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
1 That is, the Saman which supplies the text for the Stotra chanted in connection with the Brahman4&&hamsin’s Sastra, and forming the Stotriya verse of the latter. Thus, at the midday savana, the (Prish/ha) Stotra of that priest usually consists of the Naudhasa-s4man (Sama-veda II, 35-36), if the Rathantara-s4man (Saéma-veda II, 30-31) is used for the Hotr:’s Stotra ; but, if the Brzhat-siman (ib. II, 159-160) is used for the latter, then the Syaita-saman (II, 161-2) is used as the Brahma-saman. See p. 339, note 2. The reason, however, why special mention is made of the BrahmazAzfamsin in this place, probably is that at the Gavam ayana the Brahma-saman is treated in a peculiar way. For, while on 142 days of the first half of the year,—viz. on the Xaturvimsa, on all (6 x 23) Abhiplavika days and on the three Svara-sfman days, —one and the same tune, the Abhivarta-sdman, is to be used day by day, but each time with a different pragatha stanza (thus the pragatha S. V. II, 35-36, usually chanted to the Naudhasa tune, being on this occasion chanted to the Abhivarta tune); on the corresponding days of the second half of the year, one and the same stanza, ‘Indra kratum na 4 bhara’ (S. V. II, 806-7), is to be used day by day, but with different tunes (six such being given in the Calc. ed. vol. iv, pp. 529-34). TAndya Br. IV, 3, 1 seq.
* According to XII, 6,1, 40 only priests of the Vasishtha family could become Brahmans, or superintendent priests, in olden times ; because they alone knew the Somabh4ga mantras; but now every one learns them, and can therefore become a Brahman.
Iv KANDA, 6 ADHYAYA, 6 BRAHMANA, 8. 425 of them, let him 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. Hence Brahmans sit on the south side (of the vedi), and they enter upon the sacrifice on the north side in a place free from danger and injury.
6. When (the Prastotrz) says, ‘Brahman, we will chant, O Prasdstar!’ then the Brahman mutters (Vag. S. II, 12), ‘This thy sacrifice, O divine Savitar, have they announced unto Brzhaspati (the lord of prayer), the Brahman!: therefore speed the sacrifice, speed the lord of the sacrifice, speed me?!—Praise ye at the impulse (prasava) of Savitrz!’ The significance is the same (as before)*. With this (text) most probably enter upon (the chant).
7. But one may also enter upon it with, ‘O divine Savitar; this,O Brzhaspati,forwards!’ Therewith he hastes to Savitr? for his impulsion, for he is the impeller (prasavityz) of the gods; and ‘O Brzhaspati, forwards!’ he says, because Brzhaspati is the Brahman of the gods,—thus he announces it to him who is the Brahman of the gods: therefore he says, ‘O Brzhaspati, forwards *!’
for his impulsion, for he is the impeller (prasavityz) of the gods; and ‘O Brzhaspati, forwards!’ he says, because Brzhaspati is the Brahman of the gods,—thus he announces it to him who is the Brahman of the gods: therefore he says, ‘O Brzhaspati, forwards *!’
8. The Maitravaruza then mutters, ‘Impelled
? Mahidhara interprets, ‘This sacrifice, O divine Savitar, they announce to thee and to Brzhaspati, the Brahman.’ Perhaps the correct meaning (though not that assumed by the Br&éhmaza) is, ‘This sacrifice they announce to thee as the Brzhaspati, the Brahman !’ and similarly the mantra in the next paragraph.
* The Kava text adds here the verse Vag. S. II, 13; see Sat. Br. I, 7, 4, 22, with the same various reading ‘ gyotir.’
* See I, 7,4, 21. Asau nvaivaitasya yagusho bandhur ya evasau darsapfirzamasayo/ ; K4nva text.
* On ‘pra’ see part i, p. 101 note.
Ff2
p. 436
by the divine Savitvz, acceptable to Mitra and Varuza!’ Therewith he hastes to Savits? for his impulsion, for he is the impeller of the gods; and ‘acceptable to Mitra and Varuza’ he says, because Mitra and Varuva are the deities of the Maitravaruza (Prasdstvz),—thus he announces it to those who are the deities of the Maitravaruza: therefore he says, ‘acceptable to Mitra and Varuza.’
SEVENTH BRAHMANA.
1. Threefold, forsooth, is science; the Azés, the Yagus, and the SAmans. The A7és are this (earth), since it is thereon that he who sings them, does sing them; the Azés are speech, since it is by speech that he who sings them, does sing them. And the Yagus, forsooth, are the air, and the SAmans the sky. That same threefold science is used in the Soma-sacrifice.
2. By the Azé he conquers this world, by the Yagus the air, and by the Saman the sky. Therefore whosoever has learnt one of these sciences, let him endeavour to learn also what is contained in the two others: by the Azé, forsooth, he conquers this world, by the Yagus the air, and by the Saman the sky.
3. This, then, is the thousandfold progeny of V4é (speech)', Indra (obtained for his share) two-thirds, and Vishzu one-third?: the Azks and SAdmans are Indra, and the Yagus are Vishvu. Therefore in the Sadas they perform (the Sastras and Stotras) with the Azé and S4man, for the Sadas is Indra’s own.
4. And by means of these Yagus they, as it were, bring forward (puras) that Vishzu, the sacrifice: hence the name ‘ puraséaraza’ (preparatory ceremony).
1 See IV, 5, 8, 4. ? Thus according to the Kava text,—dvau bhagav indro *bhagataikam vishnuh.
Iv KANDA, 6 ADHYAYA, 7 BRAHMANA,9. 437
5. Both the Az&s and the Samans are Speech, and the Yagus are the Mind. Now wherever this Speech was, there everything was done, everything was known ; but wherever Mind was, there nothing whatever was done, nothing was known, for no one knows (understands) those who think in their mind.
p. 437
5. Both the Az&s and the Samans are Speech, and the Yagus are the Mind. Now wherever this Speech was, there everything was done, everything was known ; but wherever Mind was, there nothing whatever was done, nothing was known, for no one knows (understands) those who think in their mind.
6. The gods said to Speech, ‘Go thou forward ‘ and make this known!’ She said, ‘What will be my reward then ?’—‘ Whatever in the sacrifice is offered with Svah4, and without Vasha/, that shall be thine!’ Hence whatever in the sacrifice is offered with Sv4h4, and without Vasha/, that belongs to Speech. She then went forward and made that known, saying, ‘Do this so! do this so!’
7. Therefore they also perform with the Azé in the Havirdh4na: he (the Hotvz) recites the morning prayer, he recites the kindling-verses; he (the Gravastut) praises the pressing-stones,—for thus, indeed, they (Speech and Mind) became yoke-fellows.
8. And hence they also perform with the Yagus in the Sadas: they raise up the Udumbara post, they erect the Sadas, they throw up the dhishzya hearths,—for thus they became yoke-fellows.
9. That same Sadas they enclose on all sides with a view to that generation, thinking, ‘Quite secretly shall be carried on that generation!’ for improper, indeed, is the generation which another sees: hence even when a husband and wife are seen, while carrying on intercourse, they run away from each other, for they give offence. Therefore to any one looking into the Sadas, except through the door, let him say, ‘Look not!’ for it is as if he were seeing intercourse being carried on. Freely (one may look) through the door, for the door is made by the gods.
p. 438
10. In like manner they enclose the Havirdhana on all sides with a view to that generation, thinking, ‘ Quite secretly this generation shall be carried on !' for improper, indeed, is the generation which another sees: hence even when a husband and wife are seen, while carrying on intercourse, they run away from each other, for they give offence. Therefore to any one looking into the Havirdh4na,except through the door, let him say, ‘Look not!’ for it is as if he were seeing intercourse being carried on. Freely (one may look) through the door, for the door is made by the gods.
11. Now there, in the Sadas, that male, the S4man, longs after the female, the Az&. From that generation Indra was produced : from fire, indeed, fire is produced, viz. Indra from the Azé and the Saman ; for Indra they call him that burns yonder (the sun).
12. And there, in the Havirdhdna, that male, the Soma, longs after the female, the water. From that generation the moon was produced: from food, indeed, food is produced, viz. the moon from water and Soma; for the moon is the food of him that burns yonder!. Hence he thereby produces the sacrificer, and for him he produces food: from the Atk and Saman he produces the sacrificer, and from water and Soma he produces food for him.
the moon from water and Soma; for the moon is the food of him that burns yonder!. Hence he thereby produces the sacrificer, and for him he produces food: from the Atk and Saman he produces the sacrificer, and from water and Soma he produces food for him.
13. Now with the Yagus the gods first performed sacrifice, then with the A724, then with the Saman; and in like manner do they now perform the sacrifice, first with the Yagus, then with the Azé, then with the Sdman; for Yagus, they say, is the same as Yagas (worship).
14. Now when the gods milked (the objects of) their wishes from these sciences, the Yagus science
1 See I, 6, 4, 13 seq.
Iv KANDA, 6 ADHYAYA, 7 BRAHMANA, 19. = 439)
milked most wishes. It became, as it were, emptied the most ; it was not equal to the other two sciences,— the air-world was not equal to the two other worlds.
15. The gods desired, ‘ How can this science become equal to the other two sciences; how can the air-world become equal to the two other worlds ?’
16. They said, ‘Let us perform in a low voice ‘ with the Yagus: then that science will become equal to the other two sciences; then the air-world will become equal to the two other worlds!’
17. They performed with them in a low voice, and thereby strengthened them; and henceforth that science was equal to the other two sciences, and the air-world was equal to the two other worlds. Therefore the Yagus, while being distinct, are yet indistinct ; and therefore the air-world, while being distinct, is yet indistinct (indefinable).
18. He who performs with the Yagus in a low voice, strengthens them ; and they, thus strengthened, strengthen him. But he who performs in a loud voice, weakens them, and, being weak, they weaken him.
19. The Az&és and Samans, forsooth, are speech, and the Yagus are the mind; and so those who perform with the Azé and Sdaman are speech, and those who perform with the Yagus are the mind. Hence nothing whatever is done, unless ordered by the Adhvaryu: when the Adhvaryu says, ‘Recite (the invitatory prayer)! Pronounce the offering prayer!’ then those who perform with the A2é perform it. And when the Adhvaryu says, ‘Soma becometh pure: turn ye back?!’ then those who perform with the SAman perform it,—for speech speaks not but what is conceived by the mind.
1 See IV, 2, 5, 8.
p. 440
20. Thus, then, the Adhvaryu, the mind, walks, as it were, in front (puras-arati): hence the name ‘puraskarana';’ and verily, he who knows this, stands, as it were, in front through prosperity and glory.
1 See IV, 2, 5, 8.
p. 440
20. Thus, then, the Adhvaryu, the mind, walks, as it were, in front (puras-arati): hence the name ‘puraskarana';’ and verily, he who knows this, stands, as it were, in front through prosperity and glory.
21. Now that same puraskaraza (going before) is nothing else than yonder burning (sun): one ought to perform in accordance with his (the sun’s) course. When he (the Adhvaryu) has drawn a cup of Soma, let him turn round in accordance with his course ; when he has responded (to the Hotvz’s recitation), let him turn round in accordance with his course ; when he has offered a graha, let him turn round in accordance with his course: he (the sun), verily, is the supporter; and whosoever, knowing this, is able to perform in accordance with his course, he, forsooth, is able to support his dependants *.
EicutH BrAHMANA.
1. Now the consecration-ceremony® (for the sacrificial session) is a sitting down, is a session (sattra) : hence they say of them, ‘they sit. And when thereafter they perform the sacrifice, then they (under)go; then he, who is the leader, leads : hence they say of them, ‘they (under)go *.’
1 That is, preparation, preparatory ceremony ;—and hence also the ‘ taking the lead, being the precursor.’
3 In the KAnva text this is the last Brahmaza of the (fifth) Kanda.
8 For the Diksha see III, 1, 1, 1 seq. In the K4mva text I have found nothing corresponding to the present Brahmaza.
4 That is to say, the verb ‘i’ (to go; more especially its compound upa-i, to undergo, go through, undertake) is used of sacrificial performances in the Sattra lasting for twelve (pressing) days and upward, to distinguish the latter from the ahina-sacrifices, lasting for from two to twelve (pressing) days.
p. 441
2. The consecration-ceremony, then, is a sitting down, it is a session, it is an (under)going, it is the (under)going of a session. And when afterwards, having reached the end of the sacrifice, they rise, that is ‘the rising :’ hence they say of them, ‘ They have risen.’ So much, then, for preliminary remark.
3. Now those who are about to consecrate themselves settle (the time and place) between them. If they intend to construct a fire-altar, they take up their (ordinary sacrificial) fires on churning-sticks! and betake themselves together to where they are about to perform the animal offering to Pragdpati. Having churned (the fire), and put fire-wood on, they take out the Ahavantya fire, and perform that animal offering to Pragdpati.
4. Its head they keep*. If their consecration does not fall upon that same day (of the animal offering), then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes) and perform the (daily) offerings.
4. Its head they keep*. If their consecration does not fall upon that same day (of the animal offering), then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes) and perform the (daily) offerings.
5. But if their consecration falls upon that same day, then, taking up the fires (again) on the churningsticks, they betake themselves to where they intend to perform the consecration-ceremony. The Grzhapati? churns (his fire) first somewhere about the centre of the hall; and one half of the others settle down south and one half north of him. Having
' That is to say, they hold their churning-sticks to the fires to get warm ; see part i, p. 396, note 1.
* The head of the victim (or victims, sce VI, 2, 1 seq.) will have to be put in the bottom layer of the fire-altar, to impart stability to the latter.
> See p. 97, note 1. At a Sattra the Grshapati, as well as all the other ritvig, should be a Brahman; Katy. I, 6, 13-16.
p. 442
churned (their fires), and put on fire-wood, they take one fire-brand each and betake themselves together to the Gvzhapati’s Garhapatya fire. Having taken out the Ahavantya from the Grzhapati’s G4rhapatya, they perform the consecration-ceremony. They have one and the same Ahavantya, but different Garhapatyas, during the consecration and the Upasads}.
6. Then, on whatever day their purchase (of Somaplants) takes place, on that day he raises the Garhapatya hearth; and on the Upavasatha day? the dhishzya hearths for the others. At the time of the Vaisargina® offerings, the wives come forward together; and they (the sacrificers) abandon those other (Gérhapatya) fires‘. As soon as the Vaisargina offering has been performed,—
7. He leads forward the king (Soma). That Agnidhrtya fire has just been taken up on the support 5, when they take one fire-brand each (from the fire at the hall-door) and disperse to their several dhishvya hearths: ‘They who do so,’ said Yag#avalkya, ‘slay with those fire-brands of theirs.’ This now is one way.
? At Sattras there are usually twelve Upasad days. See p. 105, note 1. Ait. Br. IV, 24 enjoins twelve days for the Diksh4 and as many for the Upasads of the Dvadasfha. Katy. XII, 1,19; 2, 14 gives no special rule regarding the duration of the Diksha, but enjoins twelve Upasads. See also L&vy. III, 3, 27; Asv. VI, 1, 2.
® The day before the first pressing day.
§ See III, 6, 3, 1 seq.
* Or, those minor (? western) fires, viz. they extinguish those south and north of the Grzhapati’s Garhapatya, or (optionally) also the latter, it being again supplied by the fire-brand from the Saladvarya fire. Cf. Katy. XII, 1, 25-26.
5 See III, 6, 3, 9 seq.
Iv KANDA, 6 ADHYAYA, 8 BRAHMANA, 12. 443
western) fires, viz. they extinguish those south and north of the Grzhapati’s Garhapatya, or (optionally) also the latter, it being again supplied by the fire-brand from the Saladvarya fire. Cf. Katy. XII, 1, 25-26.
5 See III, 6, 3, 9 seq.
Iv KANDA, 6 ADHYAYA, 8 BRAHMANA, 12. 443
8. Then there is this second. Having taken up their fires on churning-sticks, they betake themselves to where they intend to perform the animal offering to Pragapati. Having churned (the fire), and put on (fire-wood), they take out the Ahavantya and perform that animal offering to Prag&pati.
g. Its head they keep. If their consecration does not fall upon the same day, then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes), and perform (the ordinary) offerings.
10. But if their consecration falls upon the same day, then, taking up the fires (again) on the churning-sticks, they betake themselves to where they intend to perform the consecration-ceremony. The Gvzhapati churns first, and then the others churn, seated round about him, and throw each the (fire) produced by him on the Gvzhapati’s G4rhapatya. Having taken out the Ahavantya from the Grthapati’s Garhapatya, they perform the Dikshé. Theirs is the same Ahavantya and the same GArhapatya during the consecration and the Upasads.
11. Then, on whatever day their purchase (of Soma-plants) takes place, on that day he piles up the GAarhapatya hearth, and on the Upavasatha day the dhishzya hearths for the others. At the time of the Vaisargina offerings the wives come forward together ; they (the sacrificers) abandon that (common GArhapatya) fire. As soon as the Vaisargina offering has taken place,—
12. He leads forward the king. That Agntdhrtya fire has just been taken up on the support, when they take one fire-brand each and disperse to their several dhishzya hearths. But those who do it thus, raisep. 444 up strife, and strife comes upon them; they become contentious, and, moreover, strife comes upon that community where they sacrifice. This is the second way.
13. Then there is this third. They commune with each other over the Grshapati’s churning-sticks, — ‘What fire shall be produced therefrom, be that ours in common! what we shall gain by this sacrifice, by this animal offering, be that ours in common! In common be our good work! whosoever shall do evil, be that his alone!’ Having thus spoken, the Grzhapati first takes up (the fire on the churning-sticks) for himself, then he takes it up for the others, or they take it! up for themselves. They betake themselves to where they intend to perform the animal offering to PragApati. Having churned (the fire) and put on (fire-wood), they take out the Ahavantya and perform that animal offering to Pragdpati.
up for themselves. They betake themselves to where they intend to perform the animal offering to PragApati. Having churned (the fire) and put on (fire-wood), they take out the Ahavantya and perform that animal offering to Pragdpati.
14. Its head they keep. If their consecration does not fall on the same day, then, taking up (again) the fires on the churning-sticks, they disperse to their several (homes), and perform (the ordinary) offerings.
15. But if their consecration falls on the same day, they commune with each other over the Gvzhapati’s churning-sticks,—‘ What fire shall be produced therefrom, be that ours in common! what we shall gain by this sacrifice, by this session, be that ours in common! In common be our good work! Whosoever shall do evil, be that his alone!’ Having thus spoken, the Gvzhapati first takes up (the fire) on the churning-sticks for himself, then he takes it up for
Or, according to Katy. XII, 2, 8-9, each takes up two fires, viz. his own and that of the Grzhapati.
Iv KANDA, 6 ADHYAYA, 8 BRAHMANA, 18. 445 the others, or they take it up for themselves. They betake themselves to where they intend to perform the consecration-ceremony. Having churned (the fire) and put on (fire-wood), they take out the Ahavantya and perform the consecration-ceremony. Theirs is the same Ahavantya and the same Gérhapatya during the consecration and the Upasads.
16. And on whatever day their purchase (of Somaplants) takes place, on that day he piles up the Garhapatya hearth, and on the Upavasatha day the dhishzya hearths for the others. At the time of the Vaisargina offerings the wives come forward together; and they (the sacrificers) abandon that (Gérhapatya) fire. As soon as the Vaisargina offering has been performed,—
17. He leads forward the king. That Agntdhrtya fire has just been taken up on the support, when they take one fire-brand each and disperse to their several dhishzya hearths. Thus is this done, and not (left) undone. The reason why they have different dhishzyas, is that there may be wider space for moving about; and why they have different purod4sas', is that more sacrificial food may be left over for completeness.
18. Now then the sacrificial session is explained, whereby the gods quickly drove out evil, and gained the supreme authority which they now wield : having one Gvzhapati, one purod@4sa, one dhishzya, they quickly drove out mischief and quickly were born again. And in like manner will these (sacrificers), by having one Grzhapati, one purod@4sa, one dhishmya, quickly drive out evil and be born again.
1 The usual Savanfya-purodasas (III, 8, 3, 1) are to be offered separately on each fire.
p. 446
And in like manner will these (sacrificers), by having one Grzhapati, one purod@4sa, one dhishmya, quickly drive out evil and be born again.
1 The usual Savanfya-purodasas (III, 8, 3, 1) are to be offered separately on each fire.
p. 446
19. Now, in that former case, there is a hall with the roof-beams running from south to north !,—that is human practice. There are one and the same Ahavantya, and different Garhapatyas—that is dissimilar. On the Gvzhapati’s Garhapatya they perform the Patntsamy4gas with the tail (of the victim), and the others sit offering in response with ghee— that is dissimilar.
20. But here there is a hall with the roof-beams running from west to east?; that is as with the gods. There are the same Ahavantya, the same GArhapatya, and the same Agntdhriya : thus this sacrificial session is successful, even as the one day’s Somasacrifice was successful, there is no failure for it. Its course is one and the same in everything except the dhishzyas.
NintH BrAuMawa.
1. Now, once on a time, the gods were sitting® in a sacrificial session, thinking, ‘May we attain excellence, may we be glorious, may we be eaters of food!’ That same food, gained by them, wished to go away from them,—and, food being cattle, it was the cattle that wished to go away from them, thinking, ‘It is to be feared lest they, being exhausted, may hurt us‘: how, indeed, will they deal with us ?’
2. They offered these two oblations in the Gar-
* Viz. the Sadas, see p. 128, note I.
? Asin the case of the Praf#ina-vamsa of ordinary ishfis. See III, 1, 1, 6-7.
* The Kanva text has nishedu/, ‘they sat down. See IV, 6, 8, 1.
* See p. 31, note 1.
Iv KANDA, 6 ADHYAYA, 9 BRAHMANA, 7. 447 hapatya; and—the Gé4rhapatya being a house (grzha), and a house being a resting-place—they thereby secured them in the house, and thus that food, gained by them, did not go away from them.
3. And in like manner do these Sattrins now sit through a sacrificial session, thinking, ‘ May we attain excellence, may we be glorious, may we be eaters of food!’ That food, gained by them, wishes to go away from them,—and, food being cattle, it is the cattle that wish to go away from them, thinking, ‘It is to be feared lest they, being exhausted, may hurt us: how, indeed, will they deal with us ?’
4. They offer these two oblations! in the Garhapatya; and—the GArhapatya being a house, and the house being a resting-place—they thereby secure them in the house, and thus that food, gained by them, does not go away from them.
5. And in like manner that offered food wishes to go away from him, thinking, ‘It is to be feared lest this one will hurt me: how, indeed, will he deal with me ?’
5. And in like manner that offered food wishes to go away from him, thinking, ‘It is to be feared lest this one will hurt me: how, indeed, will he deal with me ?’
6. He first eats a very little from the further (back) end of it;—thereby he encourages it: it knows, ‘It was not so as I thought: he has in no wise hurt me. Thus it becomes attached to him, and, indeed, whosoever, knowing this, is able to observe the vow thereof, he becomes an eater of food, dear to food.
7, This, then, is done at the Sattrotth4na (rising from the session) on the tenth day*. Each of them
1 Viz. those referred to in paragraphs 8 and 9.
2 That is, on the tenth day of the Dasar&tra, and hence either the last but one day of the sessional Dvddasaha (p. 402, note 2), or the last day but two of the Gavim ayana (p. 426, note 3), calledp. 448 sits speechless, strengthening his voice: with that (voice) strengthened and reinvigorated they perform the last day. Then the others are dismissed, either (for) fetching fuel or to their day’s reading of the scriptures. Now also they take food.
8. In the afternoon, having come together and touched water, they enter the ladies’ hall*, and while the others hold on to him from behind, he#*
Avivaékya. The ceremonies here described take place in the afternoon, after the-regular performance of that day’s (atyagnish/oma) Soma-sacrifice.
1 ‘Each of them (? or, one by one), speech-bound, guards Soma till the wakening,’ Katy. XII, 4, 1. According to the Kaava text only one (eko haisham) does so (but perhaps at a time), while the others disperse (vitish/Aante).
* The Patniséla seems to be identical here with the Pratinavamsa (see Katy. XII, 4, 7), unless it be some shed or tent adjoining the latter, cf. Apast. Sr. X,g,comm. The sacrificial formula of the first offering seems to refer to the domestic hearth, the centre of the family life, as a source of joy and strength to the householder.
-* According to the K4zva text, the Adhvaryu makes the oblations ; but if he does not know how to perform them (i.e. if they are not recognised by his school as belonging to the Adhvaryu’s duties), the Grzhapati does so; and if he cannot do so, any one that knows them, may perform them. Regarding these oblations,
if they are not recognised by his school as belonging to the Adhvaryu’s duties), the Grzhapati does so; and if he cannot do so, any one that knows them, may perform them. Regarding these oblations,
_and the order of the subsequent ceremonies, there is indeed considerable difference of opinion among the ritualistic authorities. According to Asy. VIII, 1 3, 1-2 all of them offer, but only the first oblation is to be performed on the Garhapatya, and the second on the Agnidhriya. Lary. III, 7, 8 seq., on the other hand, enjoins the Udg4tr:' to perform two oblations on the Garhapatya; the first with the (somewhat modified) formula, assigned in our text to the second oblation, while the second oblation is to be made with ‘Svaha’ simply. [The first of the above formulas is, according to that authority, to be used by them, when they touch the Udumbara post, see IV, 6, 9, 22.] The oblations completed, they are to proceed to the Ahavantya, where the Udgatris are to chant thrice the Séman II, 1126 (?); after which they enter the Sadas to perform the M4nasa-stotra, tv KAwpA, 6 ADHYAYA, 9 BRAHMANA, I2. 449 offers (on the S&lAdvarya fire) those two oblations; (the first) with (Vag. S. VIII, 51), ‘Here is joy: here rejoice ye! here is stability, here is (your) own stability,—Hail!’ He thereby addresses the cattle ; they thereby secure cattle for themselves.
g. And the second he offers with, ‘Letting the sucking calf to the mother,—he means to say by this, ‘letting the fire go to the earth ;—‘a sucking calf drinking from the mother,—he thereby means the fire sucking the (moisture of the) earth ; —‘may he maintain increase of wealth among us,—Hail!’ increase of wealth is cattle: they thus secure cattle for themselves.
10. They go out eastward, and enter the (shed of the) Havirdhdna carts from behind towards the front; for from the front towards the back (they enter) when about to perform the sacrifice, but thus (it is done) at the rising from the session.
11. On the hinder shaft of the northern cart! they sing the Saman (V4g. S. VIII, 52), called ‘the completion of the session, —there it is that they reach completeness; or on the northern hip of the high altar; but the other is the more usual,—
12. That is, on the hinder shaft of the northern cart. ‘We have gone to the light, we have become immortal,’—for they who sit through a sacrificial session become indeed the light, they
1 According to Katy. XII, 4, 10 and comm., the southern shaft of the northern cart is intended. Similarly the Kazva text,—while touching the right shaft of the northern cart he sings thereon the Séman ‘the completion (success) of the session.’ The words ‘sattrasya riddhik’ are doubtless the name of the S&man, which has been erroneously made, with ‘asi’ appended to it in the Madhy. text of the Samhita, the beginning of the Saman.
[26] Gg
p. 450
text of the Samhita, the beginning of the Saman.
[26] Ggp. 450 become immortal;—‘to the sky have we ascended from the earth, —for they who sit through a sacrificial session indeed ascend from the earth to the sky ;—‘we have attained to the gods,—for they indeed attain to the gods ;—‘to heaven, to the light!’ thrice they repeat the finale; for they indeed become (partakers of) heaven and _ Dliss. Thus, whatever the nature of his SAman is, that they come to be who sit through a sacrificial session.
13. They creep! along right under the axle of the southern cart: even as a snake frees itself from its skin, so do they free themselves from all evil. They creep along with an ati#Zandas verse ; for that, the atiédandas (redundant metre), is all the metres ;— thus evil does not overtake them: therefore they creep along with an atié/andas verse.
14. They creep along with (V4g. S. VIII, 53; Rig-veda I, 132, 6), ‘O Indra and Parvata, leaders in battle, smite ye every one that wars against us, smite him with the thunderbolt! him that is hidden may it please in the far retreat which he hath reached: our foes, O hero, on all sides may the tearer tear to pieces,—on all sides!’
15. They go out eastward, and enter the Sadas from the front towards the back ; for from the back towards the front (they do so) when about to perform the sacrifice; but thus (they do) at the rising from the session.
16. They sit down by their several dhishzyahearths. Now, once on a time, the pith of V4é (speech) wished to desert the gods who had won it; it tried to creep away along this earth, for V4Z is
1 See p. 299, note 2.
Iv KANDA, 6 ADHYAYA, 9 BRAHMANA,I7. 451 this earth: her pith are these plants and trees. By means of this SAman! they overtook it, and, thus overtaken, it returned to them. Hence upwards on this earth grow the plants, and upwards the trees. And in like manner does the pith of V4é wish to desert these (sacrificers) who have won it, and tries to creep away along this earth,—for V4é is this earth: her pith are these plants and trees. By means of this S4man they overtake it, and, thus overtaken, it returns to them. Hence upwards on this earth grow the plants, and upwards the trees.
17. They chant verses of the queen of serpents ; for the queen of serpents is this earth: through her they thus obtain everything. The prelude is performed by (the Udgatvz) himself?, and the chant is not joined in (by the choristers *), lest some one else overhear it. For he would cause (the performance) to be in excess were another to chant; he would cause an excess, were another to join in it; he would cause an excess, were another to overhear it: therefore the prelude is performed by (the Udgatvz) himself, and the chant is not joined in.
For he would cause (the performance) to be in excess were another to chant; he would cause an excess, were another to join in it; he would cause an excess, were another to overhear it: therefore the prelude is performed by (the Udgatvz) himself, and the chant is not joined in.
* Viz. the so-called M4nasa-stotra (mental chant), Sdma-veda II, 726-8 (Rig-veda X, 189, 1-3, ascribed to the queen of serpents): ‘The spotted bull has come up, &c.,’ performed inaudibly. In connection with this Stotra, an imaginary libation to Prag4pati- Vayu is performed, everything connected with which, from the up4karaza (or introduction, on the part of the Adhvaryu, see p. 401, note 1) up to the bhaksha, or drinking of the cup by the priests, is done ‘mentally’ (that is, as would seem, by gestures merely). According to Asv. II, 13, 6, however, the Hotr? recites the same hymn in a low voice (upamsu), but not inaudibly,as a Sastra. But see p. 452, note 1.
* Not by the Prastotr:, as is otherwise the case; see p. 310, note 1.
5 See p. 311, note 1.
Gg2
p. 452
18. The Hotvz recites the Four-Hotvz formulas, whereby he follows up that chant by a Sastra'. If the Hotz does not know them, let the Gvzhapati recite them; but it is the Hotvz’s recitation *.
19. Then the Adhvaryu’s response ® is, ‘These sacrificers have prospered: happiness hath accrued unto them!’ whereby he bespeaks success to human speech.
20. Thereupon they utter the Brahmodya‘ in
' According to this (and Tazdya Br. IV, 9, 13) it would seem that the Hotr? is not to recite the hymn of the MAnasa-stotra, as prescribed by the Ait. Br. and Asv,
2 The aturhotrz formulas—so-called from four priests, Agnfdh, Adhvaryu, Hotr?, and Upavaktr?, being mentioned in them —are as follows: ‘ Their offering-spoon was (the power of) thinking ; the ghee was thought; the altar was speech; the barhis was object of meditation; the fire was intelligence; the Agnfdh was understanding ; the oblation was breath; the Adhvaryu was the Séman; the Hotr? was Vafaspati; the Upavaktr: was the mind;’ —at the end of each of these ten formulas the Adhvaryu, according to Asv., responds, ‘Yea (om), Hotar! So (it is), O Hotar!’"—(the Hotr? proceeds), ‘They forsooth took that (manasa) graha; O Véakaspati! O disposer (or decree),O name! Let us praise thy name! Praise thou (and) by our name go to heaven! What success the gods have obtained with PragApati as their gr#hapati, that success shall we obtain !’
2 ? That is, at the conclusion of the Aaturhotr:-mantras. Asv., on the other hand, makes the Hotr? conclude the Brahmodya with the benediction, ‘O Adhvaryu, we have succeeded!’ to which the latter is to respond, ‘ We have succeeded, O Hotar!’
That is, at the conclusion of the Aaturhotr:-mantras. Asv., on the other hand, makes the Hotr? conclude the Brahmodya with the benediction, ‘O Adhvaryu, we have succeeded!’ to which the latter is to respond, ‘ We have succeeded, O Hotar!’
‘ That is, a discussion, or disputation, regarding the nature of the Brahman. According to Tadya Br. IV, 9, 14, as interpreted by the commentary, the performance consists rather in (or is followed by ?) vituperative remarks on Prag4pati, whom they have now safely got into their power (allusion being made, for instance, to his criminal relations to his daughter; to his having created thieves, gad-flies and mosquitos, &c.); but this, it seems to me, is probably a wrong interpretation of the ‘ parivadanti’ in the text, which may mean that ‘they discourse’ upon Pragfpati. So also Katy. XII, 4,
Iv KAWDA, 6 ADHYAYA, 9 BRAHMANA, 21. 453
(the form of a) dialogue. For everything, indeed, is obtained, everything gained by them that sit through a sacrificial session ——they have performed with Yagus prayers: these have obtained so much, have acquired so much; they have recited Azk verses: these have obtained so much, have acquired so much; they have chanted Sdmans: these have obtained so much, have acquired so much. But this has not been obtained, this has not been acquired by them, namely, the (theological) discussion, the sacred discourse: this is what they thereby obtain, what they acquire.
21. Having ‘crept’ up to the Udumbara post, they restrain their speech. Now, they who perform the sacrifice with speech, milk and suck out the
21. Having ‘crept’ up to the Udumbara post, they restrain their speech. Now, they who perform the sacrifice with speech, milk and suck out the
21, Prag&pater agu4khy&nam, ‘agua’ may have to be taken in the sense of ‘nirguva’ or ‘nirguzatvam’ (unqualifiedness, unconditionedness), rather than in that of ‘vice ;’ and it is worthy of note that the Prag4pati-tanu formulas, preceding the Brahmodya proper, consist chiefly in the enumeration of negative qualities. ‘The twelve bodies of Pragapati are qualified as follows :—the eater of food and the mistress of food ; the happy and glorious ; the abodeless and dauntless; the unattained and unattainable; the invincible and irresistible; the unpreceded and unmatched.’ Then follows the Brahmodya :—‘Agni is the house-lord (grihapati),’ so say some : ‘he is the house-lord of this world ;’'—‘ VAyu is the house-lord,’ so say some: ‘he is the house-lord of the airy region ;’— yonder (sun), forsooth, is the house-lord: he who burns yonder, he is the lord, and the seasons are the house. Verily, to whatsoever (sacrificers) he becomes the grzhapati, who knows that divine grihapati, that grthapati prospers, and they, the sacrificers, prosper: to whatsoever (sacrificers) he becomes the grzhapati, who knows the divine averter of evil, that gvhapati averts evil, and they, the sacrificers, avert evil ! See Ait. Br. V, 25. According to Asv., the Hotr? alone would seem to repeat the Brahmodya. The expression vakovakya (dialogue) apparently refers to the controversial form of this discourse. See also A. Ludwig, Rig-veda, III, p. 390 seq.
p. 454
sacrifice; for sacrifice is speech. And previously to this, each of them sits speechless, strengthening his speech!, and with their speech thus strengthened and reinvigorated they perform the last day. But at this (disputation) the entire speech, thus obtained, becomes exhausted; that speech they all strengthen (by remaining) speechless, and with it thus strengthened and reinvigorated they perform the Atiratra
22. They sit touching the Udumbara post’, for strength is food, and the Udumbara tree is strength: with strength he thus invigorates speech.
23. When the sun has set, they go out (of the Sadas) eastward, and sit down behind the Ahavantya, in front of the Havirdhadna shed. Round them, sitting speechless, the Pratiprasth4tz? carries the Vasativari water*. For whatever object they perform the session, therewith let them release their speech. For in olden times the Azshis were wont to hold sacrificial sessions for certain objects,—‘.such is our wish: may that be fulfilled!’ And if they be desirous of different objects, desirous of subjects, desirous of offspring, desirous of cattle,—
For in olden times the Azshis were wont to hold sacrificial sessions for certain objects,—‘.such is our wish: may that be fulfilled!’ And if they be desirous of different objects, desirous of subjects, desirous of offspring, desirous of cattle,—
1 The construction of the text is quite irregular, and I am by no means certain whether ‘tém esh4dm pura’ should not be separated from what follows, and have the verbs ‘viduhanti’ and ‘ nirdhayanti’ supplied after them,—That (speech) of theirs (they milk and suck out) before this. Each now sits speech-bound, strengthening his speech, &c.
2 That is, the last day of the Dv4dasiha, or of the Gavamayana, the so-called Udayaniya-atiratra.
5 According to L&ty. III, 8, 11 they form a circle round the Udumbara post and touch it, muttering the mantra, ‘ Here is stability, here is (our) own stability! Here is joy: here rejoice ye!’ or,‘In me is stability, in me is (your) own stability! in me is joy: in me rejoice ye!’ or both. See p. 448, note 3.
* See III, 9, 2, 1 seq.
Iv KAwDA, 6 ADHYAYA, 9 BRAHMANA, 25. = 455
24. Let them release their speech with this (Vag. S. VIII, 53), ‘Earth! Air! Sky!’ Thus they render their speech auspicious by means of the truth, and with that auspicious (speech) they pray for blessings,—‘ May we be abundantly supplied with offspring !’—thereby they pray for offspring ; —‘May we be abundantly supplied with men!’ —thereby they pray for men;—‘May we be abundantly supplied with food!’ thereby they pray for prosperity.
25. Thereupon the Grzhapati, or whomsoever the Grthapati may call upon, recites the Subrahmanya litany’. Some, indeed, recite the Subrahmamy4 each separately; but rather let the Gvzhapati, or whomsoever the Gvzhapati may call upon, recite the Subrahmazya. Having desired an invitation to that (Atiratra feast), they put kindling-sticks on the fire *.
' See III, 3, 4, 17 seq.
* According to the comm. on Katy. XII, 4, 28 it is the reciter of the Subrahmany& who, having said ‘O Subrahmany4, invite me thereto |’ puts sticks on the fire.
INDEX TO PARTS I AND II.
(KANDAS I—IV.)
4, Part I, page ror.
abhigharama, I, 192.
abhiplava-shadaha, II, 403.
abhivarta-saman, IT, 434.
abortion, causing of, II, 11.
adabbya-graha, II, 424.
ad4ra plant, a substitute for Somalants, II, 422.
adhitayagus, II, 20, 22, 23.
adhrigu litany, II, 188.
adhvara, I, 114.
Adhvaryu, I, introd. xx seq., xxvi; must not pass between dhishnyas, II, 153; passes north of Agnidhra shed, ib.; his response (pratigara), 231, 326, 328, 330, 3313 he is the head of the sacrifice, 276; goes in front, 440.
Aditi, I, 25, 73, 3073 has seven or eight sons, II, 12 ; to her belong the Prayanfya and Udayaniyaishsi, II, 48, 386; is the earth, 51; two-headed, 57; her share in the Soma feast, 259.
Aditi, I, 25, 73, 3073 has seven or eight sons, II, 12 ; to her belong the Prayanfya and Udayaniyaishsi, II, 48, 386; is the earth, 51; two-headed, 57; her share in the Soma feast, 259.
ditya, seven or eight Adityas, sons of Aditi, II, 12; they accompany Varuna, 93; Vivasvat (sun) the Aditya, 13; is the eye, 39; the vyana, 240; Adityas and Angirasa4, 113; Indra with Vasus, Rudras, and Adityas, 24!, 350; evening feast is theirs, ib.; cattle after their manner, 3533 the Press-stones, 355; to them belong the yagus, 383; Adityanam —ayana, ath 3833 twelve Adityas, eight Vasus, and eleven Rudras, 411.
Aditya-graha, II, 350, 352.
Aghfra, two libations of ghee (to Prag4pati and Indra), I, 91, 124;
(to Agnishomau and Vishzu), IT,
106, Agni-vishnfi, cake to, II, 12; tothem
belongs dikshaniyeshsi, 82.
Agni, representative of priestly caste
(brahman), I, introd. xvi seq. ; our different forms, I, 47, 136, 452; their names, II, 118; shuts out Asuras, I, 54; is the youngest, 108; messenger of gods, 110, 156; ancestral Hotri, 1153 repeller of Rakshas, 158 ; II, 99; best of gods, I, 163; seeks for Indra, 175; identified with Rudra, 201 ; II, 343; with Pragapati, I, 346, 386; with Rudra, Varuna, Indra, Mitra, Brahman, 340 seq.; unites with waters, 277; gold is his seed, 277; milk ditto, 326; Agni first created by Pragapati, 323 seq., 342 Seq., 389; the root and progenitor of deities, 386; II, 98; is tegas, I, 418, 419; originally alone immortal, 310; covets the beasts deposited with him, 347 ; all forms (rfipa) deposited with him, 314; Agni Vaisvanara, 104 seq.; oblations to Agni pavamana, pavaka, and suéi, 304 seq.; Agni pavamfna and indumat, 320; Agni anikavat, 408 ; Agni kavyavahana, 430; the woof of cloth belongs to Agni, II, 9 ; Agni is all the deities, 12; the lower (Vishnu the upper) half of the sacrifice, 12 ; Indra, Soma, and Agni, 22 ; Agni is the brahman (sacerdotium) and sacrifice, 38; speech, 39; Vratapati, 44, 45; guardian of the east, 50; Agni attended by
p. 458
SATAPATHA-BRAHMANA,
the Vasus, 93; messenger to Angiras and Adityas, 113; Agni Vaisvanara’s ashes is gravel, 120; Agni head of deities, 184 ; his victim, 218; the lotus of the earth, 277; Varuna, Mitra, and Agni, 285; Agni vaisvanara, 305; rules over beasts, 343; Officiates as Agnidh, 348; Agni with Vayu and Sfrya, I, 325, 327; Il, 453; Agni, Varuza, and Indra, leaders of the gods, I, 449 seq.; Agni, Soma, and Vishnu form the thunderbolt, II, 108; five-kapala cake to Agni, 389; Agni, Indra, and Sfirya superior to the others,
402.
Agnidhra (Agnidh), identical with Agni, I, 58; ought to be learned, and receives first the dakshina, II, 148; heads procession with a firebrand, 187, 195; with the vasativari water, 235; sits
, in the Neshtri’s lap, 368.
Agnidhriya (Agnidhra) fire - shed, Yag#ia’s arm, II, 126; erection of, 147, 148; from thence the gods gained immortality, 147; sacred to the All-gods, 148; the gods stay therein beside the vasativari water, 226.
Agnidhriya (Agnidhra) fire - shed, Yag#ia’s arm, II, 126; erection of, 147, 148; from thence the gods gained immortality, 147; sacred to the All-gods, 148; the gods stay therein beside the vasativari water, 226.
Agnihotra, I, 2, 320 seq.; isthe Sun, 327; time of, 328 seq.; two libations each time, 332, 3343 a domestic sacrifice, 333; first of sacrifices, 344; a heavenward sailing ship, 345 ; number of, in the year, 346.
agnihotra-havani, ladle, I, 11, 67,
331.
Agnim@ruta-sastra, I, 209; II, 369.
agni-prazayana, I, 298; II, 131 seq., 157 seq.; cf. fire.
agnirahasya, I, introd. xxx seq.
Agnishomau, I, 169, 373 seq., 377, 379; Agni and Soma (offered to separately, I, 364); seize the Soma sacrificer between their jaws, II, 82, 1613 are yoke-fellows, 106, agnishomtya he-goat, II, 82; blackspotted, 83; sacrifice of, 162 seq. Agnishtoma, II, 301; stotras and sastras, 325, 326, 397.
agnishfoma-saman, II, 368. Agnyadhana (agnyadheya), I, 1, 2,
274, $29. agnyanvadhana, I, 2. agnyuddharana, I, 2; time of, 328 seq.
agnyupasthana, I, 339 seq.
Agrayaza-graha, II, 288 seq., 332, 355; -sthali, ib.; drawn for All-gods, 289; at all three Savanas, ib.; mode of drawing, 290; depositing, 292. yazeshti, offering of first-fruits, I, 369 seq.
figur (‘ye yagamahe’), I, 142, 148.
agyabhaga, butter portions to Agni and Soma, I, 159 seq.
figya-sastra, II, 293; -stotra, 293,
324.
Ahaly4, Indra as lover of, II, 81.
Shava, II, 326, 361.
ahavad, II, 380.
havantya, used for cooking, I, 18;
when taken out from Garhapatya, 328 seq.; is Yag#a’s mouth, II, 126.
ahavantya, I, 208; II, 187.
ahuti (guhoti-offering), I, 263.
aindr4gna-graha, II, 322 seq.
aindravayava (graha), II, 265 seq.; shape of cup, 277.
airs, vital, three, I, 19 seq.; nine, 140; seven, II, 17; ten, 25; ten (besides out-breathing, inbreathing, and through-breathing), 210; speech, out-breathing and in-breathing, eye and ear, 39.
Akdavaka, priest, II, 317 seq.
akhfitkara, mole-hill, I, 441; earth of (4khukartsha), 278.
akhy4navida4, I, introd. xxiv.
Akuli, Asura priest, I, 29.
akyuta, I, 156.
altar, see vedi.
Amar§vati, I, rro, amavasy4, I, 172, 177.
amsu-graha = Pragapati, II, 248, 423 seq.
Anasnat s&angamana (as the sabhya fire) resides with man, I, 338.
Angiras and Adityas perform a Soma-sacrifice, II, 113 ; aname of Agni, 118; Angirasam ayana,
. 384. anika, I, 408 seq.; 11, 342.
INDEX TO PARTS I AND II.
p. 459
animal (victim), fivefold, II, 24; sacrifice, 162 seq.
anointment of Dikshita with fresh butter, II, 13; of his eyes with Traikakuda ointment, 14; of the sacrificial stake, 170; of the victim, 183.
anta/pata, peg, II, 111.
antaryama (graha), II, 257 seq.; is the night and offered at sunrise, 261; offered entirely, 263.
anfibandhya, barren cow slaughtered at Soma-sacrifice, I, 379; II, 217; miaitravaruat, 387, 391 seq.; vaisvadevt and barhaspaty4, 388.
anumantraaa, I, 124, 154.
anushtubh, metre, is speech, II, 2r,
24.
anfibandhya, barren cow slaughtered at Soma-sacrifice, I, 379; II, 217; miaitravaruat, 387, 391 seq.; vaisvadevt and barhaspaty4, 388.
anumantraaa, I, 124, 154.
anushtubh, metre, is speech, II, 2r,
24.
anuvakya, invitatory prayer, I, 119, 135, 170 Seq., 195.
anuvasharkara, II, 351.
anuyaga, after-offering; three at haviryag#a, 1, 80, 230 seq., 4453 nine at Vaisvadeva, Varunapraghasas, &c., 390, 404, 418 ; eleven at animal offerings, II, 210.
anvaharya, I, 7, 49.
anvaharyapafana fire (dakshinagni), I, 339; when taken out from G§arhapatya, 340.
anva-rabh, II, 40.
anvarambhaniya-ishsi, I, 7, 3863; II,
40.
apana, I, 120.
apasalavi (apadakshina), I, 441; referring to the Fathers, II, 29.
Apastamba, I, introd. xxxix seq.
aponaptriya sfikta, II, 232.
apri-hymns, I, introd. xv; II, 185.
apsu-diksh, II, 5.
apsushomas, II, 373.
Aptoryama, II, 398.
Aptya, I, 47 seq.
apfipa, cake, I, 317.
apydyana, strengthening of Somaplants, I, 178; II, 100, 103.
arani, I, 275; are held while the prikina-vamsa is approved of,
9 5° Araru, I, 57. arbhava, or tritiya pavam4na stotra, 2 315. Arguni (phalgunf), nakshatra, I, 285. arsheya, I,105. ) ree
Aruza Aupavesi, I, introd. xli, 313,
453s
Aruni, I, 14; Takshan recites for him, 335; arranger of Subrahmanya litany, I1, 82, 413.
Arunmukhas, I, 57.
Arurmaghas, I, 57.
Arvavasu, I, 137.
Asat Pamsava, resides with man, I,
338.
Ashadba SAvayasa, I, 4.
as-patra, I, 117.
Asravana (sraushat), I, 132, 140, 142 seq.
Asuras, contend against gods, I, 54; by speech (numerals), 153; divide the world with gods, 59 seq.; have darkness and magic (maya) assigned to them by Pragapati, 362; defile plants, 3703; deprived of (intelligible) speech, II, 31; build three strongholds, one in each world, 105; bury magic charms, 135 ; the blood spirting out from victims is their share, 193.
Asuri, 1, introd. xxxv, 169, 300, 432, 448; II, 349.
asvavala-grass, II, 89.
Asvina-graha, II, 272 seq.; drawn in the tenth place and offered in the third, 276, 312; shape of cup, 278.
Asvins, Adhvaryus of gods, I, 16, 53; II, 276; wander about on earth performing cures, 274Seq.; are
eaven and earth, 276.
Atharvangirah, I, 38.
atigrahya (graha), II, 402 seq.
atiz+andas, II, 66, 380.
Atiratra, II, 398.
Atithyeshti (guest-offering to Soma), II, 51, 85 seq.
Atreya, II, 346.
Atri, etymology, I, 131; hotri of Rishis, II, 346.
Atyagnishtoma, II, 398.
audgrabhaza, II, 20.
audumbari. See udumbara post.
Aupoditeya (Tumi#ga Vaiyaghapadya), I, 271.
austerity (tapas), world conquered by, II, rrr.
avabhritha, expiatory bath, I, 406; II, 378; s@ilavabhritha, 215, avadana, portion, I, 191.
p. 460
SATAPATHA-BRAHMANA.
Avahana (devatanam), I, 118, 157.
avakasa formulas, II, 409.
avantaradiksha, II, 97 seq.
avantaredéa, I, 21.
avara, II, 253.
avivakya, II, 402, 448.
ayavan, I, 199.
yu, I, 389; II, 91; a name of
Agni, 118.
ayushtoma, II, 403.
bahishpavam4na (stotra), II, 307, 309 bali, 1, 339.
Avahana (devatanam), I, 118, 157.
avakasa formulas, II, 409.
avantaradiksha, II, 97 seq.
avantaredéa, I, 21.
avara, II, 253.
avivakya, II, 402, 448.
ayavan, I, 199.
yu, I, 389; II, 91; a name of
Agni, 118.
ayushtoma, II, 403.
bahishpavam4na (stotra), II, 307, 309 bali, 1, 339.
barhis, I, 84 seq., 147, 233.
Barku Varshaa, I, 5.
beasts, ruler of (Rudra), I, 201; II, 153; Tvashtri, II, 180.
Bhaga, is blind, I, 210.
Bhallaveya (Indradyumna), I, 206,
293. Bhava (Rudra-Agni), I, zor. Bhrégu-Angiras, I, 38.
bhfr bhuvas sva4, I, 296; II, 37.
Bhfitavat (Rudra), I, 209.
black-deer skin (krishnagina), I, 23; two, representing heaven and earth, If, 25; Soma placed thereon, 160, brahmabh§ga, I, 214.
brahmahatya, I, 48.
Brahman priest, I, introd. xx seq., 2235 II, 347, 434.
Brahman, the glowing fire, I, 341.
Brahmana, human god, I, 309, 3743 follows the Kshatriya, 47, 452; may be without a king, but not vice versa, II, 270.
brahmaaa, I, introd. xxii seq.
Brahman&khamsin, is Indra, II, 433.
brahmanicide, I, 47; II, 243.
brahmas4dana, I, 6.
brahmasaman, II, 434.
brahmodya, II, 452.
Brshaspati, I, introd. xvi seq.; Angirasa, I, 67; as Brahman priest, air; the brahman (n.), II, 23, 59; is dyumna, 24; animal offering to, 219 ; Brihaspati the purohita of Soma, oppressed by Soma, 258 ; Brihaspati the wise, is the first, 286; officiates as Udgitri, 348.
brihatf, metre, I, 175; II, 112.
brihati-sastra, II, 430.
brihat-saman, I,196, 222; II, 339, 403.
Budila Asvatarasvi, I1, 425.
bull, at Sdkamedhaé, representative of Indra, I, 416.
butter, fresh, used for anointing the Dikshita, II, 14; melted: see ghee.
calf, first-born of season, dakshia4 at Agrayaneshri, 1, 373; dakshina at Vaisvadeva (seasonal sacrifice), 390.
carpenter, unclean, I, 23.
cart, receptacle of havis, I, 12 seq.; bound with thongs, 452; turned round and placed on altar, II, 127 seq.; description of, 132.
caste, I, introd. xii, xviii, 28, 4523 II, 4.
castles, three, built by the Asuras, II, 105.
cattle, threefold, II, 28.
charms, only effective when buried in the ground, II, 135; formulas against, 137.
chip, first of the sacrificial stake, IT, 164, 169; Svaru, 173, 186; four chips, 282.
cloth, its parts assigned to various deities, IT, 9.
confession of sin, I, 397.
consecration (diksha) for Somasacrifice, II, 1 seq.
covenant of Tanfinapat, not to be broken, II, 95 seq.
cow, when created, coveted by Agni, I, 326; her skin originally on man, II, 9; her flesh not to be eaten by the consecrated,11; to be eaten according to Yag#avalkya, ib.; her ten properties, 69.
creatures, of three kinds, I, 384; the upright and those tending downwards, 387, 404.
dadhigharma, IT, 336.
Dadhya#é Atharvana, teaches the Asvins the madhu - brahmasa, II, 277.
Daivya, messenger of Asuras, I, 111.
Daksha (Prag§pati), I, 375.
Daksha Parvati, I, 377.
Dakshayamas, I, 377.
Daksh4yana sacrifice, I, 374 seq.
dadhigharma, IT, 336.
Dadhya#é Atharvana, teaches the Asvins the madhu - brahmasa, II, 277.
Daivya, messenger of Asuras, I, 111.
Daksha (Prag§pati), I, 375.
Daksha Parvati, I, 377.
Dakshayamas, I, 377.
Daksh4yana sacrifice, I, 374 seq.
dakshina, I, 48, 308; (the greater the bettcr), 309, 322; not to be accepted, if refused by some one else, II, 116; different
INDEX TO PARTS I AND II.
p. 461
kinds of, 340seq.; are the sacrifice to human gods, 341, 417-
Dakshinagni (anvaharyapaéana ), when taken out from Ga§rhapatya, I, 339 seq.; altar near it at pitriyag#a, 422.
dakshiza-homa, II, 336, 341.
dakshinikarana, I, 37.
Danava (Vritra), I, 166.
Dandy, I, 166.
Danu, I, 166, darbha grass, I, 84.
Darsapfirnamiasa-ishsi, I, 1 seq.
darvihoma, oblation of spoonful of boiled rice, to Indra, I, 415.
dasapavitra, straining-cloth, II, 248, 258.
dasaratra, II, 402.
deasil (deiseil, dessel), I, 37.
death, identification with the sun, I,
343 seq.
debt, owed by man to _ Rishis, fathers, and men, I, 190.
deva (Savitri), I, 46.
Devabhaga Srautarsha, purobita to Kurus and Srifgayas, I, 377.
dhaman, I, 74, 93.
dhAnya, I, 39.
dhayya, I, 112.
dhishzya, hearth-mounds, represent the Gandharvas, II, 72; overturned by Asuras, 147; preparation of, 148 seq.; fagots held over them, 364.
Dikshita, consecrated, is an embryo, II, 19; is Vishnu, 29; (dhikshita), 47.
doshavastar, I, 354.
drona-kalasa, II, 257 seq., 268, 318; is Vritra’s head, 371.
drop, Soma as bindu, II, 157; oblation of drops (stoka), 195 seq.
durva (dfib) plant, a substitute for Soma-plants, IT, 422.
dvadasaha, II, 402; vy(idsaksandas,
418, dvidevatya grahas, II, 266 ; shape of CUPS, 277, 316, 351.
Dyavaprithivi, heaven and earth, cake-offering to, at Agrayazeshti, I, 369 seq.; ditto at Vaisvadeva, 388; contain the universe, II,19, 26; when agreeing (uniting) they give rain, I, 196, 241; hymn to, 330,
Dyut4na, son of the Maruts, IJ, 144.
Earth, trembling like lotus-leaf, I, 279; creation of, 280; goes to witness the Asuras’ animal offering, II, 207.
east, quarter of gods, II, 1, 3, 4; (faultless) man offers, facing east, II, 3; assigned to Agni, 50.
ekAdasini, set of eleven stakes, II, 173, 176 seq., 218 seq.
ekadhana, II, 102, 232, 233, 235,
237.
ekavimsa (stoma), II, gor.
elephant, its origin, II, 13; not to be accepted as a gift, ib.
embryo, expulsion of, II, 11, 19; have their hands closed, 27 ; enveloped in the amnion and placenta, 28, 29, 73; found in cow slaughtered, 391; unfit for sacrifice, 394, 396.
ewe, image of, at Varuzapraghasa4, I, 395 seq.
eye, the truth, I, 78; man’s eye is sore (secreting matter), II, 14; entered by Sushzathe D4nava, ib.
falcon (? eagle), Soma as falcon, II, 80; Gayatri, 88.