* The Pratiprasth4tr?, in the first place, takes the Soma-plants (from the seller) and puts them on an ox-hide, dyed red and spread on the ground at the place (in the east of the hall) where the ‘sounding-holes’ will be dug (see III, 5, 4, 1 seq.). The seller of the Soma, who is to be either of the Kutsa tribe or a Sfdra, then picks the Soma, breaking the plants at the joints. A jar filled with water is placed in front of the Soma, and a Brahman (or the assistant of the Brahman, viz. the Brahman4khamsin) sits down by the (right or south) side of the Soma. KaAty. VII, 6, 1-6.
Ill KANDA, 3 ADHYAYA, 2 BRAHMANA, 8. 65
(the sacrificer) say the text (Vag. S. IV, 24), ‘Say thou, for me, unto Soma, “ This is thy géyatrtpart (bha4ga)'!” Say thou, for me, unto Soma, “Thisisthy trish¢ubh-part!” Say thou, for me, unto Soma, “ This is thy gayatt-part!” Say thou, for me, unto Soma, “ Obtain thou the supreme sovereignty of the names of metres!”’ Now, when he (king Soma) is bought, he is bought for one (destination *)—for the sovereignty of the metres, for the supreme sovereignty of the metres; and when they press him, they slay him: hereby now he says to him, ‘It is for the sovereignty of the metres, for the supreme sovereignty of the metres that I buy thee, not for slaying thee.’ Having gone there, he sits down (behind the Soma) with his face towards the east.
7. He touches (the Soma-plants), with, ‘Ours thou art,—thereby he (Soma), now that he has come (as a guest), becomes as it were one of his (the sacrificer’s) own (people): for this reason he says, ‘Ours thou art;’—‘ Thy pure (juice) is meet for the draught,’ for he will indeed take therefrom the ‘pure draught®.’ ‘Let the pickers pick thee!’ this he says for the sake of completeness.
8. Now some, on noticing any straw or (piece of) wood (among the Soma-plants), throw it away. But let him not do this; for—the Soma being the nobility and the other plants the common people, and the
1 The three parts refer to the three Savanas, at which the respective metres are used. See IV, 3, 2, 7 seq.
* Bhagam appears to have been lost here, since a play on that word seems to be intended, which might perhaps be reproduced by ‘lot.’ It is given both at the K4nva text and at III, 4, 1, 7.
* For the Sukra-graha, see IV, a, 1, 1 seq.
(26] Fp. 66 people being the nobleman’s food—it would be just as if one were to take hold of and pull out some (food) he has put in his mouth, and throw it away. Hence let him merely touch it, with, ‘ Let the pickers pick thee!’ Those pickers of his do indeed pick it.
9. He then spreads the cloth (over the ox-hide), either twofold or fourfold, with the fringe towards the east or north. Thereon he metes out the king (Soma); and because he metes out the king, therefore there is a measure,—both the measure among men and whatever other measure there is.
9. He then spreads the cloth (over the ox-hide), either twofold or fourfold, with the fringe towards the east or north. Thereon he metes out the king (Soma); and because he metes out the king, therefore there is a measure,—both the measure among men and whatever other measure there is.
10. He metes out, with a verse to Savitz; for Savitrvz is the impeller of the gods, and so that (Soma) becomes for him impelled by Savitz to the purchase.
11. He metes out with an atié/andas-verse; for that one, viz. the atiéZandas!, embraces all metres ; and so that (Soma) is meted out for him by means of all the metres: therefore he metes out with an ati£/andas-verse.
12. He metes out, with the text (Vag. S. IV, 25), ‘Unto that divine Savitvz within the two bowls’, the sage, I sing praises, to him of true
? Ati&dandas (‘over-metre’) is the generic name for the metres which number more than forty-eight syllables: hence it is said to include all the other metres which consist of fewer syllables. See VIII, 6, 2, 13, where the term is explained by ‘ atti-&4and4&/ (metre-eater).’
* Or, that divine invigorator of the two ‘oni.’ According to the St. Petersb. Dict., ‘oi’ would seem to refer to two parts of the Soma-press. Professor Ludwig takes it to mean ‘ press-arm’ and the ‘arm’ generally, which suits very well some of the passages in which the word occurs. Here, in the loc. or gen. case, it can scarcely mean ‘arms’ (though Savitr:’s two arms are often referred to as dispelling the darkness and keeping asunder the spaces, cf. Rig-veda II, 38, 2; IV, 53, 33 4; VL 71,13 5; VII, 45, 2), but apparently refers to ‘heaven and earth’ being thus equivalent top. 67 impulse, the bestower of treasures, the wise and thoughtful friend ;—he at whose impulse the resplendent light shone high, the goldenhanded sage hath measured the ether with his form.’ . "43. Therewith? he metes out (the Soma) with all (five fingers), therewith with four, therewith with three, therewith with two, therewith with one; therewith with one, therewith with two, therewith with three, therewith with four, therewith with all (fingers); having laid (the two hands) together? he throws (Soma) thereon with the joined open hands.
14. He metes out while bending up and bending down (the fingers). The reason why he metes out in bending (the fingers) up and down is that he thereby makes those fingers of separate existence, and therefore they are born separate (from each other); and as to his meting out with all (fingers) together, these (fingers) are to be born, as it were, united. This is why he metes out in bending (the fingers) up and down.
15. And, again, as to his meting out in bending them up and down,—he thereby renders them of varied power, and hence these (fingers) are of varied the two 4am€i (originally the two receptacles or bowls into which the pressed Soma flows) in Rig-veda III, 55, 20.
15. And, again, as to his meting out in bending them up and down,—he thereby renders them of varied power, and hence these (fingers) are of varied the two 4am€i (originally the two receptacles or bowls into which the pressed Soma flows) in Rig-veda III, 55, 20.
1 Viz. with the same formula, repeating it each time. The meting out of the Soma is done with the fingers of the right hand, first with all five, and then successively turning in one (beginning with the thumb), till the little finger remains with which he takes Soma twice, whereupon he again successively releases the fingers.
* There is some doubt as to whether this refers to the preceding ‘with all (viz. ten fingers);’ or whether he is to take for the tenth time some Soma with the five fingers of the right hand, and then once more (without muttering the text) with the joined hands. See K&ty. VII, 7, 18,19. The text seems to be purposely vague.
F 2
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power. That is why he metes out in bending them up and down.
16. And, again, as to his meting out in bending them up and down,—he thereby harnesses a virdg? (to ply) thitherwards and hitherwards: going thitherwards, namely, it conveys the sacrifice to the gods, and coming hitherwards it assists men. This is why he metes out in bending (the fingers) up and down.
17. And as to his meting out ten times,—the virag is of ten syllables, and the Soma is of virag nature: for this reason he metes out ten times.
18. Having gathered up the ends of the Somacloth, he (the Adhvaryu) ties them together by means of the head-band, with, ‘For descendants (I tie) thee ;’"—for it is indeed for (the purpose: of obtaining) descendants that he buys it (Soma): what (part of man) here is, as it were, compressed between the head and the shoulders, that he thereby makes it to be for him (the sacrificer)*.
19. He then makes a finger-hole in the middle (of the knot), with the text, ‘Let the descendants breathe after thee!’ For, in compressing (the cloth), he, as it were, strangles him (Soma and the sacrificer) and renders him breathless; hereby now he emits his breath from inside, and after him breathing the descendants also breathe: for this reason he says, ‘Let the descendants breathe after thee.’ Thereupon he hands him (Soma) to the Soma-seller. Now, then, of the bargain.
1 The virag (the ‘ shining’ or ‘ruling’ metre) consists of (generally three or four) padas of ten syllables each: hence it is here connected with the ten metings out of Soma.
2 The Soma representing offspring, he gives the bundle a shape resembling the human body.
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Tuirp BRAHMANA.
2 The Soma representing offspring, he gives the bundle a shape resembling the human body.
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Tuirp BRAHMANA.
1. He bargains for the king (Soma); and because he bargains for the king, therefore any and everything is vendible here. He says, ‘Soma-seller, is thy king Soma for sale ?’—‘ He is for sale,’ says the Soma-seller.—‘I will buy him of thee !’"—‘ Buy him !’ says the Soma-seller—‘I will buy him of thee for one-sixteenth (of the cow).’—‘ King Soma, surely, is worth more than that!’ says the Soma-seller.— Yea, King Soma is worth more than that; but great, surely, is the greatness of the cow, says the Adhvaryu.
2. ‘From the cow (comes) fresh milk, from her boiled milk, from her cream, from her sour curds, from her sour cream, from her curdled milk, from her butter, from her ghee, from her clotted curds, from her whey :
3. I will buy him of thee for one hoof!!’—‘ King Soma, surely, is worth more than that!’ says the Soma-seller.—‘ Yea, King Soma is worth more than that, but great, surely, is the greatness of the cow,’ replies the Adhvaryu; and, having (each time) enumerated the same ten virtues, he says, ‘I will buy him of thee for one foot,’—‘for half (the cow),— ‘for the cow !’—‘ King Soma has been bought!’ says the Soma-seller, ‘name the kinds!’
4. He (the Adhvaryu) says, ‘ Gold is thine, a cloth is thine, a goat is thine, a milch cow is thine, a pair of kine is thine, three other (cows) are thine!’ And because they first bargain and afterwards come to terms, therefore about any and everything that is for sale here, people first bargain and afterwards
} That is, for one-eighth of a cow, each foot consisting of two hoofs (or toes, sapha).
‘4p. 70 come to terms. And the reason why only the Adhvaryu enumerates the virtues of the cow, and not the Soma-seller those of the Soma, is that Soma is already glorified, since Soma is a god. And the Adhvaryu thereby glorifies the cow, thinking, ‘ Seeing her virtues he shall buy her!’ This is why only the Adhvaryu enumerates the virtues of the cow, and not the Soma-seller those of the Soma.
5. And as to his bargaining five times :—the sacrifice being of equal measure with the year, and there being five seasons in the year, he thus obtains it (the sacrifice, Soma) in five (divisions), and therefore he bargains five times.
6. He then makes (the sacrificer) say on the gold? (Vag. S. IV, 26), ‘Thee, the pure, I buy with the pure,’ for he indeed buys the pure with the pure, when (he buys) Soma with gold ;—‘the brilliant with the brilliant, for he indeed buys the brilliant with the brilliant, when (he buys) Soma with gold;—‘ the immortal with the immortal,’ for he indeed buys the immortal with the immortal, when (he buys) Soma with gold.
7. He then tempts? the Soma-seller (with the gold): ‘In compensation? for thy cow,’ whereby he means to say, ‘ With the sacrificer (be) thy cow!’
7. He then tempts? the Soma-seller (with the gold): ‘In compensation? for thy cow,’ whereby he means to say, ‘ With the sacrificer (be) thy cow!’
1 That is, according to Katy. VII, 8, 5, in making him touch the gold. The K4zva text has, ‘Thereupon he buys him (Soma) with gold.’
* Or, according to the commentaries, ‘he frightens the Somaseller (by threatening to take back the money).’
*?Sagme (? compact), explained by the commentators as meaning the sacrificer. Perhaps it may mean, ‘one of the parties to an agreement,’ and hence here the sacrificer as the bargainee. The Kava text reads, He then takes it back again (punar Adatte) with ‘Sagme te go/,’ and throws it down with ‘ Ours thy gold.’
Ill KANDA, 3 ADHYAYA, 3 BRAHMANA, 9. 71
He then draws it (the gold) back towards the sacrificer, and throws it down, with, ‘Ours be thy gold!’ whereby he (the sacrificer) takes unto himself the vital energy, and the Soma-seller gets only the body. Thereupon the Soma-seller takes it’.
8. He then makes him (the sacrificer) say on the she-goat, which stands facing the west, ‘Thou art the bodily form of fervour,—that she-goat was indeed produced as the bodily form of fervour, of Pragdpati; hence he says, ‘Thou art the bodily form of fervour, —‘ PragApati’s kind,’ because she brings forth three times in the year, therefore she is Pragdpati’s kind. ‘Thou art bought with the most excellent animal,’ because she brings forth three times in the year, she is the most excellent of animals. ‘May I increase with a thousandfold increase!’ Thereby he implores a blessing: a thousand meaning abundance, he thereby means to say, ‘May I obtain abundance !’
9. With that (text) he gives the she-goat, with that he takes the king?; for aga (goat) doubtless
? According to some authorities, the gold is again taken away forcibly from the Soma-seller by the Adhvaryu, after the sacrificer has uncovered his head (paragraph 12), and the seller is driven away by blows with a speckled cane. KaAty. VII, 8,27. According to Apastamba (ib.), he buys off the Soma-cow with another cow, and then dismisses her to the cow-pen ; and if the Soma-seller objects, he is to be beaten with a speckled cane. The MAnava-sfitra merely says, that they are to give the Soma-seller something for compensation. The whole transaction was evidently a feigned purchase, symbolising the acquisition of the Soma by the gods from the Gandharvas. The real bargain was probably concluded before the sacrificial performance. See also Haug, Ait. Br. Transl. P. 59, note 2.
? While making over the she-goat to the Soma-seller with his left hand, he receives the Soma with the right.
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means the same as 4g4 (driving thither’), since it is through her (the she-goat) that he finally drives him (Soma) thither. It is thus in a mystic sense that they call her ‘aga.’
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means the same as 4g4 (driving thither’), since it is through her (the she-goat) that he finally drives him (Soma) thither. It is thus in a mystic sense that they call her ‘aga.’
10. He takes the king, with the text (Vag. S. IV, 27), ‘Come to us, a friend, bestowing good friends!’ whereby he means to say, ‘Come to us, as a kind and propitious one!’ Having pushed back the garment on the sacrificer’s right thigh, he lays him (Soma) down thereon, with the text, ‘Seat thee on Indra’s right thigh,—for he, the sacrificer, is at present Indra’: therefore he says, ‘Seat thee on Indra’s right thigh ;—‘ willing on the willing, whereby he means to say, ‘beloved on the beloved one ;—‘tender on the tender!’ whereby he means to say, ‘ propitious on the propitious one.’
11. Thereupon he (the sacrificer) assigns (to the Gandharvas) the objects constituting the purchase price for the Soma, with the text, ‘O Svana, Bhraga, Anghari, Bambh§4ri, Hasta, Suhasta, Kyrvzsanul!l these are your wages for Soma: keep them! may they not fail you!’ Now those (Gandharvas) are instead of the hearthmounds—these being the names of the hearthmounds—it is these very (names) that he thereby has assigned to them ®.
1 Sayama takes 4-ag in the sense of ‘to go to, to come’ (4g4, the comer); because the sacrificer through her comes to Soma.
2 See part i, introduction, p. xix, note 4.
5 «For those same Gandharvas, the overseers of the Guardians of Soma, they are (meant) in lieu of those (? hearth-mounds), for those are their names: it is to them that he thereby assigns those (objects constituting the purchase-price), and thus he becomes debtless towards them.’ K4nva text. See also part i, p. 183, note 2.
lI KANDA, 3 ADHYAYA, 3 BRAHMANA, 15. 73
12. He now uncovers (his head!); for he who is consecrated becomes an embryo, and embryos are enveloped both in the amnion and the outer membrane: him (the sacrificer or sacrifice) he has now brought forth, and therefore he uncovers himself. Now it is he (Soma*) that becomes an embryo, and therefore he is enveloped, since embryos are, as it were, enveloped both in the amnion and the outer membrane.
13. He then makes (the sacrificer) say the text (Vag. S. IV, 28),‘Keep me, O Agni, from evil ways! let me share in the right ways. Now he (Soma) approaches him while he is seated, and when he has come, he rises: thereby he does wrong and breaks the vow. This, then, is his expiation of that (transgression), and thus no wrong is thereby done, and he breaks not the vow: therefore he says, ‘Keep me, O Agni, from evil ways! let me share in the right ways!’
14. Having then taken the king, he rises, with the text, ‘With new life, with good life, am I risen after the immortals;’ for he who rises after the bought Soma, rises indeed after the immortal: therefore he says, ‘ With new life, with good life, am I risen after the immortals.’
15. Thereupon he takes the king and goes towards the car, with the text (V4g. S. IV, 29),‘We have
Thereupon he takes the king and goes towards the car, with the text (V4g. S. IV, 29),‘We have
1 See III, 2,1, 16. His wife does the same.
® According to a former passage (III, 1, 2, 28), the sacrificer is supposed to remain in the embryonic state till the pressing of the Soma. The K4nva recension reads, ‘Sa etam yagfiam agiganat sa esha garbho bhavaty 4 sutyay4s;’ where ‘agiganat’ seems to mean ‘he has begotten.’ I am not quite certain whether Soma himself is really implied. See ITI, 3, 4, 6.
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entered upon the path that leadeth to wellbeing, free from danger; whereon he escheweth all haters, and meeteth with good!’
16. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura-Rakshas. They perceived that prayer for a safe journey; and having warded off the evil spirits by means of that prayer, they attained wellbeing in the safe and foeless shelter of that prayer. And so does he now ward off the evil spirits by means of that prayer, and attain wellbeing in the safe and foeless shelter of that prayer. For this reason he says, ‘ We have entered upon the path that leadeth to well-being, free from danger ; whereon he escheweth all haters and meeteth with good,’
17. They carry him thus?, and (afterwards) drive him about on the cart; whereby they exalt him: for this reason they carry the seed on their head (to the field), and bring in (the corn) on the cart.
18. Now the reason why he buys (the Soma) near water is that—water meaning sap—he thereby buys Soma sapful; and as to there being gold, he thereby buys him lustrous; and as to there being a cloth, he thereby buys him with his skin; and as to there being a she-goat, he thereby buys him fervid; and as to there being a milch cow, he thereby buys him with the milk to be mixed with him; and as to there being a pair (of kine), he thereby buys him with a mate.—He should buy him with ten (objects), and
} Compare the slightly different verse, Rig-veda VI, 51, 16.
? The sacrificer carries the bundle of Soma on his hand resting on his head.
5 Viz. the vessel of water mentioned III, 1, 2, 2.
lI KANDA, 3 ADHYAYA, 4 BRAHMANA, 2. 75 not with other than ten, for the virag consists of ten syllables, and Soma is of virag nature: therefore he should buy him with ten (objects) and not with other than ten. ,
PROCESSION AND ENTRANCE OF KING SOMA.
Fourtu BrRAHMANA.
1. In the enclosed space (of the cart)! he (the Adhvaryu) lays down the black deer-skin, with the text (Vag. S. IV, 30), ‘Thou art Aditi’s skin;’ its significance is the same (as before)?. Thereon he places him (Soma), with, ‘Seat thee on Aditi’s seat!’ for Aditi being this (earth), and she being indeed a safe resting-place, he thereby places him on that safe resting-place: therefore he says, ‘Seat thee on Aditi’s seat!’
Thereon he places him (Soma), with, ‘Seat thee on Aditi’s seat!’ for Aditi being this (earth), and she being indeed a safe resting-place, he thereby places him on that safe resting-place: therefore he says, ‘Seat thee on Aditi’s seat!’
2. He then makes (the sacrificer) say, after touching (the Soma), ‘The bull hath propped the sky, the welkin®.” For, when the gods were spreading the sacrifice, they were afraid of an attack on the part of the Asura-Rakshas. Now by what he says, ‘The bull hath propped the sky, the welkin,’
* The cart stands south of the place where the purchase of Soma took place, with the shafts towards the east, fitted with all the appliances, and yoked with a pair of oxen. The antelope skin is spread with the hairy side upwards, and the neck part towards the east.
3 See I,1,4,1seq. The KAmva text has: ‘the significance of this yagus is the same.’
5 In Rig-veda VIII, 42, 1, this verse relates to Varuna. In adapting it to the present sacrificial requirements, ‘vrishabho (rishabho, K.) antariksham ’ has been substituted for the original
"asuro visvavedah ;’ Soma being meant by ‘the bull.’
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thereby they rendered it (the sacrifice or Soma) superior to the deadly shaft’.
3. ‘He hath measured the breadth of the earth ;’—thus he gains through him (Soma) these worlds, for there is no slayer, no deadly shaft for him by whom these worlds have been gained: therefore he says, ‘He hath measured the breadth of the earth.’
4. ‘Asall-ruler hath he taken his seat over all things existing (bhuvana) ;\—thus he gains through him this All, for there is no slayer, no deadly shaft for him by whom this All has been gained: therefore he says, ‘As all-ruler hath he taken his seat over all things existing.’
5. ‘Verily, all these are Varuza’s ordinances ;’—thereby he makes here everything whatsoever obedient to him, and every one that is refractory: therefore he says, ‘Verily, all these are Varuma’s ordinances.’
6. Thereupon he wraps (the Soma) up in the Soma-wrapper, lest the evil spirits should touch him. For this one doubtless is an embryo, and hidden (tiras), as it were, are embryos, and hidden also is that (which is) wrapped up ;—hidden, as it were, are the gods to men, and hidden is that which is wrapped up: therefore he wraps him up.
7. Hewraps him up, with the text (Vag. S. IV, 31; Rig-veda V, 85, 2), ‘Over the woods he hath stretched the welkin,’ for over the woods, over the tops of the trees, that welkin (or air) is indeed stretched ;—‘strength (hath he laid) into the coursers, milk into the kine,—strength means
‘ Or, superior to (beyond the reach of) the slayer (or the blow), ‘gyayamsam vadhat.’
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manliness and the coursers are the men: he thereby bestows manliness upon men; and ‘milk into the kine’ he says, because this milk is indeed contained in the kine;—‘Into the hearts Varuza (hath laid) wisdom, into the homesteads! fire;’ for into the hearts that wisdom, the swiftness of thought, has indeed entered; and ‘into the homesteads fire’ he says, because that fire is in the homesteads, with the people;—‘ Into the heaven hath he placed the Sun, and Soma upon the rock;;’ for that sun is indeed placed in the heaven; and ‘ Soma on the rock’ he says, because Soma is in the mountains. This is why he says, ‘In the heaven hath he placed the Sun, and Soma upon the rock.’
8. If there are two deer-skins*, he then puts up the other by way of a flag®;—and if there is only one, he cuts off the neck of the deer-skin and puts it up by way of a flag ;—with the text (V4g. S. IV, 32), ‘Mount thou the eye of Sdrya, the eye-ball of Agni, where thou fliest along with the dappled (horses), shining through the wise (Sfrya).’ He thereby places Sfrya (the sun) in front, thinking, ‘May Sfrya, in front, ward off the evil spirits!’ They now drive (Soma) about on a safe (cart), unmolested by evil spirits.
9. At the fore-part of the shafts two boards have been put up: between them the Subrahmamyé ¢
1 «Into the waters (apsu),’ Rig-veda.
? See III, 2, 1, 1 seq.
® He is to fasten it to a staff fixed to the pole of the cart near the yoke. Katy. VII, 9, 9.
* The Subraéhmany4 is one of the assistants of the Udgatri (chanter of Sma-hymns). He stands on the ground between the two shafts in front of the yoke; the two planks, according to Sayama, reaching up to his chin.
78 SATAPATHA-BRAHMANA,
stands and drives. He (Soma), indeed, is too high for (the driver) mounting beside him, for who is worthy of mounting beside him? Therefore he drives while standing between (the boards).
10. He drives with a pal4sa branch. Now when Gayatri flew towards Soma’, a footless archer aiming at her while she was carrying him off, severed one of the feathers (or leaves, parma), either of Gayatrt or of king Soma; and on falling down it became a paraa (paldsa) tree; whence its name parza. ‘May that which was there of the Soma nature, be here also now!’ so he thinks, and for this reason he drives with a paldsa branch.
11. He urges on the two oxen. If they be both black, or if either of them be black, then let him know that it will rain, that Parganya will have abundance of rain that year: such indeed is science.
11. He urges on the two oxen. If they be both black, or if either of them be black, then let him know that it will rain, that Parganya will have abundance of rain that year: such indeed is science.
12. He (the Adhvaryu) first yokes them, with the text (Vag. S. IV, 33), ‘Ye oxen, come hither, patient of the yoke!’ for they are indeed oxen, and they are patient of the yoke ;—‘Let yourselves be yoked, tearless!’ for they are now being yoked; and tearless means unscathed ;—‘ not man-slaying, this means ‘not doing wrong ;’— ‘speeding the Brahman, for they are indeed speeders of the Brahman (worship, or the priests) ;— ‘Go ye happily to the sacrificer’s dwelling!’ this he says in order that the evil spirits may not injure them on the way.
13. Having then gone round to the back (of the
1 See I, 7, 1, 1; part i, p. 183. According to Ait. Br. III, 26, Krisfnu the Soma-keeper’s arrow cut off one of the talons of GAyatri’s left foot, which was turned into a porcupine.
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cart) and taken hold of the drag’, he says (to the Hotrz)?,‘ Recite to the bought Soma!’ or,‘—to Soma, now driven about!’ whichever way he pleases.
14. He then makes (the sacrificer*) say the text (Vag. S. IV, 34), ‘Thou art gracious unto me, go forth, O Lord of the world—,’ for he (Soma) is indeed gracious to hinr, wherefore he heeds no other but him. Even his (Soma’s own) kings* come (to
1 Apalamba, a piece of wood fastened to the back part of the cart to prevent its running backwards when going up-hill; or, according to others, a rope used for retarding the progress of the cart in going down-hill. Katy. VII,9,15 comm. The cart stands with the oxen towards the east ; it is then wheeled round towards the right to the west and driven to the hall, in front of which it is turned towards the north; the Soma being then taken down. See Ait. Br.I, 14.
* The duties of the Hotrz, while the Soma-cart is driven to the hall, are set forth Asv. Srautas. IV, 4: He stands three feet behind the cart between the two wheel tracks, and throws thrice dust towards the south with the fore-part of his foot without moving the heel, with the formula, ‘Thou art wise, thou art intelligent, thou upholding all things: drive away the danger arising from men!’ Thereupon, after uttering the sound ‘ Him,’ he recites eight verses, or, the first and last being recited thrice each, in all twelve verses. Cf. Ait. Br. I, 13. He first remains standing in the same place and recites thrice the first verse. Then in following the cart he recites the five following verses. The cart having now stopped, he walks round it on its right (south) side, and while looking on the Soma follows it while it is placed on the throne. He then touches it and completes his recitation by the last two verses. The first of these two verses is the same which the sacrificer is to mutter (with the Adhvaryu) while Soma is carried into the hall, and which is given in paragraph 30.
He then touches it and completes his recitation by the last two verses. The first of these two verses is the same which the sacrificer is to mutter (with the Adhvaryu) while Soma is carried into the hall, and which is given in paragraph 30.
8 While the Soma is driven to the hall, the sacrificer has to hold on to it from behind.
‘ ‘Asya ragfnah sabhag4z ;’—-Soma seems to be compared here with an emperor or overlord of kings (adhirago ragfi4m, V, 4, 2, 2), who is holding a royal court (régasabh4), or a Darbar, to which the under-kings are flocking. Sfyaa seems to interpret the passage differently : apy asya ragAnad iti sabhagd ity anena ra4g%4m anatikrap. 80him) to attend the assembly, and he is the first to salute the kings, for he is gracious. This is why he says, ‘Thou art gracious.’ ‘Go forth, O Lord of the world,’ he says, because he (Soma) is the lord of beings. ‘To all dwellings, ‘all dwellings’ doubtless means the limbs; with reference to his limbs he says this, ‘May no prowling enemies meet thee! may no waylayers meet thee! May no malicious wolves meet thee!’ this he says lest the evil spirits should meet him on his way.
15. ‘Having become a falcon, fly away!’ he thereby makes him fly forward after becoming a falcon; for the evil spirits fly not after what is fearful: now he, the falcon, forsooth is the most fearful, the strongest of birds, and as such a one he makes him (Soma) fly forwards when he says, ‘Having become a falcon, fly away!’
16. Now they (can) only hit his body’, ‘Go to the sacrificer's dwelling,—that is the place prepared for us.’ In this there is nothing obscure.
maziyam uktam bhavati; api sambh4vanay4m madhuparkam 4ha ‘rage skiryasvasurapitrivyamatulanam heti’ (Asv. Grshyas. I, 24) sambhavanfyandm madhye ragi4m prathamato nirdisena (!) sresh‘hy4vagamad itarapfyopalakshakatven4py asya rfg4na iti nirdesa iti mantavyam, ragfia 4gatin svayam prahva eva san pfirvas tebhyak prag evabhivadati vagvyavah4ram karoti. The K4nva text reads: For he is his gracious lord, therefore he heeds not even a king ; and yet (?) he is the first to salute the kings: thus he is indeed gracious to him : ‘esha va etasya bhadro bhavati, tasmad esha na rfganam fanadriyate tho pfirvo ragiio’bhivadati tath4syaisha eva bhadro bhavati(!),’
1 Or, they can only shoot after his body, ‘sartram evanvavahanti.’ The KAnva text has ‘athasyedam sarfram evanas4 ’nvavahanti,’ i. e. ‘Now they only bring his body with the cart.’ The MS. of Saéyana also has ‘anvavahanti,’ but it explains it by ‘syenibhdvad up4deyasya sframsasya badhabhavdd dhanta sariram evanugatya hanti nétmanam,’
III KANDA, 3 ADHYAYA, 4 BRAHMAVA, 18. 8I
e. ‘Now they only bring his body with the cart.’ The MS. of Saéyana also has ‘anvavahanti,’ but it explains it by ‘syenibhdvad up4deyasya sframsasya badhabhavdd dhanta sariram evanugatya hanti nétmanam,’
III KANDA, 3 ADHYAYA, 4 BRAHMAVA, 18. 8I
17. Thereupon he recites the Subrahmamyé litany. Even as one would say to those for whom he intends to prepare a meal, ‘On such and such a day I will prepare a meal for you;’ so does he thereby announce the sacrifice to the gods. ‘Subrahmazyém! Subrahmazyém! Subrahmazyém!’ thus he calls, for the Brahman indeed moves the gods onward. Thrice he says it, because the sacrifice is threefold.
18. ‘Come, O Indra!’ Indra is the deity of the sacrifice: therefore he says, ‘Come, O Indra!’ ‘Come, O lord of the bay steeds! Ram of Medhatithi!! Wife of Vvrzshamasva*! Bestriding buffalo! Lover of Ahaly4*!’ Thereby he wishes him joy in those affairs of his.
1 This myth, according to which Indra was supposed to have assumed the form of a ram and to have carried off Medhatithi, the Kanva (or, according to others, to have robbed him of his Soma), appears to be alluded to in Rig-veda VIII, 2, 40. On the possible connection of the myth with the Greek one of Ganymede, see Weber, Ind. Stud. IX, p. 40. Sayaza does not explain the Subrahmany4 formula, but remarks, that he has already done so in the Sama-brahmama (viz. in the Shadvimsa).
2 According to Rig-veda I, 51, 13, Indra became the wife (men4) of Vrishazasva (Mena) ; the reason for this transformation being, according to the Shadvimsa Br., that he was in love with Mena or Menaké, the daughter of that king (or sage). Ind. Stud. I, p. 38. The later explanation of the simple statement of the Rik seems of doubtful authenticity, unless the choice of the word men4 for ‘wife’ was intended by the bard as an allusion to the name of the king’s daughter. It is more likely that the myth alluded to in the Rik had been forgotten at the time of the Brahmamas, and a new version of it was invented, based on the ‘men4’ of the original. Haug, Transl. Ait. Br. p. 383, takes Mena here as a name.
3 This is another of Indra’s love-myths about which very little is known. Ahaly& (Maitrey?) is said to have been the wife of the Rishi Gautama (or of Kausika, according to Shady. Br.) and to have been loved by Indra.
(26] G
p. 82
19. ‘O Kausika!, Brahman, thou who callest thee Gautama®’ Just so has this (formula) been devised in these days by Arumi, to wit, ‘thou who callest thee Gautama :’ he may say it, if he choose, and if he does not choose, he need not attend to it®, ‘In so and so many days, to the Somafeast,’ (stating) in how many days from hence thé pressing is to be.
20. ‘Ye gods and priests, come hither*!’ This he says to the gods and Brahmans, because it is of these two, the gods and Brahmans, that he has need.
20. ‘Ye gods and priests, come hither*!’ This he says to the gods and Brahmans, because it is of these two, the gods and Brahmans, that he has need.
21. Thereupon the Pratiprasthatvz steps up to the front of the hall with the victim for Agni and Soma. Now Agni and Soma have seized him, who consecrates himself, between their jaws, for that consecration-offering above® belongs to Agni and Vishvu, and Vishzu, forsooth, is no other than
1 According to Sdyaza on Rig-veda I, 10, 11 (where Indra is called Kausika, ‘favourable to the Kusikas’) Kusika desired to have a son equal to Indra, whence the latter was born as Kusika’s son GAthin (GAdhin). Differently Say. on Taitt. Ar. I, 12, 4.
? The Shadv. Br. (Ind. Stud. I, p. 38) explains this as follows: —The Gods and Asuras were at war with each other. Gotama was performing austerities between them. Indra went up to him and said, ‘Go out as our spy.’ ‘I cannot,’ he replied. ‘Then I will go in your form.’ ‘As thou thinkest fit!’ And because he (Indra) went about in the form of Gotama, passing himself off as Gotama, therefore he says, ‘thou who callest thee Gotama.’
5 The K4zva text also states that this last portion of the formula was devised by Aruzi, but nothing is said as to its use being optional.
* For variations of this concluding part of the Subrahmanyé in different schools, see Lay. Sr. I, 3, 3 seq.; also notes to III, 9, 3, 10; IV, 9, 6, 25; Haug, Transl. Ait. Br. p. 383.
® See III, 1, 3, 1 seq.
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Soma, and the offering is he himself who is consecrated: thus they have seized him between their jaws; and by this victim he now redeems himself}.
22. Now, some take a firebrand from the Ahavantya, saying, ‘Here is Agni, and here is Soma: with these two thus being together we will redeem ourselves.’ But let him not do this; for wheresoever these two are, there they are indeed together.
23. It (the victim) is two-coloured, because it belongs to two deities: ‘For the sake of concord between the two deities let it be a black-spotted (buck) !’ they say; ‘for that is most like those two (gods).’ If he be unable to obtain a black-spotted buck, it may be a red-spotted one.
24. Thereon he makes (the sacrificer) say (V4g. S. IV, 35; Rig-veda X, 37,1), ‘Homage be to the eye of Mitra and Varuza! perform ye diligently this holy service to the god! sing ye unto the far-seeing, god-born light, to Sarya, thesonofthesky!’ Thereby he renders homage to it (the victim) and makes it a token of the covenant.
25. The Adhvaryu then removes the Somawrapper. With(V4v.S. IV, 36)‘Thou art Varuza’s stay, he props (the cart) with the prop. With ‘Ye two are the rest of Varuza’s stay, he pulls out the two wedges. The reason why he says, ‘Ye two are the rest of Varuza’s stay®,’ is that he, the bought Soma, now indeed is of Varuza’.
1 «By this victim he redeems himself, the victim, and with that redeemed self, now his own, he sacrifices.’ _Kamva rec.
The reason why he says, ‘Ye two are the rest of Varuza’s stay®,’ is that he, the bought Soma, now indeed is of Varuza’.
1 «By this victim he redeems himself, the victim, and with that redeemed self, now his own, he sacrifices.’ _Kamva rec.
* Skambha visargant (‘support or pin of the prop’) is taken by S4yaa in the sense of ‘offshoot of the prop’ or ‘that which is let go (srésh/a) by the prop.’
* I.e. belongs to Varuna or is of Varuma’s nature (varunyo
G2
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26. Thereupon four men take up the king’s throne; two men, it is true, take it up for the human king, but four take up this for him who rules over everything here.
27. It is of udumbara wood—udumbara meaning sap and food—for (the sacrificer’s) obtainment of sap and food: therefore it is of udumbara wood.
28. It reaches up to his navel, for it is there that the food settles, and Soma is food: therefore it reaches up to his navel. Moreover, there is the seat of the seed, and Soma is seed: therefore it reaches up to his navel.
29. He (the Adhvaryu) touches it with, ‘Thou art the rightful seat (vztasadani) of Varuza!’ He then spreads on it the black deerskin with, ‘Thou art the rightful seat (7ztasadanam) of Varuza!’ and places him (Soma) thereon with, ‘Seat thee on the rightful seat of Varuma!’ The reason why he says, ‘Seat thee on the rightful seat of Varuma,’ is that he (Soma) is now of Varuza’s nature,
30. Thereupon he makes him (king Soma) enter the hall; and in making him enter, he causes (the sacrificer) to. say (Vag. S. IV, 37; Rig-veda I, 91, 19), ‘Whatsoever powers of thine they worship with offering, may they all encompass the sacrifice’! Go forth to our dwellings, O Soma, prospering our homes, ever helpful, bestowing abundance of men, not slaying our bhavati). Sayama (if the MS. is correct) takes it in the sense of ‘is Varuza himself,’ etasmin kritavasare somo varuzo bhavati.
* Or, ‘may the sacrifice encompass them all,’ if, with Grassmann and Ludwig, we read ‘ yagitah’ instead of ‘yagfiam.’ This verse is likewise recited (?.at the same time) by the Hotr?, see p. 79, note 2.
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men!’ dwellings meaning houses, he thereby means to say, ‘Go forth to our houses, kind, propitious, not doing evil.’
31. Some now pour out a vessel of water beside him, saying that this would be as one would bring water for a king that has come to him. But let him not do this, for they (who do this) do at the sacrifice what is human, and inauspicious for the sacrifice forsooth is that which is human: let him therefore not pour out water, lest he should do at the sacrifice what is inauspicious.
THE ATITHYA, or GUEST-OFFERING (HOSPITABLE RECEPTION GIVEN TO KING SOMA).
Fourtu ApuyAya. First BRAHMANA.
THE ATITHYA, or GUEST-OFFERING (HOSPITABLE RECEPTION GIVEN TO KING SOMA).
Fourtu ApuyAya. First BRAHMANA.
1. Verily, the guest-offering is the head of the sacrifice, and the Prayamtya and Udayantya are its arms. But the arms are on both sides of the head : therefore those two oblations, the Prayamtya and Udayantya, are on both sides of the guest-offering.
2. Now as to why it is called ‘guest-offering.’ He, the purchased Soma, truly comes as_ his (the sacrificer’s) guest,—to him (is offered) that (hospitable reception): even as for a king or a Brahman one would cook a large ox or a large he-goat— for that is human (fare offered to a guest), and the oblation is that of the gods—so he prepares for him that guest-offering.
3. Here now they say, ‘Let him first walk past (Soma) and take out (the material for offering)!’ For (they argue) where people do not show respectp. 86 to a worthy person (arhant) who has come to them, he becomes angry,—and in this way he (Soma) is indeed honoured.
4. Then only one (of the oxen) is to be unyoked, and the other to be left unyoked'; and thereupon he is to take out (the material for offering): for (they argue) in that one of them is unyoked, thereby he (Soma) has arrived; and in that the other is left unyoked, thereby he is honoured.
5. Let him, however, not do this; but let him take out (the material for offering) only after unyoking (both oxen) and after making (Soma) enter (the hall); for the ways of men are in accordance with those of the gods. And accordingly, in human practice, so long as (a guest) has not unyoked, people do not bring water to him and show him no honour, for so long he has not yet arrived; but when he has unyoked, then they bring him water and show him honour, for then he has indeed arrived: let him therefore take out (the material for offering) only after unyoking and after making (Soma) enter (the hall).
6. Let him take it out with all speed, for thus he (Soma) is honoured. The housewife holds on to it from behind?; for the sacrificer holds on to him (Soma), while he is driven around, and here his wife does so. Thus they enclose him on the two sides by a (married) couple: and, indeed, wherever a
1 This is the practice recognised by the Taittirtyas (T.S. VI, 2, 1,1), on the ground that, if one were to unyoke both oxen, he would interrupt the sacrifice ; and if he were to leave them both unyoked, it would be as if a hospitable reception were given to one who has not actually arrived.
* That is, by touching the Adhvaryu while he takes out the sacrificial food. See p. 79, note 3.
Ill KANDA, 4 ADHYAYA, I BRAHMANA, IO. 87 worthy person comes, there all the inmates of the house bestir themselves, for thus he is honoured.
* That is, by touching the Adhvaryu while he takes out the sacrificial food. See p. 79, note 3.
Ill KANDA, 4 ADHYAYA, I BRAHMANA, IO. 87 worthy person comes, there all the inmates of the house bestir themselves, for thus he is honoured.
7. Let him take out (the material) with a different formula from that wherewith (one takes out) any other oblations’, since, when he (Soma) is bought, he is bought for one special destination,—for the sovereignty of the metres, for the supreme sovereignty of the metres. The metres act as attendants about him; even as the non-royal king-makers, the heralds and headmen, (attend upon) the king, so do the metres act as attendants about him (Soma).
8. In no wise, then, is it befitting that he should take out any (material for offering) solely ‘for the metres*;’ for whenever people cook food for some worthy person’, then the attendants about him, the non-royal king-makers, the heralds and headmer, have their share (of the food) assigned to them after (or along with their master): hence, when he takes out that (oblation to Soma), let him assign the metres a share in it along with (the deity).
9. He takes it out, with the text (V4g. S. V, 1), ‘Thou art Agni’s body,—thee (I take) for Vishzu!’ the Gayatrt is Agni: to Gayatri he thus assigns her share.
10.‘Thou art Soma’s body, —thee for Vishzu!’ Soma is the nobility, and the Trish¢ubh
1 For the ordinary formula with which material for offering is taken out at an ishf, ‘At the impulse of the divine Savitr7, I take thee with the arms of the Asvins, with the hands of Pfshan, thee well-pleasing to —!’ see I, 1, 2, 17.
? According to Taitt. S. VI, 2, 1, the five portions are taken out for the metres Gayatri, Trish‘ubh, Gagati, Anush/ubh, and Géyatrf, with the texts, ‘Thou art Agni’s hospitable feast, for Vishau (I take) thee,’ &c.
* « Arhant’ seems rather to mean ‘ruler’ here.
88 SATAPATHA-BRAHMANA.
is the nobility: to Trish¢ubh he thus assigns her share.
11. ‘Thou art the guest’s hospitable entertainment',—thee for Vishzu!’ This is his (Soma’s) special share: as there is a special share for a chief, so is this his special share apart from the metres.
12. ‘Thee for the Soma-bearing falcon! thee for Vishzu!’ thereby he assigns to Gdyatri her share. Because GAyatri, in the form of a falcon, carried off Soma from the sky, therefore she is the Soma-bearing falcon: in virtue of that heroic deed he now assigns to her a second share.
13. ‘Thee for Agni, the bestower of prosperity! thee for Vishzu!’ Prosperity means cattle, and the Gagatt (the moving, living one) means cattle: to Gagatt he thereby assigns her share.
14. Now as to his taking five times ;—the sacrifice is of equal measure with the year, and five seasons there are in the year: the latter he gains in five (divisions);—for this reason he takes five times. And as to his taking it with ‘ For Vishzu (I take) thee! for Vishzu thee!’ it is because he who takes out (material) for the sacrifice, takes it for Vishzu.
And as to his taking it with ‘ For Vishzu (I take) thee! for Vishzu thee!’ it is because he who takes out (material) for the sacrifice, takes it for Vishzu.
15. It is a sacrificial cake on nine potsherds ;—for the guest-offering is the head of the sacrifice, and the GAyatri consists of nine syllables?: eight (syllables) are those he recites and the sacred syllable * is the ninth; and the GAyatrt is the fore-part of the
1 Atither Atithyam, ‘the guest’s guest-meal.’
® According to Taitt. S. VI, 2, 1, 4, it is because the head has nine seams, ‘navadha siro vishyfitam.’
8 The final syllable of the prayers recited in offering is protracted and nasalized, a final ‘a’ becoming 6m,—this drawing out of the syllable is called ‘ pranava,’
vcp. 89 sacrifice}, and so is that (cake) the fore-part of the sacrifice: therefore it is a cake on nine potsherds.
16. The enclosing-sticks are of karshmarya wood (Gmelina Arborea’), for the gods, once upon a time, perceived that one, the karshmarya, to be the Rakshas-killer among trees. Now, the guest-offering being the head of the sacrifice, the enclosingsticks are of karshmarya wood, in order that the evil Spirits may not injure the head of the sacrifice.
17. The prastara-bunch? is of asvavala-grass (Saccharum Spontaneum). For, once upon a time, the sacrifice escaped from the gods. It became a horse (asva) and sped away from them. The gods, rushing after it, took hold of its tail (vala) and tore it out; and having torn it out, they threw it down in a lump, and what had been the hairs of the horse’s tail then grew up as those plants (of asvavala-grass). Now the guest-offering is the head of the sacrifice, and the tail is the hind-part (of animals) : hence by the prastara being of asvavdla-grass he encompasses the sacrifice on both sides.
18. There are two vidhvztis* of sugar-cane, lest the barhis and the prastara should become mixed up together. Having then purified the ghee!, he takes all the butter-portions in four ladlings?, for at this (sacrifice) there are no after-offerings.
1 Because the GAyatrf metre is connected with the pratafsavana or morning pressing. See IV, 2, 5, 20 seq.; Ait. Br. III, 27 seq.
3 See I, 3, 3, 19-20, where the approved kinds of wood for the paridhis at an ish/i are enumerated.
5 For the prastara, or bunch of reed-grass, representing the sacrificer, see I, 3, 3, 5 seq.; 8, 3,11 seq. The asvavala (horsetail) grass (generally called k4sa) is said to resemble horse-hair, and is used for twine, mats, thatch, &c. Sir H. M. Elliot, ‘ Races of the N. W. Prov.,’ II, pp. 371, 372, describes it as growing from three to fifteen feet high, and flowering in great profusion after the rains ; the base of the flowers being surrounded with a bright silvery fleece, which whitens the neighbouring fields so much as frequently to resemble a fall of snow.
* For the vidhrrti or stalks laid across the barhis (sacrificial
90 SATAPATHA-BRAHMANA.
* For the vidhrrti or stalks laid across the barhis (sacrificialp. 90 the barhis and the prastara should become mixed up together. Having then purified the ghee!, he takes all the butter-portions in four ladlings?, for at this (sacrifice) there are no after-offerings.
19. When he has placed the sacrificial dishes (on the altar)’, he churns the fire. For the guest-offering is the head of the sacrifice; and in churning (the fire) they produce that (sacrifice); and one who is born is born with the head first: hence he thereby makes the sacrifice to be produced with the head first. Further, Agni means all the gods, since offering is made in the fire to all gods; and the guest-offering is the head of the sacrifice: hence, through all the deities, he secures success to the sacrifice from the very head (beginning). This is why he churns the fire +.
20. He takes the bottom piece of wood‘, with the text (V4g. S. V, 2), ‘ Thou art the birth-place of Agni;’ for it is thereon that Agni is produced: hence he says, ‘ Thou art the birth-place of Agni.’
21. Thereon he lays two sprouts of a kusa stalk (with the tops towards the east), with, ‘Ye are grass covering the altar), to keep the prastara separate from the latter when laid upon it, see I, 3, 4, ro. As no special mention is made of the barhis, the same material has to be used for it as at the model ishfi (New and Full-moon sacrifice), viz. Kusa grass (Poa Cynosuroides).
1 See I, 3, 1, 22-23. 2 See I, 3, 2, 8-9.
* See I, 3, 45 14.
* On the production of the fire by ‘churning,’ see part i, p. 294, note 3.
® The adhimanthana sakala is a chip of wood used for the lower churning-stick (adhardrani), wherein the upper churning-stick is drilled, to rest upon. It is laid down on the altar-grass (barhis) from south to north. According to Sayana it is a chip obtained in rough-hewing the sacrificial stake.
III KANDA, 4 ADHYAYA, I BRAHMANA, 23. gI males’;’ thereby these two are as two (sons) born together here from a woman.
22. Thereon he lays the lower churning-stick (with the top to the north), with, ‘Thou art Urvasi!’ He then touches the (ghee in the) gheepan with the upper churning-stick, with, ‘Thou art Ayu, he puts it down (on the lower arazi) with, ‘Thou art Purdravas. For Urvast was a nymph, and Purfravas was her husband; and the (child) which sprung from that union was Ayu®: in like manner does he now produce the sacrifice from that union. Thereupon he says (to the Hotr), ‘Recite to Agni, as he is churned?!’
23. He churns, with the texts, ‘With the Gayatri metre I churn thee!—With the Trish¢éubh metre I churn thee!—With the Gagat! metre Ichurn thee!’ For it is with the metres that he churns him (Agni, the fire); the metres he recites to him when he is churned, whereby he attaches the metres to the sacrifice, even as the rays (are attached) to yonder sun.—‘ Recite to the born one!’ he says,
metre Ichurn thee!’ For it is with the metres that he churns him (Agni, the fire); the metres he recites to him when he is churned, whereby he attaches the metres to the sacrifice, even as the rays (are attached) to yonder sun.—‘ Recite to the born one!’ he says,
1 In this sense ‘vrishamau’ is taken by Mahidhara (sektdrau, from vrishan), Sayama, and apparently also by our author. Perhaps it means ‘testicles’ (vr?shama) in the text. See III, 6, 3, 10; and parti, p. 389, note 3.
* The myth of Purfravas and Urvast is given at length XI, 5, 1, 1-17. Compare also Max Miller, Chips, vol. ii, p. 102 seq.; A. Kuhn, Herabkunft des Feuers, p. 78 seq.
® The verses which the Hotrz has to recite are (a) one to Savitr7 (the Vivifier, viz. Rig-veda I, 24, 3); (b) to Heaven and Earth (IV, 56, 1); (c) atriplet to Agni (VI, 16, 13-15). If fire has not appeared by this time, he recites the so-called Rakshas-killing verses (X,118), repeating them until fire has been produced. See Ait. Br. I, 17; Asv. St. II, 16.
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when he (Agni) is produced!; and ‘To him who is thrown?!’ when he throws him (on the old Ahavantya fire).
24. He throws (the fire on the hearth), with the text (Vag. S. V, 3), ‘For our sake be ye two (fires) friendly to one another, of one mind, unblemished! Injure not the sacrifice, nor the lord of the sacrifice! be gracious unto us this day, ye knowers of beings!’ He thus bespeaks peacefulness between them, that they may not injure each other.
25. He then takes out some clarified butter with the dipping-spoon, and pours it on the fire, with the text (V4g. S. V, 4), ‘Agni resorteth to Agni, he the son of the seers that shieldeth us from curses: graciously offer thou for us now with good offering, never withholding the oblation from the gods, Hail!’ For the purpose of offering they have produced him, and by this offering he has now gratified him: that is why he thus makes offering unto him.
26. It (the guest-offering) ends with the Id4; no after-offerings are performed. For the guest-offering is the head of the sacrifice, and the head is the fore-part: he thus fits him up as the head of the sacrifice. But were he to perform the after-offerings, it would be as if, by reversing, he were to put the feet in the place of the head. Hence it ends with the I@4, and no after-offerings are performed.
1 The Hotr? recites the two verses, Rig-veda I, 74, 3; VI, 16, 40.
2 The verb is ‘ pra-hrz,’ which is also the common term for the hurling of the thunderbolt. The six verses, recited by the Hotr‘, are Rig-veda VI, 16, 41-42; I, 12, 6; VIII, 43, 14; VIII, 73, 8; I, 164, 50.
Ill KANDA, 4 ADHYAYA, 2 BRAHMANA, 3. 93
THE TANUNAPTRA, or COVENANT OF TANUNAPAT?.
SEconpD BRAHMANA.
The six verses, recited by the Hotr‘, are Rig-veda VI, 16, 41-42; I, 12, 6; VIII, 43, 14; VIII, 73, 8; I, 164, 50.
Ill KANDA, 4 ADHYAYA, 2 BRAHMANA, 3. 93
THE TANUNAPTRA, or COVENANT OF TANUNAPAT?.
SEconpD BRAHMANA.
1. When the gods had performed the guestoffering, discord befell them. They separated into four different parties, unwilling to yield to each other’s excellence,—Agni with the Vasus, Soma with the Rudras, Varuza with the Adityas, and Indra with the Maruts. Brzhaspati with the All-gods, say some’, but, indeed, those who separated into four parties were ‘all the gods.’ When they were separated, the Asura-Rakshas came after them and entered between them.
2. They became aware of it,—‘ Forsooth, we are in an evil plight, the Asura-Rakshas have come in between us: we shall fall a prey to our enemies. Let us come to an agreement and yield to the excellence of one of us!’ They yielded to the excellence of Indra; wherefore it is said, ‘Indra is all the deities, the gods have Indra for their chief.’
3. For this reason let not kinsmen fall out, for any (enemy) of theirs, be he ever so far away, steps in between them; they do what pleases their enemies and fall a prey to their enemies: therefore let them not fall out. For he who, knowing this, quarrels not, does what displeases his enemies and
1 The Tanfinaptra is a solemn covenant made by the sacrificer and his priests, in the name of Tanfinapat, and while touching sacrificial butter; thereby pledging themselves not to injure each other.
2 Thus Ait. Br. I, 24, where moreover the Rudras are assigned to Indra, (the Vasus to Agni, and the Adityas to Varuza.)
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falls not a prey to his enemies: let him therefore not quarrel.
4. They said, ‘ Well then, let us contrive so that this (concord) of ours shall be for ever imperishable !’
5. The gods laid down together! their favourite forms and desirable powers”, one after another, and said, ‘Thereby he shall be away from us, he shall be scattered to the winds, whosoever shall transgress this (covenant) of ours!’— Whose (is it) as witness???’ —‘ Tanfinapat, the mighty!’— Now the mighty Tandnapat indeed is yonder blowing (wind), he is the witness of living beings, entering thus as the in-breathing and out-breathing.
6. Wherefore they say, ‘The gods know the mind of man.’ In his mind he proposes; it passes on to the breath, and the breath to the wind, and the wind tells the gods what the mind of man is.
7. Hence it was in regard to this what was said by the Azshi, ‘In his mind he proposeth, and it goeth on to the wind‘; and the wind telleth the gods what thy mind is, O man.’
8. The gods laid down together their favourite forms and desirable powers, and said, ‘ Thereby he shall be away from us, he shall be scattered to the winds, whosoever shall transgress this (covenant) of ours!’ And even now the gods do not transgress that (covenant), for how would they fare, were they
1 Literally, ‘cut off together, part by part.’
2 Or, attributes, resources, ‘dhamAni.’
* Kasya upadrashéur; the K4nva text has, Tasya nak ka upadrashA, ‘ who (shall be) the witness of this (covenant) of ours?’
* Cp. Atharva-veda XII, 4,31, ‘In his mind he proposes and it goes forth to the gods.’
Ill KANDA, 4 ADHYAYA, 2 BRAHMANA, II. 95 to transgress it ?—they would speak untruth, and verily there is one law which the gods do keep, namely, the truth. It is through this that their conquest, their glory is unassailable: and so, forsooth, is his conquest, his glory unassailable whosoever, knowing this, speaks the truth. Now, the TAndnaptra is really that same (covenant of the gods).
9. The gods laid down together their favourite forms and desirable powers. Now it is by taking portions of butter that they (the priests) lay down together the desirable forms and favourite powers. Let him, then, not covenant with any one and every one, lest his favourite forms and desirable powers should be mixed up (with those of others). But let him not deceive one with whom he makes a covenant ; for thus it is said, ‘Let there be no deceiving of him with whom one has made the covenant of Tandnapat.’
10. In the first place he takes (butter) therefrom?, with the text (Vag. S. V, 5), ‘For him that rushes onward, for him that rushes about, I take thee. He that blows yonder (the wind) does indeed rush onward and rush about; and it is for him that he takes (the butter): therefore he says, ‘for him that rushes onward, for him that rushes about, I take thee.’
11.‘For Tandnapat, the mighty.’ The mighty Tandnapat truly is yonder blowing (wind), and it is for him that he takes (the butter) : therefore he says, ‘For Tanfnapat, the mighty.’
1 Viz. the butter in the dhruv4 spoon, pouring it into the ‘ vratapradana,’ or vessel in which the fast-milk is handed to the sacrificer.
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12. ‘For the powerful, the most strong!’ He is indeed powerful and most strong; and for him he takes it: therefore he says,‘ For the powerful, the most strong.’
13. They then touch it at the same time. Now the gods were fully agreed on this point, ‘ Verily, so and thus shall he of us fare who shall transgress this (covenant) of ours!’ And so are these (priests and sacrificer) now agreed on this,—‘Verily, so and thus shall he of us fare who shall transgress this (covenant) of ours!’