15. If any one were to curse him at the fifth (verse), he should say to him, ‘Thereby thou hast put thine own voice into the fire: by that voice ofp. 123 thine shalt thou undergo suffering, thou shalt become dumb!’ for this is what would take place.
16. If any one were to curse him at the sixth (verse), he should say to him, ‘Thereby thou hast put thine own mind into the fire: by that mind of thine shalt thou undergo suffering, thou shalt move about as one possessed with the (demon) “mind-stealer,” as one deranged in mind!’ for this is what would take place.
17. If any one were to curse him at the seventh (verse), he should say to him, ‘Thereby thou hast put thine own eye into the fire: by that eye of thine shalt thou undergo suffering, thou shalt become blind!’ for this is what would take place.
18. If any one were to curse him at the eighth (verse), he should say to him, ‘Thereby thou hast put thine own central breath into the fire: by that central breath of thine shalt thou undergo suffering, thou shalt expire and die!’ for this is what would take place.
19. If any one were to curse him at the ninth (verse), he should say to him, ‘Thereby thou hast put thine own organ into the fire: by that organ of thine shalt thou undergo suffering, thou shalt become emasculate!’ for this is what would take place.
20. If any one were to curse him at the tenth (verse), he should say to him, ‘Thereby thou hast put thine own down-breathing into the fire: by that down-breathing of thine shalt thou undergo suffering, thou shalt die from constipation!’ for this is what would take place.
21. If any one were to curse him at the eleventh (verse), he should say to him, ‘Thereby thou hastp. 124 put thine entire body into the fire: with that entire body of thine shalt thou undergo suffering, thou shalt swiftly pass to yonder world!’ for this is what would take place.
22. For in like manner as one undergoes suffering on approaching the fire that has been kindled by means of the kindling verses, so also does one undergo suffering for cursing a priest (brahmama) who knows and recites the kindling verses.
Fourtu BrAHMANA.
1. That same fire, then, they have kindled, (thinking), ‘In it, when kindled, we will sacrifice to the gods.’ In it, indeed, he makes these two first oblations! to Mind and Speech (or, Voice); for mind and speech, when yoked together, convey the sacrifice to the gods.
2. Now, what is performed (with formulas, pronounced) in a low voice, by that the mind conveys the sacrifice to the gods; and what is performed (with formulas) distinctly uttered by speech, by that the speech conveys the sacrifice to the gods. And thus takes place here a twofold performance, whereby
Now, what is performed (with formulas, pronounced) in a low voice, by that the mind conveys the sacrifice to the gods; and what is performed (with formulas) distinctly uttered by speech, by that the speech conveys the sacrifice to the gods. And thus takes place here a twofold performance, whereby
1 Viz. the two 4gh4ras, or pourings (libations) of butter. The first libation, which belongs to Pragpati, is made by the Adhvaryu, while seated north of the fire, immediately after the commencement of the pravara, in a continuous line from west to east, on the north part of the fire. The second libation (cf. note on I, 4, 5, 3) is made by the Adhvaryu while standing on the south side, in the same way on the southern part of the fire. According to some authorities of the Black Yagus ritual (quoted by Hillebrandt, Neu und Vollm. pp. 80, 86) the sacrificer pronounces the anumantrazas, ‘For Pragapati is this, not for me: thou art the mind of Pragapati!’ and ‘Indra’s voice (speech) art thou: enter into me with the voice, with Indra’s power |’ over the two libations respectively.
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he gratifies these two, thinking, ‘gratified and pleased, these two shall convey the sacrifice to the gods.’
3. With the dipping-spoon (sruva, m.) he makes that libation (of clarified butter) which he makes for the mind; for the mind (manas, n.!) is male, and male is the sruva.
4. With the offering-spoon (srué, f.) he makes that libation which he makes for speech (v4é, f.); for speech is female, and female is the srué.
5. Silently (without a formula) and even without ‘svaha (hail)!’ he makes that libation which he makes for the mind; for undefined (or indistinct) is the mind, and undefined is what takes place silently.
6. With a mantra he makes that libation which he makes for speech; for distinct is speech, and distinct is the formula. ‘
7. Sitting he makes that libation which he makes for the mind, and standing that which he makes for speech. Mind and speech, when yoked together, assuredly convey the sacrifice to the gods. But when one of two yoke-fellows is smaller (than the other) they give him a shoulder-piece?. Now speech is indeed smaller than mind; for mind is by far the more unlimited, and speech is by far the more limited (of the two); hence he thereby (by standing) gives a shoulder-piece to speech, and as wellmatched yoke-fellows these two now convey the sacrifice to the gods: for speech, therefore, he sprinkles while standing.
8. Now the gods, when they were performing sacrifice, were afraid of a disturbance on the part
1 Upavaha(m.; upavahas, n., Kava rec.), explained by Sayana as a piece of wood inserted under the yoke (and on the neck of an ox) in order to make it level with the height of the yoke-fellow.
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of the Asuras and Rakshas. They, therefore, stood up erect against them on the south side (of the sacrificial ground); for strength is, as it were, erect ; hence he makes the (second) libation while standing to the south (of the fire). When he makes a libation on each side (of the fire, north and south), this (pair), mind and speech, though indeed joined together, become separate: for one of the two libations is the head of the sacrifice and the other is its root.
9. With the dipping-spoon (sruva) he makes that libation which is the root of the sacrifice, and with the offering-spoon (sru#) that which is the head of the sacrifice.
10. Silently he makes that libation which is the root of the sacrifice; for silent, as it were, is this root (of trees &c.), and in it the voice does not sound.
11, With a formula he makes that libation which is the head of the sacrifice; for the formula is speech, and from the head this speech sounds.
12. Sitting he makes that libation which is the root of the sacrifice; for seated, as it were, is this root. Standing he makes that libation which is the head of the sacrifice ; for this head stands, as it were.
13. When he has made the first libation with the dipping-spoon, he says, ‘Agnidh, sweep (touch over) the fire'!’ In like manner as one would lay the yoke on (the shoulders of the team), so also he makes that first libation; for after laying on the yoke they fasten (the team to it).
14. He (the Agntdhra) then sweeps (the fire with
1 See I, 4, 2, 12, with note.
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the band of the fire-wood): he thereby harnesses it, thinking, ‘Now that it has been harnessed, may it convey the sacrifice to the gods!’ for this reason he sweeps it. While sweeping it he moves around, since in harnessing they move around the team. He sweeps thrice each time (i.e. thrice along each of the three enclosing-sticks): threefold is the sacrifice.
15. He sweeps (once), with the text (Vag. S. II, 7), ‘O Agni, food-gainer ! I cleanse thee, the food-gainer, who art about to hasten to the food!’ Whereby he says, ‘I cleanse thee who art going to convey the sacrifice (to the gods), thee fit for the sacrifice!’ He then sweeps thrice over (the fire) silently: for just as, after harnessing (the animal), one urges it on, saying, ‘Go on! pull!’ so does he thereby strike it with the lash’, thinking, ‘Go on and convey the sacrifice to the gods!’ That is why he (sweeps) thrice over it silently; and in like manner as this act is performed between (the two sprinklings of butter), so this mind and speech, though forming one, thereby become, as it were, se
FirtH BrRAHMANA
1. When he (the Adhvaryu) is about. to riiake the” second libation with the offering-spoon (srué), “he (twice) lays his joined hands (a%gali) on the ground before the two offering-spoons (guhQ and upabhyrzt), with the formulas (V4g. S. I1,7b), ‘Adoration to the gods!’ ‘Svadh4 to the fathers!’ Thereby he propitiates the gods and the fathers, now thatp. 128 he is about to perform the duties of the sacrificial priest. With the formula, ‘May ye two be easy to manage for me!’ he takes the two offeringspoons: he thereby means to say, ‘May ye two be easy to handle for me; may I be able to handle you !’—He further says (V4g. S. II, 8), ‘ May I this day offer up the butter to the gods unspilt!’ whereby he means to say, ‘May I to-day perform an undisturbed sacrifice to the gods!’
1 The sweeping of the fire is performed with the straw-band with which the fire-wood was tied together (KAty. III, 1, 13), and which is here compared with the lash of a whip.
2. And again, ‘May I not sin against thee with my foot, O Vishzu!’ Vishzu, indeed, is the sacrifice: it is the latter therefore that he propitiates by saying, ‘may I not sin against thee!’ Further, ‘May I step into thy wealth-abounding shade, O Agni!’ whereby he says, ‘may I step into thy auspicious shade, O Agni?!’
3. Further, ‘Thou art the abode of Vishzu!’ Vishzu, indeed, is the sacrifice, and near to this he now stands: this is why he says, ‘thou art the abode of Vishvu!’—‘ Here Indra performed his heroic deed ?;’ for it was while standing in this place that Indra drove off towards the south the evil spirits, the Rakshas: for this reason he says, ‘here Indra performed his heroic deed.’—‘ Erect stood the cult;’ cult,
' While he pronounces this formula (and while the Hotr7' recites the formula of invitation to the gods, cf. note on I, 4, 2, 16) the Adhvaryu steps to the south side of the altar (and Ahavantya fire) and in so doing must take care always to keep the left foot before the right (K4ty. III, 1, 16, 18) and not to touch the top of the prastara, ib. 17, schol. In returning (par. 5) to his former position he has to keep the right foot before the left.
? With this and the succeeding formulas, the Adhvaryu makes the second libation (cf. note on I, 4, 4,1). Before the butter is poured into the fire the sacrificer pronounces the dedicatory formula, ‘Om! for Indra this, not for me!’
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namely, means sacrifice, hence he thereby says ‘erect stood the sacrifice.’
note on I, 4, 4,1). Before the butter is poured into the fire the sacrificer pronounces the dedicatory formula, ‘Om! for Indra this, not for me!’
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namely, means sacrifice, hence he thereby says ‘erect stood the sacrifice.’
4. Further (Vag. S. II, 9): ‘O Agni, take thou upon thyself the office of Hotrz, take thou upon thyself the part of messenger!’ for Agni is both Hotrz and messenger to the gods: hence he thereby says, ‘know thou! both (offices) which thou art (holding) for the gods!’—‘ May earth and heaven guard thee! Guard thou earth and heaven!’ there is nothing obscure in this.—'Indra, by this butteroblation, may be the maker of good offering (svish¢akrzt) for the gods! Svaha!’ Indra, indeed, is the deity of sacrifice; therefore he says ‘Indra, by this butter-oblation. ..’ ‘It is for speech that he makes this sprinkling, and Indra is speech’ so say some; and for this reason also he says ‘Indra, by this butter-oblation. . .’
5. Having then returned (to his former position behind the altar), without letting the two offeringspoons touch each other, he mixes (some of the butter left in the guhf) with (that in) the dhruvé. Now the second libation (which he has just offered) is the head of the sacrifice, and the dhruva4 is its body?: hence he thereby replaces the head on the body. And the second libation, moreover, is the head of the sacrifice, and the head (siras) represents excellence (sri), for the head does indeed represent excellence: hence, of one who is the most excellent (sresh¢ha) of a community, people say that he is ‘the head of that community.’
1 Ve4, inthe formula, our author refers to vid, ‘to know,’ instead of to vi, ‘to strive after, undertake.’
® Cf. I, 3, 2, 2, and Taitt. S. II, g, 11, 7-8. The second libation (dgh4ra) has just been made with the guha.
(12] K
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6. The sacrificer, assuredly, stands behind the dhruv4, and he who means evil to him stands behind the upabhvzt'. Hence if he were to mix (the butter remaining in the guhd) with (that in) the upabhrzt, he would bestow excellence on him who means evil to the sacrificer; but in this way he bestows that excellence on the sacrificer himself: for this reason he mixes (the butter in the guh4) with (that in) the dhruvé.
7. He mixes it, with the text (Vag. S. II, 9h), ‘Light with light!’ for light (lustre), indeed, is the butter in the one (spoon) and light also is that in the other. Thereby these two lights unite with each other, and for this reason he mixes (the butter) in this manner.
8. Now a dispute once took place between Mind and Speech as to? which was the better of the two. Both Mind and Speech said, ‘I am excellent!’
g. Mind said, ‘Surely I am better than thou, for thou dost not speak anything that is not understood by me; and since thou art only an imitator of what is done by me and a follower in my wake, I am surely better than thou!’
Both Mind and Speech said, ‘I am excellent!’
g. Mind said, ‘Surely I am better than thou, for thou dost not speak anything that is not understood by me; and since thou art only an imitator of what is done by me and a follower in my wake, I am surely better than thou!’
10. Speech said, ‘Surely I am better than thou, for what thou knowest I make known, I communicate.’
1 The same idea has been expressed above, I, 3, 2, 11.
* Cf. Taitt. S. II, 5, 11,4: ‘Mind and Speech (or Voice) were contending against one another.’ ‘I will carry the oblation to the gods |’ said Speech. ‘TI (will carry it) to the gods !’ said the Mind. They went to Pragfpati to question him. Prag&pati said (to Speech), ‘Thou art the handmaid (dati) of the mind, for what one thinks in one’s mind that one speaks with one’s speech.’ [Speech replied], ‘ Then indeed they shall not offer to thee with speech!’ For this reason they offer to Pragdpati with the mind ; for Prag4pati, as it were, is the mind, &c.
”
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11. They went to appeal to Pragdpati for his decision. He, Pragdpati,, decided in favour of Mind, saying (to Speech), ‘Mind is indeed better than thou, for thou art an imitator of its deeds and a follower in its wake ; and inferior, surely, is he who imitates his better’s deeds and follows in his wake.’
12. Then Speech (v4, fem.) being thus gainsaid, was dismayed and miscarried. She, Speech, then said to Pragdpati, ‘May I never be thy oblation-bearer, I whom thou hast gainsaid!’ Hence whatever at the sacrifice is performed for Pragdpati, that is performed in a low voice; for speech would not act as oblation-bearer for PragApati.
13. That germ (retas) the gods then brought away in a skin or in some (vessel), They asked: ‘Is it here (atra)?’ and therefore it developed into Atri. For the same reason one becomes guilty by (intercourse) with a woman who has just miscarried (4treyt); for it is from that woman, from the goddess Speech, that these (germs) originate’.
Firth ApuyAya, First BrRAHMANA. 1. He (the Adhvaryu) now utters his call for the Pravara (choosing of the Hotvz)?. The reason why he utters his call, is that the (Adhvaryu’s) call is
1 «Tasmad apy 4treyya yoshitainasvy etasyai hi yosh4yai vaso devatéy& ete sambhfita4,’ [ete laukika# sarve garbh4A sambhiitad, Say.]—The K4ava text has, ‘Tasm4d api striydtreyyainasvity hur etasy4 hi sa yosh4y4 devat4y4 vaéah sambhfta iti’ [‘—for it is from that woman, from the goddess Speech, that he (Atri) originated’).
* The Hotr?, on concluding the invitation of the gods, sits down with raised knees in the same place where he has been standing (see p. 95, note 1), parts the sacrificial grass of the altar, and measures a span on the earth, with the text (Asv. I, 3, 22), ‘Aditi is his mother, do not cut him off from the air. With the aid of
K 2
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95, note 1), parts the sacrificial grass of the altar, and measures a span on the earth, with the text (Asv. I, 3, 22), ‘Aditi is his mother, do not cut him off from the air. With the aid of
K 2
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the sacrifice: ‘having bespoke the sacrifice, I will choose the Hotvz, thus (he thinks, and) for this reason he utters his call for the Pravara.
2. He utters his call after taking the fuel-band; for if the Adhvaryu were to utter his call without taking hold of the sacrifice, he would either be unsteady or meet with some other ailment.
3. Here now some utter the call after taking sacrificial grass (barhis) from the covered altar, or they utter the call after cutting off and taking a chip of fire-wood, arguing, ‘this, surely, is something belonging to the sacrifice ; after taking hold of this, the sacrifice, we will utter the call.’ Let him, however, not do this; for that also wherewith the firewood was tied together and wherewith they sweep the fire! is, doubtless, something belonging to the sacrifice; and thus indeed he utters his call after taking hold of the sacrifice: for this reason let him utter the call after taking the fuel-band.
4. Having uttered the call, he in the first place chooses him who is the Hotz? of the gods, that is, Agni. Thereby he propitiates both Agni and the gods : for by first choosing Agni, he propitiates Agni ;
Agni, the god, the deity; with the threefold chant, with the rathantara-sdman, with the gayatri metre, with the agnish/oma sacrifice, with the vasha/-call, the thunderbolt,—I here kill him who hates us, and whom we hate!’ The Adhvaryu having thereupon walked round the Hotr7 from left to right, steps behind the utkara (heap of rubbish) with his face to the east and the fuel-band in his hand, and calls on (€sravayati) the Agnidhra, with O srdvaya (or Om sravaya, i.e. 4 sravaya; or simply sravaya;’ cf. Sdyana on Taitt. S. I, 6,11). The Agnidhra (whilst standing north of the Adhvaryu, with his face to the south, and taking the wooden sword and the fuel-band from the Adhvaryu) responds (praty4sravayati) by ‘astu sraushadé’ 1 See p. 127, note 1.
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and by first choosing him who is the Hotz of the gods, he propitiates the gods.
5. He says, ‘Agni, the god, the divine Hotzz—,’ for Agni is indeed the Hotvz of the gods, therefore. he says ‘Agni, the god, the divine Hotvz:’ thereby he propitiates both Agni and the gods; for by his first mentioning Agni he propitiates Agni; and by his first mentioning him who is the Hotvz of the gods, he propitiates the gods.
6. ‘May he worship, knowing the gods’, he the thoughtful one,—for he, Agni, indeed, knows the gods well: hence he thereby says ‘may he who knows them well worship (them) in due form !’
6. ‘May he worship, knowing the gods’, he the thoughtful one,—for he, Agni, indeed, knows the gods well: hence he thereby says ‘may he who knows them well worship (them) in due form !’
7. ‘Like as Manu (did), like as Bharata ;;—Manu, indeed, worshipped with sacrifice in olden times, and doing as he did these descendants of his now. sacrifice: therefore he says ‘like as Manu.’ Or, say they, (it means) ‘at the sacrifice of Manu,’ and therefore he says ‘as (he did) with Manu.’
8. ‘Like as (with) Bharata,—for, say they, he bears (bhar) the oblation to the gods, hence Bha~ rata (the bearer) is Agni; or, say they, he, having become the breath, supports (bhar) these creatures, and therefore he says ‘like as Bharata.’
9. He then chooses (Agni as) the ancestral (Hotr2). He thus introduces him both to the (ancestral) vzshis and to the gods (as if he were saying), ‘he is of mighty strength who obtained the sacrifice !’ for this reason he chooses (him as) the ancestral one.
10. He chooses from the remote end (of the sacrificer’s ancestral line)? downwards; for it is from the
* Thus our author. It should rather be ‘May (he) worship the gods, he the wise, the considerate one.’
* Cf. p. 11g, note 1.
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remote end downwards that a race is propagated. Thereby he also propitiates the lord of seniority ; for here among men the father comes first, then the son, and then the grandson: this is the reason why he chooses from the remote end downwards.
11. Having named the ancestral, he says, ‘ Like as Brahman ;’—for Agni is the Brahman (the Veda, or the sacerdotium), and therefore he says ‘like as Brahman ;’—‘ may he bring (the gods) hither!’ what deities he bids him bring hither, those he refers to in saying ‘may he bring (them) hither.’
12. ‘The Brahmamas (priests) are the guardians of this sacrifice;’ for guardians of the sacrifice, indeed, are those Brahmamzas who are versed in the sacred writ, because they spread it, they originate it: these he thereby propitiates; and for this reason he says, ‘the Brahmavas are the guardians of the sacrifice.’
13. ‘N. N. is the man,’ thereby he chooses this man for his Hotsz; heretofore he was not a Hotvz, but now he is a Hotrz.
14. The chosen Hotvz mutters,—has recourse to the deities: in order that he may give the vasha/call to the gods in its proper order, that he may convey the oblation to the gods in its proper order, that he may not stumble, he has thus recourse to the deities.
15. He mutters on this occasion’, ‘Thee, O divine Savitz, they now choose,—thereby he has recourse to Savitvz for his impulsion (prasava), for Savitzz is the impeller (prasavitvz) of the gods ;— ‘(thee who art) Agni, for the Hotv7ship,’ thereby he
1 Except the beginning, these formulas are entirely different from those given by Asv. S. I, 3, 23-24.
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S. I, 3, 23-24.
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propitiates both Agni and the gods; for by first naming Agni, he propitiates Agni; and by first naming him who is the Hotr? of the gods, he propitiates the gods.
16. ‘ Together with father Vaisvanara,—for the father Vaisvanara (‘common to all men’), doubtless, is the year, is Pragdpati (lord of creatures); hence he thereby propitiates the year and thus Pragdpati.— ‘O Agni! O Pfshan! O Brthaspati! speak forth and offer up sacrifice (pra-yag) !’—he (the Hotz), namely, will have to recite the anuvAkyA4s and the yagyas'; he therefore now propitiates those gods : ‘do ye recite, do ye offer!’ thus (he thereby says).
17. ‘ May we partake of the bounty of the Vasus, of the wide sway of the Rudras! may we be beloved of the Adityas for the sake of (aditi) security from injury, free from obstruction !’—these, to wit, the Vasus, Rudras, and Adityas, namely, are three (classes of) gods: ‘may we enjoy their protection’ he thereby says.
18. ‘May I this day utter speech that is agreeable to the gods;’—by this he means to say ‘may I this day recite what is agreeable to the gods,’ for auspicious it is when one recites what is agreeable to the gods.
19. ‘Agreeable to the Brahmans,’—by this he means to say ‘ may I this day recite what is agreeable to the Brahmanas (priests);’ for auspicious it is when one recites what is agreeable to the Brahmazas.
1 The yAgyas (offering-prayers) are the prayers which the Hotri pronounces when the offerings are poured into the fire (this being done simultaneously with, or immediately after, the vaushaJ, ‘may he carry it, with which the yagy4 ends, is pronounced). At the chief oblations the offering-prayer is preceded by an anuvaky4& or puro’nuvaky4 (invitatory prayer) by which the gods are invited to come to the offering, and which ends with ‘om,’
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20. ‘Agreeable to Nardsamsa},’— man (nara), namely, is a creature: hence he says this for all the creatures ; thereby it is auspicious, and whether or not he knows (forms of speech that are agreeable), they are uttered (and received with applause), ‘ well he has recited! well he has recited !’—‘ What at the Hotvz choice may escape the crooked eye this day, that may Agni bring back here, he, the knower of beings (gAtavedas), the nimble one (vigarshazi)!’ —by this he means to say, ‘even as those (three) Agnis, whom they first chose for the Hotzzship, passed away?, (but thou, the fourth Agni, wast then obtained,) so do thou make good for me whatever mistake may have been committed at my election!’ and it is accordingly made good for him.
21. He now touches the Adhvaryu and the Agntdhra; for the Adhvaryu is the mind, and the Hotz is speech: thus he thereby brings mind and speech together.
22. At the same time he mutters?, ‘ From anguish may the six spaces protect me, fire, earth, water, wind, day, and night*!’—‘ may these deities protect .
22. At the same time he mutters?, ‘ From anguish may the six spaces protect me, fire, earth, water, wind, day, and night*!’—‘ may these deities protect .
* Narasamsa [‘ the hope or desire (Asams&) of man (nara)’]is a mystical form of Agni, invoked chiefly in the Apri- hymns at animal sacrifices. ‘ Yatha sarve’pi nara 4 sarvatak samsanti tathavidhdya.’ Sayava.
* See the legend I, 2, 3, 1 seq.
* This and the succeeding formulas also are entirely different from those given in Asv. S. 1, 3, 27 seq. The Sankhay. S. I, 6 (Hillebrandt, Neu und Vollm. p. g1) seems to coincide, to some extent, with those given by our author.
‘ The six spaces or wide expanses (urvi) are several times referred to in Vedic texts, but the conception seems to have been very vague. They are generally supposed to include the space above, the space below, and the four quarters. In Rigveda VI, 47, 3-6 it is stated that they have been measured outp. 137 me from disease!’ thus he thereby says; for he whom these deities protect from disease, will not stumble (or fail).
23. He steps beside the Hotvz’s seat, takes one stalk of (reed) grass from the Hotrz’s seat and casts it outside (the sacrificial ground), with the formula, ‘Ejected is the wealth-clutcher (parAvasu, lit. “ offwealth”) !’ Formerly, namely, the Hotv7 of the Asuras was one Pardvasu by name: him he thereby ejects from the Hotvz’s seat.
24. He then sits down on the Hotvz’s seat, with the formula, ‘I here sit down on the seat of the wealth-bestower (arvAvasu, lit. “hither-wealth”) !’ for one Arvavasu by name was the Hotr? of the gods’, and on his seat he accordingly sits down.
25. At the same time he mutters, ‘O All-maker, thou art the protector of lives! do not ye two (fires) scorch me away (from this)?, injure me not! this by Indra, and that outside of them there is no being (bhuvanam); and they are then enumerated thus: the expanse of the earth, the height (varshman, ?highest point or sphere) of the sky (div), the sap (piyfisha) in the three elevations [?i.e. flowing, animating moisture, as rain, rivers, sap, &c.], the atmosphere, the ocean (? arzas, ? of light, air), and the sky (div). The enumeration of six objects in Atharva-veda II, 12, 1 seems to refer to the same conception: heaven and earth (dy4v4prvrthivi), the wide atmospheric region, the genius (fem.) of the field (kshetrasya patnt), the far-strider (Sun, Light), the wide atmospheric region (uru-antariksham as before; cf. the double enumeration of div in the Ark passage); and what has the Wind for its guardian (vatagopa). Cf. Weber, Ind. Stud. XIII, p. 164. Sankh. Grshyasitra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.).
1 According to the Kaushit. Br. VI, 10, Arvavasu was the Brahman of the gods. Weber, Ind. Stud. II, 306.
Cf. Weber, Ind. Stud. XIII, p. 164. Sankh. Grshyasitra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.).
1 According to the Kaushit. Br. VI, 10, Arvavasu was the Brahman of the gods. Weber, Ind. Stud. II, 306.
* The Hotrz’s seat stands north of the north-west corner of the altar, the Ahavaniya and the G&rhapatya fires being about equidistant from it towards south-east and south-west respectively.
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is your sphere ;’ with this he moves slightly northwards: by this (mantra, he indicates that) he sits midway between the Ahavantya and the GAarhapatya, and thus he propitiates these two ; and in accordance with what he says, ‘do not scorch me away from this! injure me not!’ they do not injure him.
26. He then mutters whilst looking at the (Ahavantya) fire, ‘All ye gods, instruct me, how and what I am to mind while seated here as the chosen Hot?! declare my share (of the sacrificial duties), how and by what road I am to convey the oblation to you !’"— for as one says to those for whom food has been cooked, ‘order me how I am to bring it you, how I am to serve it up for you!’ in like manner he is desirous of directions regarding the gods, and for this reason he mutters thus, ‘instruct me how I may utter the Vashaf-call for you in its proper order, how I may bring you the oblation in its proper order!’
SECOND BRAHMANA. Tue Fore-oFFERincs (PrayAcas).
1. [The Hotvz continues], ‘May Agni, the priest (hotrz), know (undertake) Agni’s priestly duty (hautram), —thereby he says ‘may Agni, as Hotvz, know this!’ ‘Agni’s priestly duty’ he says, because it is his duty that he must know ;—‘ that means of salvation!,— the means of salvation, assuredly, is the sacrifice: ‘may he know the sacrifice’ is what he thereby says.—‘ Favourable to thee, O Sacrificer, is
1 Pr&vitram, literally ‘that which promotes, protects’ (‘ unser Hort’). Sayaza on Taitt. S. II, 5, 9, 5 explains it by ‘ prakrishfam avitram phalad4naripam asmadrakshanam yasmin hom&nush/A4ne tad idam prvitram.’ For this and the succeeding formulas, see Asy. I, 4, 10-11.
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the deity!’ by this he says ‘favourable is the deity to thee, O Sacrificer, whose Hotz? is Agni?! !’— ‘Take up? the spoon, O Adhvaryu, full of butter!’ thereby he urges on the Adhvaryu. The reason why he mentions one (spoon) only (is this).
2. The Sacrificer, doubtless, stands behind the guhd, and he, who means evil to him, stands behind the upabhvzt; and if he were to speak of two (spoons), he would cause the spiteful enemy to countervail the Sacrificer. Behind the guhd stands the eater, and behind the upabhvzt the one to be eaten; and if he were to speak of two (spoons), he would make the one to be eaten countervail the eater. For these reasons he speaks of one (spoon) only.
Behind the guhd stands the eater, and behind the upabhvzt the one to be eaten; and if he were to speak of two (spoons), he would make the one to be eaten countervail the eater. For these reasons he speaks of one (spoon) only.
3. [He continues], ‘—(the spoon which is) devoted to the gods, possessed of all boons,’ he praises, he magnifies it when he says ‘devoted to the gods, possessed of all boons.’—‘ Let us praise the gods, the praiseworthy! let us adore the adorable! let us worship the worshipful!’ that is, ‘let us praise those gods who are praiseworthy! let us adore those who are adorable! let us worship those who are worthy of worship!’ the praiseworthy, to wit, are the men, the adorable the fathers, and the worshipful the gods.
4. For, indeed, the creatures that are not allowed to take part in the sacrifice are forlorn ; and therefore
1 Asv. I, 4, 10, and Sankh. I, 6 give as belonging to the text of the mantra: yo agnim hot4ram avrith4A, ‘thou who hast chosen Agni for thy Hotr?;’ the same reading is mentioned in Taitt.
* Thus Sayama (asyasva=haste dhfraya); ‘schdpfe ein (ladle in),’ St. Petersburg Dictionary; ‘pour into the fire,’ Hillebrandt, p. 93.
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he makes those creatures here on earth that are not forlorn, take part in the sacrifice: behind the men are the beasts, and behind the gods are the birds, the plants, and the trees; and thus all that here exists is made to take part in the sacrifice.
5. These same (preceding formulas) are nine utterances; for nine, in number, are those breaths (or vital airs) in man’, and these he thereby puts into him (the sacrificer): for this reason there are nine utterances.
6. The sacrifice fled away from the gods. The gods called out after it, ‘Listen (4-sru) to us?*! come back to us!’ It replied, ‘So be it!’ and returned to the gods; and with what had thus returned to them, the gods worshipped; and by worshipping with it they became the gods they now are.
7. Now when he (the Adhvaryu) calls (on the Agntdhra), he thereby calls after the sacrifice, ‘Listen to us! come back to us!’ and when he (the Agntdhra) responds, then the sacrifice comes back, saying ‘so be it!’ and with it, thus passing over to them, as with seed’, the priests carry on the tradition, imperceptibly to the sacrificer; for even as people hand on from one to the other a full vessel‘, in
1 See p. 20, note r.
4 The legend is intended to explain the origin and symbolical meaning of the call (Asravama) of the Adhvaryu (viz. O srdvayal ‘make listen !’) and the response (praty4sravana) of the Agnidhra (viz. astu srausha/!).
* The sacrifice is the seed (viga) that produces heaven as its fruit. Sayama.
‘ T.e. ‘even as they pass on from hand to hand a pail (gha/a) filled with water when a tub is to be filled inside the house.’ Sayama.
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astu srausha/!).
* The sacrifice is the seed (viga) that produces heaven as its fruit. Sayama.
‘ T.e. ‘even as they pass on from hand to hand a pail (gha/a) filled with water when a tub is to be filled inside the house.’ Sayama.
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the same way they (the priests) hand down that (sacrifice) from one to the other. They hand it down by means of speech, for the sacrifice is speech (prayer), and speech is seed: therefore they keep up the tradition by means of it.
8. After he has said (to the Hotz), ‘ Recite!’ the Adhvaryu must utter nothing improper (worldly) ; neither must the Hotvz utter anything improper. The Adhvaryu! utters his call: thereby the sacrifice passes on to the Agnidhra.
g. The Agnidhra must utter nothing improper until his response. The Agnidhra responds: thereby the sacrifice passes back to the Adhvaryu.
10. The Adhvaryu must utter nothing improper until he pronounces (the word) ‘yaga (recite the offering-prayer) :’ in saying ‘yaga’ the Adhvaryu hands the sacrifice on to the Hotzz.
11. The Hotrz must utter nothing improper until his vashaé-call. By the vasha¢-call he pours it (the sacrifice) into the fire, as seed into the womb; for the fire is indeed the womb of the sacrifice, from — thence it is brought forth. So now at the havissacrifice. And at the Soma-cult,—
12. When he has drawn (the Soma), the Adhvaryu must not utter anything improper until his summons
1 As soon as the Hotri has pronounced the formula ‘O Adhvaryu, take up the spoon full of butter!’ (par. 2 above), the Adhvaryu takes the two offering-spoons (guhf and upabhrit) and steps back (from the west side along the north side of the altar and the west side of the fire) to the south side of the altar and the fire (the yagati-sthdna), and (with his face to north-east) utters his call, and (having been responded to by the Agnidhra) calls on the Hotr? : ‘samidho yaga (pronounce the offering-prayer to the kindlingsticks)!’ Katy. III, 2, 16.
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(for the chanting of the stotra’): with the call ‘draw near!’ the Adhvaryu hands the sacrifice on to the Udgatres (chanters).
13- The Udgatzzs must not utter anything improper until the last (stotra-verse): ‘this is the last one,’ thus thinking, the Udgatvzs hand on the sacrifice to the Hotrz.
14. The Hotvz must utter nothing improper until the vasha¢-call. With the vasha/-call he pours it (the sacrifice) into the fire, as seed into the womb; for the fire is indeed the womb of the sacrifice, since from thence it is brought forth.
15. If he whom the sacrifice approaches were to utter anything improper, he would waste the sacrifice, even as he might waste (water by spilling from) a full vessel. And where the officiating priests thus practice sacrifice with a perfect mutual understanding between them, there everything works regularly and no hitch occurs: therefore it is in this way that the sacrifice must be nursed. .
And where the officiating priests thus practice sacrifice with a perfect mutual understanding between them, there everything works regularly and no hitch occurs: therefore it is in this way that the sacrifice must be nursed. .
16. Now there are here five utterances, viz. (1) ‘Bid (him, Agni, or them) hear!’ (2) ‘Yea, may he (or, one) hear!’ (3) ‘ Pronounce the prayer to the kindling-sticks!’ (4) ‘We who pronounce the prayer ..- (5) ‘May he bear (the sacrifice to the gods)*!’ fivefold is the sacrifice, fivefold the animal victim, five are the seasons of the year: this is the one measure of the sacrifice, this its consummation.
1 See IV, 2, 5, 7-8.
2 (1) OsrAvaya (for 4 sravaya), the Adhvaryu’s call; (2) astu srausha/, the Agnidhra’s response; (3) (samidho) yaga, the Adhvaryu’s summons to the Hotri; (4) ye yagamahe, the beginning of the Hotr#’s y4gy4, or offering-prayer (see p. 135 note); (5) vaushaJ, concluding formula of the yagy4.
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17. These (five formulas) consist of seventeen syllables ;— seventeenfold, indeed, is Pragdpati, and Pragdpati is the sacrifice: this is the one measure of the sacrifice, this its consummation.
18. With ‘O sravaya'!’ the gods sent forth the east wind; with ‘Astu srausha?¢?!’ they caused the clouds to flow together ; with ‘ Yaga (pronounce the yagy4)!’ (they sent forth) the lightning ; with ‘Ye yagadmahe (we who pray),’ the thunder; with the vasha¢é-call they caused it to rain’,
19. Should he (the sacrificer) be desirous of rain, or should he perform a special offering®, or even at the new- and full-moon sacrifice itself, he may say, ‘Verily, I am desirous of rain!’—and he may also say to the Adhvaryu, ‘Ponder thou in thy mind the east wind and the lightning !’—to the Agnidhra, ‘Ponder thou the clouds in thy mind!’—to the Hotvz, ‘Ponder thou in thy mind the thunder and rain!’—to the Brahman, ‘Ponder thou all these in thy mind!’—for where the officiating priests thus practice sacrifice with a perfect mutual understanding between them, there it will indeed rain.
20. With ‘O sravaya!’ the gods called the shining one (vir4g, viz. cow); with ‘Astu sraushad#!’ they untied the calf and let it go to her; with ‘Yagal’ they raised (its head to the udder of the cow)‘; with
1 For 4sravaya (cf. p. 131, note 2), i.e. ‘bid (him, Agni, or them) hear!’ but the author here makes srAvaya the causative of stu (sru), ‘to flow ;’ hence 4 srdvaya, ‘make flow;’ and astu stausha/ [properly ‘Yea, may he (or one) hear !"] he makes ‘ Yea, may it flow!’ .
* A fanciful etymology of vasha/# from root vr#'sh, ‘to rain;’ for the true derivation of the word, see p. 88, note 2.
* T.e. an offering made with a view to the obtainment of some special wish (kamyeshf).
* Thus (or ‘they led it up to the udder of the cow’) SAyana
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* A fanciful etymology of vasha/# from root vr#'sh, ‘to rain;’ for the true derivation of the word, see p. 88, note 2.
* T.e. an offering made with a view to the obtainment of some special wish (kamyeshf).
* Thus (or ‘they led it up to the udder of the cow’) SAyana
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‘Ye yagamahe!’ they sat down by her (for milking); with the vasha¢-call they milked her. The shining one, doubtless, is this (earth), and of her this is the milking: and for him who knows this to be the milking of the shining one, this shining (earth- ‘ cow) thus milks out all his desires.
Tuirp BRAHMANA.
1. The fore-offerings (pray4ga), assuredly, are the seasons: hence there are five of them, for there are five seasons.
2. The gods and the Asuras, both of them sprang from Pragdpati, were once contending for this sacrifice, (which is) their father Prag4pati, the year: ‘Ours it (he) shall be!’ ‘Ours it (he) shall be!’ they said.
3. Then the gods went on praising and toiling. They saw these fore-offerings and worshipped with them. By means of them they gained (pra-gi) the seasons, the year; they deprived their rivals of the seasons, of the year: hence (the fore-offerings are) victories (pragaya), for, assuredly, pragaya is the very same term as pray4ga (fore-offering)!. And in the same way this one (the sacrificer) wins by means of them the seasons, the year; deprives his rivals of the seasons, of the year. This is the reason why he performs the fore-offerings.
4. The sacrificial food at these offerings consists of explains udanayan. In his commentary on Taitt. S. I, 6, 11 he interprets the analogous udanaishit by ‘he raises (or brings) the milk-pail ;’ where the St. Petersburg Dictionary apparently takes it in the sense of ‘he led the calf away from the cow.’
1 In reality prayaga (from yag, ‘to sacrifice’) has, of course, nothing to do with pragaya (from gi, ‘to conquer’).
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clarified butter. Now the butter, indeed, is a thunderbolt, and with that thunderbolt, the butter, the gods gained the seasons, the year, and deprived their rivals of the seasons, of the year. And with that thunderbolt, the butter, he now, in the same way, gains the seasons, the year, and deprives his enemies of the seasons, of the year. For this reason clarified butter forms the sacrificial food at these (offerings).
5. Now this butter is the year’s own liquor: hence the gods gained it (the year) by means of its own liquor; and in the same way he also now gains it by means of its own liquor. This is the reason why clarified butter forms the sacrificial food at these (fore-offerings).
5. Now this butter is the year’s own liquor: hence the gods gained it (the year) by means of its own liquor; and in the same way he also now gains it by means of its own liquor. This is the reason why clarified butter forms the sacrificial food at these (fore-offerings).
6. Let him (the Adhvaryu) not move from that same spot where he may be standing when he calls for the fore-offerings. A battle, it is true, is witnessed whenever any one performs the fore-offerings, and whichever of the two combatants is worsted, that one, no doubt, retreats; and he who obtains the victory, advances still nearer: he (the Adhvaryu) might therefore (feel inclined to) step nearer and nearer (to the fire), and offer the oblations (while moving) nearer and nearer’.
7. This, however, he should not do; he should not move from that same spot where he may be standing when he calls for the fore-offerings. Let
1 Though the author does not state expressly that this change of position in performing the five fore-offerings is advocated by some other ritualists, he apparently argues in this passage against an
_ actually adopted theory and practice, which the Satras also mention as optional. In the case of the Adhvaryu changing his position, he is at each successive fore-offering to pour the butter on a part of the fire east of the preceding one. Kéty. III, 2, 18-21.
[12] Lp. 146 him rather offer the (five) oblations in that part (of the fire) where he thinks there is the fiercest blaze ; for only by being offered in blazing (fire), oblations are successful.
8. He (the Adhvaryu), having called (on, and having been responded to by, the Agnidhra), says (to the Hotvz), ‘Pronounce the offering-prayer (y4gy4) to the Samidhs (kindling-sticks) !’ Thereby he kindles the spring; the spring, when kindled, kindles the other seasons; the seasons, when kindled, generate the creatures and ripen the plants. In the same (formula) he also implies the (four) remaining seasons, and in order to avoid sameness, he introduces the others by merely saying each time, ‘Pronounce the offering-prayer!’ For were he to say, ‘Pronounce the offering-prayer to Tantinapat!’ ‘Pronounce the offering-prayer to the Ids!’ and so on, he would commit (the fault of) repetition: hence he introduces the remaining (seasons or fore-offerings) by merely saying each time, ‘ Pronounce the offering-prayer'!’
9. He (the Hotz) now pronounces the offeringprayer (y4gy4) to the Samidhs. The samidh (kindler), doubtless, is the spring. The gods, at that time, appropriated the spring, and deprived their rivals of the spring; and now this one (the
He (the Hotz) now pronounces the offeringprayer (y4gy4) to the Samidhs. The samidh (kindler), doubtless, is the spring. The gods, at that time, appropriated the spring, and deprived their rivals of the spring; and now this one (the
? On the necessity of avoiding sameness of ritualistic practices cf. note on I, 3, 2, 8. The five fore-offerings (pray4ga, here identified with the five seasons) are addressed respectively to the kindling-sticks (samidh), to Tanfinap4t (or Narasamsa, both mystical forms of Agni), to the Ids (personifications of the forms of devotional feeling), to the sacrificial grass-covering of the altar (barhis), and to Agni and Soma (or other deities). Since, in introducing the first fore-offering, the Adhvaryu has mentioned its recipient, he is not to do so in the case of the remaining four.
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sacrificer) also appropriates the spring, and deprives his rivals of the spring: this is the reason why he pronounces the offering-prayer to the Samidhs.
1o. After that he pronounces the offering-prayer to Tanfinap4t. Tandnapat, doubtless, is the summer; for the summer burns the bodies (tanfin tapati) of these creatures. The gods, at that time, appropriated the summer, and deprived their rivals of the summer; and now this one also appropriates the summer, and deprives his rivals of the summer: this is the reason why he pronounces the offeringprayer to Tandnapat.
11. He then pronounces the offering-prayer to the Ids. The Ids (praises), doubtless, are the rains; they are the rains, inasmuch as the vile, crawling (vermin)? which shrink during the summer and winter, then (in the rainy season) move about in quest of food, as it were, praising (id) the rains: therefore the Ids are the rains. The gods, at that time, appropriated the rains, and deprived their rivals of the rains; and now this one also appropriates the rains, and deprives his rivals of the rains: this is the reason why he pronounces the offering-prayer to the Ids.
12. He then pronounces the offering-prayer to the Barhis (covering of sacrificial grass on the altar). The barhis, doubtless, is the autumn; the barhis is the autumn, inasmuch as these plants which shrink during the summer and winter grow by the rains, and in autumn lie spread open after the fashion of barhis: for this reason the barhis is the autumn. The gods, at that time, appropriated the autumn, and deprived their rivals of the autumn;
1 Such as lizards, alligators. Sayama. L 2
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and now this one also appropriates the autumn, and deprives his rivals of the autumn: this is why he pronounces the prayer to the barhis.
The gods, at that time, appropriated the autumn, and deprived their rivals of the autumn;
1 Such as lizards, alligators. Sayama. L 2
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and now this one also appropriates the autumn, and deprives his rivals of the autumn: this is why he pronounces the prayer to the barhis.
13. He then pronounces the offering-prayer with ‘Svaha! Sv4ha?!’ The SvaAh4-call, namely, marks the end of the sacrifice, and the end of the year is the winter, since the winter is on the other (remoter) side of the spring. By the end (of the sacrifice) the gods, at that time, appropriated the end (of the year); by the end they deprived their rivals of the end; and by the end this one also now appropriates the end; by the end he deprives his rivals of the end: this is why he pronounces the offering-prayers with ‘Sva4h4! Sv4ha!’
14. Now the spring, assuredly, comes into life again out of the winter, for out of the one the other is born again: therefore he who knows this, is indeed born again in this world.
15. In order to avoid sameness he prays (alternately) with ‘may they accept!’ and ‘may he (or it) accept*!’ for he. would commit (the fault) of repetition, if he were to pray with ‘may they accept!’ each time, or with ‘may he accept!’ each time. By ‘may they accept!’ doubtless, females (are implied); and by ‘may he accept!’ a male (is implied): thereby a productive union is effected, and for this reason he prays (alternately) with ‘may they accept!’ and ‘may he (or it) accept!’
1 See further on, par. 22. As to Svah4! marking the conclusion of the sacrifice, see the Samish/ayagus I, 9, 2, 25-28.
* The first offering-prayer (to the logs) is ‘ yé yagamahe samidha, samidho agna 4gyasya vyantf vausha/!’ i.e. ‘ we who pronounce the offering-prayer to the Samidhs,—the Samidhs, O Agni, may acceptthe butter! vausha/!’ Similarly at the other fore-offerings; but at the second and fourth, where the object of worship is a single one (viz. Tanfnapat and the Barhis respectively), ‘ may he (or it) accept (vetu)!’ has to be substituted for ‘ may they accept (vyantu) !’ The difference of number in these verbal forms is symbolically explained as implying a distinction of sex, for the reason that there may be more wives to one man, but only one husband to a woman. The elliptic expression ye yag4mahe is thus explained by Séyana on Taitt. S. 1, 6,11: ‘All we Hotr7 priests that are urged on by the Adhvaryu calling “Recite (thou)!” we do recite, we do pronounce
1 KANDA, 5 ADHYAYA, 3 BRAHMANA, 18. 149
16. Now at the fourth fore-offering, to the barhis, he pours (butter) together (into the guht?). The barhis, namely, represents descendants, and the butter seed: hence seed is thereby infused into the descendants, and by that infused seed descendants are generated again and again. For this reason he pours together (butter) at the fourth fore-offering, that to the barhis.
The barhis, namely, represents descendants, and the butter seed: hence seed is thereby infused into the descendants, and by that infused seed descendants are generated again and again. For this reason he pours together (butter) at the fourth fore-offering, that to the barhis.
17. Now, a battle, as it were, is going on here when any one performs the fore-offerings; and whichever of the two combatants a friend (an ally) joins, he obtains the victory: hence a friend thereby joins the guha from out of the upabhvzt, and by him it (or he) obtains the victory. This is why he pours together (butter) at the fourth fore-offering, that to the barhis.
18. The sacrificer, doubtless, (stands) behind the guhd, and he who means evil to him, (stands)
the yagy4.’ This introductory part of the offering-formula is called 4gur, ‘acclamation, assent’ (Asv. I, 5, 4); it is alluded to in Mahabh&r. Vanap. 12480 (cf. Muir, O. S.T. I, p. 135), and apparently by Paz. VIII, 2, 88 (cf. Haug, Ait. Br. II, p. 133 n.).
1 In making the oblation, the Adhvaryu holds the guhfi over the upabhrit and pours some of the butter from the guhfi over the spout of the upabhr?t into the fire. At the third pray4ga he empties all the butter remaining in the guhfi into the fire, and thereupon, for the fourth oblation, replenishes the empty spoon with half the contents of the upabhr?t, after which he proceeds as before.
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behind the upabhvzt: hence he thereby makes the spiteful enemy pay tribute to the sacrificer. The consumer, doubtless, (stands) behind the guhf, and the one to be consumed behind the upabhvzt: hence he thereby makes the one that is to be consumed pay tribute to the consumer. This is the reason why he pours (butter) together at the fourth fore-offering, that to the barhis.
19. He pours (the butter) together without (the two spoons) touching (each other). If he were to touch (the one spoon with the other) he would touch the sacrificer with his spiteful enemy, he would touch the consumer with the one to be consumed: for this reason he pours (the butter) together without touching.
20. He holds the guhfi over (the upabhr7t). Thereby he keeps the sacrificer above his spiteful enemy, he keeps the consumer above the one to be consumed: for this reason he holds the guha over (the upabhvr7t).
21. The gods once said, ‘Well then, now that the battle has been won, let us establish the entire sacrifice on a firm basis; and should the Asuras and Rakshas (again) trouble us, our sacrifice will then be firmly established!’
22, At the last fore-offering they established the entire sacrifice by means of the Sv4h4 (‘hail!’). With ‘Svaha Agni!’ they established the butter-portion for Agni; with ‘Svah4 Soma!’ they established the butter-portion for Soma; and with (the second) ‘Svah4 Agni!’ they established that indispensable sacrificial cake which there is on both occasions (i.e. at the new and full-moon sacrifices).
23. And so with the (other) deities respec-
at the new and full-moon sacrifices).
23. And so with the (other) deities respec-
I KANDA, 5 ADHYAYA, 3 BRAHMANA, 25. I51
tively!. With ‘Svah4 the butter-drinking gods!’ they established the fore-offerings and the after-offerings (anuy4gas), for the fore-offerings and after-offerings, doubtless, represent the butter-drinking gods. With the formula ‘May Agni graciously accept of the butter!’ they established Agni as Svish¢akrzt (‘maker of good offering’), for Agni is indeed the maker of good offering. And till this day that sacrifice stands as firm as the gods established it. This is the reason why at the last fore-offering he prays with ‘Svah4! Svaha!’ according to the number of oblations (there are at the chief sacrifice). After he (the sacrificer) has won his battle, he establishes the entire sacrifice on a firm basis, so that, if after this he should violate the proper order of the sacrifice, he need not heed it; for he will know that his sacrifice is firmly established. Now what with exclaiming ‘Vashat, with offering, and with calling out ‘Svah4,’ this same sacrifice was well-nigh exhausted.
24. The gods were anxious as to how they might replenish it, how they might again render it efficient and practise (worshipping) with it, when efficient.
25. Now what was left in the guh4i of the butter wherewith they had established the sacrifice, with that they sprinkled the havis (dishes, or kinds, of sacrificial food) one after another, and thereby replenished them and again rendered them efficient, because the butter is indeed efficient. Hence after offering the last fore-offering, he sprinkles the havis one after another, and thereby replenishes them and again renders them efficient, because the butter is indeed efficient?. Hence also from whatever sacrificial
1 Cf. p. 118, note 3. The words ‘Svaha Agnim’ &c. are preceded by ‘ye yag&mahe,’ see before, p. 148, note 2. 2 After the Adhvaryu has performed the last fore-offering, hep. 152 food he (afterwards at the principal oblations) cuts off (a portion for a deity), that he again sprinkles (with butter), that he replenishes and renders efficient for the (Svish¢ak vzt) maker of good offering. But when he cuts off the portion for the maker of good offering, then he does not again sprinkle (the sacrificial food out of which the portion has been cut), since after that he will not make any other oblation in the fire from the sacrificial food’.
FourtH BRAHMANA.
But when he cuts off the portion for the maker of good offering, then he does not again sprinkle (the sacrificial food out of which the portion has been cut), since after that he will not make any other oblation in the fire from the sacrificial food’.
FourtH BRAHMANA.
1. He (accordingly) pronounces the offering-prayer to the Samidhs (kindling-sticks). The Samidhs (kindlers), doubtless, are the breaths (vital airs), and he thereby kindles the breaths; for this man (the sacrificer) is kindled (animated) by his breaths: hence if he (the sacrificer) be burning (with fever, &c.), he (the Adhvaryu) will say, ‘Stroke (thyself)!’ If he be hot, then one may feel confident, for then he is kindled; and if he be cold, then one need hope no longer. Thus he thereby puts the breaths into him: this is the reason why he pronounces the prayer to the Samidhs.
2. He then pronounces the offering-prayer to Tandnapat. Taninapat, doubtless, is seed; hence he thereby casts seed: this is why he pronounces the prayer to Tantnapat.
steps back behind the altar and sitting down beside the dishes of sacrificial food, anoints, with the butter remaining in the guhd, first the (butter in the) dhruv4, then the several sacrificial; dishes, and finally the (butter in the) upabhrit. Katy. III, 3, 9.
1 What remains of the dish of sacrificial food, after the oblation toAgni Svish/akrit (I, 7, 3,1 seq.) has been made, is eaten by the priests and the sacrificer, and in their case the several portions are basted with butter, as they are cut off, but not the dish of food from which the portions have been taken.
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3. He then pronounces the offering-prayer to the Ids. The Ids, doubtless, are offspring; when the seed thus cast springs into life, then it moves about in quest of food, as it were, praising (td). Hence he thereby makes him (the sacrificer) propagate offspring: this is the reason why he pronounces the prayer to the Ids.
4. He then pronounces the offering-prayer to the Barhis. The barhis, doubtless, means abundance, hence he thereby produces an abundance: this is why he pronounces the prayer to the barhis.
5. He then pronounces the offering-prayer with ‘Sv4ha4! Sv4ha!’ The Svah4-call, indeed, is what the winter is among the seasons; for the winter subjects these creatures to its will: hence in winter the plants wither, and the leaves fall off the trees; the birds retire more and more, and fly lower and lower ; and the wicked man has his hair, as it were, falling off!; for the winter: subjects these creatures to its will. And, verily, he who knows this, makes that locality wherein he lives, his own, for his own happiness and supply of food.