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.
6. For Indra Gyesh¢ha (the most excellent) he then prepares a pap of red rice-grains (hdyana)*: thereby Indra, the most excellent, leads him to excellence (or, lordship). And as to its being prepared of red rice: outstanding doubtless are those plants, the red rice, and outstanding is Indra: therefore it is prepared of red rice.
7. For Rudra Pasupati (lord of beasts) he then prepares a Raudra pap of gavedhuk4 seeds (coix barbata) : thereby Rudra, the lord of beasts, quickens
' Brthaspati Vakpati (lord of speech), according to the Black Yagus, where the order of the ‘Divine Quickeners’ is moreover somewhat different.
* ? Or cooked by the Brahman, that is by Brahmans, when living the life of hermits or ascetics.
* The Taitt. S. prescribes a cake prepared of large rice (mah4vrihi).
Vv KANDA, 3 ADHYAYA, 3 BRAHMANA, I2. 71 him for cattle. And as to its being prepared of gavedhuka seed ;—that God is (the recipient of) refuse (remains of offering), and gavedhuké seeds are refuse : therefore it is (prepared) of gavedhuk4 seed.
8. For Mitra Satya (the True) he then prepares a pap of Namba! seed: thereby Mitra the True quickens him for the Brahman. And as to its being prepared of Namba seed,—to Varuaa, no doubt, belong those plants which grow in ploughed ground ; but those, the Namba plants, belong to Mitra: therefore it is (prepared) of Namba seed.
9. For Varuza Dharmapati (the lord of the law) he then prepares a Varuma pap of barley: thereby Varuaa, the lord of the law, makes him lord of the law ; and that truly is the supreme state, when one is lord of the law; for whosoever attains to the supreme state, to him they come in (matters of) law: therefore to Varuza Dharmapati.
10. He then proceeds with the cake for Agni- Soma. The Svish¢akrzt of that (oblation) remains yet unoffered, when he proceeds with those (other) oblations.
11. Thereupon, taking hold of him (the Sacrificer) by the right arm, he mutters (V4g. S. IX, 39, 40), ‘May Savitryz quicken thee for (powers of) quickening (ruling)?, Agni for householders, Soma for trees, Brzhaspati for speech, Indra for lordship, Rudra for cattle, Mitra for truth, Varuaa for the lord of the law.’
12. ‘Quicken him, O gods, to be unrivalled!’
? The Taitt. S. and Br. read ‘&mba’ instead, ‘a kind of grain,’ according to Sayama. * Or, perhaps, ‘on the part of the quickeners (rulers, savandm).’
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‘Quicken him, O gods, to be unrivalled!’
? The Taitt. S. and Br. read ‘&mba’ instead, ‘a kind of grain,’ according to Sayama. * Or, perhaps, ‘on the part of the quickeners (rulers, savandm).’
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—he thereby says, ‘Quicken him, O gods, so as to be without an enemy ;’—‘for great chiefdom, for great lordship!’ in this there is nothing obscure ;— ‘for man-rule!’ ‘for the ruling of men,’ he thereby says;—‘for Indra’s energy!’ ‘for vigour’ he means to say when he says, ‘for Indra’s energy ;’—‘him, the son of such and such (a man), the son of such and such (a woman),’—whatever be his parentage, with reference to that he says this ;—‘ of such and such a people,’ that is to say, of the people whose king he is;—‘this man, O ye (people)?, is your king, Soma is the king of us Brahmans!’ He thereby causes everything here to be food for him (the king); the Brahman alone he excepts : therefore the Brahman is not to be fed upon, for he has Soma for his king.
13. Now those gods have the power of quickening, whence their name ‘devasd’ (Divine Quickeners). It is those gods who now quicken him thus, and quickened (consecrated) by them he will be consecrated on the morrow.
14. They are double-named, for a coupling means strength: ‘May the strong quicken (him),’ thus he thinks, and therefore they are double-named.
15. He nowsays, ‘Pronounce the invitatory prayer to Agni Svishéakzzt.’ And as to why that ceremony is performed here between two offerings *—verily Pragapati is that sacrifice which is here performed, and from which all these creatures were produced,—
1 Here the name of the people, e.g. ‘O ye Kurus, O ye Paaalas |’ is inserted. The Taitt. S. reads, ‘O ye Bharata.’
3 That is to say, the oblations to the ‘ Divine Quickeners,’ which were inserted between the chief oblation of the (Agnishomfya) pasupurod4sa and the Svish/akrit of it; see above, parag. 10.
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and so they are even now produced after this one. Thus he places him (the Sacrificer) in the very middle of that PragApati, and quickens him in the middle : this is why that ceremony is performed between two offerings. Having called for the Srausha/, he says, ‘ Urge for Agni Svish¢akvzt !’ and offers as the Vasha¢ is pronounced.
FourtH BrAHMANA.
1. He collects (various kinds of) water. The reason why he collects water, is that—water being vigour—he thereby collects vigour, the essence of the waters.
2. In a vessel of udumbara wood,—the udumbara (ficus glomerata) being sustenance, (that is) food— for the obtainment of sustenance, food : hence in an udumbara vessel (he mixes the different liquids).
2. In a vessel of udumbara wood,—the udumbara (ficus glomerata) being sustenance, (that is) food— for the obtainment of sustenance, food : hence in an udumbara vessel (he mixes the different liquids).
3. He first takes (water)! from the (river) Sarasvatt, with (Vag. S. X, 1), ‘ The gods took honeysweet water,—whereby he says, ‘the gods took water full of essence ;’—‘sapful, deemed kingquickening, —by ‘sapful’ he means to say, ‘full of essence ;’ and by ‘deemed king-quickening’ he means to say, ‘ (water) which is recognised as kingquickening ;’"—‘ wherewith they anointed Mitra and Varuza,’ for therewith they did anoint (sprinkle) Mitra and Varuza ;—‘ wherewith they guided
? This water gathered from an adjacent river and pond, with some admixture of genuine water from the sacred river Sarasvati— whence the whole water is also called ‘ sfrasvatya 4pah’—is to be used partly in the place of the ordinary Vasativarf water, and partly for the consecration or anointment (sprinkling) of the king. The different kinds of water or liquids are first taken in separate vessels of pal4sa (butea frondosa) wood, and then poured together into the udumbara vessel,
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Indra past his enemies, for therewith they indeed guided Indra past the fiends, the Rakshas. Therewith he sprinkles him,—Sarasvatt being (the goddess of) Speech: it is with speech he thereby sprinkles him. This is one kind of water: it is that he now brings.
4. Thereupon the Adhvaryu, having taken ghee in four ladlings, steps down into the water, and takes the two waves which flow away (in different directions) after an animal or a man has stept (or plunged) into it.
5. The one which rises in front of him he catches up with (Vag. S. X, 2), ‘ Thou art the male’s wave, a bestower of kingship: bestow kingship on me, hail!—Thou art the male’s wave, a bestower of kingship: bestow kingship on N. N.!’
6. He then catches up that (wave) which rises up behind him with, ‘Thou art the lord of a host of males, a bestower of kingship: bestow kingship on me, hail!—Thou art the lord of a host of males, a bestower of kingship: bestow kingship on N.N.!’ With that (water) he sprinkles ; for indeed that is the vigour of the water which rises when either beast or man plunges into it: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.
7. He then takes flowing (water) with (Vag. S. X, 3), ‘Task-plying yeare, bestowers of kingship: bestow ye kingship on me, hail !—Task-plying ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles; for with vigour these (waters) flow, whence nothing stops them flowing along: it is v KANDA, 3 ADHYAYA, 4 BRAHMANA, IO. 75 with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.
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with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.
8. He then takes such (water) as flows against the stream of the flowing water with, ‘Powerful ye are, bestowers of kingship: bestow ye kingship on me, hail!—Powerful ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles, for with vigour indeed those (waters) flow against the stream of the flowing ones: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.
9. He then takes (water) that flows off (the main current) with, ‘Overflowing waters ye are, bestowers of kingship: bestow ye kingship on me, hail!—Overflowing waters ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles. Now that (flow of water), after separating itself from that (main current), comes to be that again 1; and so there is in his kingdom even one belonging to some other kingdom, and even that man from another kingdom he absorbs: thus he (the Adhvaryu) bestows abundance upon him (the king), and it is with abundance that he thus consecrates him. This is one kind of water : it is that he now brings.
10. He then takes the lord of rivers (sea-water) with, ‘Thou art the lord of waters, a bestower of kingship: bestow thou kingship on me, hail!—Thou art the lord of waters, a bestower of kingship: bestow thou kingship on N.N.!’
1 That is to say, it ultimately flows back and mingles again with the main current.
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With that (water) he sprinkles him; and that lord of rivers (the ocean) being the same as the lord of waters, he thereby makes him (the king) the lord of the people. This is one kind of water: it is that he now brings.
11. He then takes (water from) a whirlpool with, ‘Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on me, hail!—Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on N.N.!’ With that (water) he sprinkles. Now the waters enclose the offspring (embryo) : he thus makes him the offspring of the people. This is one kind of water: it is that he now brings.
12. Then what standing pool of flowing water there is in a sunny spot, that (water) he takes with (Vag. S. X, 4), ‘Sun-skinned ye are, bestowers of kingship: bestow ye kingship on me, hail! —Sun-skinned ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles: it is with lustre he thereby sprinkles him, and makes him sun-skinned. Now it is to Varuma that those waters belong which, (whilst being part) of flowing water, do not flow; and Varuma’s quickening (sava) is that RAgasdya : therefore he sprinkles him therewith. This is one kind of water: it is that he now brings.
Now it is to Varuma that those waters belong which, (whilst being part) of flowing water, do not flow; and Varuma’s quickening (sava) is that RAgasdya : therefore he sprinkles him therewith. This is one kind of water: it is that he now brings.
13. He then catches such (water) as it rains while the sun shines, with, ‘Lustrous as the sun ye are, bestowers of kingship: bestow ye kingship on me, hail!—Lustrous as the sun ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With this (water) he sprinkles: it is with lustre he thereby sprinkles him, and lustrous v KANDA, 3 ADHYAYA, 4 BRAHMANA, 16. 77 as the sun he thereby makes him. And pure indeed is such water as it rains while the sun shines, for before it has reached this (earth), he catches it: he thus makes him pure thereby. This is one kind of water : it is that he now brings.
14. He then takes (water) from a pond with, ‘Pleasing ye are, bestowers of kingship: bestow ye kingship on me!—Pleasing ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles: he thereby makes the people steady and faithful to him, This is one kind of water: it is that he now brings.
15. He then draws (water) from a well with, ‘ Fold-dwellers ye are, bestowers of kingship: bestow ye kingship on me, _ hail!—Folddwellers ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With this (water) he sprinkles, He thereby brings (some of) the water which is beyond this (earth), and also (he does so) for the completeness of the waters, this is why he sprinkles him therewith. This is one kind of water : it is that he now brings.
16. He then takes dew-drops! with, ‘ Devoted?
1 Sayana explains ‘ prushv4’ by ‘nth4r4’’ (mist water), the commentators on Katy. XV, 4, 38, by ‘ hoar-frost.’
* It is difficult to see in what sense the author takes vasa. While Mahidhara (V4g. S. X, 4) explains it by ‘pleasing’ or ‘desirable’ (usyante ganaiZ kamyante=nnanishpattihetutvat) ; Sayana leaves a choice between that meaning (sarvais kamyam4né) and that of ‘ obedient, submissive’ (yadv4 vasy4 stha, nihdro hi nadtpravahavan manushyddigatim na pratibadhnati, ato vasyatvam prushva#z4m annady&tmakatvam upapddayati; MS. I. O. 657). The St. Petersburg dictionary gives the meaning ‘submissive,’ but leaves it doubtful whether it may not be derived from vasa, ‘fat, grease.’
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ye are, bestowers of kingship: bestow ye kingship on me, hail!—Devoted ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles: it is with food he thereby consecrates him, and food he thereby bestows upon him. For even as this fire burns up (the wood) so does that sun yonder, even in rising, burn up the plants, the food. But those waters coming down, quench that (heat), for if those waters were not to come down, there would be no food left remaining here: it is with food he thus sprinkles him. This is one kind of water: it is that he now brings.
But those waters coming down, quench that (heat), for if those waters were not to come down, there would be no food left remaining here: it is with food he thus sprinkles him. This is one kind of water: it is that he now brings.
17. He then takes honey with, ‘Most powerful ye are, bestowers of kingship: bestow ye kingship on me, hail!—Most powerful ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With this (water) he sprinkles, and it is by the essence of the waters and plants that he thereby sprinkles him. This is one kind of water: it is that he now brings. .
18. He then takes embryonic (waters) of a calving cow with, ‘Mighty ye are, bestowers of kingship: bestow ye kingship on me, hail!—Mighty ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles: it is with cattle he thereby consecrates him. This is one kind of water: it is that he now brings.
Ig. He then takes milk with, ‘Man-supporting ye are, bestowers of kingship: bestow ye kingship on me, hail!—Man-supporting ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles:
Vv KANDA, 3 ADHYAYA, 4 BRAHMANA, 24. 79 it is with cattle he thereby consecrates him. This is one kind of water: it is that he now brings.
20. He then takes clarified butter with, ‘ Allsupporting ye are, bestowers of kingship: bestow ye kingship on me, hail!—Al1l-supporting ye are, bestowers of kingship: bestow ye kingship on N.N.!’ With that (water) he sprinkles : it is with the essence of cattle he thereby consecrates him. This is one kind of water: it is that he now brings.
21. Having then caught up (moist) sun-motes with the hollow of his hands, he mixes them (with the other kinds of water), with, ‘Self-ruling waters ye are, bestowers of kingship: bestow ye kingship on N.N.!’ For those sun-motes are indeed self-ruling waters, since they are flowing, as it were, and, not yielding to one another's superiority, keep being now higher now lower: he thus thereby bestows self-ruling power upon him. This is one kind of water : it is that he now brings.
22. ‘These then are seventeen (kinds of) water he brings together, for Pragapati is seventeenfold, and Pragapati is the sacrifice: that is why he brings together seventeen kinds of water.
23. Now sixteen kinds of water are those he offers upon ; and he offers sixteen oblations : that makes thirty-two. On two of them he does not offer, viz. on the water from the Sarasvati and on the sunmotes: that makes thirty-four. For three and thirty are the gods, and Pragdpati is the thirtyfourth : he thus makes him to be Pragdpati (the lord of creatures).
24. And as to why he takes (water) each time after offering.—the ghee, to be sure, is a thunderp. 80bolt : having won them, one by one, by means of that thunderbolt, the ghee, and made them his own, he takes them.
24. And as to why he takes (water) each time after offering.—the ghee, to be sure, is a thunderp. 80bolt : having won them, one by one, by means of that thunderbolt, the ghee, and made them his own, he takes them.
25. And as to why he does not offer on the (water) from the Sarasvatt,—Sarasvatt, to be sure, is (the goddess of) Speech, and the ghee is a thunderbolt : ‘Lest I should injure (the goddess of) Speech !’ thus (he thinks, and) therefore he does not offer on the water from the Sarasvatt.
26. And as to why he does not offer on the sunmotes: ‘Lest I should offer that oblation in a doubtful way!!’ thus (he thinks, and) therefore he does not offer on the sun-motes.
27. He pours them together into an udumbara vessel with, ‘ Let the honey-sweet mix with the honey-sweet!’—‘Let those full of essence mix with those full of essence!’ he thereby says ;— ‘Winning great power (kshatra) for the Kshatriya!’ in saying this he prays in a covert way for power to the Sacrificer.
28. He deposits them in front of the Maitravaruza’s hearth, with, ‘Unimpaired rest ye, the strengthful!’—‘ unimpaired by the Rakshas rest ye!’ he thereby says; and by ‘strengthful’ he means to say ‘powerful;’ ‘bestowing great power on the Kshatriya;’—in saying this he prays in an overt way for power to the Sacrificer.
Firty BRAHMANA.
1. He consecrates him at the midday Soma-feast. Now Prag&pati is that sacrifice which is here performed, and whence these creatures have been
1 On account of the doubtful nature of the watery sun-motes.
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produced,—and so they are even now produced after this one: he thus places him in the very middle of that Pragdpati, and consecrates him in the middle.
2. Before the M4hendra (cup) has been drawn,— — for that M4hendra cup is Indra’s special (nishkevalya) cup, and so is that Nishkevalya Stotra (hymn) and Nishkevalya Sastra (recitation); and the Sacrificer is Indra: he thus consecrates him in his own resting-place. Hence before the Mahendra (cup) has been drawn,—
3. He spreads a tiger-skin in front of the Maitravaruma’s hearth}, with (Vag. S. X, 5), ‘Thou art Soma’s beauty.’ For because when Soma flowed through Indra he (Indra) thereupon became a tiger, therefore he is Soma’s beauty ; this is why he says, ‘Thou art Soma’s splendour ;’—‘may my beauty become like unto thine!’ He thus bestows the tiger's beauty on him: therefore he says, ‘May my beauty become like unto thine!’
4. He then offers the Partha oblations. Now Przthin Vainya was consecrated first of men. He desired that he might appropriate to himself all food. They offered up for him those (oblations), and he appropriated to himself all the food here on earth. They would even call forest beasts to him, saying, ‘Come hither thou (beast) so and so, the king wants to cook thee!’ Thus he appropriated all food here on earth; and verily he appropriates to himself all food for whom that knows this those (oblations) are offered.
They would even call forest beasts to him, saying, ‘Come hither thou (beast) so and so, the king wants to cook thee!’ Thus he appropriated all food here on earth; and verily he appropriates to himself all food for whom that knows this those (oblations) are offered.
5. There are twelve of them,—for there are
* Viz. before the ‘waters’ deposited there, according to V, 3, 4, 28.
(41] Gp. 82 twelve months in the year: therefore there are twelve of them.
6. Six he offers before, and six after, the consecration: he thereby places him in the very middle of that Pragdpati, and consecrates him in the middle.
7. Now of those which he offers before the consecration, Brzhaspati is the last (recipient), and of those which he offers after the consecration, Indra is the first ;—but Bvzhaspati is priestly dignity (brahma), and Indra is might, vigour: with these two kinds of vigour he thus encloses him on both sides.
8. Those which he offers before the consecration, he offers (resp.) with, ‘To Agni hail!’—Agni is brightness (tegas) : with brightness he thus sprinkles (endows) him ;—‘T 0 Soma hail !’—Soma is princely power (kshatra): with princely power he thus sprinkles him ;—‘ To Savitz hail !’—Savitr is the impeller of the gods: impelled by Savitvz he thus consecrates him ;—‘ T o Sarasvatt hail !’—Sarasvatt is Speech: he thus sprinkles him with Speech ;—‘ To Pdshan hail!’—Pdshan is cattle: with cattle he thus sprinkles him ;—‘ To Brzhaspati hail! ’—Bvzhaspati is priestly dignity: with priestly dignity he thus sprinkles him. These he offers before the consecration : these are called the Agni-named ones.
9g. Those which he offers after the consecration, he offers (resp.) with, ‘To Indra hail!'’—Indra is vigour: with vigour he thus sprinkles him ;—‘ To the roar hail!’—roar means vigour: with vigour he thus sprinkles him ;—' To the noise hail!’— noise means vigour: with vigour he thus sprinkles him ;—‘ To Amsa hail!’—Amsa is vigour: with vigour he thus sprinkles him ;—‘T o Bhaga hail! ’— Bhaga is vigour: with vigour he thus sprinklesp. 83 him ;—‘ To Aryaman hail!’—he thus makes him the friend (aryaman) of everything here. These he offers after the consecration: these are called the Aditya-named? ones.
10. In front of the Maitravaruza’s hearth are the (four) consecration vessels in which that consecration water is contained *.
11. There is a paldsa (butea frondosa) one: with (the water of) that (vessel) a Brahman sprinkles ; —the Palasa tree is priestly dignity (brahman): it is with priestly dignity that he sprinkles (endows) him.
12. There is an udumbara (ficus glomerata) one: therewith one of his own (kinsmen, or brothers) sprinkles. The udumbara tree means sustenance, (that is) food, and the ‘own’ means sustenance, for as far as a man’s own goes, so far he does not hunger : thereby his ‘own’ is sustenance, and therefore one of his own (kinsmen) sprinkles with an udumbara (vessel).
The udumbara tree means sustenance, (that is) food, and the ‘own’ means sustenance, for as far as a man’s own goes, so far he does not hunger : thereby his ‘own’ is sustenance, and therefore one of his own (kinsmen) sprinkles with an udumbara (vessel).
13. There is one made of the foot (stem) of the nyagrodha (ficus indica): therewith a friendly (mitrya) R4ganya sprinkles: for by its feet? the
1 Viz. because three of the recipients of these libations—Amsa, Bhaga and Aryaman—belong to the deities called Adityas, or sons of Aditi.
* The water in the Udumbara vessel is now distributed into these four (smaller) vessels.
® That is, by its pendant branches. It is well known that the ficus indica, or banyan-tree, as it is ordinarily called, has the habit of bending its branches down to the ground, which then strike root and develop new secondary trunks, so that a single tree may in course of time form a large grove. Hence the name here used for the tree (nyag-rodha, the downward-growing one). ‘A family tends to multiply families around it, till it becomes the centre of a tribe, just as the banyan tends to surround itself with a forest of its own offspring.’ Maclennan, Primitive Marriage, p. 269.
G2
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nyagrodha tree is supported, and by the friend (mitra) the Raganya (nobleman or king) is supported: therefore a friendly Raganya sprinkles with (the water of a vessel) made of the foot of a nyagrodha.
14. There is an asvattha (ficus religiosa) one: therewith a Vaisya sprinkles. Because Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree', therefore a Vaisya sprinkles with an asvattha (vessel). These are the consecration vessels.
15. He then prepares two strainers (pavitra), with (Vag. S. X, 6), ‘Purifiers ye are, Vishzu’s own ;’—the significance is the same (as before *). He weaves gold (threads) into them. With them he purifies those consecration waters, As to why he weaves gold (threads) in;—gold is immortal life : that immortal life he lays into these (waters), and hence he weaves gold (threads) in.
16. He purifies with, ‘By the impulse of Savitz I purify you with a flawless purifier, with the rays of the sun. The significance is the same (as before*). ‘Not downfallen thou art, the friend of Speech, born of heat,— ‘unimpaired by the Rakshas’ he means to say when he says, ‘not downfallen ;’—‘ the friend of Speech’ —as long as there is water in the vital airs, so long (man) speaks with speech: therefore he says, ‘the friend of Speech.’
See above, p. 34, note 1. The Maruts are constantly identified with the Vis, or people (peasants, &c.) generally, whilst Indra is taken as the divine representative of the ruling class (the king and nobleman).
* See I, 1, 3, 1 (part i, p. 19).
* See I, 1, 3, 6 (part i, p. 21).
v KANDA, 3 ADHYAYA, 5 BRAHMANA, 20. 85
The Maruts are constantly identified with the Vis, or people (peasants, &c.) generally, whilst Indra is taken as the divine representative of the ruling class (the king and nobleman).
* See I, 1, 3, 1 (part i, p. 19).
* See I, 1, 3, 6 (part i, p. 21).
v KANDA, 3 ADHYAYA, 5 BRAHMANA, 20. 85
17. ‘Born of heat’ he says, for from fire springs smoke, from smoke the cloud, from the cloud rain,— it is from fire that these are produced: hence he says, ‘ born of heat.’
18. ‘Soma’s portion thou art;’ for when they consecrate him with those (waters), then there is an oblation: therefore he says ‘Soma’s portion thou art ;’'—‘ Hail, spiriters of kings!’—it is with ‘ Hail’ that he thus purifies them.
19. He distributes them over those (consecration) vessels, with (Vag. S. X, 7), ‘Playmates are these glorious waters ;’—‘not overbearing’ he means to say, when he says ‘playmates;’ and by ‘these glorious waters’ he means to say ‘the powerful ones ;'—‘ unimpaired, active, enveloping, he thereby means to say ‘ye are unimpaired by the Rakshas ;'"—‘In the habitations Varusa hath made a home;’—the habitations are the people (clans): ‘in the people Varuaa has made a support’ he thereby says ;—‘he, the child of the waters, in the best of mothers;’—for he who performs the R4gasfya is indeed the child of the waters: therefore he says, ‘the child of the waters, in the best of mothers.’
20. He then makes him (the king) put on garments. There is that one called tarpya'; therein are
' This is variously explained, by K4ty4yana and Sayama, as a linen one, or simply one soaked in ghee, or a tripana one—i.e. one made of triparva plants, or a thrice saturated one (with ghee)— or one woven out of materials derived from the trzpa plant. It is quite evident that they did not exactly know what to make of it. Indeed, it would almost seem as if the author of the Brahmana himself was already doubtful as to the meaning of the term. Goldstticker (s.v. abhishedanfya) perhaps rightly takes it to mean a silk under-garment.
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wrought! all forms of sacrifice: that he makes him put on, with (V4g. S. X, 8), ‘Thou art the inner caul of knighthood (kshatra)!’ He thus causes him to be born from out of what is the inner caul (amnion) of knighthood.
21. He then makes him put on one of undyed wool, with, ‘Thou art the outer caul of knighthood!’ He thus causes him to be born from what is the outer caul (chorion) of knighthood.
22. He then throws over the mantle, with, ‘Thou art the womb of knighthood!’ He thus causes him to be born from what is the womb of knighthood.
23. He then draws the head-band together, and conceals it (tucks it under) in front *, with, ‘Thou art the navel of knighthood!’ He thus places him in what is the navel of knighthood.
23. He then draws the head-band together, and conceals it (tucks it under) in front *, with, ‘Thou art the navel of knighthood!’ He thus places him in what is the navel of knighthood.
24. Now some wind it quite round about (the navel) saying, ‘that (band) is his navel, and this navel goes all round.’ But let him not do this, but let him merely tuck it under in front, for this navel is in front. And as to why he makes him put on the garments ;—he thereby causes him to be born’,
’ According to the commentators, figures of sacrificial spoons, cups, &c., are sewn in by means of a needle.
* The commentators do not seem to be quite in accord in regard to this particular item of the ceremonial. The most natural explanation, however, seems to be this: the head-band (turban, ushaisha) is wound (? once) round the head and tied behind; the ends being then drawn over the shoulders so as to hang down from the neck in the manner of a brahmanical cord (or like the ribbon of an order); and being finally tucked in under the mantle somewhere near the navel.
* Viz. inasmuch as the garments are intended to symbolically represent the vestures of the embryo and stages of birth.
Vv KANDA, 3 ADHYAYA, 5 BRAHMANA, 27. 87 thinking, ‘I will anoint him when born:’ that is why he makes him put on the garments.
25. Now some put off those garments}, and make him put on again the garment of initiation. But let him not do this; for, the limbs? being his natural vestments, they deprive him of his limbs, of his native bodily form. The garment of initiation belongs to Varuza. Let him put on one of those same garments: he (the priest) thereby causes him to be furnished with his limbs, his native bodily form. The garment of initiation belongs to Varuaa : he thus saves him from the Varuzic garment of initiation.
26. And when he enters the bath® they throw it into (the water). This isa congruous‘ performance. After putting on one of those same garments he comes out (of the bath). Let him give away those (garments) either when the omentum of the barren cow has been offered, or at the completing oblation®.
27. He (the Adhvaryu) then strings the bow, with, ‘Thou art Indra’s Vrztra-killer;’ for the bow
' This change of garments takes place optionally when the M4hendra libation is about to be offered. KAty. XV, 5,16; 7, 23-26.
* That is, according to Sayama, the skin, &c.
5 That is, at the end of the Ragasflya. In case of the change of garments before the M4hendra libation, the king keeps on the initiation garment in entering and coming out of the bath. This paragraph is of course put in here by anticipation, merely in order to state all that relates to the garments.
In case of the change of garments before the M4hendra libation, the king keeps on the initiation garment in entering and coming out of the bath. This paragraph is of course put in here by anticipation, merely in order to state all that relates to the garments.
‘ Viz. inasmuch as it is in accordance with what is done at an ordinary Soma-sacrifice, at the end of which the Sacrificer and his wife enter the bath and come forth with fresh garments. See part ii, p. 385. In the present case the king is to enter the bath clothed in one of those three garments, and in coming out he is to put on another of them.
* See part ii, pp. 391-2.
* For the Udavasanty4-ishfi, see ib. p. 389.
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is indeed a Vrttra-killer, and the Sacrificer is Indra, —he is Indra in a twofold way, both as a Kshatriya, and as Sacrificer: therefore he says, ‘Thou art Indra’s Vvetra-killer,’
28. He then strokes the two arms? swith, ‘ Mitra’s thou art,—Varuza’s thou art;’ ‘for the bow is within the two arms, and by his two arms the Raganya pertains to Mitra and Varuza: therefore he says, ‘ Mitra’s thou art, Varuma’s thou art. He hands it to him, with, ‘May he slay Vvztra by thee!’ whereby he means to say, ‘ May he slay by thee his spiteful enemy!’
29. He then hands him three arrows. That first one by which he pierces on shooting *, that is one, that one is this earth, that one is called ‘dvzbA.’ And the one by which (the enemy) being pierced lies either living or dead, that is the second, that is this air, that is called ‘rugd.’ And the one with which he misses (his aim) *, that is the third, that is yonder sky, that is called ‘kshuma.’ For these are the three (kinds of) arrows: therefore he hands him three arrows.
30. These he hands to him with, ‘Protect ye him in front*!—Protect ye him from behind! —-Protect ye him from the side!—Protect ye
1 Viz. the arms of the king, as it would seem, according to Sayama; but the arms (or ends) of the bow, according to Karka and Mahidhara.
3 Literally, on fixing (the arrow on the string); or perhaps, on hitting (the enemy).
* Sdyana takes apa-r4dhnoti in the sense of ‘he hurts (or hits)’ the enemy. In the K4mva text (Grantha MS.) the three arrows are called rug4, driva, and kshupé resp.
| i v KANDA, 3 ADHYAYA, 5 HMANS, 35. 89 him from (all) quarters!’ Thus he makes all the quarters safe from arrows for him. And as to why he hands the bow to him ;—this, the bow, truly is the nobleman’s strength: it is because he thinks, ‘I will consecrate him when endowed with strength !’ that he hands the weapon to him}.
31. Thereupon he makes him pronounce the 4vid formulas ? (Vag. S. X, 9), ‘In sight, ye mortals!’ This is mysterious, for mysterious is PragApati: he thus announces him to Pragdpati, and this one approves of his consecration ; and approved by him he is consecrated.
31. Thereupon he makes him pronounce the 4vid formulas ? (Vag. S. X, 9), ‘In sight, ye mortals!’ This is mysterious, for mysterious is PragApati: he thus announces him to Pragdpati, and this one approves of his consecration ; and approved by him he is consecrated.
32. ‘Present is Agni, the house-lord;’—Agni is the priesthood (brahman) ; he thus announces him to the priesthood; and it approves of his consecration, and approved by it he is consecrated.
33. ‘Present is Indra, the far-famed ;’—Indra is the nobility: he thus announces him to the nobility; and it approves of his consecration, and approved by it he is consecrated.
34. ‘Present are Mitra and Varuma, the upholders of the law;’—Mitra and Varuma are the out-breathing and in-breathing: he thus announces him to the out-breathing and in-breathing, and they approve of his consecration, and approved by them he is consecrated.
35. ‘ Present is Pdishan, the all-possessing ;’
1 For a sham fight with arrows forming part of the ceremony in the Black Yagus ritual, see p. 100, note 1.
* That is, as would seem, the formulas of information (or perhaps of announcement, introduction) ; the first of these formulas beginning with Avis (in sight), the others with the participle 4vitta, i.e. ‘obtained, present ;’ Sayama and Mahidhara, however, taking it in the sense of ‘informed,’—a meaning which, indeed, the word may perhaps have been intended to convey in these formulas.
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Pashan is (the lord of) cattle: he thus announces him to the cattle, and they approve of his consecration ; and approved by them he is consecrated.
36. ‘Present are Heaven and Earth, the allpropitious;’—he thus announces him to those two, the heaven and the earth, and they approve of his consecration ; and approved by them he is consecrated.
37. ‘Present is Aditi, of wide shelter ;—Aditi is this earth: he thus announces him to this earth, and she approves of his consecration, and approved by her he is consecrated. Thus to whatever deities he announces him, they approve of his consecration, and approved by them he is consecrated.
FourtuH ApDHYAYA. First BRAHMANA.
1. He puts a piece of copper! into the mouth of a long-haired man, with (Vag. S. X, 10), ‘Removed by sacrifice are the mordacious. For verily he who performs the R4gasfya escapes all kinds of death, all murderous blows, and old age alone is his death: hence whatever kind of death, whatever murderous blow there is, past that he now guides him, as past the mordacious ones.
2. And as to why it is of a long-haired man,—such a long-haired man is neither woman nor man; for being a male, he is not a woman, and being longhaired (a eunuch), he is not a man. And copper (or bronze) is neither iron nor gold; and those mordacious ones (snakes) are neither worms nor non-worms. And as to its being copper,—reddish
Lohfyasa, literally, ‘ red metal,’ apparently either copper, or an alloy of copper and some other metal.—The eunuch is sitting in the Sadas.
And copper (or bronze) is neither iron nor gold; and those mordacious ones (snakes) are neither worms nor non-worms. And as to its being copper,—reddish
Lohfyasa, literally, ‘ red metal,’ apparently either copper, or an alloy of copper and some other metal.—The eunuch is sitting in the Sadas.
Vv KANDA, 4 ADHYAYA, I BRAHMANA, 9. QI to be sure are mordacious ones: therefore (he throws it in the face) of a long-haired man.
3. He then makes him ascend the regions, with (Vag. S. X, 10-14), ‘Ascend thou the East! May the GA4yatri (metre) protect thee, the Rathantara-sd4man, the threefold stoma, the spring season, the Priesthood, that precious treasure!’
4. ‘Ascend thou the South! May the Trishéubh protect thee, the Brzhat-sAdman, the fifteenfold stoma, the summer season, the Knighthood, that precious treasure!’
5. ‘Ascend thou the West! May the Gagatt protect thee, the Vairdpa-siman, the seventeenfold stoma, the rainy season, the Peasantry, that precious treasure!’
6. ‘Ascend thou the North! May the Anvush¢éubh protect thee, the Vairfga-sdman, the twenty-onefold stoma, the autumn season, fruit, that precious treasure!’
7. ‘Ascend thou the upper region! May the Pankti protect thee, the Sakvara and Raivatasamans, the thrice-ninefold and the three and thirtyfold stomas, the winter and dewy season, spiritual lustre, that precious treasure!’
8. And as to why he makes him ascend the quarters,—that is a form of the seasons: it is the seasons, the year, that he thereby makes him ascend ; and having ascended the seasons, the year, he is high, high above everything here, and everything here is below him.
9. On the hind part of the tiger’s skin! a piece of
' This was spread out in front of the Maitrévaruza’s hearth, see Vv, 3 5» 3-
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lead is laid down. He kicks it off with his foot, with (Vag. S. X, 14), ‘Kicked off is Namué&i’s head!’ Now there was once an Asura, Namuéi by name. Indra knocked him down, and trod with his foot upon him. And in that he, thus trodden upon, bulged out, that (is the origin of) a rupture. He tore off his head with his foot, and therefrom sprang a goblin (Rakshas). That one kept calling out to him, ‘Whither art thou going? Where wilt thou rid thyself of me ?’
10. He beat it off with (a disk of) lead: hence lead is soft; for it has lost its spring, as it beat off (the goblin) with all its might. Hence also, while being like gold, it is not worth anything ; for it has lost its spring, as it beat off (the goblin) with all its might. And so, indeed, he (Indra) thereby beat off the fiends, the Rakshas; and in like manner this one (the king) thereby beats off the fiends, the Rakshas.
Hence also, while being like gold, it is not worth anything ; for it has lost its spring, as it beat off (the goblin) with all its might. And so, indeed, he (Indra) thereby beat off the fiends, the Rakshas; and in like manner this one (the king) thereby beats off the fiends, the Rakshas.
11. He then makes him step upon the tiger's skin, with (V4g. S. X, 15), ‘Thou art Soma’s beauty ;’—For because when Soma flowed through Indra, he (Indra) thereupon became a tiger, and therefore he is Soma’s beauty: this is why he says, ‘ Thou art Soma’s beauty ;’'—‘ May my beauty be like unto thine!’—The tiger's beauty he thereby bestows upon him: therefore he says, ‘May my beauty be like unto thine!’
12. Below (the king’s foot) he throws a (small) gold plate, with, ‘Save (him) from death! ’—Gold is immortal life: he thus takes his stand on immortal life.
13. Then there is (another) gold plate, perforated either with a hundred, or with nine, holes. If with v KANDA, 4 ADHYAYA, I BRAHMANA, 16. 93 a hundred holes,——man here lives up to a hundred (years), and has a hundred energies, a hundred powers; therefore it is perforated with a hundred holes. And if with nine holes,—there are in man those nine vital airs: therefore it is perforated with nine holes.
14. That (gold plate) he lays upon his head, with, ‘Might thou art, victory thou art, immortality thouart!’ Gold being immortal life, he thus lays immortal life into him. And as to why there are gold plates on both sides,—gold being immortal life—he thus encloses him on both sides with immortal life: this is why there are gold plates on both sides.
15. He then lifts up his arms, with (Vag. S. X, 161), ‘Golden-bodied, ye two lords rise like the sun: mount ye the chariot, O Mitra and Varuma, and thence behold Aditi and Diti’ Mitra and Varuza verily are the two arms, and the chariot (-seat) is the man: therefore he says, ‘Mount ye the chariot, O Mitra and Varuza!’—‘ thence behold Aditi and Diti!’ By this he means to say, ‘See ye your own (property) and that of others!’
16. Let him not lift up (the king’s arms) with that one, but let him rather lift them up with, ‘Thou art Mitra, thou art Varuza;’ for Mitra- Varuma are the two arms, and by his arms the Raganya belongs to Mitra and Varuza: let him therefore lift up his arms with, ‘Thou art Mitra, thou art.Varuza.’
1 In Ak S. V, 62, 8 the verse runs as follows:—At the glow of the dawn, at the rising of the sun, ye, O Mitra and Varuza, mount your golden-formed, iron-pillared chariot; thence ye behold Aditi and Diti (? the boundless space and the bounded). ,
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17. And as to why he anoints him (standing) with upstretched arms ;—those arms in truth are the R4ganya’s power, and power also is that collected essence of the waters wherewith he now anoints him: ‘ Lest that power, the collected essence of the waters, weigh down (paralyze) this power of mine, the arms,’ thus he thinks, and therefore he anoints him (standing) with upstretched arms.
SECOND BRAHMANA.
1. He (the king) is anointed (sprinkled) whilst standing with his face turned towards the east. A Brahman—either the Adhvaryu, or he who is his (the king’s) court chaplain—sprinkles him in front, from behind ;—
2. With (Vag. S. X, 17), ‘With Soma’s glory I sprinkle thee,—‘with vigour’ he thereby says ;— ‘With Agni’s glow.. .1,—‘with vigour’ he thereby says;—‘ With Sdrya’s splendour... ,—‘with vigour’ he thereby says;—‘With Indra’s energy ...,—‘with vigour’ he thereby says ;—‘ Be thou the chieftain of chiefs!’—‘ be thou the supreme king of kings’ he thereby says;—‘ Guard (him)? against darts !’—darts meaning arrows, it is past murder by arrows that he thus guides him: therefore he says, ‘ guard him against darts!’
3. [V4g. S. X, 18] ‘Quicken him, O gods, to v KANDA, 4 ADHYAYA, 2 BRAHMAMNA, 4. 95 be unrivalled !’—he thereby says, ‘ Quicken him, O gods, so as to be without an enemy ;'—‘ For great chiefdom, for great lordship! ’—in this there is nothing obscure;—‘ For man-rule!’—‘for the ruling of men’ he thereby says ;—‘For Indra’s lordly sway! ’—‘ for power’ he means to say, when he says, ‘for Indra’s lordly sway!’—‘Him, the son of such and such (a man), the son of such and such (a woman),—whatever be his parentage regarding that he says this ;—‘of such and such a people ’—that is to say, of the people whose king he is ;—‘ This man, O ye (people), is your king, Somais the king of us Brahmans! ’—he thereby causes everything here to be food for him (the king); the Brahman alone he excepts: therefore the Brahman is not to be fed upon, for he has Soma for his king}.
1 While the preceding formula is used by the priest, the present and two succeeding ones (each with the words ‘...I sprinkle thee; guard him against darts!’) are pronounced by the other three persons specified in V, 3, 5, 12-14, each sprinkling the king with the water in his respective vessel.
* Mahidhara explains: ‘O Soma, protect him, the Sacrificer, in overcoming the enemy’s missiles.’
4. He (the king) then rubs the sprinkled water
’—he thereby causes everything here to be food for him (the king); the Brahman alone he excepts: therefore the Brahman is not to be fed upon, for he has Soma for his king}.
4. He (the king) then rubs the sprinkled water
Either at this juncture, or after the game at dice, the Hotr? recites the legend of Sunadsepha, as given Ait. Br. VII, 13-18.— * King Hariskandra, of the race of Ikshvaku, being childless, made a vow that if he obtained a son he would sacrifice him to Varuna. A son was born, who received the name of Rohita, but the father postponed, under various pretexts, the fulfilment of his vow. When at length he resolved to perform the sacrifice, Rohita refused to be the victim, and went out into the forest, where he lived for six years. He then met a poor Brahman Rishi called Agigarta, who had three sons, and Rohita purchased from Agigarta, for a hundred cows, the second son, named Suna/sepha, to be the substitute for himself in the sacrifice. Varuza approved of the substitute, and the sacrifice was’ about to be performed, the father receiving another hundred cows for binding his son to the sacrificial post, and a third hundred for agreeing to slaughter him. Sunadsepha, however, saved himself by reciting verses in honour of different deities, and was received into the family of Visvamitra, who was one of the officiating priests.’ Dowson, Dict. of Hindu Mythology.
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over himself with the horn of a black antelope; for that collected essence of the waters wherewith he now anoints him means vigour ; ‘ May this vigour of mine spread through my whole self, thus he thinks, and therefore he rubs it all over himself.
5. He rubs it over himself, with (Vag. S. X, 19), ‘Forth from the back of the mountain, of the bull,—even as the mountain stands out here, even as the bull stands out beyond the cattle, so does he who performs the R4gasdya stand out beyond everything here, and everything here is below him: therefore he says, ‘Forth from the back of the mountain, of the bull,—‘ The ships keep moving, the self-pouring; they, the upwards bent, have turned back downwards, flowing after the ‘dragon of the deep?’
6. He then makes him step the (three) Vishzusteps within (the extent of) the tiger's skin, with, ‘Vishzu’s outstepping thou art! Vishzu’s outstep thou art! Vishzu’s step thou art!’ Now Vishzu’s outstepping (vikramaza), Vishzu's outstep (vikranta), and Vishzu’s step (kranta) ? are these (three) worlds: thus having ascended these worlds, he is high above everything here, and everything here is below him.
7. He then pours the remainders (of the water) together into the Brdhman’s vessel: he thereby makes the Brahman an object of respect after the king, whence the Brahman is an object of respect after the king.
1 Ahi Budhnya, the Ivéwv dqus of Hellenic mythology (St. Petersburg dict.).
* In the Black Yagus ritual the three steps are called ‘krama, kr4nta, and vikr4nta.’
Vv KANDA, 4 ADHYAYA, 2 BRAHMANA, I0. 97
1 Ahi Budhnya, the Ivéwv dqus of Hellenic mythology (St. Petersburg dict.).
* In the Black Yagus ritual the three steps are called ‘krama, kr4nta, and vikr4nta.’
Vv KANDA, 4 ADHYAYA, 2 BRAHMANA, I0. 97
8. And to him who is his (the king’s) dearest son, he hands that vessel, thinking, ‘May this son of mine perpetuate this vigour of mine!’
g. He then returns to the G4rhapatya fire, (his son) holding on to him behind, and offers, with (Vag. S. X, 20), ‘O Pragdpati, than thee none other hath encompassed all these forms: for whatsoever object we sacrifice, let that accrue unto us!—This one is the father of N. N.!’— him who is the son, he makes the father, and him who is the father, he makes the son!: he thereby links together the vigour of both of them.—‘N. N. is the father of this one!’ him who is the father, he makes the father, and him who is the son, he makes the son: after linking together the vigour of these two, he puts it again in the proper way,— ‘May we be the lords of riches, hail!’—this is the blessing of that ceremony : a blessing he thereby invokes.
10. And any residue that is left over, he offers in the Agntdhrtya ; for redundant is that residue, and redundant also is the Agnidhrtya—in the Garhapatya they cook the oblations, and in the Ahavantya they offer, but that one is redundant: thus he puts the redundant to the redundant. He offers it on the north part (of the hearth), for that is the region of that god (Rudra): hence he offers it on the north
1 By way of illustration, Mahfdhara explains what would have happened at the inauguration of king Dasaratha (of Ayodhy4), the father of Rama; viz. in that case the first formula would run,— “R4ma is the father of Dasaratha;’ and the second—‘ Dasaratha is the father of Rama.’ According to the ceremonial of the Black Yagus the offering of the residue takes place at the house (first of the favourite son, according to Apastamba, and then) of the queen. Taitt. S., vol. ii, p. 154.
[41] Hp. 98 part. He offers with, ‘O Rudra, whatever potent!, highest name is thine, therein thou art an offering, thou art a home-offering, hail!’
THIRD BRAHMANA.
1. North of the Ahavantya he places a hundred, or more than a hundred, cows of that relative of his. The reason why he does so is this:
2. When Varumza was consecrated, his energy, his vigour departed from him. Probably? that collected essence (life-sap) of the waters wherewith they were sprinkling him, drove out his energy, his vigour. He found it in the cattle, and because he found it in them, therefore cattle are an object of respect. And having found it in the cattle, he again took to himself his energy, his vigour. And in like manner this one ;—that energy does not indeed depart from him, but he does it (thinking), ‘This Ragasdya is Varuza’s consecration, and Varuza did so.’
And having found it in the cattle, he again took to himself his energy, his vigour. And in like manner this one ;—that energy does not indeed depart from him, but he does it (thinking), ‘This Ragasdya is Varuza’s consecration, and Varuza did so.’
3. He takes down the chariot (from the stand °) ; for whatever turns away from the warrior (raganya) that he overtakes with his chariot: for this reason he takes down the chariot.
4. He takes it down with (V4g. S. X, 21), ‘Thou art Indra’sthunderbolt!’ The chariot is indeed a thunderbolt; and the Sacrificer is Indra ;—he is Indra for a twofold reason, namely because he is a
1 The meaning of krivi (krayi, Taitt. S.) is doubtful. Mahidhara derives it from ‘kar’ (to make or injure), in the sense of either ‘ efficacious,’ or ‘ destructive.’——A Grantha MS. of the Kazva text reads kavi, ‘ wise.’
? T am now inclined to think that some such meaning as ‘ probably, perhaps’ (more nearly, German ‘ wohl’), fits all the passages (in the Bréhmazas at all events) where sasvat occurs.
® See above, V, 1, 4, 3 seq.
v KANDA, 4 ADHYAYA, 3 BRAHMANA, 8. 99
Kshatriya, and because he is a Sacrificer: therefore he says, ‘Indra’s thunderbolt thou art.’
5. Having turned it (so as to stand) inside the Vedi, he yokes it with, ‘I yoke thee by the direction of Mitra and Varumza, the directors!;’ for Mitra and Varuza are the two arms, and by his arms the Raganya belongs to Mitra and Varuza: that is why he says, ‘I yoke thee by direction of Mitra and Varuza, the directors.’
6. He yokes it with four (horses), He passes along by the same way as that on which the dakshin4s *? go,—behind the Sadas, and in front of the hall. He stops it behind the 44tv4la, and in front of the Agnidhra.
7. He mounts it with, ‘For unfeebleness (I mount) thee, for svadha® (I mount) thee! ’—by ‘for unfeebleness thee’ he means to say, ‘for a state free from afflictions (I mount) thee ;’ by ‘ for svadha thee’ he means to say, ‘for life-sap (I mount) thee ;'—‘I, the unharmed Arguna!’ Now Indra is called Arguna, which is his mystic name; and this (king) is Indra for a twofold reason, namely because he is a Kshatriya, and because he is a Sacrificer: therefore he says, ‘the unharmed Arguna.’
8. He then goads on the right yoke-horse, with, ‘Conquer thou by the impulse of the Maruts!’ For the Maruts are the clansmen, and it is by his
1 Prasdstrz, ‘the director,’ is also another name for the Maitravarusa priest.
* That is, the cows given to priests as sacrificial fee. For particulars regarding the passage by which they are driven to their destination, see part ii, p. 344, note 1.
® Probably here ‘ for well-being ;’ the author, however, evidently takes it here in the sense of ‘invigorating potion,’ the drink offered to the deceased ancestors.
H 2
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clan that the chieftain wins what he desires to win: therefore he says, ‘Conquer thou by the impulse of the Maruts !’
H 2
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clan that the chieftain wins what he desires to win: therefore he says, ‘Conquer thou by the impulse of the Maruts !’
9. He then stops (the chariot) in the midst of the cows}, with, ‘May we obtain by themind!’ For it is by the mind that everything here (that is obtained) is obtained; and by the mind therefore he now obtains everything: therefore he says, ‘May we obtain by the mind!’
10. He then touches a cow with the end of the bow, with, ‘Together with energy!’'—energy means vigour, kine: it is energy, vigour, he thereby takes to himself. And he adds, ‘I overpower them, I seize them!’
11. Now as to why he stops amidst the cows of his relative,—whatever is tending away from a man, be it either fame, or anything else, that passes over to his relative foremost of all;—that energy, or vigour, he now takes again from his relative to himself: that is why he stops amidst the cows of his relative.
12, In return he presents to him just as many (cows) *, or more. For assuredly he, the Sacrificer,
1 In the ceremonial of the Black Yagus a sham-fight takes place here. East or north of the sacrificial ground a Raganya has posted himself with bow in hand. The king discharges the arrows at him, with, ‘Obtained is the mind!’ and having thus, as it were, overpowered the enemy, he wheels round in a sunwise direction, with, ‘I (have become endowed) with energy, with vigour!’ He then puts on shoes of boar’s skin, with, ‘Thou art the mettle of cattle,’ gets down from the chariot, and puts on ornaments of silver, copper (as Sayama here interprets audumbara), and gold (afterwards to be given to the Brahman). Then follow the oblations relating to the unyoking of the chariot. Taitt. S. I, 8, 15, with commentary.
® Viz. as many as he has taken from him, a hundred or more.
Vv KANDA, 4 ADHYAYA, 3 BRAHMANA, 15. ‘101 is not capable of a cruel deed; but cruelly indeed he acts when he says, ‘I overpower them, I seize them;’ and thus that is done by him without cruelty: this is why, in return, he presents to him just as many (cows) or more.
13. He then pulls the right-side (horses, or reins). He passes along on the same way as that on which the dakshivz4 (cows) go,—in front of the sacrificial post, and along the south of the Vedi. Behind the Sadas, and in front of the hall, he stops that (car).
14. [Vag. S. X, 22] ‘Lest, O Indra, overpowerer of the mighty, we be wanting thee, heedless through ungodliness,—mount thou, O divine wielder of the thunderbolt, the chariot which thou restrainest (as well as its) well-horsed reins! With this (verse) he stops (the chariot) ;—reins (rasmi *) means bridle (abhisu) : therefore he says, ‘Thou restrainest the well-horsed reins. Thereupon he offers the (four oblations) relating to the unyoking of the chariot. ‘ Wellpleased the chariot shall be when unyoked,’ he thinks, and therefore he offers the (oblations) relating to the unyoking of the chariot.
Thereupon he offers the (four oblations) relating to the unyoking of the chariot. ‘ Wellpleased the chariot shall be when unyoked,’ he thinks, and therefore he offers the (oblations) relating to the unyoking of the chariot.
15. He offers with (V4g. S. X, 23), ‘To Agni, the House-lord, hail!’ He thereby pleases the part of the chariot relating to Agni; and it is the shoulder-pieces of the chariot that relate to Agni: it is the shoulder-pieces (of the yoke) he thereby pleases. And the house-lord’s position means prosperity : as much as he (the king) rules over, for
’ For a different version of this somewhat awkwardly constructed verse, see Rik S. V, 33, 3.
* The explanation is given because the word has also the meaning ‘ray.’
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the prosperity, the house-lordship, of that his kingship is thereby rendéred free (unopposed).
16. ‘To Soma, the wood-lord (tree), hail!’ There are two kinds of (objects) coming from trees, the wheels of chariots and waggons, for both of these he thereby ensures safety. And the wood-lord (tree) being Soma,—whatever part of the chariot comes from the tree, that he thereby pleases. Now the parts of the chariot coming from trees are the wooden pieces of the chariot : hence it is the wooden pieces he thereby pleases. And Soma being the nobility, it is over the nobility that his kingship is théreby rendered free.
17. ‘Fo the strength of the Maruts, hail!’ He thereby pleases the part of the chariot belonging to the Maruts,—there are four horses, the chariot the fifth, and the warrior (chariot-fighter) and charioteer two—these aré seven, and the host of the Maruts consists of (troops of) seven each : he thereby pleases the whole chariot ; and the Maruts being the peasants, it is over the peasantry that his kingship is thereby rendered free.
18. ‘To Indra’s energy, hail!’ He thereby pleases the part of the chariot that belongs to Indra. Now the warrior relates to Indra, and it is the warrior he thereby pleases. And Indra’s energy (indriya) means the vigour in Indra?: it is in regard to energy, vigour, that his kingship is thereby rendered free.
19. He then puts on shoes of boar’s skin. Now the gods once put a pot of ghee on the fire. Therefrom a boar was produced: hence the boar is fat,
* 2? Or, means vigour, Indra.
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for it was produced from ghee. Hence also cows readily take to a boar: it is indeed their own essence (life-sap, blood) they are readily taking to. Thus he firmly establishes himself in the essence of the cattle: therefore he puts on shoes of boar’s skin.