikapradesa).
the tip of the fingers.
5 The K4ava recension reads here also ‘thus they take out (the food) for men ;’ the part of the hand dedicated to man being, according to the commentary on Katy. IV, 1, ro, the part about the little finger (kanish/Aikapradesa).
‘ Svayam vai tesh4m saha yesham saha. According to the commentary, the author apparently means to say, that if he were to add, ‘and those who come after thee (i.e. after his father),’ he would include the sacrificer himself, and the latter would consequently offer the pizda to himself. The form of the presentation-formula rejected by our author is the one adopted in Asval. Sr. II, 6, 15, except that ‘atra’ is added there (‘who here come after thee’).
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therefore merely say, ‘N. N., this for thee!’ as to the sacrificer’s father; ‘N. N., this for thee!’ as to his grandfather; and ‘N. N., this for thee!’ as to his great-grandfather. He presents (the food) in an order (directed) away from the present time, because it is away from hence that the fathers have once for all departed.
20. He then mutters (V4g. S. II, 31 a), ‘ Here, O fathers, regale yourselves: like bulls come hither, each to his own share!’ whereby he says, ‘ Eat ye each his own share!’
21. He then turns round (to the left), so as to face the opposite (north) side: for the fathers are far away from men; and thereby he also is far away (from the fathers). ‘Let him remain (standing with bated breath) until his breath fail, say some, ‘for thus far extends the vital energy.’ However’, having remained so for a moment—
22. He again turns round (to the right) and mutters (Vag. S. II, 31 b), ‘The fathers have regaled themselves: like bulls they have come each to his own share ;’ whereby he means to say, ‘ They have eaten each his own share.’
23. Thereupon he takes the water-pitcher and makes them wash themselves*, merely saying,
The K4nva text mentions and rejects the two alternative readings, ‘ye 4a tvam anvafttah’ and ‘yams a tvam anvan asi’ (‘and those whom thou followest’). In Taitt. Br. I, 3, 10, no presentationformula is mentioned at all.
’ The Kanva recension has tad u instead of sa vai.
* “Formerly the gods and men and fathers (deva-manushy4% pitarad) drank visibly together, but now they do so invisibly.’ Sat. Br. III, 6, 2, 26.
3 Viz. by pouring water on the obsequial cakes. According to Asval. Sr. II, 4, 5, and other treatises, he also puts down some
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* “Formerly the gods and men and fathers (deva-manushy4% pitarad) drank visibly together, but now they do so invisibly.’ Sat. Br. III, 6, 2, 26.
3 Viz. by pouring water on the obsequial cakes. According to Asval. Sr. II, 4, 5, and other treatises, he also puts down some
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‘N. N., wash thyself!!’ (naming) the sacrificer’s father; ‘N. N., wash thyself!’ (naming) his grandfather; ‘N. N., wash thyself!’ (naming) his greatgrandfather. Even as one would pour out (water for a guest) when he has taken his meal, so here. 24. He then pulls down the tuck ? (of the sacrificer’s garment) and performs obeisance. The tuck is sacred to the fathers (pitrzdevaty4): therefore he performs obeisance to them after pulling down the tuck. Now obeisance means worship (or sacrifice): hence he thereby renders them worthy of worship. Six times he performs obeisance; for there are six seasons, and the fathers are the seasons: for this reason he performs obeisance six times. He mutters (Vag. S. II, 32 g), ‘Give us houses, O fathers!’ for the fathers are the guardians (tsate) of houses; and this is the prayer for blessing at this sacrificial performance. After the cakes have been put back (in the dish containing the remains of boiled rice) he (the sacrificer) smells at (the rice); this (smelling) being the sacrificer’s share. The ointment, oil, or butter on the pindas, saying, ‘ (Father), N. N., anoint thyself!’ &c.; see Donner, Pindap., p. 25.
1 See paragraph 19.
? Nivim udvrshya=paridhantyasya vasaso das4 tim udvrthya visramsya, Sdyana. According to Mahadeva, he (who presents the pindas, viz. either the Adhvaryu or the sacrificer) has previously to put on a garment with a tuck (nivimat paridh4nam), i.e. with the dasa, or unwoven edge of the upper garment, tucked up under the waistband. This he is to pull out. K4aty4yana has the following rules: IV, 1,15, Having made (them) wash themselves as before, and having loosened (visramsya) the tuck, he makes obeisance with ‘adoration to your vigour, O fathers!’ &c. (Vag. S. II, 32 a-f). [According to the Comm., he adds the formula, ‘Give us houses, O fathers! we will give to you of what is (ours). Vag.S. II, 32, 9.] 16, With ‘Put on this your garment, O fathers!’ (Vag. S. II, 32 h), he throws three threads (pieces of
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’ (stalks of sacrificial grass) cut with one stroke he puts on the fire; and he also again throws away the firebrand?
Tuirp BRAHMANA.
IV. THE AGRAYAWESH71 or OFFERING OF FIRST-FRUITS.
S. II, 32 h), he throws three threads (pieces of
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’ (stalks of sacrificial grass) cut with one stroke he puts on the fire; and he also again throws away the firebrand?
Tuirp BRAHMANA.
IV. THE AGRAYAWESH71 or OFFERING OF FIRST-FRUITS.
This sacrifice is performed in spring and autumn—generally at new or full moon—at the commencement of the harvest. The oblations, which, as a rule, are prepared from new grain (viz. barley in spring, and rice in autumn), consist of—r. a sacrificial cake contained on twelve potsherds for Indra and Agni; 2. a aru (mess of boiled grains) for the Visve Devas, prepared with water or milk; and 3. a cake on one potsherd for heaven and earth. Kéty. 1V, 6 and comm. According to the Paddhati, the offering of first-fruits takes place after the new-moon offering, and before the full-moon offering. At the beginning of the harvest of Panicum Frumentaceum (syam4ka), in the rainy season or in autumn; and at that of bamboo yarn), one on each cake. 17, Or, woollen fringe [or, wool or fringe (das&), according to others]. 18, Or, hairs of the sacrificer (pulled out from the chest near the heart), if he is advanced in years. 19, He pours [the water, left in the pitcher, on the cakes] with ‘Ye (O waters) are a refreshing draught, ye, that bring sap, immortal ghee and milk and foaming mead: gladden my fathers!’ (V4g. S. II, 34-) 20, [The Adhvaryu] having laid (the cakes on the dish) the sacrificer smells at them. 21, The firebrand and the once-cut stalks of grass (he throws) into the fire. 22, The wife, if desirous of a son, eats the middle cake with, ‘ Bestow offspring on me, O fathers, a boy crowned with lotuses ; that there may be a man here!’ (Vag. S. II, 33.) [According to the comment, the other two cakes are thrown into the water or fire ; or eaten by a priest.] For other variations, see Donner, Pindapitriyagfia. The K4amva recension, on the whole, agrees with our text.
* The Kava text has as follows: ‘Therefore he says, Give us houses, O fathers!’ He then smells at the pot (ukh4) : that is the sacrificer’s share. They again put down the cakes together (with the rice in the pot! samavadadhati). The once-severed (stalks of grass) they put on the fire. The firebrand he again shifts to (the fire; apy-argati),
[12] Bbp. 370 in summer, offerings of first-fruits are also made to Soma in the form of a potful of boiled syamaka or bamboo grains respectively.
1. Now Kahoda Kaushitaki spake, ‘ This sap (of the plants) truly belongs to those two, heaven and earth: having offered of this sap to the gods, we will eat it.’ ‘That is why the offering of firstfruits is performed.’
1. Now Kahoda Kaushitaki spake, ‘ This sap (of the plants) truly belongs to those two, heaven and earth: having offered of this sap to the gods, we will eat it.’ ‘That is why the offering of firstfruits is performed.’
2. And Y4gé#avalkya also spake:—The gods and the Asuras, both of them sprung from Pragépati, once contended for superiority. The Asuras then defiled, partly by magic, partly with poison, both kinds of plants—those on which men and beasts subsist—hoping that in this way they might overcome the gods. In consequence of this neither did men eat food, nor did beasts graze; and from want of food these creatures well-nigh perished’.
3. Now the gods heard as to how these creatures were perishing from want of food. They spake unto one another, ‘Come, let us rid them? of this !’—‘ By what means ?’—‘ By means of the sacrifice.’ By means of the sacrifice the gods then accomplished all that they wanted to accomplish®; and so did the Azshis.
4. They then said, ‘To which of us shall this belong?’ They did not agree (each of them exclaiming), ‘Mine (it shall be)!’ Not having come to an agreement, they said, ‘Let us run a race for this (sacrifice): whichever of us beats (the others), his it shall be!’ ‘So be it!’ they said, and they ran a race.
1 The K4nva text has: TA eté ubhayya’ pragd anasanena not parababhivus.
® Viz. the plants, according to the reading of the Kanva text: Hant4s4m oshadhinam krity4m tvad visham tvad apahandmeti.
* The Kanva text reads kalpyam instead of kalpam.
Il KANDA, 4 ADHYAYA, 3 BRAHMANA, 8, 371
5. Indra and Agni won, and hence that Indra- Agni cake on twelve potsherds'; Indra and Agni having won a share in it. And where Indra and Agni were standing when they had won, thither all the gods followed them.
6. Now, Indra and Agni are the Kshatra (nobility), and all the gods (or, the All-gods) are ‘the Vis (common Aryan people); and wherever the Kshatra conquers, there the Vis is allowed to share. Thus they (Indra and Agni) allowed the Visve Devas (the All-gods) a share (in the offering); and hence that pap of boiled (rice or barley) grain (offered) to the All-gods.
7. ‘Let him prepare it from old (grain)? say some; ‘for Indra and Agni are the Kshatra (and he should therefore use old grain for the Vaisvadeva pap) lest he (the sacrificer) should exalt (the Vis) to the level of the Kshatra.’ Nevertheless let both (the cake and £aru) consist of new (grain) ; for (by the very fact that) the one is a cake and the other a pap, the nobility is not equalled (by the people): hence they should both consist of new (grain).
8. The All-gods spake, ‘ This sap (of the rice and barley plants) truly belongs to those two, heaven and earth: let us, then, allow those two a share in it!’ They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven
8. The All-gods spake, ‘ This sap (of the rice and barley plants) truly belongs to those two, heaven and earth: let us, then, allow those two a share in it!’ They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven
' The MS. of the Kaava recension has: Tasm4d esha aindragno dasakap4lah purolaso bhavati. The commentary on K&ty. IV, 6, 1, on the other hand, makes it a cake on eleven potsherds.
? Or, he may do so. Katy. IV, 6, 7 leaves the option between new and old grain.
Bb2
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and earth!. This is why there is a cake on one potsherd (kap4la) for heaven and earth. Now this (earth) is, doubtless, the cup (depository, kapala) of that (sap)?; and she indeed is one only: hence (the cake) consists of one potsherd.
' g. An offence (is thereby committed) by him; since, for whatever deity sacrificial food may be taken out, the Svishéakvct (Agni, the maker of good offering) is invariably allowed a share in it after (the respective deity). But that (cake) he offers entire, and he does not cut off a portion for the Svish¢akrzt : this is an offence, and consequently (that cake), when offered, turns upside down.
10. Hence they say, ‘That (cake) contained on one potsherd has turned upside down: it will throw the kingdom into disorder.’ No offence (is, however, committed) by him, for the Ahavantya is the support of oblations; and if, after reaching the Ahavantya, (the cake) were to turn upside down ten times, he need not heed it. And if others ask as to who would care to incur (the result of) such a combination (of errors), let him offer nothing but butter; for clarified butter is manifestly the sap ofp. 373 those two, heaven and earth, so that he thereby manifestly gladdens those two with their own sap or essence: hence he need offer nothing but butter.
1 This is a ‘low-voiced’ oblation, the invitatory and offering prayers thereat (with the exception of the concluding ‘ Vausha?’ and ‘Om’) being pronounced in a low tone. See p.171, note 1; Pp. 192, note 1.
4 The K4zva text has : ‘ The reason why it consists of one kapala is that this earth is a kapala, and that she is one only.’
* The KAnva recension has as follows:—As to this they say, ‘It should not be a one-cup cake, (because) therein a neglect is (involved).’ Even so (idam nu): for whatever deity they take out sacrificial food, the Svishfakrit is invariably made to share in it after (the respective deity). That (cake) they offer whole : this is consequently a neglect. Moreover, it turns round (pary4bhavati). As to this they say, ‘ That (cake) has turned upside down,’ &c.
11. By performing that same sacrifice, the gods removed the magic spell as well as the poison from both kinds of plants,—those on which men and beasts subsist; and henceforward the men ate food and the cattle grazed. .
11. By performing that same sacrifice, the gods removed the magic spell as well as the poison from both kinds of plants,—those on which men and beasts subsist; and henceforward the men ate food and the cattle grazed. .
12. Now when he performs that sacrifice, he does so either for the reason that no one will then defile (the plants) either by magic or poison; or because the gods did so. And whatever share the gods assigned (to themselves), that share he thereby makes over to them. Moreover, he thereby renders wholesome and faultless both kinds of plants,— those on which men and beasts subsist; and these creatures subsist on those wholesome and faultless (plants) of his: this is why he performs that sacrifice.
13. The priests’ fee for this (sacrifice) consists of the first-born calf (of the season); for that is, as it were, the first-fruits (of the cattle). If he has already performed the new and full-moon offerings, let him first perform those offerings!, and thereupon the present (offering of first-fruits). If, on the other hand, he has not yet performed (the new and full-moon offerings), let them cook a £atushprasya? pap on the southern fire, and let the priests eat it.
1 I do not know how to account for the va. Sdyaza seems to take the passage thus :—‘If he be a Soma-sacrificer, or if he be performing the Darsapfirmamasa, [let him first perform that sacrifice, and] let him then perform the present one.’ The Oxford MS. of the Kazva text has:—Etat tasya karma ya fgano va sydd darsapirszamfsabhyam va yagetatha yo ’nigdno ’nvaharyapasana evaudanam Aatushprasyam pafet tam brahmanebhya upanidadhyat.
* See II, 1, 4, 4 seq.
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14. Verily, there are two kinds of gods: for the gods themselves, assuredly, are gods; and those priests who have studied, and teach Vedic lore, are the human gods. And in like manner as that is offered whereon the Vasha¢ has been pronounced, so is that (offering of first-fruits consecrated by the feeding of the priests). Let him also, at this (sacrifice), give as much as is in his power, for no offering, they say, should be without a dakshiza. At the Agnihotra (performed at the time of the Agrayanesh/i) let him not offer (milk obtained from the eating of new corn)!; for were he to offer such at the Agnihotra, he would cause a conflict (between the deities of the two offerings), The Agrayana is one thing, and the Agnihotra is another: let him, therefore, not offer (new material) at the Agnihotra.
FourtH BRAHMANA.
Tue DA&xsndAyava SacrIFICE.
This peculiar modification of the new and full-moon sacrifice seems to have been originated and generally to have been practised among the Dakshayazas, a royal family which was evidently still flourishing at the time of our author”.
Here also two days were, as a rule, required for the performance, both at full and new moon; but while, at the ordinary sacrifice,
Here also two days were, as a rule, required for the performance, both at full and new moon; but while, at the ordinary sacrifice,
1 Katy. has the rules IV, 6, rr: ‘In the case of one, who only performs the Agnihotra (and no longer the Darsap(rnamésa), the evening and moming Agnihotra-oblation (at the time of the Agrayana) is performed with new (corn). 12, ‘Or with the milk of (a cow) which has been fed with such (new corn).’ The Kava text has: ‘Now at the Agnihotra also some offer (milk obtained from new corn), but let him not do so; for he would raise a quarrel were he to offer (such milk).’
® See Weber, Ind. Stud. I, P. 223; IV, p. 358; Ludwig, Rigveda III, p. 195.
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the first day was completely taken up with the preliminary ceremonies, the Dakshayanas spread the special offerings over both days, making each time two separate ishéis of them. The special havis, or sacrificial dishes, were, at the ordinary full-moon sacrifice, a rice-cake (to Agni, and another) to Agni and Soma; and at the new-moon sacrifice, a cake (to Agni, and another) to Indra and Agni, or, as an alternative, a dish of curds (sannayya) prepared of sweet and sour milk, offered to Indra (or Mahendra). The Daksh4yamas, on the other hand, offered the Agni-Soma and Indra-Agni cakes in the fore-noon of the first day, that of full and new moon respectively. The afternoons of the same days were then taken up with preliminary rites, such as the eating of fast-day food, the cutting of a palasa branch, driving away of the calves from the cows, &c. The second day’s performance commences (after the Agnihotra) with the election of the Brahman. The chief oblations of the day are (a cake to Agni, and) sour and sweet milk, offered separately to Indra at full moon ; and mixed (as sinnayya or payasy4) to Mitra and Varusa at new moon.
At full moon some authorities add a special ishéi to Indra Vimridh (‘the Averter of evil’). The new-moon performance concludes with libations of whey to the divine coursers (the horses of the gods); and, optionally, with an ish/i to Aditya.
The performance of the D&kshayama.sacrifice was held to be obligatory only for a period of fifteen years (see XI, 1, 2, 13), whereas the ordinary new and full-moon: offerings had to be performed for double that period from the setting up of the sacred fires. Nay, even the daily performance of it with certain modifications, for a whole year, was supposed to acquit the householder of any further obligation in this respect ; his sacrificial duties being henceforth limited to the performance of the Agnihotra, or morning and evening libations. The daily performance of the Dakshayana is so regulated that an afternoon and following forenoon are alternately assigned to the two days’ ceremonies of the ordinary fortnightly Dakshayana sacrifice.
The daily performance of the Dakshayana is so regulated that an afternoon and following forenoon are alternately assigned to the two days’ ceremonies of the ordinary fortnightly Dakshayana sacrifice.
1. In the beginning Prag4pati, being desirous of offspring, sacrificed with this sacrifice: ‘May I abound in offspring and cattle; may I obtain prosperity; may I become glorious; may I become an eater of food!’ so he thought.
2. Now he was indeed Daksha; and becausep. 376 he sacrificed in the beginning with this sacrifice, it is called Dakshdyaza-sacrifice. Some, however, call it the Vasish¢ha-sacrifice; for he (Pragdpati) is indeed vasish¢ha (the best)', and after him they call it. He sacrificed with that sacrifice; and what race, what prosperity of Pragdpati was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whosoever, knowing this, performs that sacrifice: let him therefore perform that sacrifice.
3. Now that same sacrifice was afterwards performed by Prattdarsa Svaikna; and he indeed was an authority? to those who emulated him. An authority, therefore, he will become, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
4. Him Suplan S4ragaya approached for the sake of sanctity; and accordingly he was taught that sacrifice and another®; and having learnt it he went back to the Svzzigayas. Now they knew that he was coming to them after studying the sacrifice for their sake. They said, ‘Verily, with the gods (saha devaiz) he has come to us who has come after studying the sacrifice:’ thus he (was called) Sahadeva Sar#gaya; and even now the saying is, ‘Lo, Suplan has taken another name!’ He performed that sacrifice ; and what race and prosperity of the Svz#igayas was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whoso-
1 The Kanva text has :—Sa u va ekena n4mnéi vasish/has, ‘and with one of his names he (Prag4pati) is indeed (called) Vasishzha.’
* Vivakanam; vivadanam, KAnva recension.
®° Viz, the Sautr4manfi-sacrifice, according to XII, 8, 2, 3.
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ever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
5. That same sacrifice was afterwards performed by Devabh4ga Srautarsha. He was Purohita both to the Kurus and the Svziigayas. Nowa very high position (is held by him) who is the Purohita of one kingdom: how much higher, then, is the position (of one) who (is the Purohita) of two (kingdoms). A very high position accordingly he obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
A very high position accordingly he obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
6. That same sacrifice was afterwards performed by Daksha PA4rvati; and even to this day these (descendants of his) the DakshAyazas are possessed of the royal dignity: royal dignity he, therefore, here obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice—Day by day there is one cake': thereby Fortune (srt) is (wedded) to him without a rival wife and undisturbed. He offers on two days of the full moon and on two of the new moon: for two means a pair, so that a productive pair is thereby obtained.
7. Now when, at full moon, he offers a (cake) to Agni and Soma on the first day,—these are two deities, and two means a pair: hence a productive pair is thereby obtained.
8. And on the morrow there are Agni’s cake and Indra’s Sann4yya’,—these are two deities, and two means a pair, so that a productive pair is thereby obtained.
? Viz. on the first day of the full moon a cake to Agni-Soma; on that of new moon a cake to Indra-Agni; and on the second day of either ceremony the (ordinary) cake to Agni.
* Or, ‘Now, as to the reason why’ (yad) here and in the sequel.
5 See I, 6, 4, 9 seq.
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9. Again when, at new moon, he offers a (cake) to Indra and Agni on the first day,—these are two deities, and two means a pair, so that a productive pair is thereby obtained.
10. Then on the morrow there are Agni’s cake and Mitra and Varuza’s curds. Now Agni’s cake (is offered), for the sole purpose that it may not forsake the sacrifice’. Then those two, Mitra and Varuma, are two deities, and two means a pair: hence a productive pair is thereby obtained; and thus is (produced) that form (of the sacrifice) whereby he becomes many, whereby he is reproduced. —
11. And when, at full moon, he offers the Agni- Soma (cake) on the first day, then this is for him that victim which they slaughter for Agni and Soma on the fast-day (of the Soma-sacrifice) *.
12. And on the morrow there are Agni’s cake and Indra’s Sanndyya. Now Agni’s cake is for him what the morning libation is (at the Soma-sacrifice), for the morning libation is indeed sacred to Agni; and the Sanndyya is for him the mid-day libation, for the mid-day libation is indeed sacred to Indra.
13. And again when, at new moon, he offers the Indra-Agni (cake) on the first day, that is for him the same as the third (or evening) libation; for the third libation is sacred to the All-gods, and Indra and Agni truly are all the gods®.
14. And on the morrow there are Agni’s cake and Mitra and Varuza’s curds. Now Agni’s cake is (offered) for the sole purpose that it should not
1 See I, 6, 2, 6, with note.
* On the upavasatha (fast-day, or day of preparation) preceding the Soma-sacrifice a he-goat is sacrificed to Agni and Soma.
* Compare II, 4, 3, 5 seq.
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Now Agni’s cake is (offered) for the sole purpose that it should not
1 See I, 6, 2, 6, with note.
* On the upavasatha (fast-day, or day of preparation) preceding the Soma-sacrifice a he-goat is sacrificed to Agni and Soma.
* Compare II, 4, 3, 5 seq.
p. 379
forsake the sacrifice; and that dish of curds (payasyA) is to him the same as that barren cow, the andbandhyéA, which has to be slaughtered for Mitra and Varuza (at the Soma-sacrifice)': thus by performing the full and new-moon offering one gains as much as is gained by performing a Soma-sacrifice; and that (offering) is indeed a great sacrifice.
15. And again when, at full moon, he offers the Agni-Soma (cake) on the first day,—it was by that (offering) that Indra slew Vrztra?; it was thereby he gained that supreme authority which he now wields*; and so does he (the sacrificer) thereby slay his wicked spiteful enemy and gain the superiority. And as to his mixing (sweet and sour milk),—the S4nn4yya is (the oblation) of the new moon (am4-vdsy4)*, and the new moon® means being far away: to him who had slain Vvctra this was forthwith (offered), and him they regaled with that draught. He therefore who, knowing this, prepares the Sanndyya at full moon, forthwith
1 In connection with the so-called udayanty4 ish/#i, or concluding offering, of the Soma-sacrifice, a barren cow, called an(bandhy 4 (literally, ‘to be bound afterwards’), is offered to Mitra and Varuza. In default of such a cow, an ox, or even a dish of curds (payasya) serves the same purpose. See K4ty. Sr. X, 9, 12-15; Sat. Br. IV, 5, 2, 1 seq.
2 See I, 6, 4, 12.
’§ Thus the frequently-occurring phrase ‘vyagayata y4syeyam vigitis tam’ (literally, ‘he conquered that conquest which is now theirs’) has been translated throughout.
* On the derivation of am4-vasy4 (‘dwelling at home, or together’), see I, 6, 4, 3 seq.
5 Or, ‘the dwelling at home,’ or ‘(Indra’s) dwelling together (with Agni) means (Indra, the Vritra-slayer) being far away.’
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drives away evil. Now that moon doubtless is king Soma, the food of the gods: they extract it on the first day, intending to consume it on the next day; consequently when that (moon) wanes, it is being consumed by them.
16. And when, at full moon, he offers the Agni- Soma (cake) on the first day, he thereby (as it were) extracts that (Soma); and, when extracted, he adds that juice to it, and makes it strong by means of that juice’, Whosoever, then, knowing this, prepares the Sanndyya at full moon, renders his offering palatable to the gods, and his offering is palatable to the gods.
17. And again as to why, at new moon, he offers the Indra-Agni (cake) on the first day. Indra and Agni doubtless are the deities of the new and full moon: it is to these, therefore, that he offers directly and expressly; and directly to the new and full moon is offering made by him who thus knows this,
Indra and Agni doubtless are the deities of the new and full moon: it is to these, therefore, that he offers directly and expressly; and directly to the new and full moon is offering made by him who thus knows this,
18. And on the morrow there is Agni’s cake and Mitra and Varuma’s curds. Now Agni’s cake is (offered) for the sole purpose that it may not forsake the sacrifice. Mitra and Varuza, on the other hand, are the two half-moons: the waxing one is Varuma, and the waning one is Mitra. During that night (of new moon) these two meet, and when they are thus together he pleases them with that (cake-offering): and, verily, all is pleased with him, all is obtained by him who thus knows this.
19. In that same night Mitra implants seed in Varuza, and when it (the moon) wanes, then it is
1 See I, 6, 4, 6 seq.
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produced from that seed. Now as to why that oblation of curds (payasy4) to Mitra and Varuza is here exactly analogous (to the Sann4yya offered at new moon)!.
20. The new moon doubtless is entitled to the Sanndyya: it is prepared both then and at full moon. Now were he also here (at the full-moon offering) to mix together (the sweet and sour milk), he would commit a repetition and cause a quarrel (between the respective gods)*. Having collected that (Soma or moon) from the waters and plants, he causes him to be born from out of the oblations; and on being born from the oblations, he is visible in the western (sky).
21. It is through union that he produces him: the curds (payasy4, fem.) are female, and the whey is seed. Now what is produced by union is (produced) properly: hence he thereby produces him by a productive union; and therefore there is an offering of curds.
' Or, to the offering of sour and sweet milk at full moon; see next note. The K4mva text has: ‘Now as to why the oblation of curds is here made exactly analogous (at the full and newmoon ceremonies).’ Perhaps it may also refer to the exact correspondence of the offering of curds to Mitra and Varuma at new moon and at the Soma-sacrifice.
* At the new-moon offering of the Daksh4yava, the sinndyya or payasyé4 offered to Mitra and Varuna is prepared in the ordinary way (as at the new-moon ceremony), by fresh (boiled or unboiled) milk being added to the sour milk of the preceding night’s milking. At the full-moon offering, on the other hand, the sour and sweet milk remain separate, and constitute two different havis, or sacrificial dishes, dedicated to Indra. The terms san-nf (‘to bring together’) and sann4yya are here likewise applied to the offering of the separate substances. ,
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22. He then offers the whey! to the (divine) Coursers. Now the Coursers are the seasons, and the whey is seed: and thus the seed is cast properly, and the seasons bring forth the seed so cast in the form of these creatures. This is why he offers the whey to the Coursers.
22. He then offers the whey! to the (divine) Coursers. Now the Coursers are the seasons, and the whey is seed: and thus the seed is cast properly, and the seasons bring forth the seed so cast in the form of these creatures. This is why he offers the whey to the Coursers.
23. He offers, as it were, behind the sacrifice: for it is from behind that the male approaches and impregnates the female. He first offers in the east. With ‘O Agni, accept ...!’ he repeats the Vasha‘, —this is in lieu of the Svishéakrit ; and (the latter)* he offers in the east.
24. He then sprinkles (the whey) in the several quarters, with the texts (Vag. S. VI, 19 b-g), ‘ The quarters!—The fore-quarters (pra-dis)!—The byquarters (4-dis)!—The intermediate quarters (vi-dis)! The upper quarters (ud-dis)!—To the quarters,— Svah43!’ Five are the quarters, and five the
1 Before the oblations of curds are made, the whey is poured off into a vessel (then optionally sprinkled with butter), and placed on the utkara, or heap of rubbish. After the stalk of grass has been thrown into the fire (see I, 8, 3,19), or after the dismissal of the spoons (I, 8, 3, 27), the Adhvaryu takes the whey and sprinkles the barhis (the grass covering on the altar) with it He then pours the remaining whey into the guhfi spoon and calls on the Hotr? to recite the invitatory prayer to the Coursers. Thereupon he betakes himself with the spoon to the north of the fire, calls on the Hotr? for the offering-formula, and at the two concluding Vashaés pours some of the whey into the east part of the fire. He then sits down and sprinkles the whey on the fire according to the several quarters, beginning in the east, and moving around from left to right (pradakshizam), with the respective texts, Vag. S. VI, 19 b-e; after which he makes two more libations in the centre and east part of the fire, with VI, 19 f and g.
* The Kazva text has tadu instead of sa vai. On the oblation to Agni as ‘the maker of good offering,’ see I, 7, 3, 1 seq.
5 Sv4hé is uttered after each formula,—*The quarters, Svah4 !’ &c.
Il KANDA, 5 ADHYAYA, I BRAHMANA, 383 seasons: he thus effects a union between the quarters and the seasons’.
25. Five partake of that (whey remaining in the spoon),—viz, the Hotz, the Adhvaryu, the Brahman, the Agntdhra, and the Sacrificer; for five are the seasons, so that the characteristic nature of the seasons is thereby obtained; and the seed that is cast is firmly implanted in the seasons. The sacrificer partakes of it first, thinking, ‘May I first obtain seed!’ But also last (he partakes of it)®, thinking, ‘May seed remain in me last of all!’ By saying, ‘Invited,—invite thou’! they make it (the whey to resemble) the Soma.
Firtu ApuyAya. First BrA
V. THE XATURMASYANI or SEASONAL SACRIFICES.
A. Tue VatsvapDEva.
The three seasonal or four-monthly sacrifices are performed at the parvans, or commencement of the three seasons (spring, rainy
* The author does not express himself quite clearly. The sacrificer is to partake of the whey before the priests and also (or, as an alternative) after them. According to Katy. IV, 4, 26-27, the sacrificer is to eat either last of all, or firstand last. The Kava text has: Prathamo yagam4no bhakshayati prathamo retah parigrzhnamity athottamo mayy uttamam retah pratitish/4d_ iti,—accordingly he is to eat first and last.
’ Each of them, in his respective order, takes the spoon, calls on the others in the same order with ‘O sacrificer (Hotr#, Adhvaryu, &c.) invite!’ Their permission having been given by ‘ Invited (thou art)!’ he then takes some of the whey, with one of the texts: ‘I eat thee, the courser (or whey, vaginam) of the seasons, the coursers!’ ‘1, the courser (or, mighty one) eat, invited, of the invited, to the whey.’ ‘May I be a racer in the race!’ Katy. 1V, 4,
13-15.
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season, and autumn), viz. the Vaisvadeva generally on the full moon of Phalguna; the Varunapragh4s4A on that of Ash4dha; and the SAkamedh4A& on that of K4rttika. As a fourth Katurmiasya, ritual authorities add the Sundsirfya, though they are at variance as to the exact time of its performance ; and neither is its true significance clearly indicated. It apparently marks merely the conclusion of the seasonal offerings (which, as a rule, are only performed once, cf. IT, 6, 3, 12 seq.); but while the author of the Satapatha allows it to be performed at any time (within four months) after the Sakamedh4z, other ritualists hold that its performance should take place on the fifth full moon after the Skamedhaé, or, in other words, exactly a year after the Vaisvadeva. See Weber, Nakshatra,
II, p. 334 seq.
1. Verily, in the beginning, Pragdpati alone existed here. He thought within himself, ‘How can I be propagated?’ He toiled and practised austerities. He created living beings% The living beings created by him passed away: they are those birds. Now man is the nearest to Pragapati; and man is two-footed: hence birds are two-footed.
2. Pragapati thought within himself, ‘Even as formerly I was alone, so also am I now alone.’ He created a second (race of beings); they also passed away: they are those small crawling reptiles other than snakes. He created a third (race), they say ; they also passed away: they are those snakes. Yagaavalkya, on his part, declared them to be of two kinds only; but of three kinds they are according to the zk.
3. While praising and practising austerities, Praga-
1 Or, Pragdpati alone was this (universe). Cf. Muir, Original Sanskrit Texts, p. 70.
* By prag44, or (living) beings, mammalia—especially man and domestic animals—seem to be understood.
3. While praising and practising austerities, Praga-
1 Or, Pragdpati alone was this (universe). Cf. Muir, Original Sanskrit Texts, p. 70.
* By prag44, or (living) beings, mammalia—especially man and domestic animals—seem to be understood.
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pati thought within himself,‘ How comes it that the living beings created by me pass away?’ He then became aware that his creatures passed away from want of food. He made the breasts in the fore-part of (their) body? teem with milk. He then created living beings; and by resorting to the breasts, the beings created by him thenceforward continued to exist: they are these (creatures) which have not passed away.
4. Hence it has been said by the Azshi?,—‘ Three generations have passed beyond, —this is said regarding those that passed away;—‘Others settled down around the light (arka, the sun)’—the light doubtless is the fire: those creatures which did not pass away, settled down around the fire; it is with regard to them that this is said.
5. ‘The great one (neut.)* remained within the worlds ’—it is with regard to Pragdpati that this is said.—‘' The blower (or, purifier) entered the regions’ —the regions doubtless are the quarters, and these were indeed entered by that blowing wind: it is with regard to them that this verse was uttered. And in like manner as Pragpati created these living beings, so they are propagated: for whenever the breasts of woman and the udder of cattle swell, then whatever is born is born; and by resorting to the breasts these (beings) continue to exist.
6. Now that milk is indeed food; for in the beginning Prag4pati produced it for food. But that
1 Atmana evagre; the K4nva text has atmany evagre.
§ Rig-veda VIII, go, 14.
* Or perhaps better, as Ludwig takes it, ‘On high he took his place within the worlds.’
{r2] ccp. 386 food also means living beings (progeny), since it is by food that they exist: by resorting to the breasts of those who have milk, they continue to exist. And those who have no milk are nursed by the former as soon as they are born; and thus they exist by means of food, and hence food means progeny.
7. He who is desirous of offspring, sacrifices with that oblation, and thereby makes himself the sacrifice, which is Pragdpati'.
8. In the first place? there is a cake for Agni on eight potsherds. Agni indeed is the root, the progenitor of the deities; he is PragApati (‘lord of creatures’): hence there is a cake for Agni.
9. Then follows a potful of boiled rice (Aaru) for Soma. Soma doubtless is seed, and that in Agni, the progenitor; he (Agni) casts the seed Soma: thus there is at the outset a productive union.
10. Then follows a cake on twelve or eight potsherds? for Savitvz. Savitrz indeed is the impeller (pra-savitrz) of the gods; he is PragApati, the intermediate* progenitor: hence the cake to Savitvz.
10. Then follows a cake on twelve or eight potsherds? for Savitvz. Savitrz indeed is the impeller (pra-savitrz) of the gods; he is PragApati, the intermediate* progenitor: hence the cake to Savitvz.
11. Then follows a potful of boiled rice for Sarasvatt; and another for Pishan. Sarasvatt doubtless is a woman, and Pishan is a man: thus there is again a productive union. Through that twofold productive union Prag4pati created the living beings,—
2?Or, Pragapati, the real, the existent, ‘ Prag&patim bhftam.’
* Instead of the preliminary Anvarambhamtya-ishA (see p. 7), a special ishA may be performed on this occasion, with a cake on twelve potsherds to Agni Vaisvanara, and a potful of boiled rice (4aru) to Parganya, for oblations. Katy. V, 1, 2-4.
* According to Taitt. S. I, 8, 2, it is one on twelve potsherds.
* Madhyataé, lit. ‘from the middle.’
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through the one (he created) the upright, and through the other those looking to the ground. This is why there are these five oblations'.
12, After that (follows), as a foundation for the curds, a cake on seven potsherds for the Maruts. The Maruts indeed are the people (visa%), the people of the gods. They roamed about here entirely unimpeded. Having approached Pragdpati, when he was sacrificing, they said,‘ We shall destroy those creatures of thine which thou art about to create by means of this offering ?.’
13. PragApati reflected, ‘My former creatures have passed away; and if those (Maruts) destroy these (creatures), then nothing will be left.’ He accordingly set aside for them that share, the Maruts’ cake on seven potsherds; and that is this same cake on seven potsherds for the Maruts. The reason why it is one of seven potsherds, is that the host of the Maruts is (distributed in troops) of seven each*. This is why there is a cake on seven potsherds for the Maruts.
14. Let him offer it to the ‘self-strong’ (Maruts) ; since they gained that share for themselves. [If], however, they (the priests) do not find an invitatory and an offering prayer (addressed) to the ‘selfstrong’ (Maruts)‘, let it be (offered) simply to the
* While the five preceding oblations are common to all the seasonal offerings (K4ty. V, 1, 15), the succeeding ones are peculiar to the Vaisvadeva.
® The Kamva text adds, ‘if thou wilt not assign a share to us.’
* In Rig-veda VIII, 96, 8, the Maruts are said to be sixty-three in number, divided into nine troops of seven each.
‘4 The K4nva text has: Tad uta y4gyinuvakye svatavatyau na vindanti; yadi yagyanuvakye svatavatyau na vinded api marutyav eva syatém.
cc2
p. 388
Maruts. It is offered for the safety of creatures: hence it is offered to the Maruts.
‘4 The K4nva text has: Tad uta y4gyinuvakye svatavatyau na vindanti; yadi yagyanuvakye svatavatyau na vinded api marutyav eva syatém.
cc2
p. 388
Maruts. It is offered for the safety of creatures: hence it is offered to the Maruts.
15. Thereupon follows the oblation of curds (payasy4). Now it is on milk that the creatures subsist, it was by means of milk that they were preserved: hence he now offers to them that by which they were preserved, and whereon they subsist ; and the beings whom he creates by means of the foregoing offerings, subsist on that milk, on that oblation of curds.
16. Therein a union takes place: the curdled milk (payasy4, fem.) is female, and the whey is seed. From that union the infinite All was gradually generated ; and since the infinite All was gradually generated from that union, therefore it (the offering of curds) belongs to the All-gods.
17. Then follows a cake on one potsherd for Heaven and Earth. Now when Pragdpati had created the living beings by those offerings, he enclosed them within heaven and earth; and so they are now enclosed within heaven and earth. And in like manner he, who by means of those oblations creates living beings, thereby encloses them within heaven and earth: this is why there is a cake on one potsherd for Heaven and Earth.
18. Now as to the course of proceeding. They do not raise an uttara-vedi’ in order that it (the sacred work) may be unobstructed, that it may be entire, that it may be (worthy) of the All-gods.— The barhis is tied up in three (bunches), and then
1 The uttara-vedi, or northern (or upper) altar, is not required at the performance of the Vaisvadeva, but at that of the VarumapraghasaZ ; see II, 5, 2, 5 seq.
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again in one?; for such is the characteristic form of generation, since father and mother are a productive (pair), and what is born forms a third element: hence that which is threefold is again (made) one. Thereto flowering shoots (of sacrificial grass) are tied: these he uses for the prastara?; for this is a productive union, and productive indeed are flowering shoots: this is why he takes flowering shoots for the prastara.
19. On putting the sacrificial dishes in their place, they churn the fire®. For it was after Agni was born that Pragdpati’s offspring was born; and so for this (sacrificer) also offspring is born after Agni (the fire) has been produced : this is why they churn the fire, after they have deposited the sacrificial dishes in their place.
1 Three bunches of sacrificial grass are tied together with one band. Katy. V, 1, 25.
2 For the prastara, or bunch of grass representing the sacrificer, see I, 3, 3, 5 seq.; I, 8, 3, 11 seq.
1 Three bunches of sacrificial grass are tied together with one band. Katy. V, 1, 25.
2 For the prastara, or bunch of grass representing the sacrificer, see I, 3, 3, 5 seq.; I, 8, 3, 11 seq.
3 Katy. V, 1, 27 seq. supplies the following details:—With the text (Vag. V, 2 a, &c.), ‘Agni’s birth-place art thou,’ the Adhvaryu takes up a piece of wood and puts it on the altar.. With ‘the two testicles are ye’ he lays on it two stalks of sacrificial grass. With ‘Urvast thou art’ he places the lower arazi (see p. 294, note 3) thereon. With ‘Ayus (old age, or the son of Pur@ravas and Urvast) thou art’ he touches the butter in the pot with the upper arani; and with ‘ Purfravas thou art’ he puts it down on the lower arani. He then calls on the Hotr? to recite ‘to the fire being churned out.’ With the three formulas ‘with the g4yatrf (trish/ubh, gagatf) metre I churn thee!’ he churns thrice from left to right, and then alternately both ways until fire is produced. He then calls on the Hotr*' to recite ‘to the born fire’ (S4nkh. III, 13, 21); and in carrying the fire towards the Ahavantya he makes him recite ‘to (the fire) being carried forward.’ With the text V, 3, he throws it down on the Ahavantya hearth; and (having put a kindling-stick on it) he makes two libations of butter thereon with V, 4.
p. 390
20. [At the Vaisvadeva-offering] there are nine fore-offerings and nine after-offerings'. Now the virag metre consists of ten syllables: hence he obtains both times an inferior (incomplete) virag for the sake of production, because it was from that inferior (lower) source of production? that Pragapati twice produced creatures—both the upright and those looking to the ground. This is why (the Vaisvadeva) has nine fore-offerings and nine afterofferings.
21. There are three Samish/ayagus’; for this (offering) is decidedly greater than an (ordinary) havir-yagiia‘, since it has nine fore-offerings and nine after-offerings. However, there may also be only a single Samish/ayagus, since this is a haviryagiia. The priest's fee for it (consists of) the firstborn calf (of the season).
22. And what race, what prosperity accrued to Pragdpati from his offering this sacrifice, that same race he produces, that same prosperity he attains
1 The same number of pray4gas and anuy4gas are prescribed for the Varunapragh4s4A (see II, 5, 2, 30 and 41, with notes) and for the Mahdhavis of the SAkamedhas. KAty.V, 2, 8.
? Or rather, from that productive nyfina (womb, lit. defective, lower); see II, 1, 1, 13.
® See I, 9, 2,25 seq. The formula used, if there be only one Samishéayagus, is the same as at the Darsapfirnamasa, viz. II, 21 b (VIII, 21). If there are three, they are offered to the wind (vata), the sacrifice, and the lord of sacrifice respectively; the formulas Vag. S. VIII, 22 a b being used with the second and third. Katy. V, 2,9. For the Varuzapragh4s&’ and Sakamedh4s three Samish/ayagus are prescribed, and for the Sun4sirfya only one.