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.
tridua) may be considered as forming a kind of unit in sattras, or sacrificial sessions, is of two kinds, viz. the Abhiplava shadaha and the Pr/sh/kya shadaha. Both require (for the Hotr?’s prishtha-stotra at the midday pressing) the use of the Rathantara-siman on uneven, and that of the Brshat-siman on even days. The chief difference between them is that while the prish/ha-stotras of the Abhiplava are performed in the ordinary (Agnishfoma) way, the Prish‘hya shadaha requires their performance in the proper prish/ha form, see p. 339, note 2. Besides, while the Abhiplava shadaha consists of four Ukthya days, preceded and followed by one Agnish/oma day; the first day of the Pr:sh¢hya shadaha is an Agnish/oma, the fourth a Shodasin, the remaining four days being Ukthyas. There is also a difference between the two in regard to the stomas, or forms of chanting, used ; for while the Pr¢sh/hya requires successively one of the six principal stomas (from the Trivrit up to the Trayastrimsa, as given p. 308, note 2) for each day, the Abhiplava requires the first four stomas (Trivrit to Ekavimsa) for each day, though in a different order. In this respect, three groups or forms are assumed for the performance of the stotras at the Agnishéoma and Ukthya, viz. the Gyotish/oma [a. Bahishpavavam4na in the Trivrit; b. Agyastotras and c. M&dhyandina-pavaména in the Pafikadasa ; d. the Prish/ha-stotras and e. Arbhava-pavavaména in the Saptadasa ; ; and f, the Agnishfoma sfman in the Ekavimsa stoma]; the Gosh/oma [a. Pafitadasa; b. Trivrit; c. Saptadasa; e. f. (and g. Ukthastotras) Ekavimsa]; and Ayushéoma [a. Trivrit; b. Paftkadasa ; c.d. Saptadasa; e. f. g. Ekavimsa]. These forms are distributed over the two tridua of the Abhiplava in the order : Gyotish/oma, Gosh/oma, Ayush/oma; Gosh/oma, Ayush/oma, Gyotish¢oma.
1 Lit. even as they are now the superiority, i.e. a superior power.
pd2
p. 404
4. And at first there was not in Indra that power which is now in him. He desired, ‘ May that power be in me!’ He saw this graha and drew it for himself, and henceforth that power was in him.
5. And at first there was not in Sdrya that splendour which is now in him. He desired, ‘ May that splendour be in me!’ He saw this graha and drew it for himself, and henceforth that splendour was in him. And verily for whomsoever, knowing this, they draw those cups of Soma, he takes unto himself those same fires (energies), those same powers.
6. Let him draw them at the morning pressing, after drawing the Agrayama ; for the Agrayana is the self (body), and many parts of this self are one each (and thus) over and above (the others), such as the lung?! and heart, and others.
6. Let him draw them at the morning pressing, after drawing the Agrayama ; for the Agrayana is the self (body), and many parts of this self are one each (and thus) over and above (the others), such as the lung?! and heart, and others.
7. Or he might draw them from the Patabhztt, at the midday pressing, after drawing the Ukthya, or when about to bespeak (the chant), for the Ukthya indeed is the same as that undefined self of his. But this is mere speculation: let him rather draw them at the morning pressing, after drawing the Agrayana.
8. They are offered after the offering of the Méhendra graha; for that, the Mahendra, is Indra’s special cup; and so are the (Nishkevalya) stotra and sastra specially his. But the sacrificer is Indra ; and for the sacrificer’s benefit (these cups) are drawn : therefore they are offered after the offering of the Mahendra graha.
9. He thus draws them therefrom [the first with
1 That is, the right lung (kloman), the left lung being called by a different name. See St. Petersb. Dict. s. v.
Iv KANDA, 5 ADHYAYA, 4 BRAHMANA, 13. 405
Vag. S. VIII, 38; Rig-veda IX, 66, 21]!,‘O Agni, skilful in works, become thou pure, bestowing upon us lustre and manly vigour, and upon me health and wealth!—Thou art taken with a support: thee to Agni, for lustre!—This is thy womb: thee to Agni, for lustre!’
10. [The second with Vag. S. VIII, 39; Rig-veda VIII, 76, 10], ‘ Uprising by thy power didst thou move thy jaws, O Indra, drinking the cupdrawn juice!—Thou art taken with a support: thee to Indra for power!—This is thy womb: thee to Indra for power!’
11. [The third with Vag. S. VIII, 40; Rig-veda I, 50, 3], ‘His beacons have appeared, his beams, wide and far over the people, shining splendidly like fires!—Thou art taken with a support: thee to Sarya for splendour!—This is thy womb: thee to Sfdrya for splendour!’
12. The drinking of these (cups is performed by the sacrificers with the resp. texts), ‘O lustrous Agni, lustrous art thou among the gods: may I be lustrous among men!—Most powerful Indra, most powerful art thouamong the gods: may I be the most powerful among men!— Most splendid Sfarya, most splendid art thou among the gods: may I be the most splendid among men!’ And, verily, these same splendours, these same powers he takes unto himself for whomsoever, knowing this, they draw these cups.
13. Let him draw them on the first three days of the Prvish¢kya shadaha?; namely, the Agni cup on
* The K4avas use a different formula, viz. Rig-veda IX, 66, 19. See Vag. S. ed. Weber, p. 254 (XII).
* See page 402, note 4. In conjunction with the Rathantara
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the first day, the Indra cup on the second, the Sarya cup on the third—thus one day by day.
Rig-veda IX, 66, 19. See Vag. S. ed. Weber, p. 254 (XII). * See page 402, note 4. In conjunction with the Rathantara
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the first day, the Indra cup on the second, the Sarya cup on the third—thus one day by day.
14. Some!, however, draw them on the last three days; but let him not do so: let him rather draw them on the first three days. But should he intend to draw them on the last three days, let him first draw them on the first three days and let him then draw them on the last three days. In like manner they are drawn (all three) in their proper order, on one and the same day, at the Visvagit? with all the Presh¢has.
FirtH BRAHMANA.
1. Pragdpati, forsooth, is that sacrifice which is performed here, and from which these creatures have been produced: and in like manner are they produced thereafter even to this day.
2. After the Up4msu cup goats are produced. Now that (cup) is again employed in the sacrifice: hence creatures are here produced again and again.
3. After the Antéryama cup sheep are produced. Now that (cup) is again employed at the sacrifice : hence creatures are here produced again and again.
(Sama-veda IT, 30-31) and Brshat (II, 159-60) sdmans, the other four principal prish/a sAmans—viz. the Vairfipa (II, 212-13), Vairaga (II, 277-9), Sakvara (II, 1151-3 ; or Mahan4mnf, 1-3), and Raivata (II, 434-6)—are used respectively by the Hotr? on the last four days of the shadaha. As regards the Hotrz’s assistants, while the Maitravaruma always uses the same sdman, as at the Agnish/oma, viz. the VAmadevya (II, 32-34), the samans used by the other Hotrakas are given in the Sama-veda immediately after the respective siman of the Hotrz, mentioned above.
1 The Kanva text ascribes this practice to the Karakas.
* Regarding the sacrificial session, called Gavam ayana, of which the Visvagit forms part, see p. 426, note 3.
Iv KANDA, 5 ADHYAYA, 5 BRAHMANA, 8. 407
4. And because of those two (cups) which are together he offers the Upamsu first, therefore, of goats and sheep when they are together’, the goats go first, and the sheep behind them.
5. And because, having offered the Upamsu, he wipes (the vessel) upwards, therefore these goats walk like nimbly? climbing spokes.
6. And because, having offered the Antary4ma, he wipes (the vessel) downwards, therefore these sheep walk with their heads down, as if digging. Now they, the goats and sheep, are most conspicuously PragApati-like: whence, bringing forth thrice in the year, they produce two or three * (young ones).
7. After* the Sukra cup men are produced. Now that (cup) is again employed at the sacrifice: hence creatures are here produced again and again. But the Sukra (bright) is the same as he that burns yonder, and he indeed is Indra; and of animals, man is Indra-like®: whence he rules over animals,
7. After* the Sukra cup men are produced. Now that (cup) is again employed at the sacrifice: hence creatures are here produced again and again. But the Sukra (bright) is the same as he that burns yonder, and he indeed is Indra; and of animals, man is Indra-like®: whence he rules over animals,
8. After the Aztu cup the one-hoofed species is produced. Now that (cup) is again employed in the sacrifice: hence creatures are here produced again and again. And such-like is the Aztu cup®, and suchlike the head of the one-hoofed. The Agrayava
’ That is, in mixed flocks. In the compound ‘agavika’ (Kav. agavayah, alyes nal dies) also the goats come first.
* Perhaps ‘ara’ has to be taken in the sense of ‘quick, nimble,’ instead of ‘spokes,’ and ‘ditara’ might mean ‘flying up,’ ‘ popping up their heads,’ as opposed to ‘ avaéinasirshan.’
* ? Or, three (times) two, ‘dvau trin iti;’ the KAnva text reads (of goats alone) ‘trims trin.’
* Or, along with, correspondingly with, anu.
5 Or, connected with Indra, Indra’s own (aindra).
° The two A:tupAtras are shaped like spoon-bowls, with spouts on both sides.
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cup, the Ukthya cup, and the Aditya cup,—after them cows are produced. Now, these are again employed in the sacrifice: hence creatures are here produced again and again.
9. And because goats are produced after the fewest cups, therefore, though bringing forth thrice in a year, producing two or three, (they are) very few, for they are produced after the fewest cups.
10. And because cows are produced after the most cups, therefore, though bringing forth once in a year, and producing one each time, (they are) most numerous, for they are produced after the most cups. .
11, Then, in the Drosakalasa (trough) he finally draws the Hariyogana graha. Now, the Drozakalasa is PragApati;—he turns unto these creatures, and fosters them, and kisses them!: he fosters them in that he produces them.
12. Now, these same cups after which creatures are produced, are five,—those of the Up4msu and Antaryama (counting as) one and the same, the Sukra cup, the Ritu cup, the Agrayama cup, and the Ukthya cup; for there are five seasons in the year, and Pragdpati is the year, and the sacrifice is Pragépati. But if there be six seasons in the year, then the Aditya cup is the sixth of them.
13. But indeed there is only that one cup after which creatures are produced here, to wit, the Upamsu cup; for the Upamsu is breath, and Pragdpati is breath, and everything here is after
PragApati.
' Or, smells, sniffs at them (as a cow does the calf).
Iv KANDA, 5 ADHYAYA, 6 BRAHMANA, 3. 409
SrxtH BrRAHMANWA.
1. Pragdpati, forsooth, is that sacrifice which is here performed, and whence these creatures have been produced, and in like manner are they produced therefrom even to this day. Having drawn the Asvina graha, he makes (the sacrificer) eye (the several cups, while muttering) the Avak4sa formulas’.
Pragdpati, forsooth, is that sacrifice which is here performed, and whence these creatures have been produced, and in like manner are they produced therefrom even to this day. Having drawn the Asvina graha, he makes (the sacrificer) eye (the several cups, while muttering) the Avak4sa formulas’.
2. The Up4msu cup he eyes first with (V4g. S. VII, 27), ‘For mine out-breathing, (a) giver of lustre*, become thou pure for lustre!’ Then the Upamsusavana stone with, ‘For my throughbreathing, giver of lustre, become thou pure for lustre!’ Then the Antarydma cup with, ‘ For mine up-breathing, giver of lustre, become thou pure for lustre!’ Then the Aindravayava with, ‘For my voice, giver of lustre, become thou pure for lustre!’ Then the Maitravaruva with, ‘For mine intelligence and will, giver of lustre, become thou pure forlustre!’ Then the Asvina with, ‘For mine ear, giver of lustre, become thou pure for lustre!’ Then the Suéra and Manthin with, ‘For mine eyes, givers of lustre, become ye pure for lustre!’
3. Then the Agrayama with (V4g. S. VII, 28), ‘For my mind, giver of lustre, become thou pure for lustre!’ Then the Ukthya with, ‘Forp. 410 my vigour, giver of lustre, become thou pure for lustre!’ Then the Dhruva with, ‘For my life, giver of lustre, become thou pure for lustre!’ Then the two Soma-troughs (Pfttabh77t and Adhavantya) with, ‘For all mine offspring, givers of lustre, become ye pure for lustre!’ Now the two troughs belong to the All-gods, for therefrom they draw (Soma) for the gods, therefrom for men, therefrom for the Fathers: therefore the two Somatroughs belong to the All-gods.
* For the proper place of this ceremony in the actual performance of the Agnish/oma, see p. 312, note 4.
* Either, thou who bestowest lustre on my out-breathing ..., or, Thou who art a bestower of lustre, become thou pure for lustre to my out-breathing.
4. Then the Drosakalasa with (Vag. S. VII, 29), ‘Who (ka) art thou? Which one art thou ?’— Ka is Pragdpati;—‘ Whose (kasya, or Ka’s) art thou? who (ka) art thou by name ?’— Ka (‘who’) by name is Pragdpati;—‘ Thou upon whose name we have thought, for he indeed thinks upon his name ;—‘ Thou whom we have gladdened with Soma;’—for he indeed gladdens him with Soma. Having drawn the Asvina cup, he prays for blessing part after part (of the sacrifice) with, ‘May I be abundantly supplied with offspring, thereby he prays for offspring ;—‘abundantly supplied with men,’ thereby he prays for men (heroes) ;— ‘abundantly supplied with food!’ thereby he prays for prosperity.
5. He must not let every one eye them, but only him who is well known, or one who is his friend, or one who, being learned in sacred lore, may acquire these (texts) through study. Having drawn the Asvina cup, he (thus) produces the whole sacrifice ; and having produced the whole sacrifice, he deposits it in his own self, and makes it his own.
Iv KANDA, 5 ADHYAYA, 7 BRAHMANA, 4. 411
SEVENTH BRAHMANA.
Having drawn the Asvina cup, he (thus) produces the whole sacrifice ; and having produced the whole sacrifice, he deposits it in his own self, and makes it his own.
Iv KANDA, 5 ADHYAYA, 7 BRAHMANA, 4. 411
SEVENTH BRAHMANA.
1. Now, there are here thirty-four utterances, called expiations'. Pragdpati, forsooth, is that sacrifice which is performed here, and from which these creatures have been produced,—and in like manner are they produced therefrom even to this day.
2. There are eight Vasus, eleven Rudras, twelve Adityas; and these two, Heaven and Earth, are the (thirty-second and) thirty-third. And there are thirty-three gods, and Pragdpati is the thirty-fourth ; —thus he makes him (the sacrificer, or Yag#a) to be PragApati?: now that® is, for that is immortal, and what is immortal that is. But what is mortal that also is Pragdpati; for Pragapati is everything: thus he makes him to be Pragdpati, and hence there are these thirty-four utterances, called expiations. _
3. Now some call these (formulas) the ‘forms of the sacrifice ;’ but, indeed, they are rather the joints of the sacrifice: this same sacrifice, in being performed, is continually becoming those deities.
4. Now should the cow, which supplies the gharma ‘, fail (to give milk), let them go to another; and at the same place where they otherwise make that gharma (milk) flow’, let them place her with her
1 Viz. the formulas, V4g. S. VIII, 54-58, employed for making good any mishaps during the Soma-sacrifice. Cf. Sat. Br. XII, 6, 1, 1 seq. In the K&mva recension, V, 7, 4, kandik4s 5-10 correspond to the present Brahmama, while kandik4s 1-4 contain the account of the Mahavratiya graha corresponding to M. IV, 6, 4.
* ? Or, this then he makes Prag4pati to be; but see IV, 6, 1, 5.
® ? T.e, that divine race or element. The K4mva text reads, etavad va idam asty, etad dhy amritam, yad dhy amrvtam tad asti.
* See p. 104, note 3.
* That is, when they milk the cow with the Mantras ‘ Flow thoup. 412 head towards the north, or in front of the hall with her face to the east.
5. And that which is the right one of the two bones with hair-tufts which protrude on both sides of her tail-bone,—thereon he offers those thirtyfour oblations of ghee; for as much as are those thirty-four utterances, so much is the sacrifice: thus he lays the whole sacrifice entirely into her ; for therefrom she lets the gharma (milk) flow, and this is the atonement therefore.
6. And if any part of the sacrifice were to fail, let him make an oblation with regard thereto on the Ahavantya during the consecration and the Upasads, and on the Agnidhra during the Soma feast—for whatever point of the sacrifice fails, that breaks— and whichever then is the deity in that (special offering), through that one he heals it, through that he puts it together again.
7. And if anything? be spilt, let him pour water thereon—everything here being pervaded (or obtained) by water—for the obtainment of everything? ; with a verse to Vishzu and Varusa,—for whatsoever distress one undergoes here on earth, all that Varuza inflicts (Vag. S. VIII, 59; Atharva-veda VII, 25, for the Asvins!’ &c., see IV, 2, 1, 11 seq. Perhaps yasydm velayaém has to be taken in the sense of ‘at the same time at which. they make it flow,’ as is done in the St. Petersb. Dict. Compare, however, the Kaava reading, tad yam upasamkrameyus tim agrena va dikshitas4l4m yatra vainam etat pinvayanti tad endm pratim voditim va sthapayitavai brfyat.
* Viz. any Soma, according to Katy. XXV, 2, 9; or any clotted ghee (pr:shad4gya), according to the K4nva text.
* For this construction, see p. 15, note 3.
* Or, whatsoever undergoes (suffering) here on earth, all that Varuna causes to undergo it.
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1), ‘They by whose vigour the spheres were propped up, who are in strength the strongest and mightiest; who sway with powers unresisted, to Vishzu and Varuza hath it gone at the morning prayer!’ For Vishzu is the sacrifice, and it is that (sacrifice) of his which now undergoes distress ; and Varuma is the inflicter: thus by both these deities—that whose (sacrifice) undergoes distress, and that which inflicts it—he heals (the joint of the sacrifice), by both he puts it together.
8. And let him then touch (the spilt material) with (Vag. S. VIII, 60), ‘To the gods, tothe sky hath the sacrifice gone: may wealth thence accrue to me! to the men, to the air hath the sacrifice gone: may, wealth thence accrue to me! to the Fathers, to the earth hath the sacrifice gone: may wealth thence accrue to me!’—‘ To whatever world the sacrifice has gone, thence happiness has come to me?!’ this is what he thereby means to say.
9. Here now Aruni said, ‘ Why should he sacrifice who would think himself the worse for a miscarriage of the sacrifice? I, for one, am the better for a miscarriage of the sacrifice?!’ This, then, he said with reference to the adoption of those benedictions.
? This last sentence (‘To whatever world ...’) is treated as if it belonged to the sacrificial formula, to which it is attached in the Samhita. The mistake (which doubtless there is) probably arose from the omission of the ‘iti’ in the Brahmana. In the Kava text of the Brahmaza, the analogous sentence appears clearly as belonging to the exposition, and not to the Samhit4.
* Kim sa yagtena yageteti yo yagfiah syat tena vyriddhena sreyo nabhigakhed iti. Kanva text.
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EicutH BrAHMANA.
1. Now when at that Trirdtra! sacrifice he gives those thousand (cows), then that one is made the onethousandth’. On the first day he brings three hundred and thirty-three; and likewise on the second day he brings three hundred and thirty-three; and likewise on the third day he brings three hundred and thirtythree. Then that one-thousandth is left over.
On the first day he brings three hundred and thirty-three; and likewise on the second day he brings three hundred and thirty-three; and likewise on the third day he brings three hundred and thirtythree. Then that one-thousandth is left over.
2. She should be three-coloured, they say, for that is the most perfect form for her. But let it be a red one, and spotted, for that indeed is the most perfect form for her.
3. Let it be one that has not been approached (by a bull), for she, the S4hasrt, is in reality V4é (speech) ; but V4é, forsooth, is of unimpaired vigour, and so is one of unimpaired vigour which has not been approached: therefore it should be one that has not been approached.
4. He may lead her up (to the sacrificial ground) on the first day; for she, the Sdhasrt, is in reality V4é, and hers, V4é’s, is that thousandfold progeny *.
1 The Sahasradakshiaa Trir&tra, or sacrifice of three (pressing) days, with a thousand cows as the priests’ fee, is mentioned Katy. XIII, 4, 15 seq. as, apparently, an independent Ahina sacrifice. I do not, however, know whether it might not be added on to some other sacrificial performance, as, for instance, to the Prish‘kya shadaha, thus forming together with this the Navarftra (or first nine days of the Dasaratra, see p. 402, note 2). K4ty. gives no indication as to the particular forms of Soma-sacrifice required for the several days; but, guided no doubt by the Bréhmama, he confines his remarks to the manner of distribution of the dakshin4s. :
* S4hasrf, lit. ‘she who makes the dakshiz4 to consist of one thousand.’
* Or,—and from her,Vaé, those thousand (cows) were produced ;
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She walks at the head (of the other 333 cows), and behind her follows her progeny. Or he may lead her up on the last day; then her progeny precedes her, and she herself walks behind. This, however, is mere speculation: let him lead her up on the last day,— her progeny precedes her, and she herself walks behind.
5. North of the Havirdhdna shed, and south of the Agntdhra fire-house he makes her smell the Drozakalasa; for the Dronakalasa is the sacrifice ; thus he makes her see the sacrifice.
6. With (Vag. S. VIII, 42), ‘Smell the trough: may the drops enter thee, O mighty one!’ Now he who gives a thousand (cows) becomes, as it were, emptied: him, thus emptied, he thereby replenishes, when he says, ‘Smell the trough: may the drops enter thee, O mighty one!’
7. ‘Return again with sap!’ him who is emptied he thus replenishes when he says, ‘Return again with sap!’
8. ‘And milk to us a thousandfold!’ him who is emptied he thus replenishes with a thousand (forces), when he says, ‘And milk to us a thousandfold !’
9. ‘Broad-streamed, milk-abounding,—may wealth come back to me!’ him who is emptied he thus replenishes when he says, ‘May wealth come back to me!’
‘And milk to us a thousandfold!’ him who is emptied he thus replenishes with a thousand (forces), when he says, ‘And milk to us a thousandfold !’
9. ‘Broad-streamed, milk-abounding,—may wealth come back to me!’ him who is emptied he thus replenishes when he says, ‘May wealth come back to me!’
10. He then mutters in her right ear, ‘O Id, blithesome, adorable, lovable, bright, shining, Aditi (inviolable), Sarasvatt (sapful), mighty,
or,—and from her (the thousandth cow) that thousandfold progeny of Vas was produced; see IV, 6, 7, 3, where the thousandfold progeny of V4z is identified with the Vedic texts generally.
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glorious,—these are thy names, Ocow: tellthou the gods of meas a doer of good!’—or, ‘speak thou....’ These indeed are her names with the gods : he thus means to say, ‘whatever thy names are with the gods, therewith tell the gods of me as a doer of good.’
11. They release her. If, not urged by any man, she goes eastwards, then let him know that this sacrificer has succeeded, that he has won the happy world. If she goes northwards, let him know that the sacrificer will be more glorious in this world. If she goes westwards, let him know that he will be rich in dependants and crops. If she goes southwards, let him know that the sacrificer will quickly depart from this world. Such are the ways of knowledge.
12, And what three (cows) there are each time over and above the (three hundred and) thirty, thereto they add that one’. Now, when they draw out a Virdg (verse), they pull it asunder, and a Virag which is pulled asunder is torn in two;—and the Virag consisting of ten syllables, he thus makes the Virég complete. Let him give her to the Hotz; for the Hotv?z is a thousandfold?: therefore let him give her to the Hotzz.
* I am not certain whether I understand this passage rightly. According to paragraph 16, and Katy. XIII, 4, 23, he is to give away the cows by tens. This would leave three each day, or nine on the three days. To them he is to add the Sahasri, and give the ten cows to the Hotri—A common Vir4g verse consists of three times ten syllables; but there are also such as consist of three times eleven syllables. These latter the sacrificer is thus represented (by withholding three cows out of thirty-three) to make into a proper Virag.
% That is, according to the St. Petersb. Dict., he possesses a
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13. Or let him appoint two Unnetvzs, and let him give her to him, of the two, who does not call for the Srausha/; for defective, indeed, is he who, being an officiating priest, does not call for the Srausha¢; and defective also is the Virag which is pulled asunder : thus he puts the defective to the defective.
14. Now they say, one ought not to give anything above a thousand (cows), because by a thousand he obtains all the objects of his desire. But Asuri said, ‘Let him give according to his wish: by a thousand he indeed obtains all his wishes; and anything else (that he gives) is likewise given at his wish?.’
15, And should he intend to give a cart yoked (with a team of oxen), or something else, let him give it either after the offering of the omentum of the barren cow, or at the concluding (udavasdnty 4) offering.
16. In bringing the dakshizds, let him bring complete decads. If he intends to give one (cow) to any (priest), let him pass over a decad to ten such (priests). If he intends to give two to any one, let him pass over a decad to five such (priests). If he intends to give three to any one, let him pass over a decad to three such®. If he intends to give five to
thousand verses ;—if it does not rather refer to the extent of the Rig-veda, consisting of rather more than a thousand (1028) hymns. Cp. also ‘the thousandfold progeny of Va&,’ p. 414, note 3.
1 The K4mva text has much the same reasoning, but does not ascribe it to any one.
? In this and all other cases the text has ‘to those three (ten &c.). It is not clear in what manner he is to divide the ten cows between the three priests, unless indeed he is to repeat the same process three times, giving the odd cow each time to another priest. The Kava text only mentions two of the cases here given, viz. that if he intends to give one cow to each (ekaikam),
[26] Eep. 418 any one, let him pass over a decad to two such. Thus up to a hundred: and thus this perfect Virag of his becomes a cow of plenty for him in yonder world. ;
Ninty BrAuMawna.
1. When he performs a twelve days’ sacrifice with transposed metres (DvAdasdha vytdhakhandas), then he (the Adhvaryu) transposes the grahas (cups of Soma); and both the Udgatr¢ and the Hotr7 transpose the metres. Now there is first that normal Tryaha (triduum), with settled metres!: there he draws the cup beginning with the Aindravayava.
he is to give ten to ten such; and if he intends to give two to each, he is to give ten to five such. Professor Weber, Ind. Stud. X, 52, remarks that this paragraph is not clear to him, and suggests that it may be interpolated. It does not appear, what the exact proportion of the thousand cows is for each of the sixteen priests; but we may assume that it did not differ much from that given at the Agnishfoma (see p. 345, note), and that this result was brought about by repeated distributions among varied groupings of the priests.
345, note), and that this result was brought about by repeated distributions among varied groupings of the priests.
1 That is, three days, on which the order of the Agnish/oma is observed. Hence, having drawn the Upa4msu and Antary4ma cups (IV, 1, 1 and 2), which must always be drawn first, he draws the Aindravayava cup (IV, 1, 3) and so on. The same order is preserved on the fifth, eighth, and last three days. On the fourth and ninth days, on the other hand, he follows up the Up&msu and Antary4ma by the grahas of the third pressing, beginning with the Agrayana (IV, 3, 5, 21 seq.); these being then succeeded by those of the morning and midday pressings; and on the sixth and seventh days the Upamsu and Antaryama cups are succeeded by the grahas of the midday pressing, beginning with the Sukra cup (IV, 3, 3, 2). This change of the proper order of performance, of course, involves .a different arrangement of the stotras and sastras (or ‘the metres,’ as they are called in the texts). This dislocation of the three pressings is afterwards to be rectified by the various cups being ‘ deposited’ on the khara in their normal order. In the last two paragraphs of the present Brahmama the author, however,
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2. Then, on the fourth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Agrayaza,—for that fourth day is PragApati’s own; and the Agrayama is the self, and Pragdpati is the self: therefore he draws the cups beginning with the Agrayaxa.
3. Having drawn that (Agrayaza) cup, he does not deposit it—the grahas being the vital airs—lest he should disorder the vital airs!; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup)?; and (the Adhvaryu) draws (the other) cups; and while he draws the cups, then whenever the time of that cup (in the order of performance comes), he utters ‘ Him’ and deposits it. Then follows that normal® fifth day ; on that he draws the cups beginning with the Aindravayava,
4. Thereupon, on the sixth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Sukra; for that sixth day is Indra’s own, and the Sukra (bright, clear) is he that burns yonder, and he (the sun) indeed is ‘Indra: therefore he draws the cups beginning with the Sukra.
5. Having drawn that (cup), he does not deposit it—the grahas being the vital airs—lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to deposit it. They sit near discountenances this practice of changing the natural order of drawing the cups.
1 For this construction see p. 15, note 3.
* «Having given it to some one else (to hold), he draws the other cups.’ K4nva text.
° Or, that ‘known’ fifth day, i.e. performed in the manner known, or explained before (viz. at the Agnishfoma).
Ee€2
p. 420
1 For this construction see p. 15, note 3.
* «Having given it to some one else (to hold), he draws the other cups.’ K4nva text.
° Or, that ‘known’ fifth day, i.e. performed in the manner known, or explained before (viz. at the Agnishfoma).
Ee€2
p. 420
holding that (cup); and he draws (the other) cups; and while he draws the cups, then whenever the time of that (cup comes), he deposits it.
6. Then, on the seventh day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Sukra cup; for that seventh day belongs to the Bvzhatt (‘great’ metre); for the Sukra is he that burns yonder, and . he indeed is great: therefore he draws the cups beginning with the Sukra.
7. Having drawn that (cup), he does not deposit it—the grahas being the vital airs—lest he should disorder the vital airs ; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup); and he draws the (other) cups; and while he draws the cups, then whenever the time of that (cup comes), he deposits it. Then follows that normal eighth day: there he draws the cups beginning with the Aindravayava.
8. Then, on the ninth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Agrayaza; for that ninth day belongs to the Gagatt (metre), and the Agrayama is the self, and the self (soul) is this whole world (gagat): therefore he draws the cups beginning with the Agrayaza.
9. Having drawn it, he does not deposit it—the grahas being the vital airs—lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup); and he draws the (other) cups; and while he draws the cups, when the time of that (cup comes), he utters ‘ Him’ and deposits it.
10. Now they say, He should not transpose thep. 427 cups—the cups being the vital airs—lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to transpose them: therefore he should not transpose (the cups).
11. But let him, nevertheless, transpose them ; for the cups are the limbs, and in sleeping one likes to turn! his limbs from one side to the other : therefore let him nevertheless transpose them.
12. Nevertheless, he should not transpose them— the cups being the vital airs—lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to transpose (the cups): therefore let him not transpose them.
13. What, then, is the Adhvaryu to do in that case, when both the Udg4tyz and Hotv? transpose (change) the metres?? In that, at the morning pressing, he draws first the Aindravayava cup; and at the midday pressing the Sukra cup; and at the evening pressing the Agrayava cup,—thereby forsooth the Adhvaryu transposes (the cups).
Tentu BrAHMANA&,
transpose (change) the metres?? In that, at the morning pressing, he draws first the Aindravayava cup; and at the midday pressing the Sukra cup; and at the evening pressing the Agrayava cup,—thereby forsooth the Adhvaryu transposes (the cups).
Tentu BrAHMANA&,
1. If the Soma is carried off, let him say, ‘Run about and seek!’ If they find it, why should they care? But if they do not find it, atonement is made therefore.
2. Now there are two kinds of Phalguna plants,
1 In the text our subordinate clause is, as usual, the principal clause: ‘one sleeps in turning his limbs from one side to the other.’
* The chanters and the Hotr? in any case use different metres, as the principal ones, at different pressings.
® In the K4nva text I have met with nothing corresponding to this Brahmaaa.
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the red-flowering and the brown-flowering. Those Phalguna plants which have brown flowers one may press; for they, the brown-flowering Ph4lgunas, are akin to the Soma-plant : therefore he may press those with brown flowers.
3. If they cannot get brown-flowering (Phalgunas), he may press the Syenah7tta! plant. For when GAyatrt flew up for Soma, a sprig of Soma fell from her, as she was bringing him: it became the Syenahrita plant: therefore he may press the-Syenahvita plant.
4. If they cannot get the Syenahvzta, he may press Adara plants. For when the head of the sacrifice was cut off, then Adara plants sprung from the sap which spirted from it: therefore he may press Adara plants.
5. If they cannot get Addras, he may press brown Ddb (darva4) plants, for they, the brown Ddb plants, are akin to the Soma: therefore he may press brown Dab plants.
6. If they cannot get brown Dab plants, he may also press any kind of yellow Kusa plants. In that case let him also give one cow; and, when he comes out of the purificatory bath, let him again become consecrated, for the atonement for that (use of plants other than Soma) is a second sacrifice. So much then as to those robbed of their Soma.
7. Now as to those who burst their Soma-trough (kalasa). If the trough bursts, let him say, ‘Try to catch it!’ If they catch a handful or a goupenful? (of Soma), let them perform, as far as is in their power °,
' That is, the plant ‘ carried away by the falcon (or eagle).’
* Scotch for the measure of both hands placed side by side; Ags. geap, Low Germ. gépse.
* Yathaprabhavam: Katy. XXV, 12, 24 seems to take it in the
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geap, Low Germ. gépse.
* Yathaprabhavam: Katy. XXV, 12, 24 seems to take it in thep. 423 after pouring (water) to it from other ekadhana pitchers. But if they do not catch any, let them perform, as far as is in their power, after pouring out some of the Agrayaza and pouring (water) thereto from other ekadhana pitchers. And if the trough bursts before the dakshiz4 (cows) have been led up, let him then give one cow; and after coming out from the purificatory bath, let him be consecrated again ; for the atonement for that (mishap) is a second sacrifice. So much then as to those who burst the trough.
8. Then as to those by whom any Soma is left over. If any (Soma) be left after the Agnish/oma, let him draw the Ukthya cup from the Patabhvzt. If any be left after the Ukthya, let him undertake the Shodasin. If any be left after the Shodasin, let them undertake a night (performance)'. If any be left after the night (performance), let them undertake a day (performance)*. But nothing, surely, remains after that®.
Sixta ApuyAya. First BrAHMANA.
1. Now, the Amsu (graha), forsooth, is no other than Pragdpati: that (cup) is his (Yag#a’s or the sense of ‘abundantly,’ as he circumscribes it by ‘ prabhavayantah’ (which the commentator explains by ‘distributing over the several vessels’).
1 That is, he is to perform an Atir4tra, see p. 397, note 2.
* Katy. XXV, 13, 12-14, in that emergency, prescribes cither the Brzhat-siman (by which a seventeenth stotra is obtained at the Vagapeya sacrifice, for which see more in Kanda V), or the Mahfvrata (see IV, 6, 4, 1, with note), or the Aptory4ma (see Pp. 398, note).
* The meaning of this seems to be, that after the Aptory4ma, no other sacrifice remains at which he could dispose of any Soma that might be left (and hence one must finish it at that sacrifice). According to KA4ty. ib. 15, he is to repeat the Aptoryama, if any Soma remains after the first performance.
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Sacrificer’s) self', for PragApati is the self. Hence when they draw that (cup) they produce that self of his. Therein they lay these vital airs, according to as these vital airs, the grahas, are explained?; and verily the sacrificer is born with his whole body in yonder world.
2. Where they draw that (cup), then that is (like) having a hold?; and where they do not draw it, then that is (like) having no hold: therefore, then, he draws the Amsu.
3. He draws it with a vessel of udumbara wood ; for that (cup) is Pragdpati, and the udumbara tree is Prag4pati’s own: therefore he draws it with a vessel of udumbara wood. .
4. He draws it with a square vessel; for there are here three worlds: these three worlds he obtains by three (corners). And Pragdpati is the fourth over and above these three worlds : thus he obtains Pragapati by the fourth (corner): therefore he draws it with a square vessel.
.
4. He draws it with a square vessel; for there are here three worlds: these three worlds he obtains by three (corners). And Pragdpati is the fourth over and above these three worlds : thus he obtains Pragapati by the fourth (corner): therefore he draws it with a square vessel.
5. Silently he takes up the pressing-stone ; silently he throws down the Soma-plants (amsu); silently he pours water thereon; silently raising (the stone), he
? Or body (4tman); amsu meaning the Soma-plant, and hence the body of the Soma. This graha seems to consist of imperfectly pressed Soma-plants in water. Cf. Katy. XII, 5, 6-12. See also Sat. Br. IV, 1, 1, 2; Taitt. S. VI, 6, 10; Say. on Taitt. S. I, p. 603. In the Kazva text this Brahmaza is followed by one on the Ad4bhya graha, which is identified with speech.
* Or, perhaps, according to as the grahas are explained as being these vital airs.
* Or, like something that has a handle. The Kaava text reads,— for whomsoever they draw that (cup), his vital airs are, as it were, supplied with a firmer hold, and, as it were, firmly established (4rambhanavattara iva pratish/Aita iva). And for whomsoever they do not draw it, his vital airs are, as it were, without any hold (‘ haltloser’) and quite unrestrained (andrambhamatar4 ivasy4yatatara iva prindA).
Iv KAwpDA, 6 ADHYAYA, I BRAHMANA, 12. 425 presses once; silently he offers that (libation) without drawing breath: thus he makes him (the sacrificer) to be PragApati.
6. Now there is a piece of gold in that (spoon): that he smells at. And if he either galls or scratches himself at this (sacrifice),—gold being immortal life,— he lays that immortal life into his own self.
7. As to this Rama Aupatasvini said, ‘ Let him freely breathe out and freely breathe in: if he but. offers silently, thereby he makes him (the sacrificer) to be Pragdpati.’
8. Now there is a piece of gold in that (spoon): that he smells at. And if he either galls or scratches himself at this (sacrifice)—gold being immortal life,— he lays that immortal life into his own self.
9. As to this Budila AsvatarAsvi said, ‘ Let him draw it after merely raising (the stone), and let him not press; for they do press for other deities: thus he does different from what he does for other deities ; and in that he raises (the stone) thereby indeed the pressing takes place for him.’
10. As to this Yag#avalkya said, ‘ Nay, let him press: “The unpressed Soma delighted not the mighty Indra, nor the outpressed draughts without prayer,” thus spake the Azshi (Rig-veda VII, 26,1). For no other deity does he strike but once: thus he does different from what he does for other deities,—therefore let him press !’
11. Twelve heifers pregnant with their first calf are the priests’ fee for this (graha). Now there are twelve months in the year, and Prag&pati is the year, and the Amsu is Pragdpati: thus he makes him (the sacrificer) to be PragApati.
12, They have twelve embryo calves,—that makes
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Now there are twelve months in the year, and Prag&pati is the year, and the Amsu is Pragdpati: thus he makes him (the sacrificer) to be PragApati.
12, They have twelve embryo calves,—that makesp. 426 twenty-four. Now there are twenty-four half-moons in the year, and Pragapati is the year, and the Amsu is Pragdpati: thus he makes him to be Praydpati.
13. Now Kaukdsta! indeed gave as many as twenty-four heifers with their first calf as dakshizds, and a bull as the twenty-fifth, and gold ; and truly that is what he gave.
14. This (graha) should not be drawn for every
_one, since this is his (Yagéa's) self. It should only be drawn for one who is well known, or one who is his (the Adhvaryu’s) friend, or one who, being learned in sacred lore, would acquire it by his study.
15. It should be drawn at a (sacrifice with) a thousand (cows as the priests’ fee); for a thousand is everything, and this (graha) is everything. It should be drawn at (a sacrifice) where the entire property is given away, for the entire property is everything, and this (graha) is everything. It should be drawn at a Visvagit with all the Przshézas, for the Visvagit (‘all-conquering’) is everything, and this (cup) is everything. It should be drawn at a Vagapeya and Ragastya, for that is everything. It should be drawn at a sattra (sacrificial session), for the sattra means everything’, and this (cup) means everything. These are the drawings. ,
THE GAVAM AYANA* SEconD BRAHMANA,
1. Verily, they who sit (sacrificing) for a year, by means of six months go to him that burns yonder:
1 The Kanva MSS. read ‘ Kaiikthasta.’
* Perhaps the author here means to connect sattra (satra) with the adverbs satram, satra, ‘altogether, always,’ instead of with the verb sad, to sit; but cf. IV, 6, 8, 1.
® The great sacrificial session (sattra), called Gavim ayana, orp. 427 so it is told on the part of the SAman, in as much as it is made of the form of that (sun) it is told on the part of the Rik’; and now in like manner on the part of the Yagus, by means of preparatory rite, when they draw that (graha) *, they thereby also go to him (the sun).
cows’ walk (or course), usually extends over twelve months (of 30 days), and consists of the following parts: Prayaniya Atiratra, or opening day. Xaturvimsa day, an Ukthya, all the stotras of which are in the Katurvimsa stoma. Five months, each consisting of four Abhiplava shadahas and one Prish/Aya shadaha ( = 30 days). Cf. p. 402, n. 2. Three Abhiplavas and one Prishéhya. Abhigit day. Three Svarasaman days,
28 days, which, with the two opening days, complete the sixth month.
VISHUVANT or central day.
Three Svarasman days. Visvagit day. One PrishéAya and three Abhiplavas.
Cf. p. 402, n. 2. Three Abhiplavas and one Prishéhya. Abhigit day. Three Svarasaman days,
28 days, which, with the two opening days, complete the sixth month.
VISHUVANT or central day.
Three Svarasman days. Visvagit day. One PrishéAya and three Abhiplavas.
Four months, each consisting of four Abhiplavas and one Prishifya. Three Abhiplava shadahas. One Gosh/oma (Agnish/oma, p. 403, N.). One Ayush/oma (Ukthya). 30 days. One Dasaratra (the ten central days of f the Dvadas&ha, p. 402, note 2). J Mah4vrata day. Udayantya Atiratra.
28 days, which, with the two concluding days, complete the seventh month.
In imitation of the retrograde course of the sun, the order of the performance during the second part of the year is, generally speaking, the reverse of that of the former half.
1 Ta etam shadbhir mAsair yanti, tasmAt paraafo graha grzhyante parA#Ai stotrani parafifi sastrani. Ta etam shash‘he mise gakfanti tad etasya rfipam kriyate. K4mva text.
* Viz. the Atigr&hya cup to Sfrya (IV, 5, 4, 2 seq.), which has
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2. He thus takes it therefrom with (Vag. S. VIII, 41; Rig-veda I, 50, 1)',‘ The lights bear on high that divine knower of beings, Sdrya, that all may see him!—Thou art drawnwitha support: thee to Sfrya for splendour!—This is thy womb: thee to Sarya for splendour!’
Turrp BRAHMANA.
1. Now as to the manner of animal offerings. One may perform with the (ordinary) set of eleven victims. He seizes one for Agni as the first victim, and one for Varuza (as the last); then again one for Agni: in this way let him perform with the set of eleven victims *.
2. Or one may day after day seize a victim for Indra and Agni; for all the gods are Agni, since in Agni offering is made to all the deities ; and Indra is the deity of the sacrifice : thus he neither offends any of the deities, nor does he offend him who is the deity of the sacrifice.
3. Then as to the manner (of animal offering) in accordance with the Stoma*. At the Agnish¢oma to be drawn on the Vishuvant or middle day of the Gavam ayana ; an animal sacrifice to the same deity being also prescribed.
1 The K4zva text allows the alternative mantra, Rig-veda I, 50, 3; Vag. S. VIII, 40, Adrisram asya ketavah, &c. See IV, 5, 4, 11.
* See III, 9, 1, 5 seq. He is to sacrifice one victim each day, and if after the eleventh day, the performance is to go on (as at the Dv&dasaha), he is to begin anew with the first victim of the ekddasini. According to the Kamva text and Katy. XII, 6, 17 he is on such an odd day to immolate all the remaining victims of the set of eleven. Thus on the last (twelfth) day of the Dvadasaha —the Udayanfya Atiraétra—he would have to sacrifice the entire set of eleven victims.
° I.e. the particular form of the Gyotish/oma, which is being performed.
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Thus on the last (twelfth) day of the Dvadasaha —the Udayanfya Atiraétra—he would have to sacrifice the entire set of eleven victims.
° I.e. the particular form of the Gyotish/oma, which is being performed.
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let him seize a (victim) for Agni; for it is befitting that at the Agnishéoma (‘ Agni’s praise’) he should seize a victim for Agni. If it be an Ukthya sacrifice, let him seize as the second (victim) one for Indra and Agni, for the hymns (uktha)! belong to Indra and Agni. If it be a Shodasin sacrifice, let him seize as the third (victim) one for Indra; for the Shodasin (graha) is Indra. If it be an AtirAtra, let him seize as the fourth (victim) one for Sarasvatt; for Sarasvatt is Vaé (speech), and Vaé is a female, and so is rAtri (fem., ‘night’) female. Thus he duly distinguishes between the sacrificial performances. Such are the three manners (of animal offering): he may perform in whichever manner he pleases. Two victims must needs be seized,—for Sfrya he seizes the second on the Vishuvant day, and for Pragdpati at the Mahavrata.
FourtTH BRAHMANA.
1. Then as to the Mah4vrattya (graha)*, Now when Pragdpati had created the living beings, hisp. 430 joints were relaxed: with his relaxed joints he was unable to raise himself. Then the gods went on praising and toiling. They saw this Mah4vrattya (cup) and drew it for him: thereby they restored his joints.
1 That is, the hymns of the Rig-veda, the single collections of which begin with the hymns to Agni, followed by those to Indra. The ‘ukthani’ here can scarcely refer to the three additional sastras of the Ukthya sacrifice, as they are composed of hymns to Indra-Varuma, Indra-Brzhaspati, and Indra-Vishau respectively. Asv. Sr. VI, 1; Ait. Br. III, 50. Cp. IV, 2, 5, 14.
* The drawing of this cup forms part of the performance of the last but one day of the Gavam ayana, the so-called Mah4vrata (great vow) day, on which the following particulars are supplied by K4tydyana XIII, 2, 16 seq. The particular form of sacrifice prescribed for the day is the Agnishfoma. A victim to Pragépati is to be immolated. The Mahfvrattya-graha is drawn as an additional libation (like the Atigrahyas, IV, 5, 4, 2). The signal for the chanting of the Prishvha-stotras is given by (a Brahman) playing, with a rattan plectrum, on a harp with a hundred strings of
2. With his joints thus restored, he approached this food, what food of Pragdpati there is,—for what eating is to men, that the vrata (fast-food, or religious observance generally) is to the gods. And because (they say), ‘Great, indeed, is this vrata whereby he has raised himself,’ therefore it is called Mah4vrattya.
3. Now, even as Pragdpati then was, when he had created the living beings, so are those who sit (in sacrificial session) for a year; and as Pragdpati then, after a year, approached food, so do they now, after a year, approach food, for whomsoever that knows this, they draw that cup.
3. Now, even as Pragdpati then was, when he had created the living beings, so are those who sit (in sacrificial session) for a year; and as Pragdpati then, after a year, approached food, so do they now, after a year, approach food, for whomsoever that knows this, they draw that cup.
4. Let him draw it for Indra Vimvzdh (the Averter of scorn), for, verily, the scorners of those who sit for
Muofiga grass. During the chanting and recitation, the Udgitr? sits on an arm-chair, the Hotr7 on a hammock or swing, the Adhvaryu on a board, and the other priests on cushions of grass. Then follow several curious ceremonies, performed partly inside and partly outside the Vedi. The performance of the Sattra is alternately lauded and vituperated by two persons [the one,a Brahman, seated at the front door of the Sadas; the other, a Sfidra, at the back door ; both facing each other ;—thus Lafy. IV, 3, according to which authority, however, they are merely to say respectively, ‘ These Sattrins have not succeeded!’—t They have succeeded!’] At the same time a harlot and a theological student (brahma&Afrin) upbraid one another (in front of the Agnidhrfya fire shed); while (south of the M4rg4liya) a sham contest takes place between an Arya (Vaisya) and a SQdra for the possession of a round white skin, the SQdra having to give in (after the third effort, when the Arya beats him with the skin). Thereupon a couple is shut up in an eficlosed space south of the M4rgdliya (or behind the Agnidhriya, L4¢y.) for maithuna.
Iv KANDA, 6 ADHYAYA, 4 BRAHMANA, 6. 431 a year are smitten, and all is won by them: hence for Indra Vimrzdh,— with (V4g. S. VIII, 44; Rigveda X, 152, 4), ‘Scatter thou our scorners, O Indra, lay them low that war against us, and send them, that persecute us, to the nethermost darkness!—Thou art taken with a support: thee to Indra Vimvzdh!—This is thy womb: thee to Indra Vimrzdhl!’
5. Or for Visvakarman (the All-worker), for all work is done, everything is won by those who sit in session for a year: hence for Visvakarman,—with (Vag. S. VIII, 45; Rig-veda X, 81, 7), ‘Vaéaspati Visvakarman, the thought-speeder’, let us invoke for protection in our struggle’ this day: may he, the all-beneficient worker of good, delight in all our offerings® for our protection!—Thouart taken witha support: thee to Indra Visvakarman‘!—This is thy womb: thee to Indra Visvakarman!’
6. But if he knows the (verse) referring to Indra (and) Visvakarman, let him draw it thus® (Vay. S. VIII, 46), ‘O Visvakarman, with strengthening libation madest thou Indra an invincible champion: to him did the people bow down of
1 Or, the thought-swift (manogf).
® For the different meanings of ‘ viga’ see Max Miller, ‘ India, what can it teach us?’ p. 164.
® Or, in all our invocations (havana).
® For the different meanings of ‘ viga’ see Max Miller, ‘ India, what can it teach us?’ p. 164.
® Or, in all our invocations (havana).
* The identification of Visvakarman with Indra was probably suggested by the final p&da of the preceding verse of the hymn (Rig-veda X, 81, 6): ‘ May there be (or may he, Visvakarman, be) for us a Siri Maghavan’ (a rich patron; terms frequently applied to Indra). But cp. Muir, O. S. T. vol. iv, p. 7.
5 The K4ava text does not give the verse, but remarks merely,— But if he can get (vindet) an aindrf vaisvakarmasi (verse), let him draw it therewith.
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old, because’ he, the mighty, is worthy of adoration—Thou art taken with a support: thee to Indra Visvakarman!—This is thy womb: thee to Indra Visvakarman!’
FirtH BrAHMANA.
1. Now the graha’%, forsooth, is he that burns yonder, since by him all these creatures are held (swayed). Hence they say, ‘We take (grah) the grahas,’ ‘ They walk, seized by the grahas.’
2. The graha, forsooth, is V4é (speech); for by speech everything is swayed (grah) here *,—what wonder, then ‘, that VAé is the graha ?
3. The graha, forsooth, is the name, for everything is held (fixed) by a name here,—what wonder, then, that the name is the graha? We know the names of many, and are they not thereby held by us®?
1 I see no other way of rendering ‘ yath4-asat’ in this passage.
2 That is, the seizer, holder, swayer. According to the St. Petersb. Dict. the word ‘graha’ probably has not already in this passage the later meaning of ‘planet’ as the one holding or influencing man; but that of some demoniac being. The whole Brahmana is a play on the word ‘graha’ in its active and passive meanings of seizer, holder, influence; and draught, libation. The corresponding Brahmaaa of the K4nva text (V, 7, 1) differs widely from our text. Its general drift is as follows: The graha is the breath,—the graha of that breath is food,—the graha of that food is the water,—the graha of that water is fire,—the graha of the fire (Agni) is the breath,—thus the deities are seized by him, and he wins a place in the world of the deities.
* Perhaps with the double-entendre, ‘ everything (libation &c.) is drawn with speech here.’
‘ ? Kimu tad yad vag graha#. The usual meaning of kim u, ‘how much more,’ ‘still more so,’ seems hardly to suit this passage.
5 ? Or, ‘are not those of us (that have a name) held (known) thereby?’ In either case, however, the interrogative force of ‘atha,’ without any other particle, is rather unusual.
Iv KAvDA, 6 ADHYAYA, 6 BRAHMANA, 5. 433
4. The graha, forsooth, is food ; for by food everything is kept (grah) here: hence as many as eat our food, all those are kept by us. Such is the natural order of things.
Iv KAvDA, 6 ADHYAYA, 6 BRAHMANA, 5. 433
4. The graha, forsooth, is food ; for by food everything is kept (grah) here: hence as many as eat our food, all those are kept by us. Such is the natural order of things.
5. And as to this graha of Soma, that is food ; for whatever deity one draws this graha, that deity, being seized by this graha, fulfils that wish of his for which he draws it. He approaches either the rising or the setting sun, thinking, ‘Thou art the seizer, seize thou N.N. by such and such a disease! may N.N. not obtain such and such!’ (naming) him whom he hates; or with, ‘May such and such a wish not be fulfilled to him!’ and, assuredly, that wish is not fulfilled to him for whom he thus approaches (the sun).
SixtH BrRAHMANA,
1, Now once on a time the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. They said, ‘Who of us shall sit on the south side ; we will then enter upon the sacrifice on the north side in a place free from danger and injury.’
2. They said, ‘He who is the strongest of us, let him sit on the south side; we will then enter upon the sacrifice on the north side in a place free from danger and injury.’
3. They said, ‘ Verily, Indra is the strongest of us: let Indra sit on the south side ; we will then enter upon the sacrifice on the north side in a place free from danger and injury.’ .
4. They said to Indra, ‘Verily, thou art the strongest of us: sit thou on the south side; we will then enter upon the sacrifice on the north side in a place free from danger and injury.’
5. He said, ‘What will be my reward then ?’— ‘The office of Brahmand4féhamsin shall be thine, the
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Brahmas4man? shall be thine !’—Hence one elects the Brahmaz4éhamsin with, ‘Indra is the Brahman, by virtue of the Brahmaship!’ for to Indra belongs this (office). Indra sat on the south side, and they entered upon the sacrifice on the north side in a place free from danger and injury. Therefore let him who is the strongest sit on the south side, and let them then enter upon the sacrifice on the north side in a place free from danger and injury. Now he, forsooth, who is the most learned of Brahmans, is the strongest of them; and as now any one is (able to become) a (superintendent) Brahman*—nay, does he not sit still >—therefore whosoever is the strongest