protection (of Agni): for it is somewhat long before the next enclosing-sticks will come nigh to him}.
CONSTRUCTION OF SHEDS, AND PREPARATION OF PRESSING-PLACE AND HEARTHS (DHISHYYAS).
TuirD BRAHMANA.
1. The sacrifice is a man; it is a man for the reason that a man spreads (prepares) it. In being spread it is made just as large? as a man: this is why the sacrifice is a man.
2. The Soma-cart (shed) is no other than his head, and has Vishzu for its deity. And because Soma is therein—Soma being havis (material for offering) for the gods—therefore it is called HavirdhAna (receptacle of havis).
3. The Ahavantya is no other than his mouth: hence, when he offers on the Ahavantya, it is as if he poured (food) into the mouth.
4. The sacrificial stake is no other than his crestlock; and the Agntdhrtya and MArgaltya‘ are his arms.
1 Ordinarily the laying round of the paridhis takes place immediately before the fire is kindled for the offering; but as the next offering is not to come off for some time, the fire would be without a protection, if he were to leave it without the enclosing-sticks. Sdyaza takes ‘dfire’ in the sense of ‘in a long time,’ as above; but it might be taken of space ‘ far off,’ when the passage would refer to the offering about to be performed on the old Ahavantya (III, 5, 3, 10 seq.); and it may be noticed in reference to this point, that, according to KAty. VIII, 3, 30, that fire does not become the GArhapatya till immediately after that offering.
* Y4vat-tévat would rather seem to mean here ‘of corresponding (or relatively the same) proportions’ as a man, viz. as the respective sacrificer. ‘Sa vai ta4yam4no y4van eva purushas tévan vidhfyate, purushasyaiva vidham anu.’ K4mva rec.
5 Soma himself is Vishzu. * See III, 6, 1,23; 2, 21.
lI KANDA, 5 ADHYAYA, 3 BRAHMANA, 9. 127
5. The Sadas! (tent for the priests) is no other than his belly: wherefore they feed in the Sadas, for whatever food is eaten here on earth all that settles down here in the belly. And because all the gods sat (sad) in it therefore it is called Sadas: and so do these Brahmans of every family now sit therein.
6. And the two fires which are behind? it are his feet. In being spread it is made just as large as a man: this is why the sacrifice is a man.
7. The cart-shed has doors on both sides; and so has the Sadas doors on both sides: hence this man is perforated from one end to the other. He steps to the Soma-carts when they have been washed down.
8. They turn them round, the southern one on the south side, and the northern one on the north side*, The larger of the two should be the southern (or right) one‘.
g. Over them, having been turned round (and placed on the altar), they put a mat of reed-grass ; or, if he cannot procure a reed-mat, a frame of split cane
1 See III, 6, 2, 21.
* That is, the (old) Ahavantya and Garhapatya fires of the Prafinavamsa.
g. Over them, having been turned round (and placed on the altar), they put a mat of reed-grass ; or, if he cannot procure a reed-mat, a frame of split cane
1 See III, 6, 2, 21.
* That is, the (old) Ahavantya and Garhapatya fires of the Prafinavamsa.
? The southern (and larger) cart is under the charge of the Adhvaryu and the northern one under that of his assistant, the Pratiprasth4tr?. Each now drives his cart westward along the south and north sides respectively ; and when they are opposite the hall (s4l&), they make the carts turn round from left to right; whereupon they drive back to the altar, and place them thereon with the shafts towards the east, near the antaZpata (‘ intermediate’ peg, see III, 5, 1, 1), south and north of the ‘spine’ (cf. p. 112, note 2), each at the distance of one cubit from the latter.
* In order to make the shed incline towards the north, cf. III, 1,1, 2.
p. 128
made in like manner as a reed-mat. They fasten a front-band (to the posts of the front door'). They enclose (the carts) within two upright hurdles; and lay a (second) reed-mat, or a frame of split cane made in like manner as a reed-mat, behind (the first mat?),
10. Now®, having again entered (the hall), and
They fasten a front-band (to the posts of the front door'). They enclose (the carts) within two upright hurdles; and lay a (second) reed-mat, or a frame of split cane made in like manner as a reed-mat, behind (the first mat?),
10. Now®, having again entered (the hall), and
1 It is not clear to me whether the arrangements mentioned in this paragraph refer to the carts in the first place, and have then to be repeated after the shed has been erected, or whether, as I think, some of them refer to the shed only. Even at the time of the Katy. Satras there seems to have been some confusion in this respect, and the rules VIII, 4, 7-12 (10-15, in edition) were entirely misunderstood by the commentator. It is, however, certain that the carts were covered with mats, previously to being shifted from the back to the front part of the altar. As regards the shed, it seems to have been constructed in the following way. In front of the carts, as well as behind them, beams are driven into the ground, six on each side, according to Sayama on T.S. I, 2,13; the two middle ones, one cubit north and south of the ‘spine’ respectively, forming a gateway on each side (K4ty. VIII, 4, 24 scholl.). On these two rows of beams other beams are laid, running from south to north, and forming, as it were, the lintels of the gates; and thereon the tie-beams rest (west to east). This frame of timber is to form a square of nine (or ten) cubits. Over the tie-beams three mats of reed-grass(4adis)—measuring nine (or ten) cubits by three (3})—are spread, from south to north; first the middle one and then the two others, behind and in front of it. Upright hurdles (or reed-mats) are then stretched between the respective corner-posts, so as to form the south and north sides of the shed; and are ‘sewn’ to the comer-posts. Between the tops of the two front door-posts a band or garland of plaited reed-tufts (or, according to Haug, a bunch of Darbha grass, consisting of dry and green stalks) is hung up, to represent either a fillet or wreath worn on the forehead (?), or as a door-garland.
* This remark would seem to imply that there are only two mats (cf. parags. 23, 24), but perhaps it is merely intended to show that two mats are spread behind and in front of the first mat (i.e. from south to north, and not west to east); not that there are only two mats.
5 If the preceding paragraph refers (at least partly) to the shed,
Ill KANDA, 5 ADHYAYA, 3 BRAHMANA, 12. 129 taken ghee in four ladlings, he makes offering to Savitvz for his impulsion, for Savitvz is the impeller (prasavitrz) of the gods : ‘ We will perform the sacrifice, for one impelled by Savitvz,’ thus (the priest thinks and) therefore he makes offering to Savitvz.
p. 129
taken ghee in four ladlings, he makes offering to Savitvz for his impulsion, for Savitvz is the impeller (prasavitrz) of the gods : ‘ We will perform the sacrifice, for one impelled by Savitvz,’ thus (the priest thinks and) therefore he makes offering to Savitvz.
11. He offers with the text (Vag. S. V, 14; Rigveda V, 81,1),‘They harness the mind and they harness the thoughts’—with the mirid and with speech they truly perform the sacrifice. When he says, ‘They harness the mind,’ he harnesses the mind; and when he says, ‘and they harness the thoughts (dht),’ he harnesses speech; for it is thereby! that people seek to make their living in accordance with their respective intelligence (dht), either by reciting (the Veda), or by readiness of speech, or by songs,—with these two thus harnessed they perform the sacrifice.
12. ‘The priests of the priest, of the great inspirer of devotion,—the learned Brahmans versed in sacred writ, truly, are the priests: it is regarding them that he says this, And ‘of the great inspirer of devotion?, —the great inspirer of devotion, truly, is the sacrifice: it is regarding the sacrifice that he says this. ‘The knower of rites alone hath assigned the priestly offices, for, in perthen the atha here means ‘ Now, in the first place,’ thereby introducing details preliminary to what has just been stated.
1 See III, 2, 4, 16. I now refer ‘etay4’ to ‘vakam,’ as does Sayana,—yad4& buddhir gayate tad4 khalv etay4 v4éa gugyishanti. He explains ‘ prakAmodya’ by ‘ mlaiséhikam laukikam bhashanam,’ barbarous, worldly speech.
* Vipasfit, probably ‘thinker of hymns.’ It remains doubtful what meaning our author assigned to the word. Mahfdhara explains it by sarvagia, ‘all-knowing.’ Sayana, on Taitt. S. I, 2, 13, refers ‘ viprasya brthato vipaskitak’ to the sacrificer.
(26) K ,p. 130 forming the sacrifice, they indeed assign the priestly offices. ‘Great is the praise of the divine Savitrz; Hail!’ Thus he offers to Savitz? for his impulsion.
13. Having then taken ghee a second time in four ladlings, he walks out (of the hall by the front door). The (sacrificer’s) wife is led out by the south door. He then lays down a piece of gold in the right wheeltrack of the southern Soma-cart, and offers thereon, with (Vag. S. V, 15; Rig-veda I, 22, 17), ‘Vishvzu strode through this(universe),thrice he put down his foot: itisenvelopedinhisdust; Hail!’ The residue (of ghee) he pours into the wife’s hand. She anoints the burning (part) of the axle! with (Vag. S. V, 17), ‘Audible to the gods, announce ye unto the gods!’ He hands to his assistant both the offering-spoon and the melting-pot. They lead the wife round by the back of the two fires*.
She anoints the burning (part) of the axle! with (Vag. S. V, 17), ‘Audible to the gods, announce ye unto the gods!’ He hands to his assistant both the offering-spoon and the melting-pot. They lead the wife round by the back of the two fires*.
14. Having taken ghee in four ladlings, the assistant Jays down a piece of gold in the right wheeltrack of the northern Soma-cart, and offers thereon, with (V4g. S. V, 16; Rig-veda VII, 99, 3), ‘Be ye too abundant in food and milch kine and pastures, through benevolence to man! Thou proppedst asunder these two worlds, O Vishzu; with beams of light didst thou hold fast? the earth on all sides; Hail!’ The residue (of ghee) he pours into the wife’s hand. She anoints the burning (part) of the axle with,
1 That is, the iron pins driven into the axle, round which the naves of the wheels revolve. See also p.121, note 2.
* They make her enter the hall by the south door and walk round by the back of the (old) Garhapatya fire-place to the wheeltracks on the north side where the Pratiprasthatr? is about to offer.
* The rays of the sun are apparently likened to ropes wherewith he keeps the earth straight and firm.
Ill KANDA, 5 ADHYAYA, 3 BRAHMANA, 17. 131
‘Audible to the gods, announce ye unto the gods!’ Then as to why he thus offers.
15. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack on the part of the Asura-Rakshas; and, the ghee being a thunderbolt, they kept off the evil spirits from the south by that thunderbolt, the ghee;. and thus they came not after them on their way. And in like manner does he now keep off the evil spirits from the south by that thunderbolt, the ghee; and thus they do not come after him on his way. And the reason why he offers with two verses relating to Vishzu, is that the Soma-cart belongs to Vishzu.
16. And in that the wife anoints the burning (part) of the axle, thereby a productive union is effected ; for when woman and man become heated, the seed flows, and thereupon birth takes place. She anoints in a direction away (from the cart), for away the seed is cast. He then says (to the Hotr2), ‘ Recite to the Soma-carts as they are wheeled forward!!’
17. He makes (the sacrificer) say,‘Go ye both forward, furthering the cult!’ The cult, namely, is the sacrifice: ‘go ye both forward, furthering the sacrifice’ he thereby means to say. ‘Convey ye the sacrifice upward; lead it not astray?!’ whereby he means to say, ‘convey this sacrifice upward to the world of the gods;’ and by saying ‘lead it not astray, he prays for this (sacrificer) that he may not
1 While reciting his hymn of eight verses (brought up, as usual, to twelve by repetitions of the first and last verses) the Hotr? has to follow the carts so as to have the north wheel-track of the south cart between his feet. Cf. p. 79, note 1. For the verses recited by him, see Ait. Br. I, 29; Asv. Sr. IV, 9.
3 Or, ‘falter not!’
K 2
p. 132
has to follow the carts so as to have the north wheel-track of the south cart between his feet. Cf. p. 79, note 1. For the verses recited by him, see Ait. Br. I, 29; Asv. Sr. IV, 9.
3 Or, ‘falter not!’
K 2
p. 132
stumble. Let them wheel (the carts) forward, as it were lifting them, so that they may not creak; for of the Asuras is that voice which is in the axle’: ‘Lest the Asuras’ voice should speak here!’ so he thinks. But if they should creak,—
18, Let him make (the sacrificer) say this, ‘Speak ye unto your own cow-pen, ye divine resorts; speak not my life away, speak not my offspring away!’ This, then, is the expiation thereof.
19. As to this they say, ‘Let him stride three steps from the high altar westward and make the Soma-carts stop there: this is the measure for the Soma-carts. But there is no (fixed) measure in this; wherever he himself may think fit in his mind, only not too near’, nor too far (from the high altar), there let him stop them.
20. He salutes them with, ‘May ye rejoice here on the height of the earth!’ for this (altar) is verily the height? (top) of the earth, since his offering-fire is in the heaven. He makes them rest on their naves‘ for that is the appearance of repose.
1 The Taitt. S. VI, 2, 9 refers it to Varuma, on account of the axle being bound firmly with strings (thongs), resembling Varuna’s noose. ? Rather, ‘not so very near,’ ‘nicht allzu nahe, nicht gar zu nahe.’
5 Both here, and on Taitt. S. I, 2, 13, Sayama takes ‘ varshman’ in the sense of ‘ body (sarira).’
* Or rather, ‘ nave-boards (nabhya).’ The cart wheels are described as consisting, after the fashion prevalent in Malava (K4ty. VIII, 4, 5 scholl.), of three parallel boards: the two outer ones form segments, and the middle and largest one has the nave fixed to it, the axle-pin running through its centre. It is on this middle board that he is to make the carts stand. Perhaps ‘kshema’ should be taken in the sense of ‘security, firm position,’ instead of ‘repose, rest,’ in which case the upright position of the middle board would seem to be compared with a man in upright position ; ‘nabhi(nabhya)’ meaning both ‘navel’ and ‘nave.’
p. 133
21. The Adhvaryu, having gone round along the north side (of the carts), props the southern cart, with (Vag. S. V, 18; Rig-veda I, 154, 1), ‘ Now will I declare the heroic deeds of Vishzu, who measured out the earthly regions; who propped the upper seat, striding thrice, the wide-stepping! For Vishzu (I prop) thee!’ He fixes the prop ina different place from where (it is fixed) in ordinary practice’.
S. V, 18; Rig-veda I, 154, 1), ‘ Now will I declare the heroic deeds of Vishzu, who measured out the earthly regions; who propped the upper seat, striding thrice, the wide-stepping! For Vishzu (I prop) thee!’ He fixes the prop ina different place from where (it is fixed) in ordinary practice’.
22. The assistant then props the northern cart, with (Vag. S. V, 19), ‘Either from the heaven, O Vishzu, or from the earth, or from the great, wide airy region, O Vishzu, fill both thine hands with wealth and bestow on us from the right andthe left! For Vishzu thee!’ He fixes the prop in a different place from where (it is fixed) in ordinary practice. The reason why he performs with prayers to Vishzu is that the Soma-cart belongs to Vishzu.
23. He then makes (the sacrificer) say, after touching the middle reed-mat* (V4g. S.V, 20; Rig-veda I, 154, 2), ‘Let Vishvu then be praised for his power, terrible like a wild beast prowling about the mountains, on whose three wide stridesallbeingsabide!’ Now that (mat-covering) indeed is his (Vishzu, the shed’s) upper skull-bone®,
1 Sayama, on Taitt. S. I, 2, 13, remarks:—‘ The southern and northern parts of the yoke represent the ears of the cart. Through a hole (is effected) the firm tying (of the yoke parts) to the shafts. At the juncture (sandhi) at the (place of) fastening of the southern (part of the yoke) the prop is fixed.’ In ordinary practice the prop is put up to support the extreme end of the shafts or pole.
* See p. 128, note 1.
> Apparently the parietal bone is meant; or perhaps the frontal bone. The K4nva text reads: ‘ He then touches that reed-mat, orp. 134 for thereon, as it were, the other skull-bones rest: ‘this is why he says ‘they abide on.’
24. Thereupon he makes him say, after touching the front-band (V4g. S. V, 2), ‘Thou art Vishzu’s fillet;’ for it indeed is his fillet. He then makes him say, after touching the two upright hurdles, ‘Ye are the corners of Vishzu’s mouth;’ for they indeed are the corners of his mouth. Then that mat which is behind there, that indeed is that skull-bone of his here behind (viz. the occiput).
25. With ‘Thou art Vishzu’s sewer',’ he sews (the hurdles to the four door posts) with cord by means of a wooden pin. With,‘Thou art Vishzu’s fixed (point)*, he then makes a knot, ‘lest it should fall asunder.’ That same (knot) he undoes when the work is completed; and thus disease® befalls not either the Adhvaryu or the Sacrificer. The completed (cart-shed) he touches with, ‘Thou art Vishzu’s own,’ for the Soma-cart (and shed) belongs to Vishzu.
The completed (cart-shed) he touches with, ‘Thou art Vishzu’s own,’ for the Soma-cart (and shed) belongs to Vishzu.
cane-frame, above, with “Let Vishzu...” for that is for him (Vishau, the shed) what that skull-bone is up here. And when he says “they abide upon,” it is because that rest on the other skull-bones [? adhi hy etad anyeshu kap4leshu kshiyanti!]. Then what two reed-mats there are on the two carts, they indeed are for him what the two skull-bones are here on both sides. And that reed-mat, or caneframe, which he puts on there behind (or behind that one), that is for him what the skull-bone behind is.’
* Syf, explained by Sayama as ‘thread, cord,’ by Mahidhara as ‘needle.’
* ? Dhruvad, the ‘firm one,’ (? ‘pole-star.’) The St. Petersburg Dictionary gives the tentative meaning ‘knot.’ The Taitt. S. reads ‘dhruvam.’
° Gr&ha, lit. ‘seizing.’ For Varuna, whose attribute the knot is (I, 3, I, 16), seizing upon men by means of disease ; see II, 5, 2, 2.
Ill KANDA, 5 ADHYAYA, 4 BRAHMANA, 4. 135
Oe SE i a bn ae oy:
Fourtu BrAHMANA.
1. It is for a twofold reason that the soundingholes are dug. The cart-shed, truly, is the head of the sacrificer; and what four holes there are here in the head—namely, these two and these two1— those he thereby makes: for this reason he digs the sounding-holes.
2. Now the gods and the Asuras, both of them sprung from Pragdpati,were contending. The Asuras then by way of witchcraft buried charms?* within these worlds, thinking, ‘ Peradventure we may thus overcome the gods.’
3. The gods then prevailed. By means of these (sounding-holes) they dug up those magic charms. Now, when a charm is dug up, it becomes inoperative and useless. And in like manner, if any malicious enemy buries here charms by way of witchcraft for this (sacrificer), does he thereby dig them up: this is why he digs sounding-holes. He digs just beneath the fore-part of the shafts of the southern cart.
4. He takes up the spade?, with the text (Vag. S.
1 Viz. the ears and nostrils.
* Krityam valagan nifakhnué, ‘they dug in, as a charm, secret (magic) objects.’ Valaga is explained as charms, consisting of bones, nails, hair, foot-dust, and similar objects, tied up in a piece of worn matting or cloth, or the like, and dug into the ground armdeep, for causing injury to enemies. See Taitt. S. VI, 2, 11, where Professor Weber refers to Wuttke, Der Deutsche Volksaberglaube,
§ 492 seq. ® The instrument used seems to be a kind of scoop or trowel,
SP Pw we we = UNive.:
p. 136
V, 22), ‘At the impulse of the divine Savitvz, I take thee with the arms of the Asvins, with the handsof Pishan: thou arta woman. The significance of this formula is the same (as before). That spade (abhri, fem.) is indeed a female: therefore he says ‘thou art a woman.’
V, 22), ‘At the impulse of the divine Savitvz, I take thee with the arms of the Asvins, with the handsof Pishan: thou arta woman. The significance of this formula is the same (as before). That spade (abhri, fem.) is indeed a female: therefore he says ‘thou art a woman.’
5. He draws their outlines, saving! the measure of a span, with, ‘Here do I cut off the necks of the Rakshas!’ For the spade is the thunderbolt : it is with the thunderbolt that he thus cuts off the necks of the Rakshas.
6. Let him first mark off the right (southern) one of the two that are in front; then the left one of the two behind; then the right one of those behind; then the left one of those in front.
7. But they say conversely, that he should mark off first the left one of the two behind ; then the right one of those in front; then the right one of those behind; and then the left one of those in front. Or he may also mark them off in one and the same direction?: but let him, in any case, mark off last of all the one which is on the left of those in front.
8. He digs them, in the very same order in which they have been marked off, with, ‘Thou art great, sharpened on one side. For a fuller description, see VI, 3, 1, 30 seq.
1 Vind, i.e. leaving that space between each two adjoining uparavas. They are themselves to be round, a span in diameter. Hence by connecting the four centres by lines, a square of two spans (of thumb and forefinger), or one cubit, is obtained. See Baudh. Sulvas. ror.
* That is, successively the south-eastern, the south-western, the north-western, and last, the north-eastern hole.
p. 137
of great sound!’—he praises and extols them, when he says, ‘ Thou art great, of great sound ;'\—‘ Utter thou the great voice unto Indra!’—Indra, forsooth, is the deity of the sacrifice ; and the cart-shed belonging to Vishzu, he thereby makes it to be connected with Indra: therefore he says, ‘ Utter thou the great voice unto Indra!’
g. ‘The Rakshas-killing, charm-killing (voice),’ for it is indeed for the killing of the charms of the Rakshas that these (holes) are dug ;—‘ Of Vishzu;’ for that voice in the cart-shed is indeed Vishzu’s.
10. He throws out (the earth from) them in the order in which he has dug them, with (VAg. S. V, 23), ‘Here do I cast out the charm which the alien, which the inmate of my house has buried for me!’ Either an alien or an inmate of his house buries charms by way of witchcraft : these he thereby casts out.
11. ‘Here do I cast out the charm which my equal, which my unequal has buried for me!’ Either one equal, or one unequal, to him buries charms by way of witchcraft: these he thereby casts out.
12. ‘Here do I cast out the charm which the kinsman, which the stranger has buried for me!’ Either a kinsman or a stranger buries charms by way of witchcraft: these he thereby casts out.
12. ‘Here do I cast out the charm which the kinsman, which the stranger has buried for me!’ Either a kinsman or a stranger buries charms by way of witchcraft: these he thereby casts out.
13. ‘Here do I cast out the charm which the countryman, which the foreigner has buried for me!’ Either a countryman or a foreigner buries charms by way of witchcraft: these he thereby casts out. With ‘I cast out witchcraft!’ he finallyp. 138 throws out (the earth remaining in the several holes), whereby he casts out witchcraft.
14. Let him dig them arm-deep; for that being the end (extreme limit to which he can reach) he thereby in the end brings witchcraft to naught. He connects them crossways by (underground) channels?; or, if he cannot crossways, he may do so in one and the same direction. This is why these (openings of the) vital airs are connected by channels farther (inside).
15. In the same order in which he has dug them he makes (the sacrificer) touch them, with the texts (Vag. S. V, 24), ‘Self-ruling thou art, a slayer of enemies! Ever-ruling thou art, a slayer of haters! Man-ruling thou art, a slayer of Rakshas! All-ruling thou art, a slayer of foemen!’ This is the blessing of that work: he thereby invokes a blessing.
16. The Adhvaryu and Sacrificer then touch one another (with their right hands through the holes), the Adhvaryu is at the right one of those in front, and the Sacrificer at the left one of those behind. The Adhvaryu asks, ‘Sacrificer, what is here ?’— ‘Happiness !’ he says.—‘ (Be) that ours in common!’ says the Adhvaryu in a low voice.
17. Thereupon the Adhvaryu is at the right one of those behind, and the Sacrificer at the left one of those in front. The Sacrificer asks, ‘ Adhvaryu, what is here ?’—‘ Happiness!’ he says.—‘ (Be) that mine!’ says the Sacrificer. Now in that they thus
1 That is, these words are to be pronounced at the end of each of the preceding four formulas, and the remaining loose soil is therewith to be removed from the respective hole.
* Lit. he inter-perforates, inter-channels.
p. 139
touch one another, thereby they make the vital airs yoke-fellows: hence these vital airs meet together farther (inside). And in that, when asked, he replies, ‘Happiness (bhadram),’ thereby he utters the wish of ‘prosperity (kaly4zam)’ of ordinary speech : that is why, being asked, he replies, ‘Happiness.’ Thereupon he sprinkles (the holes with water): one and the same forsooth is the significance of sprinkling ; he thereby renders them pure.
18. He sprinkles, with the text (Vag. S. V, 25), ‘You, the Rakshas-killers, the charm-killers;’ for they are indeed Rakshas-killers as well as charmkillers; ‘Vishzu’s own, I sprinkle;’ for they indeed belong to Vishzu.
19. What remains of the sprinkling-water he then pours out into the pits ;—what moisture there is here in the vital airs’, that he thereby puts into them: hence that moisture in the vital airs.
19. What remains of the sprinkling-water he then pours out into the pits ;—what moisture there is here in the vital airs’, that he thereby puts into them: hence that moisture in the vital airs.
20. He pours it out with, ‘You, the Rakshaskillers, the charm-killers, Vishzu’s own, I pour out.’ Thereupon he spreads barhis-grass, both such as is turned with its tops to the east and such as is turned to the north?; what hair there is here at (the openings of) the vital airs, that he thereby bestows : hence that hair at (the openings of) the vital airs.
21. He spreads it with, ‘You, the Rakshaskillers, the charm-killers, Vishzu’s own, I spread. He, as it were, covers the bodies on the top, for that (grass) is indeed his (Vishzu’s) hair®.
1 The Kanva text has fidra (‘holes, openings’) instead of praza.
* Cp.I, 3,3, 7 seq.
* Or, the hair of the sacrificial man; see III, 5, 3, 1 seq.
p. 140
22. Thereon he lays two pressing-boards' with, ‘You, the Rakshas-killers, the charm-killers, Vishzu’s own, I lay down;’ they are indeed his (Vishzu’s) jaws. He surrounds them (with earth) with, ‘You, the Rakshas-killers, the charmkillers, Vishzu’s own, I surround;’ he thereby steadies them, makes them immovable.
23. Now the pressing-skin is cut straight all round and (dyed) red all over, for it is his (Vishzu’s) tongue: the reason, then, why it is quite red, is because this tongue is, as it were, red. He lays it down with, ‘Thou art Vishzu’s own;’ for it indeed belongs to Vishzu?%.
24. He then brings down the (five) press-stones. The press-stones, doubtless, are his (Vishzu’s) teeth : hence, when they press (the Soma) with the stones it is as if he chewed with his teeth. He puts them down with, ‘Ye are Vishzu’s own;’ for they indeed belong to Vishvu. Thus, then, the head of the sacrifice is complete.
Sixt ApuyAya. First BrRAHMANA.
1. The Sadas? is no other than his (Vishzu, the sacrifice’s) belly; therefore they feed (drink) in the
? The pressing-boards are a cubit long, and somewhat broader behind than in front. They are placed one south of the other, and so as to lie close together behind (sambaddh4nte, K4ava rec.), or the space of two inches between them. The space between them is filled up with earth.
? East of the ‘sound-holes’ he raises a square mound (khara), covered with gravel, for placing vessels on, Katy. VIII, 5, 28.
® The Sadas is a shed or tent, facing the east with its long side, which is to measure eighteen (or twenty-one, or twenty-four, or, according to the Sulva-sftra, twenty-seven) cubits, the breadth by
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Sadas ; for whatever food is eaten here on earth, all that settles down in the belly. And because all the gods sat (sad) in it, therefore it is called sadas: and so do these Brahmans of every family now sit therein. By way of deity it belongs to Indra.
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Sadas ; for whatever food is eaten here on earth, all that settles down in the belly. And because all the gods sat (sad) in it, therefore it is called sadas: and so do these Brahmans of every family now sit therein. By way of deity it belongs to Indra.
2. In the middle of it he puts up a (post) of udumbara wood (Ficus Glomerata); for the udumbara means strength and food; now the Sadas being his (Vishzu’s belly), he thereby puts food therein; this is why he puts up an udumbara (post) in the middle of it.
3. From the peg! which stands in the middle on the hind-part of the altar, he strides six steps eastwards (along the ‘spine’); the seventh he strides away from it to the right, for the sake of completeness, and there marks off a pit.
4. He takes the spade with (Vag. S. V, 26), ‘At the impulse of the divine Savitrz, I take thee with the arms of the Asvins, with the hands of Pdshan: thou art a woman;’ the significance of this formula is the same (as before). That spade, indeed, is a female (feminine): therefore he says ‘thou art a woman.’
5. He then marks off the pit with, ‘Herewith six cubits (or ten, or one half that of the long side). The udumbara post, according to some, is to stand exactly in the centre of the shed ; or, according to others, at an equal distance from the (long) east and west sides; the ‘spine’ (cf. p. 112, note 2) in that case dividing the building into two equal parts, a northern and a southern one. In the middle the shed is to be of the sacrificer’s height, and , from thence the ceiling is to slant towards the ends where it is to reach up to the sacrificer’s navel. According to the Black Yagus, the erection of the Sadas precedes the digging of the Uparavas, described in the preceding Bréhmana. Taitt. S. VI, 2, 10, 11. 1 The antaApata, see III, 5, 1, 1.
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I cut off the necks of the Rakshas!’ for the spade is the thunderbolt: it is with the thunderbolt that he cuts off the necks of the evil spirits.
6. Thereupon he digs: eastwards he throws up the heap of earth. Having made the udumbara (post) of the same size as the sacrificer!, he cuts it smooth all round, and lays it down, with the top to the east, in front (of the pit). Thereon he lays barhis-grass of the same length.
7. Now the sprinkling-water (used on this occasion) contains barley-corns. For the essence (sap) of plants is water; wherefore plants when eaten alone do not satiate; and the essence of water, on the other hand, are the plants; wherefore water when drunk alone does not satiate; but only when the two are united they satiate; for then they are sapful: ‘with the sapful I will sprinkle, so he thinks.
8. Now, the gods and the Asurus, both of them sprung from Pragdpati, were contending. Then all the plants went away from the gods, but the barley plants alone went not from them.
8. Now, the gods and the Asurus, both of them sprung from Pragdpati, were contending. Then all the plants went away from the gods, but the barley plants alone went not from them.
9. The gods then prevailed: by means of these (barley-grains) they attracted to themselves all the plants of their enemies; and because they attracted (yu) therewith, therefore they are called yava (barley).
10. They said, ‘Come, let us put into the barley whatever sap there is of all plants!’ And, accordingly, whatever sap there was of all plants, that they put into the barley: therefore the latter thrives lustily where other plants wither, for in such wise
1 It is the part which is to stand above ground that is to be of the sacrificer’s size.
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did they put the sap intothem. And in like manner does this one now by means of those (barley-grains) attract to himself all the plants of his enemies: this is why the sprinkling-water contains barley-corns.
11. He throws the barley-corns into it, with, ‘Thou art barley (yava): keep thou (yavaya) from us the haters, keepfrom us the enemies!’ In this there is nothing obscure. He then besprinkles (the post) ;—the significance of the sprinkling is one and the same: he thereby renders it sacrificially pure.
12. He sprinkles (the top, middle, and bottom parts), with, ‘For the sky—thee! for the air— thee! for the earth—thee!’ He thereby endows these worlds with strength and sap, bestows strength and sap on these worlds.
13. And the sprinkling-water which remains he pours into the hole, with, ‘Be the worlds pure wherein the Fathers reside!’ for a pit that is dug is sacred to the Fathers: this he thereby renders sacrificially pure.
14. He now strews barhis-grass therein, both eastward-pointed and northward-pointed with,‘T hou art the seat of the Fathers;’ for that part of it (the post) which is dug into the ground is sacred to the Fathers: as though it were (naturally) established? among plants, and not dug in, so does it become established among those plants.
15. He raises it, with the text (V4g. S. V, 27), ‘Prop thou the sky! fill the air! stand firm on the earth!’ Thereby he endows these worlds with strength and sap, bestows strength and sap on these worlds.
1 Svaruf, ‘naturally grown,’ Taitt. S. VI, 2, 10, 4.
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16. He then sinks it (in the hole, with), ‘May Dyutana, the son of the Maruts, plant thee!—’ Dyutdna the son of the Maruts, doubtless, is he that blows yonder (the wind): by means of him he thus plants it;—‘Mitra and Varuza with firm support!’ Mitra and Varuza are the in-breathing and outbreathing: he thus plants it with the in-breathing and out-breathing.
17. He then heaps up (earth) round it, with, ‘I enclose thee, winner of the priesthood, winner of the nobility, winner of growth of wealth!’ Manifold, verily, is the prayer for blessing in the sacrificial texts: by this one he prays for the priesthood and nobility, those two vital forces 1. ‘Winner of growth of wealth,—growth of wealth means abundance: he thereby prays for abundance.
18. He then presses it firmly all round, with, ‘Uphold thou the priesthood! uphold the nobility, uphold our life, uphold our progeny!’ this is the blessing of this rite: that blessing he thereby invokes. He presses it so as to be level with the ground: with an (ordinary) hole (round trees for watering) it is higher than the ground, but in this way it is with the gods ;—and thus it is not planted in an (ordinary) hole.
19. He then pours water thereon ;—wherever, in digging, they wound or injure this (earth),—water being a means of soothing,—there he soothes it by that means of soothing, water, there he heals it by water: therefore he pours water thereon.
1 See III, 5, 2, 11 with note. The K4mva text has, bahvf v4 4sfr yagufshu te asmé ete 4sishA v4 sdste yad brahma 4a kshatram a.
ll KANDA, 6 ADHYAVA, I BRAHMANA, 22. 145
20. He then makes (the sacrificer) say, while touching it thus (V4g. S. V, 28), ‘Thou art firm: may this sacrificer be firm in this homestead through progeny ’—or, ‘through cattle!’ thus whatever wish he entertains that wish is accomplished unto him.
21. Thereupon, having taken clarified butter with the dipping-spoon, he pours it upon the (forked) top', with ‘O Heaven and Earth, be ye full of ghee!’ whereby he endows the heaven and the earth with strength and sap, bestows strength and sap on them: upon them thus full of sap and affording subsistence, these creatures subsist.
22. He then lays on a mat’, with, ‘Thou art Indra’s mat,—for the Sadas belongs to Indra,—‘ a shelter to every one,’ for Brahmans of all families sit therein. He adds two mats, one on each side thereof, and three north of them and three further (to the north): these make nine. For the sacrifice
1 The post is to be furcate at the top, and between the branchstumps (forming as it were its ears) he is to put a piece of gold and pour the ghee thereon; when the ghee reaches the ground, he is to pronounce the final ‘Sv&h4!’ in accordance with the practice at the homas; the gold representing, as it were, the sacrificial fire. Sayava on Taitt. S. I, 3,1; Katy. VIII, 5, 37 seq.
Sayava on Taitt. S. I, 3,1; Katy. VIII, 5, 37 seq.
* That is, after putting up the posts of the front and back doors, and laying the beams on, both longways and crossways, in the same way as was done in erecting the Pras4inavamsa and Havirdh4na, he is to spread over the beams the nine mats that are to form the ceiling,—viz. first the middle, and then the two others, of the three southern ones, thereupon three alongside these, across the central part of the shed, and finally the three across the north side. According to some authorities the central mats are laid down first, and then those on the south and north sides. See Sayama on Taitt. S. I, 3, 1 (p. 450).
(26] Lp. 146 is threefold and nine also is threefold : for this reason there are nine.
23. That Sadas has its tie-beams running (from south) to north, and the cart-shed (from west) to east. For this, the cart-shed, belongs exclusively to the gods: hence neither food nor drink is taken therein, because it belongs exclusively to the gods; and were any one either to eat or to drink therein, his head would verily burst asunder. But those two, the Agntdhra and the Sadas, are common (to the gods and men): hence food and drink is taken in these two, because they are common (to the gods and men). Now the north is the quarter of men: therefore the Sadas has its tie-beams running (from south) to north.
24. They enclose it', with the text (Vag. S. V, 29; Rig-veda I, 10, 12),‘ May these songs encompass thee on every side, O thou that delightest in songs! May these favours be favourably received by thee, invigorating the vigorous!’ He that delights in songs, forsooth, is Indra, and songs mean the people: he thus surrounds the nobility with the people, and therefore the nobility is here surrounded on both sides by the people.
25. Thereupon he sews (the hurdles to the posts) with a needle and cord 2,-with the text (Vag. S. V, 30), ‘Thou art Indra’s sewer. With, ‘Thou art Indra’s fixed (point), he then makes a knot, ‘ lest it should fall asunder.’ He undoes it again, when the work is completed ; and thus disease befalls not either the Adhvaryu or the Sacrificer. When completed, he
’ Viz. with hurdles, or upright grass-mats, fastened to the doorposts by means of cord. ® See III, 5, 3, 25.
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touches it (the Sadas) with, ‘Thou art Indra’s own!’ for the Sadas belongs to Indra.
26. In the north—with regard to the back part of the Soma-carts —he then raises the Agntdhra (shed). One half of it should be inside the altar, and one half outside; or more than one half may be inside the altar and less outside ; or the whole of it may be inside the altar. When completed, he touches it with, ‘Thou arttheAll-gods own!’ To the All-gods it belongs, because on the day before (the Soma feast) the All-gods abide in it by the Vasattvart water.
When completed, he touches it with, ‘Thou arttheAll-gods own!’ To the All-gods it belongs, because on the day before (the Soma feast) the All-gods abide in it by the Vasattvart water.
27. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack on the part of the Asura-Rakshas. The Asura-Rakshas attacked them from the south and forced them out of the Sadas, and overturned those hearths (dhishwya) of theirs which are within the Sadas.
28. For, indeed, all of those (hearths) at one time burnt as brightly as this Ahavaniya and the Gérhapatya and the Agnidhrtya ; but ever since that time when they (the Asuras) overturned them they do not burn. They forced them (the gods) back to the Agntdhra (fire) and even won from them one half of the Agnidhra. From there the All-gods gained immortality *, whence it (the Agntdhra fire) is sacred to the All-gods.
1 North of the clog (ap&lamba) of the carts, Kava rec.
* They gained it, as would seem, by means of the other half of the Agnfdhra fire. Cf. Ait. Br. J 36. Sayama interprets ‘tén apy ardham 4gnidhrasya gigyus’ by, ‘[They forced those (gods) back to the Sadas;] and they (the gods), having reached the side (ardham=samipam) of the Agnidhra (fire), conquered the Asuras and won immortality.” The Kava rec. reads:—‘Te hapy 4gnfdhrasyrdham gigyus te ‘rdhdn (I read 'rdhad) etad visve deva amritatvam apagayan.’
L2
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29. The gods kindled them again, as one would (light the fire where he is going to) stay. Therefore they are kindled at every Soma feast. Wherefore the duties of the Agnidh should be discharged by one who is accomplished. Now he who is known and learned in sacred lore! is truly accomplished : hence they take to the Agnidh his Dakshina first 2, since it is from thence (from the Agnidh’s fire) that the gods gained immortality. And if weakness were to come upon one of those that are consecrated, let (the Adhvaryu) say, ‘Lead him to the Agntdhra !’— thinking ‘that is unscathed, there he will not meet with affliction®.’ And because the All-gods gained immortality from there, therefore it is sacred to the All-gods.
SEcoND BrAHMANA. 1. The Dhishzya-hearths‘, forsooth, are no other
' Or, as Sayama takes it, ‘he who is known (as well-conducted) and a repeater (reader) of the Veda.’
* See IV, 3, 4, 19 seq.
* Or, ‘that (fire) will not suffer evil’ (Artim na labheta, Sdyaa).
SEcoND BrAHMANA. 1. The Dhishzya-hearths‘, forsooth, are no other
' Or, as Sayama takes it, ‘he who is known (as well-conducted) and a repeater (reader) of the Veda.’
* See IV, 3, 4, 19 seq.
* Or, ‘that (fire) will not suffer evil’ (Artim na labheta, Sdyaa).
‘ There are altogether eight dhishnyas, two of which, viz. the Agnidhra and the M4rg4ltya, are raised north and south of the back part of the cart-shed (havirdh4na) respectively ; while the other six are raised inside the Sadas along the east side of it, viz. five of them north of the ‘spine,’ belonging (from south to north) to the Hotri, Brahmanakhamsi, Potrz, Nesh/rz, and Akhavaka respectively ; and one south of the spine, exactly south-east of the Udumbara post, for the Maitr&varusa (or Prasdstr?) priest. These six priests, together with the Agnidhra, are called the ‘seven Hotr?s.’ The Agnfdhra and Margalfya have square sheds with four posts erected over them, open on the east side and on the side facing the cart-shed. The Agnidhra hearth is thrown up first, and the M4rgaliya last of all; and the Maitravaruna’s immediately after that of the Hotrt. For ‘the formulas by which they are consecrated, see Vag. S. V, 31, 32.
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than its (the sacrifice’s) congeners. They have the same marks, and those which have the same marks are congeners; and these, then, are those (corresponding limbs) of its trunk.
2. Now Soma was in heaven, and the gods were here on earth. The gods desired, ‘Would that Soma might come to us; we might sacrifice with him, when come.’ They produced those two illusions, Suparmt and KadrQ?; Suparat, forsooth, was Va& (speech)*, and Kadrf was this (earth). They caused discord between them.
3. They then disputed and said, ‘Which of us shall spy furthest, shall win the other*.,—‘ So be it!’ Kadrf then said, ‘Espy thou!’
4. Suparai said, ‘On yonder shore of this ocean there stands a white horse at a post, that I see; doest thou also see it ?’—‘I verily do!’ Then said Kadr4, ‘Its tail was just now hanging down; there, now the wind tosses it, that I see.’
5. Now when Suparat said,‘On yonder shore of this ocean, the ocean, forsooth, is the altar, she thereby meant the altar ; ‘there stands a white horse at a post, the white horse, forsooth, is Agni, and the post means the sacrificial stake. And when Kadrt said, ‘Its tail was just now hanging down;
1 That is, the parts of the body corresponding to one another, as arms, loins, &c.
3 See III, 2, 4,1 seq.; Oldenberg, Zeitsch. d. Deutsch. Morg. Ges. XXXVII, p. 67 seq.; Weber, Ind. Stud. VIII, p. 31.
5 In Taitt. S. VI, 1, 6; K&s&. XXIII, 10, suparai, ‘the wellwinged,’ is identified with the sky.
* Lit. ‘she shall win both of us,’ i.e. each saying that the other would win herself.
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there, now the wind tosses it, that I see;’ this is nothing else than the rope.
31.
5 In Taitt. S. VI, 1, 6; K&s&. XXIII, 10, suparai, ‘the wellwinged,’ is identified with the sky.
* Lit. ‘she shall win both of us,’ i.e. each saying that the other would win herself.
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there, now the wind tosses it, that I see;’ this is nothing else than the rope.
6. Supar#t then said, ‘Come, let us now fly thither to know which of us is the winner.’ Kadrd said, ‘Fly thou thither; thou wilt tell us, which of us is the winner.’
7. Supara#i then flew thither; and it was even as Kadri had said. When she had returned, she (Kadrf) said to her, ‘Hast thou won, or I ?’ —‘Thou!’ she replied. Such is the story. called ‘ Suparmt-K 4drava!.’
8. Then said Kadrd, ‘Verily I have won thine own self; yonder is Soma in the heaven: fetch him hither for the gods, and thereby redeem thyself from the gods?!’—‘So be it!’ She brought forth the metres; and that G4yatri fetched Soma from heaven.
9. He was enclosed between two golden cups$; sharp-edged they closed together at every twinkling of the eye; and these two, forsooth, were Consecration and Penance. Those Gandharva Soma-wardens watched over him; they are these hearths, these fire-priests.
10. She tore off one of the two cups, and gave it to the gods,—this was Consecration: therewith the gods consecrated themselves.
1 ‘And because these two there disputed, therefore the story called “ Sauparnak4drava” is here told,’ KAava text. It is difficult to see how this statement came to be inserted here, unless it be because of a division in the text,—this paragraph being the nineteen hundreth in the Madhyandina recension. This explanation would not, however, apply to the KAnva text.
* «Therewith redeem thee from death,’ KAnva rec.
* Kusi?=kost, ‘pod’ (or case). SAyama explains it by ‘Ayudha’ (? weapon, or vessel, sheath),
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11. She then tore off the second cup, and gave it to the gods,—this was Penance: therewith the gods underwent penance, to wit the Upasads, for the Upasads are penance.
12. She took possession (4-4akh4da)! of Soma by means of (a stick of) khadira wood (Acacia Catechu), whence (the name) Khadira; and because she thereby took possession of him, therefore the sacrificial stake and the wooden sword (sphya) are of khadira wood. She then carried him off while he was under the charge of the A#savaka, wherefore this A#avaka priest was excluded (from drinking Soma).
13. Indra and Agni preserved him for the production of creatures, whence the A&/Avika priest belongs to Indra and Agni.
14. Therefore the consectated keep charge of the king (Soma), ‘lest (the Gandharvas) should carry him off.’ Let him therefore guard him diligently, for verily in whosesoever charge they carry him off, he is excluded (from the Soma).
14. Therefore the consectated keep charge of the king (Soma), ‘lest (the Gandharvas) should carry him off.’ Let him therefore guard him diligently, for verily in whosesoever charge they carry him off, he is excluded (from the Soma).
15. Wherefore the students guard their teacher, his house, and cattle, lest he should be taken from them. Let him therefore guard him (Soma) diligently in that place, for verily in whosesoever charge they carry him off, he is excluded therefrom. By means of him Suparmt redeemed herself from the gods; wherefore they say, ‘He who has sacrificed shares in the world of bliss.’
1 SAyana takes it in the sense of ‘she swallowed (kh4d),’ but I should feel inclined to refer it to the same verb ‘khid’ (? khad) as ‘Aakhidat’ coming immediately after it. Could P&sini’s Satra VI, 1, 52 refer to this passage? (K4s. V., Benares edition Aikhada; MS. Indian Office Aakhfada.] The Kamva text has the same reading: AkakhAda-Akhidat.
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16. Verily, even in being born, man, by his own self, is born as a debt (owing) to death. And in that he sacrifices, thereby he redeems himself from death, even as Suparzi then redeemed herself from the gods.
17. The gods worshipped with him. Those Gandharva Soma-wardens came after him; and having come up they said, ‘Do ye let us share in the sacrifice, exclude us not from the sacrifice; let there be for us also a share in the sacrifice !’
18. They said, ‘What will there be for us, then ?’— ‘Even as in yonder world we have been his keepers, so also will we be his keepers here on earth!’
19. The gods spake, ‘So be it!’ By saying, ‘(Here are) your Soma-wages ...’ he assigns to them the price of the Soma'. They then said unto them, ‘At the third pressing an offering of ghee shall fall to your share, but not one of Soma, for the Somadraught has been taken from you, wherefore ye are not worthy of a Soma-offering!’ And accordingly, when he pours ghee on the hearths by means of fagots?, at the evening libation, that same offering of ghee falls to their share, but not one of Soma.
20. ‘And what they will offer in the fire that will satiate you; hence that which they offer in the fire satiates them. ‘And when they will move about, holding the Soma over each®, that will satiate you;’ hence when they move about, holding the Soma over each (hearth), that satiates them.
' See III, 3, 3, 11. - ? For these oblations poured upon burning bundles of chips and grass held over the several hearth-fires, see IV, 4, 2, 7.
* Yad va uparyupari somam bibhrata’ saméarishyanti, K4sva rec. (? holding the Soma close above the dhishzyas). This passage
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- ? For these oblations poured upon burning bundles of chips and grass held over the several hearth-fires, see IV, 4, 2, 7.
* Yad va uparyupari somam bibhrata’ saméarishyanti, K4sva rec. (? holding the Soma close above the dhishzyas). This passage
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Wherefore let not the Adhvaryu pass between! the hearths, for the Adhvaryu carries the Soma, and they sit waiting for him (Soma) with open mouths, and he would enter into their open mouths; and either Agni would burn him, or else that god who rules over beasts (Rudra) would seek after him; hence whenever the Adhvaryu should have business in the hall, let him pass north of the Agntdhra shed.
21. Now it is for the protection of Soma that those (hearths) are thrown up, to wit the Ahavaniya in front (on the high altar), the Margaltya in the south, and the Agnidhrtya in the north; and those that are in the Sadas (protect him) from behind.
22, They are in part raised’, in part they are assigned’. And, in truth, they themselves insisted thereon, saying, ‘They shall in part raise us, and in part they shall assign us; thus we shall know again that heavenly world from which we have come, thus we shall not go astray.’
23. And whichever of them are raised they are apparently refers to the Kamasa-Adhvaryus or cup-bearers, who at the time of the Savanas hold up their cups filled with Soma, which, after libations have been made of it on the fire, is drunk by the priests.
1 Samay; the K4zva text has ‘ pratyan (in going to the back)’ instead.
* That is, bestrewed with gravel.
* When the dhishzyas have been completed, the Adhvaryu, standing east of the front door of the Sadas, has to point at the Ahavaniya, the Bahishpavam4na-place, the pit whence the earth for the hearths and high altar was taken, the slaughtering place, the Udumbara post, the Brahman’s seat, the (old Ahavaniya at the) hali-door, the old Garhapatya, and the Utkara (heap of rubbish) one by one with the texts, Vag. S. V, 32, 2, &c. Katy. VIII, 6,
23, 24.
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thereby visibly in this world; but whichever of them are assigned they are thereby visibly in yonder world.
24. They have two names; for, in truth, they themselves insisted thereon, saying, ‘We have not prospered with these names, since Soma has been taken away from us; well, then, let us take each a second name!’ They took each a second name, and therewith prospered, inasmuch as they from whom the Soma-draught had been taken had a share in the sacrifice assigned to them; hence they have two names. Wherefore let a Brahman, if he prosper not, take a second name, for verily he prospers, whosoever, knowing this, takes a second name. .
Wherefore let a Brahman, if he prosper not, take a second name, for verily he prospers, whosoever, knowing this, takes a second name. .
25. Now what he offers in the fire, that he offers unto the gods, thereby the gods exist; and what (Soma) is consumed in the Sadas, that he offers unto men, thereby men exist; and in that the Nardsamsa’ (cups of Soma) stand with the Somacarts, thereby he offers unto the Fathers, thereby the Fathers exist.
26. But those creatures which are not admitted to the sacrifice are forlorn; wherefore he now admits to the sacrifice those creatures here on earth that are not forlorn; behind? the men are the beasts; and behind the gods are the birds, the plants, and
1 Nardsamsa, ‘pertaining to Narasamsa (man’s praise, i.e. Agni, or Soma, or the Fathers),’ is the name given to certain remains of Soma-libations (or potations) sacred to the Fathers, which, in the - nine Soma-cups, are temporarily deposited under the axle of the southern Soma-cart, till they are drunk by the priests at the end of the libation.
? Or, alongside of, corresponding to, included in, them (anu).
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the trees; and thus whatsoever exists here on earth all that is admitted to the sacrifice. And verily both the gods and men, and the Fathers drink together?, and this is their symposium; of old they drank together visibly, but now they do so unseen.
THE VAISARGINA OFFERINGS AND LEADING FORWARD OF AGNI AND SOMA.
Tuirp BRAHMANA.
1. Verily he who consecrates himself, consecrates himself for the sake of this All; for he consecrates himself for the sacrifice, and this All indeed results from? the sacrifice; having prepared the sacrifice for which he consecrates himself, he now sets free (or produces) this All.
2. The reason why he performs the Vaisargina offerings is this. They are called Vaisargina, because he sets free (vi-sarg) this All; wherefore let him who takes part in the rite® touch (the sacrificer) from behind; but if he have to go elsewhere (on business) he need not heed this. When he sacrifices, he sets free this All.
3. And again why he performs the Vaisargina offerings. Vishzu, forsooth, is the sacrifice; by his strides he obtained (vi-kram) for the gods that allpervading power (vikrAnti) which now belongs to them ; by his first step he gained this same (earth); by the second, the region of air; and by the last,
» *Sma’ does not seem here to have its usual force, which it has in the next sentence, combined with ‘ pur&.’
* Or, corresponds to (anu).
* That is, a blood-relation of the sacrificer, dwelling together with him. Cf. also p. 40, note 1.
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the heaven. And that same pervading power Vishzu, the sacrifice, obtains by his strides for this (sacrificer) when he sacrifices: this is why he performs the Vaisargina offerings.
Cf. also p. 40, note 1.
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the heaven. And that same pervading power Vishzu, the sacrifice, obtains by his strides for this (sacrificer) when he sacrifices: this is why he performs the Vaisargina offerings.
4. In the afternoon, having covered the altar (with sacrificial grass), and handed (to the sacrificer and his wife) one half of the fast-milk, they enter (the hall), put fire-wood on’, and prepare the underlayer (of gravel). He (the Adhvaryu) puts the butter on (the old G4rhapatya), and cleans the spoons. The sacrificer takes the king (Soma) on his lap. He (the Adhvaryu) scatters about the (dust of the) foot-print of the Soma-cow behind the (new) Garhapatya for the sake of a firm standing, for it is with the foot that one stands firmly.
5. Now some divide it (the dust) into four parts?: one fourth part (they put) into the underlayer whereon they take up the Ahavantya (for transferring it to the high altar); with one fourth part they anoint the axle; one fourth part (they put) into this underlayer (for taking out the Agntdhrtya fire); and one fourth part he scatters about behind the Garhapatya.
6. But let him not do this; let him rather scatter it about entirely behind the Garhapatya. Having then purified the ghee, he takes thereof four ladlings (with the sruva), both in the guhd and in the upabhrzt; and clotted ghee? in five ladlings, with (Vag.
1 Viz. on the Ahavantya of the Prafinavamsa (hall) now serving as the Garhapatya, and generally called sdladvarya, i.e. the one near the (front or eastern) hall-door.
? See p. 121, note 2.
’ Prishad-dgya (lit. mottled butter) is clarified butter mixed with sour milk.
Il KANDA, 6 ADHYAYA, 3 BRAHMANA, 9. 157
S. V, 35), ‘Thou art a light endowed with all forms, the flame of the All-gods;’ for the clotted ghee belongs to the All-gods. When the wood is well kindled, they hold the spoons for him.
7. He then offers?, with, ‘Thou, O Soma, wilt widely withhold thy protection from the lifeinjuring? hatreds put forth by others, Hail!’ Thereby he takes a firm stand on this resting-place, the earth, and gains this world.
8. He then offers the second oblation to (Soma) the Nimble, with, ‘May the Nimble graciously accept the butter, Hail!’ For he (Soma) spake upon that time, ‘Verily I am afraid of the Rakshas : do ye make me to be too small for their deadly shaft, so that the evil spirits (the Rakshas) shall not injure me on the way; and take me across in the form of a drop, for the drop is nimble.’ And accordingly, having made him too small for the deadly shaft, they lead him safely across in the form of a drop, from fear of the Rakshas, for the drop is nimble: this is why he offers the second oblation to (Soma) the Nimble.
9. They lift the (burning) fire-wood, and place it on the support. He then says (to the Hoty), ‘Recite for Agni, taken forward!’ or (say some), ‘— for Soma, led forward.’ But let him say, ‘ Recite for Agni, taken forward 5!’