And, verily, he who knows this, makes that locality wherein he lives, his own, for his own happiness and supply of food.
6. The gods and the Asuras, both of them sprung from Prag4pati, were once contending for superiority. With staves and bows neither party were able to overcome the other. Neither of them having gained the victory, they (the Asuras) said, ‘Well then, let us try to overcome one another by speech, by sacred writ (brahman)! He who cannot follow up our uttered speech by (making up) a pair, shall be defeated and lose everything, and the other party
1 The KAnva recension has, ‘the beasts retire more and more, and the birds fly lower and lower; and the vile-caste man (p4pavarnzah purushaA) has his hair, as it were, falling off.’
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shall win everything!’ The gods replied, ‘So be it!’ The gods said to Indra, ‘Speak thou!’
7. Indra said, ‘One (eka, m., unus) for me!’ The others then said, ‘One (ekA, f., una) for us!’ and thus found that (desired) pair, for eka (unus) and eka (una) make a pair.
8. Indra said, ‘Two (dvau, m., duo) for me!’ The others then said, ‘Two (dve, f., duae) for us!’ and thus found that pair, for dvau (duo) and dve (duae) make a pair.
9. Indra said, ‘Three (traya#, m.) for me!’ The others then said, ‘Three (tisra4, f.) for us!’ and thus found that pair, for traya# and tisrak make a pair.
10. Indra said, ‘Four (4atvarah, m.) for me!’ The others then said, ‘Four (£atasra4, f.) for us!’ and thus found that pair, for Aatvarad and Ratasrahk make a pair.
11. Indra said, ‘Five (pa#a, m. f., quinque) for me! Then the others found no pair, for after that (numeral four) there is no pair, for then both (masculine and feminine) are paz#a. Thereupon the Asuras were defeated and lost everything, and the gods won everything from the Asuras, and stripped their rivals, the Asuras, of everything.
12. For this reason let him (the sacrificer) say}, when the first fore-offering has been performed, ‘One (eka) for me!’ and ‘ One (ek4) for him whom
1 Viz. as anumantrana, or after-call, supplementary prayer, pronounced immediately after the oblation has been poured into the fire. According to Katy. III, 3, 5, a second anumantraza has to be added each time, consisting of a single word, viz. ‘brilliant,’ ‘respectable,’ ‘famous,’ ‘holy,’ ‘an eater of food’ [suppl. ‘may I become’] respectively. Differently the Black Yagus; cf. Hillebrandt, p. 96, note 6.
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we hate!’ And if he should not hate any one, let him say, ‘who hates us and whom we hate!’
13. With the second fore-offering, ‘Two (dvau) for me!’ and ‘ Two (dve) for him who hates us and whom we hate!’
14. With the third fore-offering, ‘Three (traya“) for me!’ and ‘ Three (tisraZ) for him who hates us and whom we hate!’
15. With the fourth fore-offering, ‘Four (Aatvarah) for me!’ and ‘Four (£atasraf) for him who hates us and whom we hate!’
With the third fore-offering, ‘Three (traya“) for me!’ and ‘ Three (tisraZ) for him who hates us and whom we hate!’
15. With the fourth fore-offering, ‘Four (Aatvarah) for me!’ and ‘Four (£atasraf) for him who hates us and whom we hate!’
16. With the fifth fore-offering, ‘Five (pa#éa) for me!’ and ‘ Nothing for him who hates us and whom we hate!’ For, there being ‘five’ to ‘five, he (the enemy) is defeated, and whoever knows this, appropriates to himself everything that belongs to that (enemy of his), strips his enemies of everything.
Sixty ApuyAya. First BRAHMANA.
1. Now the Seasons were desirous to have a share in the sacrifice among the gods, and said, ‘ Let us share in the sacrifice! Do not exclude us from the sacrifice! Let us have a share in the sacrifice!’
2. The gods, however, did not approve of this. The gods not approving, the Seasons went to the Asuras, the malignant, spiteful enemies of the gods.
3. Those (Asuras) then throve in such a manner that they (the gods) heard of it; for even while the foremost (of the Asuras) were still ploughing and sowing, those behind them were already engaged in reaping and threshing: indeed even without tilling the plants ripened forthwith for them.
4. This now caused anxiety to the gods: ‘That owing to that (desertion of the Seasons), enemy
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(viz. the Asuras) seeks to injure enemy (viz. us) is of little consequence ; but this indeed goes too far: try to find out how henceforth this may be different?!’
5. They then said, ‘Let us invite the Seasons !’— ‘How ?’—‘ Let us offer prayer to them first of all at the sacrifice!’ ;
6. Agni then said, ‘But whereas hitherto you used to offer prayer to me in the first place, what is now to become of me?’ ‘We will not remove you from your place!’ said they. And since, in inviting the Seasons, they did not remove Agni from his place, for that reason Agni is immutable?; and verily, he who knows that Agni to be immutable, does not move from the place where he bides.
7. The gods said to Agni, ‘Go and invite them hither!’ Agni went to them and said, ‘O Seasons, I have obtained for you a share in the sacrifice among the gods.’ They said, ‘In what form hast thou obtained it for us?’ He replied, ‘They will offer prayer to you first at the sacrifice.’
8. The Seasons said to Agni, ‘We will let thee share along with us in the sacrifice who hast obtained for us a share in the sacrifice among the gods!’ And because Agni has been allowed a share along with the Seasons (the offering-prayers are): ‘The Samidhs, O Agni, (may accept the butter)?.. .!’
+ «Kantya in nv ato dvishan dvishate ’ratiyati kim v etévanmftram upaganita yathedam ito ’nyathdsad iti. The KAnva MS. has, ‘tad u vai devin4m atath4sa kantya in nu tato dvishan dvishate ’ratiyed atha kim tévanm4tram. Te hokus katham idam ito no ‘nyath4 sy4d iti.’
.!’
+ «Kantya in nv ato dvishan dvishate ’ratiyati kim v etévanmftram upaganita yathedam ito ’nyathdsad iti. The KAnva MS. has, ‘tad u vai devin4m atath4sa kantya in nu tato dvishan dvishate ’ratiyed atha kim tévanm4tram. Te hokus katham idam ito no ‘nyath4 sy4d iti.’
* Azyuta, literally ‘not fallen,’ hence invariable, indispensable is an epithet frequently applied to Agni’s sacrificial cake; cf. I, 4, 2,16; I, 6, 2, 5.
® See p. 148, note 2.
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‘Tandinapat, O Agni...!’ ‘The Ids,O Agni...!’ ‘The Barhis,O Agni...!’ ‘Svahé Agni!’ And verily, whosoever knows that Agni is thus allowed to share (in the sacrifice) along with the Seasons, he is allowed to participate in whatever auspicious rite is performed by one who professes to be equal (in that knowledge) to him ;—for him, being possessed of Agni, the Seasons, themselves possessed of Agni, ripen the plants and everything here.
g. Now, as to this point, some raise the objection, ‘But since they invite the fore-offerings last of all (at the two libations of butter)’, why do they offer prayer to them first of all ?’—Because they established them last of all in the sacrifice ?; and because they said, ‘we will offer prayer to you first :’ for that reason they invite them last, and offer prayer to them first.
10. By the fourth fore-offering the gods, assuredly, obtained the sacrifice, and by the fifth they firmly established it; and by what part of the sacrifice after that remained unaccomplished they gained the world of heaven.
11. In going to heaven they were afraid of an attack from the Asuras and Rakshas. They placed Agni at their head, as the Rakshas-killer, the repeller of the Rakshas; they placed Agni in their midst, as the Rakshas-killer, the repeller of the Rakshas; they placed Agni in their rear, as the Rakshas-killer, the repeller of the Rakshas.
1 In the devatan4m 4vahanam or invitation of the deities, the last formula, addressed to the butter-drinking deities, is supposed to refer to the fore- and after-offerings. Cf. I, 4, 2, 16-17.
* See I, 5, 3, 23.
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12. And if the Asuras and Rakshas wished to attack them in front, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas; if they wished to attack in the centre, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas ; and if they wished to attack in the rear, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas: being thus guarded on all sides by Agnis, they reached the world of heaven.
13. And in the same way this one now obtains the sacrifice by means of the fourth fore-offering, and by means of the fifth he establishes it; and by what part of the sacrifice after that remains unaccomplished, he gains the world of heaven.
13. And in the same way this one now obtains the sacrifice by means of the fourth fore-offering, and by means of the fifth he establishes it; and by what part of the sacrifice after that remains unaccomplished, he gains the world of heaven.
14. Now when he pronounces the offering-prayer over Agni’s butter-portion, he thereby places Agni in front, as the Rakshas-killer, the repeller of the Rakshas ; and when Agni’s sacrificial cake is (offered), he thereby places Agni in the midst, as the Rakshaskiller, the repeller of the Rakshas; and when he pronounces the offering-prayer to Agni Svish/Zakrzt (the maker of good offering), he thereby places Agni in the rear, as the Rakshas-killer, the repeller of the Rakshas.
15. And if the Asuras and Rakshas try to attack him (the sacrificer) in front, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas; if they try to attack him in the centre, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas; and if they try to attack him from behind, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas: being thus guarded on every side by Agnis, he gains the world of heaven.
16. And if any one were to imprecate evil on himp. 159 previously to (or, in the fore-part of) the (chief) sacrifice, let him be thus spoken to, ‘Thou shalt suffer some disease of the face! thou shalt become either blind or deaf!’ for these, in truth, are diseases of the face: and thus it would indeed fare with him.
17. If any one were to imprecate evil on him in the middle of the sacrifice, let him be thus spoken to, ‘Thou shalt be without offspring, without cattle!’ for offspring and cattle, indeed, constitute the centre (i.e. the substantial possession of man): and thus it would indeed fare with him.
18. If any one were to imprecate evil on him after the completion of the (chief) sacrifice, let him be thus spoken to, ‘Unstable and poor, thou shalt swiftly go to yonder world!’ for thus it would indeed fare with him. One should not therefore utter imprecations: for whosoever thus understands this has the advantage.
19. He who gains by means of the fore-offerings, assuredly, gains the year’, But he alone gains it who knows its doors; for what were he to do with a house who cannot find his way inside? Even as those (fore-offerings) are (the doors) of this (sacrifice), so is the spring a door, and so is the winter a door, of that (year), This same year he enters, as the world of heaven; for, assuredly, the year is all, and the All (universe) is imperishable: his thereby becomes imperishable merit, the imperishable world.
Tue Two Butter-portions (AGYABHAGA) To AGNI AND Soma.
20. Here now some say, ‘To what deity belong the butter-portions?’ Let him reply, ‘To Pragapati;’
’ See I, 5, 3, 3-
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Tue Two Butter-portions (AGYABHAGA) To AGNI AND Soma.
20. Here now some say, ‘To what deity belong the butter-portions?’ Let him reply, ‘To Pragapati;’
’ See I, 5, 3, 3-p. 160 for, assuredly, Pragdpati is undefined! (mysterious); and undefined are the butter-portions, because they have the sacrificer for their deity; for the sacrificer is Pragdpati at his own sacrifice, since it is by his order that the priests spread and produce it.
21. Having basted the havis with butter and made two cuttings from it, he pours some of the butter thereon: thus the oblation is offered combined with butter, and thereby indeed it is offered combined with the sacrificer; and for one who knows this,— whether he has a sacrifice performed for him while he is far away, or while he is near,—the sacrifice is performed in the same way as it would be performed if he were near; and he who knows this, even though he do much evil, is not shut out from the sacrifice.
SEconD BRAHMANA.
1. Verily, by means of the sacrifice the gods made that conquest (of the world of heaven). When they had conquered, they said, ‘How may this (celestial region) be made unattainable by men?’ They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post’, they
1 Because he (?as lord of creatures) represents all the deities, and one cannot say ‘he is such or such a one,’ Sayama. Cf. also I, 1,1, 12.
? Yipena yop4yitva, literally ‘having made it level by means of the yfilpa,’=yfipendékhadya, ‘having covered it over with the yQpa, Sayama (cf. also on Rig-veda I, 104, 4). For other versions of the same myth, cf. Ait. Br. II, 1 [‘they debarred them (ayopayan, viz. the men and Rishis from the sacrificial knowledge) by means of the yfipa, Haug]; Taitt. S. VI, 3, 4,73
> concealed themselves: and because they effaced (ay opayan, viz. the sacrifice) with it, therefore it is called yfpa (sacrificial post). Now this was heard by the 2shis :
1 KANDA, 6 ADHYAYA, 2 BRAHMANA, 4. 161
. ‘Verily, by means of the sacrifice the gods gained this conquest. When they had conquered, they said, “How may this (celestial region) be made unattainable by men?” They then sipped the sap of the sacrifice, as bees would suck out honey ; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post, they concealed themselves.’ They (the Ashis) thereupon set about searching for it.
3. They went on praising and toiling ; for by (religious) toil, the gods indeed gained what they wished to gain, and (so did) the Azshis. Now whether it be that the gods caused it (the sacrifice) to attract (or, peep forth to) them, or whether they took to it of their own accord, they said, ‘Come, let us go to the place whence the gods obtained possession of the world of heaven!’ They went about saying (to one another), ‘What attracts? What attracts??’ and came upon the sacrificial cake which had become a tortoise and was creeping about. Then they all thought, ‘This surely must be the sacrifice!’
4. They said, ‘Stand still for the Asvins! stand still for Sarasvatt! stand still for Indra!’ still it
5, 3,1. The legend is intended to supply, by means of a fanciful etymology, a symbolical meaning for the yfipa or sacrificial post to which the victim is tied.
1 Kim prarokate=‘what thinkest thou?’ Sfyaza. The primary meaning of pra-ru& is ‘to shine forth.’ Here it has apparently to be taken in the double sense of ‘to peep forth, to appear,’ and ‘to please.’ The German ‘einleuchten’ (St. Petersburg Dictionary) approaches more nearly to the original.
{12] Mp. 162 crept on ;—‘ Stand still for Agni!’ at this it stopped. Having then enveloped it in fire (Agni), knowing, as they did, that it had stopped for Agni, they offered it up entirely, for it was an oblation to the gods. Then the sacrifice pleased them!; they produced it, they spread it. And this same sacrifice is taught by the former to the later; the father (teaches it) to his son when he is a student (brahma&é4rin).
5. Now that (cake), which caused the sacrifice to attract (or, appear to) them, first (puras) bestowed (d4s) it upon them: hence it is (called) purod4sa, for purod4sa, doubtless, is the same as purod4sa®. This same cake on eight potsherds for Agni is indispensable on both occasions (at the new and fullmoon ceremonies).
6. That (cake for Agni) does not constitute the (special) sacrificial food (havis) either at the fullmoon, or at the new-moon, sacrifice; since the one for Agni and Soma constitutes the havis at the full-moon, and the Sann4yya® at the new-moon sacrifice. That one (for Agni) constitutes rather the regular (or, corresponding) sacrifice on both occasions, and because of its fearing lest it should become detached from the sacrifice, it is offered up at the beginning of both the full-moon and the new-moon sacrifice: this is the reason why it is offered at this particular time.
1 Or ‘appeared to them, shone forth to them,’ prfrofata; see preceding note.
* In the compound purodasa or purod4s the original dental d has been changed to the lingual d, apparently through the influence of the preceding r.
5 See I, 6, 4, 9. One would expect the Sannayya (to Indra) or the cake to Indra-Agni. The full-moon offering is sacred to Agni- Soma; and the new-moon offering to Indra-Agni; see I, 8, 3, 1 seq.
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5 See I, 6, 4, 9. One would expect the Sannayya (to Indra) or the cake to Indra-Agni. The full-moon offering is sacred to Agni- Soma; and the new-moon offering to Indra-Agni; see I, 8, 3, 1 seq.
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7. And if any one (householder) were to resort to him (the Adhvaryu) and say,‘ Perform an ish/i for me!’ let him perform it. Whatever desire the Azshis entertained when they performed that sacrifice, that desire of theirs was accomplished; and accordingly whatever desire he (the sacrificer) entertains in having this sacrifice performed, that desire of his is accomplished. For whatever deity sacrificial food is taken, to that deity they offer it up in the fire (Agni) ;—and if he is about to offer it up in the fire, why should he announce it to another deity ? To Agni alone therefore (it is announced).
8. Agni (the fire), assuredly, represents all the deities, since it is in the fire that they make offering to all deities: to Agni alone therefore (he should announce it), since he thereby has recourse to all the deities.
g. Agni, assuredly, is the safest! among the gods: let him then have recourse to him whom he considers the safest among the gods, and therefore (announce the sacrifice) to Agni.
10. Agni, assuredly, is the most tender-hearted of gods: let him then have recourse to him whom he considers the most tender-hearted of gods, and therefore (announce the sacrifice) to Agni.
11. Agni, assuredly, is the nearest of the gods: let him then have recourse to him whom he considers as the nearest of those to be approached, and therefore (let him announce the sacrifice) to Agni.
12. If (beside the full-moon sacrifice) he perform an ish¢i(with a view to the accomplishment of some
1 Addhatam4m, adv., literally ‘ most surely ;’ according to Sayaza =atisayena pratyakshaphaladam, ‘ pre-eminently a giver of perceptible benefits.’
M 2
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special desire)!, let him recite seventeen kindling verses; (and in that case) he utters the offeringprayer (yA4gy4) in a low voice, for this is the characteristic form of an ish¢i; the yagy4 and the anuv&kyaA should contain the word ‘head?;’ the two butter-portions should be offered to the Vvztra-slayer (Indra); and the two samy4gy4s® should be in the virag metre.
Turrp BRAHMANA.
1. Tvashérz had a three-headed, six-eyed son. He had three mouths; and because he was thus shaped, his name was Visvardpa (‘ All-shape’).
2. One of his mouths was Soma-drinking, one spirit-drinking, and one for other kinds of food. Indra hated him and cut off those heads of his.
3. Now from the one which was Soma-drinking, a hazel-cock (francoline partridge) sprang forth ; whence the latter is of brownish colour, for king Soma is brown.
4. From the one which was spirit-drinking, further, a sparrow sprang; whence the latter talks as if stammering, for he who has drunk spirits, talks as if he stammered.
4. From the one which was spirit-drinking, further, a sparrow sprang; whence the latter talks as if stammering, for he who has drunk spirits, talks as if he stammered.
5. Then from the one which served for other kinds of food, a partridge sprang; whence the latter
1 See I, 3, 5, 10.
3 For these verses, the first of which begins ‘ Agni is the head of the sky,’ see Vg. S. XIII, 14 and 15.
8 That is, the yAgy4 (offering-prayer) and puro’nuvakya (invitatory prayer) at the Svish‘akr7t, or oblation to Agni, as the maker of good offering, at the end of the chief oblations. The two virdg formulas are Rig-veda VII, 1, 3 (Vag. XVII, 76; Taitt. S. IV, 6, 5, 4) preddho agne didihi, and Rig-veda VII, 1, 18 (Taitt. S. IV, 3, 13, 6)imo agne. Cf. Ait. Br. I, 5.
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is much variegated in colour: on its wings, namely, butter-drops, as it were, have dropped in one place and honey- (or mead-) drops in another, for suchlike, as it were, was the food which he consumed with that (mouth).
6. Tvash¢rz was furious: ‘ Has he indeed slain my son ?’ he exclaimed. He brought Soma-juice from which Indra was excluded; and just as the Somajuice on being produced had Indra excluded from it (apendra), so it remained (when it was offered up).
7. Indra thought with himself, ‘They are now excluding me from Soma!’ and though uninvited, he consumed what pure (Soma) there was in the tub, even as the stronger (consumes) that of a weaker. That (Soma), however, injured him; it flowed in all directions from (the openings of) his vital airs ; from his mouth alone it did not flow, but from all the other (openings of the) vital airs it flowed; hence (was instituted) at that time the ish/i, called Sautramazt: on the occasion of that (ceremony) it is explained how the gods healed him!.
8. Tvash¢vz was furious, and exclaimed, ‘Has he indeed consumed my Soma uninvited?’ However, he himself desecrated the sacrifice, for what pure (Soma) there was left in the tub he let flow (into the fire), saying, ‘Grow thou, having Indra for thy foe#!’ The moment it reached the fire, it
,| See V, 5, 4, 2 seq., where the whole legend is repeated; and Taitt. S. II, 4,12, 1. One of the objects of the Sautrimast is the expiation of an immoderate consumption of Soma by a priest.
2 According to Taitt. S. II, 4, 12, 1, also the fault committed by Tvash/r# consisted in his faulty accentuation of the compound indrasatru in the formula. What he intended to say was that Agni, on drinking the Soma, should grow strong so as to be ‘the foe (slayer) of Indra,’ and the compound should therefore have been accented on the second member, viz. indras4tru (the foe of
—_—p. 166 developed (into human shape), or, as some. say, it so developed whilst on its way (to the fire). It became possessed of! Agni and Soma, of all sciences, all glory, all nourishment, all prosperity.
indras4tru (the foe of
—_—p. 166 developed (into human shape), or, as some. say, it so developed whilst on its way (to the fire). It became possessed of! Agni and Soma, of all sciences, all glory, all nourishment, all prosperity.
g. And since it so developed whilst rolling onwards | (vvzt), it became Vrztra; and since he sprang forth. ' footless, therefore he was a serpent. ‘Danu and - Dandyd received him like mother and father’, whence they call him D4nava.
10, And because he (Tvash¢vz) said, ‘Grow thou, having Indra for thy foe!’ therefore Indra slew him (Vrvitra). Had he said, ‘Grow thou, the foe (slayer) of Indra!’ he (Vvztra) would certainly have forthwith slain Indra.
11. And because he (Tvashérz) said, ‘Grow thou!’ therefore he (V7ztra) grew an arrow’s range sideways and an arrow’s range forward: he forced back both the western ocean and the eastern one; and in proportion as he extended did he devour the food.
12. In the fore-noon the gods offered him food, at mid-day the men, and in the after-noon the Fathers.
13. Now while Indra was thus moving on (in pursuit of Vvztra), he addressed Agni and Soma, ‘Ye belong to me and I belong to you! That one is nothing to you: why then do ye support that Dasyu against me ? Come over to me!’
Indra); but by accenting it on the first member, {ndrasatru, he made it ‘having Indra for his foe (slayer).’ According to the version of the Taitt. S., Agni, the fire, on the Soma being poured into it, rose up (spirted) as if to execute Tvashérz’s wish; but immediately relapsed into its former state of inertness on hearing the mis-pronounced word.
1 Abhisambabhfva, ‘he grew by consuming,’ &c. Sayama.
7 The Kava text has, ‘Danu and Danavi received him as mother and father.’
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14. They replied, ‘What is to be our reward in that case?’ He offered them that Agni-Soma cake on eleven potsherds: this is the reason why there is a cake on eleven potsherds for Agni and Soma.
15. They went over to him, and after them went forth! all the gods, all the sciences, all glory, all nourishment, all prosperity: thus by offering that (cake to Agni and Soma) Indra became what Indra now is. Such then is the significance of the fullmoon offering ; and he who, knowing this, performs the full-moon offering in this wise, attains to the same state of prosperity, becomes thus endowed with glory, becomes such a consumer of food (as V7ztra).
16. Now Vrttra, on being struck, lay contracted like a leather bottle drained of its contents, like a skin bag with the barley-meal shaken out. Indra rushed at him, meaning to slay him.
16. Now Vrttra, on being struck, lay contracted like a leather bottle drained of its contents, like a skin bag with the barley-meal shaken out. Indra rushed at him, meaning to slay him.
17. He said, ‘Do not hurl (thy thunderbolt) at me! thou art now what I (was before). Only cut me in twain; but do not let me be annihilated!’ He (Indra) said, ‘Thou shalt be my food!’ He replied, ‘So be it!’ He accordingly cut him in twain; _ and from that (part) of his which was of the Soma nature ?, he made the moon, and that which was demoniacal (asurya) he made enter these creatures as their belly; hence people say*: ‘Vvctra was then a consumer of food, and Vitra is so now.’ For even now, whenever that one (the moon) waxes fuller, it fills itself out of this world*; and when-
‘p. 168 ever these creatures crave for food, they pay tribute to this Vvztra, the belly. Whosoever knows that Vritra as a consumer of food, becomes himself a consumer of food.
1 Preyuh, ‘the gods &c. that were in Vritra’s mouth went out,’ Sayana; see preceding page, note 1.
2 Yat saumyam nyaktam 4sa’ [‘yat saumyo nyanga 4sa,’ Kaava rec.], ‘what was imbued with Soma,’ ‘what had Soma inherent in it.’ Cf. ‘yat somasya nyaktam 4sa,’ I, 7, 1, 1.
* «People say so when anybody eats much food.’ Sayana.
* See I, 6, 4, 15.
18, Those deities then said, ‘Ye, Agni and Soma, whom we have followed hither, take the best part (of the sacrificial food): do let us share along with you in what ye have!’
19. They both said, ‘What (share) shall then be ours?’ They replied, ‘For whatever deity they shall take out sacrificial food, they shall in the first place offer to you some clarified butter!’ Whenever, therefore, they take out sacrificial food for any deity, they in the first place offer two butterportions to Agni and Soma. This does not take place at the Soma-sacrifice, nor at the animal offering; for they said, ‘for whatever deity they take out...1’
20. Agni then said, ‘In me they shall sacrifice | for all of you, and thus I give you a share in me!’ | For this reason they sacrifice in Agni (the fire) to all the gods; and for this reason they say that Agni is all the deities.
21. Soma then said, ‘Me they shall offer up to ‘all of you, and thus I give you a share in me!’ For this reason they offer up Soma to all the gods; and hence they say that Soma is all the deities.
22. And further, since all the gods were abiding in Indra, for that reason they say that Indra is all the deities, that the gods have Indra for their . chief (sresh¢ha). Thus the gods came in a threep. 169fold way to consist of one deity; and he who knows this becomes individually the chief of his own (people).
1 The nirvapanam, or taking out (literally throwing out) of (handfuls of) havis from the receptacle and putting it into the winnowing basket (or other vessels), does not apply to these two kinds of sacrifices. Cf. I, 1, 2, 5 seq.
Cf. I, 1, 2, 5 seq.
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fold way to consist of one deity; and he who knows this becomes individually the chief of his own (people).
23. Twofold, verily, is this, there is no third: to wit, the moist and the dry; and what is dry, that relates to Agni; and what is moist, that relates to Soma. But (it may be objected) if this is twofold only, why then this manifold performance :—the two butter-portions for Agni and Soma, the low-voiced offering to Agni and Soma, and the rice-cake for Agni and Soma,—when by means of any one of these he obtains all, why then this manifold performance ? [The answer to this objection is that] so manifold is the power, the generative force of Agni and Soma. f ;
24. The sun, indeed, relates to Agni, and the moon to Soma; the day relates to Agni, and the night to Soma; the waxing half-moon relates to Agni, and the waning one to Soma.
25. ‘By means of the two butter-portions he obtains the sun and the moon; by means of the lowvoiced offering he obtains the day and the night; and by means of the rice-cake he obtains the two half-moons,’ thus say some.
26. Asuri, on the other hand, said: ‘By means of the two butter-portions he gains any two (of those objects'); by means of the low-voiced offering he obtains any (other) two; and by means of the ricecake he obtains any (other) two: “all has been obtained, all has been conquered by me! with that All I will slay Vvtra! with the All I will slay the
eep. 170 spiteful enemy!” thus he thinks, and for that reason there is this manifold performance.’
27. On this point it has also been remarked: ‘Why this sameness (of performance)? By what is introduced between the butter(-offering) to Agni and Soma and the rice-cake to Agni and Soma, a repetition of performance (is committed)'.’ Sameness (of performance), nevertheless, is avoided in this way: the one (viz. the low-voiced offering) consists of butter, and the other of a rice-cake, hence the one is different from the other. Moreover, after reciting a Azk-verse as anuvaky4, he pronounces the yagy4 with the word ‘pleased’ (in the case of the butter-portions to Agni and Soma); and after reciting a Azk-verse as anuvaky4, he pronounces the yAgy4 in the form of a Aik-verse (in the case of the low-voiced offering to Agni and Soma), hence the one is (again) different from the other? Sameness of performance is also avoided in this way: in a low voice (he utters the formulas when) he offers of the butter, and with a loud voice of the cake; and what is (uttered) in a low voice, that is the manner of Pragapati: hence he recites for that (low-
Sameness of performance is also avoided in this way: in a low voice (he utters the formulas when) he offers of the butter, and with a loud voice of the cake; and what is (uttered) in a low voice, that is the manner of Pragapati: hence he recites for that (low-
* See p. 80, note 2. The objection here raised is, that the lowvoiced offering, which is intermediate between the two above-mentioned oblations to Agni-Soma, is made to the same two deities.
* When the two butter-portions to Agni and Soma are offered the Hotr? recites the verses Rig-veda VI, 16, 34 (Vag. S. 33, 9), and Rig-veda I, 95, 5 (Vag. S. 19, 42) respectively, as anuvakyAs, or invitatory prayers, each of which is followed by the yagy4 (offering-formula): ‘We who pronounce the offering-prayer to Agni (or Soma respectively),—may Agni (Soma) pleased (gush4zaf) accept of the butter-oblation! Vausha/!’ At the low-voiced offering (up&msuy4ga) to Agni-Soma, on the other hand, he first utters (in a low voice) as anuvaky4 the verse Rig-veda I, 93, 2, and thereupon as yagy4 Rig-veda I, 93, 6.
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voiced offering) an anush/ubh-verse as the invitatory formula (anuvaky4), for the anushéubh represents speech, and Pragdpati also is speech.
28. By means of that low-voiced offering the gods stealing near slew, with that thunderbolt, the vasha¢é-call, whichever they wished of the Asuras ; and so does this one, after stealing near by means of that low-voiced offering, slay with that thunderbolt, the vasha¢-call, the wicked, spiteful enemy’. This is why he performs the low-voiced offering.
29. Having recited (at the butter-portions) a Azkverse as the anuvdkyé, he recites the yAgy4 with the word ‘pleased :’ in consequence of this, creatures are brought forth here with teeth on one side (in one jaw); for the Azk means bone and the tooth also is bone, so that he thereby produces bone on one side.
30. Having recited (at the low-voiced offering) a Aik-verse as the anuvaky4, he recites as the yagy4 a (second) Azk-verse: in consequence of this, creatures with teeth on both sides are brought forth here; for the Azk means bone and the tooth also is bone, so that he thereby produces bone on both sides. These creatures, indeed, are of two kinds, viz. such as have teeth on one side only, and such as have teeth on both sides?; and verily he who sacrifices, knowing
1 The two prayers of the low-voiced offering are muttered in a low voice ; but the ‘V4usha/!’ at the end of the offering-prayer (as the ‘Om!’ at the end of the invitatory prayer) is uttered aloud. Hence the above symbolical explanation.
Hence the above symbolical explanation.
2 The same distinction is made in Rig-veda X, 90, 10, where it is stated that from the Purusha sprang the horse and what other animals with two rows of teeth (viz. the ass and mule, according to S4yana) on the one hand, and cows, goats, and sheep on the other. In Taitt. II, 2, 6, 3, also the horse is mentioned along with man as belonging to the former class of living beings. Cf. also Taitt.V,1, 2,6; Ath.-vedaV, 19, 2; 31, 3; Weber, Ind. Stud. X, 58.
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thus the generative power of Agni and Soma, becomes rich in offspring and cattle.
31. When he (the sacrificer) is about to enter upon the fast of the full-moon ceremony, he may not be entirely sated. He therefore now compresses (that part of) his belly which relates to the Asuras; and next morning, by means of the oblations, that which relates to the gods. Now the practice regarding the full-moon ceremony is as follows:
32. One may (enter on the) fast at the very time (of full moon), thinking, ‘ Now I will slay Vyvztra, now I will slay the spiteful enemy !’
33- One may also fast only on the following day. Now he who (enters on the) fast at the very time (of full moon), gets, as it were, into collision? (with some one); and when two come into collision with one another, it is indeed doubtful which of the two will get the better of the other. He, on the other hand, who prefers to fast on the second day (only), is as one who crushes from behind a retreating (enemy) before he is able to resist the attack : striking in one direction’, in fact, is he who thus Keeps the fast on the second day only.
34. Let him therefore enter on the fast at the very time (of full moon). He who keeps the fast on the following day only is as one who finally crushes one struck down by some one else; he only does what has been done before by some one else, he only
1 Sam-kramate, literally ‘comes together with, meets (somebody).’ This symbolical explanation was probably suggested by the circumstance that the full moon marks the junction (sandhi) of the two pakshas or half months; whereas the new moon (am4vasy4, ‘dwelling together’) marks the point of least distance between sun and moon.
® Anyatoghatin, ? thus St. Petersburg Dictionary.
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follows another’s lead; let him therefore enter on the fast at the very time (of full moon).
35- After Pragdpati had created the living beings, his joints (parvan) were relaxed. Now Prag&pati, doubtless, is the year, and his joints are the two junctions of day and night (i.e. the twilights), the full moon and new moon, and the beginnings of the seasons.
35- After Pragdpati had created the living beings, his joints (parvan) were relaxed. Now Prag&pati, doubtless, is the year, and his joints are the two junctions of day and night (i.e. the twilights), the full moon and new moon, and the beginnings of the seasons.
36. He was unable to rise with his relaxed joints; and the gods healed him by means of these havisofferings: by means of the Agnihotra they healed that joint (which consists of) the two junctions of day and night, joined that together; by means of the full-moon and the new-moon sacrifice they healed that joint (which consists of) the full and new moon, joined that together; and by means of the (three) Aaturm4syas (seasonal offerings) they healed that joint (which consists of) the beginnings of the seasons, joined that together.
37. With his joints thus repaired he betook himself to this food,—to the food which is here (offered) to Pragapati; and he who, knowing this, enters upon the fast at the very time (of full moon), heals Pragapati’s joint at the proper time, and Pragdpati favours him. Thus he who, knowing this, enters upon the fast at the very time (of full moon) becomes a consumer of food: let him therefore enter on the fast at the very time (of full moon).
38. These two butter-portions (to Agni and Soma), truly, are the eyes of the sacrifice; he, therefore, offers them in front (of, or before, the havis), for these eyes are in the front (ofthe head). Hence he thereby places the eyes in the front; and for this reason these eyes are in the front (of the head).
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39. Some people offer Agni’s butter-portion in the north-eastern part (of the fire), and Soma’s butter-portion in the south-eastern part, thinking, ‘Thereby we place the eyes in the front (of the head).’ This, however, is rather unintelligible; for the several dishes of sacrificial food (havis) represent the body of the sacrifice; when therefore he offers in front of (or before) the havis, he thereby places the eyes in the front. Let him rather make the offerings (in that part of the fire) where he thinks the fiercest blaze is; for only by being offered in blazing (fire) are oblations successful!
40. Having recited (at the butter-portions) a Azkverse as anuvaky4 (invitatory formula), he recites by way of yagy4 (offering-prayer) the (formula containing the word) ‘pleased ;’ thereby these boneless eyes are set in what is bone. If, on the other hand, after reciting a Azk-verse as anuvakyd, he
Having recited (at the butter-portions) a Azkverse as anuvaky4 (invitatory formula), he recites by way of yagy4 (offering-prayer) the (formula containing the word) ‘pleased ;’ thereby these boneless eyes are set in what is bone. If, on the other hand, after reciting a Azk-verse as anuvakyd, he
1 Katy. III, 3, 20-22 admits either mode of offering the butterportions. These oblations are effected in the following way:—The Adhvaryu, having called on the Hotr?' to recite the anuvaky4, takes with the dipping-spoon (sruva) butter from the dhruva and puts it into the guhQ; he then draws some with the sruva from the butterpot and replenishes the dhruva with it [according to the K4zvas, with the text ‘May the dhruva fatten with the havis-butter, sacrifice after sacrifice, for those who go to the gods,—the udder of Sfry4 in the lap of Aditi: may the earth flow abundantly at this sacrifice !’]. The same process is then repeated three (additional) times (with a Gamadagni four times): hence the offering is said to consist of four (or five) cuttings. The Hotr? then recites the anuvaky4 (see note on I, 6, 3, 27), which is followed by the Adhvaryu’s call ‘om stavaya’ and the Agnidhra’s response ‘astu srausha/.’ Thereupon the Hotr#, having been called upon by the Adhvaryu to give the offering-prayer to Agni (or Soma), recites the respective yAgy 4, at the concluding vausha/ of which the oblation is poured into the fire, (whilst the sacrificer utters the usual dedicatory formula, ‘ This for Agni (Soma), not for me !’)
1 KAnpDA, 6 ADHYAYA, 4 BRAHMANA, 2. 175 were to use a Azk-verse as the yagy4, he would make it bone instead of eye.
41. Those two (qualities), truly, are related to the natures of Agni and Soma: that which is white is related to Agni, and that which is black is related to Soma. If, however (it were asserted), on the contrary, that what is black is related to Agni, and what is white is related to Soma,—[the answer would be:—] what sees is of the nature of Agni, for dry, as it were, are the eyes of one who looks, and that which is dry relates to Agni ;—and what sleeps is of the nature of Soma, for moist, as it were, are the eyes of one who is asleep, and moist also is Soma. And, verily, he who thus knows those two butterportions to be eyes, remains endowed with eye-sight till old age in this world, and starts in yonder world possessed of eye-sight.
FourtTH BrAHMANA.
SpectaL Preciminary Rites or THE NEw-MOON SACRIFICE.
1. When Indra had hurled the thunderbolt at Vritra, thinking himself to be the weaker, and fearing lest he had not brought him down, he concealed himself and went to the farthest distances’. Now the gods knew that Vvztra had been slain and that Indra had concealed himself.
2. Agni of the deities, Hirazyastipa? of the Rishis, and the Brzhatt of the metres, set about searching for him. Agni discovered him and stayed
1 Para pardvatah, literally ‘to the most distant distances,’ ‘zu den fernsten Fernen.’
2. Agni of the deities, Hirazyastipa? of the Rishis, and the Brzhatt of the metres, set about searching for him. Agni discovered him and stayed
1 Para pardvatah, literally ‘to the most distant distances,’ ‘zu den fernsten Fernen.’
* Hiranyastdpa, of the family of the Angiras, is'the reputed author (or seer) of the hymns Rig-veda I, 31-35; IX, 4; 69. Of these, I, 32 and 33, which celebrate the exploits of Indra, seem to have been especially prized.
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with him (as a guest) that (day and) night. He (Indra), namely, is the Vasu! of the gods, for he is their hero.
3. The gods said, ‘Our Vasu, who has gone to live away from us, is this day dwelling together (am4 vas, viz. with Agni*);’ and as one would cook a dish of rice or a goat in common for two relatives or friends who have come to stay with him,—for such-like is human (fare), as the sacrificial food (havis) is that of the gods,—in like manner they offered to those two together that sacrificial food, the rice-cake on twelve potsherds for Indra and Agni. This is the reason why there is a rice-cake on twelve potsherds for Indra and Agni.
4. Indra said,‘ When I had hurled the thunderbolt at Vvtra, I was terrified, and (in consequence of this fright) I am much emaciated. This (cake) does not satiate me: prepare for me what will satiate me!’ The gods replied, ‘So be it!’
5. The gods said, ‘Nothing but Soma will satiate him: let us prepare Soma for him!’ They prepared Soma for him. Now this king Soma, the food of the gods, is no other than the moon*. When he
1 That is, as would seem, the benefactor, or the treasure (dhanarapa, SAyana) of the gods. Indra is the chief of the Vasus. Indra being so beneficent and important a personage, it was, according to SAyana, worth Agni’s while to stay with him. Possibly also a play on the word Vasu, and vas, ‘to dwell,’ is intended here.
2 Thus Sayana ; but it probably means, ‘he is staying at a home, or at home (am4) to-day.’
® The identification of the Soma (plant and juice) with the moon already occurs in some of the hymns of the Rig-veda, all of which, however, probably belong to the later ones. According to the St. Petersburg Dictionary, the identification was probably suggested by the circumstance that indu, ‘drop, spark,’ applies both to the Soma and the moon. Rig-veda X, 85, 3 says that ‘of that Soma which the priests know, no one ever eats.’
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(the moon, masc.) is not seen that night either in the east or in the west, then he visits this world; and here he enters into the waters (f.) and plants ‘(f.). He is indeed a treasure for the gods, he is their food. And since during that night he here dwells together! (am4 vas), therefore that (night of new moon) is called amAvdsy4 (the dwelling together, or at home).
He is indeed a treasure for the gods, he is their food. And since during that night he here dwells together! (am4 vas), therefore that (night of new moon) is called amAvdsy4 (the dwelling together, or at home).
6. They prepared it? (Soma for Indra), after having it collected, part by part, by the cows: in eating plants (they collected it) from the plants, and in drinking water (they collected it) from the waters. Having prepared and coagulated it, and made it strong (pungent), they gave it to him’.
7. He said,‘ This does indeed satiate me, but it does not agree with me*: devise some means by which it may agree with me!’ They made it agree with him by means of boiled (milk).
8. Now although this (mixture of sweet and sour milk) is, indeed, one and the same substance—it being milk (payas) and belonging to Indra—they,
1 Viz. with the waters and plants (or, he stays at home).
2 It should be borne in mind that Soma is masculine in Sanskrit.
* In Taitt. S. II, 5, 3, 2 seq. the corresponding story is applied directly to the Sdnndyya. In consequence of the struggle with Vritra, Indra lost his energy, which fell to the earth and produced plants and shrubs. He thereupon complained to Pragipati, who bade the cattle collect (sam-nji) it again by browsing the plants and shrubs. It was then milked out from them, and as the milk did not agree with Indra, it was boiled, and as it still did not satisfy Indra, it was mixed with sour milk.
« Na mayi srayate, literally ‘it does not stay in me’=na tish/Aati, na satmyam bhagate, Sayama. The author here (as in I, 8, 1, 17) connects, or confounds, the verb sri with sr4, ‘to cook, make done,’—hence, ‘it does not boil in me;’ the milk being warm, or, as it were, boiled, when it comes from the cow, see II, 2, 4, 15. Hence also boiled milk is mixed with the Soma.
[12] Np. 178 nevertheless, declare it to be (two) different (substances). Since he said ‘it satiates (dhi) me,’ therefore it is sour milk (dadhi); and since they made it agree (sri) with him with boiled milk (or, by boiling), therefore it is (fresh) boiled milk (s7zta)1.
g. In the same way as the Soma stalk becomes strong? (by being touched or sprinkled with water), so he (Indra) became strong (by the Soma being mixed with boiled milk) and overcame that evil, the jaundice’. Such is likewise the significance of the new-moon ceremony (and the SAnn4yya, or libation of sweet and sour milk offered to Indra thereat); and verily he who, knowing this, mixes (sweet and sour milk at the new-moon sacrifice) in like manner increases in offspring and cattle, and overcomes evil: let him therefore mix together (sweet and sour milk)‘,
* The author here endeavours to establish some connection between the Sannfyya (or offering of sweet and sour milk to Indra, which may take the place of the second sacrificial cake offered, at the new-moon sacrifice, to Indra and Agni) and the Soma libations. Sdyana refers to the passage Taitt. Br. I, 4, 7, 6-7, where it is stated that for the morning libation the Soma is to be mixed with boiled milk, for the mid-day libation with sour milk, and for the third (or evening) libation with sour milk that is partly changed into butter (nftamisra).
* Apy4yeta. On the strengthening or increasing (A4py4yanam) of the Soma-plant by sprinkling it with water before the juice is extracted, see III, 4, 3,12 seq. SAyama seems to take the passage thus: ‘In the same way as the Soma would make strong (? or become strong), so also the sinn4yyam destroys that evil, the jaundice, in those who drink it.’
* By the admixture of milk the Soma-juice loses its brownish colour, and is therefore apparently considered to produce the same effect in those who drink the mixture.
‘ The preparation of the sann4yya, as it is now practised by priests in Western India, is thus described by Haug (Ait. Br. II, p.
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10. In reference to this point they say, ‘One who has not performed the Soma-sacrifice!, must not offer the SAnn4yya; for, indeed, the Sannayya is (of the same significance as) a Soma libation, and the latter is not permitted to one who is not a Somasacrificer: hence he who has not performed the Soma-sacrifice, must not offer the SAnndayya.’
11. He may nevertheless offer the SAnnayya; for have we not heard within this place? that he (Indra) said,‘ Do ye now offer Soma to me, and then ye will prepare for me that invigorating draught (Apydyana, viz. the SAnndyya)!’ ‘This does not satiate me, prepare for me what will satiate me!’ That invigorating draught they indeed prepared for
that he (Indra) said,‘ Do ye now offer Soma to me, and then ye will prepare for me that invigorating draught (Apydyana, viz. the SAnndyya)!’ ‘This does not satiate me, prepare for me what will satiate me!’ That invigorating draught they indeed prepared for
443): ‘The Adhvaryu takes the milk from three cows called Gang 4, Yamuné, and Sarasvatf, on the morning and evening, and gives it to the Agntdhra. Half the milk is first drawn from the udder of each of the three cows under the recital of mantras; then the same is done silently. The milk is taken from these cows on the evening of the new-moon day, and on the morning of the following day, the so-called Pratipad (the first day of the month). The milk drawn on the evening is made hot, and lime-juice poured over it to make it sour; whereupon it is hung up. The fresh milk of the following morning is then mixed with it, and both are sacrificed along with the Purodésa. Only he who has already performed the Agnish/oma is allowed to sacrifice the Sannayya at the Darsapfirzima ishf. (Oral information.)’ In Vag. S. I, 4 (Sat. Br. I, 7, 1,17; KAty. IV, 2, 25, 26) the names of the three cows are given as VisvAayu, Visvakarman, and Visvadh4yus, unless these are intended merely for epithets or mystic names. Cf. p. 188 note; Weber, Ind. Stud. IX, 232. Instead of the lime-juice, mentioned by Haug as used for rennet, Katy. IV, 2, 33 prescribes that the milk remaining from the Agnihotra of the preceding evening, and since become sour, should be used.
1 Thus Taitt. S. I, 5, 5, 1.
* AtrAntarena; atra vishaye antaresa madhye, Sayana; ? within this our range of hearing ; or, in the course of the present ceremony.
N 2
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him, and therefore even one who has not performed the Soma-sacrifice, may offer the SAnn4yya.
12. The full-moon oblation, assuredly, belongs to the Vvitra-slayer, for by means of it Indra slew Vritra; and this new-moon oblation also represents the slaying of Vvitra, since they prepared that invigorating draught for him who had slain V7tra.
13. An offering in honour of the Vv¢tra-slayer, then, is the full-moon sacrifice. Vyvztra, assuredly, is no other than the moon!; and when during that night (of new moon) he is not seen either in the east or in the west, then he (Indra) completely destroys him by means of that (new-moon sacrifice), and leaves nothing remaining of him. And, verily, he who knows this, overcomes all evil and leaves nothing remaining of evil.
And, verily, he who knows this, overcomes all evil and leaves nothing remaining of evil.
14. Here now some people enter upon the fast when they (still) see (the moon, on the fourteenth day of the half-month), thinking, ‘To-morrow he will not rise: already, then, there is unfailing food for the gods in yonder heaven?, and to this we will offer them more from hence (to-morrow) !’— He, indeed, is in a prosperous state with whom, while the old food is still unfailing, fresh food is accruing; for such a one has indeed abundant food. However, he is not now offering Soma, but he is offering milk (i.e. the SAnndyya), and that (milk) becomes king Soma? (in yonder world) :
1 See I, 6, 3, 17.
® Viz. in the form of Soma, i.e. the moon, still shining in the heavens during the night preceding the new moon.
* Who, as we saw, resides in the plants and waters at the time of new moon and consequently in the milk used for the Sannayya. If, however, one were to enter upon the fast (and hence on the
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15. But as they (the cows), previously (to the new moon), eat mere plants (not imbued with the moon or Soma), and drink mere water, and yield mere milk,—so that (milk which they offer on the day before new moon, is not imbued with Soma, is ordinary milk). For king Soma, the food of the gods, indeed, is no other than the moon. When he is not seen that night either in the east or in the west, then he visits this world, and here enters into the waters and plants. Having then collected him from the water and plants, he (the performer of the S4nn4yya) causes him to be reproduced from out of the libations; and he (Soma, the moon), being reproduced from the libations, becomes visible in the western sky.
16. Now it is only when that food of the gods is unfailing that it comes back (to men): for him, therefore, who knows this, there is unfailing food in this, and imperishable righteousness in yonder, world.
17. Thus during that night (of new moon) food moves away from the gods and comes to this world. Now the gods were desirous as to how that (food) might (be made to) come back to them; how it might not perish away from them. For this they put their trust in those who prepare the libation of sweet and sour milk (s4nn4yya), thinking, ‘when they have prepared it, they will offer it to us.’ And, verily, in him, who knows this, both his own kin and strangers put their trust; for in him, who attains to the highest rank, people indeed put their trust.
18. Now the one that burns there (viz. the sun)
sacrifice) previously to the new moon, he would be offering mere milk, not imbued with, and not liable to change into, Soma, and therefore unfit for the gods.
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18. Now the one that burns there (viz. the sun)
sacrifice) previously to the new moon, he would be offering mere milk, not imbued with, and not liable to change into, Soma, and therefore unfit for the gods.
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is, assuredly, no other than Indra, and that moon is no other than Vrztra. But the former is of a nature hostile to the latter, and for this reason, though this one (the moon, Vrztra) had previously (to the night of new moon) risen at a great distance from him (the sun, Indra), he now swims towards him and enters into his open mouth.
19. Having swallowed him, he (the sun) rises; and that (other) one is not seen either in the east or in the west. And, verily, he who knows this, swallows his spiteful enemy, and of him they say, ‘ He alone exists, his enemies exist not!
20. Having sucked him empty, he throws him out ; and the latter, thus sucked out, is seen in the western sky, and again increases ; he again increases to serve that (sun) as food: and verily if the spiteful enemy of one who knows this, thrives either by trade or in any other way, he thrives again and again in order to serve him as food.
21. Now some people offer (the SAnndyya) to (Indra under the name of) ‘ Mahendra’ (the great Indra), arguing, ‘Before the slaying of Vvztra he was Indra, it is true; but after slaying V7ttra he became Mahendra, even as (a rAgan, or king, becomes) a Mah4r4ga after obtaining the victory: hence (the SAnndyya should be offered) to Mahendra.’ Let him, nevertheless, offer it to ‘Indra;’ for Indra he was before the slaying of Vritra, and Indra he is after slaying V7ztra: therefore let him offer it to ‘Indra?’
* With this explanation of the disappearance of the moon may be compared the later notion of the sun and moon being swallowed by the demon R4hu, at the time of the eclipses.
* Katy. IV, 2, 10 leaves it optional whether the libation of mixed
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SreventH ApuyAya. First BrRAHMANA.
1. He (the Adhvaryu) drives the calves away (from the cows) with a parza branch!. The reason why he drives the calves away with a parza branch is this. When the GéAyatrt flew towards Soma (the moon), a footless archer aiming at her while she was carrying him off, severed one of the feathers (parza) either of the GAyatrt or of king Soma’; and on falling down it became a parva (paldsa) tree; whence its name parza. ‘ May that
When the GéAyatrt flew towards Soma (the moon), a footless archer aiming at her while she was carrying him off, severed one of the feathers (parza) either of the GAyatrt or of king Soma’; and on falling down it became a parva (paldsa) tree; whence its name parza. ‘ May that sweet and sour milk is to be offered to Indra or to Mahendra. According to IV, 5, 25, however, such option seems to be permitted only so far as the first performance is concerned, after which one is apparently bound to go on offering during the rest of one’s life to whichever deity one has chosen at the beginning. Taitt. S. II, 5, 4, 4, lays it down as the rule that only a gatasrf (one who has reached the highest grade of prosperity), viz. a brahmana versed in the three Vedas (susruvan=vedatrayabhig#ia, Sayama), the head of a village (gramanf), and araganya, can make offering to Mahendra, since he is their special deity. Others, however, may do the same, after offering the sannayyam to Indra for a whole year, and on the expiration of it a rice-cake on eight potsherds to Agni, as the Keeper of Vows.
1 Parma=palasa, Butea Frondosa.
3 Géyatryai v4 somasya v4=‘ both of G. and of S.,’ Sayama. Ap4d ast4, ‘a footless shooter,’ is a doubtful reading and perhaps an old corruption; Sayama reads ap&dhasta (? adhastat); cf. Weber, various readings, p. 133. The K&ava MS. reads, ‘ devebhyas tasy4 4harantya avadastabhy4yatya parzam prakikheda.’ According to Rig-veda IV, 27, 3, it was the archer Krisinu, who hit the falcon when it was carrying off the Soma from heaven, and brought down one of its feathers. On the whole myth, see A. Kuhn, Herabkunft des Feuers und des Gdttertranks, p. 137 seq. Cf. Taitt. S. III, 5, 7,1; Taitt. Br. I, 1, 3, 10, ‘Soma was in the third heaven from here; G4yatrf fetched him away; one of his feathers was cut off, it became a parva (palasa) tree.’ Similarly Taitt. Br. I, 2, 1, 6; see also Sat. Br. I, 8, 2, ro.
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which then was of the Soma nature! be here with us now!’ so he thinks, and for this reason he drives away the calves with a parza branch.
2. That (branch) he cuts off*, with the formula (Vag. S. I, 1 a, b), ‘For sap (I cut) thee! for pith thee !’—‘ for rain thee’ he means to say, when he says ‘for sap thee;’ and when he says ‘for pith thee’ he means to say ‘for that food-essence which springs from the rain.’
3. They then let the calves join their mothers. He thereupon touches (each) calf (in order to drive it away from the cow), with the formula (V4g. S. I, 1c), ‘The winds are ye!’—for, indeed, it is this wind that here blows’, it is this (wind) that makes swell all the rain that falls here; it is it that makes those (cows). swell; and for this reason he says ‘the winds are ye!’ Some people add here the formula‘, ‘Going near are ye!’ but let him not say this, because thereby another (an enemy) approaches (the sacrificer).