1. When he (the slaughterer) announces, ‘The victim has been quieted!’ the Adhvaryu says, ‘Nesh¢ar, lead up the lady!’ The Neshévz leads up the (sacrificer’s) wife bearing a vessel of water for washing the feet.
2. He makes her say (Vag. S. VI, 12), ‘Homage be to thee, O wide-stretched!’—the widestretched one, forsooth, is the sacrifice; for they stretch the sacrifice (over the sacrificial ground):
seizing it by the horn ;’ Professor Weber, Ind. Stud. IX, p. 222, ‘by striking it with a horn.’ The K4mva text reads, tasya na k(i/ena praghnanti mAnusham ha kury4d yad asya k(/ena prahanyud.
’ That is, surrounding, relating to, the victim.
111 KANwpA, 8 ADHYAYA, 2 BRAHMANA, 6. IgI hence the wide-stretched one is the sacrifice. But that wife, forsooth, is the hind-part of the sacrifice, and he wants her, thus coming forward, to propitiate the sacrifice. Thereby, then, she makes amends to that sacrifice, and thus that sacrifice does not injure her: therefore she says, ‘Homage be to thee, O widestretched !’
3. ‘Advance, unresisted!’ whereby she means to say, ‘Advance on (a way) free from injury!’ ‘Unto the rivers of ghee, along the paths of sacred truth!’ whereby she means to say, ‘ Unto good.’ [V4g. S. VI, 13], ‘Ye divine, pure waters, carry ye (the sacrifice) to the gods, well-prepared! May we be well-prepared preparers!’ Thereby she purifies the water.
4. Thereupon the wife cleanses with the water the (openings of the) vital airs of the victim. The reason why she thus cleanses with water the (openings of the) vital airs is this: the food of the gods is living, is immortal (ambrosia) for the immortals ; but in quieting and cutting up that victim they kill it. Now the vital airs are water; hence she now puts into it those vital airs, and thus that food of the gods becomes truly living, becomes immortal for the immortals.
5. Then as to why it is the wife that cleanses. The wife is a woman, and from woman progeny is born here on earth; thus he causes that (creature) to be born from that woman; and therefore the wife cleanses (the victim).
6. With (Vag. S. VI, 14)‘ Thy speech I cleanse’ she wipes the mouth; with ‘Thy breath I cleanse,’ the nostrils; with ‘Thine eye I cleanse,’ the eyes; with ‘Thine organ of hearing I cleanse, thep. 192 ears; with ‘Thy navel I cleanse,’ that mysterious (opening of a) vital air; or with ‘Thy sexual organ I cleanse;’ with ‘Thy hind-part I cleanse,’ that (opening of a) vital air behind. Thus she puts the vital airs into it, revives it. Thereupon, holding the legs together, (she wipes them) with ‘Thy feet I cleanse;’ for it is on its feet that it stands firmly ; she thus makes it stand (on its feet) for the sake of a firm position.
7. With one half or the whole of the water that is left, he (the Adhvaryu) and the Sacrificer’ then sprinkle it, beginning from the head; thereby they put those vital airs into it, and revive it (beginning) from that part.
7. With one half or the whole of the water that is left, he (the Adhvaryu) and the Sacrificer’ then sprinkle it, beginning from the head; thereby they put those vital airs into it, and revive it (beginning) from that part.
8. Thus, wherever they wound it’, wherever they hurt it—water being a means of soothing — there they soothe it by that means of soothing, water, there they heal it with water.
9. They sprinkle with (Vag. S. VI, 15), ‘May thy mind grow full! may thy speech grow full! may thy breath growfull! may thine eye grow full! may thine ear grow full!’ Thus they put the vital airs into it and revive it: ‘Whatever is sore, whatever hurt in thee, may that fill up and become firm,’
10. Thus, wherever they wound it, wherever they hurt it—water being a means of soothing—they soothe it by that means of soothing, water, there
1 Or, perhaps, she and the sacrificer, as Sayana takes it (yagamfnad patnf 4a). Katy. VI, 6, 4 leaves it doubtful; but the commentator interprets the rule as referring to the Adhvaryu and Sacrificer, in accordance with the reading of the Kazva text—‘ atha yah parisish4a 4po bhavanti tébhir adhvaryus fa yagamanas Aanushivkatah.’
a Asthapayanti=samgfiapayanti, Sdyana, lI KAWDA, 8 ADHYAYA, 2 BRAHMANA, 15. 193 they heal it with water: ‘May that become pure in thee!’ thereby they render it sacrificially pure. With ‘Auspicious be the days!’ they pour out (the remaining water) behind the victim.
11. Thus, wherever they wound it, wherever they hurt it,—lest thereafter the days and nights should be inauspicious',—they pour out (the water) behind the victim with, ‘Auspicious be the days.’
12. Thereupon they turn the victim over so as to lie on its back. He (the Adhvaryu) puts the (other) stalk of grass thereon, with, ‘O plant, protect!’ for the knife is a thunderbolt, and thus that thunderbolt, the knife, does not injure it (the victim). He then applies the edge of the knife to it (and cuts through it) with, ‘Injure it not, O blade!’ for the knife is a thunderbolt, and thus that thunderbolt, the knife, does not injure it.
13. He applies that approved edge of his, for that has been made sacrificially pure by a text’. ' That which is the top part of the stalk he puts in his left hand, and that which is the bottom part he takes with his right hand.
14. And where he skins (the victim), and whence the blood spirts out, there he smears it (the bottom part with blood) on both ends with (Vag. S. VI, 16), ‘Thou art the Rakshas’ share!’ for that blood is indeed the Rakshas’ share.
15. Having thrown it away (on the utkara), he treads on it with, ‘Herewith I tread down the Rakshas! herewith I drive away the Rakshas! herewith I consign the Rakshas to the
1 Ned idam anv ahorAtrani sofan iti, Kanva recension. 2 See III, 8, 1, 5.
(26) fe)
p. 194
15. Having thrown it away (on the utkara), he treads on it with, ‘Herewith I tread down the Rakshas! herewith I drive away the Rakshas! herewith I consign the Rakshas to the
1 Ned idam anv ahorAtrani sofan iti, Kanva recension. 2 See III, 8, 1, 5.
(26) fe)
p. 194
nethermost darkness!’ Thus it is by means of the sacrifice that he drives away the evil spirits, the Rakshas. And as to its being rootless and severed on both sides,—rootless, forsooth, and severed on both sides, the Rakshas moves about in the air, even as man here moves about in the air rootless and severed on both sides: therefore it (the grass-end) is rootless and severed on both sides.
16. Thereupon they pull out the omentum, and envelop the two spits! therein with, ‘May ye envelop heaven and earth with ghee!’ whereby he endows those two, heaven and earth, with strength and sap, and puts strength and sap into them; and upon those two, thus filled with sap and affording the means of subsistence, these creatures subsist.
17. The two omentum-spits are made of k4rshmarya wood. For when the gods in the beginning seized (slew) a victim, then, as it was drawn upwards, its sacrificial essence? flowed downwards, and from it sprang a tree; and because it flowed down from the (victim) as it was drawn (karsh) upwards, therefore (it became) a karshmarya tree*, With that
1 The two vap4srapamis (omentum-roasters) consist of sticks of karshmarya wood (Gmelina Arborea), one of them being quite straight, while the other is bifurcate at the top, thus resembling a prop.
* Or, its flesh-juice, medha. The K4nva text reads throughout medhas,
’ The Kanva text has the preferable reading,—Sa yat krishyamanzat samabhavat tasm&t karshmaryo nama, ‘and because it _ sprang from that drawn-up (victim), therefore it is called k4rshmarya.’
lI KANDA, 8 ADHYAYA, 2 BRAHMANA, 20. 195 same sacrificial essence he now perfects it, and makes it whole; therefore the two omentum-spits are of karshmarya wood.
18. He cuts it (the omentum) off on all sides (from the belly) and heats it at the cooking-fire: thus it becomes cooked for him already at this (fire). The Agntdh again takes a firebrand (from the Sdmitra, and walks in front). They go behind the pit (44tv4la) and proceed to the Ahavantya. The Adhvaryu throws that (top part of the) grassstalk into the Ahavantya with, ‘O VAyu, graciously accept the drops!’ for this is the kindler (samidh) of the drops?
19. Thereupon he heats the omentum while standing on the north side; for he is about to pass by the fire and to roast (the omentum) after walking round to the south side. Hereby then he propitiates it, and thus that fire does not injure him while passing by; this is why he heats the omentum while standing on the north side.
Hereby then he propitiates it, and thus that fire does not injure him while passing by; this is why he heats the omentum while standing on the north side.
20. They take it along between the sacrificial stake and the fire. The reason why they do not take it across the middle (of the altar)’, where they take other sacrificial dishes, is lest they should bring the sacrifice in the middle into contact with the uncooked (omentum). And why they do not take it there outside (the altar) along the front of the sacrificial stake, is that they would thereby put it outside the sacrifice; therefore they take it along
1 [He does so, thinking], ‘Lest I should cook it on the Ahavaniya uncooked.’ Ka4nva rec.
2 «For it is for the drops that he thus lights it.’ Kazva rec.
’ That is, across the altar immediately behind the fire or high altar. - oO 2p. 196 between the sacrificial stake and the fire. Having gone round to the south side, the Pratiprasth4tv roasts it.
21. Thereupon the Adhvaryu, having taken ghee with the dipping-spoon, pours it upon the omentum, with, ‘May Agni graciously accept the ghee, Hail!’ Thus those drops thereof reach the fire after becoming cooked offerings, made with Sv4hé (hail) !
22. He then says (to the Maitravaruva?), ‘ Recite to the drops!’ He recites to the drops verses addressed to Agni. The reason why he recites to the drops verses addressed to Agni, is that rain originates from gifts made from this earth, for from here it is that Agni obtains the rain; by means of these drops (falling from the omentum) he obtains those (rain) drops, and those drops rain down; therefore he recites to the drops verses addressed to Agni. When it is roasted,—
23. The Pratiprasthatzz says, ‘It is roasted: proceed?!’ The Adhvaryu, having taken the two spoons and stept across (to the north side of the fire) and called for the Sraushaé, says (to the Maitravaruza), ‘Prompt for the Sv4his‘!’ and offers (the ghee) when the Vashaé has been pronounced ®.
' Thus according to the commentator on Katy. VI, 6, 18. See also note on IV, 2, 5, 22, and Haug, Transl. Ait. Br. p. ror note.
* The (invitatory) formulas are Rig-veda I, 75, 1, and III, 21, 1-5; Ait. Br. II, 12; Asv. Sr. LI, 4, 1.
* The Pratiprasthatr? withdraws the omentum from the fire, and takes it (between fire and stake) to the north of the pit, where the Adhvaryu in the first place performs the so-called prazadana (vol. i, p. 438 note), after which he deposits it on the altar. KAty. VI, 6, 20.
‘ That is, for the offering-prayer or yagyé of the last fore-offering, being the last verse of whatever Apri hymn may be used; followed by a number of Svahas, each with the name of some deity or deities (cf. I, 3, 3, 22-23).
* Cf. Haug, Transl. Ait. Br. p. 100, note 4.
p. 197
I, 3, 3, 22-23).
* Cf. Haug, Transl. Ait. Br. p. 100, note 4.
p. 197
24. Having offered, he bastes first the omentum, then the clotted ghee. Now the Xaraka-Adhvaryus, forsooth, baste first the clotted ghee, arguing that the clotted ghee is the breath ; and a Karaka-Adhvaryu, forsooth, cursed Yagg#avalkya for so doing, saying, ‘That Adhvaryu has shut out the breath; the breath shall depart from him!’
25. But he, looking at his arms, said, ‘These hoary arms—what in the world has become of the Brahman’s word'!’ Let him not heed that (objection of the Xarakas) ; for this is the last fore-offering,— and this being a havis-offering, at the last foreoffering he first pours ghee into the dhruv4, being about to offer the first two butter-portions with it? Now, on the present occasion, he will first offer the omentum; therefore let him first baste the omentum, then the clotted ghee. And though he does not baste the victim with ghee, ‘lest he should baste the uncooked,’ that whole victim of his yet becomes (as it were) basted with ghee in that he bastes the omentum ; let him therefore first baste the omentum, then the clotted ghee.
26. Thereupon he makes an ‘underlayer’ of ghee (in the guhQ-spoon), and lays a piece of gold thereon. Then, cutting off the omentum (from the spits and putting it into the spoon), he says (to the Hotr7), ‘Recite (the invitatory prayer) to Agni and Soma
1 That is, so much time has gone by since I first adopted that practice, and here I am grown old and still in full vigour, Say. ‘But he, lying old and worn out, said, “ These two arms have become gray—what in the world has become of the Brahman’s word!”’ Kanva text.
2 On the two butter-portions to Agni and Soma, succeeding the fore-offerings, see part i, p. 174 note.
p. 198
for the omentum and fat of the buck!’ He then lays (another) piece of gold on (the omentum) and bastes it twice with ghee above.
27. The reason why there is a piece of gold on both sides is this. When they offer the victim in the fire they slay it; and gold means immortal life: hence it (the victim) rests in immortal life. And so it rises from hence, and so it lives; for this reason there is a piece of gold’ on both sides. Having called for the Srausha¢, he says (to the MaitrAvaruza), ‘Prompt (the Hotz to recite the offeringprayer? on) the omentum and fat of the buck for Agni and Soma!’ He does not say, ‘... (the omentum and fat) brought forward ;’ when the Soma has been pressed he says, ‘brought forward®.’ He offers when the Vasha¢ has been pronounced.
28. Having offered the omentum, he lays the two spits together and throws them after (the omentum into the fire), with, ‘Consecrated by Svah4, go ye to Urdhvanabhas‘, son of the Maruts!’ He does so, thinking, ‘Lest these two wherewith we have cooked the omentum should come to nought.’
28. Having offered the omentum, he lays the two spits together and throws them after (the omentum into the fire), with, ‘Consecrated by Svah4, go ye to Urdhvanabhas‘, son of the Maruts!’ He does so, thinking, ‘Lest these two wherewith we have cooked the omentum should come to nought.’
29. The reason why they perform with the omentum is this, For whatever deity the victim is seized, that same deity he pleases by means of that fat (part); and that same deity, thus pleased with that fat, waits
* The K4ava text has ‘hiranyasalk4 (masc.)’ here and elsewhere.
* The anuvakya and yagy4 for the omentum are Rig-veda I, 93, 1 and 5 respectively.
* Atthe animal offerings on the Soma-days he adds to his praisha (order) the word ‘ prasthitam,’ lit. standing before (the altar). Katy. VI, 6, 27. Seealso S. Br. IV, 4, 3, 9.
* Ordhvanabhas, ‘he who drives the clouds upwards’ (or, keeps the clouds above), or, perhaps, ‘he who is above (in) the welkin,’ is apparently a name of Vayu, the wind. Cf. III, 6, 1, 16.
lt KAwDA, 8 ADHYAYA, 3 BRAHMANA, 2. 199 patiently for the other sacrificial dishes being cooked ; this is why they perform with the omentum.
30. They then cleanse themselves over the pit’. For in quieting and cutting up (the victim) they wound it; and water being a means of soothing, they now soothe it by means of water, heal it by means of water; therefore they cleanse theasetyes over the pit.
he "subsequently prepares a sacrificial cake?, reason why he subsequently prepares a cake is this. Rice and barley, truly, are the sacrificial essence of all animals (victims) *; with that same essence he now completes that (victim) and makes it whole. This is why he subsequently prepares a sacrificial cake.
2. And why he proceeds with that cake after performing (offering) with the omentum is this. It is from the middle (of the victim) that this omentum is pulled out, and from the middle he now completes that (victim) by means of that sacrificial essence and makes it whole ; therefore he proceeds with that cake after performing with the omentum. The relation of
1 They do so with the mantra, V4g. S. VI, 17 (Atharva-veda VII, 89, 3; cf. Rig-veda I, 23, 22; X, 9, 8).
2 The technical name of this cake to Indra and Agni is pasupurodasa (animal-cake). The anuvakya and yagya for the chief oblation, are Rig-veda I, 93, 2 and 6 respectively ; for the Svish/akrit, III, 1, 23, and III, 54, 22; Asv. III, 8, 1; 5,9- Fer a similar performance, described in detail, see note on III, 2, 5, 22.
® On the sacrificial essence passing successively from man into the horse, the ox, the goat, and finally into the rice and barley, see I, 2, 3, 6-7.
p. 200
this (cake to the animal offering), indeed, is one and the same everywhere; that cake is prepared after (and supplementary to) a victim.
3. Thereupon he cuts up the victim: ‘Move thrice’, and make the heart the uppermost of the thrice-moved!’ thus (he says to the slaughterer), for threefold is the sacrifice.
3. Thereupon he cuts up the victim: ‘Move thrice’, and make the heart the uppermost of the thrice-moved!’ thus (he says to the slaughterer), for threefold is the sacrifice.
4. He then instructs the slaughterer: ‘If one ask thee, “Is the sacrificial food cooked, O Samitar ?” say thou only “Cooked!” not “Cooked, reverend sir!” nor “Cooked, forsooth!”’
1 The order of proceeding is not quite clear from the context, and seems to have puzzled the later ritualists. From Katy. VI, 7-8 it would seem that the author of the Sfitras means the performance of the cake-offering to go on simultaneously with the cutting up of the victim (and the cooking of the portions and roasting of the beast). The comm. on Katy. VI, 7, 29, however, protests against this arrangement as contrary to the order laid down in the Brahmavza; and insists especially on the ‘atha (now)’ at the beginning of this paragraph. This particle is, however, often used in a vague sense; as very frequently when, after sketching the chief course of performance, the author turns back to fill in the details. There seems also a difference of opinion as to the exact meaning of the above direction given by the Adhvaryu to the Samitar after (as would seem) the portions have been cooked. The commentator on K4ty. VI, 8, 1 apparently takes ‘triA prakydvaya’ in the sense of ‘shake thrice’ or ‘turn thrice.’ Sayama, on the other hand, explains it as meaning that the Samitr? is to divide the portions into three parts, according to whether they are destined for the chief offerings, or the Svish/akrit, or the by-offerings(?). As the direction cannot refer to the taking out of the portions from the cooking-vessel (ukh4) it would seem that the Samitar is either to move (shake) the vessel itself, or to stir the contents, perhaps hereby separating the respective portions. The Kava text reads, Trif prakyavayéd ity uttame prakyava uttamardhe hr:dayam kurutad iti. The heart, when done, is to be removed from the spit and laid on the portions; whereupon the Adhvaryu pours ghee on the portions (paragraph 8).
p. 201
5. Having then taken clotted ghee with the guhd, the Adhvaryu, stepping up (from the altar) to (the SAmitra), asks, ‘Is the sacrificial food cooked, O Samitar?’ ‘Cooked, he says. ‘That is of the gods,’ says the Adhvaryu in a low voice.
6. The reason why he asks is this. Cooked, forsooth, not uncooked (must be) the gods’ food ; and the Samitvz indeed knows whether it is cooked or uncooked.
7. And again, why he asks. ‘I will perform with cooked (food),’ so he thinks; and if that sacrificial food be uncooked, it is yet cooked food for the gods, and is cooked as regards the Sacrificer; and the Adhvaryu is guiltless; on the slaughterer that guilt lies. Thrice he asks, for threefold is the sacrifice. And as to his saying, ‘That is of the gods,’ that which is cooked, indeed, belongs to the gods; therefore he says, ‘That is of the gods.’
Thrice he asks, for threefold is the sacrifice. And as to his saying, ‘That is of the gods,’ that which is cooked, indeed, belongs to the gods; therefore he says, ‘That is of the gods.’
8. The heart he bastes (with clotted ghee) first of all; for the heart is the self (soul), the mind; and the clotted ghee is the breath; he thus puts the breath into its (the victim's) self, into its mind; and thus it verily becomes the living food of the gods, and immortal for the immortals.
9. He bastes it with (Vag. S. VI, 18), ‘May thy mind unite with the mind; thy breath with the breath!’ He utters no Sv4ha (‘hail’), for this is not an oblation. They remove the victim (from the cooking-fire)'.
10. They take it along the back of the pit, and
1 The Adhvaryu removes the dish northwards from the fire, takes the portions out of it, puts them into some kind of basket, and performs ‘ prizad4na’ (p. 196, note 3) on them.
p. 202
between the sacrificial stake and the (Ahavantya) fire. The reason why, though it is cooked, they do not take it across the middle (of the altar), as they take other sacrificial dishes, is ‘lest they should bring the sacrifice in the middle in connection with that which is cut up by limbs and mangled.’ And why they do not take it outside (the altar) in front of the stake, is that they would thereby put it outside the sacrifice: therefore they take (the flesh) along between the stake and the fire. When they have put it down south (of the fire), the Pratiprasthatz? cuts off (the portions). There are Plaksha branches!(Ficus Infectoria) by way of an upper barhis (covering of altar); thereon he cuts. The reason why there are Plaksha branches by way of an upper barhis is this,
11. For when the gods, at first, seized an animal (to sacrifice), Tvash¢vz first spat upon its head, thinking, ‘Surely, thus they will not touch it!’ for animals belong to Tvashévz, That (spittle became) the brain in the head and the marrow in the neckbone*: hence that (substance) is like spittle, for Tvash¢vz spat it. Let him therefore not eat that, since it was spitten by Tvashérz.
12. Its sacrificial essence flowed down and there a tree sprang up. The gods beheld it; wherefore it (was called) ‘prakhya’ (visible), for ‘plaksha,’
1 Or, the Plaksha branches with which the altar was covered on the preceding night. See p. 120, note 3. The K4mva text (as Taitt. S. VI, 3, 10, 2) speaks of one Plaksha branch put on the barhis.
? Anfika, of which anfkya is the adjective, means ‘the forepart of the spinal column.’ The K4ava text reads,—yan mastishko yad anike maggd.
ll KANDA, 8 ADHYAYA, 3 BRAHMANA, 14. 203 doubtless, is the same as ‘prakhya.’ With that same sacrificial essence he now completes it (the victim), and makes it whole: hence there are Plaksha branches as an upper covering.
ll KANDA, 8 ADHYAYA, 3 BRAHMANA, 14. 203 doubtless, is the same as ‘prakhya.’ With that same sacrificial essence he now completes it (the victim), and makes it whole: hence there are Plaksha branches as an upper covering.
13. He then makes an ‘underlayer’ of ghee both in the guhd and the upabhvzt, and in the vasAhomahavant', and the samavattadh4ni?; and puts a piece of gold? both in the guhd and the upabhr7t.
14. Thereupon he addresses (the Hotrz) for the recitation on the havis to the manota deity‘. The reason why he addresses him for the recitation on the havis to the manota deity is this. All the deities draw nigh to the victim while it is immolated, thinking, ‘My name he will choose, my name he will choose!’ for the animal victim is sacrificial food for all deities. The minds (manas), then, of all those deities are fixed upon (ota) that victim; those (minds of theirs) he thereby satisfies, and thus the minds of the gods have not drawn nigh in vain. For this reason he addresses him for the recitation on the havis to the manota deity.
1 That is, the ladle used (as a substitute for the guhd) for offering the fat-liquor or gravy. See paragraph 20.
§ That is, the vessel used for holding the cuttings (samavatta) of the ida ; also called id&p4tri, see part i, p. 219, note 3.
® See p. 198, note r.
‘ Thereupon he says, ‘Recite to the manota (deity) the invitatory prayer for (of) the havis which is being cut in portions (havisho *vadiyamanasya). K4nva text; cf. Ait. Br. II, 10.—While the sacrificial portions are being cut into the respective spoons, the Hotr? recites the Hymn to Agni, Rig-veda VI, 1, 1-13, beginning, ‘Thou, O wondrous Agni, the first thinker (manotrz) of this hymn, wert verily the priest... .’ From the occurrence of this word manoté, the latter has come to be the technical name both of the hymn itself and of the deity (Agni) to whom it is recited.
p. 204
15. He first makes a portion of the heart. The reason why he first makes a portion of the heart which is in the middle, is that the heart is the breath, since it is from there that this breath moves upward?; and the animal is breath, for only so long does the animal (live) as it breathes with the breath; but when the breath departs from it, it lies there useless, even (as) a block of wood.
16. The heart,:‘then, is the animal; thus he first . makes a portion of its very self (or soul). And, accordingly, if any portion were omitted, he need not heed this, since it is of his entire animal victim that the first portion is made which is made of the heart. He therefore first makes a portion of the heart, that being in the middle. Thereupon according to the proper order.
17. Then of the tongue, for that stands out from its fore-part. Then of the breast, for that also (stands out) therefrom*. Then of the simultaneously moving (left) fore-foot*. Then of the flanks. Then of the liver. Then of the kidneys.
Thereupon according to the proper order.
17. Then of the tongue, for that stands out from its fore-part. Then of the breast, for that also (stands out) therefrom*. Then of the simultaneously moving (left) fore-foot*. Then of the flanks. Then of the liver. Then of the kidneys.
18. The hind-part he divides into three parts; the broad piece (he reserves) for the by-offerings®; the middle one he cuts into the guhd after dividing it in two; the narrow piece (he reserves) for the
} Literally, he makes a cutting of the heart (hvdayasya-avadyati), that is to say, he puts the entire heart into the guhf as an offeringportion.
® Or, that (comes) after that (tongue): tad dhi tato ’nvak, Ké4zva rec.
* According to Katy. VI, 7, 6, it is the foremost (or upper) joint (pfirvanadaka) of the left fore-foot which is taken. The K4nva text has simply ‘atha doshnaZ.’
® See III, 8, 4, 9 seq.
m1 KAWDA, 8 ADHYAYA, 3 BRAHMANA, 22. 205 tryanga’. Then of the simultaneously moving (right) haunch®. This much, then, he cuts into the guhd.
19. Then into the upabhvzt, he makes a portion of the upper part of the fore-foot belonging to the tryanga (viz. the right one); of the (narrow piece of the) hind-part, after dividing it in two; and of the haunch belonging to the tryanga (viz. the left). Thereupon he puts two pieces of gold on (the flesh oblations in the spoons) and pours ghee thereon.
20. He then takes the oblation of gravy® with(Vag. S. VI, 18), ‘Thou art trembling,’ for quivering, as it were, is the broth: hence he says, ‘Thou art trembling ;'—‘ May Agni prepare‘ thee!’ for the fire does indeed cook it: hence he says, ‘May Agni prepare thee !'—‘ The waters have washed thee together, for the water indeed gathers together that (fat) juice from the limbs: hence he says, ‘ The waters have washed thee together.’
21. ‘For the sweeping of the wind—thee!’ for verily yonder blower sweeps along the air, and for the air he takes it: hence he says, ‘For the sweeping of the wind (I take) thee.’
22. ‘For the speed of Pdshan,—Pfshan’s speed, forsooth, is yonder (wind)®, and for that he takes it: hence he says, ‘For the speed of Pashan.’
1 Literally, the three-limbs, the technical name of the portion for Agni Svish/akrit.
* For ‘athaikadar4yai sroneh’ the Kanva text reads ‘Ath4dhytdhasah sréneh,’ of the hip above the udder.
* Vasa, i.e. the melted fat (and juice) mixed with the water in which the portions have been cooked, and forming a rich gravy, offered with the Vas4homahavanf. ;
* Literally, ‘mix ’—srf, this root being here, as usual, confounded with s7z, to cook.
* Esha vava pdsha yo ’yam pavata etasma u hi grshnati, Kanva recension.
p. 206
23. ‘From the hot vapour may totter—,;’ the hot vapour, namely, is yonder (wind), and for that he takes it: hence he says, ‘ From the hot vapour may totter—.’ Thereupon he bastes it twice with ghee above.
p. 206
23. ‘From the hot vapour may totter—,;’ the hot vapour, namely, is yonder (wind), and for that he takes it: hence he says, ‘ From the hot vapour may totter—.’ Thereupon he bastes it twice with ghee above.
24. He then mixes it either with the crooked knife or with the chopping-knife', with ‘—Confounded hatred?!’ whereby he chases away from here those evil spirits, the Rakshas.
25. The broth which is left he pours into the Samavattadh4nt, and therein he throws the heart, tongue, breast, the broad piece (of the back part), the kidneys, and the rectum. He then bastes it twice with ghee above.
26. The reason why there is a piece of gold on ‘each side is this. When they offer up the victim in the fire, they slay it, and gold means immortal life: thereby then it rests in immortal life; and so it rises from hence, and so it lives. This is why there is a piece of gold on each side.
27. And because he cuts crossways,—of the left fore-foot and the right haunch ; and of the right forefoot and the left haunch,—therefore this animal draws forward its feet crossways. But were he to cut straight on, this animal would draw forward its feet (of the same side) simultaneously: therefore he cuts crossways. Then as to why he does not make cuttings of the head, nor the shoulders, nor the neck, nor the hind-thighs.
1 Sasena va parsvena v4, Kazva text.
? This forms part of the preceding formula (as subject to the verb ‘may totter’), though the author seems to separate it therefrom, as does Mahidhara. The meaning of the formula seems to be, ‘May the enemies perish, confounded by (?) the hot vapour!’
p. 207
28. Now the Asuras, in the beginning, seized a victim. The gods, from fear, did not go near it’. The Earth? then said unto them, ‘Heed ye not this: I will myself be an eye-witness thereof, in whatsoever manner they will perform this (offering).’
29. She said, ‘ Only one oblation have they offered, the other they have left over.’ Now that which they left over are these same portions. Thereupon the gods made over three limbs to (Agni) Svishéakv7t, whence the Tryanga oblations. The Asuras then made portions of the head, the shoulders, the neck,and the hind-thighs: therefore let him not make portions of these. And since Tvash¢vz spat upon the neck, therefore let him not make a portion of the neck. Thereupon he says (to the Hotrz), ‘ Recite (the invitatory prayer) to Agni and Soma for the havis of the buck!’ Having called for the Srausha¢, he says (to the Maitravaruza), ‘Prompt (the Hotz to recite the offering-prayer® for) the havis of the buck to Agni and Soma!’ He does not say ‘(the havis) made ready:’ when the Soma has been pressed he says ‘ made ready.’
30. In the interval between the two half-verses of the offering-prayer he offers the oblation of gravy. It is from out of this that that essence (juice) has risen upwards here,—that sap of this earth whereby creatures exist on this side of the sky‘; for the
* The St. Petersburg Dict. takes ‘Na-upaveyu’ in the sense of ‘they did not fall in therewith; they did not feel inclined for it;’ as above, III, 7, 3, 3. Sdyana explains it by ‘nopigatas’ (MSS. napagatah).
? That is, Aditi, according to the Kaava recension.
* The yagya and anuvakyé are I, 93, 3 and 7 respectively.
“Ito va ayam Ordhva ufshrito raso yam idam ima’ prag& upagivanty arvag divo ’sminn antarikshe, Kazva recension,p. 208 oblation of gravy is sap, and essence is sap: thus he renders the sap strong by means of sap, whence this sap when eaten does not perish.
31. And as to why he offers the oblation of gravy in the interval between the two half-verses of the
- offering-prayer,— one half-verse, forsooth, is this earth, and the other half-verse is yonder sky. Now between the sky and the earth is the air, and it is to the air that he offers: therefore he offers the oblation of gravy between the two half-verses of the offeringprayer.
32. He offers with (Vag. S. VI, 19), ‘Drink the ghee, ye drinkers of ghee! Drink the gravy, ye drinkersof gravy! thou art the havis of the air, Hail!’ With this prayer to the All-gods he offers, for the air belongs to the All-gods: because creatures move about here in the air breathing in and breathing out therewith, therefore it belongs to the All-gods. As the Vashaé (of the offering-prayer for the meat portions) is pronounced, he offers the portions that are in the guhd.
33. Thereupon, while taking clotted ghee with the guhd, he says (to the Hotvz), ‘ Recite (the invitatory prayer) to the Lord of the forest!’ Having called for the Srausha¢, he says (to the MaitrAvaruza), ‘Prompt (the Hotz to recite the offering-prayer) to the lord of the forest!’ and offers, as the Vasha¢ is pronounced', The reason why he offers to the lord of the forest (the tree) is——he thereby makes that thunderbolt, the sacrificial stake, a sharer (in the sacrifice) ; and, the lord of the forest being Soma’,
1 For the formulas used with this oblation, as well as the Svishéakrit, see Haug, Transl. Ait. Br. pp. 95-96 notes. * Or, Soma being a tree (plant).
p. 209
he thereby makes the victim to be Soma. And as to his offering (to the tree) between the two oblations, he thus fills both completely: therefore he offers between the two oblations.
34. Thereupon, while pouring together the meat portions that are for the upabhvzt, he says (to the Hotrz), ‘Recite (the invitatory prayer) to Agni Svishéakrzt (the maker of good offering)!’ Having called for the Srausha¢, he says (to the Maitravaruza), ‘Prompt for Agni Svish/akvzt!’ and offers as the Vashaé is pronounced.
35. With what is left of the offering of gravy, he then sprinkles the quarters, with, ‘The regions,— the fore-regions,—the by-regions,—the intermediate regions,—the upper regions,—to the regions, Hail!’ For the offering of gravy is sap: thus he imbues all the regions with sap, and hence sap is obtained here on earth in every region.
36. Thereupon he touches (what remains of) the victim?: now is the time for the touching. And whether he has touched it before, fearing ‘those (evil spirits) that hover near will tear it about,’ or whether he be not afraid? of its being torn about, let him in any case now touch (the victim).
1 This touching takes place either before or after the invocation of Ida (see I, 8, 1, 1 seq.), whereupon the priests and sacrificer eat their respective portions; the straight gut being the Agnfdh’s, the part above the udder (adhyfdhnf) the Hotr#’s, the kloman (apparently the right lung) the Brahman’s, the pericardium (? purftat) the Adhvaryu’s, and the spleen the sacrificer’s share, while the Id4 is eaten by all of them.
2 Or perhaps,—And as to his touching it before this, (he did so) fearing lest those (evil spirits) that hover near would tear it about ; and even if he be not (any longer?) afraid of its being torn about, let him now touch it in any case. The K4ava text has simply,—
[26] P
p. 210
37. [Vag. S. VI, 20] ‘To Indra belongeth the out-breathing: may it attend! to every limb! To Indra belongeth the in-breathing: it is attended to in every limb.’ Where it has been cut up limb by limb, there he heals it by means of the out-breathing and in-breathing.—‘ O° divine Tvashérz, let thine ample (forms) closely unite together, that it be uniform what is of different shape:’ whereby he makes it completely enclosed (in its limbs and flesh). ‘May thy friends, thy father and mother, to please thee, joyfully welcome thee going to the gods!’ Thus, having made it whole wherever he has offered (a piece of) it, he afterwards unites it firmly, and that body (self) of it is complete in yonder world.
FourtH BrAHMANA.
1. Now there are three elevens at the animal offering,—eleven fore-offerings, eleven after-offerings, and eleven by-offerings: ten fingers, ten toes, ten vital airs, and the out-breathing, in-breathing and through-breathing—this much constitutes man, who is the highest of animals, after whom® are all animals.
This is the time for touching; but if he think, ‘ Those standing about here will meddle with it,’ he may also touch it before: but this is certainly the time for touching.
* The St. Petersburg Dictionary suggests that ‘ nidfdhyat’ and ‘nidhita’ are probably corruptions of forms from ‘dh4;’ the Taitt. S. (I, 3, 10) having ‘ni dedhyat—vi bobhuvat’ instead. Mahf- _ dhara also takes ‘nidfdhyat’ from ‘dhi’ in the sense of ‘dh4,—‘Indra’s out-breathing is infused into every limb; Indra’s in-breathing has been infused into every limb.’ The K4sva text has ‘-nidhftas, -nididhe.’
S. (I, 3, 10) having ‘ni dedhyat—vi bobhuvat’ instead. Mahf- _ dhara also takes ‘nidfdhyat’ from ‘dhi’ in the sense of ‘dh4,—‘Indra’s out-breathing is infused into every limb; Indra’s in-breathing has been infused into every limb.’ The K4sva text has ‘-nidhftas, -nididhe.’
* Rather, ‘the mothers (or mother) and fathers.’ The Taitt. S. separates mat4 pitarah, ‘the mother and the fathers.’
8 That is, inferior to whom, or, after the manner of whom.
11 KAwpA, 8 ADHYAYA, 4 BRAHMAMA, 7. 2i1
2. Now they say,‘ What, then, is done at the sacrifice whereby the vital air is kindly to all the limbs ?’
3. When he divides the hind-part into three portions,—the hind-part being (an opening of the) vital air, and that (animal) extending from thence forward, that vital air pervades it all through.
4. And in that he cuts the hind-part into three portions,—one third for the by-offerings, one third into the guhd, and one third into the upabhvzt,— thereby the vital air is kindly to all the limbs.
5. He alone, however, may slay an animal who can supply it with the sacrificial essence’. And if it be lean, let him stuff into the hind-part whatever may be left of the fat of the belly: the hind-part being (an opening of) the vital air, and that (animal) extending from thence forward, that vital air pervades it all through. The animal, forsooth, is breath ; for only so long (does) the animal (live), as it breathes with the breath; but when the breath departs from it, it lies there useless, even (as) a block of wood.
6. The hind-part is (part of) the animal, and fat means sacrificial essence?: thus he supplies it with the sacrificial essence. But if it be tender (juicy), then it has itself obtained the sacrificial essence.
7. Thereupon he takes clotted ghee; for twofold. indeed is this (clotted ghee),—to wit, both ghee
' Sayana takes ‘medham’ as apposition to ‘enam,’ and explains it by ‘medh4rha, pravriddha,’ and ‘upanayet’ by ‘ prapnuyat’ (it is, doubtless, ‘ zuftihren’). The K4ava text, however, reads,—Tad &hué sa vai pasum labheteti ya enam medha upanayed iti.
* Gudo vai pasuk, medo vai medhas ; this is one of many exceptions to the rule laid down by Professor Delbrtick regarding the order of subject and predicate, Synt. Forsch., III, p. 26. Copulative sentences with a tertium comparationis likewise do not generally conform to that rule.
P 2
p. 212
and sour milk?,—and a productive union means a couple: thus a productive union is thereby effected.
8. Therewith they perform at the after-offerings. The after-offerings mean cattle, and clotted ghee means milk: hence he thereby puts milk into the cattle, and thus milk is here contained (or beneficial, hita) in the cattle; for clotted ghee means breath, because clotted ghee is food, and breath is food.
The after-offerings mean cattle, and clotted ghee means milk: hence he thereby puts milk into the cattle, and thus milk is here contained (or beneficial, hita) in the cattle; for clotted ghee means breath, because clotted ghee is food, and breath is food.
9. Therewith he (the Adhvaryu) performs in front (on the Ahavantya) at the after-offerings——whereby he puts into (the victim) that vital air which is here in front;—and therewith he (the PratiprasthAtrz) performs behind (the altar) at the by-offerings 2— whereby he puts into it that vital air which is here behind: thus two vital airs are here contained (or beneficial) on both sides, the one above and the one below.
10. Here now, one (Hotvz) pronounces the Vashat for two,—for the Adhvaryu (who performs the after-
1 See p. 156, note 3.
2 When the priests and sacrificer have eaten their portions of the Ida, the Agnidh fetches hot coals from the Samitra (or, at the animal offering connected with the Soma-sacrifice), optionally from the Agnidhra, and puts them on the Hotr?’s hearth (p. 148, note 4),— or at the ordinary animal offering (nirfdfa pasu), on the north hip (north-west corner) of the altar after removing the sacrificial grass. On these coals the Pratiprasthatr? performs the by-offerings (upayag), while the Adhvaryu performs the after-offerings (anuy4ga) on the Ahavaniya. For the by-offerings the Pratiprasthatr?' cuts the respective part and the hind-quarter (III, 8, 3, 18) into eleven parts, and at each Vashaf throws one piece thereof with his hand into the fire. The recipients of the first eight and the last after-offerings, on the other hand, are the same as those of the nine after-offerings at the Seasonal sacrifices (part i, p. 404). The Hotr#’s formulas for the additional two offerings, inserted before the last, are: 9. The divine lord of the forest [10. The divine barhis of water-plants] may graciously accept (the offering) for abundant obtainment of abundant gift! Vausha/!’ (cf. part i, p. 235; Asy, Sr. II, 6, 13.)
11. He offers the by-offerings with (Vag. S. VI, 21), ‘Go thou to the sea, Hail!’ The sea is water, and seed is water: he thereby casts seed.
12, ‘Go thou to the air, Hail!’ It is into (along) the air that offspring is born: into the air he ae (offspring).
. ‘Go thou to the divine Savitrvz, Hail!’ Savitri is the impeller of the gods: impelled by Savitvz he thus produces creatures.
14. ‘Go thou to Mitra and Varuma, Hail!’ Mitra and Varuza are the out-breathing and inbreathing: he thus bestows out-breathing and inbreathing on the creatures.
. ‘Go thou to the divine Savitrvz, Hail!’ Savitri is the impeller of the gods: impelled by Savitvz he thus produces creatures.
14. ‘Go thou to Mitra and Varuma, Hail!’ Mitra and Varuza are the out-breathing and inbreathing: he thus bestows out-breathing and inbreathing on the creatures.
15. ‘Gothoutothe day andthe night, Hail!’ It is through (along) day and night that offspring is born: through day and night he causes creatures to be born.
16. ‘Go thou to the metres, Hail!’ There are seven metres; and there are seven domestic and seven wild animals: both kinds he thus causes to be produced.
17. ‘Go thou to heaven and earth, Hail!’ For, Prag&pati, having created the living beings,
1 Praivainam tag ganayati, ‘he causes it (the victim) to be born (again),’ Kava rec. The above passage has apparently to be understood in a general sense, ‘he causes birth to take place among living creatures,’
p. 214
enclosed them between heaven and earth, and so these beings are enclosed between heaven and earth. And in like manner does this (offerer), having created living beings,enclose them between heaven and earth.
18. He then makes additional by-offerings (atiupayag). Were he not to make additional by-offerings, there would only be as many living beings as were created in the beginning; they would not be propagated ; but by making additional by-offerings he indeed propagates them; whence creatures are again born here repeatedly’.
Firty BRAHMANA.
1. He makes the additional by-offerings :—with ‘Go thou to the sacrifice*, Hail!’ The sacrifice is water, and seed is water: he thus casts seed.
2. ‘Go thou to Soma, Hail!’ Soma is seed: he thus casts seed.
3. ‘Go thou to the heavenly ether, Hail!’ The heavenly ether is water, and seed is water: he thus casts seed.
4. ‘Go thou to Agni Vaisvanara, Hail!’ Agni Vaisvanara (‘belonging to all men’) is this earth, and she is a safe resting-place: upon that safe resting-place he thus produces (creatures).
5. He then touches his mouth, with, ‘Give me mind and heart!’ thus indeed the by-offerer does not throw himself after (the oblations into the fire).
6. Thereupon® they perform the Patntsamyagas
' Or, ‘by making additional by-offerings he reproduces them: whence creatures are born here returning again and again’ (metempsychosis). .
* The K4nva text (as the Taitt. S.) reverses the order of this and the following formula. Nor does it begin a new Brahmaza here.
* Having completed the last after-offering, the Adhvaryu, in the
11 KANDA, 8 ADHYAYA, 5 BRAHMANA, 9. 215
with the tail (of the victim), for the tail is the hindpart, and from the hind-part of woman offspring is produced: hence offspring is produced by the Patntsamyagas being performed with the tail.
7. For the wives of the gods he cuts portions from the inside, since it is from the inside of woman that offspring is produced ; for Agni the householder from above, since it is from above that the male approaches the female.
7. For the wives of the gods he cuts portions from the inside, since it is from the inside of woman that offspring is produced ; for Agni the householder from above, since it is from above that the male approaches the female.
8. Thereupon they betake themselves, with the heart-spit, to the purificatory bath". Now, the anguish of the victim, in being slaughtered, concentrates itself into the heart, and from the heart into the heart-spit; and whatever part of cooked (food) is pierced that becomes palatable?: therefore let him roast it on the spit after piercing it. Uppermost on the thrice-moved (portions of the) victim he places that heart after pulling it off (the spit).
9. He (the slaughterer) then hands the heart-spit (to the Adhvaryu). Let him not throw it on the first place, throws the first chip of the sacrificial stake into the fire, in accordance with III, 7, 1, 32. For the four Patnisamy4gas, the deities of which are Soma, Tvash/ri, the wives of the gods, and Agni the householder, see part i, p. 256. The first two offerings may consist only of ghee, or, as the last two, of a piece of the tail.
1 The technical term for this purificatory ceremony is sQlavabhritha, or ‘spit-bath.’ On the present occasion it is not performed (see paragraph rr), but it is inserted here because it forms the conclusion of the ordinary animal offering, not connected with the Soma-sacrifice (niridha-pasu), as well as of the offering of a sterile cow (termed anfbandhy4) to Mitra and Varuna, which concludes the Soma-sacrifice. See part i, p. 379, note 1, and IV, 5, 4 y4, 1 seq. (p>. 2)
* ? Alamgusha, ‘sufficient for eating,’ Sayama; ‘sufficient in itself,’ St. Petersburg Dict. The K4Asva text has the probably preferable reading,—atha alamgusham sritam eva paritrindanti,— ‘they then pierce (with the spit) what is already sufficiently cooked.’
p. 216
ground, nor into the water; for were he to throw it on the ground, that anguish would enter into the plants and trees; and were he to throw it into the water, that anguish would enter into the water: hence neither on the ground, nor into the water.
to. But on going down to the water, let him bury it at the place where the dry and the moist meet. But if he feel disinclined to going down (to the water), he pours out a vessel of water in front of the sacrificial stake and buries (the spit) at the place where the dry and the moist meet, with (V4g. S. VI, 22), ‘Injure thou not the waters nor the plants!’ thus it injures neither the waters nor the plants; ‘From every fetter'—therefrom deliver us, O king Varuza! That they say, we swear by the “Inviolable (cows),” by “Varuma%,”
S. VI, 22), ‘Injure thou not the waters nor the plants!’ thus it injures neither the waters nor the plants; ‘From every fetter'—therefrom deliver us, O king Varuza! That they say, we swear by the “Inviolable (cows),” by “Varuma%,”
1 This is a doubtful rendering in accordance with the suggestion in the St. Petersburg Dict., that ‘dh4mno-dh4mna’ in this passage is an old corruption of ‘damno-damnaf,’ The Taitt.S, has the same reading. Sayama and Mahidhara take it in the sense of ‘from every place (infested by enemies, or, rendered fearful by thy noose) deliver us!’ Could ‘dh4mno-dhamnat’ be taken as gen. to ‘régan?’
* ? Or, ‘That they say (i.e. mention the word) ““Cows,’”—that we swear by “ Varuna,”—therefrom deliver us, O Varunal’ If the mentioning of words for cow (as well as the taking in vain of Varuna’s name) is meant to be censured in this passage, Sat. Br. II, 2, 4, 14 (part i, p. 326 note) may be compared. It seems, however, doubtful whether the author of the Braéhmama took the term aghny4h as referring to ‘cows’ here. The St. Petersburg Dict., s.v. sap, translates, ‘when we swear by the name of Varuna.’ Instead of ‘Yad &hur aghny4 iti varuveti sap4mahe,’ the Taitt. S. (I, 3, 11, 1) reads ‘Yad Apo aghniy4 varuneti sapamahe,’ which Sayaza explains by ‘O ye waters, O ye Aghny&h (?inviolable ones, cows, waters), O Varuna! thus we solicit thee (to avert evil from us);’ adding a passage to the effect that he who approaches his better (addressing him) by name, wishes him ‘ puny&rti;’ while in the present mantra, he contends there is no mere ‘taking the name of Varuva in vain.’
p. 217
therefrom deliver us,O Varuza!’ Thereby he delivers him! from every noose of Varuza, from all (guilt) against Varuza.
11. He then addresses (the water)? with, ‘May the waters and plants be friendly unto us, unfriendly to him who hateth us, and whom we hate!’ For when they proceed with that (spit), the waters, forsooth, as well as the plants, keep as it were receding from him; but hereby he now makes a covenant with them, and so they again approach to him, and that expiation is performed (to them). He does not perform (the spit-bath) at the animal offering to Agni and Soma, nor at that to Agni, but only at that of the Andbandhy4-cow , for therewith the whole sacrifice attains to completion. And in that they perform (the ceremony) with the heart-spit at the cow (offering), thereby indeed it comes to be performed also for the animal offering to Agni and Soma, as well as for that to Agni.
Ninty ApuyAya, First BRAHMANA.
1. Now Prag4pati (the lord of creatures), having createdliving beings, felt himself as it were exhausted‘. The creatures turned away from him; the creatures did not abide with him for his joy and food.
2. He thought within him, ‘I have exhausted
* Le. the sacrificer (or the victim representing the sacrificer).
The creatures turned away from him; the creatures did not abide with him for his joy and food.
2. He thought within him, ‘I have exhausted
* Le. the sacrificer (or the victim representing the sacrificer).
* According to the K4nva text and K&ty. VI, 10, 5 they (the priests and sacrificer) touch the water while muttering the formula— ‘From every fetter... . and whom we hate.’
® See IV, 5, 1, 5 seq. .
‘ Ririz#anaA, lit. ‘emptied,’ as 4py4y means ‘to fill.’
° *Prag4’ has likewise here the meaning of ‘ people, subjects,’ constituting the power or glory (sri) of the king.
p. 218
myself, and the object for which! I have created has not been accomplished: my creatures have turned away from me, the creatures have not abode with me for my joy and food.’
3. Pragdpati thought within him, ‘ How can I again strengthen myself: the creatures might then return to me; the creatures might abide with me for my joy and food!’ .
4. He went on praising and toiling, desirous of creatures (or progeny). He beheld that set of eleven (victims). By offering therewith Pragdpati again strengthened himself; the creatures returned to him, his creatures abode for his joy and food. By offering he truly became better.
5. Therefore, then, let him offer with the set of eleven (victims), for thus he truly strengthens himself by offspring and cattle; the creatures turn unto him, the creatures abide with him for his joy and food ;—he truly becomes better byoffering: therefore, then, let him offer with the set of eleven (victims).
6. In the first place he seizes? a victim for Agni. For Agni is the head, the progenitor of the gods, he is the lord of creatures: and thereby the sacrificer truly becomes Agni’s own.
7. Then one for Sarasvati. For Sarasvatt is speech: by speech Pragdpati then again strengthened himself; speech turned unto him, speech he made subject to himself. And so does this one now become strong by speech, and speech turns unto him, and he makes speech subject to himself.
8. Then one for Soma. For Soma is food: by
* For ‘asma4 u kamaya’ we ought to read ‘yasm& u k4méaya,’ with Sayana and the K&nva text.
* Alabh, to touch, seize, is a euphemistic term for immolating.
ll KANDA, 9 ADHYAYA, I BRAHMANA, 12. 219 food Pragdpati then again strengthened himself; food turned unto him, and he made food subject to himself. And so does this one now become strong by food; food turns unto him, and he makes food subject to himself.
g. And as to why it comes after that for Sarasvatt,—Sarasvatt is speech, and Soma is food: he who is incomplete by (having only) speech, now becomes indeed an eater of food.
10. Then one for Pishan. For Pfshan means cattle; by means of cattle Pragdpati then again — strengthened himself; cattle turned unto him, he made cattle subject to himself. And so does this one now become strong by means of cattle; the cattle turn unto him, and he makes the cattle subject to himself.
Then one for Pishan. For Pfshan means cattle; by means of cattle Pragdpati then again — strengthened himself; cattle turned unto him, he made cattle subject to himself. And so does this one now become strong by means of cattle; the cattle turn unto him, and he makes the cattle subject to himself.
11, Then one for Brzhaspati. For Brzhaspati means the priesthood (brahman); by means of the priesthood Pragdpati then again strengthened himself; the priesthood turned unto him, he made the priesthood subject to himself. And so does this one now become strong by means of the Brahman; _ the priesthood turns unto him, he makes the priesthood subject to himself.
12. And as to why it comes after that for Pfshan,—Pfshan means cattle, and Brzhaspati the priesthood; hence the Braéhmawa (priest) has the most power over beasts, because they are placed in front (are protected) by him!, because they are placed at the head (or in his mouth); therefore
* Purahit&’ (pura-a&hité#, Kanva rec.) has both the general meaning of ‘put before him (as food)’ and that of ‘ being placed next in order before him.’
p. 220
having given all that, he walks clad in sheepskin}.
13. Then one for the Visve devA#. For the All-gods mean everything (or the All); with everything Pragdpati then again strengthened himself; everything turned unto him, and he made everything subject to him. And so does this one now become strong by everything ; everything turns to him, and he makes everything subject to himself.
14. And as to why it comes after that for Bvzhaspati,—Bvzhaspati means the priesthood, and the Allgods this All; he then makes the priesthood the head of this All; wherefore the Brahman is the head of this All.
15. Then one for Indra. For Indra means power (indriya) and vigour ; by power and vigour Pragdpati then again strengthened himself; power and vigour turned unto him, and he made power and vigour subject to himself. And so does this one now become strong by means of power and vigour; power and vigour turn to him, and he makes power and vigour subject to himself.
16. And as to why it comes after that for the Allgods,—Indra is the nobility, and the All-gods are the clans (people) ; he thus places the food before him.
17. Then one for the Maruts. For the Maruts mean the clans, and a clan means abundance; with abundance Prag4pati then again strengthened himself; abundance turned unto him, and he made abundance subject to himself. And so does this one now become strong by abundance; abundance