* Y4van v4 y4van va rasa, (? some indeterminate quantity of the juice.) Cf IV, 4, 5, 13.
Bb2
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Indra!’ Whatever metres there are, both measured and unmeasured, they all thereby drink (of the Soma’).
8. For this (libation) the Unnetvz? calls for the Srausha¢ ;—for the Unnetz7 is in excess (additional), since he does not call for the Srausha#¢ for any other (libation); and this libation also is in excess: thus he puts the excess to the excess,—therefore the Unnetr? calls for the Sraushaé.
9. Placing (the Drozakalasa) on his head, he calls for the Srausha¢,—for this (vessel) is his (Soma’s) _head. He first says (to the Maitravaruza), ‘ Recite (the invitatory prayer) for the Soma-draughts with grains!’ Having called for the Srausha¢, he says, ‘ Prompt (the Hotrz to pronounce the offering prayer on) the Soma-draughts with grain brought forward®!’ and offers as the Vasha¢ and Anuvasha/ are uttered. They then divide the grain between them for the sake of the Soma-draught.
10. Now some take the Drozakalasa over to the Hotvz, on the ground that ‘the draught belongs to the utterer of the Vasha¢. But let him not do it thus; for the other draughts are (taken by the respective priests) according to the £amasa cups, but this one is in excess: therefore there is a draught .in it for all of them,—for this reason they divide the grain between them for the sake of the Somadraught.
+ The text might also be taken in the sense of ‘ Whatever metre there is, both measured and unmeasured, all that he thereby consumes.’ The libation is, however, taken out for the metres or cattle, represented by the grain.
2 Instead of the Agntdhra, see I, 5, 2, 16, with note.
* Regarding ‘prasthitam,’ see p. 198, note 3.
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11. They must not bite them with their teeth,— for these (grains) mean cattle,—thinking ‘lest we should do aught to crush our cattle!’ They only drink it in with their breath’, with (Vag. S. VIII, 12), ‘What horse-winning, what cow-winning draught is thine?;’ for they are cattle: therefore he says, ‘what horse-winning, what cow-winning draught is thine;'—‘Of that draught, offered with Yagus, praised by chants3,—for Yagusprayers have indeed been offered, and chants have been chanted ;—‘sung by hymns,—for songs (sastras) have been sung ;—‘ Of the invited‘ do I drink, invited,—for invited, he now drinks of the invited.
12. They must not throw them into the fire, lest they offer remains (of offerings) in the fire. They rather throw them on the high altar: thus they are not excluded from the sacrifice.
13. Thereupon they touch the vessels filled (with water >) which some call Apsushom4d (Soma-draughts in water). For even as a yoked (animal) draws, so
1 They are only to smell the grains steeped in the Soma-juice.
2 The Kanva recension adds, ‘O divine Soma !’
> Lit., having Yagus offered, and chants chanted for it.
‘ ?T.e. ‘that to which I am invited.’
For even as a yoked (animal) draws, so
1 They are only to smell the grains steeped in the Soma-juice.
2 The Kanva recension adds, ‘O divine Soma !’
> Lit., having Yagus offered, and chants chanted for it.
‘ ?T.e. ‘that to which I am invited.’
® That is, the ten Xamasins touch their respective 4amasa cups, filled with water and placed in the proper order from south to north, behind the pit (44tvdla), after putting fresh kusa stalks on them. Those priests who have no cups of their own touch the cups of those with whom they are most nearly connected, viz. the four Adhvaryus that of the Nesh/r?, the Udgtr7’s assistants that of their principal, the Gravastut that of the Hotrr. Thereupon they touch their faces and betake themselves to the Agnidhra fire-house, to partake of sour milk. Then follow, on the Garhapatya (at the front hall door), the Patnisamy4gas of the cakes of the animal offering, followed by the Samish/ayagus. See also LA/y. Sr. II, 11, 16 seq.
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do they who perform the priestly duties. But the yoked (animal) galls or scratches itself; and water is a means of soothing, a medicine: thus wherever in this (sacrifice) they gall or scratch themselves— water being a means of soothing—they soothe by that means of soothing, water; they heal it by water. This is why they touch the vessels filled (with water).
14. They touch them with (Vag. S. VIII, 14), ‘With lustre, with sap, with bodies? have we united,—with the happy spirit: may Tvash?¢zz, the dispenser of boons, grant us riches, and may he smooth what was injured in our body!’ thus they heal what was torn.
15. They then touch their faces. There is a twofold reason why they touch their faces ;—water, forsooth, is the elixir of immortality: it is with the elixir of immortality that they thus touch themselves. And, moreover, they thus deposit that holy work into their own self: therefore they touch their faces.
FourtuH BrRAHMANA.
E. Conciupinc CEREMONIES.
1. Now, it is nine Samishéayagus? he offers on this occasion. The reason why he offers nine Samish¢ayagus is that those stotra-verses at the Bahishpavamdna® chant amount to nine. Thus there is at both ends an inferior (incomplete) virag‘, for the
1 See I, 9, 3, 6. Cf. Atharva-veda VI, 53, 3. The Tandya Br.I, 3, 9 reads ‘sam tapobhih’ (with fervour).
® See I, 9, 2, 25 seq.
5 See p. 310, note 1.
‘ The virag consists of pAdas of ten syllables, For the same speculation, see II, 5, 1, 20.
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sake of production: it was from that same inferior (lower) source of production on both sides that Pragapati produced the creatures,—from the one (he created) the upright, and from the other those tending to the ground. And in like manner does he (the Adhvaryu) now create creatures from that lower source of production on both sides,—from the one the upright, and from the other those tending to the ground. ;
And in like manner does he (the Adhvaryu) now create creatures from that lower source of production on both sides,—from the one the upright, and from the other those tending to the ground. ;
2. The call ‘Him’ is the tenth of stotra-verses, and the ‘ Svaha’ (the tenth) of these (Samish/ayagus) : and thus does this incomplete virag come to consist of tens and tens.
3. And as to why they are called Samish¢ayagus. Whatever deities he invites at this sacrifice, and for whatever deities this sacrifice is performed, they all are thereby ‘sacrificed-to together’ (sam-ish/a) ; and because, after all those (deities) have been ‘sacrificed-to together, he now offers those (libations), therefore they are called Samish¢ayagus.
4. And as to why he offers the Samishéayagus. Now, the self of him who has sacrificed has, as it were, become emptied, since he gives away of whatever is his: it is him he fills again by three out of these (oblations).
5. And as to the three following which he offers, — whatever deities he invites at this sacrifice, and for whatever deities this sacrifice is performed, they continue waiting till the Samish¢ayagus are performed, thinking, ‘ These, forsooth, he must offer unto us!’ It is these same deities he thereby dismisses in due form whithersoever their course lies.
6. And as to the three last which he offers,—in performing the sacrifice he has produced it, and,p. 376 having produced it, he firmly establishes it where there is a safe resting-place for it: this is why he performs the Samish/ayagus.
7. He offers (the first) with (V4g. S. VIII, 15; Rig-veda V, 42, 4), ‘With thought lead us, O Indra, to meet with kine, —‘ with thought:’ him who was emptied he thereby fills with thought; ‘with kine ;’ him who was emptied he thereby fills with kine ;—‘ with patrons, O mighty Lord, with well-being; with prayer which is divinely inspired’,—‘with prayer :’ him who was emptied he thereby fills with prayer ;—‘ with the favour of the adorable gods! Hail!’
8. [The second with Vag. S. VIII, 16], ‘With lustre, with sap, with bodies,’—‘ with lustre:’ him who was emptied he thereby fills with lustre; ‘with sap,—sap is vigour—him who was emptied he thus fills with sap;-—-‘We have united, with the happy spirit: may Tvash¢vz, the dispenser of boons, grant us riches, and may he smooth what was injured in our body!’ Thus they heal what was torn.
9. [The third with Vag. S. VIII, 17; Atharva-veda VII, 17,4], ‘May the gracious Dhatvz, Savitrz, Pragdpati, the guardian of treasures, and the divine Agni accept this (offering); and Tvashtrz and Vishau: grant ye willingly to the sacrificer wealth together with children! Hail!’ Him who was emptied he fills again, when he says, ‘grant ye wealth to the sacrificer, Hail!’
1 ? The author of the Brahmaza would rather seem to take it in the sense of ‘with the priestly authority (sacerdotium) instituted by the gods.’
Iv KANDA, 4 ADHYAYA, 4 BRAHMANA, 12. 377
Hail!’ Him who was emptied he fills again, when he says, ‘grant ye wealth to the sacrificer, Hail!’
1 ? The author of the Brahmaza would rather seem to take it in the sense of ‘with the priestly authority (sacerdotium) instituted by the gods.’
Iv KANDA, 4 ADHYAYA, 4 BRAHMANA, 12. 377
10. [The fourth with Vag. S. VIII, 181], ‘Accessible homes have we prepared for you, O gods, who graciously came to this Soma feast ;’— whereby he .means to say, ‘seats easy of access we have prepared for you, O gods, who have graciously come to this Soma feast ;—‘ Carrying and driving the offerings,’ thereby he dismisses the several deities ; ‘ Those forsooth who are without cars may go away carrying; and those who have cars may go away driving,’ this is what he means to say; therefore he says, ‘ Carrying and driving the offerings ;'— ‘bestow goods on him, ye good! Hail!’
11. [The fifth with Vag. S. VIII, 19; Atharva-veda VII, 97, 3) ‘The willing gods whom thou, O God, broughtest hither,s peed them each tohis own abode, O Agni!’ For to Agni he said, ‘ Bring hither such and such gods! bring hither such and such gods!’ and to him he now says, ‘Whatever gods thou hast brought hither, make them go whithersoever their course lies !"—‘ Ye have alleaten and drunk,’—for they have eaten the cakes of the animal offering, and they have drunk the king Soma: therefore he says, ‘ ye have all eaten and drunk ;\—‘ Draw ye nigh to the air, to the heat, to the light! Hail!’ Hereby, then, he dismisses the deities.
12. [The sixth with Vag. S. VIII, 20], ‘Thee, O Agni, have we chosen here for our Hotz? at the opening of this sacrifice: severally hast thou offered to them, and severally hast thou toiled; well-knowing the sacrifice, draw thou nigh*, thou the wise! Hail!’ by this (verse) he releases Agni, dismisses Agni.
' Cf. Atharva-veda VII, 97, 4. * That is, according to Mahidhara, ‘knowing that the sacrifice
378 is SATAPATHA-BRAHMANA.
13. [The seventh with Vag. S. VIII, 21], ‘Ye path-finding gods,—for the gods are, indeed, the finders of the path;—‘having found the path,—‘ having found the sacrifice,’ he thereby means to say ;—‘go ye in the path!’ therewith he dismisses them in due form ;—‘O divine Lord of mind, this sacrifice—Svaha4!—give thou to the wind!’ for the sacrifice, indeed, is yonder blowing - (wind): having thus completed this sacrifice, he establishes it in that sacrifice, and thus unites sacrifice with sacrifice,—hence he says, ‘Svaha! give (it) to the wind!’
give (it) to the wind!’
14. [The eighth with Vag. S. VIII, 22], ‘O sacrifice, go to the sacrifice, go to the lord of the sacrifice, go to thine own womb, Hail!’—the sacrifice, thus established, he thereby establishes in its own womb. [The ninth he offers with], ‘This is thy sacrifice, Olord of the sacrifice, bestowing numerous heroes, together with the song of praise: dothou accept it, Hail!’ the sacrifice, thus established, bestowing numerous heroes, together with the song of praise he thereby finally establishes in the sacrificer.
Firty BRAHMANA.
_ 1. He now betakes himself to the expiatory bath (avabhvztha). The reason why he betakes himself to the expiatory bath is this. What vital sap there has been in him (Soma and the sacrificer), that (sap) of his he (the priest) has produced (extracted) for the offerings. Now that body (of Soma, i.e.
is accomplished, go thou to thine own house!’ Cf. Atharva-veda VII, 97, 1 (‘draw near to Soma!’).
p. 379
the Soma-husks),—there is no sap in it; (yet) it is not to be cast away: they take it down to the water and—water being sap—he puts that sap into it. Thus he unites him with that sap, and thus he produces him from it,—he (Soma), even when produced, produces him (the sacrificer)!: and because they take it down (ava-h7z?) to the water, therefore (the bath is called) avabhzztha.
2. In the first place he performs the Samishéayagus offerings, for the Samishéayagus are the extreme end of the sacrifice. As soon as he has performed the Samishéayagus, they go together to the £atv4la (pit) with whatever he (the sacrificer) has about him?*: both the black-deer’s horn‘ and the girdle he throws into the pit,—
3. With (Vag. S. VIII, 23), ‘Be thou nor adder nor viper!’ Now when they take the Soma-husks down to the water, that forsooth is the wishing of ‘ good-speed®!’ to it, and this now.is the ‘good-speed !’ to him (the sacrificer); for snakes are like rope, and snakes’ haunts are like wells (pits), and there is as it were a feud between men and snakes: ‘ Lest that should spring therefrom,’ he thinks, and therefore he says, ‘ Be thou nor adder nor viper!’
1 ? That is, as the Soma plants become juicy again, so the sacrificer has his vital sap or spirit restored.
* Or, according to the St. Petersburg Dictionary, ‘they throw it into the water.’
5 Or, whatever is connected with Soma(?). According to Katy. X, 8,12, 19 the throne (4sandi) and Audumbarf, as well as the Soma vessels, Dronakalasa, &c., are to be carried in the first place to the 44tvala, and from there to the water.
* See III, 2,1, 18. The Pratiprasth4tr: is silently to throw after the lady’s zone and peg (for scratching herself).
® For the ‘svagak4ra,’ see I, 8, 3, 11.
p. 380
* See III, 2,1, 18. The Pratiprasth4tr: is silently to throw after the lady’s zone and peg (for scratching herself).
® For the ‘svagak4ra,’ see I, 8, 3, 11.
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4. He then makes (the sacrificer) say (Rig-veda I, 24, 8), ‘Broad forsooth is the path which king Varus#a hath made for the sun to walk along,’'—whereby he means to say, ‘even as there is for the sun that broad path, free from danger and injury, so may there be for me here a broad path, free from danger and injury.’
5. ‘For the footless hath he made feet to put down’, for, although he (the sun) is footless, yet he is able to walk ;—‘And the forbidder is he ofall that woundeth the heart, —thus he frees him from every guilt and evil of the heart.
6. He then says, ‘Sing the SAman!’ or ‘ Speak the Saman!’ but let him rather say ‘Sing,’ for they do sing the SAman. The reason why he sings the Sdman is that the evil spirits may not injure that body of his outside the sacrifice, for the SAman is a repeller of the evil spirits.
7. He (the Prastotv7) sings a (verse) to Agni, for Agni is a repeller of the evil spirits. He sings in the Atié#andas; for this, the Ati#/andas, is all the metres?: therefore he sings in the Ati#/andas.
8. He sings, ‘Agni burneth, Agni encountereth with flames—Ahavas! Ah4ava&?!’ Thus he drives the evil spirits away from here.
! Or, ‘To the footless he has given to put down his feet:’ in either sense it seems to be taken by the author of the Brahmaza (and the St. Petersburg Dictionary). Perhaps, however, ‘apade’ had better be taken, with Mahidhara (and Sdyama?), in the sense of ‘padarahite,’ i.e. ‘in the trackless (ether) he caused him (the sun) to plant his feet.’ Similarly Ludwig, ‘Im Ortlosen hat er sie die Fisse niedersetzen lassen.’
§ «Esha vai sarvam ati yad ati#Aandah,’ Kaava text. Atigfandas, i.e. Over-metre, redundant metre, is the generic term for metres consisting of more than forty-eight syllables.
* All the priests, as well as the sacrificer, are to join in the
Iv KANDA, 4 ADHYAYA, 5 BRAHMANA, 13. 381
9. They walk out (from the sacrificial ground) northwards, along the back of the pit and the front side of the Agntdhra : then they proceed in whatever direction the water is.
10. Where there is a standing pool of flowing water, there let him (the sacrificer) descend into the water—for whatsoever parts of flowing water flow not, these are holden by Varuza; and the expiatory bath belongs to Varuza—to free himself from Varuza. But if he does not find such, he may descend into any water.
11. While he makes him descend into the water, he bids him say, ‘Homage be to Varuza: downtrodden is Varuza’s snare!’ thus he delivers him from every snare of Varuza, from every (infliction ') of Varuza.
But if he does not find such, he may descend into any water.
11. While he makes him descend into the water, he bids him say, ‘Homage be to Varuza: downtrodden is Varuza’s snare!’ thus he delivers him from every snare of Varuza, from every (infliction ') of Varuza.
12. Thereupon, taking ghee in four ladlings, and throwing down a kindling-stick (on the water), he offers thereon, with (V4g. S. VIII, 24), ‘The face of Agni, the waters, have I entered, escaping from the power of demons, O son of the waters! In every homestead offer thou the log, O Agni! let thy tongue dart forth towards the ghee,—Hail!’
13. Now, once on a time, the gods made so much of Agni, as would go in’, enter the water, in order that the evil spirits should not rise therefrom; for Agni is the repeller of evil spirits. It is him he kindles by this kindling-stick and by this nidhana (finale, or concluding word of the Saman). According to K4ty. X, 8,16, 17 the S4man is chanted thrice, viz. in starting from the Aatvala, midway, and at the water-side.
1 Or guilt against Varuna. See p. 221, note 1.
2 Agner yavad va yavad va. Cf. p. 371, note 3.
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oblation, thinking ‘On the kindled (fire) will I offer to the gods!’
14. Then, having taken ghee a second time in four ladlings, and having called for the (Agntdhra’s) Srausha?, he says, ‘Pronounce the offering prayer to the Kindling-sticks!’ He offers four foreofferings, omitting that to the Barhis '—the Barhis being offspring, and the expiatory bath belonging to Varumva—lest Varuna should seize upon his offspring. This is why he offers four fore-offerings, omitting that to the Barhis.
15. Then follows a cake on one potsherd for Varuza. For whatever sap there had been in him (Soma), that sap of his he has produced (extracted) for the offerings. Now that body: there is no sap in it. But the cake is sap: that sap he puts into it. Thus he unites him with that sap, and so produces him from it,—he (Soma), even when produced, produces him (the sacrificer): hence there is a cake on one potsherd for Varuma.
16. Having made an ‘underlayer’ of ghee (in the offering-spoon), he says, while making the cuttings from the cake’, ‘ Recite (the invitatory prayer) to Varuza!’ Here now some make two cuttings from the Soma-husks, but let him not do so; for that (heap of husks) is an empty body, unfit for offering. He makes two cuttings (from the cake) and bastes them once with ghee, and anoints (replenishes the places whence) the cuttings (have been made). Having called for the Srausha/, he says, ‘ Recite the
1 For the usual five prayagas, see I, 5, 3, 8-13.
* As a rule, cakes on one potsherd are to be offered entire. The present cake, however, is to be an exception, and the usual two portions are to be cut from it. See part i, p. 192, note.
Iv KANDA, 4 ADHYAYA, 5 BRAHMANA, 19. 383 offering prayer to Varuza!’ and offers as the Vasha¢ is uttered.
* As a rule, cakes on one potsherd are to be offered entire. The present cake, however, is to be an exception, and the usual two portions are to be cut from it. See part i, p. 192, note.
Iv KANDA, 4 ADHYAYA, 5 BRAHMANA, 19. 383 offering prayer to Varuza!’ and offers as the Vasha¢ is uttered.
17. Then, having made an underlayer of ghee, he says, while putting the (remainder of the) cake (into the spoon), ‘ Recite the invitatory prayer to Agni and Varuaa!’ This is for (Agni) Svish¢akvzt!; and as to why he does not say ‘To Agni,’ it is lest Varuna might seize upon Agni. If before he has cut twice from the Soma-husks, he now does so once, but if (he did) not, he need not heed it. He then bastes it twice with butter on the upper side; and having called for the Srausha¢, he says, ‘ Recite the offering prayer to Agni and Varuza!’ and offers as the Vasha‘ is uttered.
18. Now these are six oblations; for there are six seasons in the year, and Varumza is the year: hence there are six oblations.
19. This is the course of the Adityas?; and these Yagus, they say, belong to the Adityas. Let (the Adhvaryu) endeavour to perform as much of it as is his (the sacrificer’s) wish. And if the sacrificer tell him to do otherwise, then he should do otherwise. He may also perform those same four fore-offerings, —omitting that to the Barhis—two butter-portions, (the oblations of cake) to Varuza and Agni-Varuaa, and two after-offerings,—omitting the one to the Barhis ;—this makes ten. Now the virag consists
See I, 7, 3, 7 8eG.
* Professor Weber, Ind. Stud. X, p. 393, refers us to XIV, 9, 4, 33, where it is stated that the Vagasaneyin Adhvaryu has to study the Yagus of the Aditya Rishi. One might also be inclined to think that, by ‘ Adityanam ayanam’ and ‘ Angirasim ayanam’ the author intended to connect the Agnishfoma with the sacrificial sessions designated by those terms, for which see Asv. Sr. XII, 1-2; Ait. Br. IV, 17, with Haug’s notes.
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of ten syllables, and the sacrifice is virag: thus he makes the sacrifice to be like the virag.
20. This is the course of the Angiras. Having performed the offerings either way, (the Adhvaryu) makes the pot, in which the husks are, float with (Vag. S. VIII, 25), ‘In the ocean, in the waters, is thy heart (O Soma)’—for the ocean is the waters, and water is sap: that sap he now puts into him (Soma), and thus he unites him with that sap, and ‘ produces him therefrom; and he (Soma), even when produced, produces him (the sacrificer) ;—‘ May the plants and the waters unite with thee!’— thereby he puts two kinds of sap into him, that which is in plants, and that which is in water,—‘that we may serve thee, O lord of the sacrifice, in the singing of praises and the utterance of worship}, with Sv4ha!’ Whatever is good in the sacrifice, that he thereby puts into him.
21. Thereupon, letting it go, he stands by it with (Vag. S. VIII, 26), ‘Ye divine waters, this is your child,—for he (Soma) indeed is the child of the waters,—‘ bear ye him, well-beloved, wellnourished!’ he thereby makes him over to the waters for protection—‘ This, O divine Soma, is thine abode: thrive thou well therein, and thrive thou? thoroughly!’ whereby he means to say, ‘Be thou therein for our happiness, and shield us from all inflictions !’
1 See part i, p. 249, note 1.
* «Vakshva’ is by Mahidhara (and apparently by the author of the Brahmawa) referred to ‘vah;’ by the St. Petersburg Dictionary to ‘vas’ for ‘vatsva.’ Ihave referred it to ‘vaksh.’ The Kanva text reads, Pari 4a vakshi sam 4a vakshfti pari 4a no gopaya sam ka na edhity evaitad aha.
p. 385
22. He then immerses it with (Vag. S. VIII, 27), ‘O laving bath, laving thou glidest along: with the help of the gods may I wipe out the sin committed against the gods; and with the help of the mortals that committed against mortals!’—for the sin committed against the gods he has indeed wiped out with the help of the gods, namely, with the help of king Soma; and the sin committed against mortals he has wiped out with the help of mortals, namely, by means of the animal victim and the sacrificial cake :—‘ Preserve me, O god, from injury from the fiercely-howling (demon) !’ whereby he means to say, ‘ Preserve me from all inflictions!’
23. Thereupon both (the sacrificer and his wife) having descended, bathe, and wash each other's back. Having wrapped themselves in fresh garments! they step out: even as a snake casts its skin, so does he cast away all his sin,—there is not in him even as much sin as there is in a toothless child. By the same way by which they came out (from the sacrificial ground), they return thither?; and, having returned, he puts a kindling-stick on the Ahavantya (at the front hall-door) with, ‘Thou art the kindler of the gods!’ He thereby kindles the sacrificer him-
' According to the M4nava Sfttra, as quoted on Katy. X, 9, 6, the sacrificer wraps himself in the cloth in which the Soma stalks were tied (somopanahana), and his wife in the outer cloth tied round the Soma bundle (paryazahana). The Soma vessels and implements are likewise thrown into the water.
? While going thither they all mutter the Amahty4 verse, Rigveda VIII, 48, 3, ‘ We have drunk Soma, we have become immortal, we have gone to the light, we have attained to the gods: what now can the enemy do unto us, what the guile, O immortal, of the mortal?’
[26] ccp. 386 self, for along with the kindling of the gods the sacrificer is kindled}.
FirtH ApuyAya. First BRAHMANA.
self, for along with the kindling of the gods the sacrificer is kindled}.
FirtH ApuyAya. First BRAHMANA.
1. He proceeds with the rice-pap to Aditi, as the concluding oblation. The reason why there is a rice-pap for Aditi is this. Because, on that former occasion’, the gods said to her, ‘ Thine forsooth shall be the opening, and thine the concluding oblation,.’ therefore he prepares that share for her at both ends (of the Soma-sacrifice).
2. And because, on that occasion, he offers when about to go forth (upa-pra-i) to buy the king (Soma), therefore that (opening oblation) is called Prayamtya. And because he now offers after coming out (ud-4-i) from the expiatory bath, therefore this (concluding oblation) is called Udayamtya*’. For this indeed is one and the same oblation: to Aditi belongs the opening, to Aditi the concluding (oblation) ; for Aditi‘is this (earth).
3. To Pathy4 Svasti he offers first (at the opening sacrifice): then the gods, through speech, saw their way in what was unknown to them, for by speech the confused becomes known. But now that it is known, he performs in the proper order.
4. To Agni he offers first, then to Soma, then to Savitvz, then to Pathya Svasti, then to Aditi, Now Pathyé Svasti (the wishing of a ‘happy journey’)
1 The sacrificer sits down behind the s4l4dvarya fire and spreads the black deer-skin over his knees; the Adhvaryu then making an oblation of ghee from the dipping-spoon.
§ See III, 2, 3, 6. * See p. 48, note 1,
Iv KANDA, 5 ADHYAYA, I BRAHMANA, 8. 387 is speech, and Aditi is this (earth): on her the gods thereby established speech, and thus established thereon speech speaks here.
5. Thereupon he slaughters a barren andbandhy4! cow for Mitra and Varuma. And this indeed is performed as a different sacrifice, and that an animal offering ; for the Samishéayagus form the end of the sacrifice.
6. The reason why there is a barren cow for Mitra and Varuma is this. Whatever part of his (sacrifice)? who has offered is well-offered that part of his Mitra takes, and whatever is ill-offered that Varuaa takes.
7. Then they say, ‘What has become of the sacrificer ?’—whatever well-offered part of his (sacrifice) Mitra here takes, that he now again surrenders to him, being pleased with this (cow); and whatever ill-offered part of his Varuma takes, that indeed he makes well-offered for him, being pleased with this (cow), and surrenders it again to him. This forsooth is his own sacrifice’, his own merit.
8. And again, why there is a barren cow for Mitra and Varuma. Now, when the gods caused the cast seed to spring,—there is that sastra called Agnimaruta‘: in connection therewith it is explained how
1 The meaning of this technical term would seem to be ‘to be bound (or immolated) after’ the sacrifice.
* Or, of him, the sacrificer.
® That is, the sacrifice of his own self.
* Or, of him, the sacrificer.
® That is, the sacrifice of his own self.
* The same passage occurs at I, 7, 4, 4, where I erroneously supplied ‘samabhavat.’ It is a broken, incoherent construction. The explanation, referred to in these two passages, may be Ait. Br. III, 34, though in that case one might have expected a some~ what closer adherence to the order of production there proposed ;
cc2p. 388 the gods caused that seed to spring. From it the coals (angara) sprung, and from the coals the Angiras; and after that the other animals’.
9. Then the dust of the ashes which remained : therefrom the ass was produced,—hence when it is dusty anywhere, people say, ‘A very place for asses, forsooth?!’ And when no sap whatever remained,— thence was produced that barren cow belonging to Mitra and Varuza; wherefore that (cow) does not bring forth, for from sap seed is produced, and from seed cattle. And because she was produced at the end, therefore she comes after the end of the sacrifice. Hence also a barren cow for Mitra and Varuna is the most proper here: if he cannot obtain a barren cow, it may also be a bullock’.
10. Then the Visve Devas applied themselves‘ a second time: thence the Vaisvadevt (cow) was produced; then the Barhaspaty4: that is the end, for Brzhaspati is the end.
11. And whosoever gives a thousand or more see parti, p. 210, note 1. Regarding the-Agnim4ruta sastra, see above, p. 369 note. ’ - .
1 ? Or, the others, the animals (tad anv anye pasavah). Cp. the French idiom, ‘Les femmes et nous autres hommes.’ The Kanava text reads, tad anu pasavah.
* The K4nva reads, And when they (the coals) became dust of . ashes, the ass was produced therefrom: hence they call ‘ asses’ place’ where the dust of the ashes (lies).
5 Katy. X, 9, 15 allows, in lieu of the animal offering, an oblation of clotted curds (payasya or 4miksh4). See also II, 4, 2, 14.
* ? They applied their minds, or, they took hold (amartmr:santa) : ‘Tad wu visve devé marimrisAm kakrire tato dvitty4 vaisvadevt samabhavat.’ K4zva text. Perhaps the verb has here the same meaning as ‘dhfi’ in the passage of the Ait. Br. referred to, tad (reto) maruto ’dhunvan.
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(cows to the priests), he will slaughter all these ;— indeed, everything is obtained, everything conquered by him who gives a thousand or more. Those (three) cows are everything, (when offered) thus in the proper order: first one to Mitra and Varuaa, then one to the All-gods, then one to Brzhaspati.
12. And those who perform a long sacrificial session, for a year or more, they will slaughter all these? ;—indeed everything is obtained, everything conquered by those who perform a long sacrificial session, for a year or more: those (cows) are everything, (when offered) thus in the proper order.
12. And those who perform a long sacrificial session, for a year or more, they will slaughter all these? ;—indeed everything is obtained, everything conquered by those who perform a long sacrificial session, for a year or more: those (cows) are everything, (when offered) thus in the proper order.
13. Thereupon he performs the Udavas4nty4 ish¢i (completing oblation). He prepares a cake on five potsherds for Agni. Its invitatory and offering prayers are five-footed panktis2. For at this time the sacrifice of him who has sacrificed is, as it were, exhausted in strength: it, as it were, passes away from him. Now all sacrifices are Agni, since all sacrifices are performed in him, the domestic sacrifices as well as others. He thus takes hold -again of the sacrifice, and thus that sacrifice of his is
1 The immolation of the three anubandhy§ cows is prescribed at the end of the Gavamayana (see note on IV, 5, 4,14), and at other Sattras (sacrificial session) lasting at least a year, and endowed with fees of at least a thousand cows, except the Sérasvata Sattra. Katy. XIII, 4, 4, 5.
* The UdavasAnfyé ish/i is performed, with certain modifications, on the model of the Paunarddheyiktf ishéi, or offering for the re-establishment of the sacred fire; for which see II, 2, 3, 4 seq., and especially the notes on part i, p. 317 seq. It is to be performed somewhere north of the sacrificial ground on a fire produced -by the churning of the aravis or (pairs of) churning-sticks, with which the priests have previously ‘lifted’ their several fires. See p. go, notes 4 and 5; and part i, p. 396, note 1.
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not exhausted in strength, and does not pass away from him.
14. The reason why the cake is one on five potsherds, and the invitatory and offering prayers are panktis (verses of five feet), is that the sacrifice is fivefold. He thus takes hold again of the sacrifice, and thus that sacrifice of his is not exhausted in strength, and does not pass away from him.
15. The priests’ fee for it is gold; for this is a sacrifice to Agni, and gold is Agni’s seed: therefore the priests’ fee is gold. Or an ox, for such a one is of Agni’s nature as regards its shoulder, since its shoulder (bearing the yoke) is as if burnt by fire.
16. Or’, he takes ghee in five ladlings, and offers it with the verse to Vishzu (V4g. S. V, 38), ‘Stride thou widely, O Vishzu, make wide room for our abode! drink the ghee, thou born of ghee, and speed the lord of the sacrifice ever onwards, Hail!’ For Vishzu is the sacrifice: he thus takes hold again of the sacrifice, and thus his sacrifice is not exhausted in strength, and does not pass away from him. And let him on this occasion give as much as he can afford, for no offering, they say, should be without a Dakshiz4. When this UdavasAnty4-ish¢i is completed, he offers the (ordinary) evening (milk-)offering*~—but the morning offering at its proper time.
And let him on this occasion give as much as he can afford, for no offering, they say, should be without a Dakshiz4. When this UdavasAnty4-ish¢i is completed, he offers the (ordinary) evening (milk-)offering*~—but the morning offering at its proper time.
1 According to Katy. X, 9, 20 (as interpreted by the commentator) this (Vaishzavti) 4huti may optionally take the place of the UdavasAntya ishé. ‘Atho’ has evidently the force of ‘or’ here, as in IV, 6, 4,5. The K4nva text has atho apy 4hutim eva guhuyat; with the same meaning, cf. I, 1, 3, 3; also ‘uto,’ note to IV, 5, 2, 13.
* For the Agnihotra, or morning and evening libation of milk, see II, 2, 4; 3, 4. The performance being completed, the tempo-
Iv KAWDA, 5 ADHYAyA, 2 BRAHMANA, 2. 391
SeconpD BRAHMANA.
1. They lay hands on the barren cow}, and having laid hands on it, they. quiet it. It having been quieted’, he says (to the slaughterer), ‘ Pull out the omentum!’ The omentum having been pulled out?, let him tell (the slaughterer) to search groping for an embryo. Ifthey do not find one, why need they care ? and if they find one, atonement is made therefore.
2. For surely it is not right that, thinking it to be one (cow), they should perform, as it were, with that one; or that, thinking them to be two, they should perform, as it were, with two*%. Let him bid (the rary erections, as the Sadas, cart-shed, Agntdhra fire-house, &c., are set on fire, and the sacrificer and priests go home.
1 The order of this and the succeeding Brahmanas differs considerably in the two recensions. In the K&zva recension the present Braéhmaza (the text of which also differs very much) is preceded by three others (V, 6, 1-3), corresponding to M. IV, 5, 3; IV, 5, 4 and IV, 5, 6, respectively.
* The text has simply, he (viz. the Samitrs’ or butcher) having quieted it, he (the Adhvaryu) says, (S.) having pulled it out, let him (A.) bid... .
® The meaning of this would seem to be, that they should not content themselves with the supposition of its being a barren cow, but that they should ascertain whether she is not—as the term is— ‘ashMpadt,’ or eight-footed, i.e. a cow with calf (cf. par. 12), and should in that case make atonement. The K4nva text reads, Now when they thus proceed with that (animal offering), they, thinking it to be one (cow) only, pronounce the 4pri verses (4privanti). They turn out to be two (te dve bhavatah); and surely it is not right that one should cast away that on which the Apri verses have been pronounced. Now that juice has flowed together from all the limbs: thus offering is also made with those sacrificial portions of that (embryo). And the sacrifice is as much as the havis and Svishfakrit; he thus connects that whole (embryo) with that sacrip. 392slaughterer) get ready the pot (sthalt) and the cloth (ushatsha)'.
And the sacrifice is as much as the havis and Svishfakrit; he thus connects that whole (embryo) with that sacrip. 392slaughterer) get ready the pot (sthalt) and the cloth (ushatsha)'.
3. They then perform with the omentum, just as its mode of performance is*. Having performed with the omentum, both the Adhvaryu and Sacrificer return (to the sacrificial ground). The Adhvaryu says, ‘Pull out that embryo!’ otherwise he would not pull it out from the womb, since it is only pulled out from the womb of a sick or dead (female); but when the embryo is full grown, then indeed it comes out through birth: let him bid him pull it out even after tearing asunder the thighs.
4. When it is pulled out, he addresses it with (Vag. S. VIII, 28), ‘May the embryo of ten months move together with the caul !’—by saying, ‘May it move,’ he puts breath into it; and ‘of ten months’ he says, because when an embryo is full grown, then it is one of ten months: thus, even though it is not ten months old, he makes it one of ten months by means of the Brahman (prayer), the Yagus.
5. ‘ Together with the caul’—this he says so that, like a ten months’ (calf), it may go out with the caul?—‘ As yonder wind moveth, as the ocean moveth;’—thereby he puts breath into it;—‘So hath this ten months’ (calf) slipped out with the caul;’—this he means to say so that, like a ten months’ calf, it may slip out with the caul.
6. Here now they say, ‘What is he to do with fice, and thus that which is superfluous (atirikta) becomes not superfluous.
1 The comm. on Katy. XXV, 10, 7, describes the ushfsha, used on this occasion, as a small cloth, or kerchief.
® See III, 8, 2, 16 seq.
® Or, even as a ten months’ calf moves with the caul, so he means to say (that) this (should take place).
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that embryo ?’—They might cut off a portion from every limb, even as (is done) the portioning of other portions. But let himnotdoso; for that (embryo) surely has its limbs undeveloped. Having cut it below the neck, they should let that fat juice drip into the pot; for that same juice drips from all its limbs, and thus it is a portion cut out from all its limbs. He then cuts the sacrificial portions of the cow in the same way in which they are (usually) portioned off.
7. They cook them on the cooking-fire of the animal offering : at the same time? they cook that fat juice. Having wrapped the embryo in the cloth, he lays it down by the side of the cooking-fire. When it (the victim) is cooked, he puts together? the (flesh) portions and bastes only them, but not that juice. They remove the victim (from the fire); and at the same time they remove that juice.
Having wrapped the embryo in the cloth, he lays it down by the side of the cooking-fire. When it (the victim) is cooked, he puts together? the (flesh) portions and bastes only them, but not that juice. They remove the victim (from the fire); and at the same time they remove that juice.
8. They take it along the back of the pit, between the sacrificial stake and the fire. It having been put down south (of the fire), the Pratiprasthatr?z cuts off the sacrificial portions. He then makes an underlayer (of ghee) in both offering-spoons, and addresses (the Hotvz) for the recitation to the Manoté deity on the havis. Thereupon they make cuttings from the portions of the cow, in the same way in which cuttings are made from them °.
9. Now there is an offering-spoon called prazaramt :
1 Or, in the same place. The K&nva text reads, Having cut off the head, and let the juice (rasa) flow out, he cooks it by the side of (prativesam) the (flesh) portions. And when they proceed with the havis, then having made an underlayer of ghee, and, taking twice from that juice, having basted (the portions therewith), he replenishes the (places of the) two portions.
® ? Read ‘samuhya’ for ‘samudya.’ See III, 8, 3, 5 seq.
5 See IIT, 8, 3, 15 seq.
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therein the Pratiprasthatr? makes an underlayer of ghee for the fat juice, takes two portions (from the juice), bastes them once (with ghee), and replenishes (the juice whence) both portions (have been taken). He (the Adhvaryu) then addresses (the Hotz) for the recitation (of the invitatory prayer). Having called for the Srausha¢, he says (to the Maitravaruza), ‘Prompt (the Hotz to recite the offering prayer)!’ As the Vasha¢ is uttered, the Adhvaryu offers (the flesh portions). After the Adhvaryu’s oblation the Pratiprasthatvz offers (the fat juice)—
10. With (Vag. S. VIII, 29), ‘Thou whose fruit is fit for sacrifice,—for embryos are unfit for sacrifice: this one he thus makes fit for sacrifice by means of the Brahman, the Yagus;—‘thou who hast a golden womb,—for on that former occasion}, they rend the womb when they tear out (the embryo); and gold means immortal life; he thus makes that womb of her (the cow) immortal ;— ‘Him whose limbs are unbroken, I have brought together with his mother, Hail!’ Thus, if it be a male (embryo) ; but if it be a female one, with, ‘Her whose limbs are unbroken, I have brought together with her mother, Hail!’ And, if it be an indistinguishable embryo, let him offer in making it male, since embryos (garbha, masc.) are male, ‘Him whose limbs are unbroken, I have brought together with his mother, Hail!’ For on that former occasion, when they tear out (the embryo) they separate it from its mother: now, having rendered it successful by means of the Brahman, the Yagus, he brings it again together with its mother in the midst of the sacrifice.
1 See par. 3.
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Wa ““~T
11. Thereupon the Adhvaryu makes the oblation<: + <0! | -
1 See par. 3.
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Wa ““~T
11. Thereupon the Adhvaryu makes the oblation<: + <0! | - to the Lord of the forest!. Having made the oblation to the Lord of the forest, the Adhvaryu, while pouring together the sacrificial portions that are for the upabhz7zt, says (to the Hotv2), ‘ Recite the invitatory prayer to Agni Svishfakvzt!’ The Pratiprasthatvz comes and takes all that fat juice, and pours twice (ghee) thereon. Having called for the Srausha/, the Adhvaryu says, ‘Prompt!’ and offers as the Vasha¢ is uttered, After the Adhvaryu’s oblation the Pratiprasthatr? offers,—
12. With (Vag. S. VIII, 30), ‘The bountiful multiform juice’,—by ‘bountiful’ he means to say (the bestower) ‘of numerous gifts;’ and ‘the multiform’ he says, because embryos are, as it were, multiform,—‘ The strong juice hath invested itself with greatness:—for it (the embryo) is indeed invested * in the mother.—‘ May the worlds spread along her, the one-footed, two-footed, three-footed, four-footed, eight-footed,— ‘Hail!’ He thereby magnifies her (the cow): far more, forsooth, does he gain by offering an eightfooted one, than by one not eight-footed.
13. Here now they say, ‘What is he to do with that embryo*?’ They may expose it on a tree; for ad
1 See ITI, 8, 3, 33.
* Indu, lit. ‘droop,’ a term usually applied to the draughts of Soma, a connection with which doubtless is here intended.
5 A different simile is implied in the original ‘antar mahimanam Anafiga.’
* The K4zva text is much briefer here: He then ties up the head (sirah pratinahya, ? with the body) either with a cloth (ushafsha), or with bast (vakala), and having pushed asunder the cooking-fire of the animal offering, he lays it above them, with ‘ Verily, O Maruts ...) for the common people are eaters of raw flesh, and the Maruts
-p. 4 a
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' embryos have the air for their support, and the tree is, as it were, the same as the air: thus he establishes it on its own support. But, say they, if, in that case, any one were to curse him, saying, ‘They shall expose him! dead on a tree,’ then verily it would be so.
14. They may throw it into the water, for water is the support of everything here : he thus establishes it in the water. But, say they, if, in that case, any one were to curse him, saying, ‘He shall die in water !’ then verily it would be so.
15. They may bury it in a mole-hill; for this (earth) is the support of everything here: he thus establishes it on this same (earth). But, say they, if, in that case, any one were to curse him, saying, ‘ They shall quickly prepare a burying-place for him, being dead !’ then verily it would be so.
15. They may bury it in a mole-hill; for this (earth) is the support of everything here: he thus establishes it on this same (earth). But, say they, if, in that case, any one were to curse him, saying, ‘ They shall quickly prepare a burying-place for him, being dead !’ then verily it would be so.
16. He may offer it to the Maruts on the cookingfire of the animal sacrifice ; for the Maruts, the clans (common people) of the gods, are not oblation-eaters (ahuta-ad)?, and the uncooked embryo, as it were, is no oblation (ahuta) ; and the animal cooking-fire is taken from the Ahavantya: thus indeed it (the embryo) is are the people: he thus establishes it with the Maruts. Or (uto) with a verse to Heaven and Earth,‘ The great Heaven and Earth ..., for additional superfluous (atirikta) is that (garbha), beyond these two, heaven and earth, nothing whatever remains (or, nothing surpasses them, atirityata): thus he establishes it within those two, heaven and earth; and while being superfluous, it comes to be no longer superfluous (or redundant),
+ «Enam’ apparently refers both to the sacrificer and to the embryo (garbha, masc.).
* For the common people are eaters of raw flesh (Am4d), and the Maruts are the people. K4mva text. Neither a Kshatriya nor a Vaisya can eat remains of offerings, but only a Brahman is hut4d, Ait. Br. VII, 19.
Iv KANDA, 5 ADHYAYA, 3 BRAHMAMNA, I. 397 not excluded from the sacrifice, and yet is not (offered) directly in the Ahavantya (offering-fire). And the Maruts are of the gods : he thus establishes it with the Maruts?.
17. As soon as he has performed the Samishéayagus offerings, when the coals are only just extinguished, he takes that embryo with the cloth, and standing with his face to the east, he offers it with a verse to the Maruts (V4g. S. VIII, 31; Rig-veda I, 86, 1)—‘Verily, O Maruts, in whosesoever house ye drink, the heroes of the sky, he is the best protected man. He utters no Svaha (hail), for the Maruts, the clans of the gods are no oblation-eaters, and no oblation, as it were, is what is offered without Sv4ha. And the Maruts are of the gods: he thus establishes it with the Maruts.
18. He then covers it over with the coals with (Vag. S. VIII, 32; Rig-veda I, 22, 13), ‘The great Heaven and Earth may mix this our sacrifice, and fill us with nourishments!’
TuirD BRAHMANA.
1. The Shodasin® (graha) forsooth is Indra. Now, at one time the beings surpassed (ati-rié)
1 One might expect ‘deveshu:’ thus he establishes it with the gods; unless it is intended as the final decision: ‘hence he consigns it to the Maruts,’ The wording is, however, the same as in the preceding paragraphs.
Now, at one time the beings surpassed (ati-rié)
1 One might expect ‘deveshu:’ thus he establishes it with the gods; unless it is intended as the final decision: ‘hence he consigns it to the Maruts,’ The wording is, however, the same as in the preceding paragraphs.
* The author has now completed his exposition of the simplest form of Soma-sacrifice, viz. the Agnish/oma, the libations of which are accompanied by twelve chants (stotra) and as many recitations (sastra), and which (on the press-day) requires one victim to Agni (see IV, 2, 5,14). He has also incidentally (IV, 4, 2, 18) touched upon the characteristic features of the Ukthya sacrifice, viz. its second victim, a he-goat to Indra-Agni, and three additional Uktha stotras and sastras (p. 370 note). He now proceeds to
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Indra—the beings being the creatures—they were in a state of equality, as it were, with him.
2. Indra then bethought himself, ‘How can | stand forth over everything here, and how may everything here be beneath me?’ He saw that graha, and drew it for himself. Then he stood forth over everything here, and everything here was
2. Indra then bethought himself, ‘How can | stand forth over everything here, and how may everything here be beneath me?’ He saw that graha, and drew it for himself. Then he stood forth over everything here, and everything here was consider another libation which, with its accompanying stotra and sastra, forms the distinctive feature of the Shodasin sacrifice, i.e. the one having sixteen or a sixteenth (hymn). This sacrifice also requires a third victim on the press-day, viz. a ram to Indra. By the addition, on the other hand, of the Shodasin graha, with its chant and recitation, to an ordinary Agnishfoma, another form of one day’s (ekaha) Soma-sacrifice is obtained, viz. the Atyagnish/oma, or redundant Agnish/oma, with thirteen stotras and sastras. This form of sacrifice is, however, comparatively rarely used, and was probably devised on mere theoretic grounds, to complete the sacrificial system. A somewhat more common form is the AtirAtra, lit. ‘that which has a night over and above,’ differing as it does from the Shodasin in that—besides a fourth victim (a he-goat to Sarasvatt}—it has in addition a night performance of libations, with three rounds (paryayas) of four stotras and sastras each (one for the Hotr? and for each of his three assistants), and concluding at daybreak with one more stotra, the sandhi (twilight) stotra, and the Asvina sastra and offering. These are the forms of Soma-sacrifice referred to in the present book, as required for the performance of sacrificial sessions (twelve days and more) of which its concluding portion treats. With another form, the Vagapeya sacrifice, the author deals in the next Kinda. These—with the Aptory4ma, which to the Atirfétra adds another course of four Atirikta, or superadded stotras—constitute in the later official classification the seven fundamental forms (samsth4) of Soma-sacrifice. This term, meaning properly ‘termination, consummation,’ probably applied originally to the concluding rites of the Soma-sacrifice proper, as the distinctive features of the several forms of sacrifice, but by a natural transition, became the generic terms for the complete forms of sacrifice. See Professor Weber’s somewhat different explanation, Ind. Stud. IX, 229.
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beneath him. And, verily, for whomsoever, knowing this, they draw that cup of Soma, he stands forth over everything here, and everything here is beneath him.
3. Wherefore it has been said by the Azshi (Rigveda III, 32, 11), ‘The sky hath not reached thy greatness, when thou didst rest on the earth with thine other thigh,—for, verily, yonder sky did not reach up to his other thigh’: so did he stand forth over everything here, and everything here was beneath him. And, verily, for whomsoever, knowing this, they draw that cup of Soma, he stands forth over everything here, and everything here is beneath him.
And, verily, for whomsoever, knowing this, they draw that cup of Soma, he stands forth over everything here, and everything here is beneath him.
4. He draws it with a verse to the lord of the bay steeds (Indra Harivant); they (the Udgatzs) chant verses to (Indra) Harivant, and he (the Hotv2) afterwards recites verses to (Indra) Harivant. For Indra seized upon the strength, the fury (haras) of his enemies, the Asuras; and in like manner does he (the sacrificer) now seize upon the strength, the fury of his enemies: therefore he draws the graha with a verse to (Indra) Harivant; they chant verses to Harivant, and he (the Hotv7) afterwards recites verses to Harivant.
5. He draws it with an Anush¢ubh verse; for the morning press-feast belongs to the G4yatrt, the midday feast to the Trish¢ubh, and the evening feast to the Gagati. The Anush¢ubh, then, is over and above? (ati-rikta), and he thus makes that (Soma of the
? ?Or either of his thighs. The situation depicted in this verse would seem that of the warrior Indra lying or kneeling on Vritra, whom he has thrown on the ground.
3 Or, additional, in excess; see IV, 4, 3, 4.
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Shodasin) to remain over: hence he takes it with an Anush¢ubh.
6. He draws it in a square cup; for there are three worlds: these same worlds he gains by three corners, and by the fourth corner he makes that (Soma) to remain over ;—therefore he draws it in a square cup.
7. Let him draw it at the morning pressing, after drawing the Agrayawa. Having been drawn at the morning pressing, it reposes apart from that time: he thus makes it to outlast all (three) pressings.
8. Or he may draw it at the midday pressing, after drawing the Agrayaza,—but this is mere speculation: let him rather draw it at the morning pressing, after drawing the Agrayaza: having been drawn at the morning pressing, it reposes apart from that time.
g. He thus draws it therefrom with (V4g. S. VIII, 33; Rig-veda I, 84, 3), ‘Mount the chariot, O slayer of Vvztra, thy bay steeds have been harnessed by prayer! May the stone by its sound draw hitherward thy mind!—Thou art taken with a support: thee to Indra Shodasin (the sixteenfold)!—This is thy womb: thee to Indra Shodasin!’
10. Or with this (verse, Vag. S. VIII, 34; Rigveda I, 10, 3), ‘Harness thy long-maned, girthfilling bay steeds! Come hither to us, O Indra, drinker of Soma, to hear our songs! Thou art taken with a support: thee to Indra Shodasin!—This is thy womb: thee to Indra Shodasin!’
11, Thereupon he returns (to the sadas) and bespeaks the chant with, ‘Soma has been left over:
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Turn ye back"!’ for he indeed causes it to remain over by that (Shodasin graha). He (the Adhvaryu) bespeaks it? before the setting of the sun; and after sunset he (the Hotv2) follows it up by reciting the sastra: thus he thereby joins day and night together,—therefore he bespeaks (the stotra)* before the
He (the Adhvaryu) bespeaks it? before the setting of the sun; and after sunset he (the Hotv2) follows it up by reciting the sastra: thus he thereby joins day and night together,—therefore he bespeaks (the stotra)* before the
1 See IV, 2,5,8. The verb, here and elsewhere translated by ‘to bespeak,’ is upa-krz, the proper meaning of which would seem to be ‘to prepare, to introduce, to bring up’ the chant. As the same verb is, however, also used for the ‘driving up, or bringing up’ of cattle (to the stable), it may perhaps have a similar meaning in connection with the stotra; the metres of the chant (which are often called the cattle of the gods) being, as it were, ‘led up’ (or ‘put to’) by the Adhvaryu, to be ‘harnessed’ or ‘ yoked’ (yug) by the Udgatr:’; see p. 311, note 1. Instead of the Prastara, handed to the Udgftri on the occasion of the Pavam4nas, two stalks of sacrificial grass are generally used with other chants ; but certain stotras and s4mans require to be ‘introduced’ by special objects, such as a fan, or the two churning sticks (for producing fire), or water mixed with avak4 plants, or an arrow.
* ? Read ‘tad’ for ‘tam ;’ or ‘he calls upon him (the Udgiatr7).’
> The Shodasi-stotra usually consists of the Gaurivita Saman (S. V. II, 302-4); but the Nanada S&man (ib. IT, 790-3) may be used instead. It is performed in the ekavimsa stoma, i.e. the three verses are chanted in three turns, so as, by repetitions, to produce twenty-one verses ; the usual form being aaa-bbb-c; a-bbbccc; aaa-b-ccc. Forsome modifications in the present case, see Haug, Transl. Ait. Br. p. 258 note. The first turn is to be performed in a low voice, while the sun is going down; the second in a middle voice, when the sun has disappeared, but not entirely the daylight; and the third turn in a loud voice, when darkness is closing in. If, for some reason or other, the stotra is entirely performed after sunset, it is chanted with a loud voice throughout. During the chanting a horse (black, if possible), or a bullock, or he-goat is to stand at the front (or back) gate of the sadas, facing the latter. Besides, a piece of gold is to circulate among the chanters, each of them holding it, while his turn of chanting lasts, and the Udgatr? (or all three) doing so during the nidhana or finale.
(26) pdp. 402 setting of the sun, and after sunset he follows it up by reciting the sastra’.
THE DVADASAHA*
FourtaH BrAuMAna.
1. Now, at first the gods were all alike, all good. Of them, being all alike, all good, three desired, ‘May we be superior® !’—Agni, Indra, and Sfrya.
2. They went on praising and toiling. They saw those Atigrahyas‘, and drew (grah) them for them-
THE DVADASAHA*
FourtaH BrAuMAna.
1. Now, at first the gods were all alike, all good. Of them, being all alike, all good, three desired, ‘May we be superior® !’—Agni, Indra, and Sfrya.
2. They went on praising and toiling. They saw those Atigrahyas‘, and drew (grah) them for them-
1 The Shodasi-sastra is minutely described in the Ait. Br. IV, 3 seq. The opening verses are in the Anush‘ubh metre (of sixteen syllables), but otherwise also the Hotr7 has by means of pauses and insertions of formulas (nivid) to bring out its ‘ sixteenfold’ character so as to accord with its designation.
* The Dv&das4ha, or twelve days’ performance, forms the connecting link between the so-called Ahfna sacrifices (consisting. of between two and twelve press-days) and the sattras, or sacrificial sessions (of twelve press-days and upwards); since it can be performed as one or the other. As a sattra (which seems to be its usual character) it consists of the Dasar4tra, or ten nights’ (or days’) period, preceded and followed by an Atirdtra, as the préyaniya (opening) and udayantya (concluding) days. The Dasaratra, on its part, consists of three tryahas (or tridua), viz. a Prish/hya shadaha (see note 4), and three Ukthya days, the so-called Khandomas (on which see Haug, Ait. Br.Transl. p. 347). These are followed by an Atyagnishfoma day, called Avivakya (i.e. on which there should be ‘no dispute, or quarrel’).
> Ati-tish/Aavanas, lit. ‘standing forth over (all others,’ see IV, 5, 3, 2). In this, as in the preceding Brahmaaa, the prefix ati has to do service repeatedly for etymological and symbolical purposes.
* T.e. cups of Soma ‘to be drawn over and above’ (Weber, Ind. Stud. IX, 235; for a different explanation see Haug, Ait. Br. Transl. p. 490). ‘These three grahas are required at the Prishthya shadaha, which forms part of the Dvadas&ha (see note 2), and of sacrificial sessions generally. The shadaha, or period of six Soma days, which (though itself consisting of two tryaha, or
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selves over and above (ati): hence the name Atigrahyas. They became superior, even as they are now superior!: and verily he becomes superior for whomsoever, knowing this, they draw those cups of Soma.
3. And at first there was not in Agni that lustre which is now in him. He desired, ‘ May that lustre be in me!’ He saw this graha, and drew it for himself, and henceforth that lustre was in him.