turns unto him, and he makes abundance subject to himself.
18. And as to why it comes after that for Indra,— Indra is the nobility, and the All-gods are the clans, and the Maruts are the clans; he thus guards the nobility by the clan, and hence the nobility here is on both sides guarded by the clan.
19. Then one for Indra and Agni.. For Agni means penetrating brilliance, and Indra means power and vigour; with these two energies Pragdpati then again strengthened himself; both energies turned unto him, and he made both energies subject to himself. And so does this one now become strong by both these energies ; both energies turn unto him, and he makes both energies subject to himself.
20. Then one for Savityz. For Savitvz is the impeller (prasavitvz) of the gods; and so all those’ wishes become accomplished for him, impelled as they are by Savitrz.
21. Then finally he seizes one for Varuza; thereby he delivers him (the sacrificer) from every noose of Varuza, from every (guilt) against Varuaa?.
22. Hence if there be eleven sacrificial stakes, let him bind Agni’s (victim) to the one opposite the fire; and let them lead up the others one by one in the proper order.
23. But if there be eleven victims?, let them only immolate at the stake that for Agni, and after that the others in the proper order.
? That is, if there be eleven victims and only one stake, in that case Agni’s victim is tied to the stake, and each succeeding victim is tied to the neck of the preceding one. Katy. VIII, 8, 28.
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‘24. When they lead them northwards, they lead the one for Agni first, and then the others in the proper order.
25. When they throw them down, they throw down first the one for Agni, as the southernmost ; then the others after leading them round northwards in the proper order.
26. When they perform (offerings) with the omenta, they perform first with the omentum of Agni’s (victim); then with those of the others in the proper order.
27. When they perform with those (chief oblations), they perform first with that to Agni; then with the others in the proper order.
THE VASATIVARL WATER.
SeconD BRAHMANA.
1. Now, when the head of the sacrifice (victim) was struck off, its sap, running, entered the waters. It is by that very sap that those waters flow; that very sap is believed to be flowing there?.
2. And when he goes for the Vasattvart water, he fetches that same sap and puts it into the. sacrifice, and makes the sacrifice sapful; this is why he goes for the Vasattvart water.
3. He distributes it over all the Savanas (Somapressings)?; thereby he imbues all the pressings
1 Yatra vai yaghasya siro ’khhidyata tasya raso drutvapaf pravisat sa esha rasa eti ya eta 4pa# syandante tenaivaind etad rasena syandam4na manyante yah sa yagmasya rasas tam evaitad rasam syandam4nam manyante, K4zva rec.
* “He divides it into three parts for all the pressings,’ Kazva text. See note on IV, 2, 3, 4. .
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with that sap, makes all the pressings sapful: this is why he distributes it over all the pressings.
4. Let him take it from flowing (water); for that sap of the sacrifice was moving!: let him therefore take it from flowing (water).
5. Moreover, it is taken for the purpose of protection. Now, everything else here on earth, whatever it be, takes rest, even yonder blowing (wind) ; but these (waters) alone take no rest: therefore let him take it from flowing (water).
6. Let him take it by day, thinking, ‘Seeing, I will take the sap of the sacrifice *:’ therefore let him take it by day. For it is for him that burns yonder (the sun) that he takes it, since he takes it for all the gods, and all the gods are his rays of light : therefore let him take it by day. For it is by day alone that he (shines): therefore, then, let him take it by day.
7. And again, all the gods, forsooth, now come to the sacrificer’s house ; and if one takes the Vasattvart water before the setting of the sun, it is as when one’s better comes to visit one, he would honour him by trimming his house. They draw nigh to that sacrificial food, and abide (upa-vas) in that Vasattvart*® water,—that is the Upavasatha (preparation-day).
8. And if the sun were to set on any one’s (Vasattvaris) not having been taken, then expiation is made. If he have performed a (Soma-)sacrifice before this, let him (the Adhvaryu) take it from his tank‘, since
1 Aid hi; see p. 222, note 1.
* Or perhaps, ‘I will take it while I see the sap of the sacrifice.’
5 ‘Vasativari’ seems to mean ‘affording dwelling ;’ or perhaps, ‘that (water) which abides, remains (over night).’ Cf. par. 16.
‘ ‘Ninahya’ (nindhyah kumbh4s, K4mva rec. each time); a vessel or cistern, dug into the ground for keeping water cool.
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that (water) of his has been taken before (sunset) by day. But should he not have offered before, if there be one who has offered (Soma) settled close by or somewhere thereabout?, let him take it from his tank, since that (water) of his has been taken before, by day.
g. But if he cannot obtain either kind (of water), let him seize a firebrand and betake himself (to the flowing water), and let him take thereof while holding that (firebrand) close above it; or let him take it while holding a piece of gold close above it: thus it is made like yonder burning (sun).
10. He takes therefrom with the text (Vag. S. VI, 23), ‘Rich in havis are these waters, —for the sap of the sacrifice entered into them, wherefore he says, ‘Rich in havis (sacrificial food) are these waters;’—‘ One rich in havis wooeth for (them), for the sacrificer, rich in havis, woos for (wishes to obtain) them; wherefore he says, ‘One rich in havis wooeth for (them).’
11, ‘Rich in havis (may be) the divine cult;’ cult, namely, means the sacrifice; thus he makes the sacrifice for which he takes it rich in sacrificial food, therefore he says, ‘ Rich in havis is the divine cult.’
12. ‘May Sdrya be rich in havis!’ For he takes it for yonder burning (sun), since he takes it for all the gods, and all the gods are his (the sun’s) rays of light; therefore he says, ‘May Sdrya (the sun) be rich in havis!’
13. Having fetched it, he deposits it behind the Garhapatya?, with (Vag. S. VI, 24), ‘I seat you in
? UpAvasito va paryavasito (prativeso, Kazva text instead) va. That is, behind the old Ahavantya of the Praéinavamsa, where the altar would be prepared at the ordinary haviryagfia.
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the seat of Agni, the safe-housed;’ whereby he means to say, ‘I seat you (waters) in the seat of Agni, whose house is unimpaired.’ And when the animal offering to Agni and Soma comes to a close, then he carries (the Vasativart water) round. He says (thrice), ‘Disperse!’ The sacrificer is seated in front of the Soma-carts (holding Soma on his lap'). He (the Adhvaryu) takes it (the water standing behind the Garhapatya).
14. He walks out (of the hall) by the south (door), and puts it down on the south hip (of the high altar), with, ‘Ye (waters) are Indra and Agni’s share!’ for he takes it for all the gods, and Indra and Agni are all the gods. He takes it up again and puts it down in front of the lady (who, seated behind the GArhapatya, touches the water-jar). Walking round behind the lady he (again) takes it.
15- He walks out (of the hall by the east door), along the north side (of the altar), and puts down (the water) on the north hip (of the high altar), with, ‘Ye are Mitra and Varuza’s share!’ Let him not put it down in this way’, that is redundant, and no fitting conclusion is thus attained. Let him rather (here also) say, ‘Ye are Indra and Agni’s share!’ only thus there is nothing redundant, and so a fitting conclusion is obtained.
16. That (Vasativari water) is carried round for the sake of protection ; Agni is in front (of the sacrificial ground), and now that (water) moves about all round, repelling the evil spirits. He puts it
1 According to K&ty. VIII, 9, 16.
3 «Some put it down with this (formula), but let him not put it down so, for thus completeness is left behind (or, has a surplus, sampad rifyate).’ K4zva text.
[26] Qp. 226 down in the Agnidhra (fire-house) with, ‘Ye are all the gods’ share!’ whereby he makes all the gods enter it. It isa desirable object (vara) to the dwellers (vasat), hence the name Vasattvart}, and verily he who knows this, becomes a desirable object to the dwellers.
It isa desirable object (vara) to the dwellers (vasat), hence the name Vasattvart}, and verily he who knows this, becomes a desirable object to the dwellers.
17. Now there are here seven formulas; with four he takes (the water), with one he puts it down behind the Garhapatya, with one he carries it round, with one (he puts it down) in the Agnidhra,—this makes seven. For when the metres were produced from VA (speech), the one consisting of seven feet, the Sakvari, was the last (highest) of them ;—that completeness (he brings about): hence there are seven formulas.
THE SOMA FEAST.
Turirp BRAHMANA.
A. PRATAR-ANUVAKA (MORNING-PRAYER) AND PREPARATORY CEREMONIES.
1. They (the priests) are wakened (towards morning). Having touched water?, they proceed together to the Agntdhra (fire-house) and take the portions of ghee (for the Savaniya animal offerings). Having taken the portions of ghee, they betake themselves (to the high altar). When they have deposited the ghee,—
1 Cf. Taitt. S. VI, 4, 2, ‘deva# ... abruvan, vasatu nu na idam iti, tad vasativariz4m vasativaritvam.’
* After performing their ablutions they have to perform the preliminary work and ceremonies, such as preparing the Gérhapatya, fetching and arranging the vessels, cleaning of spoons, &c. up to the depositing of the ghee, near the high altar.
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2. He (the Adhvaryu) takes down the king (Soma)!. Now this (earth) is a safe resting-place, and the birth-place of living beings; it is to this safe resting-place that he now takes him down; he spreads him thereon, produces him therefrom.
3. He takes him down between the shafts; for the cart is (a means of) the sacrifice, and thus alone he does not put him outside the sacrifice. He puts him on the pressing stones lying there with their heads (mukha, mouths)* towards each other ; for Soma is the nobility, and the stones are the clans (people); he thereby raises the nobility over the clan. And as to why they are lying with their heads together,—he thereby makes the clan of one head (or mouth) with, and uncontentious towards, the nobles; therefore they are lying with their heads towards each other.
4. He takes (Soma) down, with (V4g. S. VI, 25), ‘Thee for the heart, thee forthe mind!’ This he says for the (accomplishment of the) sacrificer’s wish, since it is with the heart and mind that the sacrificer entertains the wish for which he sacrifices; therefore he says, ‘ Thee for the heart, thee for the mind!’
5. ‘Thee forthe sky, thee forthe sun!’ This, on the other hand, he says with a view to the world of the gods. When he says, ‘Thee for the sky, thee
‘Thee forthe sky, thee forthe sun!’ This, on the other hand, he says with a view to the world of the gods. When he says, ‘Thee for the sky, thee
1 According to K4ty. VIII, 9, 24-25, on the previous evening,— immediately after the carrying round and depositing of the Vasativari water,—the Soma is placed on a seat (4sandi) in the Agntdhra fire house, where the sacrificer has to watch over it during that night. This is not mentioned in the Brahmaaa, and from what follows it would rather seem that the Soma is taken down from the cart (see III, 6, 3, 17 seq.). Otherwise we might translate, ‘He brings him down (from the Agnidhra).’
3 That is, with their broad sides turned towards each other.
Q 2
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for the sun,’ he means to say, ‘ Thee for the gods!’ ‘Upwards convey thou to the sky, to the gods, this cult, these invocations!’ Cult, doubtless, means sacrifice: he thereby means to say, ‘ Upwards carry thou this sacrifice to the sky, to the gods!’
6. [V4g. S. VI, 26], ‘O Soma, king, descend unto all thy people!’ whereby he brings him down for the lordship, for the sovereignty of these people (creatures).
7. Having quitted his hold (of Soma) he sits down by him, with, ‘May all thy people descend to thee. Now, in saying, ‘Descend unto all thy people,’ he does what is unseemly, for Soma being the nobility, he thereby, as it were, confounds good and bad},—and, indeed, in consequence thereof, people now confound good and bad. But in this (formula) he does what is right and according to order,—in saying, ‘May all thy people descend to thee,’ he makes all his subjects go down (on their knees) before him; and hence when a noble approaches, all these subjects, the people, go down before him, crouch down by him on the ground?. Sitting near (Soma), the Hotvz is about to recite the morning-prayer.
8. Then, while putting a kindling-stick (on the fire), he (the Adhvaryu) says, ‘Recite to the gods
' «He commits a papavasyasam, i. e. according to Haug, Ait. Br. P- 413, ‘a breach of the oath of allegiance’ (where Sdyana explains it by ‘exceedingly bad’); or ‘an (act of) perversity,’ Weber, Ind. Stud. IX, p. 300. Sayama, to our passage, explains it by ‘ mixing the bad with the good (or better).’ The literal translation is ‘a bad-bettering.’ What is chiefly implied in the term is evidently the showing of disrespect by an inferior to a superior person.
the early-coming!’ Now the early-coming gods are the metres, as the after-offerings are the metres; and the after-offerings are performed with, ‘ Prompt (the Hotz? to recite) to the gods! Recite (the offeringprayer) to the gods!’
Ké4zva text.
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the early-coming!’ Now the early-coming gods are the metres, as the after-offerings are the metres; and the after-offerings are performed with, ‘ Prompt (the Hotz? to recite) to the gods! Recite (the offeringprayer) to the gods!’
g. And so some say, ‘ Recite to the gods!!’ But let him not say so; for the early-coming gods are the metres, as the after-offerings are the metres, and the after-offerings are performed with, ‘ Prompt— to the gods! Recite (the offering-prayer) to the gods!’ therefore let him say, ‘ Recite to the gods, the early-coming!’
10. And when he puts on a kindling-stick, it is the metres he thereby kindles, And when the Hotvz recites the morning-prayer*, he thereby
* Here now, some say only, ‘ Recite to the early-coming!’ not ‘to the... gods!’ but let him not say this. K4zva text.
? The Pratar-anuvaka, or morning-prayer (matin chant), has to be recited by the Hotr? in the latter part of the night before any sound (of birds, &c.) is to be heard. It may begin immediately after midnight, and conclude as soon as daylight appears. When called upon by the Adhvaryu to recite the moming-prayer, the Hotr7' first makes an oblation of ghee on the Agnidhra fire, with the mantra, ‘Protect me from the spell of the mouth, from every imprecation, Haill’ and then two oblations on the Ahavaniya with appropriate mantras. Thereupon he betakes himself to the Havirdhana (cart-shed), in entering which, by the east door, he touches successively the front-wreath (rara#4, cf. III, 5, 3, 9) and the doorposts, with formulas. He then squats down between the yokepieces of the two Soma-carts, and begins his recitation with Rig-veda X, 30, 12,‘Ye, O wealthy waters, verily possess good things; ye confer desirable energy and immortality ; ye command riches with abundant offspring: may Sarasvatt (the river S., and Speech) bestow on the bard that vital vigour!’ The ‘early-coming’ deities to whom the recitation is successively addressed, are Agni, Ushas (the dawn), and the two Asvins (the precursors of the sun); the prayer thus consisting of three sections, termed kratu (Agnip. 230again strengthens the metres, makes them to be of unimpaired vigour; for the metres had their vigour impaired by the gods, since it was through the metres that the gods reached the heavenly worlds ; they neither sing praises (chants) nor recite (sastras) here. Hereby he now again strengthens the metres and makes them to be of unimpaired vigour; and by means of them, thus unimpaired in vigour, they
Hereby he now again strengthens the metres and makes them to be of unimpaired vigour; and by means of them, thus unimpaired in vigour, they kratu, &c.). The hymns and detached verses making up these sections are arranged according to the seven metres (thus forming seven sub-sections of each), viz. gdyatrf, anush/ubh, trish/ubh, brzhati, ushaih, gagatt, and pankti. The prayer may consist of as many verses as can be recited between midnight and daybreak ; but there should be at least one hymn in each of the seven metres to each of the three deities; nor should the recitation consist of less than a hundred verses. From the beginning of the recitation up to the end of the last hymn but one, Rig-veda I, 112, there is to be a gradual modulation of the voice so as to pass upwards through the seven tones (yama) of the deep scale (mandrasvara). Moreover, that hymn is to be repeated (if necessary) till daylight appears. As soon as this is the case, he passes on without any break from the last (25th) verse to the last hymn (v. 75, 1-9), which he intones in the lowest tone of the middle scale, after shifting his place further east towards the gate. The recitation of the first eight verses of this hymn again gradually ascends through the whole of the middle scale; when—after once more shifting his place so as to be seated between the two door-posts —he intones the last verse— ‘The Dawn hath appeared with her shining kine, Agni hath been kindled at his appointed time: your car hath been yoked, ye mighty, mead-loving(?) Asvins, showerers of wealth, hear my call !’ in reciting which he makes his voice pass through the several tones of the high scale. The Subrahmamy4, likewise, has to chant the Subrahmazyé litany (see III, 3, 4,17 seq.)—as he had to do on the previous evening— inserting in it the names of the sacrificer’s father and son. The Agnfdh, in the meantime, prepares the five havis-oblations (savanty4A purodésah) to be offered at the morningpressing (cf. IV, 2, 4, 18), and the Unnetr? puts the numerous Soma-vessels in their respective places on the khara, and about the Soma-carts.
lll KANDA, 9 ADHYAYA, 3 BRAHMANA, 14. 231 perform the sacrifice; this is why the Hotz? recites the morning-prayer.
11. Here now they say, ‘What is the (Adhvaryu’s) response to the morning-prayer'?’ The Adhvaryu should wait through (the prayer) waking, and when he blinks, this is his response. But let him not do this; if he fall asleep (again) he may as well sleep. When the Hotz? brings his morningprayer to a close?,—there is an offering-spoon called Prakaramt,—having therein taken ghee in four ladlings, he (the Adhvaryu) offers it.
12. For when the head of Yagzia (the sacrifice) was struck off, his sap, running, entered the waters ; that (sap) he fetched yesterday with the Vasativart water ; and he now goes for what sap of the sacrifice remains therein.
12. For when the head of Yagzia (the sacrifice) was struck off, his sap, running, entered the waters ; that (sap) he fetched yesterday with the Vasativart water ; and he now goes for what sap of the sacrifice remains therein.
13. And when he offers that offering, he pours out (the ghee) towards that same sap of the sacrifice (in the water) and draws it to him. And, indeed, he pleases those deities to whom he offers that offering, and thus satisfied and pleased, they fit that sap of the sacrifice together ® for him.
14. He offers with, ‘May Agni, with his flame, hear my prayer;’ whereby he means to say, ‘ May he hear this prayer of mine, may he vouchsafe it to me;’—‘ May the waters and the Soma-bowls hear, the divine!’ whereby he means to say, ‘May the waters hear this (prayer) of mine, may they vouchsafe it to me.—‘ Hear me, ye stones,
1 Cf IV, 3, 2, 1 seq.
* That is, when he recites the last verse, ‘Ushas hath appeared,’ &c.
* Literally, ‘ Bend together (sam-nam),’ which refers to the ‘ bending together’ of the cups at the Aponaptrtya ceremony.
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as knowing the sacrifice!’ whereby he means to say, ‘May the (pressing) stones hear this (prayer) of mine, may they vouchsafe it to me;’ and ‘as knowing the sacrifice, he says, because the stones are indeed knowing’. ‘May the divine Savitzz hear my prayer, Hail!’ whereby he means to say, ‘May the divine Savitvz hear this (prayer) of mine, may he vouchsafe it to me;’ for Savitzz is the impeller of the gods; impelled by him he goes for that sap of the sacrifice. .
15. Having then a second time taken ghee by four ladlings, he says, while going forth towards the north, ‘Summon the waters!’ whereby he means to say, ‘ Desire the waters, O Hotar!’ The reason why the Hotvz then recites? is this: by that
1 The text has rather to be construed, ‘Ye stones, hear (my prayer) as (of one) knowing the sacrifice.’
is this: by that
1 The text has rather to be construed, ‘Ye stones, hear (my prayer) as (of one) knowing the sacrifice.’
® While the Adhvaryu and assistants go to the water to fill the Ekadhana pitchers, the Hotr? recites the so-called Aponaptriya hymn (Rig-veda X, 30) to the waters, omitting verse twelve, which was already recited as the opening verse of the morning-prayer. The first verse is recited thrice, and the tenth verse is recited after the eleventh, while the priests are returning with the water. As soon as they are in sight, the Hotr7 recites verse 13, followed by Rig-veda V, 43,1; and (when the Ekadhanéa and Vasativari waters meet together, paragraph 29) Rig-veda II, 35, 3; and, in case some of the water is actually poured over into the Hotr?’s cup, I, 83, 2. When the water is brought to the Havirdhana, the Hotr? addresses the Adhvaryu as stated in paragraph 31; whereupon he pronounces a ‘nigada’ (for which see Ait. Br. II, 20; Asv. Sr. V,1,14-17), followed by Rig-veda I, 23,16; while the Ekadhana pitchers are carried past him. The water in the Maitravaruza cup and one third of both the Vasativari and Ekadhana water having been poured into the Adhavantya trough (standing on the northern cart), the pitchers with the remaining water are then deposited in their respective places behind the axle of the northern cart, whereupon the Hotr? recites the two remaining verses (14 and 15) of the
Ill KANDA, 9 ADHYAYA, 3 BRAIIMANA, 21. 233
(oblation) he (the Adhvaryu) pours out (the ghee) towards that sap of the sacrifice (in the water), and draws it to him; and he (the Hotvz) then stands by those (Ekadhana pitchers) lest the evil spirits should injure them on the way.
16. He (the Adhvaryu) then gives directions, ‘Come hither, cup-bearer of the Maitravaruza! Nesh¢ar, lead up the wives! Ye bearers of the Ekadhana (cups), come hither! Agnidh, step over against the pit with the Vasativart water and the Hotvz's cup!’ this is a composite direction.
17. They walk northwards out (of the sacrificial ground)—by the back of the pit and the front side of the Agntdhra ; whereupon they proceed in the direction in which the water is. They go thither together with the wives. The reason why they go thither with the wives is this.
18. When the head of the sacrifice was struck off, its sap, running, entered the waters; those Gandharva Soma-wardens watched it.
19. The gods then said, ‘Those Gandharvas, surely, are a great danger to us here, how can we carry off the sap of the sacrifice to a place free from danger and injury ?’
20. They said, ‘Well, the Gandharvas are fond of women; let us go together with the wives! The Gandharvas, surely, will hanker after the wives, and we shall carry off that sap of the sacrifice to a place free from danger and injury.’
21. They went with the wives; the Gandharvas did indeed hanker after the wives, and they (the
The Gandharvas, surely, will hanker after the wives, and we shall carry off that sap of the sacrifice to a place free from danger and injury.’
21. They went with the wives; the Gandharvas did indeed hanker after the wives, and they (the
Aponaptriya hymn, and sits down in front of the Soma, behind the northern door-post of the Havirdh4na (cart-shed).
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gods) carried off that sap of the sacrifice to a place free front danger and injury.
22. And so does that (Adhvaryu) now go (to the water) with the wives; the Gandharvas hanker after the wives, and he carries off that sap of the sacrifice to a place free from danger and injury.
23. He offers (the ghee) upon the water ; for that sap of the sacrifice, indeed, draws near to that oblation, when offered ; it rises (to the surface) to meet it; and having thus brought it to light, he seizes it.
24. And again why he offers this oblation: he thereby pours out (ghee) towards that sap of the sacrifice, and draws it to him, and craves it of the waters. And, indeed, he pleases those deities towhom he offers that oblation, and thus satisfied and pleased they fit that sap of the sacrifice together for him.
25. He offers with (V4y. S. VI, 27), ‘Ye divine waters,—the son of waters;’ the waters are indeed divine, hence he says, ‘ Ye divine waters,— the son of waters; ‘That wave of yours, suitable for offering;’ whereby he means to say, ‘ That wave of yours which is suitable for the sacrifice;’ ‘Mighty, most grateful;’ by ‘mighty’ he means to say ‘ powerful,’ and by ‘most grateful’ he means to say ‘most sweet;’ ‘Give ye that unto those gods among the gods,’ in saying this he has craved it of them; ‘The drinkers of the pure (Soma) ;’ the pure, doubtless, is the truth ; in saying, ‘the drinkers (pa) of the pure,’ he means to say, ‘the defenders (pa) of the truth ;’ ‘Whose portion ye are, Hail!’ for this indeed is their portion.
26. Thereupon he makes that oblation (ghee) float away by means of the Maitravaruza’s cup, with (Vag. S. VI, 28), ‘Thou art furrowing!’ Evenp. 235 as a coal is consumed by Fire, so is that oblation consumed by that deity. Now that water, which is in the Maitravaruza’s cup, he will have to pour on the king (Soma); and ghee being a thunderbolt, and Soma seed, he makes (the ghee) float away lest he should injure that seed, Soma, by that thunderbolt, the ghee.
27. He then takes (water) with, ‘I draw thee up for the imperishableness of the ocean;;’ for the ocean is water; he thus confers imperishableness upon the waters; wherefore, in spite of so much food (and drink) being consumed, the waters are not diminished. Thereupon they draw (water in) the Ekadhana pitchers, and thereupon the vessels for washing the feet}.
Thereupon they draw (water in) the Ekadhana pitchers, and thereupon the vessels for washing the feet}.
28. The reason why he takes (water) with the Maitravaruza’s cup is this. When the sacrifice escaped from the gods, the gods endeavoured to call it up by means of (sacrificial) calls (praisha)? ; by means of the purorué (‘shining before’) formulas * they pleased it (pra-rofaya), and by the nivids they made (their wishes) known (ni-vid) to it. Therefore he takes (water) with the Maitravaruma’s cup.
29. They come back. The Agnidh takes up his position opposite to the pit with the Vasattvart water and the Hotr?’s cup. Close over the pit he
1 These are filled by the sacrificer’s wife, or, if there be more than one sacrificer (or, if the sacrificer have more than one wife), by all the wives, each having two vessels. For the use of this water, see note on IV, 4, 2, 18.
3 The praishas or sacrificial directions to the Hotr#, for the recitations of offering-formulas, are given by the Maitravaruza ; see p. 183, note 2.
* See note on IV, 1, 3, 15; the nivids, part i, p. 114, note 2.
p. 236
(the Adhvaryu) makes the Vasattvart water and the Maitravaruza’s cup touch one another, with, ‘Water hath united with water, plants with plants!’ the sap of the sacrifice which was fetched yesterday and that fetched to-day, both kinds he thereby mixes together.
30. Now some indeed pour (some of) the Vasativart water into the Maitr4varuza’s cup, and from the MaitrAvaruza’s cup (back) to the Vasattvart water, arguing, ‘ Thereby we mix together both the sap of the sacrifice which was fetched yesterday and that fetched to-day.’ But let him not do this; for when he pours (the water) together into the Adhavantya trough!, then both kinds of sap are mixed together. Thereupon he pours the Vasativart water into the Hotvz’s cup for the Nigrabhy4s*. And as to why he makes them touch one another close over the pit, it was from thence, forsooth, that the gods rose to heaven ; he thus makes the sacrificer look along the road to heaven.
31. They return (to the Havirdhana). The Hotv? asks him, ‘ Adhvaryu, hast thou gained the waters ?’ whereby he means to say, ‘Hast thou obtained the waters ?’ He replies to him, ‘Yea, they have yielded themselves!’ whereby he means to say, ‘I have obtained them and they have yielded to me.’
32. And if it be an Agnish¢oma, and there be left a residue (of ghee poured together) in the prazarant
1 See p. 232, note 2 to paragraph 15.
2? Nigrabhy4a& is the technical name the Vasativari water in the Hotr:’s cup henceforth bears. It is handed to the sacrificer to carry to the Havirdhana; and is afterwards used for moistening the Soma plants (or, for being poured thereon) at the time of the ~ pressing. See III, 9, 4,14 seq.
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It is handed to the sacrificer to carry to the Havirdhana; and is afterwards used for moistening the Soma plants (or, for being poured thereon) at the time of the ~ pressing. See III, 9, 4,14 seq.
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spoon sufficient for an oblation, let him offer that. But if it be not sufficient for an oblation, he takes another portion of ghee in four ladlings and offers it, with (Vag. S. VI, 29; Rig-veda I, 27, 7), ‘Whatever mortal thou favourest in battles, whomsoever thou speedest in the race, he winneth unfailing strength, Hail!’ He offers with (a prayer) to Agni, because the Agnish¢oma (‘ Agni’s praise’) means Agni; thus he establishes the Agnishtoma in Agni. [He offers] with (a verse) containing the word ‘ mortal,’ because the Agnish¢oma is of the same measure as man. Let him then offer in this manner, if it be an Agnish¢oma.
33. And if it be an Ukthya, let him touch the middle enclosing-stick,—there are three enclosingsticks and three recitations (uktha)!; and by means of them the sacrifice is there established. And if it be either an Atiratra or a Shodasin 2, let him neither make an oblation nor touch the middle enclosingstick ; having merely muttered (the above verse), let him silently betake himself (to the Havirdhana) and enter it*. In this way he duly distinguishes the forms of sacrifice from one another.
34. The Ekadhana pitchers are always of uneven number,—either three, or five, or seven, or nine, or eleven, or thirteen, or fifteen*. Now two and two
1 See note on IV, 4, 2, 18; Haug, Ait. Br., Transl. p. 251.
* And if it be a Shodasin, or an Atirétra, or a Vagapeya. Kaava rec. See note on IV, 5, 3, 1.
® According to Katy. IX, 3, 20-21 he may, while muttering that verse, touch the front wreath at the Shodasin, and the side-mat at the AtirAtra.
‘ The original has,—either three, or five, or five, or seven, or seven, or nine, &c. The K4mva text, on the other hand, has merely,—either three, or five, or seven, or nine, or nineteen.
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(an even number) means a productive pair; and the one that remains over, remains over for the sacrificer’s prosperity. And, moreover, that which remains over for the sacrificer’s prosperity is the common property (sa-dhana) of these (others); and because it is the common property of these, therefore they are called Ekadhana (having one as their common property).
Fourtu BRAHMANA.
B. Tue PrAtrawsavana, oR Morninc-PRressine. I. UpAssu-Grana.
1. Thereupon they sit down round the two pressboards'. He (the Adhvaryu) then ties a piece of gold to that (nameless finger). For twofold, verily, is this ; there is no third, namely, the truth and the untruth; the gods, forsooth, are the truth, and men are the untruth. And the gold has sprung from Agni’s seed: ‘With the truth I will touch the stalks, with the truth I will take hold of Soma,’ thus he thinks, and therefore he ties a piece of gold to that (ring-finger).
2. He then takes a press-stone®. Now those
And the gold has sprung from Agni’s seed: ‘With the truth I will touch the stalks, with the truth I will take hold of Soma,’ thus he thinks, and therefore he ties a piece of gold to that (ring-finger).
2. He then takes a press-stone®. Now those
1 The Adhvaryu and sacrificer sit north of them, looking towards the south; and the assistants of the former—viz. the Pratiprasthatr?, Nesh/rz, and Unnetr:—on the south side, looking northwards. The press-boards were laid down on the ‘sound-holes,’ under the fore-part of the southern Soma-cart, and the pressing-skin was spread over them; see III, 5, 4, 22-23. The UdgAtrzs, or chanters, are seated behind the carts.
3 Viz. the up4msusavana, or ‘low-voiced pressing (stone), (see paragraph 6,) with which the Soma for the Up4msu libation (or cup, graha) is pressed.
Ill KANDA, 9 ADHYAYA, 4 BRAHMANA, 5. 239 press-stones are of rock, and Soma is a god—for Soma was in the sky, Soma was Vvitra; those mountains, those rocks are his body—he thus perfects him by means of his body, makes him whole ; therefore they are of rock. Moreover, in pressing him they slay him, they slay him by means of that (stone, Soma’s own body); thus he rises from thence, thus he lives; therefore the press-stones are of rock.
3. He takes it with (V4g. S. VI, 30), ‘At the impulse of the divine Savitrz I take thee with the arms of the Asvins, with the hands of Padshan; thou art a giver!’ For Savitvd is the impeller of the gods; thus he takes it, impelled by Savitvz. ‘With the arms of the Asvins,’ he says,— the Asvins are the Adhvaryus (of the gods): with their arms he thus takes it, not with his own. ‘With the hands of Pfdshan,’ he says,—Pdshan is the distributor of portions: with his hands he thus takes it, not with his own. Moreover, that (stone) is a thunderbolt, and no man can hold it: by means of those deities he takes it.
4. ‘I take thee: thou art a giver,’ he says; for when they press him by means of that (stone), then there is an oblation ; and when he offers an oblation, then he gives sacrificial gifts,—thus, then, that (stone) gives twofold, oblations and sacrificial gifts; wherefore he says, ‘ Thou art a giver.
5. ‘Perform thou this deep cult!’ Cult means sacrifice; he thereby means to say, ‘ Perform thou this great sacrifice !'"—‘well-gotten for Indra;’ by ‘well-gotten’ he means to say, ‘ well-produced ;’ and Indra is the deity of the sacrifice, wherefore he says, ‘for Indra ;\—‘ by the most excellent bolt,’
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for he, Soma, is indeed the most excellent bolt', therefore he says, ‘by the most excellent bolt ;— ‘the (cult) rich in food and sweetness and drink, whereby he means to say, ‘the (cult) rich in sap.’ 6. Thereupon he restrains speech. For once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. They said, ‘Let us sacrifice in a low voice, let us restrain speech!’ They sacrificed (with formulas muttered) in a low voice and restrained speech. 7. He then fetches the NigrabhyAs (waters), and makes him (the sacrificer) mutter over them ?, ‘Ye are the Nigr4bhyAs, heard bythe gods; satisfy me, satisfy my mind, satisfy my speech, satisfy my breath, satisfy mine eye, satisfy mine ear, satisfy my soul, satisfy mine offspring, satisfy my flocks, satisfy my followers, let not my followers thirst!’ For water is sap, and over it he invokes this blessing, ‘Satisfy ye my whole self, satisfy my offspring, satisfy my followers, let not my followers thirst!’ Now that UpAmsusavana (stone), forsooth, is in reality Aditya Vivasvant (the sun), it is the pervading vital air (vydna) of this (sacrifice). 8. Thereon he metes out (the Soma). For in pressing him they slay him, they slay him by means of that. (stone); thus® he rises from hence, thus he
1 It is doubtful what ‘pavi’ may mean here. It seems to mean originally a metallic mounting, especially of a shaft. The commentators explain it by ‘thunderbolt.’
* The sacrificer holds the Hotrz’s cup with the Nigrabhy4’ to his breast.
* Viz. by being placed upon the stone, which is identical with the sun (?); but cf. III, 8, 2, 27.
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lives. And because he metes him out, therefore there is a measure,—both the measure among men}, and what other measure there is.
9. He metes out with (Vag. S. VI, 32), ‘Thee for Indra, with the Vasus, with the Rudras!’ For Indra is the deity of the sacrifice: therefore he says, ‘Thee for Indra;’ and by saying ‘with the Vasus, with the Rudras,’ he assigns a share, along with (or after) Indra, to the Vasus and the Rudras. —‘ Thee for Indra, with the Adityas!’ whereby he assigns a share to the Adityas along with Indra. —‘ Thee for Indra, the slayer of foes!’ a foe is an enemy: ‘Thee for Indra, the slayer of enemies, he means tosay. This is his (Indra’s) special share : as there is a special share for a chief, so is this his special share apart from the (other) gods.
to. ‘Thee for the Soma-bearing falcon!’ this he metes out for Gayatri Thee for Agni, the bestower of growth of wealth!’ Now Agni is Gayatri: he metes this out for Gé4yatrt. And since Gayatri, as a falcon, fetched Soma from heaven, therefore she is (called) the Soma-bearing falcon: for that prowess of hers he metes out (for her) a second portion.
And since Gayatri, as a falcon, fetched Soma from heaven, therefore she is (called) the Soma-bearing falcon: for that prowess of hers he metes out (for her) a second portion.
11. Now as to why he metes out five times?,—the sacrifice is of the same measure as the year, and there are five seasons in the year: he takes possession of it in five (divisions) ; hence he metes out five times.
1 Tasm4d v iyam manushyeshu matra yat kaush/4o yat kumbhi yeyam ka 4a manushyeshu matra. K4zva text.
3 According to Taitt. S. VI, 4, 4 he metes out five times with the above texts, and five times silently.
[26] R
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12. He touches it with (V4g. S. VI, 33), ‘What light of thine there is in the heavens, O Soma, what on earth, and what in the wide air, therewith make wide room for this sacrificer, for his prosperity: speak thou for the giver!’ Now when he (Soma) first became sacrificial food for the gods, he thought within himself, ‘I must not become sacrificial food for the gods with my whole self!’ Accordingly he deposited those three bodies of his in these worlds.
13. The gods then were victorious. -They obtained those bodies by means of this same (formula), and he became entirely the sacrificial food of the gods. And in like manner does this (priest) now thereby obtain those bodies of his, and he (Soma) becomes entirely the food of the gods: this is why he thus touches it.
14. He then pours Nigrabhya water on it. Now the waters, forsooth, slew Vvztra and by virtue of that prowess of theirs they now flow. Wherefore nothing whatsoever can check them when they flow; for they followed their own free will, thinking, ‘To whom, forsooth, should we submit (or stop), we by whom Vritra was slain!’ Now all this (universe), whatsoever there is, had submitted! to Indra, even he that blows yonder.
15. Indra spake, ‘ Verily, all this (universe), whatsoever there is, has submitted unto me: submit ye also to me!’—They said, ‘What shall be our (reward) then ?’—‘ The first draught of king Soma shall be yours !’—‘ So be it!’ thus they submitted to
? The K&amva MS. has twice ‘tatsth4na,’as Ait. Br. VI, 5, and twice ‘ tasthana ;’ cf. Weber, Ind. Stud. IX, p. 295.
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him ; and they having submitted, he drew (ni-grabh) them to his breast; and because he thus drew them to his breast, therefore they are called Nigrabhy4s. And in like manner does this sacrificer now draw them to his breast: and this is their first draught of king Soma, in that he pours Nigrabhya water thereon.
And in like manner does this sacrificer now draw them to his breast: and this is their first draught of king Soma, in that he pours Nigrabhya water thereon.
16. He pours it with (V4g. S. VI, 34), ‘Ye are grateful, the subduers of Vvrztra;’—the waters indeed are propitious: therefore he says, ‘Ye are grateful ;’ and ‘the subduers of Vvitra’ he says because they did slay V7ztra;—‘the beneficent wives of the immortal (Soma);’ for the waters are immortal ;—' Ye goddesses, lead this sacrifice to the gods!’ there is nothing obscure in this ;— ‘Invited, drink ye of Soma!’ Thus invited they drink the first draught of king Soma.
17. Being about to beat (the Soma with the pressing-stone), let him think in his mind of him he hates: ‘Herewith I strike N. N., not thee!’ Now whosoever kills a human Brahman here, he, forsooth, is deemed guilty\—how much more so he who strikes him (Soma), for Soma is a god. But they do kill him when they press him ;—they kill him with that (stone): thus he rises from thence, thus he lives; and thus no guilt is incurred. But if he hate no one, he may even think of a straw, and thus no guilt is incurred.
18. He beats with (V4g. S. VI, 35), ‘Fear not, tremble not!’ whereby he means to say, ‘ Be not afraid, do not tremble, it is N. N. I strike, not thee!’ —‘Take thou strength!’ whereby he means to say, ‘Take sap!’—‘Both ye bowls, that are
1 ¢Parikakshate’ ought rather to mean ‘they despise him.’ R 2
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firm, remain firm, take strength!’—‘ Surely, it is those two (pressing-)boards that are thereby meant,’ so say some ;—what, then, if one were to break those two boards!? But, forsooth, it is these two, heaven and earth, that tremble for fear of that raised thunderbolt (the stone): hereby now he propitiates it for those two, heaven and earth ; and thus propitiated it does not injure them. By ‘Take strength!’ he means to say, ‘Take sap!’—‘ The evil is slain, not Soma!’ he thereby slays every evil of his.
19. Thrice he presses’, thrice he gathers together,
! That is to say, in that case the formula would prove to have been a failure. According to the Taitt. Kalpas., quoted to Taitt. S. I, 4, 1 (p. 590), he presses the skin down upon the two press-boards while muttering this formula. The K4mva text argues somewhat differently,—ime evaitat phalake 4hur iti haika 4hus tad u kim Adriyeta yad athaite bhidyey4tam eveme haiva dy4v4prithivyav etasmid vagrad udyatat samregete,—‘ Some say those two boards are thereby meant; but who would care if they should get broken ; for it is rather those two, heaven and earth,’ &c.?
* The pressing of the Upamsu-graha—also called the ‘small’ pressing, distinguished from the ‘great pressing’ (mah4bhishava) for the subsequent cups or libations (graha)— consists of three turns of eight, eleven, and twelve single beatings respectively. Before each turn Nigrabhy4 water is poured upon the Soma plants by the sacrificer from the Hotrz’s cup. After each turn of pressing the Adhvaryu throws the completely-pressed stalks into the cup, and when they have become thoroughly soaked, he presses them out and takes them out again ; this being the ‘ gathering together ’ teferred to above. At the same time he mutters the Nigrabha formula (paragraph 21) ; after which the pressed-out juice, absorbed by the water, is poured into the Upamsu vessel in the following manner. Before the pressing the Pratiprasthatr? had taken six Soma-stalks, and put two each between the fingers of his left hand. After each turn of pressing he takes the Upamsu vessel with his tight hand and holds one pair of the Soma-stalks over it (or, according to others, all six at the same time), through which (as throughp. 245 four times he performs the Nigrabha,—this makes ten, for of ten syllables consists the virag, and Soma is of virag nature: therefore he completes (the ceremony) in ten times.
20. Then as to why he performs the Nigrabha. Now when he (Soma) first became sacrificial food for the gods, he set his heart on those (four) regions, thinking, ‘Could I but consort with those regions as my mate, my loved resort!’ By performing the Nigrabha, the gods then made him consort with the regions as his mate, his loved resort; and in like manner does this (sacrificer) now, by performing the Nigrabha, make him (Soma) consort with those regions as his mate, his loved resort.
21. He performs with (Vag. S. VI, 36), ‘From east, from west, from north, from south—from every side may the regions resort to thee!’ whereby he makes him consort with the regions as his mate, his loved resort. ‘O mother, satisfy (him)! may the noble meet together!!’ A mother a strainer) the Adhvaryu then pours the Soma-juice from the pressing-skin into the vessel. After the third turn the pressing-stone itself is put into the Hotrz’s cup, either with or without the muttering of the Nigraébha formula. According to the commentary on Katy. IX, 4, 27, the Soma-juice is transferred from the skin to the Upamsu cup, by the straining-cloth being made to imbibe the juice and then being pressed out so as to trickle down through’ the plants between the Pratiprasthatr:’s fingers. The description given by Haug, Ait. Br., Transl. p. 489, is somewhat different.
The description given by Haug, Ait. Br., Transl. p. 489, is somewhat different.
1 The interpretation of this formula is very doubtful. The author evidently takes ‘ariZ’ as nom. plur. of ‘ari’( = 4rya); but it does not appear how he takes ‘nishpara,’ while Mahidhara explains it by ‘pfiraya (give him, Soma, his fill)’ The St. Petersburg Dict. suggests that ‘nishpara’ may mean ‘come out!’ and that ‘arth’ seems to be a nom. sing. here. I take the last part of the formula to mean, ‘May he (Soma) win (or, perhaps, join) the longing (waters)!’
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(amba) is a woman, and the regions (dis, fem.) are women: therefore he says,‘O mother, satisfy (him)!— May the noble meet together!’ The noble doubtless means people (creatures, offspring): he thus means to say, ‘May the people live in harmony with each other!’ Even the people that are far away (from each other) live in harmony with each other: therefore he says, ‘ May the noble meet together.’
22. Now as to why he is called Soma. When he first became sacrificial food for the gods, he thought within him, ‘I must not become sacrificial food for the gods with my whole self!’ That form of his which was most pleasing he accordingly put aside. Thereupon the gods were victorious; they said, ‘Draw that unto thee, for therewith shalt thou become our food!’ He drew it to him even from afar, saying, verily, that is mine own (sv4 me): hence he was called Soma.
23. Then as to why he is called Yaga (sacrifice). Now, when they press him, they slay him; and when they spread him’, they cause him to be born. He is born in being spread along, he is born moving (yan gayate): hence yan-ga, for ‘ yafiga,’ they say, is the same as ‘ yagza.’
24. Also this speech did he then utter (Vag. S.
some of the Nigraébhy4 water being poured on the Soma at each turn of pressing; and small stalks of Soma being, besides, thrown into the Hotré’s cup containing that water. As to the first part of the formula, it may perhaps mean, ‘ Well, pour out (or, pour forth, intrans.).’ Professor Ludwig, Rig-veda IV, p. xvi, thinks that ‘ nishpara’ is a correction of the Taitt. reading ‘nishvara,’ which Sayana interprets, ‘O mother (Soma), come out (from the stalks, in the form of juice), and according to the Sftra quoted by him, the sacrificer is at the same time to think of the wife he loves. * That is, when they perform the Soma-sacrifice.
lll KANDA, 9 ADHYAYA, 4 BRAHMANA, 25. 247
VI, 37; Rig-veda I, 84, 19),‘ Verily thou, a god, shalt extol the mortal, O most mighty! than thee there is no other giver of joy, O lord! unto thee do I speak this word, O Indra!’ For it was indeed as a mortal that he uttered this, ‘Thou alone wilt produce (me) from here, no other but thee !’
than thee there is no other giver of joy, O lord! unto thee do I speak this word, O Indra!’ For it was indeed as a mortal that he uttered this, ‘Thou alone wilt produce (me) from here, no other but thee !’
25. And from the Nigrabhy4 water they draw the several grahas (cups or libations of Soma). For it was the waters that slew Vvztra, and in virtue of this prowess they flow; and it is from flowing water that he takes the Vasattvart water, and from the Vasativart the Nigrabhy4é water ; and from the Nigrabhya water the several grahas are drawn. In virtue of that prowess, then, the grahas are drawn from the Hotv?’s cup. Now the Hotz means the Azk (fem.), a woman; and from woman creatures are born here on earth: hence he makes him (Soma) to be born from that woman, the Azk, the Hotz; wherefore (he takes the grahas) from the Hotv7’s cup.
1 This is the traditional meaning (sukhayitrs’) assigned to mardayitr# (the merciful, comforter); but it is not quite clear how the author of the Brahmaaa interprets it.
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FOURTH KANDA.
First ApuyAya. First BRAHMANA.
1. The Upamsu (graha), forsooth, is the outbreathing of the Sacrifice!, the Up4msu-savana (press-stone) the through-breathing, and the Antaryma (graha) the in-breathing.
2. Now as to why it is called Up4msu. There is a graha called Amsu?, that is Pragdpati: his outbreathing is this (graha); and because it is his outbreathing, therefore it is called Upamsu.
3. This (graha) he draws without a strainer®: whereby he puts the out-breathing into him as one tending away from him, and thus this forward-tending out-breathing of his streams forth from him. He purifies it with sprigs of Soma, thinking ‘it shall be pure.’ He purifies it with six (sprigs), for there are six seasons: it is by means of the seasons that he thus purifies it.
4. As to this they say, ‘When he purifies the Upamsu by means of sprigs, and all (other) Soma-
1 That is, the sacrificial man, or the sacrifice personified in Soma and the sacrificer.
* Lit. ‘the Soma-plant, hence the (Soma)-sacrifice itself, or Pragapati. See IV, 6, 1, 1 seq.
* Bahishpavitrat, lit. from (a vessel, or Soma) having the strainer outside (away from) it. While no proper strainer is used for the Upamsu-graha, the Soma-juice being poured through Soma-plants (see p. 244, note 2); at the great pressing it is passed through a fringed straining-cloth (dasdpavitra) spread over the Drozakalasa (the largest of the three Soma-troughs, the others being the Adhavaniya and Patabhrit). See IV, 1, 2, 3.
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draughts are purified by means of a strainer, whereby, then, do its sprigs become pure ?’
5. He throws them down again (on the unpressed plants) with (Vag. S. VII, 2), ‘What inviolable, quickening name is thine, to that Soma of thine, O Soma, be Hail!’ Thus his sprigs become purified by means of the Svaha (‘ Hail!’). But this graha means everything, for it is the type of all the pressings },
S. VII, 2), ‘What inviolable, quickening name is thine, to that Soma of thine, O Soma, be Hail!’ Thus his sprigs become purified by means of the Svaha (‘ Hail!’). But this graha means everything, for it is the type of all the pressings },
6. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. They said, ‘Let us completely establish the sacrifice: if the Asura-Rakshas should then attack us, our sacrifice will at least be completely established.’
7. Even at the morning Soma-feast they then completely established the entire sacrifice ?,—at this same (upa4msu) graha by means of the Yagus; at the first chant (stotra) by means of the SAman; and at the first recitation (sastra) by means of the Azk: with that sacrifice thus completely established they subsequently worshipped. And in like manner does this sacrifice now become completely established,— by means of the Yagus at this same graha; by means of the Saman at the first chant; and by means of the Ark at the first recitation ; and with this sacrifice thus completely established he subsequently worships.
8. He presses (the Soma) eight times ; for of eight
? Viz. inasmuch as the Upamsu-graha is obtained by three turns of pressing, and each of the three Savanas (pressings, Soma-feasts) consists of three rounds of pressing of three turns each. See p. 256, note I.
* Cf. Taitt. S. VI, 4, 5, where this theory (divested of its legendary form) is ascribed to Aruna Aupavesi.
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syllables consists the Gayatri, and the morning Somafeast belongs to the Gdyatrt; thus this (first turn of pressing) is made to be the morning Soma-feast.
9. He draws (the juice of the first turn of pressing into the cup) with (V4g. S. VII, 1), ‘Grow thou pure for Vakaspati!’ for Vaéaspati (lord of speech) is the out-breathing, and this (Up4msu) graha is the out-breathing: hence he says, ‘Grow thou pure for Vakaspati!’—‘ purified by the hands with the sprigs of the bull;’ for he purifies it with sprigs of Soma: hence he says, ‘with the sprigs of the bull;’ and ‘ purified by the hands (gabhasti-pfta’),’ he says ; for—‘ gabhasti’ being the same as ‘ pani’ (hand)—he indeed purifies it with his hands.
to. He then presses eleven times; for of eleven syllables consists the Trish¢ubh, and the midday Soma-feast belongs to the Trish¢ubh: thus this (second turn of pressing) is made to be the midday Soma-feast. .
11. He draws (the juice into the cup) with, ‘Grow thou pure, a god, for the gods—;’ for he (Soma) is indeed a god, and for the gods he becomes pure; —‘whose portion thou art;’ for he indeed is their portion.
12. He then presses twelve times; for of twelve syllables consists the Gagati, and the evening Somafeast belongs to the Gagati: thus this (third turn of pressing) is made to be the evening Soma-feast.
12. He then presses twelve times; for of twelve syllables consists the Gagati, and the evening Somafeast belongs to the Gagati: thus this (third turn of pressing) is made to be the evening Soma-feast.
1 S4yana, on Taitt. S. I, 4, 2, interprets it, ‘Having been purified by the ray of the sun (while growing in the forest), do thou now become pure for the gods through the sprigs of the bull!’ Cf, however, Taitt. S. VI, 4, 5, ‘gabhastina hy enam pavayati,’ where ‘ gabhasti’ would seem to be taken in the sense of ‘hand’ (? the forked one). See p. 244, note 2.
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13. He draws (the juice) with, ‘Make thou our draughts sweet!’ whereby he imbues him (Soma) with sap, and renders him palatable for the gods: hence, when slain, he does not become putrid’. And when he offers (that graha) he thereby completely establishes him.
14. ‘For one desirous of spiritual lustre (brahmavarkasa) he should press eight times at each (turn),’ so they say;—for of eight syllables consists the GAyatrt, and the Gayatrt is the Brahman: he indeed becomes endowed with spiritual lustre.
15. Thus the pressing amounts to twenty-four times (of beating). Now there are twenty-four halfmoons in the year; and Prag&pati (the lord of creatures) is the year, and the sacrifice is Pragdpati : thus as great as the sacrifice is, as great as is its measure, so great he thereby establishes it.
16. ‘For one desirous of cattle he should press five times at each (turn), so they say ;—the cattle (animal victims) consist of five parts : he indeed gains cattle; and there are five seasons in the year; and Pragdpati is the year, and the sacrifice is Pragdpati : thus as great as the sacrifice is, as great as is its measure, so great he thereby establishes it. This, however, is mere speculation : it is the other (manner) which is practised.
17. Having drawn the graha, he wipes (the vessel) all round, lest any (Soma-juice) should trickle down. He does not deposit it; for this is his out-breathing, whence this out-breathing passes unceasingly. Should he, however, desire to exorcise, he may
1 The Kava text adds, ‘ while whosoever else is slain becomes putrid.’
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deposit it! with, ‘I put thee down, the out-breathing of N. N.!’ Thus, forsooth, inasmuch as he (the Adhvaryu) does not quit his hold of it, it is not again in that (enemy); and thus both the Adhvaryu and the Sacrificer live long.
18. Or he may merely cover (the vessel by his hand) with, ‘I shut thee off, the out-breathing of N. N.!’ Thus, forsooth, inasmuch as he does not deposit it, it is not again in that enemy; and thus he does not disorder the vital airs.