S. VIII, 22 a b being used with the second and third. Katy. V, 2,9. For the Varuzapragh4s&’ and Sakamedh4s three Samish/ayagus are prescribed, and for the Sun4sirfya only one.
‘ Viz. such as the new and full-moon sacrifice, which serves as the model sacrifice, and at which there are only five fore-offerings and three after-offerings. See I, 5, 3, 1 seq.; I, 8, 2, 7 seq.
ll KANDA, 5 ADHYAYA, 2 BRAHMANA, 4. 391 whosoever, knowing this, offers this sacrifice: let him therefore perform this sacrifice.
SEconp BRAHMANA. B. Tue VaRuUNAPRAGHASA OFFERINGS.
1. Now it was by means of the Vaisvadeva that Pragdpati produced living beings. The beings produced by him ate (ghas) Varuza’s barley corn; for originally the barley belonged to Varuza. And from their eating Varuza’s barley corn the name Varumapragh4s4d (is derived).
2. Varuza seized them; and on being seized by Varuza, they became rent all over’; and they lay and sat them down breathing in and breathing out. The out-breathing and in-breathing forsook them not, but all the other deities? forsook them; and owing to these two, the creatures did not perish.
3. Pragdpati healed them by means of that oblation: both the creatures that were born and those that were unborn he delivered from Varuza’s noose; and his creatures were born without disease and blemish.
4. Now when this (sacrificer) performs these offerings in the fourth month (after the Vaisvadeva), he does so either because thus Varuza does not seize his offspring, or because the gods performed (the same offering); and both the children that have been born to him and those that are yet unborn he thereby delivers from Varuza’s noose, and his children are born without disease and blemish. This is. why he performs these offerings in the fourth month.
? Paridiraa, i.e. swollen, dropsical. ? In the St. Petersb. Dict. devata is here taken as ‘organ of sense.’
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5. At this (sacrifice) there are two altars and two fires}, The reason why there are two altars and two
why he performs these offerings in the fourth month.
? Paridiraa, i.e. swollen, dropsical. ? In the St. Petersb. Dict. devata is here taken as ‘organ of sense.’
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5. At this (sacrifice) there are two altars and two fires}, The reason why there are two altars and two
1 For the performance of the Varuzapragh4s4& the Adhvaryu and his assistant, the Pratiprasth4tr:, have to prepare,—to the east of the Ahavantya, and at the distance of at least three steps (prakrama) from it,—two altars, separate from each other by about a span (of thumb and fore-finger), one south of the other. The northern one, belonging to the Adhvaryu, is to measure between four and five cubits along the west side, and between three and four cubits along the east side; the two sides being between six and eight cubits distant from each other. The southern altar, reserved for the Pratiprasthatr7, is to be of the usual size of the altar at the haviryag#a. The ceremonies, detailed in I, 2, Brahmanas 4 and 5, have to be performed also on the present occasion. In the middle of the east side of the northern altar a stake is fixed in the ground. On the north side of the northern altar, and contiguous with it, a pit (Aatvala), 14 cubits (the length of the wedge) square, is dug, so as to be separated on the west from the utkara (heap of rubbish) by a narrow passage. With the mould dug up from the pit, the so-called uttara-vedi (upper or north altar) is raised on the northern altar, either of the same dimensions as the pit (14 cubits square) or one third of the area of the northern altar, and so that the stake marks the middle of its east side. In the centre of this mound he makes a hollow (or ‘navel’), a span square ; and the whole mound is then bestrewed with fine gravel. The texts used while tracing the sides of the pit, thrice throwing the wooden sword within the marked-off space, and raising the uttara-vedi, are given V4g.S.V, 9-10. During the night the uttara-vedi remains covered with udumbara or plaksha branches or with sacrificial grass. Next morning the two fires for the newly-constructed fireplaces are taken from the Ahavaniya, either by dividing the latter into two equal parts, or by means of two bundles of firewood (threefold bound, see p. 389, note 1), lighted at it, and carried eastwards in a pan covered with sand or mould. While the fires, together with the lustral water and a spoonful of ghee, taken from the pot by five ladlings with the sruva, are taken eastward, the Hotr? thrice recites the verse ‘Pra devyam deva,’ &c.; and the Pratiprasthatr?' draws, with the wooden sword, a line from the Ahavaniya to the south-west corner (or ‘right hip’) of the northern altar, or to the uttara-vedi. The Adhvaryu, standing between the two altars, then besprinkles the uttara-vedi with water, while muttering the
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The Adhvaryu, standing between the two altars, then besprinkles the uttara-vedi with water, while muttering thep. 393 fires, is that thereby one frees the creatures from Varuza’s noose both ways,—on the one side (he frees) the upright, and on the other those looking to the ground: this is why there are two altars and two fires.
6. On the northern (uttara) altar he raises the uttara-vedi (upper or north altar), not on the southern one. Varuza, doubtless, is the nobility, and the Maruts are the people: he thus makes the nobility superior (uttara) to the people; and hence people here serve the Kshatriya, placed above them. This is why he raises the uttara-vedi on the northern, not on the southern altar.
7. In the first place there are those five oblations’, For by means of thosé five oblations Pragépati produced the creatures, with them he freed the creatures both ways from Varuza’s noose,—on the one side (he freed) the upright, and on the other those that tend to the ground: this is why there are those five oblations.
8. Then follows a cake on twelve potsherds for Indra and Agni. Indra and Agni indeed are the out-breathing and in-breathing: thus this is like texts Vag.S.V, 11; whereupon he pours out on it crosswise the spoonful of clarified butter, with the texts V, 12; and lays, with the mantras V, 13, three enclosing-sticks (paridhi) of pitadaru wood round the ‘navel’ (see I, 3, 4,2 seq.), and puts bdellium, fragrant reed-grass, and the front-hair of a ram on the ‘ navel’ as a foundation (sambhara, see II, 1, 1, 1 seq.) for the fire, which is then laid down thereon. On a hearth-mound (khara), a cubit square, formed on the southern altar, the Pratiprasthatr also lays down his fire, after performing the usual fivefold lustration (see p. 2). Thereupon the prazita-water is brought forward in the way set forth at I, 1,1, 12 seq. Katy. V, 3, 9-4, 21. For a different mode of transferring the fire to the special fire-places, see p. 396, note 1. 1 See II, 5, 1, 11, with note.
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doing a good turn to one who has done him a good turn; for it is owing to these two that his creatures! did not perish. Hence he now restores his creatures by means of the out-breathing and inbreathing, bestows out-breathing and in-breathing on them: this is why there is a cake on twelve potsherds for Indra and Agni.
9. On both (fires) there is an oblation of curds. It is on milk that the creatures subsist and by means of milk that they were preserved: hence it is with that by which they were preserved and whereon they subsist, that he delivers them both ways from Varuza’s noose,—on the one side (he delivers) the upright and on the other those looking to the ground. This is why there is an oblation of curds on both (fires).
This is why there is an oblation of curds on both (fires).
10. The northern one is offered to Varuza, since it was Varuza who seized his (Pragdpati’s) creatures: hence he thereby directly delivers them from Varuza’s noose. The southern one is offered to the Maruts. It is for the sake of diversity that it is. offered to the Maruts ; for a repetition he would undoubtedly commit, were he to offer both to Varuza. Moreover, it was from the south that the Maruts intended to slay his (Prag4pati’s) creatures, and with that share he propitiated them: for this reason the southern (oblation of curds) belongs to the Maruts.
11. Upon both (dishes of curds) he scatters kartra-fruits?; for with kartra-fruits Pragdpati
1 That is, his offspring and cattle.
* The fruit of Capparis Aphylla. According to Sayama, on Taitt. I, 8, 3, it is karfra-shoots—which he says resemble the Soma-creeper (somavalli)—that are so used; but he also mentions that some authorities take karira to mean the fruit. According to a sfitra he
Il KANDA, 5 ADHYAYA, 2 BRAHMANA, 16. 395 bestowed happiness (ka) on the creatures, and so does he (the sacrificer) thereby bestow happiness on the creatures.
12. Upon both of them he also scatters samtleaves; for with sami-leaves Pragdpati bestowed bliss (sam) on the creatures, and so does he now thereby bestow bliss on the creatures.
13- Then follows a cake on one potsherd for Ka (PragApati) ; for by that cake on one potsherd to Ka PragApati indeed bestowed happiness (ka) on the creatures, and so does he (the sacrificer) now bestow happiness on the creatures by that one-cup cake: this is why there is a cake on one potsherd for Ka.
14. And on the first day, after husking and slightly roasting barley on the DakshizAgni, they prepare therewith as many dishes of karambha!? as there are members of the (sacrificer’s) family, exceeded by one.
15. At the same time they also prepare a ram and a ewe; and if he be able to procure wool other than from edaka sheep, let him wash it and stick it on both the ram and the ewe; but should he not be able to procure wool other than from edaka sheep, tufts of kusa grass may also be (used).
16, The reason why there are a ram and a ewe is that the ram manifestly is Varuza’s victim, so that he thereby manifestly delivers the creatures from Varuna's noose. They are made of barley, because it was when they (the creatures) had eaten barley that Varuma seized them. A pair they form, so that he quotes, above a hundred sami-leaves and above a thousand kartfras should be strewn over the two dishes of curds. Cf. Taitt. Br. I, 6, 5,5-
1 A kind of porridge prepared with roasted barley, coarsely ground, and sour curds.
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delivers the creatures from Varuza’s noose through conjugal union.
17. The ewe he places on the southern, and the ram on the northern dish of curds; for in this way alone a proper union is effected, since the woman lies on the left (or north) side of the man.
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delivers the creatures from Varuza’s noose through conjugal union.
17. The ewe he places on the southern, and the ram on the northern dish of curds; for in this way alone a proper union is effected, since the woman lies on the left (or north) side of the man.
18. The Adhvaryu places all the (other) sacrificial dishes upon the northern altar; and the Pratiprasthatrz places on the southern altar that dish of curds (belonging to the Maruts).
19. Having thus placed the sacrificial dishes, he churns the fire; and having churned it and placed it on (the hearth)’, he offers thereon. The Adhvaryu in the first place says (to the Hotvz)?, ‘ Recite to the fire that is being kindled!’ Both (the Adhvaryu and the Pratiprasthatvz) then put firewood on (the fire) and both reserve one kindling-stick each ; and they both pour out the first libation (Agh4ra). Thereupon the Adhvaryu says, ‘Agntdh, trim the fire!’ Although the summons is given, the trimming does not take place (immediately)*.
20. Thereupon the Pratiprasthatz2 returns (to where the sacrificer’s wife is seated). When he is about to lead the wife away, he asks her, ‘ With whom holdest thou intercourse?’ Now when a woman who belongs to one (man) carries on intercourse with another, she undoubtedly commits (a sin) against Varuma. He therefore thus asks her, lest she should sacrifice with a secret pang in her mind; for when confessed the sin becomes less, since it becomes truth; this is why he thus asks her. And whatever (connection) she confesses? not, that indeed - will turn out injurious to her relatives.
* The author here apparently alludes to a different way of transferring the fire to the new fire-places from that detailed by Katyayana (see p. 392, note 1). The same mode seems to be referred to by the Paddhati on Katy. V, 4(p. 467). According to this mode (called samfropaza, or mounting of the fire), the old fires are ‘taken up’ by means of the two aravis being lighted, or rather heated, at them, and then ‘churned out’ and placed on the newlyprepared hearth-mounds.
* For the detailed course of procedure, see I, 3, 5, 1 seq.
8 Asamsrishfam eva bhavati sampreshitam. The K4nva recension reads, asamsrish/a evagnir bhavati sampreshita#. Cf. par. 30.
11 KANDA, 5 ADHYAYA, 2 BRAHMANA, 22. 397
21. He then makes her say the text (III, 44), ‘We invoke the Maruts, the voracious consumers of enemies, delighting in their porridge.’ This (verse) is (of like import) as the invitatory prayer: she therewith invites them to these dishes *.
22. Of these (dishes) there is one for each descendant; as many (children) as there are in the (sacrificer’s) family, so many (dishes) there are, exceeded by one. There being one for each descendant, he thereby delivers from Varuza’s noose one by one the children born to him; and there being an additional one, he thereby delivers from Varuza’s
There being one for each descendant, he thereby delivers from Varuza’s noose one by one the children born to him; and there being an additional one, he thereby delivers from Varuza’s
’ According to Katy. V, 5, 7-9, she is either to give the total number or the names of her lovers, or to hold up as many stalks of grass. [If she have none, she is to reply, ‘with no one else.’ Comm.]—‘ He makes the wife speak (confess): (thereby) he renders her pure, and then he leads her to penance. Were she not to reveal (the name of) a paramour she has, she would harm a dear relative. Let her declare “ N. N. is my paramour,” by thus declaring (any one) she causes him to be seized by Varua.’ Taitt. Br. I, 6, 5, 2.
® According to the Black Yagus, the Pratiprasth4tr: mutters this formula, while leading the mistress to the place of offering. The sacrificer then recites as the invitatory prayer the verse given in par. 28 (Vag. S. III, 46); while the offering-prayer (Vay. S. III, 45) and the text III, 47 (par. 29) are muttered by both the husband and wife. Taitt. I, 6, 5, 3 argues against the practice of the wife being made to pronounce the anuvaky4.
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noose those children of his that are as yet unborn: this is why there are (the same number of dishes) exceeded by one.
23. (In the form of) dishes they are, because it is from dishes that food is eaten; and of barley they are prepared, because it was when they (the creatures) had eaten the barley corn that Varuza seized them. From the winnowing basket she offers, because food is prepared by means of the winnowing basket. The wife offers (together with her husband): thus he delivers his offspring from Varuza’s noose through conjugal union.
24. She offers previously to the sacrifice, previously to the oblations, since the people do not eat offerings, and the Maruts are the people. Now when Prag&pati’s creatures, being seized by Varuza, became rent all over, and sat and lay them down, breathing in and breathing out, then the Maruts destroyed their sin; and so do the Maruts now destroy the sin of his (the sacrificer’s) offspring. This is why she offers previously to the sacrifice, previously to the oblations.
25. He’ offers in the southern fire, with the text (III, 45), ‘Whatever (sin we have committed) in the village and forest,’—for both in the village and in the forest sin is committed ;—‘ whatever in society and in our own self,—by ‘whatever (we have committed) in society, he means to say ‘against man;’ and by ‘whatever in our own self’ (indriya), he means to say ‘against the gods ;’—‘ whatever sin
1 According to Katy. V, 5,11, either the mistress alone offers, or she together with her husband. In the latter case, the offeringformula (as well as the dedicatory formula, ‘This to the Maruts’) is pronounced by both.
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V, 5,11, either the mistress alone offers, or she together with her husband. In the latter case, the offeringformula (as well as the dedicatory formula, ‘This to the Maruts’) is pronounced by both.
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we have here committed, that we expiate by offering, Svaha !’—whereby he says ‘ whatsoever sin we have committed, from all that we rid ourselves.’
26. Thereupon he mutters the (verse) addressed to Indra and referring to the Maruts—Now when the Maruts destroyed the sin of PragApati’s creatures, he thought within himself, ‘I hope they will not destroy my creatures.’
27. He muttered that (verse) addressed to Indra and referring to the Maruts. Indra indeed is the nobility, and the Maruts are the people; and the nobility are the controllers of the people: ‘They shall be controlled, he thought; and therefore (that verse, Vag. S. III, 46) is addressed to Indra.
28. ‘Let there not, O Indra, be (fight) for us here in battles with the gods, since there is a share for thee in the sacrifice, O fiery one!—for thee, the mighty showerer of gifts, whose Maruts the song of the offerer stream-like celebrates.’
29. He then makes her say the text (Vag. S. ITI, 47), ‘The men skilled in the work have done the work, —those skilled in the work have indeed done the work ;—‘ with pleasing song;—for with song they have done it. ‘Having done the work for the gods ;’—for the gods indeed they have done the work ;—‘ go home, ye companions !’—they are now together with her while she is led thither from another place: hence she says, ‘ye companions’ (sa#4bhd, ‘ being together’). ‘Go home,’ she says, because that wife doubtless is the hind part of the sacrifice, and he has just now made her take her seat to the east of the sacrifice. ‘Home’ doubtless means the house, and the house is a resting-place: hence he thereby makes her rest in that resting-place, the house.
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30. Having led her back (to her seat) the Pratiprasthatvz returns (to his place by the side of the southern altar). They now trim the fire. When the fire has been trimmed, both (the Adhvaryu and Pratiprasth4tvz) make the second libation (of butter). Thereupon the Adhvaryu, having called (on the Agntdhra) for the ‘Srausha¢, chooses the Hotr#. The chosen Hotvz then seats himself on the Hotr2’s seat beside the northern altar; and having seated himself, he urges (the Adhvaryu and Pratiprasthatv7) to proceed. Being thus urged to proceed, they both take up the spoons and step across (to the south side of the fires). After stepping across and calling for the ‘Srausha¢,’ the Adhvaryu says (to the Hotrz), ‘Pronounce the offering-prayer on the kindling-sticks!’ and ‘Pronounce the offeringprayer!’ at each (subsequent fore-offering). Pouring (the butter in the spoons) together (into the guhf) at the fourth?, they both proceed with the nine fore-offerings®.
31. Thereupon the Adhvaryu says (to the Hotz),
Pouring (the butter in the spoons) together (into the guhf) at the fourth?, they both proceed with the nine fore-offerings®.
31. Thereupon the Adhvaryu says (to the Hotz),
1 The Kanva text has more correctly, ‘He trims both fires;’ since it is the Agntdhra who has to trim both the northern and southern fires. See par. rg.
2 The recipients of the first four fore-offerings are the same as at the normal haviryagiia (cf. p. 146 note), viz. 1. the kindling-sticks (samidhs); 2. TanQnap4at (or Nardsamsa); 3. the Ids; 4. the Barhis. The remaining ones are—g. the doors (of heaven); 6. dawn and night; 7. the two divine Hotris; 8. the three goddesses (Sarasvati, Ida, and Bharati); 9. all the deities to whom offering is made during the sacrifice (see I, 5, 3, 22 seq.). The objects of the first eight offerings are identical with those of the first eight verses of the Apri hymns.
5 Or, ‘at every fourth (fore-offering)?’ According to the Paddhati on Katy. V, 5, the butter is poured together at the fourth and seventh prayagas. See also I, 5, 3, 16.
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‘Pronounce the invitatory prayer to Agni!’ referring to Agni’s butter-portion'. Both (the Adhvaryu and Pratiprasthatvz) having taken four ‘cuttings’ of butter, they step across (to the north side of their respective fires). Having stepped across and called for the ‘Sraushaé,’ the Adhvaryu says (to the Hotz), ‘ Pronounce the offering-formula to Agni!’ After the ‘Vasha¢’ has been uttered, they both pour out the oblation.
32. The Adhvaryu then says, ‘Pronounce (the invitatory prayer) to Soma!’ referring to Soma’s butter-portion. Both having taken four cuttings of butter, they step across. Having stepped across and called for the ‘Srausha¢,’ the Adhvaryu says (to the Hotvz), ‘Pronounce the offering-prayer to Soma!’ After the ‘Vasha?’ has been uttered, they both pour out the oblation.
33. Thus whatever has to be done by speech, that the Adhvaryu does, and not the Pratiprasthat7z. Now as to why the Adhvaryu alone calls for the ‘ Sraushaz.’ Here indeed when the ‘ Vashaz’ is pronounced,—
34. The PratiprasthAtzz is merely the imitator of what is done (by the Adhvaryu). For Varuza is the nobility, and the Maruts are the people: hence he thereby makes the people the imitators, the followers of the nobility. But were the Pratiprasthaty7 also to call for the ‘SraushaZ, he would doubtless make the people equal in power to the nobility: for this reason the Pratiprasthatz? does not call for the ‘ Sraushaz.’
35. The PratiprasthAtz sits down, after taking the two offering-spoons in his hand. The Adhvaryu then
? See I, 6, 1, 20 seq.
(12] pdp. 402 proceeds with those oblations,—viz. Agni’s cake on eight potsherds, Soma’s pap, Savitvz’s cake on twelve or eight potsherds, Sarasvati’s pap, Pdishan’s pap, and Indra and Agni’s cake on twelve potsherds.
The Adhvaryu then
? See I, 6, 1, 20 seq.
(12] pdp. 402 proceeds with those oblations,—viz. Agni’s cake on eight potsherds, Soma’s pap, Savitvz’s cake on twelve or eight potsherds, Sarasvati’s pap, Pdishan’s pap, and Indra and Agni’s cake on twelve potsherds.
36. Thereupon, being about to proceed with those two oblations of curds, (the Adhvaryu and Pratiprasthétsz) exchange (the ram and ewe): the ram which was on the Maruts’ (dish of curds) he (the Adhvaryu) places on that of Varuza; and the ewe which was on Varuma’s (dish of curds) he (the Pratiprasthatv2) places on that of the Maruts. Now the reason why they make this exchange, is this,— Varuna is the nobility, and the male represents energy: hence they thereby bestow energy on the nobility. The female, on the other hand, is without energy ; and the Maruts are the people: hence they thereby cause the people to be without energy. This is why they make this exchange.
37. The Adhvaryu now says (to the Hotvr), ‘ Pronounce the invitatory prayer to Varuzal’ He then pours an ‘under-layer’ of butter (into the guhf), takes two cuttings from Varuma’s curds, and with either of the two cuttings puts the ram (in the spoon). He then pours butter thereon, replenishes (the place whence) the two cuttings (have been made), and steps across (to the south side of the fire). After stepping across and calling for the ‘ Srausha/,’ he says (to the Hotvz), ‘Pronounce the offering-prayer to Varuza!’ and, on the ‘ Vasha?’ being uttered, he pours out the oblation.
38. Thereupon the Adhvaryu takes both spoons in his left hand; and taking hold of the Pratiprasthatvz’s garment, says (to the Hotvz), ‘ Pronounce the invitatory prayer to the Maruts!’ The
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Pratiprasth4ty2 then makes an ‘under-layer’ of butter (in his guhd), and two cuttings from the curds of the Maruts, and with either of the two cuttings puts the ewe (in the spoon) He then pours butter thereon, replenishes (the place of) the two cuttings, and steps across (to the south of the fire). The Adhvaryu, having called for the ‘SraushaZ,’ says (to the Hotvz), ‘Pronounce the offering-prayer to the Maruts!’ and on the ‘ Vasha?’ being uttered, (the Pratiprasthat7z) he pours out the oblation.
39. The Adhvaryu then proceeds with the cake on eleven potsherds for Ka; and having made that offering, he says, ‘Pronounce the invitatory prayer to Agni Svishéakvzt (“the maker of good offering”)!’ The Adhvaryu then takes cuttings from all (his) oblations, one from each; and the Pratiprasthatr2 also takes one cutting from that oblation of curds (to the Maruts). They then pour twice butter upon (the portions), and step across (to the south side of the fires). On stepping across and calling for the ‘SraushaZ,’ the Adhvaryu says, ‘ Pronounce the offering-prayer to Agni Svish¢fakvzt; and after the (concluding) ‘ VashaZ,’ they both pour out the oblation.
They then pour twice butter upon (the portions), and step across (to the south side of the fires). On stepping across and calling for the ‘SraushaZ,’ the Adhvaryu says, ‘ Pronounce the offering-prayer to Agni Svish¢fakvzt; and after the (concluding) ‘ VashaZ,’ they both pour out the oblation.
40. The Adhvaryu now cuts off the fore-portion. Having then cut off the 1¢4 piece by piece, he hands it to the Pratiprasthatez; and the Pratiprasthatez puts thereon two cuttings from the Maruts’ curds. He (the Adhvaryu) then pours twice butter thereon. After invoking (the Id4), they cleanse themselves’.
41. Thereupon the Adhvaryu says, ‘O Brahman, shall I step forward?’ Having put on the (remain- _ ing) kindling-stick 2, he says, ‘Agntdh, trim the fire!’
? See I, 8, 1, 18-43. ® See II, 5, 2, 19, and I, 8, 2, 3. pd 2
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He, the Adhvaryu, then pours the clotted butter? (in the przshad4gya-upabhvzt) into the two spoons (the guhd and upabhvzt); and the Pratiprasthat-z also, if he have any clotted butter, divides it into two parts and pours it (into the two spoons); but if there is no clotted butter, he divides the butter in the upabhvzt in two parts and pours them out separately. Then both step across (to the south side of the fires). The Adhvaryu, having stepped across and called for the ‘Srausha/,’ says (to the Hotrz), ‘Pronounce the offering-formula to the gods!’ and, ‘ Pronounce the offering-formula !’ at each (subsequent after-offering). Thus they both perform the nine after-offerings*, pouring together (the butter from the spoons) at the (or at every) fourth afteroffering. The reason why there are nine foreofferings and nine after-offerings, is that he thereby delivers the creatures both times from Varuza’s noose,—by the former (he delivers) the upright and by the latter those looking to the ground: for this reason there are nine fore-offerings and nine afterofferings.
42. They both then separate the spoons’, after laying them (on the altars). Having separated the spoons, and anointed the enclosing-sticks ; and having thereupon taken hold of the (middle) enclosing-
1 Prishad-agya (lit. mottled butter) is clarified butter mixed with sour milk.
* The recipients of the nine after-offerings are as follows: 1. The divine Barhis; 2. the divine doors; 3. the divine dawn and night; 4. the two divine benefactresses (gosh/ri); 5. the two goddesses of potent sacrifice (Argahuti); 6. the two divine Hotrzs; 7. the three goddesses; 8. the divine Nardsamsa; 9. the divine Agni Svishfakrit. Cf. p. 400, note 2.
5 See I, 8, 3, 1 seq.
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the two divine benefactresses (gosh/ri); 5. the two goddesses of potent sacrifice (Argahuti); 6. the two divine Hotrzs; 7. the three goddesses; 8. the divine Nardsamsa; 9. the divine Agni Svishfakrit. Cf. p. 400, note 2.
5 See I, 8, 3, 1 seq.
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stick, and called for the (Agntdhra’s) ‘Srausha¢, the Adhvaryu thus addresses (the Hotrz)',‘The divine Hotzzs are summoned for the proclamation of success; the human is called upon for the song of praise!’ The Hotr? then intones the song of praise (stktav4ka). Thereupon both seize their prastarabunches and throw them (into the fires); both take a single straw each therefrom and remain sitting by (the fires); when the Hotz recites the song of praise,—
43. The Agntdhra says, ‘Throw after!’ Both (the Adhvaryu and Pratiprasthatvz) throw (the stalk) after (the prastara) ; and both touch themselves.
44. He (the Agntdhra) then says’, ‘ Discourse (with me)!’ [The Adhvaryu asks,] ‘Has he gone (to the gods), Agnidh?’—‘He has gone!’—‘ Bid (the gods) hear!’—‘ Yea, may (one) hear!’—‘ Goodspeed to the divine Hotvzs! Success to the human!’ —The Adhvaryu also (afterwards)® says (to the Hotvz), ‘Pronounce the “ All-hail and blessing!’ They both throw the enclosing-sticks (into the fire) ; and after taking up the spoons together, they both place them on the wooden sword‘.
45. Thereupon the Adhvaryu returns (to the G4rhapatya fire) and performs the Patntsamyagas®. The Pratiprasthatvz, in the meantime,
1 See I, 8, 3, 10 seq. 2 See I, 8, 3, 20 seq.
® In thus briefly recapitulating the chief points of the course of sacrificial performance, the author’s object is merely to assign to each officiating priest—especially to the Adhvaryu and his assistant, the Pratiprasthatr?— his special share of business. In the actual performance, the pronunciation of the formula of ‘ All-hail and blessing’ (see I, 9, 1, 26), of course, comes after the throwing of the enclosing-sticks into the fire (see I, 8, 3, 22).
* See I, 8, 3, 26. 5 See I, 9, 2,1.
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remains waiting. After performing the Patntsasyagas, the Adhvaryu steps up (to the northern fire).
46. He (the Adhvaryu) performs the three Samishfayagus (with the respective texts)!; the Pratiprasthatrz takes up his spoon (and performs those oblations) silently—The same garments, worn by the sacrificer and his wife at the Vaisvadeva, should be put on also on this occasion. They now take (the havis) mixed with the burnt scrapings of the Varuza curds, and betake themselves to (the place of) the expiatory bath (avabhrvztha). This (ablution) stands in relation to Varuma, (being performed) with a view to deliverance from Varuza’s power. No SAmanhymn is sung on this occasion, for at this (sacrifice) nothing whatever is performed with a Sdman-hymn. Having silently walked thither and entered (the water), he (the Adhvaryu) immerses (the vessel containing the scrapings).
No SAmanhymn is sung on this occasion, for at this (sacrifice) nothing whatever is performed with a Sdman-hymn. Having silently walked thither and entered (the water), he (the Adhvaryu) immerses (the vessel containing the scrapings).
47. With the text (V4g. S. III, 48), ‘O laving bath, laving thou glidest along: with the help of the gods may I wipe out the sin committed against the gods, and with the help of mortals the sin committed against mortals! Preserve me, O God, from injury from the fiercely-howling (demon)!’ Those (garments worn while bathing)? he may give
1 See p. 390, note 3.
? Katy. V, 5, 30-33, and the scholiasts supply the following particulars: The sacrificer and his wife, accompanied by the priests, are to repair to some quiet part of flowing water. The Adhvaryu then takes the sacrificer by the arm and makes him enter the water. Thereupon he himself enters, strews sacrificial grass on the water, puts a stick on it, and thereon offers a spoonful of butter to Agni. Then follow six oblations, viz. four fore-offerings, performed in the usual way (the one to the Barhis being omitted) ;
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to whichever (priest) he chooses, since they are not the garments of an initiated person. Even asa snake casts its skin, so does he cast away all his sin.
48. Thereupon they shave (the sacrificer’s) hair and beard; and take up the two fires!,—for only after changing his place (to the ordinary sacrificial ground) he performs that (other) sacrifice *, since it is not proper that he should perform the Agnihotra on the uttaravedi: for this reason he changes his place. Having gone to the house? and ‘churned out’ the fires, he performs the full-moon offering. These seasonal offerings doubtless are detached sacrifices; whereas the full-moon offering is a regular, established sacrifice: hence he finally establishes himself by means of that regular sacrifice ; and therefore he changes his place (to the ordinary sacrificial ground).
an oblation of butter to Varu#a, and another of the scrapings of curds to Agni and Varuma. Other authorities offer ten oblations instead of six, viz. four fore-offerings, two ‘ butter-portions’ to Agni and Soma, the two oblations to Varuxa and Agni-Varuna, and two after-offerings. The Adhvaryu then immerses the butter-pot, with the text Vag. S. III, 48. Thereupon the sacrificer and his wife bathe without diving, but wash each other’s back. They then come out of the water and put on fresh clothes.
1 Viz. by lighting (or heating) at them two arawis or churningsticks, by means of which the fires are transferred to the old hearths. According to the Paddhati, the remaining ceremonies of the ish, from the offering of the Barhis (see I, 9, 2, 29) to the end, are performed previously to the lifting of the fires.
According to the Paddhati, the remaining ceremonies of the ish, from the offering of the Barhis (see I, 9, 2, 29) to the end, are performed previously to the lifting of the fires.
2 Viz. the full-moon sacrifice, see II, 6, 2, 19, where, however, agnau instead of agnf. The construction here is quite irregular. The Kanva text has: kesasmasrfiiptvagni samarohayata udavasdya
hy etena yagate. 8 That is, to the ordinary sacrificial ground.
p. 408
Tuirp BRAHMANA. C. Tue SAxamepHa OFFERINGS’.
1. Verily, by means of the Varuzapragh4s4h Pragépati delivered the creatures from Varuma’s noose; and those creatures of his were born without disease and blemish. Now with these Sakamedha offerings,—therewith indeed the gods slew Vrztra, therewith they gained that supreme authority which they now wield; and so does he now therewith slay his wicked, spiteful enemy and gain the victory: this is why he performs these offerings in the fourth month (after the Varuzapragh4saz). He performs them on two successive days.
2. On the first day he offers a cake on eight potsherds to Agni Anikavat*% For it was afterp. 409 shaping Agni into a sharp point', that the gods rushed forward, intent on slaying Vrztra; and that sharp point, Agni, swerved not. And so does he (the Sacrificer) now rush forward, after shaping Agni into a sharp point, intent on slaying his wicked, spiteful enemy ; and that sharp point, Agni, swerves not: this is why he sacrifices to Agni Antkavat.
1 The performance of the Sakamedha offerings requires two days. In the first place—after the Ahavantya has been ‘taken out’ from the Garhapatya—both fires are taken up by means of (or ‘made to mount’) the two kindling-sticks, and transferred (by ‘churning out’) to another altar (the uttaravedi), On the first day oblations are then made to Agni Anfkavat, the Marutah Santapan4é and the:Maruto Grthamedhina&, these being completed on the next morning by a Darvihoma to Indra, and an oblation of cake to the MarutaA# Kridina’. Then follows the Mahahavis, consisting—besides the five constant oblations—of oblations to Indra-Agni, Mahendra, and Visvakarman. In the afternoon takes place the Mahapitrzyagsia, or (Great) sacrifice to the Manes (performed on a special altar and fire-place, south of the DakshizAgni); which is succeeded by the Traiyambakahoma, or offering to Rudra Tryambaka, performed on a cross-way somewhere north of the sacrificial ground.
* That is, Agni, the ‘sharp-pointed’ or ‘ sharp-edged ;’ an epithet apparently referring to the pointed flames or tongues of Agni. The St. Petersburg Dict. takes it to mean ‘Agni, possessed of a face.’ Perhaps it may mean, ‘Agni, constituting the front or van of the army.’ In Sat. Br. III, 4, 4, 14, Agni is likened to the point (anika) of the thunderbolt, Soma to its shaft (salya), and Vishau
And so does he (the Sacrificer) now rush forward, after shaping Agni into a sharp point, intent on slaying his wicked, spiteful enemy ; and that sharp point, Agni, swerves not: this is why he sacrifices to Agni Antkavat.
3. Thereupon, at midday, he offers a potful of boiled grain (Aaru) to the Maruts, the Scorchers (Santapan4Z), for at midday indeed the scorching winds scorched Vv7tra; and thus scorched he lay panting and gasping, being rent all over. And so do the scorching winds scorch his (the Sacrificer’s) wicked, spiteful enemy: hence (he sacrifices) to the Maruts, the Scorchers.
4. Thereupon, (in the evening, he offers a potful of boiled grain) to the Maruts, the Householders (G7zhamedhina). That pap he cooks after driving to the part where the point is fixed on the shaft (kulmala). Compare the corresponding passage in Taitt. Br. I, 6, 6: ‘The gods and Asuras were contending. Agni spake, “My body is anikavat (possessed of an army, acc. to Sayama): satisfy it and you will overcome the Asuras!” The gods prepared a cake on eight potsherds for Agni Anikavat. Agni Anikavat, being pleased with his share, produced for himself four anikas; and thereby the gods prevailed and the Asuras were defeated. . . . Now Agni Anikavat is yonder sun: his rays are the anikas.’ Here antka would rather seem to mean either ‘dart’ or ‘face.’ [In Taitt. Br. I, 6, 2, 5, in the battle between the gods and Asuras, Agni is represented as the mukham of the gods, which Sayama takes to mean the ‘van-guard’ or ‘the champion’ of the gods. Compare also Sat. Br. IT, 6, 4,2; XI, 5,2, 4.] Acc. to the Black Yagus, the cake to Agni Anfkavat is to be prepared (or offered) simultaneously (sdkam) with the rising of the sun; whence is probably derived the term ‘ Sakam-edha.’
1 I. e. into a sharp-pointed weapon ; or, perhaps, ‘after appointing Agni their leader.’ Cf. p. 449 note; and Sat. Br. V, 3, 1, 1.
p. 410
away the calves (from the cows) with the (paldsa-) branch, and having (all the cows) milked into the pot containing the strainers. Now, whenever (in preparing the pap) they use (whole) rice-grains, then that is a aru: this nourishment! the gods took when they were about to slay Vztra on the morrow; and so does he (the Sacrificer) now take that nourishment, being about to slay his wicked, spiteful enemy. The reason, then, why it is milk-pap, is that milk is nourishment, and rice-grains are nourishment, and that he thus puts into him (4tman) that twofold nourishment. For this reason it is a rice-pap (prepared) with milk.
5. The practice, in regard to this (pap, is as follows). The same altar covered (with sacrificial grass) which served for the (oblation to) the Maruts, the Scorchers, is (now used)*, Near this covered altar they lay down the enclosing-sticks and pieces of wood. Having had (the cows) milked in the same way (as before), he (the Adhvaryu) cooks the pap; and having cooked it and basted it with butter, he removes it from the fire.
Having had (the cows) milked in the same way (as before), he (the Adhvaryu) cooks the pap; and having cooked it and basted it with butter, he removes it from the fire.
6. They then rinse either two plates or two dishes, and put that (pap) thereon in two equal
! That is, strengthening food. Instead of medhas, the Kanva recension has throughout medham (as once in our text).
2 At the preceding offering, that to the Maruta# Santapan44, the ishA is either to be interrupted at the end of the Samish/ayagus (see I, 9, 2, 25-28), or only the offering of the Barhis (I, 9, 2, 29- 31) is to be omitted. The concluding ceremonies are to be performed either on the same day, after the offering to the Maruto Grzhamedhina4—which itself concludes with the Ida, and (acc. to Taitt. Br. I, 6, 6, 6) has neither fore-offerings nor after-offerings— or the following morning after the Darvihoma (see par.17). Katy.
V, 6, 3-5; 32-33.
11 KANDA, 5 ADHYAYA, 3 BRAHMANA, 9- 4It parts. Having then made a hollow in each (pap), he (the Adhvaryu) pours clarified butter therein, and wipes both the dipping-spoon and the offeringspoon. Thereupon he takes the two dishes of pap, and walks up (to the altar); and again, he takes the dipping and offering spoons, and walks up; and having touched’ the covered altar, and laid the enclosing-sticks round (the fire)’, he puts on as many pieces of firewood as he thinks fit. He then deposits those two dishes of pap, and the dipping and offering spoons, in their places (outside the altar). The Hotvz sits down on the Hotz2’s seat. Taking the dipping and offering spoons, he(the Adhvaryu)says,—
7. ‘Pronounce the invitatory prayer to Agni!’ with reference to Agni’s butter-portion. He then takes four ‘cuttings’ of butter from the hollow of the southern pap, and steps over (to the south side of the fire). Having stepped over, and called for the (Agnidhra’s) ‘ Srausha/,’ he says (to the Hotz), ‘ Pronounce the offering-prayer to Agni!’ and pours out the oblation, as soon as the Vasha¢ has been uttered.
8. He then says, ‘ Pronounce the invitatory prayer to Soma!’ with reference to Soma’s butter-portion. He then takes four cuttings of butter from the hollow of the northern pap, and steps over. Having stepped over and called for the ‘ Srausha¢,’ he says, ‘ Pronounce the offering-prayer to Soma!’ and pours out the oblation, as soon as the Vashaé has been uttered.
g. He then says, ‘ Pronounce the invitatory prayer
1 According to Katy. V, 6,14, he is to do so either silently, or with the text (V4g. 5S. II, 2) used in spreading the sacrificial grass on the altar. See I, 3, 3, 11. :
? See I, 3, 3,133 3, 4.1 Seq.
p. 412
g. He then says, ‘ Pronounce the invitatory prayer
1 According to Katy. V, 6,14, he is to do so either silently, or with the text (V4g. 5S. II, 2) used in spreading the sacrificial grass on the altar. See I, 3, 3, 11. :
? See I, 3, 3,133 3, 4.1 Seq.
p. 412
to the Maruts, the Householders!’ He makes an ‘under-layer’ of butter (in the offering-spoon) from the hollow of the southern pap, takes two cuttings from the latter, pours some butter thereon, and steps across. Having stepped across and called for the ‘ SraushaZ,’ he says, ‘Pronounce the offering-prayer to the Maruts, the Householders!’ and pours out the oblation as soon as the Vasha/¢ has been uttered.
10. He then says, ‘ Pronounce the invitatory prayer to Agni Svishéakrzt!!’ He makes an under-layer of butter from the hollow of the northern pap, takes two cuttings from the latter, pours some butter thereon, and steps across. Having stepped across and called for the ‘ Srausha¢,’ he says, ‘ Pronounce the offeringprayer to Agni Svish¢akrzt!’ and pours out the oblation as soon as the Vashaf has been uttered. Thereupon he cuts off the Id4?, but no fore-portion*. Having invoked (the Id4), they cleanse themselves. This is one mode of performance.
11. Then there is this other. The same altar covered (with sacrificial grass) which has served for the Maruts, the Scorchers, is (used now). Near this covered altar they lay down the enclosing-sticks and pieces of firewood; and having had (the cows) milked in the same way (as before) he cooks the ricepap. The butter he puts on so as to be no mere accessory*. Having cooked (the pap) and basted
1 See I, 7, 3,1 seq. 2 See I, 8, 1, 1 seq.
5 See I, 7, 4, 6 seq.
“ Ned eva prativesam 4gyam adhisrayati. There seems to be some mistake here. The commentary on Katy. V, 6, 6 has ‘tad eva’ instead of ‘ned eva.’ Sayama says that the butter is put on the DakshizAgni; but according to KAty. V, 6, 24, it is put on the fire together with the pap. The Kamva text has, abhyardha agyamp. 413 it, and removed it (from the fire), he anoints it. He then removes the butter in the pot (from the fire), and wipes the dipping and offering spoons. Thereupon, taking the dish with the pap, he walks up (to the altar); and again, taking the butter in the pot, he walks up; and again, taking the dipping and offering spoons, he walks up (to the altar). He then touches that covered altar, lays the enclosing-sticks round (the Ahavantya fire), and puts on as many pieces of wood as he thinks fit. He then deposits successively ! (in their respective places) the dish with the pap, the pot with butter, and the dipping and offering spoons. The Hotvz sits down in the Hotrz’s seat. Taking the dipping and offering spoons, he (the Adhvaryu) says,—
He then deposits successively ! (in their respective places) the dish with the pap, the pot with butter, and the dipping and offering spoons. The Hotvz sits down in the Hotrz’s seat. Taking the dipping and offering spoons, he (the Adhvaryu) says,—
12. ‘Pronounce the invitatory prayer to Agni!’ with a view to (offering) Agni’s butter-portion. He then takes four ‘cuttings’ of butter from the pot and steps across (to the offering-place on the south side of the fire). Having stepped across and called for the (Agnidhra’s) Srausha/, he says (to the Hotr), ‘Pronounce the offering-prayer to Agni!’ and pours out the oblation, as soon as the Vasha/ has been uttered.
13. He then says, ‘Pronounce the invitatory prayer to Soma!’ with a view to Soma’s butterportion. He then takes four cuttings of butter from the pot, and steps across. Having stepped sthflydm adhisrayati, ‘he puts on the butter in the pot on the near side.’
1 In the original this is expressed by repetition of the verb, as was the case in the last sentence but one, where the original construction is retained. The KAzva text has merely, ‘Having taken (the pap) with the dish, he hastes up (udadravati).’
p. 414
across, and called for the Sraushaé, he says, ‘ Pronounce the offering-formula to Soma!’ and pours out the oblation, as soon as the Vasha¢ has been uttered.
14. Thereupon he says, ‘Pronounce the invitatory prayer to the Maruts, the Householders!’ He then makes an ‘under-layer’ of butter (in the guhd), takes two cuttings from that pap, pours some butter thereon, re-anoints (replenishes with butter the parts of the sacrificial dish from which he has made)? the two cuttings, and steps across (to the offering-place). Having stepped across and called for the Srausha/, he says, ‘ Pronounce the offering-prayer to the Maruts, the Householders!’ and pours out the oblation, as soon as the Vasha¢ has been uttered.
15. Thereupon he says, ‘Pronounce the invitatory prayer to Agni Svish¢akv7t!’ He then makes an under-layer of butter, takes one cutting from the pap, pours twice butter thereon, without, however, re-anointing the (place of the) cutting; and steps across. Having stepped across, and called for the Srausha¢, he says, ‘ Pronounce the offering-prayer to Agni Svishéakvzt!’ and pours out the oblation, as soon as the Vasha¢ has been uttered.
16. He then cuts off the Id4, but no fore-portion. Having invoked (the Id4), they (the priests) eat it. As many members of (the sacrificer’s) household as are entitled to partake of the remains of sacrificial
16. He then cuts off the Id4, but no fore-portion. Having invoked (the Id4), they (the priests) eat it. As many members of (the sacrificer’s) household as are entitled to partake of the remains of sacrificial
* «Pratyanakti’ is probably the same as ‘ pratyabhigh4rayati,’ generally applied to the basting of the avaddna-sth4na, or that part of the havis from whence the cuttings have been made (K&ty. I,9, 11; the ‘ replenishing’ of the havis in Sat. Br. I, 7, 3, 6 refers to the same thing). See, however, K4ty. V, 6, 22, where it is ruled that no pratyabhigh4rana is to take place at the present sacrifice, The Kaava MS., on the other hand, reads, ‘he does not re-anoint the two cuttings.’ Perhaps he is to anoint separately the two cut-off pieces.
Il KANDA, 5 ADHYAYA, 3 BRAHMANA, 17. 415 food! may eat (of the pap); or the officiating priests may eat it; or, if there be abundant pap, other Brahmans also may eat of it. The pot having then been covered, before it is quite emptied, they put it away in a safe place, for the ‘full-spoon ceremony.’ Thereupon they let the calves together with their mothers; and thus the cattle take that nourishment. That night he performs the Agnihotra with ricegruel. In the morning they milk a cow, which suckles an adopted calf?, for the purpose of the offering to the fathers.
17. Thereupon, in the morning, either after or before the performance of the Agnihotra—whichever he pleases—he cuts out (the remaining rice-pap) with the darvi-spoon® from the unemptied pot, with the text (V4g. S. III, 49), ‘ Full, O spoon, fly away, well filled fly back to us!
1 That is, those who have been invested with the sacrificial cord. According to Taitt. Br. I, 6, 7,1 the mistress of the house is not to eat of it, but an additional (prativesa) pap is to be cooked specially for her on the Dakshiza fire.
* «In the morning they tie up the (adopted) calf of a nivany& (cow suckling a strange calf),’ KAzva text.
8 The Darvi-homa, or oblation of a darvi-spoonful of boiled rice to Indra, the associate of the Maruts, may be considered as part of the Grizhamedhty4 ishfi, being, as it were, an offering of remains (or scrapings, nishk4sa, Taitt. Br. I, 6, 7, 3); cf. Katy. V, 6, 33. Like all Guhoti-offerings, the darvi-homa is performed by the Adhvaryu while seated on the north side of the fire. According to Taitt. Br. I, 6, 7, 3, it is to be offered in the G&rhapatya, but according to K4ty.V, 6, 38 (comm.) in the Ahavanfya. If the concluding ceremonies of the Santapanty4 ishf (from the offering of the Barhis) have not already been performed on the previous night, they have to be performed after the conclusion of the darvihoma. If, however, only the offering of the Barhis was then omitted, the darvi-homa, if performed before the Agnihotra, is followed immediately by that oblation.
p. 416
If, however, only the offering of the Barhis was then omitted, the darvi-homa, if performed before the Agnihotra, is followed immediately by that oblation.
p. 416
O thou (Indra), of a hundredfold powers, let us two barter food and drink, like wares!’ In like manner as an invitatory prayer (is used at offerings) so does he by this (verse) invite him (Indra) to that share.
18. Let him then tell (the Sacrificer) to make a bull roar. ‘If it roars,’ say some, ‘then that (sound) is the Vasha¢; let him offer after that Vasha¢.’ And in this way indeed he calls Indra in his own form to the slaying of Vvztra?; for the bull is indeed Indra’s form: hence he thereby calls Indra in his own form to the slaying of Vritra. If it roars, then one may know that Indra has come to his sacrifice, that his sacrifice is with Indra. And should it not roar, let the priest, seated on the south side (viz. the Brahman), say, ‘ Sacrifice !’—this, indeed, is Indra’s voice.
19. He offers with the text (V4g. S. III, 50), ‘Give unto me, (and) I give unto thee. Bestow (gifts) on me, (and) I bestow on thee?! And mayest thou give me guerdon, (and) I will give thee guerdon! Svaha!’
20. He then offers a cake on seven potsherds to the sportive (Kridina%) Maruts. For when Indra went forward in order to slay Vvtra, the sportive Maruts were sporting around him singing his praises; and even so do they sport around this (Sacrificer), singing his praises, now that he is about to slay his wicked, spiteful enemy: this
1 On the symbolic connection of the seasonal offerings, especially the Sékamedh4/, with the slaying of Vritra, the evil spirit of drought, see II, 6, 4, 1.
® According to Mahidhara, this first line is spoken by Indra to his worshipper ; the second line containing the latter’s reply.
It KANDA, 5 ADHYAYA, 4 BRAHMANA, 2. 417 is why (he sacrifices) to the sportive Maruts '. Thereupon (follows the performance) of the Great Oblation (Mah4-havis): this (performance) is in accordance with that of the great (seasonable) oblation *.
Fourtu BRAHMANA.
1. Verily, by means of the Great Oblation the gods slew Vrztra*; by means of it they gained that supreme authority which they now wield; and so does he (the Sacrificer) thereby now slay his wicked, spiteful enemy, and gain the victory: this is why he performs this sacrifice.
2. The mode of its performance (is as follows) : They raise an uttara-vedi*; they use clotted butter ®; and they churn the fire. There are nine
? Comp. Taitt. Br. I, 6, 7,4: When Indra had slain Vritra (with the thunderbolt) he went to the farthest distances, thinking that he had missed (his aim). He said, ‘ Who will know this’ [viz. whether Vritra is really dead or not, comm.]? The Maruts said, ‘ We will choose a boon, then we will know (find it out): let the first oblation be prepared for us! They sported (danced about) on him (Vritra, and thereby found out that he was dead).
He said, ‘ Who will know this’ [viz. whether Vritra is really dead or not, comm.]? The Maruts said, ‘ We will choose a boon, then we will know (find it out): let the first oblation be prepared for us! They sported (danced about) on him (Vritra, and thereby found out that he was dead).
* That is to say, the Mah4-havis, or Great Oblation, though apparently only an integral part of the SAkamedhéaj, is in reality its chief ceremony, and may therefore be considered as being itself on a par with the other seasonal offerings; hence it requires the five oblations common to all the KaturmAsyas; see II, 5, 1, 8-11. The Black Yagus it seems does not use the term Mah4-havis, but assigns more importance to the Mahi-pitr:yagvia (see II, 6, 1, 1 seq.). See Apastamba’s Paribhash4s, 80, 81 (M. Miiller, Zeitschrift der Deutschen Morg. Ges. IX), according to which the sacrifice to the Manes belongs to the Mahayagfias.
5 See p. 416, note 1.
* See p. 392, note 1. The. southern altar is not required at the present ceremony.
5 See p. 404, note 1.
[12] Eep. 418 fore-offerings and nine after-offerings’, and three Samishéayagus. In the first place there are those five oblations *.
3. Now as to why there is a cake on eight potsherds for Agni. With Agni, (shaped into) a sharp point (tegas)’, indeed, they (the gods) slew him (Vvztra); and Agni, that sharp point, swerved not : hence there is (a cake) for Agni.
4. Then as to why there is a rice-pap for Soma. With the aid of Soma, the king, indeed they slew him, they who have Soma for their king: hence there is a pap for Soma.
5. Then as to why there is a cake on twelve, or eight‘, potsherds for Savitz. Savitz, indeed, is the impeller (prasavitsz) of the gods; and impelled by Savitz they slew him: hence there is (a cake) for Savitrz.
6. Then as to why there is a rice-pap for Sarasvati. Sarasvati in truth is Speech; and Speech indeed it was that cheered them up, saying, ‘Strike! slay®!’ Hence there is a pap for Sarasvati.
7. Then as to why there is a rice-pap for Pdshan. Pdshan doubtless is this earth *, and this
1 See II, 5, 2, 30 and 41.
* See IT, 5,1, 11, with note 9.
* See II, 5, 3, 2. This cake, again, is to be prepared (or offered) simultaneously with the rising of the sun; see p. 409 note.
* According to Taitt. S. I, 8, 4 it is to be one on twelve potsherds.
° The K4nva text has, ‘Attack (abhipadyasva)! strike! slay !’
* This identification of POshan with the earth is very strange, the more so as, at II, 5, 1, 11, special stress is laid on the male nature of Pishan. Perhaps it is in his character of bountiful bestower of food and cattle, or as the tutelary god of travellers, that he is so identified.
Il KANDA, 5 ADHYAYA, 4 BRAHMANA, II. 419 earth, indeed, gave him (Vvztra) up to slaughter ; and they slew him, thus given up by her: hence there is a rice-pap for Pdshan.
Il KANDA, 5 ADHYAYA, 4 BRAHMANA, II. 419 earth, indeed, gave him (Vvztra) up to slaughter ; and they slew him, thus given up by her: hence there is a rice-pap for Pdshan.
8. Then follows a cake on twelve potsherds for Indra and Agni; for by means of that they slew him, since Agni means fiery glow (tegas), and Indra means manly power, and by means of these two powers they did indeed slay him. Moreover, Agni is the priesthood, and Indra is the nobility; having allied these two, having closely united the priesthood with the nobility, they (the gods) slew him by means of these two powers: hence there is a cake on twelve potsherds for Indra and Agni.
g. Then follows a rice-pap for Mahendra. For before the slaying of Vvztra he was indeed Indra; but after slaying Vvztra he became Mahendra (the great Indra), even as (a king becomes) a mahdraga, after obtaining the victory: hence there is a rice-pap for Mahendra. And thereby indeed he renders him great (strong) for the slaying of Vvztra: for this reason also there is a rice-pap for Mahendra.
10. Then follows a cake on one potsherd for Visvakarman. To the gods, indeed, on performing the Sakamedha-sacrifice and obtaining the victory (over Vvztra), that sacred work (karman) was made complete (visva), and all was conquered; and so is that sacred work made complete, and all is conquered, by him who has performed the SAkamedhasacrifice and obtained the victory: hence there is a cake on one potsherd for Visvakarman.
11. And, verily, by performing this sacrifice the gods became what race, what prosperity of the gods there now is; and that same race he propagates,
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that same prosperity he attains, whosoever, knowing this, performs this sacrifice. Let him therefore perform this sacrifice.
SixtH ApuyAya. First BRAHMANA.
1. Verily, by means of the Great Oblation the gods slew Vvtra, and gained that supreme authority which they now wield. And by means of the sacrifice to the fathers they then recalled to life those of them that had been slain in this battle; and they, indeed, were the fathers: hence the name Pityzyagéa! (sacrifice to the Manes).
2. Now the spring, the summer, and the rainy season,—they are those who vanquished (Vv‘tra) ; and the autumn, the winter, and the dewy season,— they are those whom they (the gods) recalled to life *.
3. Now when he performs that sacrifice, he does so, hoping that thus they (the Asuras) will not slay any of his, or because the gods did so (perform it). Moreover he thereby offers to those (fathers) the share which the gods assigned to them; and thus he gratifies those whom the gods recalled to life, and leads his own fathers up to a better world; and whatever injury or loss he suffers through his own unrighteous conduct (or wrong sacrificial performance)* that is thereby made good to him: that is why he performs this sacrifice (to the fathers).