31. And let not the consecrated henceforth scratch himself either with a chip of wood or with his nail. For he who is consecrated becomes an embryo; and were any one to scratch an embryo either with a chip of wood or his nail, thereby expelling it, it would die’, Thereafter the consecrated would be liable to be affected with the itch; and—offspring (retas) coming after the consecrated—that offspring would then also be liable to be born with the itch. Now his
1 In the Kazva text ‘atah (therewith)’ refers to the head of the sacrificer,—sa yak khirasta upasprisaty ato va endm etad agre pravisan pravisaty ato va agre gfyamfno g4yate tasmaé Afirasta upasprisati.
* Apdsyan mrityet=apagakkhan mritim prapnuyat, Say.—? apasyet, ‘he would force it out and it would die.’ The Kanva text has merely ‘ayam mrityet (1).’
[26] Dp. 34 own womb! does not injure its offspring, and that black deer’s horn being indeed his own womb, that (horn) does not injure him; and therefore the consecrated should scratch himself with the black deer’s horn and with nothing but the black deer’s horn.
32. He (the Adhvaryu) then hands to him a staff, for driving away the evil spirits —the staff being a thunderbolt.
33. It is of Udumbara wood (Ficus Glomerata), for him to obtain food and strength,—the Udumbara means food and strength: therefore it is of Udumbara wood.
34. It reaches up to his mouth,—for so far extends his strength: as great as his strength is, so great it (the staff) is when it reaches up to his mouth.
35. He makes it stand upright, with the text, ‘Stand up, O tree, erect; guard me from injury on to the goal of this sacrifice!’ whereby he means to say, ‘ Standing erect, protect me till the completion of this sacrifice !’
36. It is only now that some bend the fingers inward? and restrain their speech, because, they argue, only from now will he not have to mutter anything. But let him not do so; for in like manner as if one were to try to overtake some one who runs away, but could not overtake him, so does he not overtake the sacrifice. Let him therefore turn in his fingers and restrain his speech on that (former) occasion.
37. And when the consecrated (after restraining his speech) utters either a 72%, or a sAman, or a yagus 3,
1 That is, the womb from which he (the sacrificer) is born. 2 TI, 1, 3, 25. 5 Viz. in muttering the formulas mentioned above, III, 2, 1, 5 seq.
Ill KANDA, 2 ADHYAYA, I BRAHMANA, 40. 35 he thereby takes a firmer and firmer hold of the sacrifice: let him therefore turn in his fingers and restrain his speech on that (former) occasion.
2 TI, 1, 3, 25. 5 Viz. in muttering the formulas mentioned above, III, 2, 1, 5 seq.
Ill KANDA, 2 ADHYAYA, I BRAHMANA, 40. 35 he thereby takes a firmer and firmer hold of the sacrifice: let him therefore turn in his fingers and restrain his speech on that (former) occasion.
38. And when he restrains his speech—speech being sacrifice—he thereby appropriates the sacrifice to himself". But when, from speech restrained, he utters any sound (foreign to the sacrifice), then that sacrifice, being set free, flies away. In that case, then, let him mutter either a rzé or a yagus addressed to Vishzu, for Vishzu is the sacrifice: thereby he again gets hold of the sacrifice; and this is the atonement for that (transgression).
39. Thereupon some one? calls out, ‘ Consecrated is this Brahman, consecrated is this Brahman :’ him, being thus announced, he thereby announces to the gods: ‘Of great vigour is this one who has obtained the sacrifice ; he has become one of yours : protect him!’ this is what he means to say. Thrice he says it, for threefold is the sacrifice.
40. And as to his saying, ‘ Brahman,’ uncertain, as it were, is his origin heretofore®; for the Rakshas, they say, pursue women here on earth, and .so the Rakshas implant their seed therein. But he, forsooth, is truly born, who is born of the Brahman (neut.), of the sacrifice: wherefore let him address even a R4ganya, or a Vaisya, as Brahman, since he who is born of the sacrifice is born of the Brahman (and hence a Bréhmama). Wherefore they say, ‘ Let no one slay a sacrificer of Soma; for by (slaying) a Soma-sacrificer he becomes guilty of a heinous sin*!’
1 Or, puts it in himself, encloses it within himself.
* That is, some one other than the Adhvaryu, viz. the Pratiprasthatr/ or some other person, KAty. VII, 4, 11 scholl.
* That is, inasmuch as he may be of Rakshas origin.
* Viz. of the crime of Brahmanicide (brahmahaty§). D2
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SEconD BRAHMANA.
1. He maintains silence; and silently he remains seated till sunset. The reason why he maintains silence is this:
2. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ‘How can this (world) of ours be made unattainable to men?’ They sipped the sap of the sacrifice, even as bees would suck out honey; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared: and because they scattered (yopaya, viz. the sacrifice) therewith, therefore it is called ydpa (post) ?.
3. Now this was heard by the A’shis. They collected the sacrifice. As that sacrifice was collected (prepared)?, so does he who is consecrated collect the sacrifice (by keeping his speech within him),—for the sacrifice is speech.
the sacrifice) therewith, therefore it is called ydpa (post) ?.
3. Now this was heard by the A’shis. They collected the sacrifice. As that sacrifice was collected (prepared)?, so does he who is consecrated collect the sacrifice (by keeping his speech within him),—for the sacrifice is speech.
1 Professor Whitney (American Journal of Philology, III, p. 402) proposes to take yopaya here in the sense of‘ to set up an obstacle, to block or bar the way.’ He remarks, ‘How the setting up of a post should operate to “ efface traces” cannot easily be made to appear.’ I am not aware that any one has supposed that it was by the ‘ setting up’ of the post that the traces of the sacrifice were obliterated. From what follows—‘ They collected the sacrifice ’—it seems to me pretty clear that our author at any rate connects ‘yopaya’ with the root yu, to mix, stir about, and hence to efface the traces by mixing with the ground, or by scattering about. This causative was evidently no longer a living form, but resorted to for etymological purposes.
* Or, perhaps, They collected the sacrifice in the same way as this (present) sacrifice has been collected. See, however, the corresponding passage III, 2, 2,29; 4, 3,16. The Kaava text is clearer: Tam yatha yatharshayo yagftam samabharams tathdyam yagiiak sambhrito yatho vai tad rshayo yagfiam samabharann evam u v4 esha etad yagiiam sambharati yo dikshate.
Ill KANDA, 2 ADHYAYA, 2 BRAHMANA, 7. 37
4. When the sun has set, he breaks silence. Now Pragapati is the year, since the sacrifice is Pragdpati ; and the year is day and night, since these two revolving produce it. He has been consecrated during the day, and he has gained the night: as great as the sacrifice is, as great as is its extent, to that extent has he gained it before he breaks silence.
5. Some, however, make him break his silence on seeing the (first) star’, arguing that then the sun has actually set. But let him not do so, for what would become of them if it were cloudy ? Let him therefore break silence as soon as he thinks the sun has set.
6. Now, some make him break silence by the formula, ‘Earth! ether! sky!’ arguing that thereby they strengthen the sacrifice, they heal the sacrifice. But let him not do so; for he who breaks silence with that (formula) does not strengthen the sacrifice, does not heal the sacrifice.
7. Let him rather break silence with this one (Vag. S.IV,11),‘Prepare ye the fast-food! prepare ye the fast-food! [prepare ye the fastfood!] Agni is the Brahman, Agni is the sacrifice; the tree is meet for the sacrifice.’ For this indeed is his sacrifice, this is his havis-offering at this (rite of consecration), even as the Agnihotra was heretofore*. In thus preparing the (Soma) sacrifice by means of the sacrifice, he establishes the sacrifice
1 ‘After pointing out (some) stars [nakshatr4i darsayitv4],’ Kamva recension. Cf. Taitt. S. VI, 1, 4,4,‘ when the stars have risen, he breaks silence with “ Prepare the fast-food !”’
In thus preparing the (Soma) sacrifice by means of the sacrifice, he establishes the sacrifice
1 ‘After pointing out (some) stars [nakshatr4i darsayitv4],’ Kamva recension. Cf. Taitt. S. VI, 1, 4,4,‘ when the stars have risen, he breaks silence with “ Prepare the fast-food !”’
* That is to say, the eating of the fast-food, consisting chiefly of milk, takes, as it were, the place of the Agnihotra, or evening and morning sacrifice, which he is not allowed to perform during the time of his consecration.
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in the sacrifice, and carries on the sacrifice by means of the sacrifice ; for (the partaking of) that fast-food is indeed carried on by him till the pressing of the Soma. Thrice he pronounces (the first words’), for threefold is the sacrifice.
8. Moreover, he breaks silence, after turning round towards the fire. He, on the other hand, who breaks silence with any other (formula) but this*, does not strengthen the sacrifice, does not heal the sacrifice. In pronouncing the first (part of the formula)* he utters the truth of speech‘, g. ‘Agni is the Brahman’ (neut.), he says, for Agni is indeed the Brahman (sacerdotium) ;—‘ Agni is the sacrifice, for Agni is indeed the sacrifice ;— ‘the tree is meet for the sacrifice, for trees® are indeed meet for the sacrifice, since men could not sacrifice, if there were no trees; therefore he says, ‘the tree is meet for the sacrifice.’
10. Thereupon they cook the fast-food for him. For he who is consecrated draws nigh to the gods and becomes one of the deities. But the sacrificial food of the gods must be cooked, and not uncooked: hence they cook it, and he partakes of that fast-milk
? Viz. the injunction ‘ Prepare ye the fast-food!’ which is indeed read thrice in the K4mva text, where the arrangement of these paragraphs is much clearer.
* Thus S4y. ‘ato ’nyena, bh@r bhuva# suvar ityanena’ (MS.I.O. 657). Dr. Lindner makes ata’ refer to Agni. The K4Anva text begins the passage, corresponding to paragraphs 7 and 8: ‘So’gnim iksham&no visrigate vratam krinuta (thrice) etad va etasya havir esha yagno yad vratam.’
8 That is, the words ‘ Agni is the Brahman.’
* Viz. because ‘the Brahman (neut.) is the truth (or essence, satyam),’ Say.
* Viz. trees from which sacrificial implements, fire-wood, the sacrificial stake, &c., are obtained.
Ill KANDA, 2 ADHYAYA, 2 BRAHMANA, 14. 239
(vrata) and does not offer it in the fire. The reason why he eats the fast-food and does not offer it in the fire is this:
11. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ‘How can this (world) of ours be made unattainable to men?’ They sipped the sap of the sacrifice, even as bees would suck out honey; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared. And because they scattered (yopaya) therewith, therefore it is called yipa (post).
And because they scattered (yopaya) therewith, therefore it is called yipa (post).
12. Now this was heard by the Azshis. They collected the sacrifice. As that sacrifice was collected, so does he who is consecrated now become the sacrifice, for it is he that carries it on, that produces it. And whatever (sap) of the sacrifice was sucked out and drained, that he now restores again by sipping the fast-milk and not offering it in the fire ; for, assuredly, were he to offer it in the fire, he would not replenish (the sacrifice). But let him, nevertheless, think (that he does so) sacrificing and not the reverse.
13. For, verily, these vital airs are born of the mind, endowed with mind’, of intelligent power? : Agni is speech; Mitra and Varumsa are the outbreathing and the in-breathing; Aditya (the sun) is the eye; and the All-gods are the ear,—it is unto these deities that offering is thereby made by him.
14. Now, some add both rice and barley to the first (day's) fast-milk, arguing,— By means of these two substances (rasa) we restore what part of the sacrifice was sucked out and drained; and, should
1 Manoyug (?), ‘ mind-yoked,’ i.e. having thoughts for their team. 2 Cf, paragraph 18.
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the vrata-cow yield no milk, he may prepare his fastfood of whichever of these (cereals) he pleases ; and thus both the rice and the barley are ‘taken hold of’ by him.” But let him not do this; for he who adds both rice and barley (to the milk) neither replenishes the sacrifice nor heals it. Let him therefore add only the one or the other (cereal). Both the rice and barley doubtless form his (havis) material for offering (at the New and Full-moon Sacrifice), and when they do so become his material for offering, then they are also ‘ taken hold of!’ by him. Should the vrata-cow yield no milk, let him prepare the fast-food of whichever of them he pleases. |
15. Some, again, add to the first (day’s) fast-food (vrata) all manner of vegetables and fragrant (seasoning), arguing,—‘ If disease were to befall him, he might cure it by whatever thereof he pleases, as if he cured it by the fast-milk*%’ But let him not
|
15. Some, again, add to the first (day’s) fast-food (vrata) all manner of vegetables and fragrant (seasoning), arguing,—‘ If disease were to befall him, he might cure it by whatever thereof he pleases, as if he cured it by the fast-milk*%’ But let him not medicinal properties of some of those ingredients, it could be ascribed to the milk.
1 Anvarabdha has here the usual sacrificial meaning of ‘ taken hold of (from behind),’ with perhaps something of that of ‘taken (as medicine=einnehmen).’ Thus at the invocation of the Id4,. the sacrificer has to touch (anv-4rabh) the id& from behind, thereby keeping up his connection, and identifying himself, with the sacrifice. Cf. part i, p. 228, note 1; and III, 2, 4,15. Hence the author, making use of the term suggested by those he criticises, argues that as both kinds of material have already been used and therefore touched (anvarabdha) by him at the New and Full-moon Sacrifice (Sayama), they have therefore been taken possession of by him. It is possible, though scarcely likely, that the verb may have reference here to the anvarambhanfy4 ish/i,—or preliminary ceremony of the first performance of the New and Full-moon Sacrifice,—with which the present use of these cereals would, in that case, be identified, as that of the vrata-milk was with the Agnihotra (cf. paragraph 7 above). The Kanva text has the verb 4-rabh instead, yatha havisharabdhena bhishagyed ity evam etat.
* That is to say, though the restoration might be due to the
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do this, lest he should do what is inauspicious to the sacrifice; for those people do at the sacrifice what is a human act, and inauspicious to the sacrifice assuredly is that which is human. If any disease were to befall him who is consecrated, let him cure it wherewith he pleases ; for completion is proper’.
16. He (the Adhvaryu) hands the fast-food to him, after letting the ordinary (meal-)time pass,—viz. the evening-milk in the latter part of the night, and the morning-milk in the afternoon,—for the sake of distinction : he thereby distinguishes the divine from the human.
17. And when he is about to hand the fast-food to him he makes him touch water?, with the text, ‘For protection we direct our thoughts to divine devotion, the source of supreme mercy’, the bestower of glory and the bearer of sacrifices*: may it prosper our ways, according to our desire!’ Heretofore, indeed, it was for a human meal that he cleansed himself, but now it is for the sake of divine devotion: therefore he says, ‘For the sake of assistance we turn our thoughts to divine devotion, the source of supreme mercy, the bestower of glory, the bearer of sacrifices: may it
1 Sayama takes this to mean, that, as above all the consummation of the sacrifice is desirable, one should in case of disease cure it by any of those drugs without their being taken (anvarabdha) sacrificially, or as part of the sacrificial performance.
® According to the KAzva text, the sacrificer first washes himself (nenikte) and then sips water (a44mati); and having drunk the fast-milk, he touches water (apa upaspr‘sati).
’ Or, perhaps, ‘we meditate on the divine intelligence, the most merciful.’
* Yagtavahasam (‘bringing, or bearing, worship’); thus also Taitt. S. I, 2, 2. The KAnva text reads visvadhayasam, ‘allnourishing, all-sustaining.’
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prosper our ways, according to our desire!’ Whenever, being about to take the fast-food, he touches water, let him touch it with this same (formula).
18. Thereupon he drinks the fast-food, with the text, ‘May the gods favour us, they who are born of the. mind, and endowed with mind}, and of intelligent power! may they protect us! Hail to them!’ Thus that (fast-food) comes to be for him (by means of the Sv4h4) as an oblation consecrated by the Vasha¢.
19. Having drank the fast-food, he touches his navel?, with the text (V4g. S. IV, 12),‘Ye waters that have been drank, may ye become palatable and auspicious within ts! may they prove agreeable to us, freeing us from disease and weakness and sin,—they the divine, the immortal, the holy!’ Now, he who is consecrated draws nigh to the gods and becomes one of ‘the deities ; but the sacrificial food of the gods is not increased (with other material): hence, if in handing the fast-food (to the consecrated) he increases it (with other milk), he commits a fault and breaks the fast. This (formula), however, is the atonement for that (transgression), and thus that fault is not committed by him, and he does not break the fast (or vow): therefore he says, ‘Ye waters....!’ Whenever, after drinking the fast-food, he touches his navel, let him touch it with this (formula); for who
1 See p. 39, note 2. The K4mva text here again identifies the divinities referred to in the text with the vital airs.
® Having eaten and touched water, he strokes his belly (udaram abhimrisate), Kanv. The Kamva text renders the meaning quite clear: Uta vai-tivram vratam bhavati tat kshudrataram asad iti vopotsifizaty, alpam v4 bhavati tad bhfiyask&myopotsif-ati.
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knows whether (or not) he who hands the fast-food (to the consecrated) increases it (with other milk)"!
p. 43
knows whether (or not) he who hands the fast-food (to the consecrated) increases it (with other milk)"!
20. When he intends to pass urine, he takes up a clod of earth or some other object by means of the deer's horn, with the text (Vag. S. IV, 13), ‘This (O Earth) is thy covering meet for worship.’ For this earth truly is divine, and serves as a place for the worship of the gods: it must not be defiled by him who is consecrated. Having lifted up this its sacrificially pure covering’, he now relieves himself on its impure body, with the formula, ‘I discharge not offspring, but waters,—for so indeed he does*; ‘delivering from trouble, and consecrated by Sval4, —for they do indeed deliver from trouble what is pressed together inside: therefore he says, ‘delivering from trouble, —‘consecrated by Svah4, enter ye the earth!’ whereby he means to say, ‘Having become offerings, do ye enter the earth, appeased |’
21. Thereupon he throws the clod of earth down again, with the text, ‘Unite with the earth!’ for truly this earth is divine, and serves as a place for the worship of the gods: it must not be defiled by him who is consecrated. Having lifted up this its
1 No other fresh milk is to be added to that obtained by one milking of the vratadugh4 (fast-milk) cow (K4ty. VII, 4, 29); but the preceding formula is to be muttered in order to obviate any evil consequences arising from a possible secret breach of this rule, on the part of him who hands the milk to the sacrificer. Dr. Lindner takes upotsié in the sense of ‘to spill,’ but I find no authority for this rendering, which neither the prep. upa, nor abhi (in the equivalent abhyutsi£) would seem to admit of.
3 See p. 10, note 4. .
* *Ubhayam v4 ata ety 4pas fa retas 4a; sa etad apa eva muftfati na pragim.’
44 SATAPATHA-BRAHMANA.
upa, nor abhi (in the equivalent abhyutsi£) would seem to admit of.
3 See p. 10, note 4. .
* *Ubhayam v4 ata ety 4pas fa retas 4a; sa etad apa eva muftfati na pragim.’
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sacrificially pure covering, he has relieved himself on its impure body, and now restores to it this its pure covering : therefore he says, ‘ Unite with the earth!’ 22, He then gives himself up to Agni (the fire) for protection and lies down to sleep. For he who is consecrated draws nigh to the gods and. becomes one of the deities ; but the gods do not sleep, while to him sleeplessness is not vouchsafed ; and Agni being Lord of vows to the gods, it is to him that he now commits himself and lies down to sleep, with the text (Vag. S.1V,14), ‘O Agni, be thou a good waker: may we thoroughly refresh ourselves!’ whereby he says, ‘O Agni, wake thou: we are going to sleep!’—‘ Guard us unremittingly!’ whereby he means to say, ‘ protect us heedfully !’—‘ Make us awake again!’ whereby he means to say, ‘ Order so that, having rested here, we may awake safely.’ 23. And when he has slept and does not wish to fall asleep again, (the Adhvaryu) makes him mutter the text (Vag. S. IV, 15),‘ Thought and life have come back to me, breath and soul have come back to me, eye and ear have come back to me;’ for all these depart from him when he sleeps ; the breath alone does not; and after he has slept he again unites with them: therefore he says, ‘Thought and life have come back to me.. .’.—‘May Agni Vaisvanara, the unassailable preserver | of lives, preserve us from mishap and shame!’ whereby he means to say, ‘May Agni save us from whatever mistake (may be committed) on this occasion, either by sleep or otherwise:’ this is why he says, ‘May Agni Vaisvdnara, the unassailable preserver of lives, preserve us from mishap and shame!’ 24. For, when he who is consecrated utters anyp. 45thing that is foreign to the vow, or when he becomes angry, he commits a fault and breaks his vow, since suppression of anger behoves him who is consecrated. Now, Agni is the Lord of vows among the gods,— it is to him therefore that he resorts (V4g. S. IV, 16; Rig-veda VIII, 11, 7): ‘Thou, O Agni, art the divine guardian of vows among men, to whom praise is due at the sacrifices.’ This, then, is his atonement for that (transgression); and thus that fault is not committed by him, and he does not break his vow: therefore he says, ‘Thou, O Agni, art the divine guardian of vows among men, to whom praise is due at the sacrifices.’
25. And whatever (gift) people offer to him’, thereon he (the Adhvaryu) makes him pronounce the text, ‘Bestow this much,O Soma, bring more!’ for Soma indeed it is that appropriates for the consecrated whatever people offer to him: when he says, ‘Bestow this much, O Soma,’ he means to say, ‘ Bestow this much on us, O Soma;’ and by ‘Bring more,’ he means to say, ‘Fetch more for us!’—‘The divine Savitvz, the bestower of wealth, hath bestowed wealth on us;’ whereby that (gift) comes to be impelled by Savitrz with a view to (further) gifts.
26. Before sunset he (the Adhvaryu) says, ‘ Consecrated, restrain thy speech!’ and after sunset he releases speech. Before sunrise he says, ‘Consecrated, restrain thy speech!’ and after sunrise he releases
1 ‘And if they were to bring him either a garment or a cow, let him address it with the text—.’ Kanva text. According to some authorities the Dikshita is to go about for twelve days begging his means of subsistence, and whatever he obtains he is to touch and consecrate by the above text. Katy. VII, 5, 3, comm.
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his speech,—for the sake of continuity: with the night he continues the day, and with the day the night.
27. Let not the sun set on him while abiding elsewhere (than the hall); nor let the sun rise on him while asleep. For were the sun to set on him while abiding elsewhere, he (the sun) would cut him off from the night; and were the sun to rise on him while asleep, he would cut him off from the day : there is no atonement for this, hence it must by all means be avoided. Prior to the purificatory bath he should not enter water, nor should it rain upon him ; for it is improper that he should enter water, or that it should rain upon him, before the purificatory bath. Moreover, he speaks his speech falteringly, and not effusively after the manner of ordinary speech. The reason why he speaks his speech falteringly and not after the manner of ordinary speech is this:
28. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ‘ How can this (world) of ours be made unattainable to men?’ They sipped the sap of the sacrifice, even as bees would suck out honey; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared. And because they scattered (yopaya) therewith, therefore it is called yA pa (post).
29. Now this was heard by the A’zshis. They collected the sacrifice; and as that sacrifice was collected, so does he who is consecrated now collect the sacrifice (by keeping back his speech),—for the sacri-' fice is speech. And whatever part of the sacrifice
* Literally, ‘ Falteringly (i.e. hesitatingly, cautiously) he speaks speech, not human effusive (speech).
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And whatever part of the sacrifice
* Literally, ‘ Falteringly (i.e. hesitatingly, cautiously) he speaks speech, not human effusive (speech).
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was then sucked out and drained, that he now restores again by speaking his speech falteringly and not effusively after the manner of ordinary speech. For were he to speak effusively after the manner of ordinary speech, he would not restore (the sap of the sacrifice): therefore he speaks his speech falteringly and not effusively after the manner of ordinary speech.
30. He verily anoints himself,—it is for speech that he anoints himself!, since he anoints himself for the sacrifice, and the sacrifice is speech. Dhitkshita (the anointed) doubtless is the same as dikshita (the consecrated).
THE PRAYAMYESH7I, or OPENING-SACRIFICE. TuHirD BRAHMANA.
1. He prepares the Prayaztya rice-pap for Aditi. Now while the gods were spreading (performing) the sacrifice on this (earth) they excluded her (the earth) from the sacrifice. She thought, ‘ How is it that, in spreading the sacrifice on me, they should exclude me from the sacrifice?’ and confounded their sacrifice: they knew not that sacrifice.
1 Dhikshate, apparently the desiderative of dih (Weber, in St. Petersb. Dict. s.v.) Cf. III, 1, 3, 7 seq. The construction (especially the first hi) is rather peculiar. This paragraph apparently is to supply further proof why he should be cautious in his speech, and the words ‘sa vai dhikshate’ have to be taken parenthetically : ‘He speaks his speech cautiously ....; for (anointing himself as he does) he anoints himself for speech, &c.’ The Kanva text offers less difficulty: Atha yad dhtkshito nfma vase v4 esha etad dhikshate, yagfaya hi dhikshate, yagiio hi vak, tasm4d dhikshito nama, dhikshito ha vai naémaitad yad dikshita ity 4hu4. Sayana’s comment (MS.) is not very satisfactory: Vasam yagrasddhanatvena prasamesati; sa vai dhikshita iti prasangad dhikshitasabdam nirvakti dhikshito ha v4 iti yasm4d dikshita iti ndma tadrist diksh& vak sadhyeti vak srutiZ.
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2. They said, ‘How comes it that our sacrifice was confounded, when we spread it on this (earth)? how is it that we know it not ?’
3. They said, ‘In spreading the sacrifice on her, we have excluded her from the sacrifice: it is she that has confounded our sacrifice,—let us have recourse to her!’
4. They said, ‘When we were spreading the sacrifice on thee, how was it that it became confounded, that we know it not ?’
5. She said, ‘ While spreading the sacrifice on me, ye have excluded me from the sacrifice: that was why I have confounded your sacrifice. Set ye aside a share for me; then ye shall see the sacrifice, then ye shall know it!’
6. ‘So be it!’ said the gods: ‘Thine, forsooth, shall be the opening (prayaztya'), and thine the concluding (udayantya) oblation!’ This is why both the Prayaztya and the Udayantya (pap) belong.
Set ye aside a share for me; then ye shall see the sacrifice, then ye shall know it!’
6. ‘So be it!’ said the gods: ‘Thine, forsooth, shall be the opening (prayaztya'), and thine the concluding (udayantya) oblation!’ This is why both the Prayaztya and the Udayantya (pap) belong.
1 At IV, 5,1, 2, the name prayaniya is derived from pra-i, to go forth, because by means of this offering they, as it were, go forth to buy the Soma. Similarly, udayantfya is explained as the offering he performs after coming out (ud-i) from the bath. In Ait. Br. I, 7, on the other hand, the name prayaniya is explained as that by means of which sacrificers go forward (pra-i) to the heavenly world. In the Soma sacrifice, the Prayaatya and Udayanty& may be said to correspond to the Fore-offerings and After-offerings (prayaga and anuyfga) of the New and Full-moon Sacrifice ; though, of course, the Fore- and After-offerings form part of the prayamiya and udayanty4, as ishfis. But they are peculiar in this respect, that offering is made at both to the very same deities, and that the invitatory prayers (anuv4ky4) of the prayamiyesh/i form the offering-prayers (yagya) of the udayantyeshA, and vice versa. For these formulas, see Asval. Srautas. IV, 3; Haug, Ait. Br. Transl. p.16. The offering formula of the oblation to Aditi at the Prayaniya (and invitatory formula at the Udayanfy4), strange to say, is not a Rik-verse, but one from the Atharvan (VII, 6, 2).
p. 49
to Aditi; for Aditi truly is this (earth). Thereupon they saw and spread the sacrifice.
7. Hence, when he prepares the Prayastya rice-pap for Aditi, he does so for the purpose of his seeing the sacrifice : ‘After seeing the sacrifice I shall buy (the Soma) and spread that (sacrifice);’ thus thinking he prepares the Prayamtya pap for Aditi. The sacrificial food had been prepared, but offering had not yet been made to the deity (Aditi),—
8. When Pathy4 Svasti! appeared to them. They offered to her, for Pathya Svasti (the wishing of ‘a happy journey’) is speech, and the sacrifice also is speech. Thereby they perceived the sacrifice and spread it.
9. Thereupon Agni appeared to them: they offered to him; whereby they perceived that part of the sacrifice which was of Agni’s nature. Now of Agni’s nature is what is dry in the sacrifice: that they thereby perceived and spread.
10. Then Soma appeared to them: they offered to him; whereby they perceived that part of the sacrifice which was of Soma’s nature. Now of Soma’s nature is what is moist in the sacrifice: that they thereby perceived and spread.
11. Then Savitz appeared to them : they offered to him. Now Savitvz represents cattle, and the sacrifice also means cattle: hence they thereby perceived and spread the sacrifice. Thereupon they offered to the deity (Aditi), for whom the sacrificial food had been prepared.
12. It is to these same five deities, then, that he offers. For that sacrifice, when thrown into dis-
Thereupon they offered to the deity (Aditi), for whom the sacrificial food had been prepared.
12. It is to these same five deities, then, that he offers. For that sacrifice, when thrown into dis-
1 I.e. ‘welfare on the road, or a happy journey,’ a genius of well-being and prosperity.
[26] Ep. 50 order, was in five parts; and by means of those five deities they recognised it.
13. The seasons became confounded, the five: by means of those same five deities they recognised them.
14. The regions became confounded, the five: by means of those same five deities they recognised them.
15. Through Pathya Svasti they recognised the northern (upper) region: wherefore speech sounds higher here! among the Kuru-Pa#Aalas; for she (Pathya4 Svasti) is in reality speech, and through her they recognised the northern region, and to her belongs the northern region.
16. Through Agni they recognised the eastern region: wherefore they take out Agni from behind towards the east’, and render homage to him; for through him they recognised the eastern region, and to him belongs the eastern region.
17. Through Soma they recognised the southern region: hence, after the Soma has been bought, they drive it round on the south side; and hence they say that Soma is sacred to the Fathers; for through him they recognised the southern region, and to him belongs the southern region.
18, Through Savitvz they recognised the western region, for Savitvz is yonder burning (sun): where- _ fore he goes towards the west, for through him they recognised the western region, and to him belongs the western region.
1 Atra, ? ‘there.’ In the St. Petersb. Dict. uttar4hi is here taken in the sense of ‘in the north,’ instead of ‘higher.’ See also part i, pref. p. xlii, note 1; Weber, Ind. Stud. I, p. 191.
* That is, from the Garhapatya to the Ahavantya fire-place.
Ill KANDA, 2 ADHYAYA, 3 BRAHMANA, 22. 51
19. Through Aditi they recognised the upper region, for Aditi is this (earth): wherefore the plants and trees grow upwards on her; for through her they recognised the upper region, and to her belongs the upper region.
20. The hospitable reception’ (of King Soma) verily is the head of the sacrifice, and the opening and closing oblations are its arms. But the arms are on both sides of the head, and hence those two oblations, the Prayaztya and Udayantya, are made on both sides of (before and after) the reception.
20. The hospitable reception’ (of King Soma) verily is the head of the sacrifice, and the opening and closing oblations are its arms. But the arms are on both sides of the head, and hence those two oblations, the Prayaztya and Udayantya, are made on both sides of (before and after) the reception.
21. Now, they say that whatever is done at the Prayamtya should be done at the Udayaniya?, and the barhis (grass-covering of the altar), which is used at the Prayaztya, is also used at the Udayantya: he lays it aside, after removing it (from the altar). The pot (in which the rice-pap was cooked) he puts aside with the parched remains of dough, and (so he does) the pot-ladle after wiping it. And the priests who officiate during the Prdyamtya, officiate also at the Udayantya. And because of this identical performance at the sacrifice the two arms are alike and of the same shape.
22. But let him not do it in this way. Let him rather® (at the proper time) throw both the barhis and the pot-ladle after (the prastara, into the fire‘), and let him put the pot aside after rinsing it. The priests who officiate during the Prdyamtya, officiate . also at the Udayantya; but should they (in the
1 See III, 4, 1. 2 See p. 48, note 1. For the Udayantya, see IV, 5,1. 5 Or, perhaps, ‘let him, if he chooses (kamam)...;’ see Katy. VU, 5, 16-19; cf. also note on III, 2, 4, 14. * See I, 8, 3,19; 9, 2, 29. E 2
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mean time) have departed this life, others may officiate instead. It is because he offers to the same deities, and the same oblations, that the two arms are alike and of the same shape.
23. To five deities he offers at the Prayamtya, and to five at the Udayaniya: hence there are five fingers here and five there. This (Prayamtya offering) ends with the Samyu. They perform no Patnisamyfgas!. For the arms are on the fore-part of the body, and the fore-part of the sacrifice he perfects by this (opening ceremony). This is why it ends with the Samyu, and why no Patntsamydgas are performed.
HIRAV YAVATI-AHUTI, on OFFERING WITH GOLD; AND HOMAGE TO THE SOMA-COW.
Fourtu BrAHMANA.
1. Now Soma was in the sky, and the gods were here on earth. The gods desired —‘ Would that Soma came to us: we might sacrifice with him, when come.’ They created those two illusions, Supara#t and Kadrd. In the chapter on the hearths (dhishzya*) it is set forth how that affair of Suparzi and Kadri came to pass.
2. Gayatri flew up to Soma for them. While she was carrying him off, the Gandharva Visvavasu stole him from her. The gods were aware of this,— ‘Soma has indeed been removed from yonder (sky), but he comes not to us, for the Gandharvas have stolen him.’
* For the Samyuvaka, see I, 9,1, 24; for the Patnisamy4gas, I, 9, 2, I seq. ® See LI, 6, 2, 2 seq.
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The gods were aware of this,— ‘Soma has indeed been removed from yonder (sky), but he comes not to us, for the Gandharvas have stolen him.’
* For the Samyuvaka, see I, 9,1, 24; for the Patnisamy4gas, I, 9, 2, I seq. ® See LI, 6, 2, 2 seq.
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3. They said, ‘The Gandharvas are fond of women: let us send V4& (speech) to them, and she will return to us together with Soma.’ They sent Vas to them, and she returned to them together with Soma.
4. The Gandharvas came after her and said, ‘Soma (shall be) yours, and V4é ours?!’ ‘So be it!’ said the gods; ‘but if she would rather come hither, do not ye carry her off by force: let us woo her!’ They accordingly wooed her.
5. The Gandharvas recited the Vedas to her, saying, ‘See how we know it, see how we know it?!’
6. The gods then created the lute and sat playing and singing, saying, ‘ Thus we will sing to thee, thus we will amuse thee!’ She turned to the gods; but, in truth, she turned to them vainly, since she turned away from those, engaged in praising and praying, to dance and song. Wherefore even to this day women are given to vain things : for it was on this wise that Va& turned thereto, and other women do as she did. And hence it is to him who dances and sings that they most readily take a fancy*.
7. Both Soma and V4é were thus with the gods. Now, when he buys Soma he does so in order that he may sacrifice with him, when obtained, for his (own) obtainment (of heavenly bliss‘); for he who sacrifices with Soma that has not been bought, sacrifices with Soma that has not been (properly) obtained!
1 «Yours (shall be) Soma, and ours Va4, wherewith you bought (Soma) from us.’ K4zva text.
2 The G. proclaimed the sacrifice and Veda to her, saying, ‘ Thus we know the sacrifice, thus we know (the Veda); mighty are we.’ Kanva text.
5 *And hence it is to him who is given to vain things, who dances and sings, that women are most attached.’ K4zva text.
* Literally, ‘that he may sacrifice with the arrived (guest) for his own arrival (? in the world of the gods).’
54 SATAPATHA-BRAHMANA.
8. In the first place he pours the butter, which remains in the dhruva spoon, in four parts into the guhi; and having tied a piece of gold with a blade of the altar-grass?, and laid it down (in the guhd), he offers (the butter), thinking, ‘I will offer with pure milk ;’ for milk and gold are of the same origin, since both have sprung from Agni’s seed’.
9. He lays down the piece of gold, with the text (Vag. S. IV, 17), ‘This (butter) is thy body, O shining (Agni)! this (gold) is thy light,’—for that gold is indeed light: —‘unite therewith and obtain splendour!’ When he says, ‘ Unite therewith,’ he means to say, ‘ Mingle therewith ;’ and when he says, ‘ Obtain splendour, —splendour meaning Soma,—he means to say, ‘ Obtain Soma.’
this (gold) is thy light,’—for that gold is indeed light: —‘unite therewith and obtain splendour!’ When he says, ‘ Unite therewith,’ he means to say, ‘ Mingle therewith ;’ and when he says, ‘ Obtain splendour, —splendour meaning Soma,—he means to say, ‘ Obtain Soma.’
10. And as the gods then sent her (V44) to Soma, so does he now send her to Soma; and the cow for which the Soma is bought being in reality V4é, it is her he gratifies by this offering, thinking, ‘With her, when gratified, I shall buy the Soma.’
11. He offers, with the text, ‘Thou art the singer of praises‘t,—for this (word ‘gi#’), the ‘singer of praises,’ is one of her (V4é’s) names ;— ‘upholden by the Mind,—this speech of ours
1 Lit.‘ with Soma that has not come’ (to him as a guest), so that the guest-offering (Atithya, III, 4,1) could not take place.
* Because of this piece of gold, the offering here described is called Hiramyavati-a&huti, or ‘offering with gold.’
5 See II, 1,1, 5; 3,1, 15-
‘ The author seems to take g(i/ here as nom. of gur=gur (gré, gir), cf. gfirmi. Some of the native dictionaries give gfi as one of the names of Sarasvati. The St. Petersb. Dict. takes it here in the sense of ‘ drangend, treibend (pressing forward).’
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is indeed upheld by the mind, because the Mind goes before! Speech (and prompts her), ‘Speak thus! say not this!’ for, were it not for the Mind, Speech would indeed talk incoherently: for this reason he says, ‘ Upholden by the Mind.’
12, ‘Well-pleasing to Vishzu,’ whereby he means to say, ‘ Well-pleasing to Soma whom we approach®” [He proceeds, Vag. S. IV, 18], ‘Inspired by thee of true inspiration, whereby he means to say, ‘ Be thou of true inspiration! go thou to Soma for us !’—‘ May I obtain a support for my body, Sv4h4!’ for he who reaches the end of the sacrifice, indeed obtains a support for his body: hence he thereby means to say, ‘May I reach the end of the sacrifice !’
13. Thereupon he takes out the piece of gold (from the spoon), whereby he bestows gold on men; but were he to offer (the butter) together with the gold, he would doubtless cast the gold away from men, and no gold would then be gained among men.
14. He takes it out, with the text, ‘Thou art pure, thou art shining, thou art immortal, thou art sacred to all the gods.’ When, having offered the whole milk, he now says, ‘Thou art pure ...,' it is indeed pure, and shining, and immortal, and sacred to all the gods. Having loosened the grass-blade, he throws it on the barhis, and ties a string round the gold ®.
15. Having then taken butter a second time in
1 Mano hidam purastéd vasas darati, Kanva text.
* To whom we send you, K.
* The concluding ceremonies of the Prayantya (see III, 2, 3, 23) are now performed; the offering of the Barhis being optional, as the barhis may be used again for the Udayantya (ib. 22). Katy. VII, 6,11 comm.
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* To whom we send you, K.
* The concluding ceremonies of the Prayantya (see III, 2, 3,
23) are now performed; the offering of the Barhis being optional, as the barhis may be used again for the Udayantya (ib. 22). Katy. VII, 6,11 comm.
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four parts, he says, ‘Sacrificer, hold on behind?!’ They open the (south and east)? doors of the hall (and walk out). On the right side (of the front door) approaches the Soma-cow®: (by having) her thus put forward‘, he has sent her forth (to Soma); for the Soma-cow is in reality V4é: it is her he has gratified by this offering, thinking, ‘With her, when gratified, I will buy Soma.’
16. Having gone up to her, he (the Adhvaryu) salutes her, with the text (V4g. S. IV, 19), ‘Thou art thought, thou art the mind, —for speech, doubtless, speaks in accordance with thought, with the mind';—‘ Thou art intelligence, thou art the Dakshiz4*’—for it is by means of their respective intelligence’ that people seek to make their living, either by reciting (the Veda), or by readiness of speech®, or by songs: therefore he says, ‘Thou art intelligence ;’ and ‘ Dakshix4’ (gift to the priests) he calls her, because she is indeed the Dakp. 57shivé ;—‘ Thou art supreme, thou art worthy of worship,’ —for she is indeed supreme and worthy of worship;—‘Thou art Aditi, the doubleheaded, —inasmuch as, through her (V4é, speech), he speaks the right thing wrongly, and puts last what comes first, and first what comes last, therefore she is double-headed: that is why he says, ‘Thou art Aditi, the double-headed ?.’
1 According to the K4mvas, the Adhvaryu’s formula is,—lhi, Yagamana, ‘Go, Sacrificer!’ In Katy. VII, 6, 12 only the above formula is mentioned.
* The eastern door is for the Adhvaryu (and Sacrificer) and the southern for the Pratiprasthatr?.
* Soma-krayazi, ‘the cow for which the Soma is bought.’
* Prahitame seems to be taken here in the double sense of ‘ put forward or in front’ (from pra-dha) and despatched (from pra-hi).
5 «In accordance with the thought of the mind,’ manaso vai Aittam anu vag vadati, K.
* The omission of ‘asi’ in the Brahmasa is curious; the Kasva text has correctly ‘ dakshizdsi.’
7 Dhiya-dhiy4, or rather ‘by means of this their respective genius (in regard to speech).’ Dhf seems to mean ‘thought expressed by speech,’ hence often ‘prayer, hymn ;’ cf. III, 5, 3, 11.
* Prakémodya, rather either ‘fondness for talk’ or ‘effusive speech.’ It seems to refer to story-tellers (? amusing speech).
17. ‘Be thou for us successful (in going) forward and successful (in coming) back!’ when he says, ‘Be thou for us successful (in going) forward,’ he means to say, ‘Go to (fetch) Soma for us!’ and when he says, ‘ Be thou successful (in coming) back,’ he means to say, ‘Come back to us with Soma!’ This is why he says, ‘Be thou for us successful (in going) forward and successful (in coming) back !’
18. ‘May Mitra bind thee by the foot!’ For that rope, doubtless, is of Varuza ; and were she (the cow) tied with a rope, she would be (under the power) of Varuaa. And, on the other hand, were she not tied at all, she would be uncontrolled. Now that which is of Mitra is not of Varuma; and as (a cow), if tied with a rope, is under control, so it is in the case of this one when he says, ‘May Mitra bind thee by the foot!’
19. ‘May Pfdshan guard thy paths!’ Now Pishan is this Earth, and for whomsoever she is the guardian of his paths®, he stumbles not at any time: therefore he says, ‘May Pashan guard thy paths!’
20. ‘For Indra as the supreme guide;’— whereby he says, ‘ May she be well-guarded!’ [He
In Taitt. S. VI, 1, 7, 5, this epithet is explained by the fact that both the prdyamtya and the udayaniya belong to Aditi.
2 ‘And her he thereby makes the guardian on his path,’ im4m evisma etad adhvani goptfram karoti, K.
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proceeds, Vag. S. IV, 20], ‘May thy mother grant thee permission, thy father, thine own brother, thy fellow in the herd!’ whereby he says, ‘Go thou for us to fetch Soma, with the permission of all thy kin.—‘O goddess, go to the god,—for it is indeed as a goddess, as V4é&, that she goes to a god, to Soma: therefore he says, ‘O goddess, go to the god;’—‘ To Soma for the sake of Indra!’ Indra truly is the deity of the sacrifice: therefore he says, ‘To Soma for the sake of Indra.’ ‘May Rudra guide thee back!’ this he says for her safety, for cattle cannot pass beyond Rudra’. ‘Hail to thee! come back, with Soma for thy companion!’ whereby he says, ‘ Hail to thee, come back to us together with Soma!’
21, Even as, at that time, the gods sent her to Soma, and she returned to them together with Soma, so does he now send her to Soma, and she returns to him together with Soma.
22. And as the gods then wooed her with the Gandharvas, and she turned to the gods, so does the sacrificer now woo her, and she turns to the sacrificer. They lead her (the Soma-cow) northwards round (to the place where the Soma is to be sold); for the north is the quarter of men, and hence it is that of the sacrificer: for this reason they lead her northwards round.
Tuirp ApuyAya. First BRAHMANA,
1. He follows her, stepping into seven foot-prints of hers?; he thereby takes possession of her: that
* Rudra rules over these (cows); the cattle do not pass beyond (natiyanti) him ; and thus she does not pass beyond him: therefore he says, ‘May Rudra turn thee back!’ KAzva text.
* Viz. into seven foot-prints of her right fore-foot. According top. 59 is why he steps into seven of her foot-prints. For when the metres were produced from V4é (speech), the one consisting of seven feet, the Sakvart, was the last (highest) of them. It is that (metre) he now draws down towards himself from above: this is why he steps into seven of her foot-prints.
For when the metres were produced from V4é (speech), the one consisting of seven feet, the Sakvart, was the last (highest) of them. It is that (metre) he now draws down towards himself from above: this is why he steps into seven of her foot-prints.
2. It is as Vaé! that he steps into them; (with the text, Vag. S. IV, 21), ‘Thou art a Vasvi, thou art Aditi, thou art an Aditya, thou art a Rudra, thou art Aandr4; for she is indeed a Vasvit and Aditi, an Aditya, a Rudra, Xandra. ‘May Brzhaspati make thee rest in happiness!’—Brzhaspati being the Brahman, he thereby means to say, ‘May Brzhaspati lead thee hither by means of the good (work)?!’ ‘Rudra, together with the Vasus, is well-pleased with thee:’ this he says to secure her (the cow’s) safety, for cattle cannot pass beyond Rudra.
3. They now sit down® round the seventh footprint; and having laid down the piece of gold in the foot-print, he offers. For offering is made on nothing but fire, and the gold has sprung from Agni’s seed: and thus that offering of his is indeed made over
Taitt. S. VI, 1, 8,1 he steps into six foot-prints and offers on the seventh. According to Katy. VII, 6, 17 they pass (or overstep, atikram) six foot-prints and sit down round the seventh.
1 Literally, ‘by a form (rfipeza) of V4é (speech),’ viz. the text which is pronounced.
* This can scarcely be the correct reading. The K4ava text has the more acceptable reading, ‘Brihaspati being the Brahman, and felicity the sacrifice, he thereby says, “ May the Brahman make thee rest (or delight, ramayatu) in the good (work), the sacrifice !”’
* According to the comm. on Katy. VII, 6,17 the Brahman and the Sacrificer are to sit on the south, the Adhvaryu on the west, and the Neshér7 on the north side of the foot-print.
60 SATAPATHA-BRAHMANA,
the fire. And the clarified butter being a thunderbolt, he now delivers her (the cow) by means of that thunderbolt, the butter; and by delivering her he makes her his own.
4. He (the Adhvaryu) offers (with the text, Vag. S. IV, 22), ‘On Aditi’s head I pour thee;’ for Aditi being this earth, it is on the head of the latter that he offers;—‘on the worshipping-ground of the earth’—for on the worshipping-ground of the earth he indeed offers;—‘Thou art Id4’s footprint, filled with butter, Hail!’ for Id& being the cow }, he indeed offers on the cow’s foot-print; and ‘filled with butter, Hail!’ he says, because it indeed becomes filled with butter when offered upon.
5. Thereupon he takes the wooden sword and draws lines round (the foot-print): the wooden sword being a thunderbolt, it is with the thunderbolt that he draws round it. Thrice he draws round it, so that he encompasses it on all sides with a threefold thunderbolt, for no one to trespass upon it.
5. Thereupon he takes the wooden sword and draws lines round (the foot-print): the wooden sword being a thunderbolt, it is with the thunderbolt that he draws round it. Thrice he draws round it, so that he encompasses it on all sides with a threefold thunderbolt, for no one to trespass upon it.
6. He draws the lines (with the texts), ‘ Rejoice in us!’ whereby he means to say, ‘ Rejoice in the sacrificer!’ Having then, by tracing, cut out the foot-print all round, he throws it into the pan, with, ‘In us is thy kinship,’ whereby he means to say, ‘In the sacrificer is thy kinship.’
7. He then pours some water on (the place whence the earth has been removed). Wherever in digging they hurt her (the earth) and knock off anything
* See the legend, part i, p. 216 seq.; especially I, 8, 1, 7; 20; and p. 216, note 3.
* According to the comm. on KAty. VII, 6, 20, it would rather seem that he scratches with the sphya all over the foot-print and then takes out the loose dust (pams(in) and throws it into the pan.
Ill KANDA, 3 ADHYAYA, I BRAHMANA, 12, 61 from her,—water being (a means of) soothing,—that he now soothes by means of water, that he heals by means of water: that is why he pours water thereon.
8. He then hands (the dust of) the foot-print to the sacrificer, with, ‘In thee is wealth,—wealth meaning cattle, he thereby means to say, ‘in thee is cattle.’ The sacrificer receives it with, ‘With me! is wealth,—wealth meaning cattle, he thereby means to say, ‘with me is cattle.’
9. The Adhvaryu then touches himself (near the heart), with, ‘May we not be deprived of prosperity!’ Thus the Adhvaryu does not exclude himself from (the possession of) cattle.
10. Thereupon they hand (the dust of) the footprint over to the (sacrificer’s) wife. The house being the wife’s resting-place, he thereby establishes her in that safe resting-place, the house: for this reason he hands over the (earth of the) foot-print to the wife.
11. The Nesh¢vz makes her say, ‘ Thine, thine? is wealth;’ whereupon he causes her to be looked at by the Soma-cow. Now, Soma is a male, and the wife is a female, and that Soma-cow becomes here (exchanged for) Soma: a productive union is thus effected;—this is why he causes her to be looked at by the Soma-cow.
12. He causes her to be looked at (while she pronounces the text, Vag. S. IV, 23), ‘I have seen eye to eye with the divine intelligence, with the far-seeing Dakshiza: take
1 The K4nva text (Samhita and Br.) has asme instead of me. . °
* See St. Petersb. Dict.s.v. totas. The K4nva text explains it similarly: ‘tvayi tvayi pasavah.’ The Taitt.S. VI, 1, 8, 5 has ‘Tote rayah’—* Thine (?) is wealth” thus for the wife, for she, the wife, is one half of himself.’
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not my life from me, neither will I take thine; may I obtain a hero! in thy sight!’ She thereby asks a blessing: a hero meaning a son, she thereby means to say, ‘May I obtain a son in thy sight!’
not my life from me, neither will I take thine; may I obtain a hero! in thy sight!’ She thereby asks a blessing: a hero meaning a son, she thereby means to say, ‘May I obtain a son in thy sight!’
13. One that is brown, with red-brown eyes, is (fit to be)a Soma-cow. For when Indra and Vishzu divided a thousand (cows) into three parts, there was one left?, and her they caused to propagate herself in three kinds; and hence, even now, if any one were to divide a thousand by three, one would remain over.
14. The brown one, with red-brown eyes, is the Soma-cow ; and that ruddy one is the V7ztra-killer’s (Indra’s) own, whom the king here chooses for himself* after winning the battle; and the ruddy one with reddish-white eyes‘ is the Fathers’ own whom they slay here for the Fathers.
15. Let, then, the brown one, with red-brown eyes, be the Soma-cow. And if he be unable to obtain a brown one with red-brown eyes, let it be a dark-red® one. And if he be unable to obtain a dark-red one, let it be a ruddy one, one of the
? The Kanva text reads ‘may I obtain heroes.’
? This arithmetical feat of Indra and Vishau is apparently already referred to in Rig-veda VI, 69, 8, though nothing is said there as to the difficulty regarding the odd cow. The threefold division seems to refer to Vishzu’s three steps, by which (as the sun) he measures the sky; or to the division of the universe into the three worlds (?). See also Ait. Br. VI, 15.
* Or, drives forth (from the enemy’s stables). The red cows are compared with the red clouds, which appear after the thunderstorm (i.e. after king Indra’s battle with Vritra),
* Sayana takes ‘ syetaksht’ as ‘ black-eyed (krishualofan§),’
° «Arun4;’ the Kava text adds, ‘for that one nearest to it (the brown one, or Soma-cow proper) in appearance.’
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Vritra-killer’s own. But let him nowise turn his fancy upon a ruddy one with reddish-white eyes.
. 16, Let it be one that is not impregnated. For that Soma-cow is in reality V4é, and this Vaé (speech) is of unimpaired vigour ; and of unimpaired vigour is one not (yet) impregnated : let it therefore be one not impregnated. Let it be one that is neither tailless, nor hornless, nor one-eyed, nor earless!, nor specially marked, nor seven-hoofed ?; such a one is uniform, and uniform is thj ce
UNIVER?
THE BUYING OF SOMA.
SEcOND BRAHMANA.
1. Having thrown the (earth of the) foot-print (into the pan), he (the Adhvaryu) washes his hands. Now as to why he washes his hands ;—clarified butter being a thunderbolt, and the Soma being seed, he washes his hands lest* he should injure the seed, Soma, with the thunderbolt, the ghee.
1. Having thrown the (earth of the) foot-print (into the pan), he (the Adhvaryu) washes his hands. Now as to why he washes his hands ;—clarified butter being a thunderbolt, and the Soma being seed, he washes his hands lest* he should injure the seed, Soma, with the thunderbolt, the ghee.
2. Thereupon he ties the piece of gold to this (finger*). Now, twofold indeed is this (universe),— there is no third,—the truth and the untruth: the gods are the truth and men are the untruth. And gold having sprung from Agni’s seed, he ties the gold to this (finger), in order that he may touch the twigs (of the Soma) with the truth, that he may handle the Soma by means of the truth.
1 ‘Akarn4;’ the Kanva text has ‘anuparsh/akarn4 (one whose ears are not perforated ?),’ and instead of ‘alakshita (not specially marked),’ it reads ‘ asron4 (aslona), not lame.’
* That is, with one hoof undivided (seven-toed).
* The construction in the original is as usual in the oratio directa.
‘ Viz. to the nameless (or ring) finger. Katy. VII, 6, 27.
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3. He then orders (the sacrificer’s men), ‘ Bring thou the Soma-cloth! bring thou the Soma-wrapper ! bring thou the head-band!’ Let some shining (cloth) be the Soma-cloth ; for this is to be his (king Soma’s’) garment, and shining indeed is his garment: and whosoever serves him with a shining (garment), he truly shines. But he who says, ‘(Bring) anything whatsoever,’ he will indeed be anything whatsoever : let the Soma-cloth, therefore, be some splendid (cloth), and the Soma-wrapper one of any kind.
4. If he can get a head-band, let there be a headband; but if he cannot get a head-band, let him cut off from the Soma-wrapper a piece two or three fingers long, to serve as the head-band. Either the Adhvaryu or the Sacrificer takes the Soma-cloth, and some one or other the Soma-wrapper.
5. Now, in the first place, they pick the king (Soma). .A pitcher of water is placed close to him, and a Brahman sits beside him*. Thither they (the priests and sacrificer) now proceed eastward.
6. While they go there, he (the Adhvaryu) makes
? Ido not think ‘asya’ could refer to the sacrificer, in opposition to ‘etasya’ (Soma); nor can the latter be construed with the following relative clause ‘sa yo...’ The K4sva text reads, Tad yad eva sobhanatamam tat somopanahanam sy4d, vaso hy asyaitad bhavati ; sa yo haitak 4hobhanatamam kurute, sobhate haiva sah, &c.