Dr. Lindner takes it in the sense of ‘from the north.’ Possibly uttara also refers to the Soma-altars (uttara vedi and uttara-vedi) to be prepared later on (see III, 5, 1, 1 seq.) on the eastern part of the sacrificial ground.
2 The Kasva text reads,—Accordingly Yagviavalkya spake, ‘V4rshna intended to sacrifice (ayakshyata). Thus we went (ayamal) to look for a place of worship.’ He who is known as Satyayagiti said, ‘Verily, this whole earth is divine: a place of worship there is wheresoever one sacrifices on it, after enclosing it with a yagus.’ And thus indeed he thought, but the officiating priests doubtless constitute the (real) place (medium) of worship: where wise (priests) perform the sacrifice in due form, there alone no failure takes place. That (other definition) is not the characteristic of the place of worship. (Without final iti.)
p. 3
one), after enclosing (and consecrating) it with a sacrificial formula, there is a place of worship.”
5. ‘It is, however, the officiating priests that constitute the place (or medium) of worship: wheresoever wise and learned Brahmans, versed in sacred lore, perform the sacrifice, there no failure takes place: that (place of worship) we consider the nearest (to the gods)’
6. On this (ground) they erect either a hall or a shed, with the top-beams running from west to east*; for the east is the quarter of the gods, and from the east westwards the gods approach men: that is why one offers to them while standing with his face towards the east.
7. For this reason one must not sleep with his
1 That is to say, one who employs such skilled Brahmans for his officiating priests (ritvig) may use sacrificial ground of any description. Katy. VII, 1, 18.
2 Prakina-vamsa (prig-vamsa, K.). The ‘vamsas’ are the horizontal beams supported by the four corner-posts. In the first place two cross-beams are fastened on the corner-posts, to serve as the lintels of the eastern and western doors. Across them tie-beams are then laid, running from west to east, on which mats are spread by way of a roof or ceiling. The term ‘prafina-vamsa’ refers to these upper beams (upari-vamsa), and especially to the central beam (prish¢ha-vamsa or madhyavala) the ends of which rest on the middle of the lintels of the eastern and western doors; cf. Séyana on Taitt. S. I, 2, 1 (vol. i, pp. 279, 286); Katy. VII, 1,20 scholl. Inside the Pra#ina-vamsa there is the Ahavantya fire immediately facing the east door; the Garhapatya fire facing the west door; between the two the altar; and south of the latter the Dakshindgni. The shed (vimita) is to be erected on the back (west) part of the sacrificial ground, after the roots have been dug up. It is described as a square structure of ten (or twelve) cubits, somewhat higher in front than at the back ; with doors on each side (except, optionally, on the north). The sAld, or hall, is to measure twenty cubits by ten, Kaéty. VII, 1, 19-24 comm.
B 2
It is described as a square structure of ten (or twelve) cubits, somewhat higher in front than at the back ; with doors on each side (except, optionally, on the north). The sAld, or hall, is to measure twenty cubits by ten, Kaéty. VII, 1, 19-24 comm.
B 2
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head towards the west, lest he should sleep stretching (his legs) towards the gods. The southern quarter belongs to the Fathers; and the western one to the snakes; and that faultless one is the one where the gods ascended (to heaven) ; and the northern quarter belongs to men. Hence in human (practice) a hall or shed is constructed with the top-beams running from south to north, because the north is the quarter of men. It is only for a consecrated, not for an unconsecrated person that it is (constructed) with the top-beams running from west to east.
8. They enclose it on every side, lest it should rain upon (the sacrificer, while being consecrated): this, at least, is (the reason for doing so in) the rainy season!. He who is consecrated, truly draws nigh to the gods, and becomes one of the deities. Now the gods are secreted from men, and secret also is what is enclosed on every side: this is why they enclose it on every side.
9. Not every one may enter it, but only a Brahman, or a Raganya, or a Vaisya, for these are able to sacrifice.
10. Let him not commune with every one; for he who is consecrated draws nigh to the gods, and becomes one of the deities. Now the gods do not commune with every one, but only with a Brahman, or a Raganya, or a Vaisya; for these are able to sacrifice. Should there be occasion for him to converse with a Sfdra, let him say to one of those, ‘Tell this one so and so! tell this one so and so!’
(?) Iti nv eva varshi4. The same particles occur III, 2, 1, 11. The K4nva text has,—‘lest it should freeze in winter, lest it should pour in the rainy season, and lest there should be burning heat in summer.’
tI KANDA, I ADHYAYA, 2 BRAHMANA, I. 5
This is the rule of conduct for the consecrated in such a case.
11. In the first place, having taken the two churning-sticks in his hand, he approves of the hall. Taking hold of the chief post of the front (east) side, he pronounces this sacrificial formula (Vag. S. IV, 1), ‘We have come to this place of worship on earth, wherein all the gods delighted.’ Thereby that (place of worship) of his becomes acceptable to all the gods, as well as to the learned Bréhmans versed in sacred lore; and that (place of worship) of his, which those Brahmans versed in sacred lore see with their eyes, becomes acceptable to them.
12. And when he says, ‘Wherein all the gods delighted,’ thereby it becomes acceptable for him to all the gods. ‘Crossing over by means of the vzk and s4man, and by the yagus;’ by means of the 7z& and s4man, and the yagus, indeed, they reach the end of the sacrifice: ‘May I reach the end of the sacrifice!’ he thereby says. ‘May we rejoice in increase of substance andinsap!’ Increase of substance doubtless means abundance, and abundance means prosperity: he thereby invokes a blessing. ‘ May we rejoice in sap,’ he says, because people say of one who enjoys prosperity and attains to the highest distinction, that ‘he rejoices in sap;’ therefore he says, ‘ May we rejoice in sap!’
SEcoND BRAHMANA.
1. Let him perform the rite of consecration (diksh4)' in the afternoon. Previously to the shaving
1 The rite described in the following paragraphs is called ap sudiksh4, or ‘consecration in water.’
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of his hair and beard he may eat of what he likes, or whatever comes to hand; for hereafter his food consists of fast-milk (vrata) only. But, if he does not care to eat, he need not eat anything.
2. Thereupon they enclose a place! north of the hall, and place a vessel of water in it. Beside this the barber takes up his position. He (the sacrificer) then shaves his hair and beard, and cuts his nails. For impure, indeed, is that part of man where water does not reach him. Now at the hair and beard, and at the nails the water does not reach him: hence when he shaves his hair and beard, and cuts his nails, he does so in order that he may be consecrated after becoming pure.
3. Now some shave themselves all over, in order that they may be consecrated after becoming pure all over; but let him not dothis, For even by shaving the hair of his head and his beard, and by cutting his nails, he becomes pure: let him therefore shave only the hair of his head and his beard, and cut his nails. .
4. In the first place he cuts his nails, first of the right hand—for in human (practice) those of the left hand (are cut) first, but with the gods in this manner. First (he cuts those) of the thumbs—for in human (practice) those of the little fingers (are cut) first, but with the gods in this manner.
5. He first passes (the comb) through his right whisker—for in human (practice they comb) first the left whisker, but with the gods in this manner.
6. His right whisker he moistens first, with the text, ‘May these divine waters be propitious
1 It is to be square and covered in on all sides with mats, and with a door on the east side. KAty. VII, 1, 25 scholl.
Ill KANDA, I ADHYAYA, 2 BRAHMANA, 9. 7
6. His right whisker he moistens first, with the text, ‘May these divine waters be propitious
1 It is to be square and covered in on all sides with mats, and with a door on the east side. KAty. VII, 1, 25 scholl.
Ill KANDA, I ADHYAYA, 2 BRAHMANA, 9. 7 unto me!’ The reason why he says, ‘ May these divine waters be propitious unto me,’ is this: the waters are a thunderbolt, for the waters are indeed a thunderbolt ; hence wherever these waters flow they produce a hollow, and whatever they come near that they destroy (lit. burn up). Hereby, then, he appeases that same thunderbolt; and thus appeased, that thunderbolt does not injure him. This is why he says, ‘May these divine waters be propitious unto me!’
7. Thereupon he lays a stalk of sacrificial grass on (the hair of the whisker), with the text, ‘O plant, protect me!’ For the razor is a thunderbolt, and thus that thunderbolt, the razor, does not injure him. Thereto he applies the razor, with the text, ‘O knife, injure him not!’ for the razor is a thunderbolt, and thus that thunderbolt, the razor, does not injure him.
8. Having cut off (part of the stalk and hair), he throws it into the vessel of water. Silently he moistens the left whisker ; silently he lays the stalk of grass on it; and having silently applied the razor thereto and cut through (it and the hair), he throws them into the vessel of water.
g. He then hands the razor to the barber, and the latter shaves off the hair and beard. When he has shaved the hair and beard !,—
1 The text has, ‘when he shaves (vapati) the hair and beard [when he shaves himself (vapate), K.] he bathes.’ According to this it would seem that he does not bathe unless he shaves (?). See, however, Katy. VII, 2, 22, where the shaving is said to be optional, but not so, according to the commentary, the bathing. There seems also to be some doubt as to where the bathing is to take place. While, according to Karka, the sacrificer is to bathe in the vessel of water in the tent; according to other authorities he is to
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10. He bathes. For impure, indeed, is man: he is foul! within, in that he speaks untruth ;—and water is pure: he thinks, ‘May I be consecrated, after becoming pure ;'—and water is cleansing: he thinks, ‘May I become consecrated after being cleansed!’ This is the reason why he bathes.
11. He bathes, with the text (Vag. S. IV, 2; Rigveda X,17,10), ‘May the waters, the mothers, cleanse us!’ whereby he says, ‘ May they cleanse*!’ ‘May the purifiers of ghee purify us with (heavenly) ghee!’ For he, indeed, is thoroughly purified whom they have purified with ghee*: accordingly he says, ‘ May the purifiers of ghee purify us with ghee!’—‘For they, the divine, take away all taint;’ now ‘all’ means ‘every,’ and ‘taint’ means what is impure; for they do take away from him every impurity: therefore he says, ‘For they, the divine, take away all taint.’
12. He steps out (from the water) towards the north-east‘, with the text, ‘Cleansed and pure do so in some tank, or other kind of bathing-place of standing water. Cf. Taitt. S, VI, 1, 1, tirthe sn4ti, tirtham eva sam4n4n4m bhavati.
1 T now take pfti (with Dr. Lindner) in the sense of ‘foul, filthy, fetid,’ and would correct the passage (I, 1, 1, 1) accordingly. Professor Ludwig (Géttinger Gel. Anz. 1883, p. 49) proposes to take pti in the sense of ‘pure,’ both here and in I, t, 4, 1.
* The K4nva recension has the better reading, ‘For they, indeed, now cleanse him when he bathes.’ According to Taitt. S. VI, 1, 1, 3, he also sips (asn4ti) some water with the view of internal purification.
5 Lit.‘ for that indeed is well purified, whom they purified (i.e. when they purify anybody) with ghee.’ The imperfect is rather strange. See also III, 1, 3, 22. The K4zvas read, ‘For that, indeed, is well purified what is purified (yad pfyate) with ghee.’
‘ Prén ivodan=uttarapfrvardham, Katy. VII, a, 15, i.e. ‘ towards the north with a slight turn to the east.’ Dr. Lindner takes ‘udan’
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I go forth from them;;’ for cleansed and pure he indeed goes forth from them.
13. He then puts on a (linen) garment, for completeness’ sake: it is indeed his own skin he thereby puts on himself. Now that same skin which belongs to the cow was originally on man. |
14. The gods spake, ‘Verily, the cow supports everything here (on earth); come, let us put on the cow that skin which is now on man: therewith she will be able to endure rain and cold and heat.’
15. Accordingly, having flayed man, they put that skin on the cow, and therewith she now endures rain and cold and heat.
16. For man was indeed flayed; and hence whereever a stalk of grass or some other object cuts him, the blood trickles out. They then put that skin, the garment, on him; and for this reason none but man wears a garment, it having been put on him as his skin. Hence also one should take care to be properly clad, so that he may be completely endued with his own skin. Hence also people like to see even an ugly person properly clad, since he is endued with his own skin.
17. Let him, then, not be naked in the presence of acow. For the cow knows that she wears his skin, and runs away for fear lest he should take the skin from her. Hence also cows draw fondly near to one who is properly clad.
18. Now the woof of this cloth belongs to Agni, and the warp to Vayu’, the thrum to the Fathers, as meant to explain the preposition ‘ud.’ This, however, does not account for the ‘iva.’
? Agned pary4so bhavati, vayor anuéAado(?). The Black Yagusp. 10 the fore-edge' to the snakes, the threads to the All-gods, and the meshes to the asterisms. For thus indeed all the deities are concerned therein ; and hence it is the garment of the consecrated.
Agned pary4so bhavati, vayor anuéAado(?). The Black Yagusp. 10 the fore-edge' to the snakes, the threads to the All-gods, and the meshes to the asterisms. For thus indeed all the deities are concerned therein ; and hence it is the garment of the consecrated.
19. Let it (if possible) be a new one?, for the sake of unimpaired vigour. Let him (the Adhvaryu) tell (the Pratiprasthatrz) to beat it, in order that whatsoever part of it an unclean woman has spun or woven may become clean. And if it be a new one, let him sprinkle it with water, so that it become clean. Or let him be consecrated in one which is laid aside to be worn (daily) after bathing, without being soaked (in some sharp cleansing substance) *.
20. He puts it round him, with the text,‘Thou art the covering* of consecration and penance;’ heretofore, indeed, this was the covering of him as one unconsecrated, but now it is that of consecration and penance : hence he says, ‘thou art the covering of consecration and penance.’ ‘I put thee on, the kindly and auspicious;’ whereby he means to say, ‘I put thee on, the kindly and pleasing one ;'—
(T.S. VI, 1, 1) reads, agnes tQshAdh4nam (salakopadh4nam tisha, tatra tantinam ptrazam tishadhanam; SAy.), vayor va4tapanam (vayun4 soshanam vatapanam, S.). The warp (praéinaténa) and woof (otu), on the other hand, are by the Black Yagus ascribed to the Adityas and Visve Deva respectively.
1 Praghata, apparently the closely-woven part at both ends of the cloth from whence the loose threads of the nivi, or unwoven fringe (thrum), come out. The Black Yagus ascribes it to the plants.
® Literally, ‘unbeaten (ahata), unwashed.’
5 That is to say, if it be not a new garment, it should be one that has not been washed by a washerman (with mautra, &c.), but worn daily after bathing.
* Or, outward form, tanu. Its meaning sometimes comes very near to that of ‘skin,’ assigned to it by the lexicographers. Cf. III, 2, 2,203 4, 3,9.
III KANDA, I ADHYAYA, 2 BRAHMANA, 21. II
‘fostering a fair appearance;’ for evil indeed is that appearance which he has heretofore fostered while unconsecrated; but now (he fosters) a fair appearance: therefore he says, ‘fostering a fair appearance.’
Cf. III, 2, 2,203 4, 3,9.
III KANDA, I ADHYAYA, 2 BRAHMANA, 21. II
‘fostering a fair appearance;’ for evil indeed is that appearance which he has heretofore fostered while unconsecrated; but now (he fosters) a fair appearance: therefore he says, ‘fostering a fair appearance.’
21. He (the Adhvaryu) then makes him enter the hall. Let him not eat (the flesh) of either the cow or the ox; for the cow and the ox doubtless support everything here on earth. The gods spake, ‘ Verily, the cow and the ox support everything here: come, let us bestow on the cow and the ox whatever vigour belongs to other species'!’ Accordingly they bestowed on the cow and the ox whatever vigour belonged to other species (of animals); and therefore the cow and the ox eat most. Hence, were one to eat (the flesh) of an ox or a cow, there would be, as it were, an eating of everything, or, as it were, a going on to the end (or, to destruction). Such a one indeed would be likely to be born (again) as a strange being, (as one of whom there is) evil report, such as ‘he has expelled an embryo from a woman,’ ‘he has committed a sin?;’ let him therefore not eat (the flesh) of the cow and the ox. Nevertheless Yagé#avalkya said, ‘I, for one, eat it, provided that it is tender.’
Vayas4m, cf. III, 3,3, 3. The Kanva rec. has‘ yad anyeshim vayasam viryam yad anyesh4m pas(in4m.’
* A different translation of this passage is proposed by Professor Delbriick (Synt. Forsch. III, p. 25); but the Kava text (si tam hesvaro ’dbhutam abhiganitor g4y4y4 va garbham niravadhid yad veti tad u hovafa) shows that we have here, as frequently, to supply isvaraf to the infinitive in tos. The Kaésva yad va (‘or some such thing’) would also seem to indicate that we ought to translate :—(as of one of whom) there is evil report: ‘he has committed some such (iti) sin as the producing of abortion.’
p. 12
Turrp BRAHMANA.
1. Having brought water forward', he takes out
(the material for) a cake on eleven potsherds for Agni and Vishzu; for Agni is all the deities, since it is in Agni that offering is made to all the deities. Moreover Agni is the lower half, and Vishzu is the upper half of the sacrifice: ‘I will become consecrated after encompassing all the deities, after encompassing the entire sacrifice,’ thus he thinks, and hence there is a cake on eleven potsherds for Agni and Vishzu. 2. Some then offer a rice-pap to the Adityas. This is referred to (in the passage, Rig-veda X, 72, 8), ‘ There are eight sons of Aditi who were born from her body; with seven she went to the gods, but M4rt4azda* she cast off.’
3. Now Aditi had eight sons. But those that are called ‘the gods, sons of Aditi,’ were only seven, for the eighth, M4rtazda, she brought forth unformed? : it was a mere lump of bodily matter‘, as broad as it was high. Some, however, say that he was of the size of a man.
4. The gods, sons of Aditi, then spake, ‘That
But those that are called ‘the gods, sons of Aditi,’ were only seven, for the eighth, M4rtazda, she brought forth unformed? : it was a mere lump of bodily matter‘, as broad as it was high. Some, however, say that he was of the size of a man.
4. The gods, sons of Aditi, then spake, ‘That
1 Viz. the so-called ‘pramfta4,’ see part i, p.g note. The offering, described in the following paragraphs, is called the Dikshantyesh/i, ‘Consecration offering.’ As to the formulas used at the offering, see Ait. Br. I, 4 seq.
2 The bird, Vishwu, the sun.
* Or, the eighth she brought forth undeveloped, as a m4rtanda (? either a bird, or, more probably, in accordance with Taitt. S. VI, 5, 6, 1,=vyriddham &adam, ‘an abortive egg’). See Rig-veda Sanhit4, translated by M. M., p. 239.
* Sandegha ; the St. Petersburg Dict. takes it in the sense of ‘doubt, uncertainty,’ in this passage.
lI KANDA, I ADHYAYA, 3 BRAHMANA, 7. 13 which was born after us! must not be lost : come, let us fashion it. They accordingly fashioned it as this man is fashioned. The flesh which was cut off him, and thrown down in a lump, became the elephant: hence they say that one must not accept an elephant (as a gift)?, since the elephant has sprung from man. Now he whom they thus fashioned was Vivasvat, the Aditya (or the sun); and of him (came) these creatures.
5. He spake,‘Among my offspring he shall be successful who shall offer that rice-pap to the Adityas.’ Accordingly he alone succeeds who offers that ricepap to the Adityas. Only that (cake) to Agni and Vishzu is, however, generally approved.
6. There are seventeen kindling-verses for it’. In a low voice he offers to the two deities. There are five fore-offerings and three after-offerings. For the sake of completeness they perform the patntsamy4gas‘; but he offers no samishéayagus, lest, having put on that garment of the consecrated, he should reach the end of the sacrifice before its completion ; for the samishéayagus is the end of the sacrifice.
7. He (the sacrificer) then gets himself anointed
‘(with fresh butter), while standing east of the hall. For, having been flayed, man is sore; and by getting himself anointed, he becomes healed of his soreness : for man’s skin is on the cow, and that fresh butter
? Or, perhaps, after the manner of us (anu).
* Muir, O.S. T. IV, 15, reads ‘ parigrthatyat’ instead of ‘ pratigr#haiyat,’ and translates, ‘let no one catch an elephant, for an elephant partakes of the nature of man.’
* For the ordinary eleven Samidhenis (raised to the number of fifteen by repetitions of the first and last verses), see part i, p. 102, and for the two additional ones (dh4yy4), ib. p. 112 note.
* See part i, p. 256; for the Samishfayagus, ib. p. 262.
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also comes from the cow. He (the Adhvaryu) thus supplies him with his own skin, and for this reason he gets himself anointed.
102, and for the two additional ones (dh4yy4), ib. p. 112 note.
* See part i, p. 256; for the Samishfayagus, ib. p. 262.
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also comes from the cow. He (the Adhvaryu) thus supplies him with his own skin, and for this reason he gets himself anointed.
8. It is fresh butter,—for melted butter (ghee) belongs to the gods, and creamy butter! to men. Here, on the other hand, it is neither ghee nor creamy butter; it should rather be both ghee and creamy butter, for the sake of unimpaired vigour : by means of that which is of unimpaired vigour he accordingly makes him of unimpaired vigour.
9. He anoints him from the head down to the feet in accordance with the tendency of the hair, with the text (V4g. S. IV, 3), ‘Thou art the sap of the greatones. The ‘great ones,’ doubtless, is one of the names of those cows, and their sap indeed it is: therefore he says, ‘thou art the sap of the great ones. ‘Thou art life-giving: give me light!’ There is nothing obscure in this.
10. Thereupon he anoints the eyes. ‘Sore, indeed, is the eye of man; mine is sound,’ so spake YAguavalkya. Dim-eyed, indeed, he was (heretofore) ; and the secretion of his eyes was matter. He now makes his eyes sound by anointing them.
11. Now, when the gods slew the Asura-Rakshas, Sushaa?’, the Danava, falling backward entered into the eyes of men: he is that pupil of the eye, and
1 PhAnéa, explained as the first particles of butter that appear in churning (?). The Kamva recension, on the other hand, reads ‘Aeyam nishpfnfam’(!) instead. Cf. Taitt. S. VI, 1,1, 4, Ghrétam devanim, mastu pitrinam, nishpakvam (i.e. surabhi ghritam, ‘ well-seasoned butter,’ S4y.) manushy4z4m ; tad vai etat sarvadevatyam yan navanitam; also Ait. Br. I, 3, 4gyam vai devindm, surabhi ghritam manushy4zim, dyutam pitrinim, navanitam garbhaz4m ; with Haug’s note, Transl. p. 8.
3 The K4nva text (MSS. O. W.) reads Sisna.
Ill KANDA, I ADHYAYA, 3 BRAHMANA, 13. 15 looks like a young lad. Against him he (the sacrificer), now that he enters on the sacrifice, raises a rampart of stone all round himself, for the ointment is (produced from) stone.
12. It is such as comes from mount Trikakud; for when Indra slew Vvitra he transformed that eye of his (V7ttra’s) into the mount Trikakud*. The reason, then, why (ointment) from mount Trikakud (is used), is that he thereby puts eye into eye. Should he be unable to obtain any Traikakuda ointment, any other than Traikakuda may be used; for one and the same, indeed, is the significance of the ointment.
13. He anoints (the eyes) with a reed-stalk, for the reed is a thunderbolt. It is one with a tuft, in order to chase away the evil spirits% For rootless,
13. He anoints (the eyes) with a reed-stalk, for the reed is a thunderbolt. It is one with a tuft, in order to chase away the evil spirits% For rootless,
1 Sa esha kaninaka4 kuméraka iva paribhasate. A play on the word kanfnaka, which has the double meaning of ‘youth’ and ‘ pupil of the eye.’ The St. Petersburg Dict. assigns also to kum4raka the meaning of ‘ball of the eye’ in this (the only) passage. The Kava recension reads, Sa esha kum4raka iva kaninakéyam (? both ‘ maiden’ and ‘pupil of the eye’).
3 ‘Indra slew Vritra, his eye-ball fell away, it became collyrium.’ Taitt. S. VI, 1, 1, 5.
5 Professor Delbriick, S. F. III, 27, takes it thus, ‘He brushes the eye with the end of a reed, for the reed is a thunderbolt capable of repelling mischief.’ But, if ‘ virakshastayai’ belonged to what precedes, it would probably have to be construed with ‘sareshikaya ’nakti,’ the clause with ‘vai,’ giving the reason, being inserted parenthetically ; while, in an idiomatic rendering, it would have to be placed at the end: He anoints the eyes with a reed-stalk in order to chase away the evil spirits, the reed being a thunderbolt. This abstract dative of purpose is very common; it being generally construed with what precedes, as, for instance, I, 1, 4,1; 3, 2, 83; 5, 3, 8; 15; Ill, 1, 2,13; 19; 3,6; 8; and, with a parenthetic clause with ‘vai’ intervening, III, 2, 1,13; IV, 5, 7,7. Not less common is the analogous construction with a clause with ‘ned'
p. 16
indeed, and unfettered on both sides, the Rakshas roams along the air; even as man here roams along the air!, rootless and unfettered on both sides: the reason, then, why it is (a reed-stalk) with a tuft, is to chase away the evil spirits.
14. The right eye he anoints first; for in human practice the left (eye is anointed) first, but with the gods (it is done) thus.
15. He anoints it with the text, ‘Thou art the eye-ball of Vrztra,'—for Vvttra’s eye-ball it indeed is;—‘ Eye-giving thou art: give me the eye!’ in this there is nothing obscure.
16. The right eye he anoints once with the sacrificial formula, once silently; and the left one he anoints once with the formula, twice silently: thus - he makes the left (or upper) one superior®.
17. And the reason why he anoints five times, is that the sacrifice is of equal measure with the year, and five seasons there are in the year: he thus obtains possession of the latter in five (divisions), and therefore he anoints five times.
18. He then purifies him with a cleanser (pavitra, strainer) of sacred grass; for impure, indeed, is man :—he is foul within in that he speaks untruth ;—and sacred grass is pure : ‘Having become pure, I shall be consecrated, thus he thinks ;—and the stalks of sacred grass are a means of cleansing,—
(‘lest such an event should happen’) instead of the dative of the abstract, cf. I, 2,1, 8; 9; IV, 5,9, 3.
p. 3
1 T now take this passage differently from my interpretation of I, 1, 2, 4 (‘and, in order that this man may move about the air, rootless and unfettered in both directions’). See also IV, 1, 1, 20.
‘Having become cleansed, I shall be consecrated,’ thus he thinks; and therefore he purifies him with a cleanser of sacred grass.
19. It may consist of one (stalk of grass); for that blower (or purifier, the Wind) is one only, and in accordance with his nature is this (cleanser): hence it may consist of one (stalk).
20. Or there may be three (stalks); for one, indeed, is that blower, but on entering into man he becomes threefold, to wit, the out-breathing, the in-breathing, and the through-breathing'!, and in accordance with his measure is this (cleanser): hence there may be three (stalks).
21. Or there may be seven (stalks*); for there are seven vital airs of the head: hence there may be seven (stalks). There may even be thrice seven,— one and twenty: such indeed is perfection.
22. He purifies him with seven (stalks) each time, with the text (Vag. S. IV, 4), ‘May the Lord of thought purify me!’ The lord of thought doubtless is PragApati?: he thereby means to say, ‘ May PragApati purify me!’ ‘May the lord of speech purify me!’ The lord of speech doubtless is Pragapatit: he thereby means to say, ‘May Pragapati purify me!’ ‘May the divine Savityz purify me, —for well purified indeed is he whom the divine
1 See part i, p. 19, note 2.
® The Taitt. S. VI, 1, 1 allows the option between (one), 2, 3, 5, 6, 4, 9, and 21 stalks; while the Ait. Br. I, 3 mentions only the highest number.
5 The K4mva text adds, sa hi Aittandm fsh/e, ‘for he rules over the thoughts.’
* The Kanvas read, ayam vava vakpatir yo ’yam pavate, tad enam esha punati, ‘the lord of speech doubtless is that blower (purifier, the wind): hence it is he that purifies him.’
[26] c
p. 18
Savitvz has purified’; therefore he says, ‘May the divine Savitvz purify me!’—‘with a flawless cleanser;’ for that blower (the wind) is indeed a flawless cleanser : ‘with that one,’ he means to say; ‘with the rays of the sun;’ for they, the rays of the sun, are indeed purifiers; therefore he says, ‘with the rays of the sun.’
23. ‘O Lord of the pavitra’ (means of purification),—for he (who is consecrated) is indeed the lord of the pavitra,—‘of thee, purified by the pavitra,—for he is indeed purified by the pavitra ;—‘with whatsoever desire I purify myself, may I be able to effect it!’ whereby he says, ‘ May I reach the end of the sacrifice!’
24. He then makes him pronounce the beginning of the benedictions (Vag. S. IV, 5), ‘We approach you, O gods, for desirable goods, at the opening of the sacrifice; we call on you, O gods, for holy? blessings. Thereby the officiating priests invoke on him those blessings which are their own.
25. He (the sacrificer) then bends his fingers inwards, viz. the two (little fingers), with the text (Vag. S. IV, 6), ‘Hail, from the mind (I take hold of) the sacrifice !’—the two (nameless or ring fingers) with, ‘Hail, from the wide ether!’—the two (middle fingers) with, ‘Hail, from the sky and earth !’—with, ‘ Hail, from the wind, I take hold (of the sacrifice)!’ he clenches both fists?. Not visibly
1 See p. 8, note 3.
® IT take yapitiydsahk as acc. pl. fem., as does Mahidh. Perhaps it ought to be translated ‘for prayers proper at the sacrifice,’ whereby he makes sure that each priest uses his own proper prayers during the sacrifice.
5 For the symbolic meaning of the closing of the hands, see III, 2,1, 6; Ait. Br. I, 3, 20.
p. 19
indeed is the sacrifice to be taken hold of, as is either this staff or the garment,—but invisible indeed are the gods, invisible is the sacrifice.
26. Now when he says, ‘Hail, from the mind (I take hold of) the sacrifice,” he takes hold of it from the mind ;—in saying, ‘From the wide ether,’ he takes hold of it from the ether ;—in saying, ‘From heaven and earth,’ he takes hold of it from those two, heaven and earth, on which this entire universe rests ;—and in saying, ‘From the wind I take hold of (the sacrifice)’—the wind being the sacrifice—he takes hold of the sacrifice directly.
27. And when he calls, ‘Hail! Hail!!’—the ‘Svaha’ being the sacrifice—he thereby appropriates the sacrifice. Here now he restrains his speech ; the sacrifice being speech: he thereby appropriates? the sacrifice.
28. He (the Adhvaryu) then makes him enter the hall. He walks along the back of the Ahavaniya and the front of the Garhapatya*—this is his passage until the Soma pressing. The reason why this is his passage until the Soma pressing is this. The fire is the womb of the sacrifice, and the consecrated is an embryo; and the embryo moves about
1 That is, ‘svéha’ in each formula. The Samhita has twice ‘ svaha’ in the last formula (sv&ha vatéd 4rabhe svah4), to which this might refer, but neither recension of the Brahmaza mentions the final ‘ svaha.’
2 Literally, ‘he takes within him’ (as the speech confined within him through silence).
* That is, he enters the hall by the front (east) door, then walks along the north side of the Ahavaniya and altar, and passes between the Garhapatya and altar to his seat south of the Ahavantya, The Pratiprasth4tr? then silently anoints and purifies the Dikshita’s wife and leads her into the hall, either by the front or back door.
C2
p. 20
then silently anoints and purifies the Dikshita’s wife and leads her into the hall, either by the front or back door.
C2
p. 20
within the womb. And since he (the sacrificer) moves about there (between the fires), and now turns round and now back, therefore these embryos move about, and now turn round and now back. Hence this is his passage till the Soma pressing.
FourtH BRAHMANA,
1. All formulas of the consecration are audgrabhaza (elevatory), since he who is consecrated elevates himself (ud-grabh) from this world to the world of the gods. He elevates himself by means of these same formulas, and therefore they say that all formulas of the consecration are ‘audgrabhaza.’ Now they also (specially) designate these intermediate ones as ‘audgrabhama,’ because these are libations', and a libation is a sacrifice. For the muttering of a sacrificial formula is an occult (form of sacrifice), but a libation is a direct (form of) sacrifice: hence it is by this same sacrifice that he elevates himself from this world to the world of the gods.
2. And again, the three libations which he makes with the dipping-spoon (sruva) are said to be ‘ Adhttayagus*.’ The fourth libation is made for the sake of completeness; while the fifth, which is made with the offering-spoon (srué, viz. the guhd), is the real audgrabhamza-libation: for he makes it with an
? While all the formulas of the Diksha are supposed to be of an ‘elevatory (audgrabhama)’ character, the designation ‘ audgrabhanani (yagQmshi, or elevatory formulas)’ is specially applied to the five libations described in the succeeding paragraphs. The Kanva text reads,—atha yad etany avantarim audgrabham4nity 4khy4yanta Shutayo hy et4 ahutir hy eva yagfah paroksham iva hi tad yad yagur gapaty etena hi tad yagftenodgribhatte.-
3 T.e. yagus for some ‘ meditated’ object.
III KANDA, I ADHYAYA, 4 BRAHMANA, 8. aI anush¢ubh verse, and the anush¢ubh is speech, and the sacrifice also is speech.
3. By means of the sacrifice the gods obtained that supreme authority which they now wield. They spake, ‘ How may this (world) of ours be unattainable by men!’ They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced its traces by means of the sacrificial stake, they disappeared: and because they effaced (scattered, yopaya) therewith, therefore it is called yd pa (stake).
4. Now this was heard by the Azshis. They collected the sacrifice, just as this sacrifice is collected (prepared)?; for even so does he now collect the sacrifice, when he offers those (audgrabhama) libations.
5. He offers five libations, because the sacrifice is commensurate to the year, and there are five seasons in the year: thus he gains it (the year) in five (divisions), and therefore he makes five libations.
5. He offers five libations, because the sacrifice is commensurate to the year, and there are five seasons in the year: thus he gains it (the year) in five (divisions), and therefore he makes five libations.
6. Now then of the oblation (Vag. S. IV, 7): ‘To the Purpose, to the Impulse, to Agni, hail!’ At the outset he indeed purposes to sacrifice. What part of the sacrifice (is contained) in this (first libation), that he now collects and makes his own.
7. ‘To Wisdom, to Thought, to Agni, hail!’ with wisdom and thought he indeed conceives that he may sacrifice. What part of the sacrifice (is contained) in this (second libation), that he now collects and makes his own.
8. ‘To Initiation, to Penance, to Agni, hail!’ This is merely uttered, but no libation is made.
1 Sam-bhr?; on the technical meaning of this verb (to equip, prepare) and the noun sambhira, see part i, p. 276, note 1.
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9. ‘To Sarasvati, to Padshan, to Agni, hail!’ Now Sarasvatt is speech, and the sacrifice also is speech. And Pishan represents cattle, because Pdshan means prosperity (push/i), and cattle also means prosperity, since the sacrifice means cattle. What part of the sacrifice (is contained) in this (third libation), that he now collects and makes his own.
10. As to this they say, ‘These (three) libations are offered indefinitely; they are unestablished, without a god: therein is neither Indra, nor Soma, nor Agni.’
11. ‘To the Purpose, to the Impulse, to Agni, hail !’—not any one (god we obtain) from this'!! But Agni surely is definite, Agni is established: when he offers in Agni (the fire), surely those (libations) are thereby made definite, are thereby established : for this reason he offers at all libations with, ‘To Agni, hail!’ Moreover, these libations are called ‘Adhitayagdmshi.’
12. ‘To the Purpose, to the Impulse, to Agni, hail!’ he says; for by his own mind he purposes to sacrifice, and from his own mind he impels it (the sacrifice) when he performs it: these two’ deities— the Purpose and the Impulse—are meditated upon (4dhita) in his mind.
13. ‘To Wisdom, to Thought, to Agni, hail!’ he says; for with wisdom and thought he indeed conceives that he may sacrifice: these two deities—
1 This last sentence has probably to be taken ironically. In the K4nva text it seems to form part of the objection raised: Sa yat ‘sarveshv agnaye svaheti guhoty anaddheva va et4 4hutayo hiyante *pratish/Aité iva na hi kasyai Aana devatdyai hfyante u dkutyai prayuga iti tan nagnir nendro na somo, medhayai manasa iti nato *nyatarak danaivam eva sarveshv, agnir uva addha.. .
Ill KANDA, I ADHYAYA, 4 BRAHMANA, 17. 23
Wisdom and Thought—are meditated upon in his mind.
.
Ill KANDA, I ADHYAYA, 4 BRAHMANA, 17. 23
Wisdom and Thought—are meditated upon in his mind.
14. ‘To Sarasvatt, to Pashan, to Agni, hail!’ he says; for Sarasvatt is speech, and the sacrifice also is speech: this deity ——Speech—is meditated upon in his mind. Pishan, on the other hand, means cattle, for Pdshan means prosperity (push/i), and cattle means prosperity, since the sacrifice means cattle: hence cattle are meditated upon in his mind. And because these deities are meditated upon (4-dhita) in his mind, therefore (these libations) are called Adhttayagimshi.
15. He then offers the fourth libation, with the text, ‘Ye divine, vast, all-soothing Waters! Heaven and Earth, wide Ether! let us render homage unto Bvzhaspati with offering, hail!’ This (libation) truly is nearer to the sacrifice, since he praises the waters, and water is sacrifice. ‘Heaven and Earth! wide Ether!’ he says, because he thereby praises the worlds. ‘Let us render homage unto Brzhaspati, with offering, hail!’ he says; for Brzhaspati is the Brahman, and the sacrifice also is the Brahman: for this reason also this (libation) is nearer to the sacrifice.
16. But the fifth libation which he makes with the offering-spoon (srué), doubtless is the veritable sacrifice; for he offers it with.an anushéubh (verse), and the anush¢ubh is speech and so is the sacrifice.
17. In the first place he pours the butter, which remains in the dhruvd, into the guht. He then ladles with the sruva three times butter from the melting-pot into the guhQ: with what he takes the third time he fills the sruva?.
‘ The third time he holds the sruva over the guhf and pours
p. 24
18. He offers, with the text (V4g. S. IV, 8; Rigveda V, 50, 1), ‘May every mortal espouse the friendship of the divine guide! every one prayeth for wealth: let himchoose glory, that he may prosper, hail!’
19. Now this (verse and libation) consists of five parts in respect of deities!: ‘visvo devasya’ refers to the Visve Devas; ‘netur’ to Savitrz; ‘marto vurita’ to Mitra; ‘dyumnam vrenita’ to Brzhaspati, since Brihaspati means dyumna (glory); and ‘ pushyase’ (for prospering) refers to Pdshan.
20. This (libation), then, consists of five parts, in respect of deities ;—fivefold is the sacrifice, fivefold the animal victim, and five seasons there are in the year: the latter he accordingly gains by this (libation) consisting of five parts in respect of deities.
21. He offers this libation with an anush¢éubh verse, because the anush¢ubh is speech, and the sacrifice is speech; so that he thereby obtains the real sacrifice.
22. As to this they say, ‘Let him offer only this one: for whatever object the others are offered, that object he gains even by this one.’ And, indeed’, if ghee from the pot into the sruva, so as to fill it; after which he pours it from the sruva into the guhQ. Katy. VII, 3,18 comm.
22. As to this they say, ‘Let him offer only this one: for whatever object the others are offered, that object he gains even by this one.’ And, indeed’, if ghee from the pot into the sruva, so as to fill it; after which he pours it from the sruva into the guhQ. Katy. VII, 3,18 comm.
1 The Taitt. S. (VI, I, 2, 5) divides the couplet into its four padas, which it assigns to Savitr, the Fathers, the Visve Devas, and Pfishan respectively. The various reading ‘ visve’ of the Black Yagus, instead of ‘ visvah,’ is very remarkable.
® The author here states, in his own words, the reasons (by ‘vai’) which have led the teachers referred to to maintain that by offering this one oblation one gains all the objects in view. The Kava text includes the entire passage regarding the fivefold division of the formula and oblation (pars. 19-21) in the argument of those teachers. For a detailed description of the pfir74huti, or full-offering,p. 25 he offers only this one, he would offer a full-offering ; and the full means everything: hence he gains everything by this (oblation). And by filling the dipping-spoon (sruva), he fills the offering-spoon (guhd), and the latter he offers full. This, however, is a mere statement (of others’ views)'; but all (five) libations are offered.
23. He offers this one with an anush/¢ubh verse. Being an anush¢ubh verse, it consists of thirty-one syllables. Now there are ten fingers, ten toes, ten vital airs, and the thirty-first is the body wherein those vital airs are contained; for this much constitutes man, and the sacrifice is a man, the sacrifice is of the same proportion as a man% Thus, whatever the extent of the sacrifice, whatever its measure, to that extent he takes possession of it by means of this (libation), when he offers it with an anush¢éubh verse of thirty-one syllables. a
SeconD ApuyAya. First Briugsava.
1. South of the Ahavantya he spread? ‘two Maek oantelope skins on the ground, with the neck parts towards the east: thereon he consecrates him. If there are two (skins), they are an image of these two worlds (heaven and earth), and thus he consecrates him on these two worlds, see part i, p. 302, note 2. A similar view, that the full-offering renders other oblations unnecessary, is there given (II, 2, 1, 5).
? Saish4 mimAmsaiva, ‘This, however, is mere speculation,’ K4nva recension.
* See I, 2, 5,14, with note. The sacrifice represents the sacrificer himself, and thus he makes sure of his offering up his entire Self, and obtaining a new divine Self, and a place among the immortals,
p. 26
2. They are joined (fitted) together along their edge’, for these two worlds are also, as it were, joined together at their edge. At the hind part they are fastened together through holes: thus, after uniting (mithunikyztya) these two worlds, he consecrates him thereon.
2. They are joined (fitted) together along their edge’, for these two worlds are also, as it were, joined together at their edge. At the hind part they are fastened together through holes: thus, after uniting (mithunikyztya) these two worlds, he consecrates him thereon.
3. But if there be only one (skin), then it is an image of these (three) worlds; then he consecrates him on these (three) worlds. Those (hairs) which are white are an image of the sky; those which are black are (an image) of this (earth) ;—or, if he likes, conversely: those which are black are an image of the sky, and those which are white are (an image) of this (earth). Those which are of a brownish yellow colour’, are an image of the atmosphere. Thus he consecrates him on these (three) worlds.
4. And let him, in that case, turn in the hind end (of the skin)*: thus, after uniting these worlds with each other, he consecrates him thereon.
5. He then squats down behind the two skins, with his face towards the east and with bent (right) knee; and while touching them thus‘ at a place
The two skins are fitted together at the inner sides, and stretched along the ground by means of wooden pins driven into the ground and passed through holes all round the edge of the skins ; the hairy sides of the latter remaining outside (above and below). At their hind parts they are tacked together by ‘means of a thong passed through the holes and tied together in a loop.’
2 Y4ny eva babhrfmiva harizi. The KAzva text reads, Yany eva madhye babhr(imi v4 hariai v4, ‘those in the centre (or between the black and white) which are either brown or yellow (grey).
5 According to K4ty. VII, 3, 21 it would seem that the two hind feet, or one of them, should be doubled up (at the joint) and sewed under. According to the Sfitras of the Black Yagus, on the other hand, the right fore-foot is turned under.
* According to the Sftras of the Black Yagus, he is to touch at
p. 27
where the white and black (hair) join, he mutters (Vag. S. IV, 9),‘Ye are the images of the Rk and S4man;’—an image doubtless is what is conformable!: ‘Ye are conformable to the 774s and s4mans’ he thereby means to say.
6. ‘I touch you.’ Now, he who is consecrated becomes an embryo, and enters into the metres: hence he has his hands closed, since embryos have their hands closed.
7. And when he says,‘I touch you,’ he means to say, ‘I enter into you.’ ‘Do ye guard me up to the goal of this sacrifice!’ whereby he says, ‘Do ye protect me until the completion of this sacrifice !’
7. And when he says,‘I touch you,’ he means to say, ‘I enter into you.’ ‘Do ye guard me up to the goal of this sacrifice!’ whereby he says, ‘Do ye protect me until the completion of this sacrifice !’
8. He then kneels down with his right knee (on the skin), with the text, ‘Thou art a refuge: afford me refuge!’ for the skin (4arma) of the black deer it is indeed among men, but among the gods it is a refuge (sarma): therefore he says, ‘Thou art a refuge: afford me refuge. ‘Homage be to thee: injure me not!’ Nowhe who raises himself upon the sacrifice! doubtless raises himself to one that is his better; for the black deer skin is a (means of) sacrifice. Hereby, now, he propitiates that sacrifice, and thus that sacrifice does not injure him: for this reason he says, ‘ Homage be to thee: injure me not!’
9. He must indeed sit down first on the hind part (of the skin). Were he, on the other hand, to sit down at once in the middle (of the skin), and were the same time the white hair with his thumb and the black with his fore-finger. Say. on Taitt. S, I, 2, 2 (vol. i, p. 297).
1 Sreyimsam va esha up4dhirohati yo manushya’ san yagiam up&dhirohati. Kava recension.
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any one there to curse him, saying, ‘ He shall either become demented or fall down headlong!’ then that would indeed come to pass. Let him therefore first sit down on the hind part (of the skin).
10. He then girds himself with the zone. For once upon a time when the Angiras were consecrated, they were seized with weakness, for they had prepared no other food but fast-milk. They then perceived this (source of) strength (viz. the zone), and this (source of) strength they put in (or round) the middle of their body as a (means of attaining) completion: and thereby they attained completion. And so does he now put that (source of) strength in the middle of his body and thereby attain completion.
11. It is made of hemp. Hempen it is in order to be soft. Now when Pragapati, having become an embryo, sprung forth from that sacrifice, that which was nearest to him, the amnion, became hempen threads: hence they smell putrid. And that which was the outer membrane (and placenta) became the garment of the consecrated. Now the amnion lies under the outer membrane, and hence that (zone) is worn under the garment. And in like manner as Pragapati, having become an embryo, sprung forth from that sacrifice, so does he become an embryo and spring forth from that sacrifice.
12. It (the cord) is a triple one, because food is threefold, food being cattle. (Moreover) the father and mother (are two), and that which is born is a third: hence it is a triple (cord).
13. It is intertwined with a shoot of reed (muzga) grass, for the sake of chasing away the evil spirits, the reed being a thunderbolt. It is plaited after
p. 29
13. It is intertwined with a shoot of reed (muzga) grass, for the sake of chasing away the evil spirits, the reed being a thunderbolt. It is plaited afterp. 29 the manner of a braid of hair. For were it to be twisted' sunwise (from left to right) as any other cords, it would be human; and were it twisted contrary to the course of the sun, it would be sacred to the Fathers: hence it is plaited after the manner of a braid of hair.
14. He girds himself with it, with the text (Vag. S. IV, 10), ‘Thou art the strength of the Angiras,—for the Angiras perceived this (source of) strength ;—‘ soft as wool, bestow thou strength on me!’ there is nothing obscure in this.
15. He then tucks up the end of his (nether) garment, with the text, ‘Thou art Soma’s tuck.’ For heretofore it was the tuck of him, the unconsecrated; but now that he is consecrated, it is that of Soma?: therefore he says, ‘Thou art Soma’s tuck.’
16. He then wraps up (his head)*. For he who is consecrated becomes an embryo ; and embryos are enveloped both by the amnion and the outer membrane: therefore he covers (his head).
17. He covers himself, with the text, ‘Thou art Vishau’s refuge, the refuge of the sacrificer.’ He who is consecrated indeed becomes both Vishzu and a sacrificer; for when he is consecrated, he is Vishzu ; and when he sacrifices, he is the sacrificer : therefore he says, ‘Thou art Vishzu’s refuge, the refuge of the sacrificer.’
18. Thereupon he ties a black deer’s horn to the
* Twisted and plaited is here expressed by the same term ‘ srishia.’
* Literally, but now (it being that) of (him) the consecrated, (it is that) of Soma.
* With his upper garment, or, according to others, with a turban. Katy. VII, 3, 28 scholl.
.30 SATAPATHA-BRAHMANA.
end (of his garment'). Now the gods and the Asuras, both of them sprung from Prag4pati, entered upon their father Pragdpati’s inheritance: the gods came in for the Mind and the Asuras for Speech. Thereby the gods came in for the sacrifice and Asuras for speech; the gods for yonder _ (heaven) and the Asuras for this (earth).
19. The gods said to Yag#a (m., the sacrifice), ‘ That Vaé (f., speech) is a woman: beckon her, and she will certainly call thee to her. Or it may be, he himself thought, ‘That V4é is a woman: I will beckon her and she will certainly call me to her.’ He accordingly beckoned her. She, however, at first disdained him from the distance: and hence a woman, when beckoned by a man, at first disdains him from the distance. He said, ‘ She has disdained me from the distance.’
20. They said, ‘ Do but beckon her, reverend sir, and she will certainly call thee to her.’ He beckoned her; but she only replied to him, as it were, by shaking her head: and hence a woman, when beckoned by a man, only replies to him, as it were, by shaking her head. He said, ‘She has only replied to me by shaking her head.’
He said, ‘She has only replied to me by shaking her head.’
21. They said, ‘Do but beckon her, reverend sir, and she will certainly call thee to her.” He beckoned her, and she called him to her; and hence a woman at last calls the man to her. He said, ‘She has indeed called me.’
1 The MAdhyandinas tied the horn to the unwoven end (thrum, das&) of the nether garment which was tucked through (par. 15) and then allowed to hang down in front. The Kazvas, on the other hand, tied it to the hem of the upper garment (uttarasike ! Kava text); cf. Katy. VII, 3, 29 scholl.
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22. The gods reflected, ‘That V4é being a woman, we must take care lest she should allure him!.—Say to her, “Come hither to me where I stand!” and report to us her having come.’ She then went up to where he was standing. Hence a woman goes to a man who stays in a well-trimmed (house). He reported to them her having come, saying, ‘She has indeed come.’
23. The gods then cut her off from the Asuras ; and having gained possession of her and enveloped her completely in fire, they offered her up as a holocaust, it being an offering of the gods*. And in that they offered her with an anush¢ubh verse, thereby they made her their own; and the Asuras, being deprived of speech, were undone, crying, ‘He ‘lavah! he ‘lavah*!
* Yoshé v4 iyam vag yad enam na yuvité. The St. Petersburg Dict. (s. v. yu) takes it differently, ‘That V4é is indeed a woman, since she does not wish to draw him towards herself (i.e. since she does not want him to come near her).’ Sayama, on the other hand, explains it elliptically, ‘Since she has not joined him (no confidence can be placed in her).’ The Kanva text reads: Ta u ha deva bibhayam dakrur yosh4 v4 iyam iti yad va enam na yuviteti. Perhaps in our passage also we should read ‘yuvita ’ (as proposed by Delbriick, Syntact. Forschungen III, p. 79), and translate, ‘ Verily that Vaz is a woman: (it is to be feared) that she will [or, it is to be hoped that she will not] allure him [viz. so that Yagiia also would fall to the share of the Asuras];’ ‘Dass sie ihn nur nicht an sich fesselt!’ For similar elliptic constructions with yad and the optative, see paragraphs 26 and 27; and II, 2, 4, 3 [‘ Dass er mich nur nicht auffrisst !"]; IV, 3, 5, 3 (‘Dass uns nur die Rakshas nichts zu Leide thun!’); IV,6,9,1. One would expect an ‘iti’ here.
* And therefore requiring no priests’ portion &c. to be taken from it.
* According to Sayana, ‘He lavo’ stands for ‘ He ’rayo (i. e. ho, the spiteful (enemies))!’ which the Asuras were unable to pronounce correctly. The K4mva text, however, reads, te hAttav4o ’sura hailo haila ity etém ha vakam vadantah parababhivus; (? i.e. He
32 SATAPATHA-BRAHMANA.
* According to Sayana, ‘He lavo’ stands for ‘ He ’rayo (i. e. ho, the spiteful (enemies))!’ which the Asuras were unable to pronounce correctly. The K4mva text, however, reads, te hAttav4o ’sura hailo haila ity etém ha vakam vadantah parababhivus; (? i.e. He
p. 32
24. Such was the unintelligible speech which they then uttered,—and he (who speaks thus) is a Mleé/a (barbarian). Hence let no Brahman speak barbarous language, since such is the speech of the Asuras. Thus alone he deprives his spiteful enemies of speech; and whosoever knows this, his enemies, being deprived of speech, are undone.
25. That Yagé#a (sacrifice) lusted after V4é (speech), thinking, ‘May I pair with her!’ He united with her.
26. Indra then thought within himself, ‘Surely a great monster will spring from this union of Yagta and V4é: [I must take care] lest it should get the better of me.’ Indra himself then became an embryo and entered into that union.
27. Now when he was born after a year’s time, he thought within himself, ‘Verily of great vigour is this womb which has contained me: [I must take care] that no great monster shall be born from it after me, lest it should get the better of me!’
28. Having seized and pressed it tightly, he tore it off and put it on the head of Yag#a (sacrifice*) ;— for the black (antelope) is the sacrifice: the black deer skin is the same as that sacrifice, and the black deer’s horn is the same as that womb. And because it was by pressing it tightly together that Indra tore out (the womb), therefore it (the horn) is bound tightly (to the end of the garment); and as Indra, ila, ‘ho, speech.’) A third version of this passage seems to be referred to in the Mah4bh4shya (Kielh.), p. 2.
1 Compare the corresponding legend about Yaga and Dakshina (priests’ fee), Taitt. S. VI, 1, 3, 6.
* ‘Yaghasya sirshan ;’ one would expect ‘krishna(s4ra)sya sirshan.’ The Taitt.S. reads ‘tm mrigeshu ny adadhat.’
Ill KANDA, 2 ADHYAYA, I BRAHMANA, 31. 33 having become an embryo, sprang from that union, so is he (the sacrificer), after becoming an embryo, born from that union (of the skin and the horn).
29. He ties it (to the end of the garment) with the open part upwards, for it is in this way that the womb bears the embryo. He then touches with it his forehead close over the right eyebrow, with the text, ‘Thou art Indra’s womb, —for it is indeed Indra’s womb, since in entering it he enters thereby’, and in being born he is born therefrom: therefore he says, ‘ Thou art Indra’s womb.’
30. Thereupon he draws (with the horn) the (‘easterly’) line, with the text, ‘Make the crops full-eared!’ Thereby he produces the sacrifice; for when there is a good year, then there is abundant (material) for sacrifice ; but when there is a bad year, then there is not even enough for himself: hence he thereby produces the sacrifice.