295, note 2, Thereupon he addresses the above summons to the respective priests, for the preparations necessary for the evening pressing.
Z 2
p. 340
resound! Agnidh, stir the sour milk! be thou mindful of Soma’s (pap)!’ It is for the evening’s pressfeast that those pressers press out (the Soma-juice), for the evening feast they make the mortars resound, for the evening feast the Agnidh stirs the sour milk, ‘for the evening feast he boils the pap for Soma. For these two press-feasts, the morning feast and the midday feast, are indeed rich in pure Soma, are rich in juice; but that third press-feast is emptied of the pure Soma. Hence he forms it from out of this midday feast; and thus that third press-feast becomes for him rich in pure Soma, rich in juice: this is why he now speaks that speech.
Fourtu BrAHMANA.
1. Now, they slay the sacrifice, when they spread (perform) it :—to wit, when they press out the king (Soma), they slay him; when they quiet the victim, they slay it; and with mortar and pestle, with the upper and nether millstone, they slay the havis offering.
2. When slain, that sacrifice was no longer vigorous. By means of dakshiz4s (gifts to the priests) the gods invigorated it: hence the name dakshiz4, because thereby they invigorated (dakshay)it. Whatever, therefore, fails in this sacrifice, when slain, that he now invigorates by means of gifts to the priests ; then the sacrifice becomes indeed successful: for this reason he makes gifts to the priests.
‘3. Now at the Haviryagza, indeed, they give as little as six or twelve (cows'), but no Soma-sacrifice should have dakshivAs of less than a hundred. For
1 See I, 2, 2, 3-5.
p. 341
he, Pragdpati', forsooth, is the visible sacrifice; and man is nearest to Pragdpati, and he has a life of a hundred years, a hundred powers, a hundred energies. Only by a hundred he invigorates him, and not by less than a hundred: wherefore no Soma-sacrifice should have dakshiz4s of less than a hundred; nor should any one officiate as a priest for a sacrificer at a (Soma-sacrifice) where less than a hundred are given,—‘lest he should be an eyewitness when they will but slay and not invigorate him (Soma).’
4. Now, truly, there are two kinds of gods; for the gods, forsooth, are the gods; and the learned Bréhmans versed in sacred lore are the human gods. And the sacrifice to them is twofold, oblations (being the sacrifice) to the gods, and gifts to the priests being that to the human gods, to the learned Brahmans versed in sacred lore. With oblations, forsooth, one gratifies the gods, and with gifts to the priests the human gods, the learned Brahmans versed in sacred lore. These two kinds of gods, when gratified, convey him to the heavenly world.
With oblations, forsooth, one gratifies the gods, and with gifts to the priests the human gods, the learned Brahmans versed in sacred lore. These two kinds of gods, when gratified, convey him to the heavenly world.
5. But it is to the officiating priests, forsooth, that these gifts of his belong, for they prepare him another self,—to wit, this sacrifice, consisting of Az& and Yagus and SAman and oblations,—that becomes his self in yonder world: ‘It is they that have generated me,’ from this (consideration) he should give the gifts to officiating priests and not to nonofficiating.
6. Having gone back to the G4rhapatya fire*, hep. 342 offers the gift offerings. Having tied a piece of gold in a fringed cloth’, and laid it (into the spoon), he offers, ‘May there be a place for me in the world of the gods!’ With this hope he offers whoever offers: that same sacrifice of his goes to the world of the gods; and behind it goes the gift he gives to the priests, and holding on to the gift follows the sacrificer.
1 «For he, Soma, doubtless is the visible Prag4pati (pratyaksham pragipatiz).’ Kanva text.
* That is, the fire at the front door of the hall (the old Ahavaniya fire). Each priest has to perform two such d&akshina-homas
7. Now, there are four (kinds of) gifts to priests,— gold, the cow, cloth, and the horse. But it is not proper that he should lay a horse’s foot or a cow's foot (into the spoon): hence he ties up a piece of gold in a fringed cloth, and having laid it (into the spoon) he offers.
8. He offers with two verses to the Sun. For yonder world is shut off by darkness; and dispelling the darkness by that light he reaches the heavenly world: therefore he offers with two verses to the Sun.
9. He offers with this gayatrt verse (Vag. S. VII, 41; Rig-veda I, 50, 1), ‘The lights bear on high that divine knower of beings, Sdrya, that all may see him,—Hail!’—for the g4yatrt is this earth, and she is a safe resting-place: hence he thereby stands firmly on this safe resting-place.
10. He then makes the second offering with this trish¢ubh verse (V4g. S. VII, 42; Rig-veda I, 115, 1), ‘The brilliant front? of the gods hath risen,
of ghee. For the Hotr:’s formulas, see Asv. Sr. V, 13,14. For the proper place of these offerings in the performance, see p. 336, note 2.
1 Or rather, in a cloth such as is used at a das&homa, or oblation at which the fringe (or unwoven end) of a cloth is used (dasahomiya).
* That is, either ‘face’ or ‘ van-guard,’ anika.
p. 343
the eye of Mitra, Varuza, and Agni: Sfdrya, the soul of the movable and immovable, hath filled the heaven and the earth and the air,— Hail!’ whereby he approaches the world (of the | gods). a
* That is, either ‘face’ or ‘ van-guard,’ anika.
p. 343
the eye of Mitra, Varuza, and Agni: Sfdrya, the soul of the movable and immovable, hath filled the heaven and the earth and the air,— Hail!’ whereby he approaches the world (of the | gods). a
11. He then makes either one or two oblations on the Agntdhra (fire). The reason why he makes one or two oblations on the Agntdhra fire is that Agni rules over beasts (cattle)!, and they lie round about him on every side : it is him he pleases by this oblation, and thus pleased he is gracious unto this (sacrificer), and the latter offers (to the priests a cow) graciously given up by him (Agni).
12. He offers with (V4g. S. VII, 43; Rig-veda I, 189, 1), ‘O Agni, lead us on a good path unto wealth; thou, O god, that knowest all works! keep thou from us the sin that leadeth astray, and we will offer unto thee most ample adora. tion,—‘ Hail!’ Thereupon, if he intends to give away a horse, harnessed or unharnessed, let him make a second oblation; but if not, he need not attend to this.
13. He offers with (V4g. S. VII, 44), ‘May this Agni make wide room for us: may he march in front smiting the haters! May he gain riches in the winning of riches: may he, fiercely rushing, conquer the enemies! Hail!’ for the horse is a winner of riches (spoils, prizes).
14. Thereupon, taking some gold, (the sacrificer)
1 For this usurpation, on the part of Agni, of one of Rudra’s functions, S&yava refers to a legend in the Taittiriyaka (Taitt. S. I, 5,1), where Agni is identified with Rudra, Agni being so called because he roared (rud). See also Sat. Br. I, 7, 3, 8p. 344 goes to the hall. South of the altar stand the Dakshiz4 (cows). Standing in front of the hall, he respectfully addresses them! with (V4g. S. VII, 45), ‘By your beauty have I come to beauty.’ Now at first cattle did not submit to being given away. Laying aside their own beauteous forms? they approached with their (bare) bodies. The gods then went up to them from the offering ground with their (the animals’) own forms; and they, knowing their own forms, resigned themselves and became well-disposed to being given away. And in like manner does he now go up to them from the offering ground with their own forms; and they, knowing their own forms, resign themselves and become well-disposed to being given away.
15. ‘May the all-knowing Tutha distribute you!’—Now, Tutha is the Brahman: he thus distributes them by means of the Brahman. And the Brahman knows who is fit to receive a dakshiv4 and who is unfit : thus these (cows) of his are given away only to him who is fit to receive a dakshi#4 and not to him who is unfit.
16. ‘Go ye forward in the way of truth,—for whosoever walks in the way of the gods, walks in the way of truth ;—‘ ye of shining (4andra) gifts!’ whereby they walk with that light (4andra, the moon).
16. ‘Go ye forward in the way of truth,—for whosoever walks in the way of the gods, walks in the way of truth ;—‘ ye of shining (4andra) gifts!’ whereby they walk with that light (4andra, the moon).
1 The cows are driven past him along the back of the altar, between the hall and Sadas, and then along the north side of the altar, south of the Agntdhra and between the pit (A4tv4la) and heap of rubbish (utkara), the sacrificer following them as far as the Agnidhra. At the same time the Subrahmamyé litany (see III, 3, 4, 17 seq.) may be recited.
® Sayama explains ‘ rap4ni’ by ‘ samarthy4ni,’ capabilities, powers.
Iv KANDA, 3 ADHYAYA, 4 BRAHMANA, 20. 345
17. He then goes to the Sadas, saying, ‘Behold thou the heaven, behold the air!’ whereby he means to say, ‘ May I through thee, the dakshiz4, see the (heavenly) world.’
18. Thereupon he looks on the Sadas, with, ‘Unite with the Sadas-priests!’ whereby he means to say, ‘ May the Sadas-priests not go beyond thee !’
19. He then takes the gold and goes up to the Agntdhra (fire-house), saying (Vag. S. VII, 46), ‘May I this day obtain a Brahman who has a father and forefathers!’—for he who is renowned and of renowned family, is one who has a father and forefathers; and by the gifts which he gives to a renowned (priest), though they be but few, he gains great things—‘ A Ashi, the scion of Rzshis,’ for he who is renowned as learned in sacred lore, is a Rishi, the scion of Azshis ;—‘of well-bestowed gifts,’ for he indeed is one on whom gifts are wellbestowed.
20. Having thus respectfully sat down by the Agnidh, he gives him the gold, with ‘Given (rata) by us, go ye to the gods!’—for whatever sacrificial gift he gives unhesitatingly, with a liberal (rata) mind, thereby he gains great things, ‘Go ye to the gods,’ he says, for he who sacrifices, sacrifices with the hope, ‘May there be a place for me in the world of the gods ;’ and he thus makes him a sharer in the world of the gods.—‘ Enter ye to the Giver!’ whereby he means to say, ‘Enter ye into me!’ and thus those (cows)! do not get lost to him. And as to his giving
? The cows (and other gifts) are presented at the same time, viz. either a hundred to each officiating priest, or to each his proportionate share of an aggregate of a hundred cows, viz. twelve cowsp. 346 a dakshiz4 first to the Agntdh, it was from thence (from the Agntdhra)! that all the gods gained immortality : therefore he gives the dakshiza first to the Agntdh.
twelve cowsp. 346 a dakshiz4 first to the Agntdh, it was from thence (from the Agntdhra)! that all the gods gained immortality : therefore he gives the dakshiza first to the Agntdh.
21. Then, approaching in the same way, he gives some gold to an Atreya *, For, at the time when they recite the morning prayer, they were once upon a time singing praises here in front‘. Now Atri was the Hotvz of the Azshis. Then the darkness of the Asuras came rushing into the Sadas. The Azshis said to Atri, ‘Come back here, and dispel this darkness!’ He dispelled that darkness ; and thinking, ‘He indeed is the light who has dispelled this darkness,’ they brought him this light, gold, for a sacrificial gift,—for gold is indeed light; and by that same splendour and energy the Ashi dispelled the darkness. And so does he now also dispel the darkness by that light: therefore he bestows gold on an Atreya.
to each of the first four priests, six to each of the second four (Brahman&khamsin, &c., see § 22), four to each of the third four, and three cows to each of the remaining four priests.
1 See III, 6, 1, 27-28.
* That is, one of Atreya descent, who does not officiate as a priest, and who is seated in front of the Sadas. According to the Kanva text (and Katy. X, 2, 21) the Adhvaryu approaches him with ‘Ka Atreyam’—who @ sees) the Atreya?—thrice repeated. K&tyayana specifies some subdivision of the (female line of) the treya race—also mentioned in the same order in the Pravaradhyaya—as excluded from this privilege. On this legend cf. V, 3, 2, 2; Taitt. S. II, 1, 2,2; Tasdya Br. VI, 6, 8; Ind. Stud. ITI, p. 464.
5 Viz. early in the morning of the sutyd day, when the Prataranuvika is recited. See p. 229, note 2.
‘ I take ‘pura’ in the sense of ‘in front’ (cf. III, 9, 1, 12), that is, in the havirdhana shed, and not in that of ‘formerly ’ (Ind. Stud. X, 158). The Kanva text brings out the meaning still more clearly : Sa yad 4treyaya hirazyam dadaty, atrir hi va rzshtvam hota sa yatro
p. 247
22. Then to the Brahman, for the Brahman watches over the sacrifice from the south. Then to the Udgatv¢ (chanter); then to the Hotz; then to the two Adhvaryus, seated in the cart-shed. Then, having returned (to the Sadas he presents gold) to the Prastotvz; then to the Maitravaruza; then to the BrahmazAshamsin; then to the Potsz; then to the Nesh¢7z ; then to the AZZ4v4ka; then to the Unnet77; then to the Gr4vastut ; then to the Subrahmazy4. To the Pratihartvz he presents it last, since he is the restrainer(pratihartvz)1: he thus in the end restrains (the cows) for him, and so they do not become lost to him.
To the Pratihartvz he presents it last, since he is the restrainer(pratihartvz)1: he thus in the end restrains (the cows) for him, and so they do not become lost to him.
23. Thereupon he (the Adhvaryu) says (to the Maitravaruma), ‘Recite (the invitatory prayer) to Indra, followed by the Maruts!’ Now when, in the beginning, Pragdpati gave gifts, Indra thought within himself, ‘Everything here, forsooth, he will give away, and not anything will he leave for us. He then, to stop the giving, raised up that thunderbolt ‘Recite to Indra Marutvat!’ and thereafter he (Pragdpati) gave no more. And in like manner is that thunderbolt ‘Recite to Indra Marutvat!’ now raised up to stop the giving, and thereafter he (the sacrificer) gives no more.
24. There are, then, four (kinds of) sacrificial gifts: Gold—thereby indeed he preserves his own life, for gold is life. That he (Pragdpati or Varuza) gave ha va ada 4sinaé prataranuvakam anvaha tad dha smaitat purésino hot samsaty atha pas#4t tama’ sado ’bhipupluve. Te hofus tamo v4 idam sado ’bhyaprosh/eti pratyan prehfti pratyan prehiti sa pratyan prait sa tat tamo ’pahan, &c. Sdyaaa also interprets it by ‘pfirvasmin pradese 4havantyasya samipe.’
1 For the part taken by the Pratihartr: in the chanting of stotras, see p. 310, note 1.
p. 348
to Agni, performing the office of the Agntdh (firekindler): wherefore now also gold is given to the Agnidh.
25. Then the Cow—thereby he preserves his own breath, for the cow is breath, since the cow is food, and breath also is food: her he gave to Rudra, the Hots.
26. Then Cloth—thereby he preserves his own skin, for the cloth is skin: this he gave to Brvzhaspati, who chanted.
27. Then the Horse—for the horse is a thunderbolt: he thereby makes. the thunderbolt the leader. And, moreover, he who sacrifices, sacrifices with the hope ‘ May there be a place for me in Yama’s world!’ He thus makes him a sharer in Yama’s world. This he gave to Yama, the Brahman.
28. The (proffered) gold he (the Adhvaryu) goes to meet (accepts) with (V4g. S. VII, 47), ‘Let Varuza give thee to me (who am) Agni!’ for to Agni Varuaa gave it. ‘May I obtainimmortality! be thou life to the giver, joy (mayas) to me, the receiver!’
29. And the cow he accepts with, ‘Let Varuza give thee to me, Rudra!’ for to Rudra Varuna gave her. ‘May I obtainimmortality! be thou breath to the giver, strength (vayas) to me, the receiver!’
30. And the cloth he accepts with, ‘Let Varuza give thee to me, Brzhaspati!’ for to Brzhaspati Varuma gave it. ‘May I obtain immortality! be thou a skin to the giver, joy to me, the receiver!’
31. And the horse he accepts with, ‘Let Varuza give thee to me, Yama!’ for to Yama Varuaa
Iv KANDA, 3 ADHYAYA, 4 BRAHMANA, 33. 349 gave it. ‘May I obtain immortality! be thou a steed (hayaf) to the giver, strength (vayas) to me, the receiver!’
And the horse he accepts with, ‘Let Varuza give thee to me, Yama!’ for to Yama Varuaa
Iv KANDA, 3 ADHYAYA, 4 BRAHMANA, 33. 349 gave it. ‘May I obtain immortality! be thou a steed (hayaf) to the giver, strength (vayas) to me, the receiver!’
32. And whatever other gift he gives that he gives with the hope, ‘May I also have this in yonder world!’ That he accepts with (V4g. S. VII, 48), ‘Who hath given it? to whom hath he given it? Hope hath given it, for Hope hath he given it: Hopeis the giver, Hopethereceiver. This to thee, O Hope!’ Thus he assigns it to a deity.
33. Here they say’,—Let him not assign it to any deity; for whatsoever deity he here kindles, that deity, being kindled, becomes ever more glorious from one day to the morrow; and to whatever fire he here adds fuel, that fire, being kindled, becomes ever more glorious from one day to the morrow; and ever more glorious does he become, whosoever, knowing this, accepts (a gift): even as one offers in kindled fire, so does he offer that (gift) which he gives to one learned in the scriptures. Therefore he who is learned in the scriptures need not assign (the gift to a deity).
1 The Kava text of this paragraph seems more correct: Thus he assigns it to deities; for when he bestows (abhyadh4) anything on a deity, that deity thereby shines ever more brilliantly ; and whatever (fuel) he adds to the fire, thereby it shines ever more brilliantly: and more glorious does he become from day to day whosoever, knowing it, accepts it thus. Here now Asuri said, ‘ But be who is learned in the scriptures need not regard this; for as one puts fuel on kindled fire, and offers on kindled fire, thus he gives who gives gifts to one learned in the scriptures.’
p. 350
FirtH BRAHMANA. D. Tue Tritiya Savana, or Eventnc Pressine.
1. Now there are three kinds of gods,—the Vasus, the Rudras, and the Adityas. Between them the press-feasts are divided: the morning pressing belongs to the Vasus, thé midday pressing to the Rudras, and the third pressing to the Adityas. But the morning pressing belonged to the Vasus exclusively, and the midday pressing to the Rudras exclusively, and the third pressing to the Adityas conjointly (with others).
2. The Adityas then said, ‘As that morning pressing belongs exclusively to the Vasus, and that midday pressing exclusively to the Rudras, so offer ye now to usa libation before the common (pressing).’ The gods said, ‘So be it!’ After the completion of the midday pressing, they offered that (libation) previous to the third pressing’. And in like manner is that libation offered to this day after the completion of the midday pressing and previous to the third pressing.
3. The Adityas said, ‘ Neither in the one pressing have we a share nor in the other: we fear lest the Rakshas might injure us!’
4. They said to the (cups) belonging to two deities (dvidevatya’), ‘We are afraid of the Rakshas: pray, let us enter into you!’
3. The Adityas said, ‘ Neither in the one pressing have we a share nor in the other: we fear lest the Rakshas might injure us!’
4. They said to the (cups) belonging to two deities (dvidevatya’), ‘We are afraid of the Rakshas: pray, let us enter into you!’
1 The Aditya-graha, with which the succeeding paragraphs deal, is considered as not belonging to the Tritiya Savana proper, but as a preliminary ceremony.
? For the three dvidevatya grahas (Aindfavayava, Maitravaruna, and Asvina), see Brahmanas IV, 1, 3-5.
p. 351
5. The Dvidevatyas said, ‘What will be our reward then ?’—‘ By us ye shall be supplied with the Anuvasha?!!’ said the Adityas—‘ So be it !'"—They entered into the dvidevatya cups.
6. Hence, when at the morning pressing he (the Adhvaryu) proceeds with the dvidevatya cups, the Pratiprasthétvz draws Soma-juice from the Dronakalasa into the Aditya vessel, with this much (of the formula, Vag. S. VIII, 1), ‘Thou art taken witha support!’ The Adhvaryu calls for the (Agnidh’s) Sraushaé, and after the Adhvaryu’s libation the Pratiprasthatrz pours (his juice into the fire), and with this much ‘Thee to the Adityas!’ he pours the ~ remains (into the Aditya-sthalt). In the same way at all (three dvidevatya libations).
7. Thus, the reason why the Pratiprasth4ty2 draws the Soma-juice, is that they entered into the dvidevatya cups. And the Adityas then said, ‘By us ye shall be supplied with the Anuvasha¢!’ For, that second libation which he (the Pratiprasthatvz) makes, he makes to (Agni) Svish¢fakvzt, and by means of the Svishtakvzt these (dvidevatyas) are supplied with the Anuvasha/; and thus those (libations) of
1 At the three dvidevatya libations no Anuvasha/k4ra is permitted; that is to say, the Hotr?is not to pronounce the words, ‘O Agni, accept of the Soma!’ after the Vasha/, with which the offering prayer (y4gy4) concludes. But as the libation, ordinarily made at the Anuvasha/, corresponds to the oblation to Agni Svishfakrit made after each chief oblation at the haviryagvia (see I, 7, 3; Ait. Br. III, 5), there is apparently no such Svish/akrit oblation at the dvidevatya libations. Now, as each of these chief libations, made by the Adhvaryu, is followed by one made by the Pratiprasthatr? from the Aditya vessel (see p. 316, note 1), these latter libations are here, as it were, identified with the Svish/akr:t and the Anuvasha/kéra,p. 352 his are supplied with the Anuvashaé¢, having the (oblation to Agni) Svish¢akrzt performed for them. He offers on the north part (of the fire), for that is the region of that god!: hence he offers on the north part.
his are supplied with the Anuvashaé¢, having the (oblation to Agni) Svish¢akrzt performed for them. He offers on the north part (of the fire), for that is the region of that god!: hence he offers on the north part.
8. And again, why the Pratiprasth4tv¢ draws the Soma. They entered into the Dvidevatyas; and from those which they entered he thereby draws them out. He then covers it?—for they were afraid of the Rakshas—with ‘O Vishwu, Far-strider, _ here is thy Soma, protect it lest they should injure it!’ For Vishzu is the sacrifice: to the sacrifice he thus makes it over for protection. Now, after the completion of the midday Soma feast and before the evening feast he says, ‘Come hither, Sacrificer !’
9. They enter (the Havirdh4na) together,—the Adhvaryu, Sacrificer, Agntdhra, Pratiprasthatr?, Unnet7z, and whatever other attendant (of the Adhvaryu) there is*. They close both doors,—for they (the Adityas) were afraid of the Rakshas. He (the Adhvaryu) takes up the Aditya-sthali and Aditya-patra, and holds them close over the Patabhztt, ‘lest (any Soma-juice) should be spilt.’
10. He then draws (the juice from the sthali into the patra) with (Vag. S. VIII, 2; Rig-veda VIII, 51, 7), ‘At notime art thou barren, and never failest thou the worshipper, O Indra; but
1 See I, 7, 3, 20.
2 The remains of Soma-juice he pours after each libation from the Aditya-patra into the Aditya-sthali, and finally puts the former on the latter by way of a lid. See p. 316, note 1.
5 While they enter by the front door, the mistress of the house enters by the back (west) door. Katy. X, 4, 2.
p. 353
more and ever more is thy divine gift increased, O mighty lord !—Thee to the Adityas!’
11, Let him not draw it with a ‘support’—for it was originally drawn with a support—to avoid a repetition (of sacrificial performance); but were he now also to draw it with a support, he would certainly commit a repetition.
12, Having withdrawn (the cup for a moment from the flowing juice), he again pours it in with (Vag. S. VIII, 3; Rig-veda VIII, 52, 7), ‘At no time art thou heedless, but watchest over both generations; the Soma feast! is thy strength, O fourth Aditya: the ambrosia is ready for thee in the heavens!—Thee to the Adityas!’
13. Thereupon he takes sour milk; for the evening pressing belongs to the Adityas, and cattle are after (the manner of) the Adityas?: he thereby puts milk into the cattle, and thus that milk in cattle is beneficial®. ‘He should put it right in the centre (of the Aditya cup),’ they say, ‘for that milk is right in the centre of cattle.’ But let him rather put it in the back part (of the cup), for that milk is in the hind part of cattle.
14. And the reason why he takes sour milk is that those remains (of Soma) poured together are the leavings of offerings, and insufficient for an oblation : he now increases those (remains), and thus they
* The Rig-veda reads ‘havanam’ (invocation) instead of ‘savanam.”
14. And the reason why he takes sour milk is that those remains (of Soma) poured together are the leavings of offerings, and insufficient for an oblation : he now increases those (remains), and thus they
* The Rig-veda reads ‘havanam’ (invocation) instead of ‘savanam.”
* Or, cattle correspond, stand in relation, to the Adityas. SAyasa takes ‘anu’ in the sense of ‘behind, inferior to, dependent upon (hina).’ The cattle are inferior to, or dependent upon, the Adityas, inasmuch as the Adityas give the rain on which the cattle depend for their food.
* Or, ‘put’ (hita) into them.
(26] Aap. 354 become sufficient for an oblation. This is why he takes sour milk.
15. He takes it with (V4g. S. VIII, 4; Rig-veda I, 107, 1), ‘The sacrifice draweth nigh to the glory of the gods: be ye merciful, O Adityas! Let your favour incline unto us, that it may set us free from all trouble!—Thee to the Adityas!’
16. He mixes it by means of the Up4msusavana stone’. For, indeed, that Aditya Vivasvat (the sun) is really the same as the Up4msusavana, and this is the Aditya libation: thus he makes him delight in his own share.
17. He touches it neither with the fringe nor with (the woven part of) the straining-cloth; for those two pressings, the morning pressing and midday pressing, forsooth are rich in pure Soma, rich in juice, but this, the third pressing, is emptied of its pure Soma. Now, in that he does not touch it either with the fringe or the straining-cloth, thereby that third pressing of his also becomes rich in pure Soma and juice : therefore he touches it neither with the fringe nor with the straining-cloth.
18. He mixes it with (V4g. S. VIII, 5), ‘O Aditya Vivasvat, this is thy draught of Soma: feast thouuponit!’ Thereupon he hands the Upamsusavana to the Unnetvz. Then he says to the Unnetvz, ‘ Drop in the pressing-stones!’ He drops them either into the Adhavantya or into a cup?.
1 See p. 238, note 2.
* «Into the Adhavantya trough or into a Aamasa cup containing Soma-juice,’ Katy. X, 4,10; ‘into the Adhavantya or the Sambharamf,’ Kanva text; ‘into the Adhavantya or into the graha,’ Weber, Ind. Stud. X, 386. Perhaps the next paragraph has to
p. 355
19. After drawing the king (Soma)—the third press-feast belonging to the Adityas, and the pressing-stones being after (the manner of!) the Adityas, he thus makes them delight in their own share—they open the doors.
Perhaps the next paragraph has to
p. 355
19. After drawing the king (Soma)—the third press-feast belonging to the Adityas, and the pressing-stones being after (the manner of!) the Adityas, he thus makes them delight in their own share—they open the doors.
20. He now walks out, covering (the cup with his hand or the sthalt); for they (the Adityas) were afraid of the Rakshas. He then says (to the Maitravaruva), ‘Recite (the invitatory prayer) to the Adityas!’ If he likes, he may now enumerate (their qualities); but let him rather enumerate them, after he has called for the Srausha¢,—‘ Prompt (the Hot7z to recite the offering prayer) to the Adityas, the beloved, rite-loving, law-loving lords of the great abode, the rulers of the wide air.’ He offers, as the Vasha¢ is pronounced. He (the Hotvz) pronounces no Anuvasha/é, lest he should consign the cattle to the fire. The remains (of juice in the sthalt and graha) he (the Adhvaryu) hands to the Pratiprasthatrz. —_
21. Thereupon he again enters (the Havirdh4na) and draws the Agrayawa graha*, They spread (over the Pdtabhzzt) a straining-cloth with the fringe towards the north. The Adhvaryu pours out (the be taken along with this: ‘Or into a Aamasa, after drawing Soma (into it).’ According to K4ty., the stones are taken out again immediately and laid down in their places on the pressing-skin.
1 See p. 353, note 2. Sdyava again takes ‘anu’ in the sense of ‘after, behind,’ apparently on the ground that, in the above formulas, the stones are mentioned after the Aditya. The text of my manuscript is, however, rather corrupt at this place.
* The Agrayaza Soma was originally drawn into the Agrayana bowl (sthali) and deposited in its place in the centre of the khara. It is now poured from the bowl into some other vessel, and thence through a straining-cloth into the Pftabhrit.
Aa2
p. 356
juice) of the Agrayama; the Pratiprasth4tr7 holds out (and pours in) the two residues (of the Aditya graha’); the Unnetv? adds thereto (some juice from the Adhavantya) by means of a Zamasa cup or a dipping-vessel (udazi£ana).
22. Thus he draws the Agrayama graha from four streams; for the evening pressing belongs to the Adityas, and cows are after the manner of the Adityas; whence this milk of cows is of a fourfold nature: therefore he draws the Agrayama from four streams’.
23. And as to why the Pratiprasth4tvz holds out the two residues: this is (the remains of) the Aditya libation, and for the Aditya libation he pronounces no Anuvashaf; and from that (Agrayaza graha) he intends to draw the Savitra graha,—so that the Anuvasha¢ is performed for it by means of the SAvitra graha.
24. And again why the Pratiprasthatrz holds out the two residues. Previous to that mixed (pressfeast), previous to the evening feast, they have offered that (unmixed or special) libation to those (Adityas); but this libation is taken for the evening feast: thereby the Adityas take part in the evening feast, and thus they are not excluded from the sacrifice. This is why the Pratiprasthatvz holds out the two residues’.
* In drawing the Agrayana cup he uses the same formula as at the morning pressing. See IV, 2, 2, 9 seq.
* In the actual performance of the Agnish/oma the drawing of the Agrayana graha is followed by sour milk being poured to the Soma-juice left in the Patabhrzt, the compound being consecrated by the lady eying it with an appropriate mantra. Thereupon they leave the Havirdh4na shed in the same way as at the morning feast
p. 357
Fourtu ApuyAya. First BRAHMANA.
1. Savitvz, forsooth, is his! mind: therefore he draws the SA4vitra cup. And, forsooth, Savitr7 is his breath (vital air);—when he draws the Upamsu cup, then he puts into him that vital air in front ; and when he draws the SAvitra cup, then he puts into him that vital air behind: thus those two vital airs on both sides are beneficial (or, put into him), both that which is above and that which is below.
2. And the sacrifice, forsooth, is the seasons, the year. There, at the morning feast, they are overtly attended to, in that he draws the cups for the seasons ; and at the midday feast they are covertly attended to, in that he takes the Marutvattya libations by means of the two Xitu vessels. Now here (at the evening feast) they neither draw any libation expressly for the seasons, nor is any libation taken with the two itu vessels.
(see IV, 2, 5,1, with notes), and perform the Viprud-homas, fol~ lowed by the Sarpaza and chanting of the Arbhava, or Trittya, PavamA4na stotra (for an account of which, see p. 314, note 2). Then follow the oblations from the victim (which has been cooking since the morning, see IV, 2, 5,13), &c., up to the eating of the pasvida (see III, 8, 3, 4 seq.); and offering of the four Savanfyapurod4sas, likewise up to the eating of the ida. Previous to the eating, small pieces of rice-cake are thrown into the amasa cups, as an oblation to the sacrificer’s deceased ancestors, with naming of his father, grandfather, and great-grandfather (as at the Pindapitriyagiia, II, 4, 2,19 seq.); whereupon the pieces are eaten along with the ida.
1 Viz. that of Yagiia, the sacrificial man, representing the sacrificer himself, with a view to the preparation of a new body in a future existence.
2 See IV, 3, 3, 12.
p. 358
3. But Savitrz, forsooth, is he that burns yonder (the sun); and he indeed is all the seasons: thus the seasons, the year, are overtly attended to at the evening feast,—for this reason he draws the SAvitra cup.
2 See IV, 3, 3, 12.
p. 358
3. But Savitrz, forsooth, is he that burns yonder (the sun); and he indeed is all the seasons: thus the seasons, the year, are overtly attended to at the evening feast,—for this reason he draws the SAvitra cup.
4. He draws it with the Up4msu vessel. For Savitzz is his mind, and the Up4msu is his breath : therefore he draws it with the UpAmsu vessel; or with the Antary4ma vessel, for that is one and the same, since the Up4msu and Antary4ma are the outbreathing and in-breathing?.
5. He draws it from the Agrayama graha; for Savitr? is his mind, and the Agrayana is his body (or self): he thus puts the mind into the body. Savitr? is his breath, and the Agrayama is his body : he thus puts the breath into the body.
6. He thus draws it therefrom with (Vag. S. VIII, 6; Rig-veda VI, 71, 6), ‘Bring thou forth boons for us this day, O Savitar, boons to-morrow, boons day by day: O God, through this our prayer may we be sharers of boons, of a good and plenteous abode!—T hou art taken with a support!—Thou art Savitvz’s joy-giver, thou art a joy-giver: give me joy! speed the sacrifice; speed the lord of the sacrifice to (receive) his share!’
7. Having drawn it, he does not deposit it; for Savitz? is his (Yagé#a’s) mind, and hence this mind is restless. And Savitvz is his breath: hence this breath passes to and fro unrestingly. He then says (to the Maitravaruza), ‘ Recite (the invitatory prayer) to the god Savitvz!’ Having called for the
1 See IV, 1, 1, 1.
Iv KANDA, 4 ADHYAYA, I BRAHMANA, 10. 359
Sraushaé, he says, ‘ Prompt (the Hotz? to recite the offering prayer) to the god Savitz!’ The Vasha¢ having been pronounced, he offers. He (the Hotz) pronounces no Anuvashaf!,— for Savitrz is his mind,—‘lest he should consign his mind to the fire ;’ and Savitvz being his breath,—‘ lest he should consign his breath to the fire.’
8. Then with the (same) vessel, without drinking therefrom?, he draws the Vaisvadeva graha. The reason why he draws the Vaisvadeva graha with the (same) vessel, without drinking therefrom, is this: on the Savitra graha he (the Hotz) pronounces no Anuvasha/, and it is therefrom that he is about to draw the Vaisvadeva graha,—thus it is by means of the Vaisvadeva that it becomes supplied with the Anuvashaé for him.
g. And further why he draws the Vaisvadeva graha. Savitvz, forsooth, is his mind, and the Visve Devahk (All-gods, or all the gods’) are everything here: he thus makes everything here subservient and obedient to the mind, and hence everything here is subservient and obedient to the mind.
to. And again why he draws the Vaisvadeva graha. Savitvz, forsooth, is his breath, and the Allgods are everything here: he thereby puts the outbreathing and in-breathing into everything here, and
1 See p. 351, note 1.
* Lit. ‘with the not-drunk-from vessel.’ He is not to drink with the Hotr7' the remains of the SAvitra graha, which is to be offered up entirely (holocaust).
351, note 1.
* Lit. ‘with the not-drunk-from vessel.’ He is not to drink with the Hotr7' the remains of the SAvitra graha, which is to be offered up entirely (holocaust).
* In Ait. Br. III, 31 five classes of beings, viz. the gods and men, the Gandharva-Apsaras, the serpents and the manes, are included in the term Visve Devas.
p. 360
thus the out-breathing and in-breathing become beneficial (or put) in everything here.
11, And again why he draws the Vaisvadeva graha. The evening feast belongs to the All-gods : thus indeed it is called on the part of the Saman, in that the evening feast is called Vaisvadeva on the part of the z£1, and in the same way on the part of the Yagus, by way of preparatory rite, when he draws that Mah4-vaisvadeva graha.
12. He draws it from the Pitabhvzt; for the Pitabhyzt belongs to the All-gods, because therefrom they draw (Soma-juice) for the gods, therefrom for men, therefrom for the Fathers: hence the Patabhvzt belongs to the All-gods.
13. He draws it without a purorué’, for he draws it for the All-gods, and the All-gods are everything, the Az&é and Yagus and Séman; and even in that he draws it for the All-gods, thereby it becomes supplied with a purorué for him: therefore he draws it without a purorué,
14. He thus draws it therefrom with (Vag. S. VIII, 8), ‘Thou art taken with a support: thou art well-guarded, well-established,’—for well-guarded and well-established is the breath,—‘ homage to the great bull!’—the great bull is PragApati (the lord of creatures): ‘homage to Pragdpati,’ he thereby means to say.—‘ Thee to the All-gods! this is thy womb,—thee to the All-gods!’ Therewith hep. 361 deposits it; for it is for the All-gods that he draws it. Thereupon he goes (to the Sadas) and sits down (in front of the Hotrz) with his face to the east'.
1 The first sastra of the Tritiya-savana, now about to be recited by the Hotr? (Rig-veda priest), is the Vaisvadeva sastra ; hence also, he argues, it is Vaisvadeva on the part of the Siman, because of the intimate connection of the SAman chants (here the Trttya, or Arbhava, pavam4na stotra; see Pp. 325, note 2) with the sastras.
* See p. 268, note 1.
15. And when he (the Hotvz) recites this (verse), ‘With one and ten for thine own sake, with two and twenty for offering, with three and thirty for up-bearing (the sacrifice to the gods); with thy teams, O V4yu, do thou here unloose them!’—during (the recitation of) this verse to V4yu the drinking-vessels are unyoked?, for beasts have VAyu for their leader; and Vayu
1 He remains thus seated till the Hotri utters the Ahava ‘ Adhvaryo sosamsivom’ (Adhvaryu, let us sing !), when he turns round and makes his response (pratigara) ‘Samsimo daivom.’ See p. 326, note 1.
326, note 1.
The Vaisvadeva sastra consists of the following parts :— Pratipad (opening triplet), Rig-veda V, 82, 1-3. Anufara (sequel), ib. 4-7. SfQkta (hymn) to Savitr:, IV, 54. Before the last verse the Nivid (‘ May the god Savitr?' drink of the Soma !’ &c.) is inserted ; to which the verse to V4yu, referred to in paragraph 15, is added. Sfikta to Heaven and Earth, I,159, with the Nivid ‘ May Heaven and Earth delight in the Soma!’ &c., inserted before the last verse ; the Adhvaryu’s response being thrice ‘ Mad&mo daiva,’ See P. 330, note 3. Dhayyé verse, I, 4,1. Sfikta to the Rvbhus, I, 111; with Nivid before the last verse. Three DhAyy4s, X,123,1; X, 63, 3; IV, g0, 6. Sfiktato Visve Devas, I, 89; with Nivid before the last verse. The concluding verse (paridh4nfya) is recited thrice; the first time with stops at every half verse, the second and third time at every pada. Ukthavirya, ‘ Praise has been sung to Indra, to the gods, to hear thee!’ — Then follows the recitation of the offering prayer VI, 52, 13, after which the libation is made, the remaining juice being then drunk, as well as that in the 4amasas.
2 That is, having been rinsed in the Marg4lfya, the three dvidevatya are deposited on the khara by the Pratiprasthatr?.
p. 362
(wind) is breath, since it is by means of the breath that beasts move about.
16. Now once on a time he went away from the gods with the beasts. The gods called after him at the morning pressing,—he returned not. They called after him at the midday pressing,—but he returned not. They called after him at the evening pressing.
17. Being about to return, he said, ‘If I were to return to you, what would be my reward ?’—‘ By thee these vessels would be yoked, and by thee they would be unloosed!’—Hence those vessels are yoked by that (V4yu), when he (the Adhvaryu) draws the (cups) for Indra and V4yu and so forth. And now those vessels are unloosed by him, when he says, ‘with thy teams, O V4yu, do thou here unloose them ;’—teams mean cattle: thus he unlooses those vessels by means of cattle.
18. Now, had he returned at the morning pressing—the morning pressing belonging to the Gayatri, and the Gayatri being the priesthood *—then cattle would have come to be with priests only. And had he returned at the midday pressing—the midday pressing belonging to Indra, and Indra being the nobility—cattle would have come to be with nobles only. But in that he returned at the evening pressing—the evening pressing belonging to the All-gods, and the All-gods being everything here— therefore there are cattle everywhere here.
1 See IV, 1, 3-10.
* Perhaps we ought to read, with the KAzva text, gdyatram vai pratahsavanam gdyatram agnes khando brahma va agnir, brahmazeshu haiva pasavo ’bhavishyan, ‘the morning pressing relating to the gayatri, and the gAyatrt metre belonging to Agni, and Agni being the priesthood.’
1 See IV, 1, 3-10.
* Perhaps we ought to read, with the KAzva text, gdyatram vai pratahsavanam gdyatram agnes khando brahma va agnir, brahmazeshu haiva pasavo ’bhavishyan, ‘the morning pressing relating to the gayatri, and the gAyatrt metre belonging to Agni, and Agni being the priesthood.’
1. He proceeds with (the offering of) Soma pap; for Soma is the sacrificial food of the gods; and here now sacrificial food is prepared for Soma on his part; and thus Soma is not excluded therefrom. It is a rice-pap (4aru), for rice-pap is food for the gods, since rice-pap is boiled rice, and boiled rice is clearly food : therefore it is a rice-pap.
2. Neither at the morning feast, nor at the midday feast does he offer it, for those two pressfeasts, the morning feast and the midday feast, are the exclusive feasts of the gods ; and Soma is sacred to the Fathers '.
3. But were he to offer it at the morning feast, or at the midday feast, he would cause discord between the gods and Fathers. He offers it at the evening feast, because the evening feast belongs to the Allgods?: thus he does not cause discord. He recites no invitatory prayer (but only an offering prayer), for the Fathers have passed away once for all: hence he recites no invitatory prayer.
4. Having, in the first place, taken ghee in four ladlings, and having called (on the Agnidh) for the Sraushat, he says, ‘ Recite the offering prayer of the ghee!’ and offers as the Vasha¢ is uttered. Whatever oblations have been offered previous to this (Aaru), therefrom he separates this one (to Soma), and thus he causes no discord.
1 Probably, because Soma is slain in being sacrificed (see IV, 3, 4,1), and therefore belongs to the Fathers or Departed Spirits.
* And the All-gods (or all the gods) mean everything. See IV, 4,1, 4.
p. 364
5. Having poured (into the spoon) an ‘ underlayer’ of ghee, he makes two cuttings from the rice-pap; and bastes them with ghee above. Having called for the Sraushaé, he says, ‘ Recite the offering prayer of the Saumya (rice-pap)!’ and offers as the Vashat¢ is uttered.
6. He then takes ghee a second time by four ladlings, and having called for the Srausha/, he says, ‘ Recite the offering prayer of the ghee!’ and offers as the Vashaf is uttered. From whatever oblations he intends to offer hereafter, he thereby separates this one (to Soma), and thus he causes no discord. If he chooses, he may offer (ghee) on both sides (before and after the Soma’s rice-pap) ; or, ifhe chooses, he may offer on one side only.
7. Now there is an offering-spoon called ‘ prafaramt. Therein the Adhvaryu takes ghee by four ladlings (with the dipping-spoon) and pours it on the Dhishzya hearths by means of fagots (held over them). The reason why he pours ghee on the hearths by means of fagots is this. Because, on a former occasion 2, the gods said to those (Gandharva
Therein the Adhvaryu takes ghee by four ladlings (with the dipping-spoon) and pours it on the Dhishzya hearths by means of fagots (held over them). The reason why he pours ghee on the hearths by means of fagots is this. Because, on a former occasion 2, the gods said to those (Gandharva
1 The homa of ghee, made before the rice-pap oblation to Soma, belongs to Agni, and the one made after the oblation, to Vishau. If only one homa be made, it belongs to Agni and Vishau. The K4nva text reads, ‘Tad va dhur anyatarata eva pariyaget purastad eveti,’ now they say, ‘He should offer on one side only, and that in front (previously to the daru).’ For the offering formulas, see Asv. V, 19, 3; Ait. Br. III, 32. After the completion of these offerings, the Adhvaryu pours ordinary ghee on the rice-pap and presents it to the Hotrz, who looks at it while pronouncing some formulas (Asv. V,19, 4, 5), and he smears his eyes with the ghee on the pap, after which the latter is handed to the chanters (udgatrz) to be eaten by them.
3 See III, 6, 2, 19.
p. 365
Soma-wardens), ‘ At the third pressing an offering of ghee shall fall to your share, but not one of Soma, for the Soma-draught has been taken from you, wherefore ye are not worthy of a Soma-offering,’ that same offering of ghee now falls to their share at the evening pressing, but not one of Soma, in that he pours ghee on the hearths by means of fagots. One after another, in the order in which they were thrown up, and with the same formulas!, he pours ghee upon them; on the MargAltya last of all.
8. Now some make a second pouring on the Agntdhrtya hearth, thinking, ‘In the North (or upwards) shall this sacred work of ours be accomplished!’ but let him not do it in this way, but rather the Ma4rgaltya last %,
9. Now, while the Adhvaryu pours ghee on the hearths by means of fagots, the Pratiprasthatrz draws the Patnivata® cup. For from the sacrifice creatures are produced; and being produced from the sacrifice, they are produced from union; and being produced from union, they are produced from the hind part of the sacrifice ;—hence he thereby produces them from a productive union, from the hind part of the sacrifice: therefore he draws the Patnivata cup.
10. He draws it with the Up4msu vessel. If he
1 Viz. Vag. S. V, 31, 32. The Agnidhra hearth is prepared first, and the Margdliya last of the eight dhishzyas. See p.148, note 4.
4 Or, uppermost (uttamam; the Kamvas read ‘antamdm’).
* The meaning of the term patnivata is ‘ relating to the patnivant (i. e. wived or mated one),’ the ‘ patnivant’ being probably Soma with the water mixed with it; or Agni with the wives of the gods, (with special reference to the sacrificer’s wife); cf. Taitt. S. VI, 5, 8, 1, 2. According to the Kava text, Agni associated with the goddess Speech (Vak patnf) seems to be understood.
p. 366
Taitt. S. VI, 5, 8, 1, 2. According to the Kava text, Agni associated with the goddess Speech (Vak patnf) seems to be understood.
p. 366
draws the Savitra libation with the Updmsu vessel, (he draws) this one with the Antarydma vessel ; and if he draws the SAvitra with the Antary4ma vessel (he draws) this one with the Upamsu vessel ;—for one and the same indeed are the Updmsu and Antary4ma, being breath, and that which is the outbreathing is also the in-breathing. Now the breath (praza, masc.) is male, and the wife is female: a productive union is thus brought about.
11. He draws it without a purorué!,—the purorué& being manhood,—lest he should bestow manhood on women: therefore he draws it without a purorué.
12. He thus draws it from that (Agrayaza graha) with (Vag. S. VIII, 9), ‘Thou art taken with a support: Of thee, divine Soma, begotten by Brzhaspati’—Bvzhaspati is the priesthood: ‘of thee, divine Soma, the priest-begotten’ he thereby means to say—‘ Of thee, the potent juice’—‘ of the powerful (manly) juice’ he means to say when he says ‘of thee, the potent juice —‘ May I prosper the draughts of thee, the mated one?!’ he does not now draw it for the wives, lest he should bestow manhood on women: therefore he does not now draw it for the wives.
13. He (the Adhvaryu) then mixes it with the residue (of ghee) which is left in the prafaramt spoon. Now other libations he completes by mixing, but this one he diminishes; for ghee is a thunderbolt,
1 See p. 268, note 1.
3 In the St. Petersburg Dictionary ‘patnivatak’ seems to be taken as qualifying ‘grahan;’ but cp. Rig-veda VIII, 82, 22, ‘United with their wives (i.e. the water mixed with the Somajuice ?) these Soma-draughts (suta’) go longing to the rejoicing.’
Iv KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 367 and by that thunderbolt, the ghee, the gods smote the wives and unmanned them, and thus smitten and unmanned they neither owned any self nor did they own any heritage. And in like manner does he now, by that thunderbolt, the ghee, smite the wives and unman them; and thus smitten and unmanned, they neither own! any self nor do they own any heritage.
14. He mixes it, with (Vag. S. VIII, 9), ‘I am above, I am below; and what space there is between, that was my father;—I saw the sun on both sides: I am what is highest to the gods in secret.’ In that he mixes with ‘I—I,’ thereby he bestows manhood on men.
15. He then says, ‘Agnidh, pronounce the offering prayer of the Patntvata!’ The Agntdh is male, and the wife is female: thus a productive union is brought about. He offers with (V4g. S. VIII, 10), ‘O Agni, wife-leader?!’—Agni is male, and the wife is female: thus a productive union is brought about.
He then says, ‘Agnidh, pronounce the offering prayer of the Patntvata!’ The Agntdh is male, and the wife is female: thus a productive union is brought about. He offers with (V4g. S. VIII, 10), ‘O Agni, wife-leader?!’—Agni is male, and the wife is female: thus a productive union is brought about.
16. ‘Together with the divine Tvash¢7z’— for Tvash¢vz transforms the cast seed: thus he thereby transforms the cast seed;—‘drink the Soma, Hail!’ therewith he offers on the north (left) part (of the fire); what other offerings there are, they are the gods, and these are the wives: thus alone it is a proper union, since the woman lies on the left (north) side of the man. The Adhvaryu takes a draught of Soma to the Agnidh, and the latter says, ‘Adhvaryu, invite me!’ [It might be said
1 ¢s,’ etymologically connected with ‘ own.’ * Or, wived, mated one, ‘patnivan;’ the Kava text reads ‘Agne Vak patni.’ See preceding page, note 2.
p. 368
that] he should not invite him, since how can there be an invitation of one smitten and unmanned? He should nevertheless invite him: they offer in his fire, and utter the Vasha¢,—therefore he should invite him.
17. He then gives orders, ‘Agnidh, sit in the Neshérz’s lap! Nesh¢rz, lead up the lady, and make her exchange looks with the Udgatvz! Unnetzz, fill up the Hotrz’s cup, and let no Soma-juice remain!’ Thus, if it be an Agnish¢oma sacrifice.
18. But if it be an Ukthya’, let him say, ‘ Lengthen out the Soma!’—Holding the same vessel (from which the P&tnivata libation was made, the Agnidh) sits down in the Neshévz’s lap,—for he, the Agnidh, is in reality Agni, and the Nesh/zz is female: the Agnidh is male, and the Nesh¢vz female,—a productive union is thus brought about. The Nesh¢vz leads up the lady and makes her exchange looks with the Udgatvz?, with ‘Thou art Pragdpati, the
1 «But ifit be an Ukthya, or Shodasin, or Atiratra, or Vagapeya, K4nva text. See towards the end of next note.
* Katy. X, 7 and schol. supply the following details. The Unnetr? puts down the amasa cups behind the high altar, and pours into them the entire Soma-juice remaining in the Pftabhrit, putting but little into the Hotrz’s cup, to leave room in it for the dhruva libation. Besides this the Agrayana is the only Soma that remains. The Adhvaryu then, by touching the Soma in the Hotr:’s cup with two stalks of grass, gives the signal for the chanting of the Agnish/oma S4man (viz. the Yagtayagitya, Samav. II, 53, 54), wrapping up his head, if he chooses, in the same way as the Udgatris. Meanwhile the Neshér7 leads up the lady through the back door into the Sadas, makes her sit down north of the Udgatr:' and exchange looks with the latter three times (at the ‘ Him,’ see p. 308, note 2). Three times also (at every Nidhana) she uncovers her right leg and pours on it some of the pannegant water fetched by her in the morning (see III, 9, 3, 27),
Iv KANDA, 4 ADHYAYA, 3 BRAHMANA, I. 369
308, note 2). Three times also (at every Nidhana) she uncovers her right leg and pours on it some of the pannegant water fetched by her in the morning (see III, 9, 3, 27),
Iv KANDA, 4 ADHYAYA, 3 BRAHMANA, I. 369 male, the bestower of seed: lay thou seed into me!’ The Udgatvz is Prag4pati, and the lady is a woman : a productive union is thus brought about.
Turrp BRAHMANA.
1. The metres, forsooth, are the (draught) cattle of the gods. Even as harnessed cattle here on earth whereupon she returns to her own tent. Then follows the recitation of the Agnim4 ruta sastra, consisting of the following parts :—
Sfikta (hymn), Rig-veda III, 3, to Agni Vaisvanara, with Nivid (‘May Agni Vaisvanara feast on this Soma,’ &c.) inserted before the last verse.
Dhayyé4, I, 43, 6; or (verse to Rudra) II, 33, r.
Sfkta, I, 87, to Maruts, with Nivid (‘May the Maruts feast on this Soma,’ &c.) before the last verse.
Stotriya prag&tha, VI, 48, 1-2 (identical with the text of
\ the Yagfiayagiitya Siman).
Anurfpa pragAtha, VII, 16, 11-12 (antistrophe).
Saktato Agni Gatavedas, I, 143, with Nivid before the last verse.
Tristich to Apa’ (waters), X, 9, 1-3, recited in breaks, the Hotr? having previously uncovered his head (as do the other priests) and touched water, and the others holding on to him from behind. This and the following parts also have the Ahava (‘somsfvom ’) before each of them.
Verse VI, 50, 14 to Agni Budhnya.
Verses V, 46, 7-8 to wives of gods.
Verses II, 32, 4-5 to Raka.
Verse VI, 49, 7 to Paviravi (daughter of lightning).
Verse X, 14, 4 to Yama.
Verse X, 14, 3 to Kavyas (manes).
Verses X, 15, 1, 3, 2 to Pitarah (fathers), with the Ah4va before each verse.
Anupaniya (or Svadushkilfya) verses VI, 47, 1-4 to Indra. After each of the first three the Adhvaryu may respond to the Hotri’s Ahava, with ‘mad4mo daiva’ (instead of ‘sams4mo daiva’). See note on IV, 3, 2, 11.
Verse to Vishnu and Varuna (Atharva-veda VII, 25, 1).
[26] Bbp. 370 draw for men, so do the harnessed metres draw the sacrifice for the gods. And whenever the metres gratified the gods, then the gods gratified the metres. Now it has been previous to this, that the harnessed metres have drawn the sacrifice to the gods, that they have gratified them!?:
2. He now draws the Hériyogana? graha—the H4riyogana being the metres—it is the metres he thereby gratifies: this is why he draws the H4riyogana graha. 3. He draws it as an additional (libation); since
Verse to Vishnu, Rig-veda I, 154, 1.
Verse to Pragfpati, X, 53, 6.
Paridhanty4 (concluding verse) IV, 17, 20, in reciting which the Hotr? touches the ground ; and during the recitation of the last pada the Dhruva graha is poured into the Hotr:’s cup.
Ukthavirya, ‘Praise has been sung to Indra, to the gods, for hearing (?) thee !’
YAgy 4 (offering prayer) V, 60, 8, at the conclusion of which libations are made to Agni and the Maruts, both at the Vasha¢ and Anuvasha+s.
Ukthavirya, ‘Praise has been sung to Indra, to the gods, for hearing (?) thee !’
YAgy 4 (offering prayer) V, 60, 8, at the conclusion of which libations are made to Agni and the Maruts, both at the Vasha¢ and Anuvasha+s.
Then follow the after-offerings of the animal sacrifice (see III, 8, 4, 1 seq.).
At the Ukthya (and other Soma-sacrifices) the Ukthya graha is drawn immediately after the drawing of the Agrayana (see IV, 3, 5, 24, With note). Previous to the after-offerings the Ukthya graha is divided, as at the morning and midday performances (see p. 293, note 2), between the three Hotrakas, with a view to the recitation of their sastras which form the distinctive feature of the Ukthya sacrifice, bringing up the number of sastras (and stotras) from twelve (of the Agnish/oma) to fifteen. Besides, the Ukthya requires the immolation of at least two victims on the Soma-day, viz. a he-goat to Indra and Agni, besides the one to Agni.
1 See I, 8, 2, 8; the translation has been amended in accordance with Professor Whitney’s suggestions, American Journal of Philology, III, p. 406.
? That is, referring to the ‘ hari-yogana,’ or (Indra’s) team of bay steeds.
Iv KANDA, 4 ADHYAYA, 3 BRAHMANA, 7, 37 he draws it when he (the Hotvz) pronounces the ‘All-hail and blessing’.’ For there are here the gods, and the metres in addition to them; and there are men, and beasts in addition to them: therefore he draws it as an additional one.
4. He draws it in the Drozakalasa. Now Soma was Vritra. When the gods slew him, his head rolled off?: it became the Dromakalasa. Thereinto flowed together so much of the juice as it could hold®; that was in excess; and so is this graha in excess: he thus puts the excess to the excess,— therefore he draws it in the Drosakalasa.
5. He draws it without a purorué-formula, for he” draws it for the metres; and in that he draws it for the metres, even thereby that (graha) of his becomes supplied with a purorué: therefore he draws it without a purorud.
6. He now draws it from that (Agrayama graha) with (Vag. S. VIII, 11), ‘Thou art taken with a support: of bay colour art thou, meet for the team of bay steeds,—thee to the pair of bay steeds!’ Now, the two bay horses are the Rzé and Saman: it is for the Rz& and SA4man that he draws it.
7. He then pours parched grain into it with, ‘Ye are the bays’ grains, united with the Soma for
' For the Sam-yos, see part i, p. 254, note. The pronunciation of that formula takes place after the offering proper is completed.
3 ? Or burst (udvavarta), as the St. Petersburg Dictionary takes it. The K4nva text reads,—Vritro vai soma Asit tam yatradevah patreshu vyagrihnata tasya mfirdhno (!) vyavartta sa dronakalaso ’bhavat.
* Y4van v4 y4van va rasa, (? some indeterminate quantity of the juice.) Cf IV, 4, 5, 13.
Bb2
p. 372
Indra!’ Whatever metres there are, both measured and unmeasured, they all thereby drink (of the Soma’).