11. Now as to why he draws seventeen cups of Soma ;—Pragapati is seventeenfold, Pragdpati is the sacrifice}: as great as the sacrifice is, as great as is
1 See I, 5, 2, 17, where the principal formulas used in making oblations are computed as consisting together of seventeen syllables. Pash, Br. 18, 6 insists especially on the symbolic identity of Prag4pati and the Vagapeya on the double ground that the Vagapeya consists of seventeen stotras, and has for its characteristic mode of chanting the Saptadasa-stoma, or seventeen-versed hymn. That this is indeed so will appear from a glance at the chief chants. The Bahishpavamana-stotra, which in the ordinary Agnish/oma is chanted in the trivrit-stoma, consisting of three triplets, or nine verses (see part ii, p. 310), is at the Vagapeya made to consist of seventeen verses, by the insertion of eight verses (S.V. II, 180-82 ; 186-90) between the second and third triplets. Again, the M4dhyandina-pavam4na, ordinarily chanted in fifteen verses (part ii, p. 333), here consists of seventeen, viz. II, 105-7 (sung twice in two tunes=six verses); II, 663 (one verse); 11, 663-4 (sung as triplet, in two tunes=six verses); II, 665 (one verse); II, 821-23 v KANDA, I ADHYAYA, 2 BRAHMANA, 15. 9 its measure, with that much he thus wins its truth, its prosperity, its light.
12. And why he draws seventeen cups of Sura ;— Pragapati is seventeenfold, PragApati is the sacrifice : as great as the sacrifice is, as great as is its measure, with that much he thus wins its untruth, its misery, its darkness.
13. These two amount to thirty-four cups; for there are thirty-three gods, and Pragdpati is the thirty-fourth: he thus wins Prag&pati.
14. Now when he buys the king (Soma), he at the same time buys for a piece of lead the Parisrut (immature spirituous liquor) from a long-haired man near by towards the south. For a long-haired man is neither man nor woman ; for, being a male, he is not a woman ; and being long-haired (a eunuch), he is not a man. And that lead is neither iron nor gold; and the Parisrut-liquor is neither Soma nor Sura! : this is why he buys the Parisrut for a piece of lead from a long-haired man.
15. And on the preceding day they prepare two
(three verses)—making together seventeen verses. Similarly, the Arbhava-pavam4na (chanted at the Agnish/oma also in the Saptadasa-stoma, cf. part ii, p. 315; but here with modifications) consists of II, 165-7 (sung twice in two tunes=six verses); II, 42, 44 (two verses); II, 47—9 (in two tunes=six verses); II, 720-23 (three verses}—making together seventeen verses. For the similarly constructed Vagapeya hymn see page 11, note 1. See also Lary. Sr. VIII, 11, 15 seq., where the number of officiating priests, as well as that of the various sacrificial fees, is fixed at seventeen. Similarly, Asv. Sr. IX, 9, 2-3 says that there are either to be seventeen diksh4s, or the whole ceremony is to be performed in seventeen days.
See also Lary. Sr. VIII, 11, 15 seq., where the number of officiating priests, as well as that of the various sacrificial fees, is fixed at seventeen. Similarly, Asv. Sr. IX, 9, 2-3 says that there are either to be seventeen diksh4s, or the whole ceremony is to be performed in seventeen days.
* According to Sayama, the difference between sur4 and parisrut would seem to be that the former beverage is prepared from mature shoots (of rice, &c.), and the latter from such as are not quite ripe.
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earth-mounds !, the one in front of the axle, and the other behind the axle: ‘Lest we should deposit together the cups of Soma, and the cups of Sur4,’— this is why, on the preceding day, they prepare two mounds, one in front, and the other behind the axle.
16. Now, when they take the Vasativart water? (into the havirdhana shed) by the front door, the Neshé¢rz takes in the Parisrut-liquor by the back door. From the south they bring in the drinking vessels. The Adhvaryu, seated in front of the axle, with his face towards the west, draws the cups of Soma; and the Neshérz, seated behind the axle, with his face towards the east, draws the cups of Sur4. The Adhvaryu draws a cup of Soma, the Neshérvz a cup of Sura; the Adhvaryu draws a cup of Soma, the Nesh¢vz a cup of Sura: in this way they draw them alternately.
17. Neither does the Adhvaryu hold the Somacup beyond the axle towards the back, nor the Neshérz the Sura-cup beyond the axle towards the front, thinking, ‘Lest we should confound light and darkness !’
18. The Adhvaryu holds the Soma-cup just over the axle, and the Neshérz the Sur4-cup just below
1 The mounds (khara) thrown up in the havirdh4na cart-shed, are used for placing the cups of Soma (and Sur4) after they are drawn, until they are used for the libations. See the plan of the sacrificial ground at the end of part ii; only that on the present occasion there is to be a second mound, for the placing of the Sur4cups, under or just behind the axle of the southern Soma-cart (in the place where the Narésamsa cups to the Fathers were temporarily deposited at the Agnishfoma; see III, 6, 2, 25 with note). On this occasion a small door is also made in the southern wall of the cart-shed, by breaking through the hurdle.
® Part ii, p. 322 seq.
v KANDA, I ADHYAYA, 3 BRAHMANA, I. II the axle, with (V. S. 1X, 4), ‘United ye are: unite me with happiness!’ Thinking, ‘ Lest we should say “evil”, they withdraw them again, with, ‘Disunited ye are: disunite me from evil!’ Even as one might tear a single reed from a clump of reed-grass, so do they thereby tear him from out of all evil: there is not in him so much sin as the point of a grass-blade. They deposit the two (cups each time on the mounds).
They deposit the two (cups each time on the mounds).
19. Thereupon the Adhvaryu draws the Madhugraha (honey-cup) in a golden vessel, and deposits it in the middle of the Soma-grahas. He then draws the Ukthya, then the Dhruva. And when, at the last chant (of the evening press feast’), he has poured those Soma-grahas one by one into the cups of the officiating priests, they make offering and drink them. At the midday-pressing it is told regarding the honey-cup, and the cups of Sura: thereof then .
TuIRD BRAHMANA.
1. At the Agnish#oma (SAman’) he seizes a (victim) for Agni, for the Agnish¢oma (i. e. ‘Agni’s
* The last chant (at the evening feast) of the Vagapeya sacrifice is the so-called Vagapeya-s4man, or Brehat-stotra (Sdmav. II, 975-7), chanted, to the Brshat tune, in the Saptadasa-stoma ; the three verses being, by repetitions, raised to the number of seventeen.—‘ When he has poured ... they offer it:’ this is apparently a case of the absolute construction of the gerund in ‘-ya,’ cf. Delbrtick, Altindische Syntax, p. 108.
* On these cups, or libations, see V, 1, 5, 28.
* Of the seven fundamental forms (samsth4) of Soma-sacrifice, each higher, or more complex, form is obtained by some additional ceremony, or ceremonies, being added on to one of the simpler forms of sacrifice. In the present paragraph, the author briefly teviews the lower forms of Soma-sacrifice, contained in the V4gap. 12praise?’) is Agni: he thereby wins Agni. For the Ukthas® he seizes one for Indra and Agni; for the hymns (uktha) relate to Indra and Agni*: the hymns he thereby wins. For the Shodasin he seizes one for Indra; for the Shodasin is Indra : the Shodasin (Indra) he thereby wins.
2. For the seventeenth (or seventeenfold) stotra‘ he seizes one for Sarasvatt: thereby, while there is no over-night performance §, it is yet made like the night (performance) ; for he who offers the Vagapeya, with the view of enumerating the victims to be slaughtered at its performance; viz. the Agnish/oma with twelve chants and one victim ; the Ukthya with fifteen stotras and two victims; and the Shodasin with sixteen chants and three victims. For further particulars, see part ii, p. 397, note 2.
1 The Agnish/oma-s4man, the last (twelfth) and distinctive stotra of the Agnish/oma sacrifice, is in praise of Agni (see part ii, p. 368, note 2). At the VAgdpeya the ordinary (yag#ayagfiya) hymn is not chanted, but S.V. II, 973-4, sung to the Varavanttya tune (Calc. ed., vol. v, p. 144), takes its place. Pa#s, Br. 18, 6, 16.
* The three Uktha stotras (chants) and sastras (recitations) constitute the distinctive element of the Ukthya sacrifice; as the Shodasi-stotra and sastra (part ii, p. 401, note 3; p. 402, note 1) constitute that of the Shodasin sacrifice.
® On the important place assigned to these two deities in the traditional arrangement of the Rigveda-samhit4, see the introduction to part i, p. xvi.
‘ That is the Vagapeya-s4man, see note 1, p. II.
401, note 3; p. 402, note 1) constitute that of the Shodasin sacrifice.
® On the important place assigned to these two deities in the traditional arrangement of the Rigveda-samhit4, see the introduction to part i, p. xvi.
‘ That is the Vagapeya-s4man, see note 1, p. II.
5 The author here alludes to another form of Soma-sacrifice, not contained in the Vagapeya, viz. the Atirdtra, which is obtained by following up the Shodasin (with its sixteen chants) with the so-called rAtri-paryd4y4A, or night-rounds, consisting of three rounds of four chants each, or together twelve chants. These are succeeded, at day-break, by the Sandhi-stotra (or twilight chants), consisting of three chants. Although this night performance does not take place on the present occasion—the V4gapeya-siman taking its place—the author claims for this form of sacrifice also the moral benefits which would accrue to the sacrificer from the Atiratra, for the reason that the same victim (a he-goat for Sarasvatf) is offered on both occasions.
v KANDA, I ADHYAYA, 3 BRAHMANA, 4. 13 peya wins Prag4pati, and Pragdpati is the year: by that (victim) for Sarasvatt he now wins the night: hence, while there is no night performance, it is made like the night.
3. Thereupon he seizes a spotted sterile cow for the Victorious Maruts; for the spotted sterile cow is this (earth): whatever food, rooted and rootless, is here established on her, thereby she is a spotted cow. Now, he who offers the VAgapeya wins food, for vaga-peya! doubtless means the same as anna-peya (food and drink); and the Maruts are the peasants, and the peasants are food (for the noble). ‘ To the Victorious (Maruts) !’ he says, even for the sake of victory. It is difficult to obtain an invitatory and offering prayer containing the word ‘ victorious :’ if he should be unable to obtain such as contain the word ‘victorious, any other two verses to the Maruts will do. Difficult to obtain also is a spotted sterile cow: if he cannot obtain a spotted sterile cow, any other sterile cow will do.
4. The course of procedure thereof (is as follows). When the Hotz? recites after the Mahendra libation, . then let them proceed with (the offering of) her omentum, for that, the M4hendra 2, is Indra’s special (nishkevalya) libation ; and his also are the Nishkevalya-stotra and Nishkevalya-sastra. Now the sacrificer is Indra: thus he thereby puts strength into the sacrificer in the very middle (of the sacri-
‘In Taitt. Br. I, 3, 2, 3, on the other hand, vagapeya (which doubtless means ‘drink of strength’) is explained first by vag4pya, ‘that through which the gods wished to obtain (aipsan) strength (vagam),’ and then by ‘drink of strength,’ i.e. Soma ‘by drinking (pitva) which one becomes strong (vagin).’
* For this libation, and the accompanying Nishkevalya-sastra, at the midday Soma-feast, see part ii, pp. 338, 339, note 2.
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fice): that is why they should proceed with her omentum at that particular time.
Soma ‘by drinking (pitva) which one becomes strong (vagin).’
* For this libation, and the accompanying Nishkevalya-sastra, at the midday Soma-feast, see part ii, pp. 338, 339, note 2.
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fice): that is why they should proceed with her omentum at that particular time.
5. They cook the portions? in two lots. Of the one lot thereof, after making an ‘under-layer’ of ghee (clarified butter) in the guhQ spoon, he makes two cuttings from each (portion), bastes them once, and replenishes with ghee (the empty places of) the cuttings. Thereupon he makes one cutting from each into the upabhzzt spoon, bastes them twice, but does not replenish (the places of) the cuttings. Now, when of the one lot (of portions) he makes two cuttings from each, thereby that (sterile cow) becomes whole ; and when he proceeds with those (portions), thereby he wins the divine race. He then presents the (other) half to the human kind: and thereby he wins the human kind (people, vis).
6. But let him not do it in this wise ; for verily he who departs from the path of the sacrifice, stumbles; and he who does it in this wise certainly departs from the path of the sacrifice. Hence when they proceed with the omenta of the other victims, only then let them proceed with the omentum of that (cow). They cook the portions in one lot, and do not present any to the human kind.
7. He then seizes seventeen victims for Pragépati. They are all hornless, all dark-grey%, all (uncastrated) males; for he who offers the Vagapeya, wins PragApati; but Pragdpati is food, and the victim (cattle) is food: he thus wins Pragdpati. And Pragdpati is Soma, and the victim is the visible
1 For particulars regarding the meat portions, see part ii, p. 204 seq.
2 Or, black and white (sukla-kréshva-varna), as ‘syéma’ is explained by Sayama.
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Soma : he thus wins the visible Pragdpati. There are seventeen (victims), because Pragdpati is seventeenfold: he thus wins Pragdpati.
8. Now, they are all hornless ;—for man is nearest to Pragdpati, and he is hornless, unhorned; and Pragdpati also is hornless, unhorned; and these (victims) belong to Pragdpati: therefore they are all hornless.
g. They are all dark-grey. Now, the dark-grey has two forms, the light hair and the black; and a couple means a productive pair, and Pragapati (the lord of generation) represents productiveness, and those (victims) belong to Pragdpati: therefore they are all dark-grey.
10. They are all males;—for the male means productiveness, and Pragapati represents productiveness: hence they are all males. Difficult to obtain are victims with these perfections: if he cannot obtain them (all) with these perfections, even some with these perfections will do; for verily Pragdpati is everything here.
Difficult to obtain are victims with these perfections: if he cannot obtain them (all) with these perfections, even some with these perfections will do; for verily Pragdpati is everything here.
11. Now, some seize the last (victim) for Vaé (Speech), thinking, ‘If there be anything beyond Pragapati, that is Speech: we thus win Speech.’ But let him not do it in this wise; for Pragdpati is everything here,—these worlds and everything there is ;—whatever speech speaks in these worlds, that speech he wins: therefore he need not heed this.
12. The course of procedure regarding these (victims is as follows). When the Maitravaruza recites after the VAamadevya’, let them then proceed
1 The Vamadevya-s4man (Sdmav. II, 32-34) is the second Prish/ha-stotra, after the chanting of which, at the midday feast,
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with their omenta ; for the Vamadevya means productiveness, and Pragdpati means _productiveness, and these (victims) belong to Pragdpati: therefore let them proceed with their omenta at that time.
13. And (when) the after-offerings have been performed, and the spoons have not yet been shifted (separated)', then they proceed with the (chief) oblations of those (victims). That (point in the performance) is the end, and Pragapati is the end: thus he wins PragApati at the very end. But were he to proceed therewith sooner, it would be just as if a man had already gone the way he still intends to go,—and where would he be after that * >—therethe first assistant of the Hotrz, the Maitr4varuaa, has io recite his (the second) Nishkevalya-sastra ; see part ii, p. 325, note 2; p. 339, note 2.—As regards the Hotr:’s Prishéka-stotra, the Rathantarasdman (S. V. II, 30, 31) is used for it; while the Abhivarta tune (S. V. ed. Bibl. Ind. IIT, p. 93) is employed in the chanting of the Brahma-siman (S. V. II, 35, 36; see part ii, p. 434, note 1) instead of the ordinary Naudhasa tune. Pa#&. Br. 18, 6, 11-14.
* On this ceremony with which the concluding rites of the ishfi commence, see I, 8, 3, 1 seq.
V. ed. Bibl. Ind. IIT, p. 93) is employed in the chanting of the Brahma-siman (S. V. II, 35, 36; see part ii, p. 434, note 1) instead of the ordinary Naudhasa tune. Pa#&. Br. 18, 6, 11-14.
* On this ceremony with which the concluding rites of the ishfi commence, see I, 8, 3, 1 seq.
* Or possibly, what would then become of him? The author’s reasoning seems to be that, if the sacrificer were to offer any of the chief oblations at an earlier point in the performance, he would thereby anticipate the results he wants to obtain from the whole performance,—or, so to speak, he would then already reach the goal for the attainment of which the subsequent oblations are likewise intended. For the same reason the offering of the omentum of the sterile cow, previously to and independently of the omenta of the other victims, was discountenanced in paragraph 6. Our present passage is interpreted rather differently by Professor Delbriick in his Altindische Syntax, p. 550:—Wenn er vorher damit vorginge, so wire das so, als ob er, nach Betretung des Pfades, den er zu betreten beabsichtigt, wo? ware (d.h. in’s Ungltick geriethe): ‘Were he to proceed therewith sooner, it would be just as if, after entering on the path he intends to enter upon, he would be where? (i.e. would get into trouble).’
v KANDA, I ADHYAYA, 4 BRAHMANA, 2. 17 fore they proceed with their (chief) oblations at that time.
14. But let him not do it in this wise ; for he who departs from the path of the sacrifice stumbles; and he who does it in this wise certainly departs from the path of the sacrifice. Hence whenever they proceed with the omenta of the other victims, let them at the same time proceed with the omenta of these ; and whenever they proceed with the (chief) oblations of the other victims, let them at the same time proceed with the oblations of these. There is but one invitatory prayer, and one offering prayer ; for (these offerings) belong to one deity. He says (to the Maitravaruza), ‘To Pragdpati’—saying this (name) in a low voice—‘ recite the invitatory prayer for the offering of the bucks !’—‘ To Pragdpati ’— saying this in a low voice— urge the ready-standing offering of the bucks!’ and as the Vasha‘ is uttered, he makes the offering.
Fourty BrAuMana.
1. At the midday Soma-feast he consecrates (the Sacrificer) by sprinkling ; and at the midday Somafeast they run a race; for, verily, Pragdpati is that sacrifice! which is here performed, and from which these creatures have been produced,—and indeed, they are even now produced after this one: thus he thereby wins Prag4pati in the very centre (of the sacrifice).
2. The Mahendra cup being not yet drawn,—for
1 In the original, ‘pragapatif’ is the predicate, not the subject, of the sentence; but considerations of construction seem to render the change desirable in English.
[41] Cc
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2. The Mahendra cup being not yet drawn,—for
1 In the original, ‘pragapatif’ is the predicate, not the subject, of the sentence; but considerations of construction seem to render the change desirable in English.
[41] Ccp. 18 that, the M4hendra, is Indra’s special (nishkevalya) cup, and so also are his that Nishkevalya-stotra and Nishkevalya-sastra; and the Sacrificer is Indra: thus he consecrates him at his own dwelling-place. Hence, the Méhendra cup being not yet drawn,—
3. He takes down the chariot}, with (Vay. S. IX, 5), ‘Thou art Indra’s thunderbolt;’ for the chariot is indeed a thunderbolt, and the sacrificer is Indra: therefore he says, ‘Thou art Indra’s thunderbolt ;’'— ‘a winner of wealth,’ for the chariot is indeed a winner of wealth ;—‘ May this one win wealth by thee! ’—wealth means food : ‘ may this one gain food by thee,’ is what he thereby says.
4. That chariot, seized by the pole, he turns (from left to right) so as to make it stand inside the vedi*, with, ‘In the winning of wealth, the great Mother’—wealth means food; ‘in the winning of food, the great Mother ’—is what he thereby says ;—‘ Aditi by name, we praise with speech ;’ now Aditi is this earth: therefore he says, ‘Aditi by name, we praise with speech, —‘ whereon all this being hath settled;’ for indeed thereon all being here is settled;—‘thereon may the divine Savityz prosper our stay!’ whereby he means to say, ‘thereon may the divine Savitrz prosper our Sacrificer !’
5. He then sprinkles the horses with water, either when being led down to be watered, or when brought
1 The Adhvaryu takes it down from the vahana, or car-stand.
? It is to be placed in the north-eastern part of the vedi, so as to be ready. to start on the race northwards along the space between the Aatvla (or pit) and the utkara (heap of rubbish); the horses thus being close to where the Brahman will have to mount a cartwheel put up on the utkara (V, 1, 5, 2).
Vv KANDA, I ADHYAYA, 4 BRAHMANA, 8. 19 up after being watered. Now in the beginning the horse was produced from the water; while being produced from the water, it was produced incomplete, for it was indeed produced incomplete : hence it does not stand on all its feet, but it stands lifting one foot on each side. Thus what then was left behind of it in the water, therewith he now completes it, and makes it whole ; therefore he sprinkles the horses with water, either when being led down to be watered, or when brought up after being watered,
6. He sprinkles them, with (V4g. S. IX, 6), ‘Within the waters is ambrosia, in the waters is medicine: at the praises of the waters may ye wax strong, ye horses!’ And with this also, ‘O divine waters, what rushing, high-peaked, wealth-winning wave ye have, therewith may this one win wealth!’ wealth is food: he thus says, ‘ May he thereby gain food!’
7. He then yokes (the team of) the chariot. The right horse he yokes (puts to) first; for in human (practice) they indeed put to the left horse first, but with the gods in this way.
8. He yokes it, with (Vag. S. IX, 7), ‘Either the wind, or thought—’ for there is nothing swifter than the wind, and nothing swifter than thought: therefore he says, ‘Either the wind, or thought;’ —‘(or) the seven and twenty Gandharvas’,
1 Professor Weber (in his essay on the Nakshatras, II, 278 ; Abhandl. of Berlin Academy, 1861) takes this passage (= Taitt. S. I, 7, 7, 2; Kashaka 13,14; Maitr. S. I, 11, 1) to contain the first allusion to the system of Nakshatras, or lunar mansions marking the daily stations occupied by the moon (masc.) during his circuit round the heavens.—In the ritual of the Black Yagus (Taitt. S.
C2
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they yoked the horse at first;’ for the Gandharvas indeed yoked the horse at first: ‘May they who yoked the horse at first yoke thee!’ this he thereby says;—‘they laid speed into him,—he thereby says, ‘May they who laid speed into it, lay speed into thee!’
9. He then yokes the left horse, with (Vag. S. 1X, 8), ‘Become thou swift as the wind, O courser, being yoked!’—thereby he says, ‘ Become quick as the wind, O courser, being yoked ;’—‘be thou as Indra’s right (steed) in beauty! ’—he thereby says, ‘Even as Indra’s right (steed) for beauty, so be thou that of the sacrificer for beauty !’—‘ May the allknowing Maruts yoke thee!’ he thereby says, ‘may gods yoke thee!’—‘May Tvashévz lay speed into thy feet!’ in this there is nothing obscure. He then yokes the right side-horse; for in human (practice) they indeed yoke the left sidehorse first, but with the gods in this way.
10. He yokes it, with (Vag. S. IX, 9), ‘What speed hath been secretly laid into thee, O courser, and what (speed), bestowed on the eagle, went along in the wind ;’—he thereby says, ‘ what speed of thine, O courser, is hidden away even elsewhere, therewith win this our sacrifice, Prag4pati!’—‘with that strength be thou strong and wealth-winning for us, O courser, and victorious at the gathering !’—wealth means food : he thus means to say, ‘And be thou a food-winner for us at this our
I, 7, 7, 2) this formula runs thus: ‘Either Vayu, or Manu, or the Gandharvas, the twenty-seven, harnessed the horse at first, laid speed into him,’—which Sayama, however, interprets as meaning, ‘Vayu, and Manu, and the (twenty-five) Gandharvas,—these seven and twenty &c.’
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sacrifice, at the gathering of the gods win thou this sacrifice, PragApati !’
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sacrifice, at the gathering of the gods win thou this sacrifice, PragApati !’
11. Now only those three (horses) are yoked, for what is threefold belongs to the gods, and this (sacrifice is) with the gods. Alongside the yoke (laid) on the side-horse! goes a fourth (horse), for that one is human. When he is about to give that (chariot to the Adhvaryu), he gives it after yoking the fourth (horse) thereto. Hence also at any other sacrifice only those three (horses) are yoked; for what is threefold belongs to the gods, and this (sacrifice is) with the gods. Alongside the yoke of the side-horse goes a fourth (horse), for that one is human. When he is about to give that (chariot) away, he gives it after yoking the fourth (horse) thereto.
12. He now takes out material for a wild-rice pap of seventeen plates for Brzhaspati; for he who offers the Vagapeya wins food,—vaga-peya being doubtless the same as anna-peya (food and drink): thus whatever food he has thereby won, that he now prepares for him.
13. And as to why it belongs to Brzhaspati :— Brzhaspati won it in the beginning, therefore it belongs to Brzhaspati.
14. And why it is prepared of wild rice :—Brthaspati is the Brahman (priesthood), and those wild-rice grains are cooked with the Brahman (prayer),—therefore it is of wild rice. It is one of seventeen plates,
1 Or, of the leader, as would appear from Sdyana to Taitt. S. I, 7, 8 (p. 1024),—‘ Between the right-hand and the left-hand horse he allows the shafts to project, and between them he puts the horse called “sapti” (in the text).’ No fourth horse is, however, apparently mentioned in the ritual of the Black Yagus.
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because Pragdpati is seventeenfold: he thus wins
Pragdpati. 15. He makes the horses smell it, with ‘Ye coursers—;’ for horses are coursers (vagin) : therefore he says, ‘Ye coursers, —‘ wealth-winners, — wealth is food: ‘food-winners’ he thereby says ;— ‘starting upon the course;’ for they are about to run a race;—‘smell ye Brzhaspati’s portion!’ for this indeed is Brzhaspati’s portion: therefore he says, ‘smell ye Brzhaspati’s portion!’ And why he makes the horses smell it: he thinks, ‘may I win Him!!’ therefore he makes the horses smell it.
Firty BrAuMANA.
1. Now when they run a race, he thereby wins this same (terrestrial) world. And when the Brahman sings a SAman on the cart-wheel set up on (a post) reaching to his navel, he thereby wins the air-world. And when he erects the sacrificial post, he thereby wins the world of the gods. Hence that threefold performance.
2. The Brahman mounts a cart-wheel, set up on (a post) as high as his navel *, with (Vag. S. IX, ro),
' That is, Brthaspati; unless ‘lokam’ has to be supplied to ‘imam’ (‘this world’), as might appear probable from the next paragraph. See also V. I, 5, 27-28.
Hence that threefold performance.
2. The Brahman mounts a cart-wheel, set up on (a post) as high as his navel *, with (Vag. S. IX, ro),
' That is, Brthaspati; unless ‘lokam’ has to be supplied to ‘imam’ (‘this world’), as might appear probable from the next paragraph. See also V. I, 5, 27-28.
* According to the Taittirfya ritualists, as quoted by Sayama (Taitt. S. I, 7, 8), the wheel after being mounted by the Brahman is to be turned round thrice in a sunwise motion ;—the (pointed) end of the post being apparently inserted in the navel of the wheel, lying horizontally upon it. The turning wheel is there compared with the Vagra, or disk-shaped thunderbolt. While the wheel is turning round its axle, the Brahman sings the SAman. Cf. also LAsy. Sr. V, 12, 9 seq., according to which authority, however, the Brahman
Vv KANDA, t ADHYAYA, 5 BRAHMANA, 6. 23
‘At the impulse (sava) of the god Savitvz, of true impulsion, may I ascend unto the highest heaven of Brzhaspati!’ thus, if a Brahmama sacrifices; for Byzhaspati is the Brahman (priesthood, or sanctity), and the Brahmama is the Brahman.
3. And if a Raganya sacrifices, (he does so) with, ‘At the impulse of the divine Savitz, of true impulsion, may I ascend unto the highest heaven of Indra!’ for Indra is the Kshatra (nobility, or power), and the RAganya is the Kshatra.
4. Thrice he sings the Saman'. Having thrice sung it, he descends with, ‘At the impulse of the divine Savitvz, of true impulsion, I have ascendedunto the highest heaven of Bvzhaspati!’ —thus, if a Brahmama sacrifices, for Byzhaspati is the Brahman, and the Brahmawa is the Brahman.
5. And if a RAganya sacrifices,—with, ‘At the impulse of the divine Savitz, of true impulsion, I have ascended unto the highest heaven of Indra!’ for Indra is the Kshatra, and the R4ganya is the Kshatra.
6. They put up seventeen drums along the edge of the altar, from the Agntdhra backwards (towards would seem only to put his arms on the wheel, and turn it round, while singing.
1 Viz. the ‘ vaginém siman’ (Tandy. Br. 18, 7, 12), Samav. I, 435, ‘Avir mary 4 vagam vagino agman,’ &c. ‘The fiery steeds have gathered fiery mettle, the impulse of the god Savitr?; win ye the heaven, O coursers!’ Laty. Sr. V, 12,14. This singing of the S4man takes place while the race lasts, the Brahman remaining all the time on the cart-wheel put up on a short post on (or near) the utkara, or heap of rubbish.—The author then anticipates in this and the next two paragraphs what the Brahman is to do when he descends from the wheel after the race is over. The placing of the drums next referred to must also be imagined as taking place whilst the Brahman is mounting the wheel.
p. 24
The placing of the drums next referred to must also be imagined as taking place whilst the Brahman is mounting the wheel.
p. 24
the west); for he who offers the Vagapeya wins Pragapati; but Pragdpati is speech, and that doubtless is the supreme speech which is (the outcome) of seventeen drums: he thus wins the supreme speech, the supreme Pragdpati. Seventeen there are, because Pragdpati is seventeenfold: he thus wins Pragdpati.
7. One of these drums he (the Brahman) beats (while praying) with a sacrificial formula: thereby all of them become beaten with a sacrificial formula.
8. He beats it with (Vag. S. IX, 11), ‘O Brzhaspati, win the race! lift ye up your voice unto Brzhaspati: make ye Brvzhaspati win the race!’ thus, if a Brahmama sacrifices ; for Brzhaspati is the Brahman, and the Brahmamza is the Brahman.
g. And if a Raganya sacrifices, (he does so) with, ‘O Indra, win the race! lift ye up your voice unto Indra: make ye Indra win the race!’ for Indra is the Kshatra, and the RAganya is the Kshatra.
10. And when those race-running chariots' have come up again, he takes down one of those drums with a sacrificial formula; whereby they all become taken down with a formula.
11. He takes it down, with (V4g. S. IX, 12), ‘ This hath been your true concord whereby ye (drums) have caused Bvzhaspati to win the race ;—Brzhaspati ye have caused to win the race: be released, ye wood-lords!’ thus, if a Brahmaza
' Besides the Sacrificer’s chariot inside the vedi, sixteen others, each drawn by four horses, have been got ready, outside the vedi, for the race to the udumbara branch, as its goal and turning-point. In paragraphs 10-12 the author again anticipates what is to be done with the drums after the race has taken place, just in order to deal with that item of the ceremonial as a whole.
Vv KANDA, I ADHYAYA, 5 BRAHMANA, I5. 25 sacrifices ; for Brzhaspati is the Brahman, and the Brahmaza is the Brahman.
12. And if a Raganya sacrifices, with, ‘This hath been your true concord whereby ye have caused Indra to win the race;—Indra ye have caused to win the race: be released, ye woodlords!’ for Indra is the Kshatra, and the Raganya is the Kshatra.
13. A R4ganya then? shoots seventeen arrow’s ranges northwards from the edge of the altar; for as much as is one arrow’s range, so much is Pragdpati crosswise; and as much as are seventeen arrow’s ranges, so much is Pragdpati lengthwise.
14. And as to why a Raganya shoots,—he, the Raganya is most manifestly of Pragapati (the lord of creatures): hence, while being one, he rules over many; and because ‘pragdpati”’ has four syllables, and ‘raganya?’ also has four syllables, therefore a Raganya shoots. He shoots seventeen arrow’s ranges, because Prag&pati is seventeenfold : he thereby wins PragApati.
15. And whichever (horse) he yokes with a formula, up to that the Sacrificer now steps *, with (Vag. S. IX, 13), ‘At the impulse of the divine Savitrz,
He shoots seventeen arrow’s ranges, because Prag&pati is seventeenfold : he thereby wins PragApati.
15. And whichever (horse) he yokes with a formula, up to that the Sacrificer now steps *, with (Vag. S. IX, 13), ‘At the impulse of the divine Savitrz,
1 That is, after (or at the same time when) the drums are put up. He is to shoot northwards through the space between the utkara and Aatvala. At the end of the seventeenth arrow’s range he plants an udumbara branch in the ground to serve as the goal round which the chariots are to turn sunwise on their way back to the sacrificial ground.
* Pronounce ‘r4-ga-nf{-a.’
* In the Taittiriya ritual (Taitt. S. I, 7, 7, 2; Taitt. Br. I, 3, 5, 4) the Sacrificer steps up to the chariot with the three Vishnustrides, with appropriate formulas.
p. 26
of true impulsion, may I win the race of the race-winning Brzhaspati!’
16. And even as then Bvzhaspati hasted up. to Savitvz for his impulsion,—Savitrz being the impeller among the gods—saying, ‘ Impel this for me: impelled by thee, may I win this!’ and Savitz, as the impeller, impelled it for him, and impelled by Savit7z, he won; in like manner does he thereby haste up to Savitvz for his impulsion,—Savitvz being the impeller among the gods,—saying, ‘ Impel this for me: impelled by thee, may I win!’ and Savitr2, as the impeller, impels it for him, and impelled by Savitr7 he wins.
17. And if a pupil of the Adhvaryu’s or some (other) theological student were to know that prayer, stepping up he makes (the Sacrificer) say, ‘O coursers!’—for horses are indeed coursers: therefore he says, ‘O coursers ’—‘ wealth-winners|!’ for wealth is food: ‘food-winners’ he thereby says ;— ‘keeping the roads,’ for they indeed run keeping (within) the roads ;—‘ measuring the stages;’ for measuring the stages they run over the course ;— ‘go ye to the winning-post!’ In order that the evil-doers, the Rakshas, may not hurt them midways, he thus says this.—They run the race, they beat the drums, and he (the Brahman) sings the S4man.
18. He (the Adhvaryu) then’ either offers or addresses (the horses) with those two gagatt-verses : whether he offers, or whether he addresses (the
‘ That is, he does so whilst the cars are running; the offering or prayers being intended to make the Sacrificer’s car win the race, v KAwDA, I ADHYAYA, 5 BRAHMANA, 24. 27 horses), the significance (of the performance) is the same.
19. He offers, with (Vag. S. 1X, 14; Azk S. IV, 40, 4), ‘ That courser speedeth after the whip, fettered at the neck and shoulder and mouth: may Dadhikra win according to his power; may he run along the windings of the roads, hail!’
20. [Vag. S. IX, 15; Azk S. IV, 40, 3], ‘And of him, the running, speeding, there fanneth like the wing of the eager bird—as of the gliding eagle,—about the breast of Dadhikr4van passing along with might, hail!’
[Vag. S. IX, 15; Azk S. IV, 40, 3], ‘And of him, the running, speeding, there fanneth like the wing of the eager bird—as of the gliding eagle,—about the breast of Dadhikr4van passing along with might, hail!’
21. He then either offers or addresses (the horses) with the following tristich: this is twofold, because he either offers or addresses. Whether he offers, or addresses (the horses), the significance is the same: he thereby speeds those running horses, imbues them with energy. There are here three earths, namely this one, and two beyond it: these he thereby wins.
22. He addresses (the horses, with Vag. S. 1X, 16; Rik S. VII, 38, 7), ‘Auspicious be the coursers unto us at the invocations in the divine service, running their measured course, with beautiful song; swallowing the dragon, the wolf, the evil spirits: may they ever keep away from us affliction!’
23. [V4g. S. IX, 17; Rzk S. X, 64, 6], ‘Those racers, wont to hear the calls, may they all hear our call, the coursers running their measured course: they, the winners of thousands, eager to win at the winning of oblations, who have carried off great gain in the contests.’
24. [Vag. S. IX, 18; Azk S. VII, 38, 8] ‘Inp. 28 every race, help us, ye racers, at the prizes, ye wise, immortal knowers of the divine law: drink of this mead, be gladdened, and satisfied walk ye on the paths trodden by the gods!’
25. He then! steps over against (the horses) with the Barhaspatya pap, and touches it; for he who offers the Vagapeya wins food, since ‘ vaga-peya’ is the same as ‘ anna-peya :’ whatever food he has thus gained that he now, having reached that goal, brings in contact with himself, puts within himself.
26. He touches it, with (V4g. S. 1X, 19), ‘May gain of wealth come to me!’ wealth means food : he thus says, ‘May gain of food come (accrue) to me ;’ —‘ May these two, Heaven and Earth, the allshaped, come to me!’ for Pragapati is Heaven and Earth ;—‘ May father and mother come to me!’ for Pragdpati is both father and mother ;—‘ May Soma come to me with immortality!’ for Pragapati is Soma.
27. He makes the horses smell it, with, ‘Ye coursers!’ for horses are coursers: therefore he says, ‘Ye coursers !’—‘ wealth-winners!’ wealth is food: ‘food-winners’ he thereby says ;—‘having run the course —’ for ‘starting (upon the course) ’ he said before, as then they were indeed starting ; but now he says, ‘having run,’ for they indeed have run (the race) : therefore he says, ‘having run ;’— ‘smell ye Brzhaspati’s portion —’ for this is Brzhaspati’s portion: therefore he says, ‘Smell ye Brzhaspati’s portion ;’—‘ taking (it) in!’ whereby he imbues the Sacrificer with energy. And as to why
1 That is, after the cars have come back, that of the Sacrificer keeping ahead of the others.
~y
Pour ae V KANDA, 2 ADHYAYA, I. BRAHMANA, 1 29
And as to why
1 That is, after the cars have come back, that of the Sacrificer keeping ahead of the others.
~y
Pour ae V KANDA, 2 ADHYAYA, I. BRAHMANA, 1 29
he makes the horses smell,—he made them smell before, thinking, ‘May I win this (world) ;’ and now (he does so) thinking, ‘I have won this (world) :’ that is why he makes the horses smell.
28. Now on one of those race-running (rival) chariots there has been standing either a Vaisya, or a R4ganya ; he now sits down on the northern hip of the altar. Thereupon the Adhvaryu and Sacrificer, taking the honey-cup, step out by the front door (of the cart-shed), and place it in the Vaisya’s, or RAganya’s, hand. And the Neshév, taking the cups of Sura, steps out by the back door. He walks round by the back of the hall, and placing one (of the cups) in the Vaisya’s, or Raganya’s, hand, he says, ‘ With this I buy Him of thee!’ For the Soma is truth, prosperity, light; and the Sur4 is untruth, misery, darkness: he thus imbues the Sacrificer with truth, prosperity, and light; and smites the Vaisya with untruth, misery, and darkness ;—whatever benefit (or enjoyment) he desires, he obtains for himself by those (cups of Sur4). But that cup of honey he presents to the Brahman, together with the golden vessel. In presenting it to the Brahman, he imbues himself with immortal life; for gold is immortal life ;—and whatsoever benefit he desires that he thereby obtains for himself.
Seconp ApuyAya. First BrAHuMaAwa.
1. Thereupon, taking the dipping-spoon (sruva) and the pot for melting butter, he goes to the Ahavantya fire. He either offers those twelve Aptis’, or makes (the Sacrificer) pronounce (the
1 The term 4pti, literally ‘obtainment, gain,’ is technically usedp. 30 formulas). Whether he offers, or makes him pronounce (the formulas), the significance is the same.
2. He offers, with (Vag. S. 1X, 20), ‘To the ally, hail!—To the good ally, hail!—To the afterborn, hail!—To the purpose, hail!—To the Vasu, hail!—To the Lord of day, hail!—To the failing day, hail!—To the failing one, sprung from the evanescent, hail!—To the evanescent one, sprung from the terminal, hail!—To the terminal descendant of being, hail!—To the Lord of being, hail!—To the over-lord, hail!’ These twelve 4ptis (obtainments) he offers, because there are twelve months in the year, and Prag4pati is the year, and the sacrifice is PragApati: hence whatever obtainment, whatever accomplishment there is for him’, that he thereby wins, that he makes his own.
3. He then either offers six k/¢ptis*, or makes (the Sacrificer) pronounce them. Whether he offers, or makes him pronounce them, the significance is the same.
4. He makes him pronounce (V4g. S. IX, 21), ‘May the life prosper through sacrifice !— May the breath prosper through sacrifice !— May the eye prosper through sacrifice !—May the ear prosper through sacrifice !—May the back prosper through sacrifice !—May the sa-
4. He makes him pronounce (V4g. S. IX, 21), ‘May the life prosper through sacrifice !— May the breath prosper through sacrifice !— May the eye prosper through sacrifice !—May the ear prosper through sacrifice !—May the back prosper through sacrifice !—May the safor the twelve formulas, given in the next paragraph, as well as for the oblations made therewith. The first of these formulas is ‘4paye svaha,’ whence the above term is probably derived.
’ Or perhaps, ‘ there is of (belongs to) that (sacrifice),’
* This term, literally ‘success, accomplishment,’ is technically used to denote the succeeding formulas containing the verb ‘k/#p, to succeed, prosper, as well as the oblations made therewith.
v KANDA, 2 ADHYAYA, I BRAHMANA, 8. 31 crifice prosper through sacrifice!’ These six kézptis he makes him pronounce, because there are six seasons in the year, and Pragdpati is the year, and the sacrifice is Pragdpati: thus whatever success, whatever accomplishment there is for him, that he thereby wins, that he makes his own.
5. The sacrificial post is eight-cornered; for the Gayatri metre has eight syllables, and the GAyatrt is Agni’s metre; he thereby wins the world of the gods, The post is either wrapt up, or bound up, in seventeen cloths; for Pragdpati is seventeenfold ; he thus wins Pragdpati.
6. There is a wheaten head-piece! on it; for man is nearest to PragApati, and he is skinless» And among plants wheat comes nearest to man, (for) it has no skin: thus he thereby wins the world of men.
7. The post has a hollow (at the top), and is not pointed at the end; for the hollow is sacred to the Fathers: he thus gains the world of the Fathers. It is seventeen cubits long, for PragApati is seventeenfold: he thus wins PragApati.
8. Thereupon the Neshérz, being about to lead up the (Sacrificer’s) wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass*; for she, the wife, is the hind part of the sacrifice'; and he wishes her, thus coming forward, to propitiate the sacrifice. But impure is that part of woman which is below the navel, and pure are the plants of (Kusa) grass: thus having, by means of those plants of (Kusa) grass, made pure whatever part of her is impure, he causes her to propitiate the sacrifice, while coming forward. This is why the Neshévz, being about to lead up the wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass.
1 For the ordinary mortar-shaped top-piece fixed on the post, see part ii, p. 168, note 1. On the present occasion it is to be made of wheaten dough.
2 According to a legend given at III, 1, 2,13 seq., man had originally a (hairy) skin, or hide; but the gods having flayed him, put his skin on the cow.
* In the ceremonial of the Black Yagus (Taitt. Br. I, 3, 7, 1) the Sacrificer himself has to put on a ‘tarpya’ garment, for which see note on V, 2, §, 20.
32 SATAPATHA-BRAHMANA.
This is why the Neshévz, being about to lead up the wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass.
9. He then leans a ladder (against the post). He may ascend either from the south northwards, or from the north southwards; but let him rather ascend from the south northwards (udak), for thus it goes upwards ({udak).
10. Being about to ascend, he (the Sacrificer) addresses his wife, ‘Come, wife, ascend we the sky!’—‘Ascend we!’ says the wife. Now as to why he addresses his wife: she, the wife, in sooth is one half of his own self; hence, as long as he does not obtain her, so long he is not regenerated, for so long he is incomplete. But as soon as he obtains her he is regenerated, for then he is complete. ‘Complete I want to go to that supreme goal,’ thus (he thinks) and therefore he addresses his wife.
11, He ascends, with, ‘We have become Pragépati’s children;’ for he who offers the Vagapeya indeed becomes PragApati’s child.
12. He then touches the wheat (top-piece) *, with,
* Viz. because her ordinary seat is at the back, or west, end of the altar.
* According to the ritual of the Black Yagus (Say. on Taitt. S. I, 7, 9, vol. i, p. 1039), the Sacrificer, having ascended, lifts up his v KANDA, 2 ADHYAYA, I BRAHMANA, 17. 33
‘We have gone to the light, O ye gods!’ for he who offers the Vagapeya, indeed goes to the light.
13. And as to why he touches the wheat: wheat is food, and he who offers the Vagapeya, wins food, for vaga-peya is the same as anna-peya (food and drink): thus whatever food he has thereby won, therewith now that he has gone to that supreme goal, he puts himself in contact, and possesses himself of it,— therefore he touches the wheat (top-piece).
14. He then rises by (the measure of) his head over the post, with, ‘We have become immortal!’ whereby he wins the world of the gods.
15. Thereupon, while looking in the different directions, he mutters (V4g. S. IX, 22), ‘Ours be your power, ours your manhood and intelligence, ours be yourenergies!’ For he who offers the Vagapeya wins everything here, winning as he does Prag4pati, and Pragdpati being everything here ;— having appropriated to himself the glory, the power, and the strength of this All, he now lays them within himself, makes them his own: that is why he mutters, while looking in the different directions.
16. They throw up to him bags of salt; for salt means cattle, and cattle is food; and he who offers the Vag4peya wins food, for viga-peya is the same as anna-peya: thus whatever food he thereby has gained, therewith now that he has gone to the supreme goal, he puts himself in contact, and makes it his’ own,—therefore they throw bags of salt up to him.
17. They (the pieces of salt) are done up in asvattha arms to heaven, praying, ‘We have gone to the light, to the gods, we have become immortal; we have become PragApati’s children!’
[41] D
p. 34
17. They (the pieces of salt) are done up in asvattha arms to heaven, praying, ‘We have gone to the light, to the gods, we have become immortal; we have become PragApati’s children!’
[41] D
p. 34
(ficus religiosa) leaves; because Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree’, therefore they are done up in asvattha leaves. Peasants (vis) throw them up to him, for the Maruts are the peasants, and the peasants are food (for the nobleman): hence peasants throw them up. There are seventeen (bags), for Pragdpati is seventeenfold: he thus wins Prag4pati.
18. Thereupon, while looking down upon this (earth), he mutters, ‘Homage be to the mother Earth! homage be to the mother Earth!’ For when Brvzhaspati had been consecrated, the Earth was afraid of him, thinking, ‘Something great surely has he become now that he has been consecrated : I fear lest he may rend me asunder*!’ And Brthaspati also was afraid of the Earth, thinking, ‘I fear lest she may shake me off!’ Hence by that (formula) he entered into a friendly relation with her; for a mother does not hurt her son, nor does a son hurt his mother.
19. Now the Brvzhaspati Soma-feast® is the same as the Vagapeya; and the earth in truth is afraid of that (Sacrificer), thinking, ‘Something great
1 See part ii, p. 334, with note 2. On the ‘asvattha devasadana’ cp. also Ath.-veda V, 4, 3; Rig-veda I, 164, 20-22; A. Kuhn, Herabkunft des Feuers und des Gittertranks, p. 126 seq. (Mythol. Stud. i. p. 112 seq.).
% Or, ‘I hope he will not rend me asunder.’ For this construction—exactly corresponding to the German ‘dass (or, wenn) er mich nur nicht aufreisst !’ (cf. also the colloquial use of the French ‘ pourvu,’—‘ pourvu qu'il ne me déchire pas !’}—-see part ii, p. 31, note I.
* The Brzhaspatisava is performed by a Brahmaaa with a view to obtaining the office of Purohita (royal chaplain, or family priest). For Asvaldyana’s rule, which places it on a level with the Ragashya sacrifice of a king, see p. 4, note 1.
v KANDA, 2 ADHYAYA, I BRAHMANA, 24. 35 surely has he become now that he has been consecrated: I fear lest he may rend me asunder!’ And he himself is afraid of her, thinking, ‘I fear lest she may shake me off!’ Hence he thereby enters into a friendly relation with her, for a mother does not hurt her son; neither does a son hurt his mother.
20. He then descends (and treads) upon a piece of gold ;—gold is immortal life: he thus takes his stand on life immortal.
21. Now (in the first place) he (the Adhvaryu) spreads out the skin of a he-goat, and lays a (small) gold plate thereon : upon that—or indeed upon this (earth) itself—he (the Sacrificer) steps.
22. They then bring a throne-seat for him; for truly he who gains a seat in the air’, gains a seat above (others): thus these subjects of his sit below him who is seated above,—this is why they bring him a throne-seat.
22. They then bring a throne-seat for him; for truly he who gains a seat in the air’, gains a seat above (others): thus these subjects of his sit below him who is seated above,—this is why they bring him a throne-seat.
23. Itis made of udumbara wood,—the Udumbara tree being sustenance, (that is) food,—for his obtainment of sustenance, food: therefore it is made of udumbara wood. They set it down in front of the Havirdh4na (cart-shed), behind the Ahavantya (fire).
24. He then spreads the goat-skin thereon; for truly the he-goat is no other than Prag4pati, for they, the goats, are most clearly of Prag4pati (the lord of generation or creatures) ;—whence, bringing forth thrice in a year, they produce two or three*®: thus he thereby makes him (the Sacrificer) to be Pragdpati himself,—this is why he spreads the goat-skin thereon.
’ The Sacrificer is supposed to have done so by the symbolical act of raising his head above the sacrificial post; see paragraph 14 above.
* See IV, 5, 5, 6; part ii, p. 407, note 3. D2
p. 36
25. He spreads it, with, ‘This is thy kingship"!’ whereby he endows him with royal power. He then makes him sit down, with, ‘Thou art the ruler, the ruling lord!’ whereby he makes him the ruler, ruling over those subjects of his ;—‘ Thou art firm, and stedfast!’ whereby he makes him firm and stedfast in this world ;—‘ Thee for the tilling !— Thee for peaceful dwelling !—Thee for wealth! —Thee for thrift!’ whereby he means to say, ‘(here I seat) thee for the welfare (of the people).’
SEconD BRAHMANA.
1. He now proceeds with the Barhaspatya pap. Its svish¢akvzt remains yet unoffered, when he (the Adhvaryu) brings? him (the Sacrificer) some food ; for he who offers the Vagapeya wins food, vagapeya being the same as anna-peya: thus whatever food he (the Sacrificer) has thereby gained, that he (the Adhvaryu) now brings to him.
2. In a vessel of udumbara wood—the Udumbara tree being sustenance, (that is) food—for the obtainment of sustenance, food: therefore it is in a vessel of udumbara wood. He first brings water, then milk, then (other) kinds of food, as they occur to him.
3. Now some bring seventeen kinds of food,
1 Thus the formula ‘iyam te r4¢’ is interpreted by Mahfdhara (who, however, takes it to be addressed to the throne-seat, and not, as would seem preferable, to the king), and apparently also by our author. The word ‘r4g’ would indeed seem to mean here something like the energy (sakti), or the symbol, of the king. The St. Petersburg dictionary, however, takes it here as the name of a female deity.
? He collects (sambharati), or provides food for him ; this ceremony corresponding to that of equipping or provisioning the sacred fire with the so-called sambhd4ras, at the Agny-Adhana; see II, 1,1, I seq.; part i, p. 276, note 1,
Vv KANDA, 2 ADHYAYA, 2 BRAHMANA, 4. 37
? He collects (sambharati), or provides food for him ; this ceremony corresponding to that of equipping or provisioning the sacred fire with the so-called sambhd4ras, at the Agny-Adhana; see II, 1,1, I seq.; part i, p. 276, note 1,
Vv KANDA, 2 ADHYAYA, 2 BRAHMANA, 4. 37 saying, ‘Seventeenfold is Pragdpati.’ But let him not do so: surely all the food is not appropriated to Pragapati', and, compared to him, what is man that he should appropriate to himself all food? Hence, while bringing every kind of food that occurs to him, let him not bring of some one (particular) kind of food.
4. And whatever food he does not bring to him, let him (the Sacrificer) forswear? that, and not eat of it as long as he lives: thus he does not go to the end, thus he lives long. Of all that food brought together he offers the (seven) V4ga-prasavantya? oblations, cutting out (pieces) with the dipping-spoon. Thus to whatever deities he is now offering, they give an impulse to him, and impelled by them he wins: therefore he offers the VAgaprasavaniya oblations.
1 Or ‘from Prag4pati;’ or perhaps, ‘surely not all Pragdpati’s food is appropriated.’ The K4mva recension reads thus, VI, 2, 3, 3. He first brings water, then milk, then, as they occur to him (other) kinds of food. ‘Let him bring those seventeen kinds of food,’ they say, ‘for Pragapati is seventeenfold.’ Nevertheless (tadu) let him bring whatever kinds of food he can either think of or obtain. 4. Of this his food that has been brought together, let him set aside (uddharet) one (particular kind of) food: let him forswear that (tad udbruvita), and not eat of it as long as he lives (yavag givet). By that much also (or, even so long, tavad api vai pragapateA sarvam annam anavaruddham) all the food of PragApati is not appropriated ; and who is man (compared) to him, that he should appropriate to himself all food? Thus he does not go to the end, thus he lives long: that (food) is here left over for his offspring (or people).
* Sdyana explains ‘ tasya udbruvita’ by,—one ought to proclaim it, saying aloud ‘such and such food has not been brought ;’—na sambhrvtam ity ufdais tanndma brfyat.
5 That is, oblations calculated to promote or quicken (pra-su) the strength (food,—v4ga) by their prayers, the first three of which begin with ‘ v4gasya ... prasavak.’ See p. 2, note1. In the Black Yagus ritual these oblations are called ‘Annahom4A’ or ‘foodoblations.’ Taitt. Br. I, 3, 8,1. The Sfitras seem, however, likewise to use the term ‘ Vagaprasavaniya’ (or Vagaprasaviya).
38 SATAPATHA-BRAHMANA.
5. He offers with (V4g. S. IX, 23-29), ‘The impulse of strength impelled of old that king Soma in the plants, in the waters: may they be rich in honey for us! may we be wakeful in the kingdom, placed in the front, hail!’
wins: therefore he offers the VAgaprasavaniya oblations.
5. He offers with (V4g. S. IX, 23-29), ‘The impulse of strength impelled of old that king Soma in the plants, in the waters: may they be rich in honey for us! may we be wakeful in the kingdom, placed in the front, hail!’
6. ‘Theimpulse of strength spread over this sky, and over all these worlds, as the all-ruler; knowing he causeth him to give gifts who wisheth not to give: may he bestow upon us wealth with the full muster of heroes, hail!’
7. ‘Yea, the impulse of strength prevailed over all these worlds, on every side; from days of yore the king goeth about knowing, increasing the people, and the well-being amongst us, hail!’
8. ‘To’ king Soma, to Agni we cling’ for help, to the Adityas, to Vishzu, to Sdrya, to the Brahman Brzhaspati, hail!’
g. ‘Urge thou Aryaman, Brzhaspati, Indra to the giving of gifts, Vaz2, Vishzu, Sarasvati, and the vigorous Savit7z, hail!’
10, ‘O Agni, speak to us here, be thou gracious unto us! bestow blessings upon us, O winner of thousands, for thou art the giver of wealth, hail!’
11, ‘May Aryaman bestow blessings upon us, and Pashan, and Brzhaspati! may the divine Vak give us gifts, hail!’
12, With the remaining (offering material) he sprinkles him (the Sacrificer); he thereby sprinkles
1 Rig-veda X, 141, 3 reads,—King Soma, Agni we invoke with our voices, the Adityas, &e. * Rig-veda X, 141, 5 has Vata (Wind) instead of Va (Speech).
v KAWDA, 2 ADHYAYA, 2 BRAHMANA, I5. 39 him with food, bestows food upon him: for this reason he sprinkles him with the remaining (material) ?.
13. He sprinkles with (Vag. S. IX, 30), ‘At the impulse of the divine Savitvz, (I sprinkle) thee, by the arms of the Asvins, by the hands of Paishan!’ he thus sprinkles (consecrates) him by the hands of gods ;—‘I place thee in the leading of Sarasvatt V4é&, the leader;’ for Sarasvatt is Vaz (speech): he thus places him in the leading of Vad, the leader.
14. Here now some say, ‘I place thee in the leading of the leader of all the gods;’ for all the gods are the All: he thus places him in the leading of the leader of the All. But let him not say so; let him rather say, ‘I place thee in the leading of Sarasvatt V4é;’ for Sarasvati is V4é: he thus places him in the leading of V44.—‘I consecrate thee, N. N., with the supreme rulership of Brzhaspati!’ therewith he mentions the (Sacrificer’s) name : he thus makes him attain to the fellowship of Brzhaspati, and to co-existence in his world.
15. He then says,‘ All-ruler is he, N.N.! Allruler is he, N.N.!’ Him, thus indicated, he thereby indicates to the gods: ‘Of mighty power is he who has been consecrated ; he has become one of yours; protect him!’ thus he thereby says. Thrice he says it, for threefold is the sacrifice.