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.
? According to the Taittiriyas (Taitt. S., vol. i, p. 1049), the Sacrificer is made to sit on the black antelope skin, with his face to the east, with a small gold and silver plate placed on either side of him; and he is then sprinkled in front, on the head, so that the liquid runs down to his mouth, thus symbolizing the entering of food and strength into him.
p. 40
16. He then either offers, or makes him pronounce (the formulas of) the Uggiti oblations’, Whether he offers or makes him pronounce (the formulas), the significance is the same.
17. He makes him say (Vag. S. IX, 31-34), ‘With the (word of) one syllable Agni won the breath: may I winthat! — —* With the (metre of) seventeen syllables Prag&pati won the seventeenfold stoma: may I win that!’ whatever those deities won by means of those (formulas), that he now wins by them. There are seventeen (formulas), for Pragdpati is seventeenfold: he thus wins Pragarati.
18. Thereupon he says, ‘Recite (the invitatory formula) to Agni Svish¢akvzt!’ Now, as to why this rite is performed between two oblations. Pragapati, truly, 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: he thus wins Pragdpati in the very middle: therefore that rite is performed between two oblations. Having made (the Agntdhra) utter the
1 That is, oblations of ‘victory,’ with the formulas used therewith, containing each two forms of the verb ud-gi, ‘to conquer.’
? The intervening formulas here understood, and given in the Vag. Samhita, are to the effect that the Asvins, by two syllables, gained the two-footed men; Vishzu, by three, the three worlds; Soma, by four, the four-footed cattle; Pfshan, by five, the five regions (the four quarters and the upper region); Savitr¢, by six, the six seasons; the Maruts, by seven, the seven kinds of domestic animals; Brihaspati, by eight, the Gayatri metre; Mitra, by nine, the Trivrzt stoma (hymn-tune); Varuma, by ten, the Virég metre ; Indra, by eleven, the Trish‘ubh metre; the All-gods, by twelve, the Gagatf metre; the Vasus, by thirteen, the thirteenfold stoma; the Rudras, by fourteen, the fourteenfold stoma; the Adityas, by fifteen, the fifteenfold stoma; Aditi, by sixteen, the sixteenfold stoma, v KANDA, 2 ADHYAYA, 2 BRAHMANA, 21. 41
Srausha/, he says, ‘Pronounce the offeringprayer to Agni Svish¢akrzt!’ and offers as the Vasha/ is uttered.
p. 41
Srausha/, he says, ‘Pronounce the offeringprayer to Agni Svish¢akrzt!’ and offers as the Vasha/ is uttered.
19. He then puts the Id4 on (the id4p4tri). The Ida having been invoked’, he, having touched water, draws the M4hendra cup. Having drawn the Mahendra cup, he sets the chant agoing*. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the Stotra, in attendance at the Sastra.
20. Here now some, having performed that, perform that*; but let him not do it thus; for the Stotra is his (the Sacrificer’s) own self, and the Sastra is his people (or offering) : thereby then he ruins the Sacrificer; he goes astray, he stumbles ;—hence having performed that, let him perform that :—
21. He puts the IdA on (the dish). The Id4 having been invoked, he, having touched water, draws the Mahendra cup. Having drawn the Méhendra cup, he sets the (Przshéha-) Stotra agoing. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the chant (stotra), in attendance at the recitation (sastra).
' See I, 8, 1, 18 seq.
* That is, the (first or Hotrz’s) Prish/ha-stotra, for which see above, p.15, note 1; part ii, p. 339, note 2. Its chanting is followed by the Nishkevalya-sastra, recited by the Hotrz.
’ That is to say, according to Sayaza,—they make the Svish/akrit, and the rising of the Sacrificer from the throne-seat, take place after the pronunciation of the ‘uggiti’ formulas, the drawing of the Mahendra cup, and the performance of the Stotra and Sastra.
p. 42
B. THE RAGASUYA, or INAUGURATION OF A KING.
Seconp ApHyAyA. THrirD BRAHMANA.
1. He offers a full-offering '; for the full means the All: ‘May I be consecrated after encompassing the All!’ thus he thinks. At this (offering) he bestows a boon ; for a boon means all : ‘ Having encompassed the All (the universe), may I be consecrated!’ thus he thinks. He may perform this offering, if he chooses ; or, if he chooses, he may disregard it.
2. And on the following day he prepares a cake on eight potsherds, as sacrificial food for Anumati*. And whatever portion of (the grains) being ground, —either flour or rice-grains,—falls down behind the pin, that he throws together into the dipping-spoon
1 On the pfirz4huti, or libation of a spoonful of ghee, see part i, p. 302 note. According to KAty. Sr. XV, 1, 4 seq., Asv. Sr. IX, 3, 2, and other authorities, this full-offering is preceded by the Pavitra (purificatory ceremony), a Soma-sacrifice with four dikshas or initiation days (?commencing on the first day of the bright fortnight of Phalguna), serving as the ordinary opening offering (anvarambhaviyeshf). That it formed part of the ceremonial at the time of the composition of the Brahmaza there can be little doubt (cf. Pazkav. Br. 18, 8, 1), but as it is an ordinary Agnishfoma, the author had no reason to refer to it.
That it formed part of the ceremonial at the time of the composition of the Brahmaza there can be little doubt (cf. Pazkav. Br. 18, 8, 1), but as it is an ordinary Agnishfoma, the author had no reason to refer to it.
3 J. e. the approval or favour of the deities, personified —According to Yag#ika Deva (to K&ty. Sr. XV, 1, 8), the ceremonies now beginning would commence on the roth day of the bright half of Phalguni; the fifth day’s ceremony from this day, viz. the first of the four seasonal offerings, having to be performed on the Fullmoon of that month; see p. 47, note I.
v KANDA, 2 ADHYAYA, 3 BRAHMANA, 3. 43
(sruva)?. They take a firebrand from the Anvahdryapaéana (or southern) fire, and therewith go southward. And where he finds a self-produced hollow ? or cleft,—
3. Having there made up a fire, he offers with (Vag. S. IX, 35),‘ This, O Nirvzti,is thy portion: accept it graciously, hail!’ For Nirvzti is this (Earth) ; whomsoever she seizes upon with evil, him she seizes upon with destruction (nirvzti): hence whatever part of this (Earth) is of the Nirvzti nature, that he thereby propitiates; and thus Nirvzti does not seize upon him, while being consecrated. And the reason why he offers in a self-produced hollow or
* The authorities of the Black Yagus prepare therewith a cake on one kapila. Taitt. S. I, 8, 1.
* Sayana, perhaps rightly, takes ‘irima’ here (and on Taitt. S. vol. ii, p. 6) in the sense of ‘@shara,’ a spot of barren (or saline) soil. Cf. VII, 2, 1, 8: ‘In whatever part of this (earth) there is produced (of itself) a cleft, or in whatever part of it plants are not produced, verily that part of it Nirrzti seizes upon.’—Kausika-sfitra XIII, 28 (A. Weber, Omina und Portenta, p. 386) recommends the following propitiatory rites in case of a sudden cleft in the ground: ‘If in the village, or house, or fire-house, or meeting-place, (the ground) should burst open, four cows are got ready, a white, a black, a red, and a one-coloured one. For twelve days he puts down the butter, milked together from these. In the morning of the twelfth, having made up a fire north of where there was that cleft, having swept and sprinkled it, and strewn sacrificial grass around it; and having mixed (the butter) with ghee from the white (cow), and addressed it (the spot) with the three verses, Ath.-veda XII, 1, 19-21 ( Agni is in the earth, in the plants, the waters carry Agni, Agni is in the flints, Agni is within men; in cows, in horses are Agnis,” &c.), and touched it, let him then offer. In the same way on the south side; in the same way on the western side. Having concluded on the north side, let him offer with the (formulas addressed) to VAstoshpati (the tutelary genius of the dwelling). Having poured the refuse in the cleft, and completed the oblations, he sprinkles the cleft with lustral water.’
p. 44
cleft, is that that much of this (earth) is possessed with Nirvcti.
Having poured the refuse in the cleft, and completed the oblations, he sprinkles the cleft with lustral water.’
p. 44
cleft, is that that much of this (earth) is possessed with Nirvcti.
4. They then return (to the sacrificial ground) without looking backward. He now proceeds with the cake on eight potsherds for Anumati. For Anumati is this (Earth); and whosoever knows to do that work which he intends to do, for him indeed she approves (anu-man) thereof: hence it is her he thereby pleases, thinking ‘May I be consecrated, approved by that (genius of) approval!’
5. And as to why it is a (cake) on eight potsherds,—the GAyatri consists of eight syllables, and this earth is Gayatri. And as to why he offers of the same sacrificial food? both (oblations) : thereby, indeed, both of it comes to be this latter one (viz. Anumati, or approval). A garment is the sacrificial fee for this (offering) : for even as one clad in a garment does not venture into the forest, but having deposited that garment(somewhere) escapes (robbers), in like manner no assault befalls him while being consecrated.
6. And on the following day he prepares a cake on eleven potsherds for Agni and Vishau, and offers it in the same way as the (regular) ish¢i: this indeed is just what that approved initiation-offering to Agni and Vishzu is there*. Now Agni is all the deities, since in Agni one offers to all deities; and Agni forsooth is the lower end, and Vishzu is the upper end: ‘May I be consecrated, after thus encompassing all the deities, and after encompassing
? Though he has offered twice (to Nirr:ti and Anumati), he has only once taken out rice for oblation.
* Viz. at the ordinary Soma-sacrifice ; for the Dikshaniyesh/éi, see part ii, p. 12.
v KANDA, 2 ADHYAYA, 3 BRAHMANA, 8. 45 the whole sacrifice!’ thus he thinks, and hence there is a cake on eleven potsherds to Agni and Vishau. Gold is the sacrificial fee for this (offering); for to Agni belongs this sacrifice, and gold is Agni’s seed. As to Vishzu, he is the sacrifice, and Agni forsooth is the sacrifice: nevertheless this is Agni’s alone, therefore gold is the fee.
7. And on the following day he prepares a cake on eleven potsherds for Agni and Soma, and offers it in the same way as an (ordinary) ishdi, for it was thereby Indra slew Vrztra, and thereby he gained that universal conquest which now is his. And in like manner does this (king, the Sacrificer) thereby slay his wicked, hateful enemy, and in like manner does he gain the victory. ‘May I be consecrated, when safety and security from evil-doers have been gained!’ thus he thinks: hence there is a cake on eleven potsherds for Agni and Soma. For this (offering) a bull set at liberty is the sacrificial fee; for yonder moon! they slay while setting him at liberty ?: to wit, by the full-moon offering they slay him, and by the new-moon offering they set him at liberty ;—therefore a bull set at liberty is the fee.
For this (offering) a bull set at liberty is the sacrificial fee; for yonder moon! they slay while setting him at liberty ?: to wit, by the full-moon offering they slay him, and by the new-moon offering they set him at liberty ;—therefore a bull set at liberty is the fee.
8. And on the following day he prepares a cake on twelve potsherds for Indra and Agni, and offers it in the same way as an (ordinary) ish¢i. Now when
2 On the identification of Vr:tra with the moon (and Soma), see I, 6, 3,17. On the moon serving as food to the gods, see part ii, Introduction, p. xiii. According to a later conception, one kal& (or sixteenth part of the moon’s disc) was taken off each day during the period of the waning, and again added to it during the period of the waxing moon.
* Utsargam ... ghnanti; perhaps the former has to be taken here as infinitive (in order to set him at liberty) rather than as gerund.
p. 46
Indra slew V7ztra, that vigour and energy of his went out of him, being frightened: by this offering he again possessed himself of that vigour and energy. And in like manner does this (Sacrificer) by this offering possess himself of vigour and energy ; for Agni is fiery spirit, and Indra is vigour and energy: ‘May I be consecrated, having embraced both these energies!’ thus he thinks: hence there is a cake on twelve potsherds for Indra and Agni. <A bull is the fee for this (offering), for by his shoulder he is of Agni’s nature’, and by his testicles he is of Indra’s nature: therefore a bull is the fee for it.
g. Thereupon he performs the offering of firstfruits?; for verily he who performs the Ragasdya secures for himself (the benefits of) all sacrificial rites, all ish¢is, even the spoon-offerings; and instituted by the gods, in truth, is that ish¢i, the Agrayaneshdi: ‘ May this also be offered by me! May I be consecrated by this (offering) also!’ thus he thinks, and therefore he performs the offering of first-fruits. Moreover, it is for the plants that he who is consecrated, is consecrated ; therefore he now makes the plants healthy and faultless, thinking, ‘May I be consecrated for (the obtainment of ) healthy, faultless plants (crops)!’ A cow is the fee for this (offering).
10. Thereupon he performs the Seasonal offerings*; for verily he who performs the RAgasfya secures for himself (the benefits of) all sacrificial
1 Cp. 1,1, 2, 9, ‘(Like) fire, verily, is the yoke of that cart: hence the shoulder of those (oxen) that draw it becomes as if burnt by fire.’
2 For the Agrayaneshii, see part i, p. 369 seq.
® For the four A&turm4sya (enumerated in the next chapter), see part i, p. 383 seq.
v KANDA, 2 ADHYAYA, 4 BRAHMANA, 2. 47 rites, all ish¢is, even the spoon-offerings; and instituted by the gods, in truth, is that sacrificial rite, the Seasonal offerings: ‘May these also be offered by me! May I be consecrated by these (offerings) also !’ thus he thinks, and therefore he performs the Seasonal offerings.
FourtH BrAHMANA.
May I be consecrated by these (offerings) also !’ thus he thinks, and therefore he performs the Seasonal offerings.
FourtH BrAHMANA.
1. He offers the Vaisvadeva! (All-gods’ offering); for by means of the Vaisvadeva, Pragdpati created abundance (of food) and creatures, thinking, ‘ May I be consecrated, after creating abundance and creatures!’ And in like manner does this (Sacrificer) now, by the Vaisvadeva, create abundance and creatures, thinking, ‘May I be consecrated, after creating abundance and creatures!’
2. He then offers the Varuzapragh4s4f?; for by means of the Varuzapragh4s4/ Pragapati delivered the creatures from Varuma’s noose, and those creatures of his were produced healthy and faultless: ‘May I be consecrated for healthy, faultless crea-
1 This, the first of the Seasonal offerings, is to be performed on the full-moon of Phalgunf, the other three then following after intervals of four months each. During these intervals the ordinary fortnightly sacrifices are to be performed from day to day in this way that either the Full-moon and New-moon sacrifice are performed on alternate days, or the former on each day of the bright fortnights, and the latter on each day of the dark fortnights. Thus, according to Asv. Sr. IX, 3,6; while Katy. XV, 1,18 allows only the latter mode. The final Seasonal offering, or ‘Sundsirya, which ordinarily is performed a twelvemonth after the Vaisvadeva, or on the full-moon of PhAlguna, is on the present occasion to be performed just a year after the opening sacrifice, or Pavitra (p. 42, note 1), i.e. on the first day of the bright fortnight of Phalguna, being immediately followed by the Pa#kavattya.
3 See part i, p. 391 seq.
p. 48
tures!’ he thought. And in like manner does this (Sacrificer) now, by the Varuzapragh4s44, deliver the creatures from Varuza’s noose, and those creatures of his are produced healthy and faultless : ‘May I be consecrated for healthy, faultless creatures!’ so he thinks.
3. He then performs the SAkamedh4z!; for by the Sakamedh4s% the gods slew Vrztra, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) thereby now slay his wicked, hateful enemy ; and in like manner does he gain the victory, thinking, ‘May I be consecrated, when safety and security are gained!’
4. He then performs the Sun4sirya%, thinking, ‘May I be consecrated, having encompassed both essences!’ Thereupon the Pa#kavattya® (oblation to the five winds). Having poked the Ahavaniya fire asunder into five parts, he offers, cutting out butter with the dipping-spoon.
5. He offers in the forepart (of the fire), with (Vag. S. IX, 35), ‘To the Agni-eyed gods, the eastseated, hail!’ He then offers in the southern part
See part i, p. 408 seq.
Having poked the Ahavaniya fire asunder into five parts, he offers, cutting out butter with the dipping-spoon.
5. He offers in the forepart (of the fire), with (Vag. S. IX, 35), ‘To the Agni-eyed gods, the eastseated, hail!’ He then offers in the southern part
See part i, p. 408 seq.
* See part i, p. 444 seq., where the word is fancifully explained as composed of suna (prosperity) and sfra (=sfra, sap),—the two essences here referred to. Sayama, following Yaska (and Sat. Br. IT, 6, 3, 6-8 ?), identifies the two component elements with Vayu, the wind, and Aditya, the sun; see part i, p. 445, note 3.
5 The authorities of the Black Yagus (Taitt. Br. I, 7, 1, 5) call this oblation Pa#savatttya, i.e. ‘consisting of fivefold cut (or ladled)’ ghee, which is offered without disturbing the fire. Prior to this oblation, Apastamba (Taitt. S., vol. ii, p. 93), however, prescribes a so-called Pa#éedhmfya, i.e. an oblation ‘on five firebrands,’ the fire being, as here, poked about so as to form separate heaps in the four quarters and in the centre.
Vv KANDA, 2 ADHYAYA, 4 BRAHMANA, 7. 49 with, ‘To the Yama-eyed! gods, the southseated, hail!’ He then offers in the hind part with, ‘To the Visvadeva-eyed gods, the westseated, hail!’ He then offers in the northern part with either, ‘To the Mitravaruza-eyed gods,— or, To the Marut-eyed gods,—the north-seated, hail!’ He then offers in the centre with, ‘To the Soma-eyed gods, the above-seated, the venerable, hail!’
6. Having then poked (the fire) together, he offers with (Vag. S. IX, 36), ‘The gods that are Agnieyed, east-seated, to them hail!—The gods that are Yama-eyed, south-seated, to them hail!—The gods that are Visvadeva-eyed, west-seated, to them hail!—The gods that are Mitravaruza-eyed—or, Marut-eyed—northseated, to them hail!—The gods that are Somaeyed, above-seated, venerable, to them hail!’ Now as to why he thus offers.
7. Now when, by means of the SAkamedhAZ, the gods were gaining that universal conquest, which now is theirs, they said, ‘ Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters: come, let us throw the thunderbolt at them!’ Now the ghee is a thunderbolt: with that thunderbolt, the ghee, they smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) smite the fiends, the Rakshas, in the quarters, by that thunderbolt, the ghee ; and thus he gains the victory, thinking, ‘ May
1 Yama is the ruler of the departed ancestors, residing in the southern quarter.
(41) E
p. 50
I be consecrated, when safety and security have been gained!’
8. And as to why he offers those five latter oblations. Now when they poke the Ahavantya asunder into five parts, thereby they wound and tear some of the fire; and hereby now he heals it: therefore he offers those five latter oblations.
And as to why he offers those five latter oblations. Now when they poke the Ahavantya asunder into five parts, thereby they wound and tear some of the fire; and hereby now he heals it: therefore he offers those five latter oblations.
9. For this (offering) a carriage and pair, with a side horse, is the priest’s fee. Three horses, the warrior, and the charioteer,—these are five breaths, and the breath is the same as the wind: and because that is the fee for this sacrifice, therefore it is called Pa##avattya (belonging to the five winds).
10. He may also heal (some disease ') with this (offering): For yonder blower (or purifier, the wind) is this breath; and the breath is the same as the vital energy. Now he (the wind) blows as one only, but on entering into man, he is divided tenfold ; and ten are those oblations he offers: thus he (the priest) endows him with the ten vital airs, with the whole, entire vital energy; and were he now even as one whose vital spirit has departed, verily by this (offering) he (the priest) brings him round again.
11. Thereupon the Indraturltya*—There is a cake on eight potsherds for Agni, a barley pap for Varuma, a pap of gavedhuka seed (coix barbata) for Rudra; and a mess of sour curds from a yoke-
Tenfpy etena vish/4vrage (v. |. vish/abrage) bhishagyet. Kaava rec.
2 That is, the ceremony in which the fourth oblation belongs to Indra. While the M&dhyandinas perform this ceremony on the same day (the pratipad of the bright fortnight of Phalgunf), the Kanvas do so on the following day; the Apamfrgahoma being then likewise shifted on another day.
p. 51
trained cow for Indra: this Indraturtya he offers. Now Indra and Agni on that occasion consulted with each other: ‘Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters : come, let us throw the thunderbolt at them!’
12. Agni then spake, ‘Let there be three shares for me, one for thee !’—‘ So be it !’—By that offering those two smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) by that offering smite the fiends, the Rakshas, in the quarters; and gain the victory, thinking, ‘May I be consecrated, when safety and security have been gained!’
And in like manner does this (Sacrificer) by that offering smite the fiends, the Rakshas, in the quarters; and gain the victory, thinking, ‘May I be consecrated, when safety and security have been gained!’
13. Now what cake on eight potsherds there is for Agni, that is one of Agni’s shares; and what barley pap there is for Varuza—Varuza being the same as Agni—that is Agni’s second share; and what pap of gavedhuké seed there is for Rudra— Rudra being the same as Agni—that is Agni’s third share. And as to why it is prepared of gavedhuka seed: that god surely is (the recipient) of refuse (remains of offering)!, and gavedhukA grass is refuse, —hence it is prepared of gavedhuk4 seed. And what mess of sour curds there is from a yoke-trained cow for Indra, that is the fourth share (being that) of Indra—turtya being the same as 4aturtha (fourth)— hence the name Indraturtya. That same yoke-trained cow is the fee for this (offering) ; for by her shoulder she is of Agni’s nature, since her shoulder is, as it were, fire-burnt; and in that, being a female, she improperly draws (the cart), that is her Varuzic
* On Rudra’s epithet vastavya, see I, 7, 3, 1. 8. E2p. 52 nature ; and in that she is a cow, she is of Rudra’s nature!; and in that Indra’s sour curds (come) from her, thereby she is of Indra’s nature. Indeed that (cow) commands all that : therefore that same yoketrained cow is the fee.
14. Thereupon he performs the A pAamargahoma; for by means of ap4m4rga plants (achyranthes aspera) the gods wiped away (apa-marg) the fiends, the Rakshas, in the quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) now by means of apamarga plants wipe away the fiends, the Rakshas, in the quarters ; and in like manner does he gain the victory, thinking, ‘May I be consecrated, when safety and security have been gained!’
15. He takes apamarga grains in a dipping-spoon of either palasa (butea frondosa) or vikankata (flacourtia sapida) wood. They take a firebrand from the Anvaharyapaéana (southern) fire; and proceed therewith eastward or northward; and there having made up a fire he offers.
16. He takes the firebrand with (Vag. S. IX, 37; Aek S. III, 24, 1), ‘Encounter the arrays, Agni!’—arrays means battles: ‘encounter the battles!’ he thereby says;—‘Repel the evilwisher!’—the evil-wisher is the enemy : ‘beat off the enemy!’ he thereby says ;—' Unconquerable, conquering the evil-doers! ’—unconquerable he is indeed, by the Rakshas, the fiends ; and conquering the evil-doers, for he conquers every evil:
1 Rudra rules over the beasts (III, 6, 2, 20), whence he is also called the lord of beasts (pasQindm pati, I, 7, 3, 8; Pasupati V, 3, 3, 7)- P€shan, the genius of thrift and prosperity, is also (like the Greek Pan) regarded as the protector of cattle; see V, 2, 5, 8.
Vv KANDA, 2 ADHYAYA, 4 BRAHMANA, 20. 53
Vv KANDA, 2 ADHYAYA, 4 BRAHMANA, 20. 53 therefore he says, ‘conquering the evil-doers ;’— ‘ Bestow glory upon the offerer of sacrifice !’— ‘bestowing blessing on the Sacrificer,’ is what he thereby says.
17. Thereupon making up the fire he offers with (Vag. S. 1X, 38), ‘At the impulse of the God Savitvz I offer with the arms of the Asvins, with the hands of Pdshan, with the strength of the Up4msu!’ for the Upamsu? (cup of Soma) is the mouth (or opening) of the sacrifice: thus he slays the fiends, the Rakshas, by the mouth of the sacrifice ;— ‘Slain is the Rakshas, hail!’ thus he slays the fiends, the Rakshas.
18. If the dipping-spoon is of palésa wood,—the palasa being the Brahman— it is with the Brahman that he slays the fiends, the Rakshas; and if it is of vikankata wood,—the vikankata being the thunderbolt—it is with the thunderbolt that he slays the fiends, the Rakshas: ‘For the slaughter of the Rakshas (I take) thee!’ therewith he slays the fiends, the Rakshas.
19. If he offers after going eastward, he throws the spoon towards the east; and if he offers after going northward, he throws the spoon towards the north, with, ‘We have slain the Rakshas!’ thus he slays the fiends, the Rakshas.
20. Thereupon they return (tothe sacrificial ground) without looking back. Now by this (ceremony) also he may make for himself a counter-charm*% In whatever direction from there (his evil-wisher) is, looking back thither he offers ; for the Apamarga is of a backward effect: whosoever does anything to him there, him indeed he thereby pitches backward. Let him indicate the name of that one, saying, ‘We have slain so and so! Soand so is slain!’ thus he slays the fiends, the Rakshas.
1 See part ii, p. 248.
* Viz. an amulet consisting of a band running back into itself. The Kanva text has,—Tena hApy etena vishfivrige pratisaram kurvita.
54 SATAPATHA-BRAHMANA.
Firty BrAHMANA.
1. He prepares a cake on eleven potsherds for Agni and Vishzu, a pap for Indra and Vishzu, and either a cake on three potsherds, or a pap, for Vishzu. He performs that Trishamyukta!? offering. Therewith the gods came by men, and in like manner does this (king) now thereby come by men.
2. Now as to why there is that cake on eleven potsherds for Agni and Vishzu ;—Agni is the giver, and men are Vishzu’s: thus Agni, the giver, gives him (the king) men.
3. And as to why there is a pap for Indra and Vishzu ;—Indra is the Sacrificer, and men are Vishuu’s: thus Agni, the giver, gives him (the
‘ That is, ‘the triply connected,’ the ceremony being made up of three rounds, each of which consists of three separate oblations, viz. :—
2. Agndpaushaa cake, Aindrapaushaa pap, Paushna pap ;
3. Agntshomiya cake, Aindraésaumya pap, Saumya pap. In this way one of the three divinities for whom the offering is intended,—viz. Vishzu, Pfishan, and Soma,—is each time connected with the two head-gods, Agni and Indra.—In the Black Yagurveda, this set of offerings (not, however, called there by this name), is preceded by another ceremony consisting of five oblations to Dhftr:, Anumati, Raké, Sinivali, and Kuhd. Taitt. S. 1,8, 8. Cf. Sat. Br, IX, 5, 1, 38.
v KAwDA, 2 ADHYAYA, 5 BRAHMANA, 8. 55
Sacrificer) men; he now puts himself in contact with them, makes them his own.
4. And as to why there is either a cake on three potsherds, or a pap, for Vishzu ;—whatever men Agni, the giver, gives him, among them he thereby finally establishes him (the king) ; and whatever work he wishes to do with his men, that he is able to do. Thus he thereby approaches the men, thinking, ‘May I be consecrated, and possessed of men!’ A dwarfish bull is the sacrificial fee for this (offering), for the dwarf belongs to Vishzu’.
5. He then performs another Trishamyukta offering. He prepares a cake on eleven potsherds for Agniand Pdshan, a pap for Indra and Pashan, and a pap for Pashan: this Trishamyukta he offers. Thereby the gods obtained cattle ; and in like manner does this (king) thereby obtain cattle.
6. Now as to why there is that cake on eleven potsherds for Agni and Pashan ;—Agni is the giver, and the cattle are Pashan’s: thus Agni, the giver, gives him cattle.
7. And as to why there is a pap for Indra and Pfishan ;—Indra is the Sacrificer, and the cattle are Pashan’s: whatever cattle Agni, the giver, gives him, therewith he now puts himself in contact, those he makes his own.
8. And why there is a pap for Pishan ;—whatever cattle Agni, the giver, gives him, therewith he thereby finally establishes him, and whatever work he wishes to do with his cattle, that he is able
1 See the legend, I, 2, 5, 1 seq., which represents Vishnu as a dwarf, who obtained from the Asuras as much ground for the gods, as he lay upon.—‘ Tad dhi pasushu vaishnavam ripam yad vamanasya goh.’ Kanva rec.
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to do: thus he comes by cattle, thinking, ‘ May I be consecrated, possessed of cattle!’ A dark-grey! bull is the fee for this (offering), for such a dark-grey one is of Pdshan’s nature: there are two forms of the dark-grey, the white hair and the black ; and ‘two and two’ means a productive pair, and Pfishan represents productiveness, for Pdshan is cattle, and cattle means productiveness : thus a productive pair is obtained,—hence a dark-grey bull is the sacrificial fee.
9. He then performs another Trishamyukta offering. He prepares a cake on eleven potsherds for Agni and Soma, a pap for Indra and Soma, and a pap for Soma: this Trishamyukta (triply connected) he offers:—Thereby the gods attained glory; and in like manner does this (king) thereby attain glory.
10. Now as to why there is that cake on eleven potsherds for Agni and Soma ;—Agni is the giver, and Soma is glory: thus Agni, the giver, gives him glory.
11. And as to why there is a pap for Indra and Soma ;—Indra is the Sacrificer, and Soma is glory: whatever glory Agni, the giver, gives him, therewith he now puts himself in contact, that he makes his own.
12. And why there is a pap for Soma ;—whatever glory, Agni, the giver, gives him, therein he now finally establishes him; and whatever work he, the glorious, wishes to do, that he is able todo. Thus he thereby attains glory,—thinking, ‘May I be consecrated, endowed with glory!’ for the inglorious one has no concern with success. A brown bull is
? See V, 1, 3, 9-p. 57 the fee for this (offering) ; for such a brown one is of Soma’s nature.
13. And on the following day he prepares a cake on twelve potsherds for (Agni) Vaisv4nara, and a barley pap for Varuza. These two offerings he performs either on days following one another, or so as to use the same barhis?.
14. And as to why there is that (cake) for Vaisvanara ;—Vaisvanara (‘belonging to all men’) truly is the year, and Pragdpati is the year; and Pragdpati indeed thereby created abundance and creatures, thinking, ‘May I be consecrated, having created abundance and creatures!’ And in like manner does that (king) thereby create abundance and creatures, thinking, ‘May I be consecrated, having created abundance and creatures!’
15. And why it is one on twelve potsherds ;— twelve months there are in the year, and Vaisvanara is the year: this is why it is one on twelve potsherds.
16. And as to why there is a barley pap for Varuma; he thereby frees the creatures from every snare of Varuza, from all that comes from Varuza ?;
» That is to say, he is either to perform the Vaisvanara on one, and the Varuna one on the next—in which case a different barhis, or altar-covering of sacrificial grass, would be needed—or he may perform them both on one and the same day, with the same barhis serving for both.
? See III, 8, 5,10 where I translated, ‘from all (guilt) against Varuna ;’ varunya, doubtless, implies both the guilt incurred by the infringement of Varuma’s sacred laws, and the punishment inflicted by him. As regards the ‘swearing by Varuza(?)’ there referred to, see Rik S. X, 97, 16 where the conjurer mutters: ‘ May they (the plants) free me from the (evil) resulting from the curse and from Varuma ;;—mu#kantu m4 sapathydd atho varunyéd uta.
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and those creatures of his are produced sound and faultless: ‘May I be consecrated for sound and faultless creatures (or subjects)!’ he thinks.
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and those creatures of his are produced sound and faultless: ‘May I be consecrated for sound and faultless creatures (or subjects)!’ he thinks.
17. A bull is the fee for the Vaisvanara (oblation); for Vaisvanara is the year, and PragApati is the year ; and the bull is the Pragdpati (lord of creatures or generation) among cows: therefore a bull is the fee for the Vaisvanara. A black cloth for the Varuza (oblation), for what is black belongs to Varuza. If he cannot obtain a black one, any kind of cloth will do: it is by its knots that the cloth belongs to Varuza, for the knot is sacred to Varuza.
Tuirp ApHYAYA. First BRAHMANA.
1. Having taken up both (the Garhapatya and Ahavantya) fires on the two kindling-sticks', he goes to the house of the Commander of the army, and prepares a cake on eight potsherds for Agni Antkavat; for Agni is the head (anika) of the gods, and the commander is the head of the army: hence for Agni Antkavat. And he, the commander, assuredly is one of his (the king’s) jewels?: it is for
1 Each of the two ‘arazis’ is held for a moment to one of the two fires, which are thereby supposed to become inherent in them till they are ‘churned out’ again for the new offering fire required. For this ‘mounting’ of the fire see part i, p. 396.
* Ratna, jewel, precious thing; whence the eleven offerings described in this section are called ratna-havis, or ratninam havimshi; the recipients of these sacrificial honours, on the part of the newly-consecrated king, being called ratninaé, ‘ possessed of the Jewel (offering).’—In the ritual of the Black Yagus (Taitt. S. I, 8, 9; Taitt. Br. I, 7, 3) the order of the Ratninas, at whose houses these oblations are performed on successive days, is as follows :—1. Brahman priest (a pap to Brshaspati); 2. Raganya (a cake of eleven: kap4las to Indra); 3. Consecrated Queen (pap to v KANDA, 3 ADHYAYA, I BRAHMANA, 3. 59 him that he is thereby consecrated (or quickened), and him he makes his own faithful (follower). The sacrificial fee for this (jewel-offering) consists in gold; for Agni’s is that sacrifice, and gold is Agni’s seed: therefore the sacrificial fee consists in gold.
2. And on the following day, he goes to the house of the Purohita (the king’s court chaplain), and prepares a pap for Brzhaspati; for Bvzhaspati is the Purohita of the gods, and that (court chaplain) is the Purohita (‘ praepositus’) of that (king): hence it is for Brzhaspati. And he, the Purohita, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this is a whitebacked bullock ; for to Bvzhaspati belongs that upper region, and there above lies that path of Aryaman (the sun)': therefore the fee for the Barhaspatya (oblation) is a white-backed (bullock).
The sacrificial fee for this is a whitebacked bullock ; for to Bvzhaspati belongs that upper region, and there above lies that path of Aryaman (the sun)': therefore the fee for the Barhaspatya (oblation) is a white-backed (bullock).
3. And on the following day he prepares a cake on eleven potsherds for Indra at the dwelling of him who is being consecrated (the king); for Indra is the Kshatra (ruling power), and he who is consecrated is
Aditi) ; 4. The king’s favourite wife (pap to Bhaga); 5. A discarded wife (pap to Nirr#ti); 6. Commander of the army (cake of eight kap. to Agni); 7. Sfita (charioteer, Say.—cake of ten kap. to Varuna); 8. Gramant (cake of seven kap. to Maruts); 9. Kshattr7 (chamberlain, or superintendent of seraglio, Say.—cake of twelve kap. to Savitr:); 10. Samgrahitr: (treasurer, Say.—cake of two kap. to Asvins); 11. Bhagadugha (collector of taxes, Say.—pap to Pashan); 12. Aksh4vapa (dyfitakfra, superintendent of gambling, Say.—gavidhuka pap to Rudra).—Finally the king offers in his own house two cake-oblations (of eleven kapalas) to Indra Sutraman (the good protector) and Indra Amhomuk (the deliverer from trouble). 1 Whence the back of that upper region is white, or bright.
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the Kshatra: hence it is for Indra. The sacrificial fee for this is a bull, for the bull is Indra’s own (animal).
4. And on the following day, he goes to the dwelling of the Queen, and prepares a pap for Aditi; for Aditi is this Earth, and she is the wife of the gods ; and that (queen) is the wife of that (king) : hence it is for Aditi. And she, the Queen, assuredly is one of his (the king’s) jewels: it is for her that he is thereby consecrated, and he makes her his own faithful (wife). The sacrificial fee, on her part, is a milch cow; for this (earth) is, as it were, a milch cow: she yields to men all their desires; and the milch cow is a mother, and this (earth) is, as it were, a mother: she bears (or sustains) men. Hence the fee is a milch cow.
5. And on the following day, he goes to the house of the Sfta (court-minstrel and chronicler), and prepares a barley pap for Varuma,; for the Sita is a spiriter (sava), and Varuma is the spiriter of the gods: therefore it is for Varuza. And he, the Sata, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated ; and him he makes his own faithful (follower). The sacrificial fee for this one is a horse, for the horse is Varuza’s own.
6. And on the following day, he goes to the house of the Headman (Gramazt’), and prepares a cake
The sacrificial fee for this one is a horse, for the horse is Varuza’s own.
6. And on the following day, he goes to the house of the Headman (Gramazt’), and prepares a cake
? The exact function of this officer is not clearly defined. Though the term is also used of an ordinary village headman (Patel, Adhik4rin, Adigar), this could hardly apply here. Sdyana, on one passage, indeed explains the term by ‘Gramam nayati,’ but elsewhere he explains it by ‘Gram&n4m neta4;’ and some such meaning it may perhaps have here,—the head of commu... administration, either for a district (like one of Manu’s lords of a hundred, or a v KANDA, 3 ADHYAYA, I BRAHMANA, 8. 61 on seven potsherds for the Maruts; for the Maruts are the peasants, and the headman is a peasant; therefore it is for the Maruts. And he, the headman, assuredly is one of his (the king’s) jewels : it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a spotted bullock, for in such a spotted bullock there is abundance of colours; and the Maruts are the clans (or peasants), and the clan means abundance; therefore the sacrificial fee is a spotted bullock.
7. And on the following day he goes to the house of the Chamberlain (kshattvz), and prepares a cake on either twelve, or eight, potsherds for Savitvz; for Savit7z is the impeller (prasavitvz) of the gods, and the chamberlain is an impeller: hence it is for Savitvz. And he, the chamberlain, assuredly is one of his (the king’s) jewels : it is for him that he thereby is consecrated, and him he makes his own faithful (follower). The sacrificial fee for this (jewel) is a reddish-white draught-bullock ; for Savitrz is he that burns yonder, and he (the sun) indeed moves along ; and the draught-bullock also moves along, when yoked. And as to why it is a reddish-white one ;— reddish-white indeed is he (the sun) both in rising and in setting: therefore the sacrificial fee is a reddish-white draught-bullock.
8. And on the following day he goes to the house thousand villages), or for the whole country. If, however, the headman of a single village be intended (as the coupling of the office with the Maruts might lead one to suppose), he would probably be a hereditary territorial proprietor residing near the place where the inauguration ceréavny takes place. Cf. V, 4, 4,18; and Zimmer, Altindisches Leben, p. 171.
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Cf. V, 4, 4,18; and Zimmer, Altindisches Leben, p. 171.
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of the Charioteer (samgrahityz), and prepares a cake on two potsherds for the Asvins; for the two Asvins are of the same womb; ahd so are the chariot fighter! and the driver (sdrathi) of the same womb (standing-place), since they stand on one and the same chariot: hence it is for the Asvins. And he, the charioteer, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a pair of twin bullocks, for such twin bullocks are of the same womb. If he cannot obtain twins, two bullocks produced by successive births (of the same cow) may also form the sacrificial fee, for such also are of the same womb.
g. And on the following day he goes to the house
} Savyash/hri (otherwise savyesh/Ar?, savyesh‘ha ;—savyastha, K4nva rec.) is explained by the commentaries as a synonym of sarathi, charioteer (with which it is compounded in savyesh¢hasdrathi, Taitt. Br. I, 7, 9, 1, where SAyaza makes them the two charioteers standing on the left and right side of the warrior), but it seems more probable that the former terms refer to the warrior (sapa- Bays) himself (as savyash/24, Atharva-veda VIII, 8, 23, undoubtedly does), who stands on the left side of the driver (sfrathi, qvioxos) ; the change of meaning being perhaps due to caste scruples about so close an association between the Kshatriya warrior and his Sidra servant, as is implied in this and other passages. (Cf. V, 3, 2, 2 with note.)—On Taitt. S.I, 8, 9, Sdyaza explains samgrahftr? as the treasurer (dhanasamgrahakart4 kosadhyakshaA), but on I, 8, 16 optionally as treasurer or charioteer; while the Sfita is I, 8, 9 identified by him with the charioteer (sfrathi). It is more probable, however, that at the time of the Brahmaza the Sfita occupied much the same position as that assigned to him in the epics, viz. that of court-bard and chronicler. The connection of the samgrahftrs with the Asvins can also scarcely be said to favour the interpretation of the term proposed by SAyazsa (who, moreover, is himself compelled, on Taitt. S. I, 8,15; Taitt. Br. I, 7, 10, 6, to take it in the sense of charioteer).
v KANDA, 3 ADHYAYA, I BRAHMANA, IO. 63 of the Carver (bh4gadugha’), and prepares a pap for Pdshan, for Pdshan is carver to the gods; and that (officer) is carver to that (king): therefore it is for Pdshan. And he, the carver, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a dark-grey bullock: the significance of such a one being the same as at the Trishamyukta *.
And he, the carver, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a dark-grey bullock: the significance of such a one being the same as at the Trishamyukta *.
10. And on the following day, having brought together gavedhuka (seeds) from the houses of the Keeper of the dice (aksh4v4pa’) and the Huntsman (govikartana ‘), he prepares a gavedhuké pap for Rudra at the house of him who is consecrated. These two, while being two jewels (of the king), he makes one for the purpose of completeness. And as to why he performs.this offering—Rudra is hankering after that (cow) which is killed here in this hall;
1 The meaning ‘tax-gatherer, collector of tithes (or rather, of the sixth part of produce)’ assigned to the term by Sdyama, both here, and on Taitt. S. I, 8, 9, might seem the more natural one, considering the etymology of the term. See, however, the explanation given of it in our Bréhmama I, 1, 2, 17:—‘ Pfishan is bhégadugha (distributor of portions) to the gods, who places with his hands the food before them.’ This clearly is Homer's da:rpés,— Od. I, 141-2:
8 «The thrower, or keeper, of the dice,’ according to Sdyama. At V, 4, 4, 6 the verb 4-vap is used of the throwing the dice into the hand of the player; and it is perhaps that function of the keeper of the dice which is meant to be expressed by the term (‘der Zuwerfer der Wiirfel’).
* Literally, the cutter up of cows, the (beef-) butcher. But according to Sayama, this official was the constant companion of his master in the chase.
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now Rudra is Agni (fire), and the gaming-board being fire, and the dice being its coals, it is him (Rudra) he thereby pleases. And verily whosoever, that knows this thus, performs the R4gasftya, in his house that approved (cow) is killed. And he, the keeper of dice, and the huntsman, are (each of them) assuredly one of his (the king’s) jewels: it is for these two that he is thereby consecrated, and these two he makes his own faithful followers. The sacrificial fee for this (jewel) is a bicoloured bullock— either one with white fore-feet, or a white-tailed one, —a claw-shaped knife, and a dice-board! with a horsehair band?; for that is what belongs to those two *.
The sacrificial fee for this (jewel) is a bicoloured bullock— either one with white fore-feet, or a white-tailed one, —a claw-shaped knife, and a dice-board! with a horsehair band?; for that is what belongs to those two *.
11. And on the following day he goes to the house of the Courier, and having taken ghee in four ladlings, he offers the ghee to the way, with, ‘May the way graciously accept of the ghee, hail!’ For the courier is to be dispatched, and when dispatched goes on his way: therefore he offers the ghee to the way. And he, the courier, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) consists in a skin-covered bow, leathern quivers, and a red turban, for that is what belongs to him.
12. These are the eleven jewels (ratna) he completes; for of eleven syllables consists the Trishtubh, and the Trish/ubh is vigour ; it is for the sake
? Or, a dice-box, as ‘aksh4vapanam’ is explained by some commentaries,—aksh4 upyante «sminn ity akshavapanam aksha(?akshadyfita-)sthan4vapanapatram, Say.
* Or, fastened with a hair-chain (romasrag4 prabaddham, SAy.).
* That is to say, the knife and the dice-board are the objects those two officials have chiefly to do with.
Vv KANDA, 3 ADHYAYA, 2 BRAHMANA, 2. 65 of vigour that he completes the (eleven) jewels. Then as to why he performs the oblations of the Ratnins: it is their king he becomes; it is for them that he thereby is consecrated, and it is them he makes his own faithful followers.
13. And on the following day he goes to the house of a discarded (wife), and prepares a pap for Nirvzti;—a discarded wife is one who has no son. He cooks the pap for Nirvzti of black rice, after splitting the grains with his nails. He offers it with (Vag. S. LX, 35),‘ This, O Nirvzti, is thy share: accept it graciously, hail!’ For a wife that is without a son, is possessed with Nirvzti (destruction, calamity); and whatever of Nirvtti’s nature there is in her, that he thereby propitiates, and thus Nirvzti does not take possession of him while he is consecrated. The fee for this (oblation) consists of a black, decrepit, diseased cow ; for such a one also is possessed with Nirrzti. He says to her (the wife), ‘Let her not dwell this day in my dominion?!’ thus he removes evil from himself.
Seconp BRAHMANA.
1. After the ‘jewels’ he offers (a pap) to Soma and Rudra. It is cooked in milk from a white (cow) which has a white calf. And as to why, after the ‘ jewels,’ he offers (a pap) to Soma and Rudra.
2. Now, once upon a time, Svarbh4nu, the Asura, struck the sun with darkness, and stricken with darkness he did not shine*. Soma and Rudra
1 According to the commentary on Katy. Sr. XV, 3, 35 she has to betake herself to a Brahman’s house, where the king has no power.
3 According to Rig-veda V, 40, 5-9 (cf. Sat. Br. IV, 3, 4, 23
(41) F
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Soma and Rudra
1 According to the commentary on Katy. Sr. XV, 3, 35 she has to betake herself to a Brahman’s house, where the king has no power.
3 According to Rig-veda V, 40, 5-9 (cf. Sat. Br. IV, 3, 4, 23
(41) Fp. 66 removed that darkness of his; and freed from evil he burns yonder. And in like manner does that (king) thereby enter darkness,—or darkness enters him,— when he puts those unworthy of sacrifice! in contact with the sacrifice; and he does indeed now put those unworthy of sacrifice—either Sidras or whomever else—in contact with the sacrifice. It is Soma and Rudra who remove that darkness of his; and freed from evil he becomes consecrated. And as to why it is cooked in milk from a white (cow) which has a white calf,—darkness is black: that darkness he removes. The sacrificial fee for this (oblation) is a white (cow) which has a white calf.
3. Even he who, while being qualified for fame, is not yet famous, may perform that offering. Now he who is learned (in the Veda), while being qualified for fame, is not famous; and he who is not famous, is covered with darkness: that darkness of his Soma and Rudra thereby remove; and freed from evil he becomes a very light by his prosperity and renown.
4. Thereupon he prepares a pap for Mitra and Brzhaspati% For verily he who departs from the with note) it was Atri who restored the light of the sun. Professor Ludwig (Bohemian Academy of Sciences, Sitzungsber., May, 1885) has tried to prove that solar eclipses (partly available for chronological purposes) are referred to in this and some other passages of the hymns. Compare also Professor Whitney’s remarks thereon, Proceedings of Am. Or. Soc., Oct. 1885, p. xvii.
1 That is, some of those officials of his to whom the ratnahavis were offered; Sdéyaza specifying ‘the Commander of the army and others’ as Sfdras; and the ‘Huntsman and others’ as of whatsoever (low) caste.
® According to the Taittirtya ritualists this double oblation forms part of the diksh4, or initiation ceremony (V, 3, 3,1). See Taitt. S., vol. ii, p. 108.
v KANDA, 3 ADHYAYA, 2 BRAHMANA, 7. 67 path of the sacrifice stumbles; and he does indeed depart from the path of the sacrifice, when he puts those unworthy of sacrifice in contact with the sacrifice, and he does indeed now put those unworthy of sacrifice—either Sddras or whomever else—in contact with the sacrifice. And the path of the sacrifice is Mitra and Brvthaspati; for Mitra is the Brahman, and the Brahman is the sacrifice; and Brzhaspati is the Brahman, and the Brahman is the sacrifice. Thus he returns again to the path of the sacrifice ; and as soon as he has returned to the path of the sacrifice he is consecrated : therefore he prepares a pap for Mitra and Brzhaspati.
Thus he returns again to the path of the sacrifice ; and as soon as he has returned to the path of the sacrifice he is consecrated : therefore he prepares a pap for Mitra and Brzhaspati.
5. The course of this (is as follows). Any asvattha branch broken off by itself, either on the eastern or on the northern side (of the tree), from that he makes a vessel (to hold the pap) for Mitra; for that which is hewn by the axe belongs to Varuaa ; but that which is broken off by itself belongs to Mitra: therefore he makes the vessel for Mitra from a branch broken off by itself.
6. Thereupon having curdled the (milk into) curds, and poured it into a leathern bag; and having put (the horses) to the cart, and fastened (the bag on the cart), he tells it to ‘fly away.’ This is that (kind of) fresh butter which is self-produced'; for that which is churned belongs to Varuza, and that which is self-produced belongs to Mitra: therefore it is self-produced butter.
7. They divide the rice-grains into two parts: the smaller and broken ones belong to Brzhaspati,
1 That is, produced in the leathern bottle without further direct human agency, and by the mere motion of the cart.
F 2
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and the larger and unbroken ones to Mitra. For Mitra injures no one, nor does any one injure Mitra ; neither a kusa stalk nor a thorn pricks him, nor has he any scar ; for Mitra is every one’s friend (mitram). 8. He then puts the pap for Bvzhaspati on (the fire), covers it with the vessel for Mitra’s (pap), pours the butter (into the latter), and throws in the (larger) rice-grains. It is cooked merely by the hot steam'; for what is cooked by fire belongs to Varuma, and what is cooked by hot steam belongs to Mitra: therefore it is cooked by hot steam. Making cuttings from both these sacrificial dishes, he says, ‘Pronounce the invitatory prayer to Mitra and Brzhaspati!’ Having called for the Sraushaé, he says, ‘Pronounce the offering-prayer to Mitra and Brthaspati!’ and offers as the Vasha¢ is uttered.
THE ABHISHEXANIYA®, or CONSECRATION CEREMONY.
Tuirp BRAHMANA.
1. He performs the initiation ceremony. On the day of preparation he seizes the victim for Agni
’ That is, by the steam rising from the Brzhaspati pap in the bottom vessel.
* The Abhishe&antya (or Abhisheka, literally ‘the sprinkling’), the Consecration ceremony (corresponding to the Anointment of modern times), requires for its performance five days, viz. one diksha (initiation ceremony), three upasads, and one suty4 or Soma-day, the particular form of Soma-sacrifice being the Ukthya (part ii, p. 325, note 2). The Diksh4 is performed immediately after the expiration of the dark fortnight following the full-moon of Phalgunf, that is to say, on the first day of Kaitra (about the middle of March).—According to Katy. XV, 3, 47 both the Abhishedaniya and Dasapeya require special offering-places, the latter being north of the former. Cf. note on V, 4, 5, 13.—As regards v KANDA, 3 ADHYAYA, 3 BRAHMANA, 3. 69
XV, 3, 47 both the Abhishedaniya and Dasapeya require special offering-places, the latter being north of the former. Cf. note on V, 4, 5, 13.—As regards v KANDA, 3 ADHYAYA, 3 BRAHMANA, 3. 69 and Soma. Having performed the offering of the omentum thereof, he prepares a cake on eleven potsherds for Agni and Soma’, Thereupon the offerings of the Divine Quickeners (Devasd) are prepared.
2. For Savitvz Satyaprasava (of true impulse) he prepares a cake from fast-grown (pl4suka) rice?, on either twelve, or eight, potsherds ; for Savitr? is the impeller (prasavitvz) of the gods: ‘May I be quickened *, impelled by Savitr!’ thus (he thinks). And as to (its being) of fast-grown rice : ‘May they quickly impel me!’ he thinks.
3. For Agni Grzhapati (the house-lord) he then prepares a cake on eight potsherds from quick-grown (Asu) rice‘; for the house-lord’s position means prosperity : as much as he (the king) rules over, over the chants (stotra) of the Consecration ceremony, the Pavamanastotras are chanted in the thirty-twofold, the Agya-stotras in the fifteenfold, the Pr:sh/ha-stotras in the seventeenfold, and the Agnishfoma-siman and Uktha-stotras in the twenty-onefold mode of chanting (stoma). Pa#k. Br. 18,10, 9. The Bahishpavamana is specially constructed so as to consist of the following parts,— Sama-veda II, 978-80; further six so-called sambhary4 verses ; further II, 125-27; II, 4-6; II, 431-3; I, 128-30; I, 555-59; II, 7-9; II, 981-83; see Pa#k. Br. 18, 8, 7 seq.—The Taittiriya ritual (Taitt. Br. 1, 8, 7 seq.), on the other hand, prescribes for the Pavamina-stotras, the thirty-four-versed stoma, commencing the Bahishpavamana by II, 920; II, 431, &c.
1 This is the ordinary Pasu-purod4sa, or cake of animal (offering). See part ii, p. 199, note 2 (where read Agni and Soma, .instead of Indra and Agni).
2 That is, according to Sdyama, rice which has sprung up again and ripens very rapidly. Taitt. S. I, 8,10 has ‘4su’ instead, for which see next paragraph,
® Or, consecrated (sf).
‘ That is, according to Sdyama, rice ripening in sixty days. The Taitt. S. prescribes a cake of black rice for Agni.
p. 70
that Agni, the house-lord, leads him to hold the position of a master of the house. And as to its being of quick-grown rice: ‘May they quickly lead me!’ so he thinks.
4. For Soma Vanaspati (the wood-lord or tree) he then prepares a pap of syam4ka millet: thereby Soma, the wood-lord, quickens him for the plants. And as to its being prepared of syamaka,—they, the syamfkas among plants doubtless are most manifestly Soma’s own: therefore it is prepared of syamaka grain.
5. For Brzhaspati V4&! (speech) he then prepares a pap of wild rice: thereby Brzhaspati quickens him for speech. And as to its being prepared of wild rice,—Byvzhaspati is the Brahman, and they, the wild rice-plants, are ripened by the Brahman; hence it is prepared of wild rice.