1 This is generally called the Mah4pitrryagfa, as distinguished from the ordinary monthly Pitr:'yag#a ofthe new-moon sacrifice ; for which see II, 4, 2, 1 seq.
* See II, 1, 3, 1 seq.
* Instead of ‘ 4éaranena,’ the Kanva MS. has ‘daranéna(l).’ Cf. S4yaza’s interpretation ‘ anudaramena anugamanena 4a,’
11 KAwDA, 6 ADHYAYA, I BRAHMANA, 8. = 421
4. He offers a cake on six potsherds to the Pitarak Somavanta, or to Soma Pitvzmat!. Six doubtless are the seasons, and the fathers are the seasons: hence it is one of six potsherds.
5. Thereupon they parch barley-grain on the Anvéharyapagana (or DakshivAgni) for the Pitaro Barhishadak?. They then grind one half of it; and (the other) half remains thus unground,—this is the parched grain for the Barhis-seated fathers.
6. Then a porridge is (prepared) for the Pitaro *gnishvatt4Z® (by the ground half of the parched grain) being mixed with the milk of a cow suckling an adopted calf, by stirring it once with a single splinter. It is indeed once for all that the fathers have departed, and hence it is stirred but once. These are the oblations.
7. Now those (fathers) who have sacrificed with Soma are the PitaraZ Somavantas; and _ those who gain the world (of the gods) by means of cooked (sacrificial food) offered by them are the Pitaro BarhishadaZ; and they who (have offered) neither the one nor the other, and whom Agni consumes by burning, they are the Pitaro ’gnishvattak. These, then, are the fathers ‘. ,
8. He takes out [the rice for] that cake of six potsherds, while seated behind the Garhapatya, and looking southwards, with the sacrificial cord over his right shoulder. From thence he rises and
1 That is, either to ‘the fathers, accompanied by Soma (or possessed of Soma),’ or to ‘Soma, accompanied by the fathers.’ The Black Yagus assigns the oblation to Soma Pitrzmat.
2 That is, ‘the fathers seated on the barhis,’
5 That is, ‘the fathers consumed by the fire.’
‘ «These, then, are the three kinds of fathers,’ Kazva recension.
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threshes (the rice), while standing north of the Dakshiwa-fire, with his face towards the south. He cleans it but once!; since it is once for all that the fathers have departed.
9. He places the two mill-stones on (the black antelope skin, so as to be inclined) towards the south?; and puts the six potsherds on the south part of the Garhapatya hearth. The reason why they keep the southern direction is because that is the region of the fathers: this is why they keep the southern direction. °
10. Thereupon he raises a square altar south of the Dakshiz4gni®. He makes the corners point towards the intermediate quarters. There are doubtless four intermediate quarters, and the fathers are the intermediate quarters: this is why he makes the corners point towards the intermediate quarters.
11. In the centre of this (altar) he lays down the fire. From the east, indeed, the gods came westwards to the men: hence one offers to them while standing
11. In the centre of this (altar) he lays down the fire. From the east, indeed, the gods came westwards to the men: hence one offers to them while standing
1 Not thrice, as at an ordinary ish/i; see I, 1, 4, 23.
* Not towards the east, as at the Darsapfirnamdsa; cf. p. 38, note 3. At offerings to the Manes the south, as a rule, takes the place of the east, the west that of the south, &c.
5 At the conclusion of the Aptya ceremony (cf. I, 2, 2, 18-3, 5) he erects south of the (ordinary) Dakshina-fire a (quadrangular) shed (see further on, paragraph 20) with a door on the north side. Inside it he prepares a quadrangular altar (of the same size as at the Darsapfrvamasa ; cf. I, 2, 5,14) with the corners towards the intermediate quarters, in the centre of which he makes the (new) Dakshizagni hearth. [According to Taitt. Br. I, 6, 8, 5-6 no digging takes place in preparing the altar (which is to be square) at the Pitrtyagfia.] When the Dakshina-fire is transferred to the new fire-place, the Pramité-water (see p. 9, note) is carried after it, followed by the Brahman and Sacrificer, and placed east (not north) of the hearth, The laying down of the’fire is preceded by the usual fivefold lustration of the hearth (see p. 2).
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with his face towards the east. On all sides are the fathers, for the fathers are the intermediate regions, and the intermediate regions are indeed on all sides : this is why he lays down the fire in the centre.
12. From thence he throws the grass-bush (stambayagus) eastwards'. Having thrown away the grassbush, he first encloses (the altar) thus (viz. on the west side), then thus (viz. on the north side), then thus (on the east side). Having enclosed it with the first line of enclosure, he (the Adhvaryu) draws (three) lines (across the altar)? and [the Agntdhra] removes (from them the dust) which has to be removed. In the same way he encloses it with the second line of enclosure; and having enclosed it with the second line of enclosure, and smoothed it down, he says, ‘ Place the sprinkling water on (the altar)!’ They accordingly place the sprinkling water on (the altar); and the firewood and barhis they lay down beside it?. He (the Agntdhra) wipes the spoons. He then walks up (to the altar) with the butter (and
1 Instead of northwards, as is done at the normal ish4; see I, 2, 4, 12 seq.
* After tracing the first line of enclosure, the Adhvaryu draws three lines across the altar, either from west to east or from south to north; and says to the Agnidhra, ‘Take thrice!’ The latter then takes the dust from the lines and throws it on the utkara (the heap of rubbish, formed north of the altar in preparing the latter), and thereupon again obliterates them. According to Katy. II, 6, 29, the same ceremony may be performed at the Darsapfirnamfsa; but there no mention is made of it by our author (see I, 2, 5, 12).
According to Katy. II, 6, 29, the same ceremony may be performed at the Darsapfirnamfsa; but there no mention is made of it by our author (see I, 2, 5, 12).
5 Viz. the Agntdhra lays them down between the altar and the pranitéh (see p. 422, note 3); the firewood behind (west of) the sacrificial grass (barhis), and both with the tops towards the south, The- wooden sword also has been previously put down by the Adhvaryu close behind the pramftaA.
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puts it down thereon’, north of the sprinkling water). He (the Adhvaryu) takes butter, while ‘ sacrificiallyinvested?’
13. Here now they say,‘ Let him take butter in the upabhvzt (by) twice (ladling with the dipping spoon); since there are two after-offerings® at this (sacrifice).’ Let him, nevertheless, ladle eight times into the upabhzzt: let him do so, lest he should depart from the manner of the sacrifice. After ladling out butter, and shifting his cord back to the right shoulder,—
14. The Adhvaryu takes the lustral water, and sprinkles first the firewood, and then the altar‘. Thereupon they hand the sacrificial grass® to him, and he puts it down (on the altar) with the knot to the east. Having thereupon sprinkled it and
1 The lady of the house not being present at the sacrifice to the Manes, neither the ceremony of girding (I, 3,1, 12 seq.), nor that of her looking at the butter—while it is taken from the Garhapatya fire, along the east side of the Ahavantya to the altar—takes place on this occasion. According to the commentators on Katy. V, 8, 25 (Paddh. p. 519), however, the Adhvaryu has to look down on the butter, with the same text (Vag. S. I, 30) which was used by the sacrificer’s wife. For some details to be supplied here, see I, 3,1, 22-28.
* He has hitherto worn his sacrificial cord on the right shoulder and under the left arm (‘ eastward-invested ’), and now shifts it so as to be on the left shoulder and under the right arm (‘sacrificiallyinvested’), As to the taking or ladling of butter into the offeringspoons, see I, 3, 2, 1 seq.
5 See I, 3, 2, 9.
* See I, 3, 3, 1 seq.
5 The barhis, on this occasion, must have been cut close to the root (upam@lam, II, 4, 2,17; Gpam@le ditam, KAava rec.). According to Taitt. Br. I, 6, 8, 6-7, on the other hand, it has apparently to be torn up with the roots (yat parushi dinam tad devandm, yad antaré tan manushy4z4m, yat samfilam tat pitrfn4m).
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poured out (the lustral water on the lower ends of the grass-stalks), and untied the knot, he (at once) seizes the knot, not the prastara’;—it is once for all that the fathers have departed: hence he does not take the prastara.
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poured out (the lustral water on the lower ends of the grass-stalks), and untied the knot, he (at once) seizes the knot, not the prastara’;—it is once for all that the fathers have departed: hence he does not take the prastara.
15. After undoing the band, he moves thrice? round from right to left, spreading the sacrificial grass all over (the altar); while spreading it all over from right to left in three layers, he reserves as much as may serve for the prastara-bunch. He then moves again thrice round (the altar) from left to right. The reason why he again moves thrice round from left to right, is that, while the first time he went away from here after those three ancestors of his, he now comes back again from them to this, his own world: that is why he again moves thrice round from left to right.
16. He lays the enclosing-sticks along (the fire, with their tops) towards the south®; and the prastara also he spreads (with the grass-tops) towards the south; nor does he lay down the two vidhvttis between (the barhis and the prastara). Once for all the fathers have departed from hence: therefore he lays no vidhvtis between.
' As he did on the former occasion, I, 3, 3, 5-
? According to Taitt. Br. I,.6, 8, 7, because the fathers abide in the third world from here (tritiye va ito loke pitaraf).
* Viz. he is to lay down the enclosing-sticks along the north, west, and east sides, the last two with their tops towards the south. The third text (cf. I, 3, 4, 4) has, of course, to be changed to ‘ May Mitra-Varuza lay thee around in the east,’ &c.; as has also the one he mutters after putting the two sticks on the fire, to ‘ May the sun guard thee from the south against any imprecation!’ (I, 3, 4, 8.) According to Taitt. Br. I, 6, 8, 8-9, on the other hand, he is to lay down only two enclosing-sticks (viz. the middle or western, and the northern one, cf. Sayaza on Taitt. S. I, p. 72).
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17. Thereon he lays the guhd, and east of it (on the barhis) the upabhvzt. Having then put down the dhruva, the cake, the parched grain, and the porridge (each east of the preceding one), he touches the oblations.
18. All of them having now become ‘ sacrificiallyinvested,’ the Sacrificer and Brahman (being) thus (invested) walk round (from the east, along the south) to the west side; and the Agnidhra (from the west) to the east side (of the fire)’.
19. They perform this (sacrifice) in a low voice. Secret, indeed, are the fathers, and secret also is (what is spoken) in a low voice: hence they perform (the offering) in a low voice.
20. They perform it in an enclosed place. Secret, indeed, are the fathers, and secret also is that which is enclosed: hence they perform in an enclosed place.
Secret, indeed, are the fathers, and secret also is (what is spoken) in a low voice: hence they perform (the offering) in a low voice.
20. They perform it in an enclosed place. Secret, indeed, are the fathers, and secret also is that which is enclosed: hence they perform in an enclosed place.
21. While putting firewood (on the fire), he then says (to the Hotz), ‘ Recite to the fire, as it is being kindled!’ Only (this) one kindling-verse the Hotzz recites ?, (and that) thrice ;—the fathers have departed once for all: hence the Hotz? recites thrice only one kindling-verse.
22. He recites, ‘Loving we deposit thee (O Agni), loving we enkindle thee: O loving one, bring
* Here he remains standing, while the Sacrificer and Brahman sit down facing the east. °
* Instead of the ordinary eleven verses, the first and last of which are recited thrice; see I, 3, 5,6. According to Taitt. Br. I, 6, 9,1, the Adhvaryu summons the Hotr? with ‘ Recite to the fire, as it is being kindled for the gods (and) fathers!’ The bunch of firewood, with the exception of one stick, which is reserved for the afterofferings, is divided into three parts, one of which is thrown on the fire at the same time when the syllable ‘om’ is pronounced by the Hotr? at the end of the kindling-verse.
ll KANDA, 6 ADHYAYA, I BRAHMANA, 23. 427 hither the loving fathers to eat their oblation!’ Thereupon he says, ‘Bring Agni hither’! bring Soma hither! bring hither the fathers, accompanied by Soma! bring hither the fathers, seated on the barhis! bring hither the fathers, consumed by Agni! bring hither the butter-drinking gods! bring hither Agni for the Hotvzship! bring hither (thine) own greatness?!’ Having thus called on (Agni) to bring hither (the fathers and gods), he sits down.
23. Having then called* for the (Agntdhra’s) ‘ SraushaZ, he does not elect the Hot; for this being a sacrifice to the Manes, he does not elect the Hotzz4, lest he should consign the Hotz to the Manes. He says, ‘ Hotrz, seat thyself!’ and takes his seat. The Hotvz, having sat down on the Hotvz’s seat, urges (the Adhvaryu) to proceed ; and thus urged, the Adhvaryu takes the two spoons and steps across to the west (of the fire); and having stepped across and called for the ‘Sraushad,’ he says, ‘Pronounce the offering-prayer to the kindling-sticks!’ He performs four fore-offerings®,
' The K4zva MS. reads, ‘ Bring Agni hither, O Agni!’ Before this, Asval. II, 19, 7 inserts, ‘Bring hither the gods (and) fathers for the sacrificer!’ See I, 4, 2, 16.
? According to the KAnva text he adds here the same formula as at ordinary ishds (I, 4, 2, 17), ‘ Bring (them) hither, O Gatavedas, and offer up a good offering!’ For the formulas ‘ Bring hither Agni for the Hotr/ship ! bring hither thine own greatness!’ Asval. II, 19, 8 apparently substitutes ‘ Bring hither Agni Kavyavéhana !’ cf. further on, par. 30.
’ ‘The Adhvaryu, having offered the two libations of butter, and called for the Srausha/,’ K4ava recension.
bring hither thine own greatness!’ Asval. II, 19, 8 apparently substitutes ‘ Bring hither Agni Kavyavéhana !’ cf. further on, par. 30.
’ ‘The Adhvaryu, having offered the two libations of butter, and called for the Srausha/,’ K4ava recension.
* On the pravara, or election of the (divine and human) Hotry, see I, 4, 2, 1 seq., 5,1,1 Seq. The call ‘Hotr?, seat thyself!’ here takes the place of the formulas given I, 5, 1, 5 seq.
5 See I, 5, 3, 1 seq.
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omitting the one to the Barhis; for the barhis means offspring, and he therefore performs the four fore-offerings without the one to the barhis, lest he should consign his offspring to the fathers. Thereupon they proceed with the two butter-portions ; and having offered the two butter-portions,—
24. They all shift their sacrificial cord over to the right shoulder, being now about to proceed with those (chief) oblations. The Sacrificer and Brahman, (being) thus (invested), step across (from the west) to the east side, and the Agntdhra (from the east) to the west side (of the fire). And furthermore, the (Adhvaryu’s) call for the ‘Srausha?’ is ‘Om svadh4!’ and the (Agnidhra’s) response is ‘ Astu svadh4'!!’ and the Vashaté-call is ‘Svadha namak!’
25. As to this, Asuri said, ‘Let them call for the Srausha¢ (by “O Sravaya”), and let them respond with the “(Astu) Srausha/¢,” and let them pronounce the “ Vasha/¢,” lest we should depart from the manner of the sacrifice.’
26. [The Adhvaryu] then says, ‘ Pronounce the invitatory prayer to the fathers, accompanied by Soma!’ or ‘—to Soma, accompanied by the fathers !'"—Two invitatory prayers he (the Hotr2) pronounces (at the offerings), because it is with one that one moves the gods, and with two the fathers, since the fathers have departed once (for all)?: hence he pronounces two invitatory prayers.
1 At the sacrifice to the Manes, the Agnfdhra, when uttering his response, stands south of the Adhvaryu. See p. 132, note. The first syllable of ‘svadha’ is protracted. According to the comm. on Katy. V, 9, 12, the offering formulas also begin with ‘Yé svadhamahe,’ instead of ‘ Yé yagamahe’ (see I, 5, 2, 16 and note).
? I do not quite see the pertinency of the reason here alleged, unless it be that the author means to say that once (by the first
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V, 9, 12, the offering formulas also begin with ‘Yé svadhamahe,’ instead of ‘ Yé yagamahe’ (see I, 5, 2, 16 and note).
? I do not quite see the pertinency of the reason here alleged, unless it be that the author means to say that once (by the first
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27. [The Adhvaryu] makes an ‘under-layer’ of butter (in the guhd or offering-spoon). He then cuts a piece from the cake, and together therewith some of the parched grain and the porridge’. This he puts down at the same time (in the guhd); makes two sprinklings of butter thereon; and re-anoints (replenishes with butter, the parts of the sacrificial dishes from which he has made) the cuttings. He does not walk over (to the south side of the fire) ; but having risen and stepped up (to the fire) on the same side (where he was seated), and called (on the Agnidhra) for the ‘ Sraushad, he says (to the Hotr2), ‘Pronounce the offering-prayer to the fathers, accompanied by Soma!’ and pours the oblation (into the fire) as soon as the Vasha/? has been uttered.
act) the fathers have departed, and by a second act they return hither. According to Asval. II, 19, 22, the two invitatory prayers to the PitaraZ SomavantaA are Rig-v. X, 15,1; IX, 96,11; to Soma Pitrzmat, Rig-v. I, 91,1; 20; to the Pitaro BarhishadaA, Rig-v. X, 15, 4; 3; to the Pitaro gnishvattaA, Rig-v. X, 15, 11; 13; [to Yama X, 14, 4; 5.]|—-The offering-prayers being respectively, Rig-v. X, 15,5; VIII, 48,13; X, 15, 2; X, 15,14; [X, 14, 1.]
Somewhat different the Black Yagus; viz. Soma Pitrzmat, anuvaky4s Rig-v. I, 91,1; IX, 96,11; yagya VIII, 48, 13; Pitaro Barhishada&, anuvakyds X, 15, 4; 3; yagya X, 15, 5; Pitaro *gnishvattas, anuvaky4s X, 15, 11; 14 (ye ’gnishvattak, &c.!); yAgya ‘vanyayai dugdhe,’ &c. [Then either upahoma with the formulas X, 15,1; 2; IV, 2,16; or] an oblation to Agni Kavyavahana (anuvakyds, 1.‘ yad agne kavyavahana, 2, X,15,12; yagya X, 14, 3) [and another to Yama Angirasvat Pitr¢mat (anuv. X, 14,4; 5; yagya X, 14, 6).] Taitt.S.1, 8,5; I, 6, 12; Taitt. Br. I, 6, 9.
1 From the centre of each sacrificial dish he makes one ‘cutting’ with the srztavadana, shaped like a cow’s ear. KéAty. V, 9, 2, and Schol.
2 Or rather the ‘Svadh4 namad,’ cf. par. 24. The Adhvaryu makes the oblation with his left hand, while looking towards the south, Paddh. on Katy.V, 9.
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KéAty. V, 9, 2, and Schol.
2 Or rather the ‘Svadh4 namad,’ cf. par. 24. The Adhvaryu makes the oblation with his left hand, while looking towards the south, Paddh. on Katy.V, 9.
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28. Thereupon he says, ‘ Pronounce the invitatory prayer to the fathers, seated on the barhis!’ He then makes an under-layer of butter, takes a ‘cutting’ from (the north part of) the parched grain, and together therewith some of the porridge and the cake; puts down all this at the same time (in the guha) ; makes two sprinklings of butter thereon, and re-anoints (the places of) the cuttings. He does not walk across; but having stepped up (to the fire) on the same side and called for the ‘ Srausha/,’ he says, ‘ Pronounce the offering-prayer to the fathers, seated on the barhis!’ and pours out the oblation as soon as the Vasha¢ has been uttered.
29. Thereupon he says, ‘Pronounce the invitatory prayer to the fathers, consumed by the fire!’ He then makes an under-layer of butter, takes a cutting from (the south part of) the porridge, and therewith some of the cake and the parched grains; puts down all this at the same time (in the guhQ); makes two sprinklings of butter thereon, and re-anoints (the places of) the cuttings. He does not walk across; but having stepped up (to the fire) on the same side, and called for the ‘Srausha¢,’ he says, ‘Pronounce the offering-prayer to the fathers, consumed by the fire!’ and pours out the oblation as soon as the Vasha¢ has been uttered.
30. Thereupon he says, ‘Pronounce the invitatory prayer to Agni Kavyavdhana!’ that being for (Agni as) the Svish¢akrzt (‘maker of good offering’). For to the gods indeed he is havyav4hana (‘bearer of oblations’), and to the fathers he is kavyavAhana (‘the bearer of what is meet for the wise’): hence he says, ‘Pronounce the invitatory prayer to Agni Kavyavdéhana |!’
11 KAwDA, 6 ADHYAYA, I BRAHMANA, 33. 431
31. He makes an under-layer of butter (in the offering-spoon); then cuts a piece from (the front part of) the cake, and therewith some of the parched grain and the porridge; puts down all this at the same time; and makes two sprinklings of butter thereon. The (places from which he has made the) cuttings he does not replenish with butter, nor does he walk across; but having stepped up (to the fire) on the same side (where he was seated), and called for the ‘ Srausha¢, he says, ‘ Pronounce the offeringprayer to Agni Kavyavdhana!’ and pours out the oblation, as soon as the Vashaé has been uttered.
32. Now the reason why he does not walk across (to the ordinary place of offering), but pours out the oblation after stepping up (to the fire) on the same side, is that the fathers have departed once for all; and the reason also, why he cuts but once from each of the sacrificial dishes, is that the fathers have departed once for all. And the reason why in making the cuttings, he keeps them together, is that the fathers are the seasons ;—he thus keeps the seasons together, joins them to one another: that is why in making the cuttings, he keeps them together.
33. Here now some hand over that entire (remaining) porridge to the Hotvz; and the Hotrz, having invoked it?, smells it and hands it to the
? According to the comm. on Katy. V, 9, 13, ‘mantha’ is, in that case, substituted for ‘id4’ in the invocation, see I, 8, 1, 19 seq. The Kazva MS. has as follows: Thereupon, by way of ida, they place that same porridge into the hand of the Hotz, The Hotri, having invoked it, smells it. They hand it to the Agntdhra. The Agntdhra smells it. They hand it to the Brahman. The Brahman smells it. As to this Asuri said, ‘As from any other oblation they cut off the “ida” and the fore-portion, so let them cut off and smell,
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Brahman. The Brahman smells it and hands it to the Agntdhra; and the Agntdhra also smells it. And so indeed they do this. But, as from any other oblation they cut off the Id4 and the foreportion, so let them cut from this also; and having invoked it (the Id4) they smell it, but do not eat it. ‘But,’ said Asuri, ‘we think that some should be eaten, of whatever is offered up in the fire.’
34. Now he who is about to present (the obsequial cakes to the fathers),—either the Adhvaryu or the Sacrificer,—takes the vessel of water and walks thrice round (the altar) from right to left sprinkling all about (the altar). He then, with the text, ‘N.N., wash thyself!!? pours out water (in the north-west corner of the altar) for the Sacrificer's father? to wash himself; and (in the southwest corner), with ‘N.N., wash thyself!’ for the grandfather; and (in the south-east corner), with ‘N.N., wash thyself!’ for the great-grandfather.
but not eat: some indeed must be eaten of that of which offering is made in the fire.’
to wash himself; and (in the southwest corner), with ‘N.N., wash thyself!’ for the grandfather; and (in the south-east corner), with ‘N.N., wash thyself!’ for the great-grandfather.
but not eat: some indeed must be eaten of that of which offering is made in the fire.’
1 See II, 4, 2, 16 seq. According to the comm. on Katy. V, 9, 17, some sprinkle three times round the altar for each of the three ancestors. But according to the Paddhati, he sprinkles once round the altar, beginning from the north-west corner ; then he sits down and pours out water in that corner for the father. Thereupon, after walking round in the opposite direction (from left to right) to the south-west corner, he again sprinkles all round, and in the same way pours out water in that corner for the grandfather ; and after retracing his steps as far as the south-east corner, he performs the same circumambulation, and pours out water in that corner for the great-grandfather ; whereupon he again retraces his steps up to the west of the altar.
2 In the case of a sacrificer whose father is still alive, these ceremonies are performed in honour of the father’s father, grandfather, and great-grandfather.
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As one would pour out water for (a guest) who is to take food with him, so in this case.
35. Thereupon he takes one ‘cutting’ from the cake and puts it in his left hand; from the parched grain also he takes one cutting and puts it in his left hand; and from the porridge also he takes one cutting and puts it in his left hand.
36. And in the corner (of the altar) opposite this intermediate quarter (viz. the north-west), he then presents (an obsequial cake’) to the Sacrificer’s father, with the formula, ‘N.N., this for thee!’ And in the corner opposite this intermediate quarter (the south-west), he presents one to the Sacrificer’s grandfather, with ‘ N.N., this for thee!’ And in the corner opposite this intermediate quarter (the southeast), he presents one to the Sacrificer’s great-grandfather, with ‘N.N., this for thee!’ And in the corner opposite this intermediate quarter (the northeast), he cleanses (his hands), with the text (Vag. S. IT, 31), ‘Here, O Fathers, regale yourselves! Like bulls come hither, each to his own share!’ whereby he means to say, ‘Eat ye each his share!’ And the reason why he thus presents (food) to the Fathers is that in this way he does not exclude his own fathers from this sacrifice.
37. Thereupon they all, being sacrificially invested, walk out (of the shed) on the north side, (pass along the east side of, and) stand by the (north) side of, the Ahavantya fire. For he who has established his fires, and performs the New and Full-moon sacrifices, approaches the gods; but they have just been
1 He mixes the three pieces (about as much as a thumb’s joint each) cut from the sacrificial dishes, and forms them into three pindas or round cakes.
[12] - Ff
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[12] - Ffp. 434 performing the sacrifice to the Manes, and therefore they now propitiate the gods.
38. They stand by the Ahavantya fire (worshipping) with two (verses) addressed to Indra [viz. Rig-veda I, 82, 2-3; V4g. S. III, 51-52], since the Ahavantya is Indra. ‘The friends have eaten, and regaled themselves, and have shaken off (the enemies)!; the self-shining bards have extolled (thee) with their newest hymn: yoke, then, thy pair of bay steeds, O Indra!— To thee, the splendid, we will sing praises, O bountiful one! Thus praised, do thou now issue forth, with well-filled car, agreeably to our desire! yoke, then, thy pair of bay steeds, O Indra!’
39. Thereupon they return to the Gdrhapatya and stand by it worshipping with the verses (Rigveda X, 57, 3-5; Vag. S. III, 53-55), ‘We invoke the Mind with man-lauding strain*, and with the hymns of the fathers——May the Mind come back to us for (us to obtain) wisdom, vigour, and life, and that we may long see the sun!—May the divine race restore to us the Mind, O Fathers, that we may abide with the living kind!’ They have indeed been performing the sacrifice to the Manes; but now they return to the (land of the) living: hence he says, ‘That we may abide with the living kind!’
40. Thereupon he who has presented (the obsequial cakes) again shifts his sacrificial cord to the right shoulder and betakes himself (to the fire in the shed), and mutters (V4g. S. II, 31), ‘The
1 ‘the friends have shaken off (their intoxication),’ Ludwig ; ‘— they showered down upon us Ccelightful gifts,’ Grassmann ; ‘ they shook their dear (bodies),’ SAyana ; ‘—have trembled through their precious (bodies),’ Wilson.
* The Rig-veda has ‘somena’ instead of ‘stomena.’
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Fathers have regaled themselves: like bulls they came each to his share:’ whereby he means to say, ‘they have eaten each his own share.’
41. He now takes the vessel of water and again, while sprinkling, walks thrice round (the altar) from left to right (sunwise). With ‘N. N., wash thyself!’ he pours out water (in the respective corner) for the Sacrificer’s father to wash himself; with ‘N. N., wash thyself!’ for the grandfather; with ‘N.N., wash thyself!’ for the great-grandfather. As one would pour out water for (a guest) who has taken food with him, so in this case. And as to his again walking thrice round from left to right, while sprinkling,—they think, ‘This holy work of ours shall be accomplished sunwise?, and hence he walks thrice round from left to right, while sprinkling.
And as to his again walking thrice round from left to right, while sprinkling,—they think, ‘This holy work of ours shall be accomplished sunwise?, and hence he walks thrice round from left to right, while sprinkling.
42. He then pulls down the tuck (of the nether garment)? and makes obeisance (to the Fathers). The tuck, doubtless, is sacred to the Fathers : hence he makes obeisance to them after pulling down the tuck; and obeisance means worship: hence he thereby recognises them as entitled to worship. Six times he makes obeisance to them, since there are six seasons, and the Fathers are the seasons: hence he thereby establishes his sacrifice in the seasons,—that is why he makes obeisance six times®. ‘Give houses
1 The K4zva text has, ‘The reason why he moves thrice round, sprinkling from left to right, is that, after going after those three ancestors of his, he thereby leaves them, and returns to this, his own, world.’ See II, 6, 1, 15.
3 On the nfvi, or unwoven end of the waist-cloth (Hindi dhoti, Mahr. dhotar), which had to be passed under and tucked up behind, at the beginning of the present ceremony, see p. 368, note 2. Cf. Apast. Dharmas. I, 2, 6, 19.
® For the six formulas used for this purpose; see p. 368, note 2.
.Ff2p. 436 unto us, O Fathers!’ he (further) says, because the Fathers are the guardians of houses ;—and this is the prayer for blessing at this sacred performance.
43. Being now about to proceed with the afterofferings, they all invest themselves sacrificially (by shifting the cord over to the left shoulder); and thus (invested) the Sacrificer and Brahman walk round to the west, and the Agntdhra to the east, side; and the Hotvz sits down on the Hotvrz’s seat.
44. He (the Adhvaryu) then says, ‘ Brahman, I shall step forward.’ Thereupon he puts the stick (reserved at the time of kindling) on (the fire), and says, ‘Agnidh, trim the fire!’ He then takes the two spoons and crosses over to the west side. After crossing over and calling for the ‘Srausha/¢,’ he says (to the Hotrz), ‘Pronounce the offering-prayer to the gods!’ He performs two after-offerings, omitting the one to the Barhis; for the Barhis means offspring: hence he performs two after-offerings, omitting the one to the Barhis, lest he should consign his offspring to the Fathers.
45. He then separates the two spoons}, after laying them down (in their respective places on the altar); and having separated them, and anointed the enclosing-sticks, he takes one enclosing-stick, calls for the ‘Srausha¢,’ and says, ‘The divine Hotvzs are summoned for the proclamation of success, the human is called upon for the song of praise!’ The Hots intones the ‘song of praise (siktavdka).’ The Adhvaryu, on the other hand, does not seize the prastara-bunch, but watches while the Hotvz recites the song of praise.
1 See I, 8, 3, 1 seq.
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1 See I, 8, 3, 1 seq.
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46. Thereupon the Agntdhra says, ‘Throw it after'!’ He (the Adhvaryu) throws nothing after, but silently touches himself.
47. He (the Agntdhra) then says, ‘ Discourse together!’ [The Adhvaryu asks], ‘Has he gone (to the gods), Agnidh ?? —‘He has gone!’—‘Bid (the gods) hear !’—‘ May one (or, they) hear !’—‘ Goodspeed to the divine Hotvzs! Success to the human!— Pronounce the All-hail and blessing!’ Thus saying, he merely touches the enclosing-sticks, but does not (now) throw them (into the fire). The Barhis and enclosing-sticks he throws in afterwards ?.
48. And here some throw also the remaining sacrificial food into the fire; but let him not do so; for that (remaining havis) is the residue of an offering; and lest he should offer the residue of an offering, let them (the priests) rather throw it into the water or eat it.
SECOND BRAHMANWA,
1. Verily, by means of the Great Oblation the gods slew Vrztra; by it they gained that supreme authority which they now wield. Now whichever of them were hit by (the Asuras’) arrows in that battle, those same darts they extracted, those they pulled out, by performing the Tryambaka-offerings.
2. And, accordingly, when he performs those offerings, he either does so hoping that thus no arrow
1 See I, 8, 3, 19 seq.
2 Viz. after the strewing of the Veda,—see I, 9, 2, 24, the formulas being pronounced by the Hotr?' on this occasion,—at the time when the Samishfayagus, which is here omitted, would have to be performed in an ordinary ishf.
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(misfortune) will hit any of his, or because the gods did so. And thereby he delivers from Rudra’s power both the descendants that are born unto him and those that are unborn; and his offspring is brought forth without disease and blemish. This is why he performs these offerings.
3. They are (offered) to Rudra: Rudra’s, indeed, is the dart; and hence (these offerings) belong to Rudra. They consist of (cakes) on one potsherd: ‘To one deity they shall belong!’ so (he thinks, and) therefore they consist of (cakes) on one potsherd.
4. There is one for each individual,—as many as he has descendants,—exceeded by one. (There being) one for each individual, he thereby delivers from Rudra’s power the descendants that are born unto him; and there being an additional one, he thereby delivers from Rudra’s power the descendants that are not yet born to him: this is why there are (as many cakes as there are descendants) exceeded by one.
5. He takes out (the rice for) those (cakes), while seated behind the Garhapatya, sacrificially invested and facing the north. From thence he rises and threshes (the rice), while standing with his face towards the north. He places the two mill-stones on (the black antelope skin, so as to incline) ‘towards the north; and puts the potsherds on the north side of the Garhapatya hearth. As to why they keep the northern quarter,—that indeed is the quarter of that god (Rudra), and hence they keep the northern quarter.
6. They (the cakes) may be anointed (with ghee),— for the havis is anointed!:—but let them rather be
? This refers to the so-called prazad4na, or ‘ bestowal of lifep. 439 unanointed ; for, indeed, Rudra would be hankering after the (sacrificer’s) cattle, if he were to anoint (the cakes): let them therefore be unanointed.
7. Having removed all (the cakes from the potsherds) into one dish, and taken a fire-brand from the Dakshiza-fire, he walks aside towards the north —for that is the region of that god—and offers. He offers on a road,—for on roads that god roves; he offers on a cross-road,—for the cross-road, indeed, is known to be his (Rudra’s) favourite haunt}. This is why he offers on a cross-road.
8. He offers with the central leaflet of a paldsaleaf. The paldsa-leaf, truly, is the Brahman (priesthood) ?: with the Brahman, therefore, he offers. He takes a cutting from (the northern part of) all the cakes; from the additional one alone he takes no cutting.
(or soul),’ that is, the anointing of the sacrificial dishes with ghee, previously to their being placed on the altar. The anointing takes place with the text (Vag. S. ed. p. 35), ‘That life (or soul, praza) of thine which has entered into the cattle, and becomes diffused through the various forms of the gods,—endowed with (that) life (atmanvan)—for thou art laden with ghee—go to Agni,O Soma! and obtain bliss (svar) for the Sacrificer!’ Katy. II, 8,14. At the new and full-moon sacrifice, this ceremony is not even alluded to in our Braéhmaza, either in this or the K4uva recension. See I, 3, 4, 16. The KAnva text reads, ‘They may be anointed,’ so they say, &c.
1! «He offers on a cross-road, for such is the halting-place (padbisa) of the Agnis,’ Taitt. Br. I, 6, 10, 3.
2 «The central leaflet of the palasa-leaf is the Brahman,’ Kaava text. The leaf of the paldsa (Butea Frondosa) consists of three leaflets,—leathery, above shining and pretty smooth, and below slightly hoary ; the central (or terminal) one being obovate and considerably larger than the lateral ones (which, according to Roxburgh, Flora Ind., III, p. 244, are from 4 to 6 inches long, and from 3 to 44 broad). ‘Paldsasékhayd4m y4ni trivi parzdni tatra madhyamam parmam prasastaya srugrdpam,’ Say. on Taitt. S. I, 8, 6.
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244, are from 4 to 6 inches long, and from 3 to 44 broad). ‘Paldsasékhayd4m y4ni trivi parzdni tatra madhyamam parmam prasastaya srugrdpam,’ Say. on Taitt. S. I, 8, 6.
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9. He offers’, with the text (V4g. S. III, 57 a), ‘This is thy share, O Rudra! graciously accept it together with thy sister Ambika! Sv4h4!’ Ambik4?, indeed, is the name of his (Rudra’s) sister ; and this share belongs to him conjointly with her; and because that share belongs to him conjointly with a woman (strt), therefore (these oblations) are called Tryambak&&, Thereby, then, he delivers from Rudra’s power the descendants that have been born unto him.
10. Now as to that additional (cake),—he buries it in a mole-hill*, with the text (Vag. S. III, 57), ‘This is thy share, O Rudra! the mole is thy animal (victim). He thus assigns to him the mole as the only animal‘, and he (Rudra) does not therefore injure any other animal. Then as to why he buries (the cake): concealed, indeed, are embryos, and concealed also is what is buried,— that is why he buries it. By this (offering) he delivers from the power of Rudra those descendants of his, that are not yet born.
1 He consecrates, by the usual fivefold lustration, some spot on a cross-way, to the north of the sacrificial ground, and after laying down the fire-brand taken from the Dakshindgni, he offers thereon, using the central leaflet of a palésa-leaf as the offering-spoon.
2 In Taitt. Br. I, 6, 10, 4, this sister of Rudra is identified with the autumn, wherewith the god is wont to kill (viz. by means of catarrh, fever, &c., Sdy.). See also Weber, Ind. Stud. I, 183 ; Muir, Original Sanskrit Texts, vol. iv. p. 321.
8 « Akhfitkara;’ ‘Akhukarisha,’ Kaava text. Possibly a mousehole, or the earth thrown up by a mouse, is meant. See p. 278, note 3. Cf. Taitt. Br. I, 6, 10, 2: ‘N.N. is thy victim,’ thus saying, let him indicate the one he (the Sacrificer) hates ; thereby he delivers over to him (Rudra) the one he hates. If he hate no one, let him say, ‘the mole (mouse) is thy victim.’
* «Thus he makes over to him only the mole as victim, and puts it into his mouth,’ Kaava text.
11 KAwpA, 6 ADHYAYA, 2 BRAHMANA, 14. 441
11. Thereupon they return (to the fire) and mutter (V4g.S. ITI, 58, 59), ‘We have satisfied the claims of Rudra, satisfied the divine Tryambaka, that he may make us richer, that he may make us more prosperous, that he may render us steady in our purpose. —Thou (O Rudra) art a remedy for the cow, a remedy for the horse, a remedy for man; a blessing for the ram and the ewe.’ This is the prayer for blessing at this performance.
—Thou (O Rudra) art a remedy for the cow, a remedy for the horse, a remedy for man; a blessing for the ram and the ewe.’ This is the prayer for blessing at this performance.
12. They then walk thrice round the altar not sunwise, beating their left thighs (with the right hand), with the text (Vg. S. III, 60a), ‘We worship Tryambaka, the fragrant increaser of prosperity. Evenasa gourd (is severed) from its stem, so may I be severed from death, not from immortality!’ This is the prayer for blessing at this performance: thereby they invoke a blessing (upon the Sacrificer), for verily blessed is he who shall be severed from death, not from immortality. That is why he says, ‘May I be severed from death, not from immortality.’
13. Let the maidens then also walk round, thinking, ‘May we enjoy prosperity!’ That sister of Rudra, named Ambika, indeed is the dispenser of happiness: hence the maidens also should walk round, thinking, ‘May we enjoy prosperity!’
14. The text (prescribed) for them is (V4g. S. ITI, 60 b), ‘We worship Tryambaka, the fragrant bestower of husbands. Even as a gourd (is severed) from its stem, so may I be severed from this (world), not from thence (yonder world)!’ By saying ‘from this,’ she means to say ‘from my relatives ;’ and by saying ‘not from thence,’ she means to say ‘not from husbands,’ Husbands, doubtless, are the support of woman: hence she says ‘not from thence.’
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15. Then they (the Sacrificer and priests) again walk round thrice sunwise, beating their right thighs, with the same text. As to why they again walk round thrice sunwise,—they think, ‘Sunwise this sacred work of ours shall be accomplished, and therefore they again walk thrice round sunwise.
16. The Sacrificer now takes those (remains of the cakes) into his joined palms and throws them upwards higher than a cow can reach!. Thereby they cut out his (Rudra’s) darts from their bodies. If they fail to catch them’, they touch (those that have fallen to the ground). Thereby they make them medicine, and hence, if they fail to catch them, they touch them.
17. Having then packed them into two net-work baskets and tied them to the two ends of either a bamboo staff or the beam of a balance, he steps
prescribes, V, 10, 18, The Sacrificer, with his joined open hands, throws the Rudra-cakes upwards as high as not to be reachable by a cow (agofprapanam); 19, He catches them ; 20, If they cannot be (caught), then touching (of those that have fallen on the ground).
* I adopt (not without reluctance) Sayava’s interpretation of vilipsantad (= labdhum asaktéh), which seems to be that of Katyayana also. The St. Petersburg Dict. takes it in the sense of ‘(if they are) desirous of distributing them.’ Taitt. Br. I, 6, 10, 5 has merely ‘utkiranti bhagasya lipsante,’ ‘they throw (them) up, (whereby) they desire to obtain prosperity.’ Apastamba, as quoted by Say.on Taitt. S.I, 8,6, says, Having thrown up the cakes and caught them again (pratilabhya), and having, with ‘We worship Tryambaka,’ put them into the Sacrificer’s joined palms; and having taken them up separately (?ap4daya), with (or thinking) ‘We desire to obtain you of (?from) Bhaga;’ let them put them together (samavapeyu) thrice in this way.
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aside towards the north; and if he meets with a tree or a stake or a bamboo or an ant-hill, he fastens them thereon, with the text (V4g. S. ITT, 61), ‘These, O Rudra, are thy provisions; therewith depart beyond the Migavats !’—(supplied) with provisions people indeed set out on a journey: hence he thereby dismisses him supplied with provisions whithersoever he is bound. Now in this case his journey is beyond the Magavats: hence he says, ‘Depart beyond the Magavats!’—‘with thy bow unstrung and muffled up—, whereby he means to say, ‘De- — part propitious, not injuring us';’ ‘Clad in a skin, — whereby he lulls him to sleep?; for while sleeping he injures no one: hence he says, ‘ Clad in a skin.’
18. They then turn to the right about, and return (to the uttaravedi) without looking back. Having returned thither, they touch water; for they have been performing a ceremony relating to Rudra’, and water is (a means of) purification: with water, that (means of) purification, they accordingly purify themselves.
19. Thereupon he shaves his hair and beard, and takes up the fire (of the uttaravedi),—for only after changing his place (to the ordinary sacrificial ground) he performs the (Full-moon) sacrifice on that fire, since it is not proper that he should perform the
1 In the Vag. Samhita this forms part of the text, but it is clearly a gloss taken from the Bradhmana. The Kamva recension of the Braéhmana has ‘— pinak4vasa ity ahimsan nah sivah santo ’tfhity evaitad 4ha,’ which has likewise found its way into the Samhita of that school. On the M€gavats, see Muir, Orig. Sanskrit Texts, vol. ii. p. 352.
2 According to Katy. V, 10, 22, he mutters the word ‘skin-clad’ while steadying the two baskets.
5 See p. 2, note 2.
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On the M€gavats, see Muir, Orig. Sanskrit Texts, vol. ii. p. 352.
2 According to Katy. V, 10, 22, he mutters the word ‘skin-clad’ while steadying the two baskets.
5 See p. 2, note 2.
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Agnihotra on the uttaravedi: for this reason he changes his place. Having gone to the house, and ‘churned out’ the fires', he performs the Fullmoon offering. The Seasonal offerings, doubtless, are detached sacrifices; whereas the Full-moon offering is a regular, established sacrifice: hence he finally establishes. himself by means of that regular sacrifice, and therefore changes his place (to the ordinary sacrificial ground).
TuHirD BRAHMANA.
1. Verily, imperishable is the righteousness of him that offers the Seasonal sacrifices; for such a one gains the year, and hence there is no cessation for him. He gains it (the year) in three divisions, he conquers it in three divisions. The year means the whole, and the whole is imperishable (without end): hence his righteousness is indeed imperishable. Moreover, he thereby becomes a Season, and as such goes to the gods; but there is no perishableness in the gods, and hence there is imperishable righteousness for him. This, then, is why he offers the Seasonal sacrifices.
2. Then as to why he should perform the Sun4strya offering. The prosperity (sri) that accrued to the gods on performing the Sadkamedha offerings, and gaining the victory (over Vvttra), is suna; and the essence (rasa) that belonged to the year gained by them is sira*, Now that same prosperity which
1 See II, 5, 2, 48.
3 The author identifies stra (plough) with s4ra, ‘essence, sap ;” and takes suna, ploughshare (?), as identical with sunam, ‘ successfully, prosperously.’ See next page, note 3.
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accrued to the gods on performing the Sakamedha offerings, and that same essence which belonged to the year gained by them,—both these he takes possession of and makes his own: that is why he performs the Sunstrya.
3. The mode of its performance (is as follows): They prepare no uttaravedi; they do not use clotted butter; nor do they churn the fire’. There are five fore-offerings, three after-offerings, and one Samishfayagus.
4. Then, in the first place, there are those five (regular) oblations®*. By means of these oblations, indeed, Pragdpati produced creatures ; with them he delivered the creatures both ways from Varuza’s noose; with them the gods slew V7ztra and gained that victory which was gained by them. And so does he, by means of them, obtain and make his own, both that prosperity which accrued to the gods from performing the Sakamedha offerings, and that essence of the year which was gained bythem. This is why those five oblations are (offered).
5. Then follows a Sundstrya® cake on twelve
And so does he, by means of them, obtain and make his own, both that prosperity which accrued to the gods from performing the Sakamedha offerings, and that essence of the year which was gained bythem. This is why those five oblations are (offered).
5. Then follows a Sundstrya® cake on twelve
1 But see XI, 5, 2, 8, ‘At all four of these (Xaturmasya offerings) they churn the fire.’ On account of this contradiction, the commentators, on K4ty. V, 11, 3, consider the churning of the fire as optional. But, if the fires were produced by ‘churning,’ nine foreofferings and after-offerings would have to be performed, as at the other Seasonal sacrifices, which is expressly forbidden in the above passage. According to K4ty. himself, the Sun4strya is to be treated like an ordinary ishfi, except that the barhis is to be tied together in the way prescribed for the Seasonal offerings ; see II, 5, 1, 18.
* See II, 5,1, 8-11.
* That is, according to Katy. V, 11, 5, to Suna and Sfra,—probably the ploughshare and plough, considered as two tutelary deities of agricultural pursuits (Rig-veda IV, 57, 5-8); but by Yaska identified with Vayu and Aditya;—or, according to Taitt. S. I, 8,p. 446 potsherds. The import of this Sun4strya oblation is what we have stated before.
6. After that there is an (oblation of) milk! to Vayu. Now it is to milk that living beings readily take, when they are born: ‘May the creatures readily take to me—now that I have gained the victory (by means of the SAkamedha offerings)—for my prosperity, glory, and support!’ so he thinks, and hence that (oblation of) milk.
7. Then as to why it is (offered) to Vayu. Now V4yu, indeed, is yonder blowing (wind); it is he that makes swell whatever rain falls here. But it is by the rain that plants grow; and on the plants being eaten and the water drunk, milk is produced out of that water. Hence it is he (Vayu) that produces it; and for this reason it is (offered) to Vayu.
8. Then follows a cake on one potsherd for Strya. Now Sfrya, indeed, is yonder scorching (sun); it is he that governs all this (world), now by means of a good, now by a bad (king)?; he assigns its place to everything here, now under a good, now under a bad (king): ‘Now that I have obtained the victory, may he, in his pleasure, govern me through a good (king), may he assign to me a place under a good (king)!’ thus he thinks; and for this reason there is a cake on one potsherd for Sarya.
g. The priests’ fee for this (oblation to Sfrya)
4,1, Taitt. Br. I, 7, 1, 1, to Indra SunAsfra (i.e. Indra, accompanied by Suna and Sfra, Say.).
1 According to Katy. V, 11, 6-10, the milk, in this case, is to be offered quite fresh (and warm) from the cow, without having been put on the fire. Rice-gruel may, however, be offered instead.
* Or, ‘now by good, now by bad (means).’
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1 According to Katy. V, 11, 6-10, the milk, in this case, is to be offered quite fresh (and warm) from the cow, without having been put on the fire. Rice-gruel may, however, be offered instead.
* Or, ‘now by good, now by bad (means).’
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is a white horse’; whereby it is made of the characteristic form of yonder scorching (sun). If he be unable to procure a white horse, it may be a white bull; whereby it is likewise made of the characteristic form of yonder scorching (sun).
10. He may offer the Sundsirya at the same time when he performs the SAakamedha offerings. By offering (Seasonal sacrifices) three times in the year, he indeed obtains the (whole) year: he may therefore offer (the Sundsirya) at any time’.
11. Here now some wish to take possession of the nights; and should he wish to take possession of the nights, let him offer the Sundstrya (on the day) when, previously to the full-moon of Ph4lguna, (the new moon) becomes visible in yonder sky.
12. Let him then get consecrated (for the Somasacrifice), lest the PhAlguna full-moon again pass by without his offering (Soma). For were the Phalguna full-moon again to pass by without his having
1 According to Taitt. S.I, 8, 7, Taitt. Br. I, 7,1, 2, the Dakshind consists of a plough yoked with twelve oxen.
* That is to say, he may perform the Sundsirya, either immediately after the Sakamedh44, or at any time within four months after that sacrifice (comm. on Katy. V, 11, 3). Our author, however, evidently favours the views set forth in the succeeding paragraphs. According to these, the householder who wishes to discontinue the Seasonal offerings after the first round, and to become a Somasacrificer, is to perform the Sundsirya on the first day of the waxing moon of PhAlguna, and then to undergo the diksh4, or rite of consecration for the Soma-sacrifice (see III, 1, 2, 1 seq.), either immediately or before the approaching full-moon, when he is to perform the Agnish/oma (or an animal offering to Agni and Soma or an Agneyt ish/i, Katy. V, 11,15). If, on the other hand, he intends to continue the AAturmasyas for another year (or more), he is to perform the Sundsirya on the upavasatha, or day preceding the full-moon.
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offered (Soma), he would certainly have to begin anew (to perform the Seasonal offerings): hence the Phalguna full-moon should not again pass by without his offering Soma. Such (is the rule) for him who discontinues (the Seasonal offerings).
13. And in the case of one who recommences (the Seasonal offerings),—let him perform the Sun4strya on the day preceding the Phalguna full-moon, and on the following day the Vaisvadeva, and after that the Full-moon offering. This, then, (is the rule) for him who recommences (the Seasonal offerings).
And in the case of one who recommences (the Seasonal offerings),—let him perform the Sun4strya on the day preceding the Phalguna full-moon, and on the following day the Vaisvadeva, and after that the Full-moon offering. This, then, (is the rule) for him who recommences (the Seasonal offerings).
14. Then as to (the Sacrificer) shaving his head all round'. Now yonder sun, indeed, faces every quarter; it drinks up whatever (moisture) it dries up here: hence this (Sacrificer) thereby faces every quarter and becomes a consumer of food.
15. This fire also faces every quarter, since it burns all they put into it from whatsoever quarter : hence this (Sacrificer) thereby faces every quarter and becomes a consumer of food.
16. This man, on the other hand, faces but one quarter; but by shaving his head all round he comes to face every quarter ; and whosoever, knowing this, has his head shaved all round, becomes just such a consumer of food as those two: let him therefore have his head shaved all round.
17, And on this point Asuri said, ‘What in the world has it to do with his face, even if he were to shave off all the hair of his head! It is by offering
1 «Parivartayate’ (‘nivartayate, K4mva), lit. “he causes himself to be turned round,’ is the technical expression for having one’s head shaved all round (the sikh4, or lock of hair on the crown of the head).
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thrice in the year that he comes to face all the quarters and becomes a consumer of food: let him therefore not trouble himself about shaving his head.’
FourtH BrRAHMANA.
1. Now when it is said, that the gods, by means of the SAkamedha offerings, slew Vvetra and gained that supreme authority which they now wield,—it is rather by means of all the Seasonal sacrifices that the gods slew Vvztra; it is by all of them that they gained that supreme authority which they now wield.
2. They spake, ‘With what king, with what leader! shall we fight?’ Agni spake, ‘With me for your king, with me for your leader!’ With Agni for their king, with Agni for their leader, they gained four months; and with the Brahman (sacerdotium) and the threefold science they encompassed them.
3. They spake, ‘With what king, with what leader shall we fight?’ Varuza spake, ‘With me for your king, with me for your leader!’ With Varuza for their king, with Varuva for their leader, they gained other four months; and with the Brahman and the threefold science they encompassed them.
4. They spake, ‘With what king, with what leader shall we fight?’ Indra spake, ‘With me for your king, with me for your leader!’ With Indra for their king, with Indra for their leader, they gained other four months; and with the Brahman and the threefold science they encompassed them.